Public brothels were established in Spain, as in other countries of Europe, one of great extent being in existence in Valencia in the fifteenth century. It const.i.tuted a complete suburb in itself, similar to the Ghetto, or Jews' suburb of most capital cities. Indeed, from its description, it is doubtful if it was not a rogue's sanctuary, similar to the well known Alsatia in London. It was surrounded by a wall with one gate only, at which a warder was stationed. He was a public city officer, and one of his duties was to warn all comers of the risk their property ran in visiting such a place. If they wished to leave valuables in his care they could do so, and receive them on their exit. There were some hundreds of girls resident in this vast den of iniquity. To add to the disgrace of the locality, the place of public execution was at its gate.

In 1486, the rents, profits and emoluments of the public brothels of Seville were a.s.signed to Alonzo Fajardo, the master of the royal table.

In 1559, there is an enactment in Granada fixing the rents to be paid by the women for their rooms and accommodation in public brothels, and also detailing the furniture and food with which they were to be provided in return. This is similar to the minute legislation of the German cities.

This public provision having been made, no person was allowed to lend these women bed-linen.

The authorities of various cities might not permit a prost.i.tute to reside in the town without previous examination by a duly licensed physician, who was to declare, upon oath, whether the woman then was or had recently been diseased.

By some of the Spanish laws, _varraganas_ (kept mistresses or concubines) seem to have been a legal inst.i.tution, for men of rank were forbidden to take slave-dancers, tavern-servants, procuresses, or prost.i.tutes as concubines. This breach of the ordinary inst.i.tutions of Christianity may probably have been a compromise of Moorish and Christian usages and morals. Before the final deadly struggle which ended in the expulsion of the Moors, intermarriages were not uncommon among the two peoples.

Interchange of friendship and close intimacy existed between the races, and a mutual tolerance of each other's laws and customs was maintained, except by the enthusiasts of either religion.

The Spanish jurists distinctly recognized the woman's right to recover the wages of her infamy. The scholiasts struck out various fine distinctions, for which the monkish dialecticians were so deservedly ridiculed by the free-thinkers of the eighteenth century, and these were debated and discussed with the utmost eagerness.[238] One question was whether, if the man paid beforehand, and the woman refused to complete the contract, he could compel her? The weight of opinion seemed to be that, as he contemplated an immorality, he could neither recover the money nor enforce the agreement. Another equally important point was the use to which the gains of prost.i.tution might be lawfully applied. The legality of their gains would seem to have overridden the mode of their expenditure, but casuists thought otherwise, and, by a royal edict of Alphonse IX., it was decided that priests could not receive funds obtained from such impure sources.

By the old Spanish law prost.i.tutes were subjected to various disabilities in matters of inheritance or testamentary disposition. As mentioned in the review of the old German customs, the Church considered it a meritorious act to marry a harlot, on the a.s.sumption that thereby a brand was saved from the burning.[239] It is related of a young man that, while being led to the scaffold, a courtesan, struck by his manly beauty and bearing, offered to marry him, whereby, in virtue of a law or usage, his life would be saved. He rejected her proposition, as existence was not worth redemption at such a price. It is added that his life was nevertheless spared, in consideration of his spirit and courage.

In 1570, by order of Philip II., the regulations in force in the princ.i.p.al towns of Andalusia were extended to those of Castile. By these it was enacted that a woman became a prost.i.tute of her own free will, and that no one could compel her to continue such, even though she had incurred debts.

A surgeon was directed to pay her a weekly visit at her house, and report to the deputies of the Consistory those who were diseased, in order that they might be removed to hospital. The keeper of a brothel could not receive into his house any one who had not been previously examined, nor allow any one who was diseased to remain there, under a fine of a thousand maravedis, with thirty days' imprisonment. Each room was to contain certain furniture, and the house was to be closed on holidays, during Lent, Ember Week, and on all fast days, under a punishment of a hundred stripes to each woman who received visitors, as well as to the keeper of the house. These and other orders were to be hung upon different parts of the house, under a fine (about six dollars) and eight days' imprisonment.

