complete her work regularly and in every instance. Having succeeded in differentiating a male with full-formed sexual organs from the undecided fœtus, she does not always effect the proper differentiation of that portion of the psychical being in which resides the sexual appetite. There remains a female soul in a male body. Anima muliebris virili corpore inclusa, is the formula adopted by Ulrichs; and he quotes a passage from the "Vestiges of Creation," which suggests that a male is a more advanced product of sexual evolution than the female. The male instinct of sex is a more advanced product than the female instinct. Consequently men appear whose body has been differentiated as masculine, but whose sexual instinct has not progressed beyond the feminine stage.
Ulrichs' own words ought to be cited upon this fundamental part of his hypothesis, since he does not adopt
corresponding halves, and have found some satisfaction in carnal congress—males with males, females with females, and males and females with each other: "They who are a section of the male follow the male, and while they are young, being slices of the original man, they hang about men and embrace them, and they are themselves the best of boys and youths, because they have the most manly nature. And when they reach manhood, they are lovers of youth, and are not naturally inclined to marry or beget children, which they do, if at all, only in obedience to the law, but they are satisfied if they may be allowed to live with one another unwedded; and such a nature is prone to love and ready to return love, always embracing that which is akin to him." (Symp. 191-2, Jowett's translation.) Then follows a glowing description of Greek Love, the whole reminding us very closely of the confessions made by Urnings in modern times, and preserved by medical or forensic writers on sexual inversion.
