I’m not for sure if this is what’s going on in the picture above, but I think it’s a good guess. They are definitely checking something.

From Wikipedia:

The term “short-arm inspection” is a military euphemism referring to the routine medical inspection of male soldiers’ penises (“short arms”) for signs of sexually-transmitted diseases and other medical problems.

The precise origin of the term is uncertain; however, American and Australian troops are known to have used the term during the First World War.

Ancient Celtic culture is typically lauded for such things as storytelling, mysticism and warrior fierceness. Mistakenly, however it’s not been broadly known for its eroticism. Something we know to be a historical oversight at the least.

It wasn’t always like this. In ancient times, the Celts were widely renowned as much for their erotic energy and prowess, multiple love affairs/sexual liaisons and androphilic activities, as for their warlike habits. It is known that male warriors were often part of ‘sodalities’ or groups of “special friends”. They engaged freely and openly in same-sex relationships and participated in a variety of acts for pleasure and bonding. Ancient Greeks such as Aristotle and Strabo mention Celtic homosexuality as one of the few good things about what they considered a barbarian culture. Diodorus Siculus chronicled his impressions writing —

They are accustomed to sleep on the ground on animal skins and roll around with male bed-mates on both sides. Heedless of their own dignity, they abandon without qualm the bloom of their bodies to others. And the most incredible thing is that they do not think this is shameful. But when they proposition someone, they consider it dishonorable if he does not accept the offer!…

A particularly succulent example of this fluidity is perhaps exemplified in the adjunctive early Irish practice of homosocial nipple-sucking or what today can be called “sughaim sine”. This typically male act stood for many things in the pagan culture of the times. In one aspect, it was used as a way to pledge loyalty, devotion and submission for a king. Among common men, it was an expression of friendship, greeting, reconciliation, affection, fealty, protection and not surprisingly, as some sources suggest, sexual stimulation and pleasure.

While Ireland was still a pagan culture, Christianity was taking hold in Europe and North Africa. Christian philosophy increasingly taught that all sexual ways were physically harmful and that sexual abstention was the wisest course. But the tradition of “special friends” and the importance of love, physicality, affection and sexual expression did not die out. It was an essential part of the culture. An old Celtic saying holds, “A person without a soul friend is like a body without a head.”

Though Irish monasteries in the Dark Ages between the years of 600 and 1200 CE tried to control the sexuality of both the clerics and the converted, the privileges and benefits of soul friendship could not be destroyed. The delectable habit of men sucking on each other’s nipples to affirm friendship (particularly after a quarrel) seemed indelible and was slow to change.

There are a number of references or implications regarding the practice but detailed information is spare. The most notable account is in an oft omitted passage of St. Patrick’s ‘Confessions’ wherein he says —-

On the day I arrived the ship weighed anchor, I explained that I had the wherewithal to sail with them. And that day, furthermore, I refused for fear of God, to suck their nipples. (A Pagan custom of friendship) Nevertheless I hoped that some of them would come to faith in Jesus Christ (for they were heathen). This displeased the captain who answered sharply, with anger “Your wish to travel with us is quite futile”. And when I heard this, I left them in order to return to the shelter in which I had lodged, beginning to pray as I went. Before the prayer was finished, I heard one of them, who shouted out to me “Come quickly these men are calling you”. I returned to them immediately and they began to explain to me: “Come, we will accept you in good faith. Bind yourself to us in whatever way you wish” Because of this I was received among them and we set sail straight away…

Patrick was citing the prevalence of pagan practices and in doing so he was making the obvious point that the Ireland in which he had been a slave was largely un-Christianized. Since he does not explain the significance of the incident, its meaning is taken to have been evident to the readers of his day. This suggests therefore that the custom was widely accepted and well-known among Celts. By declining to participate, Patrick denies pagan practice and in turn gives us an idea of how deliciously unrestrained the Celtic/Pagan world may have been.