The subject of venereal disease in Spain has acquired some interest from a generally received opinion that its appearance was made in that country, whence it was disseminated throughout Europe. Columbus and his crew were reported to have introduced it from America, but later investigations have proved that syphilis was not known on this side of the Atlantic until imported by Europeans. Facts have been advanced in preceding pages showing its almost simultaneous appearance in Italy and Spain, and we recur to the subject now merely with reference to the theory of its American origin. A late work, _Lettere sulla Storia de Mali Venerei, di Domenice Thiene, Venezia_, 1823, enumerates some proofs on the question. The main points are: 1. That neither Columbus nor his son allude, in any way, to such a disease in the New World. 2. Among frequent notices of the disease in the twenty-five years following the discovery of America, there is no mention of its originating there, but, on the contrary, a uniform derivation of it from some other source is a.s.signed. 3. That the disorder was known and described before the siege of Naples, and therefore could not be introduced by the Spaniards at that time. 4. That it was known in a variety of countries in 1493 and the early part of 1494; a rapidity of diffusion irreconcilable with its importation by Columbus in 1493. 5. That the first work professing to trace its origin in America was not published till 1517, and was the production, not of a Spaniard, but a foreigner. The question of its origin is more definitely settled by a letter of Peter Martyr, noticing the symptoms in the most unequivocal manner, and dated April 5, 1488, about five years before the return of Columbus. Some doubts have been thrown upon the accuracy of this letter, but they do not invalidate it.[240]

In Madrid, in 1522, a special hospital for venereal patients was founded by Antoine Martin, of the order of St. Jean de Dieu. In 1575 the Spaniards pa.s.sed an ordinance that no female domestics under forty years of age should be taken to service by unmarried men. The tenor of this law bespeaks the evil intended to be remedied.

In the present day, little is done in Spain in reference to prost.i.tution by legislation on the subject. In his memoir on the subject to the Brussels Congress, Ramon de la Segra tells us that the old edicts have gradually become obsolete, and that neither the munic.i.p.al authorities or general government take any farther interest in the question than an occasional enforcement of the catholic laws against immorality and women of ill fame. It is said that in Seville first-cla.s.s houses of prost.i.tution have a custom of retaining the services of a physician at their own expense, whose office is to attend and make examinations of the women.

Cadiz is notorious for its attractive climate and its dissipations.[241]

In the last century a tone of manners prevailed in the Spanish peninsula which was materially changed by the French occupation sweeping away many of the laxities of the age. In 1780 the Italian system of an attendant upon married ladies was adopted in Spain. These were termed _Cortejos_, and it is stated that in the cities they were princ.i.p.ally military men, but in the country the monks performed the duty. The fidelity and affection of the women were directed to their gallants, and it even was thought discreditable, without very sufficient reason, to be guilty of fickleness in this particular. Married men were even the _cortejos_ of other men's wives, neglecting their own, or leaving them to follow the bent of their private inclinations. No husband was jealous, but it was etiquette for Spanish ladies to keep up an external decorum, and to abstain from marked attentions to a _cortejo_ in the husband's presence, although he might be perfectly aware of his wife's infidelity, and of her lover's presence in the house.[242] A curious ill.u.s.tration of this extraordinary state of public manners is given in an incident that occurred in Carthagena. A gentleman one morning remarked to a friend, "Before I go to rest this night the whole city will be thrown into confusion." He occasioned this public disorder by going home an hour sooner than his usual time, whereby his wife's _cortejo_ was compelled to beat a precipitate retreat. The _cortejo's_ arrival at his own house produced a similar effect, which was multiplied through polite society all round the town.

By the Spanish laws, which were in many provinces especially favorable to women, they could make _ex parte_ cases against their husbands of ill treatment, and if they had beaten them the punishment might be made very severe. These laws were, as may be supposed, the frequent means of flagrant injustice.

