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GENERAL PREFACE
THE EVOLUTION OF MODESTY-1.1
THE EVOLUTION OF MODESTY-1.2
THE EVOLUTION OF MODESTY-1.3
THE EVOLUTION OF MODESTY-1.4
THE EVOLUTION OF MODESTY-1.5
THE EVOLUTION OF MODESTY-1.6
THE EVOLUTION OF MODESTY-2.1
THE EVOLUTION OF MODESTY-2.2
THE EVOLUTION OF MODESTY-2.3
THE EVOLUTION OF MODESTY-2.4
THE EVOLUTION OF MODESTY-2.5
THE EVOLUTION OF MODESTY-3
THE EVOLUTION OF MODESTY-4
THE PHENOMENA OF SEXUAL PERIODICITY-1.1
THE PHENOMENA OF SEXUAL PERIODICITY-1.2
FOOTNOTES
THE PHENOMENA OF SEXUAL PERIODICITY-2.1
THE PHENOMENA OF SEXUAL PERIODICITY-2.2
THE PHENOMENA OF SEXUAL PERIODICITY-2.3
THE PHENOMENA OF SEXUAL PERIODICITY-3.1
THE PHENOMENA OF SEXUAL PERIODICITY-3.2
THE PHENOMENA OF SEXUAL PERIODICITY-3.3
THE PHENOMENA OF SEXUAL PERIODICITY-3.4
THE PHENOMENA OF SEXUAL PERIODICITY-3.5
FOOTNOTES
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-1.1
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-1.2
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-1.3
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-1.4
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-1.5
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-1.6
FOOTNOTES
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-2.1
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-2.2
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-2.3
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-2.4
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-3.1
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-3.2
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-3.3
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-3.4
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-3.5
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-3.6
AUTO-EROTISM: A STUDY OF THE SPONTANEOUS MANIFESTATIONS OF THE SEXUAL IMPULSE-3.7
FOOTNOTES
APPENDIX A-1.1
APPENDIX A-1.2
APPENDIX B-1.1
APPENDIX B-1.2
APPENDIX C-1.1
APPENDIX C-1.2
INDEX OF AUTHORS

 

_Delectatio morosa_, as understood by the theologians, is 

distinct from desire, and also distinct from the definite 

intention of effecting the sexual act, although it may lead to 

those things. It is the voluntary and complacent dallying in 

imagination with voluptuous thoughts, when no effort is made to 

repel them. It is, as Aquinas and others point out, constituted 

by this act of complacent dallying, and has no reference to the 

duration of the imaginative process. Debreyne, in his 

_Moechialogie_ (pp. 149-163), deals fully with this question, and 

quotes the opinions of theologians. I may add that in the early 

Penitentials, before the elaboration of Catholic theology, the 

voluntary emission of semen through the influence of evil 

thoughts, was recognized as a sin, though usually only if it 

occurred in church. In Egbert's Penitential of the eighth or 

ninth century (cap. IX, 12), the penance assigned for this 

offence in the case of a deacon, is 25 days; in the case of a 

monk, 30 days; a priest, 40 days; a bishop, 50. (Haddon and 

Stubbs, _Councils and Ecclesiastical Documents_, vol. iii, p. 

426.) 

 

The frequency of spontaneous orgasm in women seems to have been 

recognized in the seventeenth century. Thus, Schurig 

(_Syllepsilogia_, p. 4), apparently quoting Riolan, states that 

some women are so wanton that the sight of a handsome man, or of 

their lover, or speech with such a one, will cause them to 

ejaculate their semen. 

 

There is, however, a closely allied, and, indeed, overlapping form of 

auto-erotism which may be considered here: I mean that associated with 

revery, or day-dreaming. Although this is a very common and important 

form of auto-erotism, besides being in a large proportion of cases the 

early stage of masturbation, it appears to have attracted little 

attention.[226] The day-dream has, indeed, been studied in its chief form, 

in the "continued story," by Mabel Learoyd, of Wellesley College. The 

continued story is an imagined narrative, more or less peculiar to the 

individual, by whom it is cherished with fondness, and regarded as an 

especially sacred mental possession, to be shared only, if at all, with 

very sympathizing friends. It is commoner among girls and young women than 

among boys and young men; among 352 persons of both sexes, 47 per cent. 

among the women and only 14 per cent. among the men, have any continued 

story. The starting-point is an incident from a book, or, more usually, 

some actual experience, which the subject develops; the subject is nearly 

always the hero or the heroine of the story. The growth of the story is 

favored by solitude, and lying in bed before going to sleep is the time 

specially sacred to its cultivation.[227] No distinct reference, perhaps 

naturally enough, is made by Miss Learoyd to the element of sexual emotion 

with which these stories are often strongly tinged, and which is 

frequently their real motive. Though by no means easy to detect, these 

elaborate and more or less erotic day-dreams are not uncommon in young 

men and especially in young women. Each individual has his own particular 

dream, which is always varying or developing, but, except in very 

imaginative persons, to no great extent. Such a day-dream is often founded 

on a basis of pleasurable personal experience, and develops on that basis. 

It may involve an element of perversity, even though that element finds no 


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