Archaeological bog discoveries in Ireland have corroborated the “sughaim sine” practice in another of its aspects. The subjects of ancient Irish king’s ritually and routinely demonstrated their submission by sucking on their ruler’s nipples – some believe perhaps in a nursing, group or perhaps erotically intended way. It is theorized that there may have been royal reception days when the king exposed his nipples for his “court” in order to facilitate sucking for a large group. In a potentially more macabre element, there appears to have been power games in the nipple hierarchy. Cutting off a royal descendant’s nipples made him ineligible for kingship. Not as subtle as poison, but undeniable evidence of his unsuitability for a kingly role. No nips, game over.

Perhaps the King’s nipples were most important when celebrating fertility compacts, in the festivals where the King was wedded to the Earth (Goddess). His kingly role required him to keep nature and society in equilibrium. A little nipple sucking would surely increase his self-esteem, stimulate him thereby enhancing his virility and help him on his way to essential potency. But if he failed to keep everything fertile he could be dispatched. Such is believed to possibly have been the case of the bog men.

The practice is also referenced mythologically within the tale of King Fergus mac Leite. Lore says that the King, after returning to his own land, falls asleep on the coast near the sea. Small people appear who carry the king without his sword into the water. It might be inferred that they want to abduct him to their own ‘land’ under water. This ‘foreign’ invasion threatens the king and thereby the land. When his bare feet become wet and cold, however, he awakens in time and grabs three of them. In order to save themselves they offer a pact, which is introduced by a ritualistic exchange of words and is sealed by the mutual, prolonged sucking of nipples. Thanks to this agreement, the king receives a charm with which he can survive under water – a kind of ‘passport’ to travel in the ‘foreign’ lands under the waves and is forever nipple-bonded to the small men.

Finally, the nipple motif even reappears later after the Christian era is in full swing showing again the importance of “sugere mammillas” within the culture. There is reference of holy men suckling neophytes relatively late in Irish hagiography. This seems significant in a metaphorical sense as a spiritual act of imparting the perceived grace and teaching of Christ through the symbolic acts of nursing and bonding. This information relates to the role of saints of both genders. However, it is notable in that the nipplage of male saints is cited equally in their place as nurturers of the early Irish church meaning that the “nursing” of male breasts was acceptable. This suggests the continuance of the tradition, albeit in a post-pagan, Christianized and sanitized configuration.

The Wizard of Oz has been a iconic movie for gay men since it was released. Judy Garland starred in the film and connections between Garland and LGBT people include the slang term Friend of Dorothy. In gay slang, a “Friend of Dorothy” (occasionally abbreviated FOD) is a term for a gay man.The phrase dates back to at least World War II, when homosexual acts were illegal in the United States. Stating that, or asking if, someone was a “friend of Dorothy” was a euphemism used for discussing sexual orientation without others knowing its meaning. A similar term “friend of Mrs. King” (i.e. Queen) was used in England, mostly in the first half of the 20th century.

Conventional wisdom is that Garland’s death and funeral, in June 1969, helped inspire the Stonewall riots, the flashpoint of the modern Gay Liberation movement. However, some observers of the riots contend that most of those involved “were not the type to moon over Judy Garland records or attend her concerts at Carnegie Hall. They were more preoccupied with where they were going to sleep and where their next meal would come from.” There was certainly an awareness and appreciation of Garland among Stonewall Inn patrons. Because the bar had no liquor license, it was passed off as a bottle club and patrons were required to sign in. Many used pseudonyms and “Judy Garland” was among the most popular. Regardless of the truth of the matter, the Garland/Stonewall connection has persisted and has been fictionalized in Stonewall, Nigel Finch’s feature film about the events leading up to the riots. Lead character Bostonia is shown watching Garland’s funeral on television and mourning, and later refusing to silence a jukebox playing a Garland song during a police raid, declaring “Judy stays.”

Time magazine would summarize decades later:

The uprising was inspirited by a potent cocktail of pent-up rage (raids of gay bars were brutal and routine), overwrought emotions (hours earlier, thousands had wept at the funeral of Judy Garland) and drugs. As a 17-year-old cross-dresser was being led into the paddy wagon and got a shove from a cop, she fought back. [She] hit the cop and was so stoned, she didn’t know what she was doing—or didn’t care.