In Barcelona there was a Magdalen inst.i.tution, having the double object of reforming prost.i.tutes and of correcting women who failed in the marriage vow, or who neglected or disgraced their families. The former department was called the Casa de Galera; the latter, the Casa de Correccion. The prost.i.tutes were partially supported at the public cost, their extra food, beyond bread and meat, being provided by their own labor, to which they were obliged to devote themselves all day. The lady culprits were supported by their relations. They were imprisoned by the sentence of a particular court, on the complaint of a member of their family, and they, as well as the prost.i.tutes, were required to work. When deemed necessary, these offenders received personal correction. Drunkenness was one of the grounds of incarceration. The precise offenses are not mentioned by our author,[243] but the fashions and customs of nations are so distinct, that indiscretion, or even familiarity in one, might be immorality in another.

A leading principle in Spanish manners is not to give offense. People may be as vicious as they please; it may be even notorious that they are so, but their manners must be outwardly correct. There is little doubt the violation of this maxim was the princ.i.p.al cause of imprisonment.

In Barcelona there was also, in 1780, a foundling hospital liberally supported. A curious custom was observed in reference to the girls. They were led in procession when of marriageable age, and any one who took a fancy to a young woman might ask her hand, indicating his choice by throwing a handkerchief on her in public.

In the Asturias certain forms of disease appeared with excessive virulence, and were very common. Syphilis was prevalent. There was a hospital at Oviedo for its cure, but patients had considerable reluctance to apply to it. Whether incident to this prevalence of syphilis or not, we have no means of ascertaining, but leprosy was very general, and there were twenty or more large houses for its cure in the Asturias. The common itch in a highly aggravated form was also general, and often productive of parasitical vermin.

The present state of Spanish society is the subject of the usual discrepancies between travelers, owing to their different prejudices, means of information, or opportunities of making observations. No country of Europe retains more of its original peculiarities and national habits than Spain. Under the fervid sun of Andalusia, the same rigorous observance of proprieties is hardly to be found as in the northern climate of Biscay, whose hardy sons have ever been the defenders of their rights and political privileges. Madrid, as the capital, might be thought a fair ill.u.s.tration of the habits and manners of the great bulk of the city populations, whose peculiarities of race have not been smoothed away by intercommunication, the traveling facilities of Spain being yet among the worst in Europe. The descendants of the Goth and the Moor are still distinct in character. A general prejudice exists as to the morality of Southern nations in Europe, and the Spanish women are by no means exempt from a full share of this unfortunate opinion. Nevertheless, a recent writer says:

"I speak my sincere opinion when I say that, with the exception of a few fashionable persons, whose lives do indeed seem to pa.s.s in one constant round of dissipations, whose time is spent in driving on the Prado, attending the theatre, the opera, or the ball-room, precisely as their compeers do in every other great city, the Spanish women are the most domestic in the world, the most devoted to the care of their children, the most truly pious, and the best _menageres_. This latter circ.u.mstance may arise from the fact that their fortunes are rarely equal to their rank, and that a lavish expenditure would soon bring ruin upon the possessors of the most ancient names and most splendid palaces in Madrid."[244]

This opinion is confined solely to the higher cla.s.ses of the city of Madrid. It expresses nothing as to the great bulk of the population, and, however gratifying the record of worth may be, we fear the eulogy must be taken _c.u.m grano salis_.

Of the education of Spanish women, Mrs. Donn Piatt states that, by reason of the small fortunes of the n.o.bility, the daughters of an ancient house must be made useful before they are accomplished; that the first consideration, however, is their religious education, to which, and to the preparation for confirmation--the great juvenile rite of Catholic countries--the utmost care and attention are devoted. Next after their religious tuition, the greatest pains are taken to make them accomplished housekeepers. They are taught to make their own clothes, to keep accounts, to regulate their expenditure, and to attend to the most minute details of the family economy. The advantages of a good solid education are not neglected; their natural capacity and innate taste for the arts, especially as musicians and painters, rapidly develop themselves, under very moderate tuition, to acquirements of a superior character, and the productions of young women of high station are spoken of with much admiration. One trait of Spanish character that speaks loudly in favor of the women is the devotion, respect, and obedience paid by sons to their mothers long after age has relieved them from maternal tutelage.

