Chapter 12
Prostitution, although hounded, imprisoned, and chained, is nevertheless the greatest triumph of Puritanism. It is its most cherished child, all hypocritical sanctimoniousness notwithstanding. The prostitute is the fury of our century, sweeping across the "civilized" countries like a hurricane, and leaving a trail of disease and disaster. The only remedy Puritanism offers for this ill-begotten child is greater repression and more merciless persecution. The latest outrage is represented by the Page Law, which imposes upon New York the terrible failure and crime of Europe; namely, registration and segregation of the unfortunate victims of Puritanism. In equally stupid manner purism seeks to check the terrible scourge of its own creation--venereal diseases. Most disheartening it is that this spirit of obtuse narrow-mindedness has poisoned even our so-called liberals, and has blinded them into joining the crusade against the very things born of the hypocrisy of Puritanism--prostitution and its results. In wilful blindness Puritanism refuses to see that the true method of prevention is the one which makes it clear to all that "venereal diseases are not a mysterious or terrible thing, the penalty of the sin of the flesh, a sort of shameful evil branded by purist malediction, but an ordinary disease which may be treated and cured." By its methods of obscurity, disguise, and concealment, Puritanism has furnished favorable conditions for the growth and spread of these diseases. Its bigotry is again most strikingly demonstrated by the senseless attitude in regard to the great discovery of Prof. Ehrlich, hypocrisy veiling the important cure for syphilis with vague allusions to a remedy for "a certain poison."
The almost limitless capacity of Puritanism for evil is due to its intrenchment behind the State and the law. Pretending to safeguard the people against "immorality," it has impregnated the machinery of government and added to its usurpation of moral guardianship the legal censorship of our views, feelings, and even of our conduct.
Art, literature, the drama, the privacy of the mails, in fact, our most intimate tastes, are at the mercy of this inexorable tyrant. Anthony Comstock, or some other equally ignorant policeman, has been given power to desecrate genius, to soil and mutilate the sublimest creation of nature--the human form. Books dealing with the most vital issues of our lives, and seeking to shed light upon dangerously obscured problems, are legally treated as criminal offenses, and their helpless authors thrown into prison or driven to destruction and death.
Not even in the domain of the Tsar is personal liberty daily outraged to the extent it is in America, the stronghold of the Puritanic eunuchs. Here the only day of recreation left to the masses, Sunday, has been made hideous and utterly impossible. All writers on primitive customs and ancient civilization agree that the Sabbath was a day of festivities, free from care and duties, a day of general rejoicing and merry-making. In every European country this tradition continues to bring some relief from the humdrum and stupidity of our Christian era. Everywhere concert halls, theaters, museums, and gardens are filled with men, women, and children, particularly workers with their families, full of life and joy, forgetful of the ordinary rules and conventions of their every-day existence. It is on that day that the masses demonstrate what life might really mean in a sane society, with work stripped of its profit-making, soul-destroying purpose.
Puritanism has robbed the people even of that one day. Naturally, only the workers are affected: our millionaires have their luxurious homes and elaborate clubs. The poor, however, are condemned to the monotony and dullness of the American Sunday. The sociability and fun of European outdoor life is here exchanged for the gloom of the church, the stuffy, germ-saturated country parlor, or the brutalizing atmosphere of the back-room saloon. In Prohibition States the people lack even the latter, unless they can invest their meager earnings in quantities of adulterated liquor. As to Prohibition, every one knows what a farce it really is. Like all other achievements of Puritanism it, too, has but driven the "devil" deeper into the human system. Nowhere else does one meet so many drunkards as in our Prohibition towns. But so long as one can use scented candy to abate the foul breath of hypocrisy, Puritanism is triumphant. Ostensibly Prohibition is opposed to liquor for reasons of health and economy, but the very spirit of Prohibition being itself abnormal, it succeeds but in creating an abnormal life.
Every stimulus which quickens the imagination and raises the spirits, is as necessary to our life as air. It invigorates the body, and deepens our vision of human fellowship. Without stimuli, in one form or another, creative work is impossible, nor indeed the spirit of kindliness and generosity. The fact that some great geniuses have seen their reflection in the goblet too frequently, does not justify Puritanism in attempting to fetter the whole gamut of human emotions. A Byron and a Poe have stirred humanity deeper than all the Puritans can ever hope to do. The former have given to life meaning and color; the latter are turning red blood into water, beauty into ugliness, variety into uniformity and decay. Puritanism, in whatever expression, is a poisonous germ. On the surface everything may look strong and vigorous; yet the poison works its way persistently, until the entire fabric is doomed. With Hippolyte Taine, every truly free spirit has come to realize that "Puritanism is the death of culture, philosophy, humor, and good fellowship; its characteristics are dullness, monotony, and gloom."
