Every emperor is conscious of this relation between himself and the masses, and has an almost instinctive love of great assemblages of his people, or his army, or of his electors. Not Marcus Aurelius or Diocletian, but Kleo, Mark Antony, Themistocles, and Mirabeau are the embodiments of the real politician. Ambition means going amongst the people. The tribune has to follow the prostitute in this respect. According to Emerson, Napoleon used to go incognito amongst the people to excite their hurrahs and praise. Schiller imagined the same course for his Wallenstein.
Hitherto the phenomena of the great man of action have been regarded even by artists and philosophers as unique. I think that my analysis has shown that there is the strongest resemblance between them and prostitutes. To see an analogy between Antonius (Cæsar) and Cleopatra may appear at first far-fetched, but none the less it exists. The great man of action has to despise his inner life, in order that he may live altogether “in the world,” and he must perish, like the things of the world. The prostitute abandons the lasting purpose of her sex, to live in the instincts of the moment. The great prostitute and the great tribune are firebrands causing destruction all around them, leaving death and devastation in their paths, and pass like meteors unconnected with the course of human life, indifferent to its objects, and soon disappearing, whilst the genius and the mother work for the future in silence. The prostitute and the tribune may be called the enemies of God; they are both anti-moral phenomena.
Great men of action, then, must be excluded from the category of genius. The true genius, whether he be an artist or a philosopher, is always strongly marked by his relation to the constructive side of the world.
The motive that actuates the prostitute requires further investigation. The purpose of the motherly woman was easy to understand; she is the upholder of the race. But the fundamental idea of prostitution is much more mysterious, and no one can have meditated long on the subject without often doubting if it were possible to get an explanation. Perhaps the relation of the two types to the sexual act may assist the inquiry. I hope that no one will consider such a subject below the dignity of a philosopher. The spirit in which the inquiry is made is the chief matter. It is at least clear that the painters of Leda and Danäe have pondered over the problem, and many great writers—I have in mind Zola’s “Confession of Claude,” his “Hortense,” “Renée,” and “Nana,” Tolstoi’s “Resurrection,” Ibsen’s “Hedda Gabler,” and “Rita,” and above all the “Sonja” of that great soul Dostoyevski—must have been thinking of the general problem rather than merely wishing to describe particular cases.
The maternal woman regards the sexual relations as means to an end; the prostitute considers them as the end itself. That sexual congress may have another purpose than mere reproduction is plain, as many animals and plants are devoid of it. On the other hand, in the animal kingdom sexual congress is always in connection with reproduction and is never simply lust; and, moreover, takes place only at times suitable for breeding. Desire is simply the means employed by nature to secure the continuity of the species.
Although sexual congress is an end in itself for the prostitute, it must not be assumed that it is meaningless in the mother-type. Women who are sexually anæsthetic no doubt exist in both classes, but they are very rare, and many apparent cases may really be phenomena of hysteria.
The final importance attached by the prostitute to the sexual act is made plain by the fact that it is only that type in which coquetry occurs. Coquetry has invariably a sexual significance. Its purpose is to picture to the man the conquest of the woman before it has occurred, in order to induce him to make the conquest an actual fact. The readiness of the type to coquet with every man is an expression of her nature; whether it proceeds further depends on merely accidental circumstances.
The maternal type regards the sexual act as the beginning of a series of important events, and so attaches value to it equally with the prostitute, although in a different fashion. The one is contented, completed, satisfied; her life is made richer and of fuller meaning to her by it. The other, for whom the act is everything, the compression and end of all life, is never satisfied, never to be satisfied, were she visited by all the men in the world.
The body of a woman, as I have already shown, is sexual throughout, and the special sexual acts are only intensifications of a distributed sensation. Here, also, the difference between the two types displays itself. The prostitute type in coquetting is merely using the general sexuality of her body as an end in itself; for her there is a difference only in degree between flirtation and sexual congress. The maternal type is equally sexual, but with a different purpose; all her life, through all her body, she is being impregnated. In this fact lies the explanation of the “impression” which I referred to as being indubitable, although it is denied by men of science and physicians.
Paternity is a diffused relation. Many instances, disputed by men of science, point to an influence not brought about directly by the reproductive cells. White women who have borne a child to a black man, are said if they bear children afterwards to white men, to have retained enough impression from the first mate to show an effect on the subsequent children. All such facts, grouped under the names of “telegony,” “germinal infection,” and so on, although disputed by scientists, speak for my view. And so also the motherly woman, throughout her whole life, is impressed by lovers, by voices, by words, by inanimate things. All the influences that come to her she turns to the purpose of her being, to the shaping of her child, and the “actual” father has to share his paternity with perhaps other men and many other things.
The woman is impregnated not only through the genital tract but through every fibre of her being. All life makes an impression on her and throws its image on her child. This universality, in the purely physical sphere, is analogous to genius.
It is quite different with the prostitute. Whilst the maternal woman turns the whole world, the love of her lover, and all the impressions that she receives to the purposes of the child, the prostitute absorbs everything for herself. But just as she has this absorbing need of the man, so the man can get something from her which he fails to find in the badly dressed, tasteless, pre-occupied maternal type. Something within him requires pleasure, and this he gets from the daughters of joy. Unlike the mother, these think of the pleasures of the world, of dancing, of dressing, of theatres and concerts, of pleasure-resorts. They know the use of gold, turning it to luxury instead of to comfort, they flame through the world, making all its ways a triumphant march for their beautiful bodies.
The prostitute is the great seductress of the world, the female Don Juan, the being in the woman that knows the art of love, that cultivates it, teaches it, and enjoys it.
Very deep-seated differences are linked with what I have been describing. The mother-woman craves for respectability in the man, not because she grasps its value as an idea, but because it is the supporter of the life of the world. She herself works, and is not idle like the prostitute; she is filled with care for the future, and so requires from the man a corresponding practical responsibility, and will not seduce him to pleasure. The prostitute, on the other hand, is most attracted by a careless, idle, dissipated man. A man that has lost self-restraint repels the mother-woman, is attractive to the prostitute. There are women who are dissatisfied with a son that is idle at school; there are others who encourage him. The diligent boy pleases the mother-woman, the idle and careless boy wins approval from the prostitute type. This distinction reaches high up amongst the respectable classes of society, but a salient example of it is seen in the fact that the “bullies” loved by women of the streets are usually criminals. The souteneur is always a criminal, a thief, a fraudulent person, or sometimes even a murderer.
I am almost on the point of saying that, however little woman is to be regarded as immoral (she is only non-moral), prostitution stands in some deep relation with crime, whilst motherhood is equally bound with the opposite tendency. We must avoid regarding the prostitute as the female analogue of the criminal; women, as I have already pointed out, are not criminals; they are too low in the moral scale for that designation. None the less, there is a constant connection between the prostitute type and crime. The great courtesan is comparable with that great criminal, the conqueror, and readily enters into actual relations with him; the petty courtesan
