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principles, as exemplified by the sun and the sexual organs, that prostitution was at one time a religious rite, and that at present the sexual emotions play a strong rôle in the perpetuation of these rites, renders it but natural that there should be a relation between the two. Religious emotion and sexual emotion are closely related. Religious fervor is a manifestation of sexual lust.

When we come down to the dominant religion of the western world we find that its literature, the Bible, contains recountals of nearly all types of sexual crimes, among which are the most revolting. This, from a historic or scientific standpoint, is not objectionable; but the fact that the halo of sacredness is thrown about the men who committed these immoral acts, that they are held up as being "after God's own heart," that Christendom and Jewdom name their children after them, and that their pictures adorn the temples and the market-places, bears witness that they are approved of men.

It is to be regretted that so much of salaciousness, of degrading obscenity, and of brutal lust is embraced in a literature employed for purposes of moral teaching. The fact that men and women find excuses for their own laches in this literature is not to be wondered at. Sexual sinners often quote the Bible as though it were written specifically for their benefit.

The sexual excitement and immoralities engendered by such factors as the revival and camp-meeting are not to be overlooked. These primitive institutions are passing into history, but among the less enlightened to whom they have been transmitted, they continue to be sexual orgies. The woman who in ecstasy exclaims, "Do what you will with this poor vile body, but my soul belongs to Jesus," possesses faith which represents a dangerous and immoral religious fervor. A long period of connection with a religious denominational hospital has taught me that a pitifully large number of sexually ruined and venereally disabled young women are produced in the atmosphere of the choirs of the churches of this denomination in the small towns of the East. [2]

[2] See such works as "Sex Worship" by Howard, "Religion and Lust," by Weir, "Ancient Pagan and Modern Christian Symbolism" by Inman, etc.

(16) The police courts send women into prostitution by an unwise system of fines and penalties. A girl is brought in by a policeman, charged with vagrancy, disorderly conduct, or some other indefinite offense (which often means simply having refused to be blackmailed), and the judge sentences her to pay a fine or go to the workhouse. How does this operation affect prostitution? If, being a prostitute, she pays the fine, she goes out on the street again with renewed zeal to get a man to recoup the loss which she has just paid into the treasury of the people. If, being a prostitute, she goes to the workhouse, the brothel which is deprived of her services goes about it to replace the vacancy by another girl (here come in the pimp and the procurer). If she is a young girl or a first offender, she often is thrown into a cell with some criminal women who make her lose what self-respect she has left, and when she is returned to society it is with resentment, depravity, and the feeling that she has sunk too low ever to hope to rise again, and she proceeds upon the path toward which the finger of society points. [3] In New York 66 per cent of the women arrested when they come before the judge are so disposed of that they may at once return to the street. A more humane treatment of these unfortunates is beginning to be adopted in some cities; but crimes against them will continue to be committed so long as the courts are the ante-chambers to penal methods. When the courts become chambers for scientific diagnosis and judgment, for discovering the nature of the ill from which the girl is suffering, for determining the real cause of her illness, and for prescribing the treatment necessary for her care--in other words, for social justice, then we shall make progress.

[3] See the case of Sophie Hirsch, N. Y. Call. 20 April, 1911.

The insane were once treated by throwing them in chains into a dungeon; the sick were once supposed to be bewitched and possessed of devils; criminals and prostitutes are still treated in conformity to the ancient superstitions; but a better day is to dawn when the light of science and humanity will be shed upon their misfortunes.

Besides economic and social causes of prostitution, there are causes which may be called pathologic. (17) Alcoholism and syphilis in the parents, causing physical and moral deterioration in the offspring, are important. (18) Ill health should not be overlooked. Often there is pelvic disease, producing abnormal libidinous impulses; or there may be central nervous disease; or glandular disease affecting the internal secretions; or other physical ailments making for instability. Some women have given as a reason physical inability to perform ordinary laborious work whereby to earn a livelihood.

Finally may be mentioned that peculiar, ill-defined condition, called (19) degeneracy. In this class are the women of abnormal and defective mentality. Anyone who has talked much with prostitutes recognizes this as a not inconsiderable class. The shallow intellect, the perverted points of view, and the absence of sense of responsibility, characterize many of these women. The prevalence of hysteria is well known. At Bedford, among the first thousand admissions were 137 girls who were classified as "feeble-minded." The sexual perverts and the women of abnormally lustful tendencies belong largely in this class. These are the women who actually become prostitutes because they like it. But it should not be lost sight of that their mental and physical perversions can often be traced back to hereditary and educational wrongs, often born of bad economic conditions. Heredity is undoubtedly a strong factor; mental unbalance is transmitted.

In many cases this weakened moral and mental tone makes of the girl a voluntary prostitute. Neither poverty nor alcohol nor seduction plays any rôle. She is the seducer from the beginning. Moreover, this tendency toward prostitution, displayed by these girls who are mentally deficient, enters largely into combination with the other causes. Such a girl, under the influence of the excitement of alcohol or religion, or under the stress of poverty or the promise of fine raiment, loses her sexual self-respect forever; whereas a girl of better mind, under the same circumstances, retains hers. The latter woman has a better idea of what is right and expedient; she finds some way out without the sacrifice of her chastity; and when she does give herself up to sexual love (marriage unsanctioned by society), she still retains her self-respect and is not prone to drift on to prostitution. The sexual urge alone in a woman of fair intelligence does not in America make a prostitute of her; in some European countries it may.

The women in whom the sexual urge is intense become prostitutes if mentally deficient; if mentally strong they marry--conventionally or otherwise. If they do none of these things they must plunge into absorbing work, or they are destined to become intoxicated and destroyed by their own uneliminated products.

It is to the mentally or morally weak that the arguments of the female procurer appeal. This woman tells the girl of the easy way to make money, the easy life, good clothes, good friends, and good times. The simple girl falls, particularly if she have behind her any of the other great causative factors to drive her on. Often the mental and moral weakness may be a matter of ignorance--defective education rather than heredity. These are the pathetic cases in which it is clear that the word of warning should have been a part of the girl's education.

It should be borne in mind that prostitution is recruited from those who once were sexually clean. Many of these women once cherished hopes of love and the domestic joys. Prostitution was not their ambition. Men made it easy for them to fall; and, having fallen, men and women made it difficult for them to rise. They are entitled to the same consideration as are the victims of typhoid fever. Society is guilty in both cases. Prostitution and typhoid are products of vicious social conditions; both are preventable.

Let us not with smugness deny this woman as our sister, for she is; and we have wronged her. She has a better right to reproach us than we have to scorn her. Our guilt is greater than hers. There was a great fire in a factory in New York City. One hundred girls were burned to death or hurled themselves from windows to be crushed and mangled upon the structures below. The women who ply the trade of prostitution are as guiltless of their own destruction as were these poor girls. Their blood is upon society with its greed for money, its apathy, ignorance, indifference, active participation in crime, and its exploitation of the weak.

Let us cease to cry with self-assumed virtue, Spare us from contamination by the prostitute who brazenly has come among us. Let us be honest enough and decent enough to confess: We are guilty; we have made this woman what she is; she is ours. Let us first be just to her; and then let us see to it that no more of our daughters walk in her footsteps.

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