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 has been divided. Each of the moieties is ever seeking thro the world his missing fellow; each when met is immediately drawn to the other, no matter what the outward, organic sex. In the "Banquet", Plato speaks also with definiteness enough of the theory of a composite sex, a third sex, an intersex, as having existed, but k no longer in the scheme of creation and reproduction. All these and other matters enter into the Socratic-Platonic systems of love; a structure that essentially was made up of a certain amount of philosophic rhetoric and idealism, with a large modicum of physical homosexualism. The fire of bodily desire smoulders through the most important Platonic references to the topic, and complex Socratic love-philosophizings amount chiefly to an agreeably simple—pederasty.

The importance of the classic Greek belles-lettres in the history and study of homosexual Hellas will be further touched upon presently; especially as to lyric and dramatic poets.

The classic Latin philosophy, social or other, adds nothing to our knowledge of Roman analysts of uranianism—personally or otherwise. The Roman philosophic mind occupied itself with other explorations. We have no Latin Socrates. Lucretius, Seneca, Cicero, are not engrossed with it. We know of no important Latin philosopher who was himself uranian, though doubtless many were such. One of the obscurer sophists, whose attitude toward similisexual instincts can be causally queried, was Favorinus of Arles (A. D. 135) the tutor of Aulus Gellius; who was a physical hermaphrodite.

We have seen in the earlier portion of our study that Christianity, from its organized ecclesiastical start, opposed homosexuality as the vice of vices; and that especially as mariolatry and