[1] THE PSYCHOLOGY OF SEX. Havelock Ellis.
THE TRAFFIC IN WOMEN
Our reformers have suddenly made a great discovery--the white slave traffic. The papers are full of these "unheard of conditions," and lawmakers are already planning a new set of laws to check the horror.
It is significant that whenever the public mind is to be diverted from a great social wrong, a crusade is inaugurated against indecency, gambling, saloons, etc. And what is the result of such crusades? Gambling is increasing, saloons are doing a lively business through back entrances, prostitution is at its height, and the system of pimps and cadets is but aggravated.
How is it that an institution, known almost to every child, should have been discovered so suddenly? How is it that this evil, known to all sociologists, should now be made such an important issue?
To assume that the recent investigation of the white slave traffic (and, by the way, a very superficial investigation) has discovered anything new, is, to say the least, very foolish. Prostitution has been, and is, a widespread evil, yet mankind goes on its business, perfectly indifferent to the sufferings and distress of the victims of prostitution. As indifferent, indeed, as mankind has remained to our industrial system, or to economic prostitution.
Only when human sorrows are turned into a toy with glaring colors will baby people become interested--for a while at least. The people are a very fickle baby that must have new toys every day. The "righteous" cry against the white slave traffic is such a toy. It serves to amuse the people for a little while, and it will help to create a few more fat political jobs--parasites who stalk about the world as inspectors, investigators, detectives, and so forth.
What is really the cause of the trade in women? Not merely white women, but yellow and black women as well. Exploitation, of course; the merciless Moloch of capitalism that fattens on underpaid labor, thus driving thousands of women and girls into prostitution. With Mrs. Warren these girls feel, "Why waste your life working for a few shillings a week in a scullery, eighteen hours a day?"
Naturally our reformers say nothing about this cause. They know it well enough, but it doesn't pay to say anything about it. It is much more profitable to play the Pharisee, to pretend an outraged morality, than to go to the bottom of things.
However, there is one commendable exception among the young writers: Reginald Wright Kauffman, whose work, THE HOUSE OF BONDAGE, is the first earnest attempt to treat the social evil, not from a sentimental Philistine viewpoint. A journalist of wide experience, Mr. Kauffman proves that our industrial system leaves most women no alternative except prostitution. The women portrayed in THE HOUSE OF BONDAGE belong to the working class. Had the author portrayed the life of women in other spheres, he would have been confronted with the same state of affairs.
Nowhere is woman treated according to the merit of her work, but rather as a sex. It is therefore almost inevitable that she should pay for her right to exist, to keep a position in whatever line, with sex favors. Thus it is merely a question of degree whether she sells herself to one man, in or out of marriage, or to many men. Whether our reformers admit it or not, the economic and social inferiority of woman is responsible for prostitution.
Just at present our good people are shocked by the disclosures that in New York City alone, one out of every ten women works in a factory, that the average wage received by women is six dollars per week for forty-eight to sixty hours of work, and that the majority of female wage workers face many months of idleness which leaves the average wage about $280 a year. In view of these economic horrors, is it to be wondered at that prostitution and the white slave trade have become such dominant factors?
Lest the preceding figures be considered an exaggeration, it is well to examine what some authorities on prostitution have to say:
"A prolific cause of female depravity can be found in the several tables, showing the description of the employment pursued, and the wages received, by the women previous to their fall, and it will be a question for the political economist to decide how far mere business consideration should be an apology on the part of employers for a reduction in their rates of remuneration, and whether the savings of a small percentage on wages is not more than counter-balanced by the enormous amount of taxation enforced on the public at large to defray the expenses incurred on account of a system of vice, WHICH IS THE DIRECT RESULT, IN MANY CASES, OF INSUFFICIENT COMPENSATION OF HONEST LABOR."[1]
Our present-day reformers would do well to look into Dr. Sanger's book. There they will find that out of 2,000 cases under his observation, but few came from the middle classes, from well-ordered conditions, or pleasant homes. By far the largest majority were working girls and working women; some driven into prostitution through sheer want, others because of a cruel, wretched life at home, others again because of thwarted and crippled physical natures (of which I shall speak later on). Also it will do the maintainers of purity and morality good to learn that out of two thousand cases, 490 were married women, women who lived with their husbands. Evidently there was not much of a guaranty for their "safety and purity" in the sanctity of marriage.[2]
Dr. Alfred Blaschko, in PROSTITUTION IN THE NINETEENTH CENTURY, is even more emphatic in characterizing economic conditions as one of the most vital factors of prostitution.
