stands in closer relationship to the former.... It is highly
probable, and shown by a correct classification of the observed
cases, that the majority, and perhaps all of the cases of
shoe-fetichism, rest upon a basis of more or less conscious
masochistic desire for self-humiliation.... The majority or all
may be looked upon as instances of latent masochism (the motive
remaining unconscious) in which the _female foot or shoe, as the
masochist's fetich_, has acquired an independent significance."
(_Psychopathia Sexualis_, English translation of tenth edition,
pp. 159, et seq.) "Though Krafft-Ebing may not have cleared up
the whole matter," Moll remarks, "I regard his deductions
concerning the connection of foot-and-shoe fetichism to masochism
as the most important progress that has been made in the
theoretic study of sexual perversions.... In any case, the
connection is very frequent." (_Konträre Sexualempfindung_, third
edition, p. 306.)

It is quite easy to see that this supposed identity of masochism and
foot-fetichism forms a seductive theory. It is also undoubtedly true that
a masochist may very easily be inclined to find in his mistress's foot an
aid to the ecstatic self-abnegation which he desires to attain.[20] But
only confusion is attained by any general attempt to amalgamate masochism
and foot-fetichism. In the broad sense in which erotic symbolism is here
understood, both masochism and foot-fetichism may be coördinated as
symbolisms; for the masochist his self-humiliating impulses are the symbol
of ecstatic adoration; for the foot-fetichist his mistress's foot or shoe
is the concentrated symbol of all that is most beautiful and elegant and
feminine in her personality. But if in this sense they are coördinated,
they remain entirely distinct and have not even any necessary tendency to
become merged. Masochism merely simulates foot-fetichism; for the