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Clothes," and notably "Julia's Petticoat." "A sweet disorder in the
dress," he tells us, "kindles in clothes a wantonness;" it is not on the
garment itself, but on the character of its movement that he insists; on
the "erring lace," the "winning wave" of the "tempestuous petticoat;" he
speaks of the "liquefaction" of clothes, their "brave vibration each way
free," and of Julia's petticoat he remarks with a more specific symbolism
"Sometimes 'twould pant and sigh and heave,
As if to stir it scarce had leave;
But having got it, thereupon,
'Twould make a brave expansion."
In the play of the beloved woman's garment, he sees the whole process of
the central act of sex, with its repressions and expansions, and at the
sight is himself ready to "fall into a swoon."
 G. Stanley Hall, _Adolescence_, vol. ii, p. 113. It will be noted
that the hand does not appear among the parts of the body which are
normally of supreme interest. An interest in the hand is by no means
uncommon (it may be noted, for instance, in the course of History XII in
Appendix B to vol. iii of these _Studies_), but the hand does not possess
the mystery which envelops the foot, and hand-fetichism is very much less
frequent than foot-fetichism, while glove-fetichism is remarkably rare. An
interesting case of hand-fetichism, scarcely reaching morbid intensity, is
recorded by Binet, _Etudes de Psychologie Experimentale_, pp. 13-19; and
see Krafft-Ebing, _Op. cit._, pp. 214 et seq.
 _Memoires_, vol. i, Chapter VII.
 Among leading English novelists Hardy shows an unusual but by no
means predominant interest in the feet and shoes of his heroines; see,
e.g., the observations of the cobbler in _Under the Greenwood Tree_,
Chapter III. A chapter in Goethe's _Wahlverwandtschaften_ (Part I, Chapter
II) contains an episode involving the charm of the foot and the kissing of
the beloved's shoe.
 Schinz, "Philosophie des Conventions Sociales," _Revue
Philosophique_, June, 1903, p. 626. Mirabeau mentions in his _Erotika
Biblion_ that modern Greek women sometimes use their feet to provoke
orgasm in their lovers. I may add that simultaneous mutual masturbation by
means of the feet is not unknown to-day, and I have been told by an
English shoe-fetichist that he at one time was accustomed to practice this
with a married lady (Brazilian)--she with slippers on and he without--who
derived gratification equal to his own.
 Jacoby (loc. cit. pp. 796-7) gives a large number of references to
Ovid's works bearing on this point. "In reading him," he remarks, "one is
inclined to say that the psychology of the Romans was closely allied to
that of the Chinese."
 R. Kleinpaul, _Sprache ohne Worte_, p. 308. See also Moll, _Kontraere
Sexualempfindung_, third edition, pp. 306-308. Bloch brings together many
interesting references bearing on the ancient sexual and religious
symbolism of the shoe, _Beitraege zur AEtiologie der Psychopathia,
Sexualis_, Teil II, p. 324.
 Jacoby (loc. cit. p. 797) appears to regard shoe-fetichism as a true
atavism: "The sexual adoration of feminine foot-gear," he concludes,
"perhaps the most enigmatic and certainly the most singular of
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