In considering the phenomena of sexual selection in a previous volume,[2]
it was found that there are four or five main factors in the constitution
of beauty in so far as beauty determines sexual selection. Erotic
symbolism is founded on the factor of individual taste in beauty; it
arises as a specialized development of that factor, but it is,
nevertheless, incorrect to merge it in sexual selection. The attractive
characteristics of a beloved woman or man, from the point of view of
sexual selection, are a complex but harmonious whole leading up to a
desire for the complete possession of the person who displays them. There
is no tendency to isolate and dissociate any single character from the
individual and to concentrate attention upon that character at the expense
of the attention bestowed upon the individual generally. As soon as such a
tendency begins to show itself, even though only in a slight or temporary
form, we may say that there is erotic symbolism.

Erotic symbolism is, however, by no means confined to the individualizing
tendency to concentrate amorous attention upon some single characteristic
of the adult woman or man who is normally the object of sexual love. The
adult human being may not be concerned at all, the attractive object or
act may not even be human, not even animal, and we may still be concerned
with a symbol which has parasitically rooted itself on the fruitful site
of sexual emotion and absorbed to itself the energy which normally goes
into the channels of healthy human love having for its final end the
procreation of the species. Thus understood in its widest sense, it may be
said that every sexual perversion, even homosexuality, is a form of erotic
symbolism, for we shall find that in every case some object or act that
for the normal human being has little or no erotic value, has assumed such
value in a supreme degree; that is to say, it has become a symbol of the
normal object of love. Certain perversions are, however, of such great