ovement
for political reform. (See an article by Professor Asnurof, "La Crise
Sexuelle en Russie," _Archives d'Anthropologie Criminelle_, April,
1911.)

[209] It was by this indirect influence that I was induced to write the
present chapter. The editor of a prominent German review wrote to me for
my opinion regarding a Bill dealing with the prevention of immorality
which had been introduced into the English Parliament and had aroused
much interest and anxiety in Germany, where it had been discussed in all
its details. But I had never so much as heard of the Bill, nor could I
find any one else who had heard of it, until I consulted a Member of
Parliament who happened to have been instrumental in causing its
rejection.

[210] J. Schrank, _Die Prostitution in Wien_, Bd. I, pp. 152-206.

[211] The history of this movement in Germany may be followed in the
_Vierteljahrsberichte des Wissenschaftlich-humanitaeren Komitees_, edited
by Dr. Magnus Hirschfeld, a great authority on the matter.

[212] Report on _The Social Evil in New York City_, p. 38; see also Rev
Dr. J.P. Peters, "Suppression of the 'Raines Law Hotels,'" _American
Academy of Political and Social Science_, November, 1908.

[213] It is probably needless to add that the specific object of the
Act--the Puritanic observance of Sunday--was by no means attained. On
Sunday, the 8th December, 1907, the police made a desperate attempt to
enforce the law; every place of amusement was shut up; lectures,
religious concerts, even the social meetings of the Young Men's
Christian Association, were rigorously put a stop to. There was, of
course, great popular indignation and uproar, and the impromptu
performances got up in the streets, while the police looked on
sympathetically, are said to have been far more outrageous than any
entertainment indoors could possibly have been.

[214] _The Social Evil in Chicago_, p. 112.

[215] The methods of Maria Theresa never had any success; the methods of
Calvin at Geneva had, however, a certain superficial success, because
the right conditions existed for their exercise. That is to say, that a
theocratic basis of society was generally accepted, and that the
suppression of immorality was regarded by the great mass of the
population, including in most cases, no doubt, even the offenders
themselves, as a religious duty. It is, however, interesting to note
that, even at Geneva, these "triumphs of morality" have met the usual
fate. At th