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Table of contents
PREFACE
THE MOTHER AND HER CHILD-1.1
THE MOTHER AND HER CHILD-1.2
THE MOTHER AND HER CHILD-1.3
THE MOTHER AND HER CHILD-1.4
THE MOTHER AND HER CHILD-1.5
SEXUAL EDUCATION-2.1
SEXUAL EDUCATION-2.2
SEXUAL EDUCATION-2.3
SEXUAL EDUCATION-2.4
SEXUAL EDUCATION-2.5
SEXUAL EDUCATION-2.6
SEXUAL EDUCATION-2.7
SEXUAL EDUCATION-2.8
SEXUAL EDUCATION-2.9
SEXUAL EDUCATION-2.10
SEXUAL EDUCATION-2.11
SEXUAL EDUCATION AND NAKEDNESS-3.1
SEXUAL EDUCATION AND NAKEDNESS-3.2
SEXUAL EDUCATION AND NAKEDNESS-3.3
SEXUAL EDUCATION AND NAKEDNESS-3.4
THE VALUATION OF SEXUAL LOVE-4.1
THE VALUATION OF SEXUAL LOVE-4.2
THE VALUATION OF SEXUAL LOVE-4.3
THE VALUATION OF SEXUAL LOVE-4.4
THE FUNCTION OF CHASTITY-5.1
THE FUNCTION OF CHASTITY-5.2
THE FUNCTION OF CHASTITY-5.3
THE FUNCTION OF CHASTITY-5.4
THE FUNCTION OF CHASTITY-5.5
THE FUNCTION OF CHASTITY-5.6
THE PROBLEM OF SEXUAL ABSTINENCE-6.1
THE PROBLEM OF SEXUAL ABSTINENCE-6.2
THE PROBLEM OF SEXUAL ABSTINENCE-6.3
THE PROBLEM OF SEXUAL ABSTINENCE-6.4
THE PROBLEM OF SEXUAL ABSTINENCE-6.5
THE PROBLEM OF SEXUAL ABSTINENCE-6.6
PROSTITUTION-7.1
PROSTITUTION-7.2
PROSTITUTION-7.3
PROSTITUTION-7.4
PROSTITUTION-7.5
PROSTITUTION-7.6
PROSTITUTION-7.7
PROSTITUTION-7.8
PROSTITUTION-7.9
PROSTITUTION-7.10
PROSTITUTION-7.11
PROSTITUTION-7.12
PROSTITUTION-7.13
PROSTITUTION-7.14
PROSTITUTION-7.15
FOOTNOTES-1
FOOTNOTES-2

 

Prostitution tends to arise, as Schurtz has pointed out, in every society 

in which early marriage is difficult and intercourse outside marriage is 

socially disapproved. "Venal women everywhere appear as soon as the free 

sexual intercourse of young people is repressed, without the necessary 

consequences being impeded by unusually early marriages."[130] The 

repression of sexual intimacies outside marriage is a phenomenon of 

civilization, but it is not itself by any means a measure of a people's 

general level, and may, therefore, begin to appear at an early period. But 

it is important to remember that the primitive and rudimentary forms of 

prostitution, when they occur, are merely temporary, and 

frequently--though not invariably--involve no degrading influence on the 

woman in public estimation, sometimes indeed increasing her value as a 

wife. The woman who sells herself for money purely as a professional 

matter, without any thought of love or passion, and who, by virtue of her 

profession, belongs to a pariah class definitely and rigidly excluded from 

the main body of her sex, is a phenomenon which can seldom be found except 

in developed civilization. It is altogether incorrect to speak of 

prostitutes as a mere survival from primitive times. 

 

On the whole, while among savages sexual relationships are sometimes free 

before marriage, as well as on the occasion of special festivals, they are 

rarely truly promiscuous and still more rarely venal. When savage women 

nowadays sell themselves, or are sold by their husbands, it has usually 

been found that we are concerned with the contamination of European 

civilization. 

 

The definite ways in which professional prostitution may arise are no 

doubt many.[131] We may assent to the general principle, laid down by 

Schurtz, that whenever the free union of young people is impeded under 

conditions in which early marriage is also difficult prostitution must 

certainly arise. There are, however, different ways in which this 

principle may take shape. So far as our western civilization is 

concerned--the civilization, that is to say, which has its cradle in the 

Mediterranean basin--it would seem that the origin of prostitution is to 

be found primarily in a religious custom, religion, the great conserver of 

social traditions, preserving in a transformed shape a primitive freedom 

that was passing out of general social life.[132] 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, in worship of the goddess. The money could not be refused, 

however small the amount, but it was given as an offertory to the temple, 

and the woman, having followed the man and thus made oblation to Mylitta, 

returned home and lived chastely ever afterwards.[133] 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, from time to time, as 

Strabo states, by those who desired to make thank-offering for mercies 

vouchsafed to them. Pindar refers to the hospitable young Corinthian women 

ministrants whose thoughts often turn towards Ourania Aphrodite[134] in 

whose temple they burned incense; and Athenaeus mentions the importance 

that was attached to the prayers of the Corinthian prostitutes in any 

national calamity.[135] 

 

We seem here to be in the presence, not merely of a religiously preserved 


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