quoted in the same pamphlet, "I fell into a slumber, lying on my back with arms and feet folded, a position I almost always find myself in when I awake, no matter in which position I may go to sleep. Very soon I awoke from this slumber with a most delightful sensation, every fibre tingling with an exquisite glow of warmth. I was lying on my left side (something I am never able to do), and was folded in the arms of my counterpart. Unless you have seen it, I cannot give you an idea of the beauty of his flesh, and with what joy I beheld and felt it. Think of it, luminous flesh; and Oh! such tints, you never could imagine without seeing. He folded me so closely in his arms," etc. In such cases there is no conflict between the physical and the psychic, and therefore the resulting excitement is pleasurable and not painful.
At this point our study of auto-erotism brings us into the sphere of mysticism. Leuba, in a penetrating and suggestive essay on Christian mysticism, after quoting the present Study, refers to the famous passages in which St. Theresa describes how a beautiful little angel inserted a flame-tipped dart into her heart until it descended into her bowels and left her inflamed with divine love. "What physiological difference," he asks, "is there between this voluptuous sensation and that enjoyed by the disciple of the Brotherhood of New Life? St. Theresa says 'bowels,' the woman doctor says 'womb,' that is all."[250]
The extreme form of auto-erotism is the tendency for the sexual emotion to be absorbed and often entirely lost in self-admiration. This Narcissus-like tendency, of which the normal germ in women is symbolized by the mirror, is found in a minor degree in some men, and is sometimes well marked in women, usually in association with an attraction for other persons, to which attraction it is, of course, normally subservient. "The mirror," remarks Bloch (Beiträge 1, p. 201), "plays an important part in the genesis of sexual aberration. … It cannot be doubted that many a boy and girl have first experienced sexual excitement at the sight of their own bodies in a mirror."
Valera, the Spanish novelist, very well described this impulse in his Genio y Figura. Rafaela, the heroine of this novel, says that, after her bath: "I fall into a puerility which may be innocent or vicious, I cannot decide. I only know that it is a purely contemplative act, a disinterested admiration of beauty. It is not coarse sensuality, but æsthetic platonism. I imitate Narcissus; and I apply my lips to the cold surface of the mirror and kiss my image. It is the love of beauty, the expression of tenderness and affection for what God has made manifest, in an ingenuous kiss imprinted on the empty and incorporeal reflection." In the same spirit the real heroine of the Tagebuch einer Verlorenen (p. 114), at the point when she was about to become a prostitute, wrote: "I am pretty. It gives me pleasure to throw off my clothes, one by one, before the mirror, and to look at myself, just as I am, white as snow and straight as a fir, with my long, fine, hair, like a cloak of black silk. When I spread abroad the black stream of it, with both hands, I am like a white swan with black wings."
A typical case known to me is that of a lady of 28, brought up on a farm. She is a handsome woman, of very large and fine proportions, active and healthy and intelligent, with, however, no marked sexual attraction to the opposite sex; at the same time she is not inverted, though she would like to be a man, and has a considerable degree of contempt for women. She has an intense admiration for her own person, especially her limbs; she is never so happy as when alone and naked in her own bedroom, and, so far as possible, she cultivates nakedness. She knows by heart the various measurements of her body, is proud of the fact that they are strictly in accordance with the canons of proportion, and she laughs proudly at the thought that her thigh is larger than many a woman's waist. She is frank and assured in her manners, without sexual shyness, and, while willing to receive the attention and admiration of others, she makes no attempt to gain it, and seems never to have experienced any emotions stronger than her own pleasure in herself. I should add that I have had no opportunity of detailed examination, and cannot speak positively as to the absence of masturbation.
In the extreme form in which alone the name of Narcissus may properly be invoked, there is comparative indifference to sexual intercourse or even the admiration of the opposite sex. Such a condition seems to be rare, except, perhaps, in insanity. Since I called attention to this form of auto-erotism (Alienist and Neurologist, April, 1898), several writers have discussed the condition, especially Näcke, who, following out the suggestion, terms the condition Narcissism. Among 1,500 insane persons, Näcke has found it in four men and one woman (Psychiatrische en Neurologische Bladen, No. 2, 1899), Dr. C. H. Hughes writes (in a private letter) that he is acquainted with such cases, in which men have been absorbed in admiration of their own manly forms, and of their sexual organs, and women, likewise, absorbed in admiration of their own mammæ and physical proportions, especially of limbs. "The whole subject," he adds, "is a singular phase of psychology, and it is not all morbid psychology, either. It is closely allied to that æsthetic sense which admires the nude in art."
Féré (L'Instinct Sexuel, 2d ed., p. 271) mentions a woman who experienced sexual excitement in kissing her own hand. Näcke knew a woman in an asylum who, during periodical fits of excitement, would kiss her own arms and hands, at the same time looking like a person in love. He also knew a young man with dementia præcox? who would kiss his own image ("Der Kuss bei Geisteskranken," Allgemeine Zeitschrift für Psychiatrie, Bd. LXIII, p. 127). Moll refers to a young homosexual lawyer, who experienced great pleasure in gazing at himself in a mirror (Konträre Sexualempfindung, 3d ed., p. 228), and mentions another inverted man, an admirer of the nates of men, who, chancing to observe his own nates in a mirror, when changing his shirt, was struck by their beauty, and subsequently found pleasure in admiring them (Libido Sexualis, Bd. I, Theil I, p. 60). Krafft-Ebing knew a man who masturbated before a mirror, imagining, at the same time, how much better a real lover would be.
The best-observed cases of Narcissism have, however, been recorded by Rohleder, who confers upon this condition the ponderous name of automonosexualism, and believes that it has not been previously observed (H. Rohleder, Der Automonosexualismus, being Heft 225 of Berliner Klinik, March, 1907). In the two cases investigated by Rohleder, both men, there was sexual excitement in the contemplation of the individual's own body, actually or in a mirror, with little or no sexual attraction to other persons. Rohleder is inclined to regard the condition as due to a congenital defect in the "sexual centre" of the brain.
[176] All the above groups of phenomena are dealt with in other volumes of these Studies: the manifestations of normal sexual excitement, in vols. iii, iv, and v; homosexuality, in vol. ii, and erotic fetichism, in vol. v.
[177] See Appendix C.
[178] Letamendi, of Madrid, has suggested "auto-erastia" to cover what is probably much the same field. In the beginning of the nineteenth century, Hufeland, in his Makrobiotic, invented the term "geistige Onanie," to express the filling and heating of the imagination with voluptuous images, without unchastity of body; and in 1844, Kaan, in his Psychopathia Sexualis, used, but did not invent, the term "onania psychica." Gustav Jaeger, in his Entdeckung der Seele, proposed "monosexual idiosyncrasy," to indicate the most animal forms of masturbation taking place without any correlative imaginative element, a condition illustrated by cases given in Moll's Untersuchungen über die Libido Sexualis, Bd. I, pp. 13 et seq. Dr. Laupts (a pseudonym for the accomplished psychologist, Dr. Saint-Paul) uses the term autophilie, for solitary vice. (Perversion et Perversité Sexuelles, 1896, p. 337.) But all these terms only cover a portion of the field.
[179] H. Northcote, Christianity and Sex Problems, p. 231.
[180] Rosse observed two elephants procuring erection by entwining their proboscides, the act being completed by one elephant opening his mouth and allowing the other to tickle the roof of it. (I. Rosse,