Garland’s daughter Lorna Luft points to the connection with pride, saying that her mother was a “huge, huge advocate of human rights” and that Garland would have found the rioting appropriate.

The phrase “Friend of Dorothy” likely derives from Garland’s portrayal of Dorothy Gale in The Wizard of Oz and became a code phrase gay people used to identify each other. Dorothy’s journey from Kansas to Oz mirrored many gay men’s desires to escape the black-and-white limitations of small town life…for big, colorful cities filled with quirky, gender-bending characters who would welcome them.

Another possible origin is that the term is derived from Road To Oz (1909), a sequel to the original Wonderful Wizard of Oz. The book introduces readers to Polychrome who, upon meeting Dorothy’s traveling companions, exclaims “You have some queer friends, Dorothy” and she replies “The queerness doesn’t matter, so long as they’re friends.” More commonly it is stated that “Friend of Dorothy” refers to the film The Wizard of Oz because Judy Garland, who starred as the main character Dorothy, is a gay icon.

In the film, Dorothy immediately accepts those who are different, including the Cowardly Lion. The Lion identifies himself through song as a “sissy” and exhibits stereotypically “gay” (or at least effeminate) mannerisms. The Lion offers a coded example of Garland meeting and accepting a gay man without question. In the film, Dorothy is accepting of those who are different. For example the “gentle lion” living a lie, “I’m afraid there’s no denyin’, I’m just a dandy lion.” Dandy has long been slang for an effeminate man or one preoccupied with fashion, such as Yankee Doodle Dandy, who “stuck a feather in his hat and called it macaroni.” A macaroni was a man who returned from the Grand tour with overaffected Italian mannerisms often portrayed as effeminate and wearing makeup.

I find this little fact hilarious, though it is also quite tragic in terms of understanding the American military attitudes and understanding of gay men.  In the early 1980s, the Naval Investigative Service was investigating homosexuality in the Chicago area. Agents discovered that gay men sometimes referred to themselves as “friends of Dorothy.” Unaware of the historical meaning of the term, the NIS believed that a woman named Dorothy was at the center of a massive ring of homosexual military personnel. The NIS launched an enormous hunt for Dorothy, hoping to find her and convince her to reveal the names of gay service members. Of course, they never found Dorothy.

Starting in the late 1980s, on several cruise lines, gay and lesbian passengers began approaching ship staff, asking them to publicize gatherings in the daily cruise activity list. As the cruise lines were hesitant to announce such things so blatantly in their daily publications, they would list the gathering as a “Meeting of the Friends of Dorothy”. The use of this phrase likely comes from the cruise directors who were also familiar with and using the “Friends of Bill W.” phrase in their programs to tell members of Alcoholics Anonymous that there were support group meetings on the trip. Such meetings have expanded in popularity and frequency over the years. Now, many cruise lines will have multiple “FOD” events, sometimes as many as one each night.

Another connection is the rainbow flag, symbol of the LGBT communities which may have been inspired, in part, by Garland’s song “Over the Rainbow.” Garland’s performance of this song has been described as “the sound of the closet,” speaking to gay men whose image “they presented in their own public lives was often at odds with a truer sense of self that mainstream society would not condone.”

  
This is a World War I poster that I came across that I absolutely love. This poster for the United War Work Campaign shows a man in military uniform pouring a cup of tea for a young soldier seated with a rifle across his lap and helmet at his feet. The “boy” is quite handsome, and he is looking admiringly at the other man. I’m sure that cup of coffee/tea from the YMCA tasted very good after being in combat.

On September 9, 1918, President Woodrow Wilson wrote to Raymond Fosdick, coordinator of the War Department’s Commission on Training Camp Activities. The end of the war was in sight, and it was estimated that the demobilization of nearly four million U.S. troops would require at least two years and a staggering sum for programs to maintain morale. Interestingly, the poster above is dated November 11-18, 1918. The war ended on November 11th, though I cannot find any reference to this poster being made to mark the end of the war. It seems to be a coincidence. The end was more than in sight when these dates occurred.

