“If we regard the sexual differentiation of the features of the face as established, from this standpoint we gain an interesting light upon the deeper lying causes of the wearing of clothes. Civilized mankind conceals the sexual organs of the first degree; the sexual organs of the third degree--that is, the features of the face--are left naked; in fact, on account of the thorough way in which the parts of the body adjacent to the face are covered, stress is actually laid upon the nakedness of the face as bearing sexual organs of the third degree--now we recognize the rôle played by the hat--and by means of that which we call coquetry, we see mirrored in the features the proper sexual organs, or we have our attention drawn to the sexual organs by means of the features, and by the latter we are made aware of certain peculiarities of the former. In this connexion, let us remember certain facial adornments which serve to limit still more the naked area of the face, and to clothe a larger portion of that region, such as the locks of hair covering the ears which the dancer Cléo de Mérode introduced, ringlets such as were worn in youth by our grandmothers, or the chin-band drawn across the middle of the chin. Perhaps even other ornaments of the face (neck-band, ear-rings, and even eyeglasses and lorgnette [!]) also play a certain part in this connexion. Think, above all, of the stand-up collar and all other varieties of high collar by which the clothing is carried up as high as the chin. But those parts of the face which remain naked must now be as naked as possible; for this reason hairs, unless they belong to the beard as sexual organs of the second degree, must be removed, and society determinedly insists that faces shall be clean-shaven.”[127] The relation of the face to the clothing already makes clear to us the idea of “costume” as an extension of clothing beyond the mere covering of the body. All which surrounds man, which has a relation to his appearance, is costume in the widest sense of the word; thus, sitting-room, workshop, study, dressing-room, park, library, etc. “We take pains regarding all that we have nearest to us and round about us, our toilet, because therein we are at home, therein we suffer and we rejoice. Where we feel ourselves at home, we shall endeavour so to arrange matters that everything is comfortable to us, down to the furthest manifestations of our existence, so that our sitting-room, our bedroom, our house and our garden, constitute =a prolongation, an extension of our clothing=” (A. von Eye).[128]