The tendency to treasure the relics of a beloved person, more especially
the garments, is the simplest and commonest foundation of erotic
symbolism. It is without doubt absolutely normal. It is inevitable that
those objects which have been in close contact with the beloved person's
body, and are intimately associated with that person in the lover's mind,
should possess a little of the same virtue, the same emotional potency. It
is a phenomenon closely analogous to that by which the relics of saints
are held to possess a singular virtue. But it becomes somewhat less normal
when the garment is regarded as essential even in the presence of the
beloved person.
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While an extremely large number of objects and acts may be found to
possess occasionally the value of erotic symbols, such symbols most
frequently fall into certain well-defined groups. A vast number of
isolated objects or acts may be exceptionally the focus of erotic
contemplation, but the objects and acts which frequently become thus
symbolic are comparatively few.
It seems to me that the phenomena of erotic symbolism may be most
conveniently grouped in three great classes, on the basis of the objects
or acts which arouse them.
Although the three main groups into which the phenomena of erotic
symbolism are here divided may seem fairly distinct, they are yet very
closely allied, and indeed overlap, so that it is possible, as we shall
see, for a single complex symbol to fall into all three groups.
A very complete kind of erotic symbolism is furnished by Pygmalionism or
the love of statues.[12] It is exactly analogous to the child's love of a
doll, which is also a form of sexual (though not erotic) symbolism. In a
somewhat less abnormal form, erotic symbolism probably shows itself in its
simplest shape in the tendency to idealize unbeautiful peculiarities in a
beloved person, so that such peculiarities are ever afterward almost or
quite essential in order to arouse sexual attraction. In this way men have
become attracted to limping women. Even the most normal man may idealize a
trifling defect in a beloved woman. The attention is inevitably
concentrated on any such slight deviation from regular beauty, and the
natural result of such concentration is that a complexus of associated
thoughts and emotions becomes attached to something that in itself is
unbeautiful. A defect becomes an admired focus of attention, the embodied
symbol of the lover's emotion.
Thus a mole is not in itself beautiful, but by the tendency to
erotic symbolism it becomes so.
Stendhal long since well described the process by which a defect
becomes a sexual symbol. "Even little defects in a woman's face,"
he remarked, "such as a smallpox pit, may arouse the tenderness
of a man who loves her, and throw him into deep reverie when he
sees them in another woman. It is because he has experienced a
thousand feelings in the presence of that smallpox mark, that
these feelings have been for the most part delicious, all of the
highest interest, and that, whatever they may have been, they are
renewed with incredible vivacity on the sight of this sign, even
when perceived on the face of another woman. If in such a case we
come to prefer and love _ugliness_, it is only because in such a
case ugliness is beauty. A man loved a woman who was very thin
and marked by smallpox; he lost her by death. Three years later,
in Rome, he became acquainted with two women, one very beautiful,
the other thin and marked by smallpox, on that account, if you
will, rather ugly. I saw him in love with this plain one at the
end of a week, which he had employed in effacing her plainness by
his memories."
In the tendency to idealize the unbeautiful features of a beloved person
erotic symbolism shows itself in a simple and normal form. In a less
simple and more morbid form it appears in persons in whom the normal paths
of sexual gratification are for some reasons inhibited, and who are thus
led to find the symbols of natural love in unnatural perversions. It is
for this reason that so many erotic symbolisms take root in childhood and
puberty, before the sexual instincts have reached full development. It is
for the same reason also, that, at the other end of life, when the sexual
energies are failing, erotic symbols sometimes tend to be substituted for
the normal pleasures of sex. It is for this reason, again, that both men
and women whose normal energies are inhibited sometimes find the symbols
of sexual gratification in the caresses of children.
The case of a schoolmistress recorded by Penta instructively
shows how an erotic symbolism of this last kind may develop by no
means as a refinement of vice, but as the one form in which
sexual gratification becomes possible when normal gratification
has been pathologically inhibited. F.R., aged 48, schoolmistress;
she was some years ago in an asylum with religious mania, but
came out well in a few months. At the age of 12 she had first
experienced sexual excitement in a railway train from the jolting
of the carriage. Soon after she fell in love with a youth who
represented her ideal and who returned her affection. When,
however, she gave herself to him, great was her disillusion and
surprise to find that the sexual act which she had looked forward
to could not be accomplished, for at the first contact there was
great pain and spasmodic resistance of the vagina. There was a
condition of vaginismus. After repeated attempts on subsequent
occasions her lover desisted. Her desire for intercourse
increased, however, rather than diminished, and at last she was
able to tolerate coitus, but the pain was so great that she
acquired a horror of the sexual embrace and no longer sought it.
Having much will power, she restrained all erotic impulses during
many years. It was not until the period of the menopause that the
long repressed desires broke out, and at last found a symbolical
outlet that was no longer normal, but was felt to supply a
complete gratification. She sought the close physical contact of
the young children in her care. She would lie on her bed naked,
with two or three naked children, make them suck her breasts and
press them to every part of her body. Her conduct was discovered
by means of other children who peeped through the keyhole, and
she was placed under Penta for treatment. In this case the loss
of moral and mental inhibition, due probably to troubles of the
climacteric, led to indulgence, under abnormal conditions, in
those primitive contacts which are normally the beginning of
love, and these, supported by the ideal image of the early lover,
constituted a complete and adequate symbol of natural love in a
morbidly perverted individual. (P. Penta, _Archivio delle
Psicopatie Sessuali_, January, 1896.)
Foot-fetichism and Shoe-fetichism--Wide Prevalence and Normal
Basis--Restif de la Bretonne--The Foot a Normal Focus of Sexual Attraction
Among Some Peoples--The Chinese, Greeks, Romans, Spaniards, etc.--The
Congenital Predisposition in Erotic Symbolism--The Influence of Early
Association and Emotional Shock--Shoe-fetichism in Relation to
Masochism--The Two Phenomena Independent Though Allied--The Desire to be
Trodden On--The Fascination of Physical Constraint--The Symbolism of
Self-inflicted Pain--The Dynamic Element in Erotic Symbolism--The
Symbolism of Garments.