In Madrid there is a hospital for foundlings, which are said to amount to about four thousand annually. These are actual foundlings, exposed publicly to the compa.s.sion of the charitable. It is princ.i.p.ally served by the Sisters of Charity. The infants are intrusted to nurses, and at the age of seven they are transferred to the _Desamparados_ (unprotected) college, where they receive instruction in the simpler rudiments of education, and their religious and moral training is cared for. There is also an asylum to which others are drafted to learn some practical handicraft, such as glove-making, straw-hat making, embroidery, etc., and which seems, in a great measure, a self-supporting inst.i.tution.

There are three Magdalen Hospitals: St. Nicholas de Barr, founded in 1691 for women of the better cla.s.s, who are banished for misconduct from the homes of their husbands and fathers; that of the _Arrepentidos_, for penitents; and that of the _Recogidos_, founded in 1637, for the correction of women sent there by their families, in order that they may be induced to return to the paths of virtue.

CHAPTER XIII.

PORTUGAL.

Conventual Life in 1780.--Depravity of Women.--Laws against Adultery and Rape.--Venereal Disease.--Illegitimacy.--Foundling Hospitals of Lisbon and Oporto.--Singular Inst.i.tutions for Wives.

A writer on Portugal, in the year 1780, complains of the scandalous licentiousness of the monks and nuns, of whom there were no less than two hundred and fifty thousand in a population of two millions. It is said that the convent Odivelas, the harem of the monarch John V., contained three hundred women, accounted the most beautiful and accomplished courtesans in the kingdom. The great Marquis de Pombal suppressed many of these convents, and was the general reformer of the religious orders.

Of the effect of such an example from such quarters on the population at that time, sunk, as they were, in the most imbecile ignorance, little need be said. The women of Portugal were reputed to surpa.s.s all European females in gallantry, and their attractions were such that only one interview was necessary to complete the conquest. To this condition of common immorality, the rigor of their husbands and male relations may have contributed not a little. They are said to have been outrageously jealous, and to have made no scruple of murdering any stranger who gave them even the weakest grounds of suspicion.

In the fundamental laws of Portugal, promulgated in 1143, it is enacted that, "if a married woman commit adultery, and the husband complain to the judge, and the judge is the king, the adulterer and adulteress shall be condemned to the flames; but if the husband retain the wife, neither party shall be punished."

In the case of a rape perpetrated on the person of a lady of rank, all the property of the ravisher went to the lady; and in case the female were not n.o.ble, the man, without regard to his rank, was obliged to marry her.

The writer whom we have already quoted[245] speaks of the venereal disease as being, at the time he wrote (1770-1780), habitual in Portugal, and that the Portuguese not knowing how to cure it, its malignity had become so intensified that, in some cases, individuals who had contracted a peculiar form of the malady had died in a few hours, as though struck down by an active and deadly poison. This is most probably the exaggeration of popular opinion on the subject. More recent writers are chary of information, and avoid the mention of matters so offensive to ears polite.

The manners and morals of the higher ranks of society must have undergone a material change for the better in the present century, for an English n.o.bleman (Lord Porchester, since Earl of Caernarvon) speaks in very favorable terms of the propriety, amiability, and excellence of the Portuguese ladies, which, excepting in the matter of intellectual education, left them in no wise behind the worthy of their s.e.x in other countries of Europe.

Among the lower cla.s.ses, however, it would not seem that the tone of morals had been very much amended, whether we consider their regard for female virtue, or their cultivation of the maternal tenderness and solicitude natural to all created beings.

In the neighborhood of Oporto, country women may be met conveying little babies to the Foundling Hospital, four or five together, in a basket.

These helpless creatures are the illegitimate children of peasant girls, openly deserted in the villages, and thus forwarded by the authorities to the care of those pious strangers who undertake their nurture and preservation.[246]

In these cases, says Mr. Kingston, the females are not treated by their parents with any harshness or rigor. They are rather compa.s.sionated for their misfortune, and are only sent away from home when found obstinately persistent in a course of evil.

