The reason is plain. We can never hope to find the cause of the abnormal emotion before we have first gained absolute knowledge of the nature of normal sex-attraction. Why does the Chilodon need conjugation at definite periods? Why does it not go on dividing and multiplying indefinitely without conjugation? The answer “protoplasmatic” hunger or “erotic chemotropismus” (erotic chemotropismus is not always the cause of sex-attraction; this clearly shows the infatuation, sometimes met with, of a normal woman with a girl masquerading as a boy, where no spermatozoa enter into the play; on the other hand, normally no chemotropismus seems to exist between the ova and spermatozoa of sister and brother who have been brought up together, while brother and sister do sometimes fall in love with each other if they are ignorant of their relationship) only begs the question. Whence comes this protoplasmatic hunger, whence this erotic chemotropismus? Do these beautiful high-sounding phrases say more than, e. g., a physician’s diagnosis “colonic stasis,” when the patient complains of constipation. Telling a homosexual man that he has a female brain is telling him what he already knows. The real etiology of homosexuality must remain unknown, until we know the etiology of sex-attraction, and the knowledge of the “whence” and “why” of sex-attraction is homoiousious, not to say homoousious with the knowledge of the Supreme Cause. Sex-attraction or love is an energizing power, akin to the other great forces of nature or destiny, working to develop the soul of man, and it is futile to pick out one attribute of the divine creative power and speculate over it without the knowledge of the nature of the divinity itself. It is the same mistake Job of old has made. In this oldest Hebrew drama, the spectators or audience, at the two scenes in Heaven, know that all the calamities, miseries and sufferings of Job were inflicted upon the great sufferer, who represents mankind, to try the constancy of his piety. According to human justice Job is innocent. This is Job’s claim. His friends try to convince him that he is not innocent, that even by the principles of human justice his sufferings are not unmerited. But they are silenced by Job’s arguments. Even the youthful Busite (Cap. xxxii.), emphasizing God’s greatness, who must have discovered some hidden sin in Job, although he is not answered by the latter, fails to convince us, for we know about the stipulations between Jehova and Satan.