"Although prostitution has existed in all ages, it was left to the nineteenth century to develop it into a gigantic social institution. The development of industry with vast masses of people in the competitive market, the growth and congestion of large cities, the insecurity and uncertainty of employment, has given prostitution an impetus never dreamed of at any period in human history."
And again Havelock Ellis, while not so absolute in dealing with the economic cause, is nevertheless compelled to admit that it is indirectly and directly the main cause. Thus he finds that a large percentage of prostitutes is recruited from the servant class, although the latter have less care and greater security. On the other hand, Mr. Ellis does not deny that the daily routine, the drudgery, the monotony of the servant girl's lot, and especially the fact that she may never partake of the companionship and joy of a home, is no mean factor in forcing her to seek recreation and forgetfulness in the gaiety and glimmer of prostitution. In other words, the servant girl, being treated as a drudge, never having the right to herself, and worn out by the caprices of her mistress, can find an outlet, like the factory or shopgirl, only in prostitution.
The most amusing side of the question now before the public is the indignation of our "good, respectable people," especially the various Christian gentlemen, who are always to be found in the front ranks of every crusade. Is it that they are absolutely ignorant of the history of religion, and especially of the Christian religion? Or is it that they hope to blind the present generation to the part played in the past by the Church in relation to prostitution? Whatever their reason, they should be the last to cry out against the unfortunate victims of today, since it is known to every intelligent student that prostitution is of religious origin, maintained and fostered for many centuries, not as a shame but as a virtue, hailed as such by the Gods themselves.
"It would seem that the origin of prostitution is to be found primarily in a religious custom, religion, the great conserver of social tradition, preserving in a transformed shape a primitive freedom that was passing out of the general social life. The typical example is that recorded by Herodotus, in the fifth century before Christ, at the Temple of Mylitta, the Babylonian Venus, where every woman, once in her life, had to come and give herself to the first stranger, who threw a coin in her lap, to worship the goddess. Very similar customs existed in other parts of Western Asia, in North Africa, in Cyprus, and other islands of the Eastern Mediterranean, and also in Greece, where the temple of Aphrodite on the fort at Corinth possessed over a thousand hierodules, dedicated to the service of the goddess.
"The theory that religious prostitution developed, as a general rule, out of the belief that the generative activity of human beings possessed a mysterious and sacred influence in promoting the fertility of Nature, is maintained by all authoritative writers on the subject. Gradually, however, and when prostitution became an organized institution under priestly influence, religious prostitution developed utilitarian sides, thus helping to increase public revenue.
"The rise of Christianity to political power produced little change in policy. The leading fathers of the Church tolerated prostitution. Brothels under municipal protection are found in the thirteenth century. They constituted a sort of public service, the directors of them being considered almost as public servants."[3]
To this must be added the following from Dr. Sanger's work:
"Pope Clement II. issued a bull that prostitutes would be tolerated if they pay a certain amount of their earnings to the Church.
"Pope Sixtus IV. was more practical; from one single brothel, which he himself had built, he received an income of 20,000 ducats."
In modern times the Church is a little more careful in that direction. At least she does not openly demand tribute from prostitutes. She finds it much more profitable to go in for real estate, like Trinity Church, for instance, to rent out death traps at an exorbitant price to those who live off and by prostitution.
Much as I should like to, my space will not admit speaking of prostitution in Egypt, Greece, Rome, and during the Middle Ages. The conditions in the latter period are particularly interesting, inasmuch as prostitution was organized into guilds, presided over by a brothel Queen. These guilds employed strikes as a medium of improving their condition and keeping a standard price. Certainly that is more practical a method than the one used by the modern wage slave in society.
It would be one-sided and extremely superficial to maintain that the economic factor is the only cause of prostitution. There are others no less important and vital. That, too, our reformers know, but dare discuss even less than the institution that saps the very life out of both men and women. I refer to the sex question, the very mention of which causes most people moral spasms.
It is a conceded fact that woman is being reared as a sex commodity, and yet she is kept in absolute ignorance of the meaning and importance of sex. Everything dealing with the subject is suppressed, and persons who attempt to bring light into this terrible darkness are persecuted and thrown into prison. Yet it is nevertheless true that so long as a girl is not to know how to take care of herself, not to know the function of the most important part of her life, we need not be surprised if she becomes an easy prey to prostitution, or to any other form of a relationship which degrades her to the position of an object for mere sex gratification.
