y, the hair, the foot and hand, or certain odors of
the person desired, may take the character of fetiches. It is the same
with certain intellectual peculiarities and certain expressions of the
features. In man, the woman's hair, her hands or feet, her
handkerchief, perfumes, etc., often play the part of erotic fetiches.

We may call _anti-fetiches_ certain objects or certain qualities
which, on the contrary, destroy eroticism. Certain odors, the tone of
a voice, an ugly nose, a garment in bad taste, an awkward manner,
often suffice to destroy eroticism by causing disgust for a person,
and their simple representation is enough to make her unbearable.
Symbolizing disgust, the anti-fetich paralyzes the sexual appetite and
love.

In normal love, it is especially by association of ideas in calling to
mind the image of the person loved that the fetich plays the part of
an exciting agent. It often, however, becomes itself the more special
object of the sexual appetite, while the anti-fetich produces the
opposite effect. But, in degenerates (vide Chap. VIII) it is sometimes
exclusively to the fetich itself that an irresistible sexual appetite
is addressed, the irradiation of which becomes a ridiculous caricature
of love.

We thus see that normal love is based on an extremely complex
synthesis, on a symphony of harmonious sensations, sentiments and
conceptions, combined in all kinds of tones and shades. The
pathological aberrations of which we shall speak, demonstrate this by
forcing one tone or another to the more or less marked exclusion of
the rest.

PSYCHOLOGICAL RELATIONS OF LOVE TO RELIGION

Love and eroticism play a great part in religion, and many derivatives
of religious sentiment are intimately associated with the sexual
appetite. As Krafft-Ebing says, _religious ecstasy_ is closely related
to _amorous ecstasy_, and very often appears in the guise of
consolation and compensation for an unhappy or disappointed love, or
even in the absence of sexual love. In the insane, religion and
eroticism are combined in a very characteristic manner. Among a number
of peoples certain cruel religious customs are the result of
transformed erotic conceptions.

As in religion, there is something mystical in love; the ineffable
dream of eternal ecstasy. This is why the two kinds of mystic and
erotic exaltation become blended in religions.

Krafft-Ebing attributes the cruelty found in many religions to
_sadism_ (sexual lust ex