The law of Sexual Attraction gives the long-sought-for explanation of sexual inversion, of sexual inclination towards members of the same sex, whether or no that be accompanied by aversion from members of the opposite sex. Without reference to a distinction which I shall deal with later on, I may say at once that it is exceedingly probable that, in all cases of sexual inversion, there will be found indications of the anatomical characters of the other sex. There is no such thing as a genuine “psycho-sexual hermaphroditism”; the men who are sexually attracted by men have outward marks of effeminacy, just as women of a similar disposition to those of their own sex exhibit male characters. That this should be so is quite intelligible if we admit the close parallelism between body and mind, and further light is thrown upon it by the facts explained in the second chapter of this book; the facts as to the male or female principle not being uniformly present all over the same body, but distributed in different amounts in different organs. In all cases of sexual inversion, there is invariably an anatomical approximation to the opposite sex. Such a view is directly opposed to that of those who would maintain that sexual inversion is an acquired character, and one that has superseded normal sexual impulses. Schrenk-Notzing, Kraepelin, and Féré are amongst those writers who have urged the view that sexual inversion is an acquired habit, the result of abstinence from normal intercourse and particularly induced by example. But what about the first offender? Did the god Hermaphroditos teach him? It might equally be sought to prove that the sexual inclination of a normal man for a normal woman was an unnatural, acquired habit--a habit, as some ancient writers have suggested, that arose from some accidental discovery of its agreeable nature. Just as a normal man discovers for himself what a woman is, so also, in the case of a sexual “invert” the attraction exercised on him by a person of his own sex is a normal product of his development from his birth. Naturally the opportunity must come in which the individual may put in practice his desire for inverted sexuality, but the opportunity will be taken only when his natural constitution has made the individual ready for it. That sexual abstinence (to take the second supposed cause of inversion) should result in anything more than masturbation may be explained by the supposition that inversion is acquired, but that it should be coveted and eagerly sought can only happen when the demand for it is rooted in the constitution. In the same fashion normal sexual attraction might be said to be an acquired character, if it could be proved definitely that, to fall in love, a normal man must first see a woman or a picture of a woman. Those who assert that sexual inversion is an acquired character, are making a merely incidental or accessory factor responsible for the whole constitution of an organism.