It is due to this ignorance that the entire life and nature of the girl is thwarted and crippled. We have long ago taken it as a self-evident fact that the boy may follow the call of the wild; that is to say, that the boy may, as soon has his sex nature asserts itself, satisfy that nature; but our moralists are scandalized at the very thought that the nature of a girl should assert itself. To the moralist prostitution does not consist so much in the fact that the woman sells her body, but rather that she sells it out of wedlock. That this is no mere statement is proved by the fact that marriage for monetary considerations is perfectly legitimate, sanctified by law and public opinion, while any other union is condemned and repudiated. Yet a prostitute, if properly defined, means nothing else than "any person for whom sexual relationships are subordinated to gain."[4]
"Those women are prostitutes who sell their bodies for the exercise of the sexual act and make of this a profession."[5]
In fact, Banger goes further; he maintains that the act of prostitution is "intrinsically equal to that of a man or woman who contracts a marriage for economic reasons."
Of course, marriage is the goal of every girl, but as thousands of girls cannot marry, our stupid social customs condemn them either to a life of celibacy or prostitution. Human nature asserts itself regardless of all laws, nor is there any plausible reason why nature should adapt itself to a perverted conception of morality.
Society considers the sex experiences of a man as attributes of his general development, while similar experiences in the life of a woman are looked upon as a terrible calamity, a loss of honor and of all that is good and noble in a human being. This double standard of morality has played no little part in the creation and perpetuation of prostitution. It involves the keeping of the young in absolute ignorance on sex matters, which alleged "innocence," together with an overwrought and stifled sex nature, helps to bring about a state of affairs that our Puritans are so anxious to avoid or prevent.
Not that the gratification of sex must needs lead to prostitution; it is the cruel, heartless, criminal persecution of those who dare divert from the beaten paths, which is responsible for it.
Girls, mere children, work in crowded, over-heated rooms ten to twelve hours daily at a machine, which tends to keep them in a constant over-excited sex state. Many of these girls have no home or comforts of any kind; therefore the street or some place of cheap amusement is the only means of forgetting their daily routine. This naturally brings them into close proximity with the other sex. It is hard to say which of the two factors brings the girl's over-sexed condition to a climax, but it is certainly the most natural thing that a climax should result. That is the first step toward prostitution. Nor is the girl to be held responsible for it. On the contrary, it is altogether the fault of society, the fault of our lack of understanding, of our lack of appreciation of life in the making; especially is it the criminal fault of our moralists, who condemn a girl for all eternity, because she has gone from the "path of virtue"; that is, because her first sex experience has taken place without the sanction of the Church.
The girl feels herself a complete outcast, with the doors of home and society closed in her face. Her entire training and tradition is such that the girl herself feels depraved and fallen, and therefore has no ground to stand upon, or any hold that will lift her up, instead of dragging her down. Thus society creates the victims that it afterwards vainly attempts to get rid of. The meanest, most depraved and decrepit man still considers himself too good to take as his wife the woman whose grace he was quite willing to buy, even though he might thereby save her from a life of horror. Nor can she turn to her own sister for help. In her stupidity the latter deems herself too pure and chaste, not realizing that her own position is in many respects even more deplorable than her sister's of the street.
"The wife who married for money, compared with the prostitute," says Havelock Ellis, "is the true scab. She is paid less, gives much more in return in labor and care, and is absolutely bound to her master. The prostitute never signs away the right over her own person, she retains her freedom and personal rights, nor is she always compelled to submit to a man's embrace."
Nor does the better-than-thou woman realize the apologist claim of Lecky that "though she may be the supreme type of vice, she is also the most efficient guardian of virtue. But for her, happy homes would be polluted, unnatural and harmful practice would abound."
Moralists are ever ready to sacrifice one-half of the human race for the sake of some miserable institution which they can not outgrow. As a matter of fact, prostitution is no more a safeguard for the purity of the home than rigid laws are a safeguard against prostitution. Fully fifty per cent. of married men are patrons of brothels. It is through this virtuous element that the married women--nay, even the children--are infected with venereal diseases. Yet society has not a word of condemnation for the man, while no law is too monstrous to be set in motion against the helpless victim. She is not only preyed upon by those who use her, but she is also absolutely at the mercy of every policeman and miserable detective on the beat, the officials at the station house, the authorities in every prison.
In a recent book by a woman who was for twelve years the mistress of a "house," are to be found the following figures: "The authorities compelled me to pay every month fines between $14.70 to $29.70, the girls would pay from $5.70 to $9.70 to the police." Considering that the writer did her business in a small city, that the amounts she gives do not include extra bribes and fines, one can readily see the tremendous revenue the police department derives from the blood money of its victims, whom it will not even protect. Woe to those who refuse to pay their toll; they would be rounded up like cattle, "if only to make a favorable impression upon the good citizens of the city, or if the powers needed extra money on the side. For the warped mind who believes that a fallen woman is incapable of human emotion it would be impossible to realize the grief, the disgrace, the tears, the wounded pride that was ours every time we were pulled in."