The symbolic and, as it were, abstracted nature of these manifestations is shown by the remarkable way in which they are sometimes capable of transference from the object to the subject. That is to say that the fetichist may show a tendency to cultivate his fetich in his own person. A foot-fetichist may like to go barefoot himself; a man who admired lame women liked to halt himself; a man who was attracted by small waists in women found sexual gratification in tight-lacing himself; a man who was fascinated by fine white skin and wished to cut it found satisfaction in cutting his own skin; Moll's coprolagnic fetichist found a voluptuous pleasure in his own acts of defecation. (See, e.g., Krafft-Ebing, _Op. cit._, p. 221, 224, 226; Hammond, _Sexual Impotence_, p. 74; cf. _ante_, p. 68.) Such symbolic transference seems to have a profoundly natural basis, for we may see a somewhat similar phenomenon in the well-known tendency of cows to mount a cow in heat. This would appear to be, not so much a homosexual impulse, as the dynamic psychic action of an olfactory sexual symbol in a transformed form. We seem to have here a psychic process which is a curious reversal of that process of _Einfühlung_--the projection of one's own activities into the object contemplated--which Lipps has so fruitfully developed as the essence of every æsthetic condition. (T. Lipps, _Æsthetik_, Teil I, 1903.) By _Einfühlung_ our own interior activity becomes the activity of the object perceived, a thing being beautiful in proportion as it lends itself to our _Einfühlung_. But by this action of erotic symbolism, on the other hand, we transfer the activity of the object into ourselves. When the idea of erotic symbolism as manifested in such definite and typical forms becomes realized, it further becomes clear that the vaguer manifestations of such symbolism are exceedingly widespread. When in a previous volume we were discussing and drawing together the various threads which unite "Love and Pain," it will now be understood that we were standing throughout on the threshold of erotic symbolism. Pain itself, in the sense in which we slowly learned to define it in this relationship--as a state of intense emotional excitement--may, under a great variety of special circumstances, become an erotic symbol and afford the same relief as the emotions normally accompanying the sexual act. Active algolagnia or sadism is thus a form of erotic symbolism; passive algolagnia or masochism is (in a man) an inverted form of erotic symbolism. Active flagellation or passive flagellation are, in exactly the same way, manifestations of erotic symbolism, the imaginative mimicry of coitus.