husband, she never felt any but the
slightest sexual enjoyment in his arms, and then only by evoking
feminine images. This case, in which the sensations of an infant
at the breast formed the point of departure of a sexual
perversion which lasted through life, is, so far as I am aware,
unique.

FOOTNOTES:

[17] Jonas Cohn (_Allgemeine AEsthetik_, 1901, p. 11) lays it down that
psychology has nothing to do with good or bad taste. "The distinction
between good and bad taste has no meaning for psychology. On this account,
the fundamental conceptions of aesthetics cannot arise from psychology." It
may be a question whether this view can be accepted quite absolutely.

[18] See Appendix A: "The Origins of the Kiss."

[19] See J.B. Hellier, "On the Nipple Reflex," _British Medical Journal_,
November 7, 1896.

[20] Fere, _L'Instinct Sexuel_, second edition, p. 147.

IV.

The Bath--Antagonism of Primitive Christianity to the Cult of the
Skin--Its Cult of Personal Filth--The Reasons which Justified this
Attitude--The World-wide Tendency to Association between Extreme
Cleanliness and Sexual Licentiousness--The Immorality Associated with
Public Baths in Europe down to Modern Times.

The hygiene of the skin, as well as its special cult, consists in bathing.
The bath, as is well known, attained under the Romans a degree of
development which, in Europe at all events, it has never reached before or
since, and the modern visitor to Rome carries away with him no more
impressive memory than that of the Baths of Caracalla. Since the coming of
Christianity the cult of the skin, and even its hygiene, have never again
attained the same general and unquestioned exaltation. The Church killed
the bath. St. Jerome tells us with approval that when the holy Paula noted
that any of her nuns were too careful in this matter she would gravely
reprove them, saying that "the purity of the body and its garments means
the impurity of the soul."[21] Or, as the modern monk of Mount Athos still
declares: "A man should live in dirt as in a coat of mail, so that his
soul may sojourn more securely within."

Our knowledge of the bathing arrangements of Roman days is
chiefly derived from Pompeii. Three public baths (two for both
men and women, who were also probably allowed to use the third
occasionally) have so far been excavated in this small town, as
well as at least three private bathing establishment