The myth related by Aristophanes, in Plato's "Symposium," has also a distinct bearing, not only upon this primitive account of creation, but upon LTrichs's speculations as to the origin of sex. According to the myth, human beings, instead of being androgynal, had originally three distinct sexes. Men were the children of the sun; women, of the earth; hermaphrodites, of the moon. They were all round, with two faces, four feet and two sets of reproductive organs each. In the case of hermaphrodites, one set was male and the other female; but Zeus, on account of their strength and insolence, divided them into halves; and since that division the halves have always striven to reunite themselves with their corresponding halves, finding satisfaction in the carnal congress, male with male, female with female, and males and females with each other.1

' It would be idle to speculate—assuming the bisexual theory to be correct—on the modus operandi by which auto-fecundation was to have been accomplished. But of one thing my reading and reason have convinced me. Whether the original man had separate and distinct organs, male and female, and fecundation was to have been brought about by reciprocity of action on the part of those organs, precisely as now, or whether insemination was to have been carried on as among flowers and plants, today, ihs pleasure attending the procrtative act is much more largely evolutionary than creative. The love of Adam and Eve was agapfpous rather than sexual; founded on reverence and reason, rather than on sensual passion; and the many instances recorded in Scripture where impregnation took place in sleep, and unconsciously to the male, as in the case of Lot and his two daughters (Gen. ix), go far to prove the hypothesis. The pleasure of the savage in the sexual congress is not equal to that of the civilized man; precisely on the same physiological grounds that the former is incapable of suffering the same intensity of pain as the latter, under torture; giving rise to the reputed courage and stoicism of the savage under suffering, converting into a sublime moral quality what is purely a physiological condition, and verifying the scientific accuracy of Ella Wheeler Wilcox's beautiful sentiment that " the mark of rank in nature is Capacity for pain, and the anguish of the singer makes the sweetness of the strain."

*Vid. Plato's "Symposium," Jowett's trans., pp. 191-2. The original story of Aristophanes is that in the beginning men had four arms and four feet, but esteeming themselves gods from this peculiarity, Zeus, for their pride, separated them into two halves, each with two feet and two arms; and ever since they have looked to Love, the divine fire, to weld them together again. Thus Vulcan, meeting two lovers, and telling them he would do for them what they asked, they responded—"O Vulcan, the gods' great smith, we beseech thee to work us anew in thy furnace, and make us one!" Which de did Much more may be found in the writings of Leon Hebraaua, and in Valesius, lib, in, on the same subject.

This somewhat fantastic theory of the sexual creation, which Ulricha made the partial basis of his speculations, and which savors more of highly wrought Corelli, or Bram-Stoker romance, than cold, latter-day reasoning, is cited rather to show the devious trend of the human intellect, in dealing with the psychology of sex, than for any practical purpose to be subserved by its deductions.