As may be supposed, the foundling hospitals have abundant claims on their funds. The Real Casapia, at Belem, near Lisbon, and another hospital in Lisbon attached to the Casa de Misericordia, receive together nearly three thousand children, who are brought up to different callings, and otherwise prepared for active life, as is usual in such inst.i.tutions. There is a similar asylum, equally frequented, in Oporto. In this city there is also an asylum in which husbands may place their wives during their own absence from home. It often happens that ladies, on such occasions, enter the asylum of their own accord.

There is also in Oporto an establishment in the nature of a Penitentiary, in which husbands may immure their faithless wives, or even those who give grounds of suspicion. It is presumed that in the nineteenth century, even in Portugal, this must be done under color of some legal authority.

CHAPTER XIV.

ALGERIA.

Prost.i.tution in Algiers before the Conquest.--Mezonar.--Unnatural Vices.--Tax on Prost.i.tutes.--Decree of 1837.--Corruption.--Number of Prost.i.tutes and Population.--Nationality of Prost.i.tutes.--Causes of Prost.i.tution.--Brothels.--Clandestine Prost.i.tution.--Baths.-- Dispensary.--Syphilis.--Punishment of Prost.i.tutes.

A pamphlet has lately appeared in France on the subject of Prost.i.tution in Algiers. Its author, Dr. E. A. d.u.c.h.esne, has rendered service by collecting a large number of important facts and statistical data.[247]

When the French conquered Algiers in 1830, they found prost.i.tution established there, and prevailing to a large extent. So far as we are able to ascertain, it had always been a leading feature of Algerian society; travelers had noticed it in the seventeenth and eighteenth centuries. In 1830 it was estimated that, with a population of thirty thousand, Algiers contained three thousand prost.i.tutes. We have already had occasion to notice the unreliable character of similar estimates in general, but there is no doubt that the number of lewd women at Algiers under Arab rule was inordinately large. They were mainly Moors, Arabs, and negresses. All were under the control of the chief of the native police--the Mezonar. He kept a list of them, and laid a tax amounting to about two dollars per month on each. As he paid a fixed sum to the government for the privilege of collecting this tax, it was to his interest to increase the number of prost.i.tutes as much as possible, and he appears to have done so. He kept in his employ a number of spies, who watched women suspected of immoral habits, and denounced them whenever they were detected, in which event they were inscribed on the Mezonar's list, and became prost.i.tutes for life. He was empowered to compel every prost.i.tute to discharge the duties of her calling, and was frequently applied to by strangers to supply them with women. He was not allowed, however, to lease women to Christians or Jews. Twice a year the Mezonar gave a public fete, to which all the male inhabitants of Algiers were invited; the prost.i.tutes formed the female portion of the a.s.semblage, and the public officer profited by the increased patronage they obtained during the festivities, as well as by the sale of tickets for the entertainment.[248]

It is right also to add that the French found that other feature of Oriental manners, unnatural habits, largely developed at Algiers. The cafes, the streets, the baths, the public places were full of boys of remarkable beauty, who more than shared with the women the favor of the wealthier natives. Owing to a criminal negligence on the part of the French authorities, no systematic endeavor has ever been made to eradicate this shameful vice, which appears still to prevail to an alarming extent.

The influx of population, mainly soldiery, into a city thus steeped in immorality, produced natural results. A few weeks after the invasion, the French general was compelled to establish a Dispensary, and to decree that all dissolute women must undergo an examination there once a week. A tax of five francs per month was laid upon prost.i.tutes to defray the expenses of the establishment. Within less than a year, such grave abuses had crept into the collection of this tax that it was resolved to farm it out, and it was adjudged at auction to a man who agreed to pay 1860 francs per month for its proceeds. In 1832 the monthly tax was raised successively to seven 44/100, and nine francs per girl, and on these rates it was farmed to one Balre, who paid 1666-80/100 for the privilege of collecting it. He was also ent.i.tled to levy and retain the amount of all fines imposed by the police on prost.i.tutes, and to charge women ten francs each time they went to a fete outside the city, and five francs if the fete were within the limits. The profits of the farm were so great that in 1835 Balre was able to pay the government 2250 francs (four hundred and fifty dollars) per month.[249]