Wilson requested that aid organizations pool their resources on a massive single campaign to raise funds for soldier-morale programs “in order that the spirit of the country in this matter may be expressed without distinction of race or religious opinion in support of what is in reality a common service.” Seven organizations—the YMCA, YWCA, American Library Association, War Camp Community Service, National Catholic War Council (Knights of Columbus), Jewish Welfare Board, and Salvation Army—set out to raise $170 million during a one-week fundraising drive in November 1918. With a nearly $1 million operating budget, a National Publicity Committee was formed and chaired by Bruce Barton, a magazine editor who was an official with the YMCA. All media would be employed: print, outdoor advertising, leaflets, stickers, lapel pins, radio spots, motion-picture shorts.

The resulting United War Work Campaign was a resounding success, raising more than $203 million for soldier-aid programs. It was hailed in the press at the time as the largest fundraising event in history.

Here is another poster from the same campaign but this one features General Pershing:

  
The caption reads: Cabled from France August 21st, 1918, “A sense of obligation for the varied and useful service rendered to the army in France by the Y.M.C.A. prompts me to join in the appeal for its further financial support. I have opportunity to observe its operations, measure the quality of its personnel and mark its beneficial influence upon our troops, and I wish unreservedly to commend its work for the Army.” Pershing.

This blog post was written for three reason: 1) I like the three pictures in this post and wanted a way to use them (even if only one is black horse like Bucephalus), 2) Alexander the Great has always been a hero of mine since he was both a gay man and military genius and I’m a gay man and a military historian, and 3) I like this story.

Bucephalus was Alexander the Great’s horse and is considered by some to be the most famous horse in history. Alexander and Bucephalus’ initial meeting was unique but demonstrated the true character of one of the greatest generals in all of history. Initially, Bucephalus was brought to Macedonia and presented to King Phillip II (Alexander’s father) in 346 BCE by Philoneicus of Thessaly. With a price tag almost three times the norm (13 talents), the beautiful black horse stood taller than the normal Macedonian steed but was considered too wild and unmanageable, rearing up against anyone who came near him. Phillip ordered him led away.

Alexander sat in the audience with his mother Olympias watching the spectacle before him. As the attendants tried to lead Bucephalus away, Alexander rose calling them spineless. According to Plutarch’s biography of Alexander, the young prince said, “What as excellent horse do they lose for want of address and boldness to manage him.” At first Phillip ignored the challenge, but finally said to Alexander, “Do you reproach those who are older than yourself, as if you were better able to manage him than they.” Alexander, ignoring his father remark, repeated his challenge and said he would pay for the horse if he, Alexander, were unable to tame him.

  
Amid wild laughter, Alexander approached the horse he would name Bucephalus calmly. He had realized something the others had not — the horse was afraid of his own shadow. Turning Bucephalus toward the sun so his shadow was behind him and slowing taking the reins in his hand, Alexander mounted him. The laughter of the crowd turned to cheers as Alexander rode off. 

According to Plutarch, as Alexander returned to the arena with Bucephalus and dismounted, Phillip said, “O my son look thee out a kingdom equal to and worthy of thyself, for Macedonia is too little for thee.” Historians claim this taming of the wild Bucephalus was a turning point in the young prince’s life, demonstrating the confidence and determination he was to show in his conquest of Asia.

Bucephalus and Alexander were inseparable; only Alexander could ride him, and indeed he did, into every battle from the conquest of the Greek city-states and Thebes through Gaugamela and into India. After the final defeat of Darius, Bucephalus was kidnapped while Alexander was away on excursion. Upon returning and learning of the theft, Alexander promised to fell every tree, lay the countryside to waste, and slaughter every inhabitant in the region. The horse was soon returned along with a plea for mercy.
Although historians disagree on the cause of the horse’s death – some claim he died from battle wounds – most agree he died of old age after the Battle of Hydaspes River (326 BCE). While Plutarch spoke of both possible causes of death, he cites Onesicritus, a historian who accompanied Alexander on his conquests, as stating the horse died of old age. However Bucephalus died, in mourning, Alexander founded a city in his beloved horse’s memory and named it Bucephala.