A Midnight Tour Amongst the Common Lodging Houses in the Borough of Wakefield

In 1870, an anonymous writer (identified by a librarian’s penciled note as Alfred W. Stanfield) went with the mayor and chief constable on a tour of the lodging-houses of Wakefield in Yorkshire. He recorded his observations in a pamphlet. I have transcribed the whole thing, because it is an incalculably rich source of detail for any student of working-class conditions, or any writer of historical novels.


The Mayor of my native town, with a true appreciation of the responsibility of his office, had for some time been desirous of ascertaining by personal inspection the character of the accommodation afforded by our Common Lodging Houses. It must not be forgotten that these houses receive not only the waifs and strays of society, but also—which is still more important—the respectable workman and his family on tramp in search of work. The object of the Mayor’s anxiety was therefore doubly interesting, and I fully sympathised with his views. An appointment was accordingly arranged, and the result was that I found myself during the course of last July issuing at a late hour in the evening from my own door. The night was singularly unpropitious; it was dreadfully dark, and the rain was falling in torrents. My first object was to call on the Mayor, who had invited a mutual friend to join us, and we then wended our way to the Police Office. Here the Chief Constable awaited us, and at eleven o’clock precisely we set out on our round, our party consisting of the Mayor, the Deputy Mayor, myself, and the Chief Constable of the borough, escorted by a stalwart, intelligent policeman, in uniform, and carrying his lantern.

We first visited one of the lowest quarters of the town, another St. Giles’, where narrow streets and squalid inhabitants vie with each other which can be the dirtier. The night being so wet, few persons were stirring in the streets, and carefully picking our steps through the pools of water which the rain had everywhere made, we arrived at a large house in —— Street, and walked in through the open door. The landlady, as I will call her, though this title is more appropriate when applied to the keeper of a licensed house, hearing the sound of our footsteps in the passage, came out, and, on the Chief Constable telling her we wished to see over the house, at once lighted a candle and showed us the way into the kitchen. Here a number of men and women were either standing talking round the fire or were seated on the benches about the room. One of the men civilly wished us “good night,” and they all looked with some surprise at the police. As our principal object was to see the sleeping-rooms, we stopped only long enough to glance round, and then turned to go upstairs. The landlord had now joined his spouse, and both were awaiting us. Going upstairs, preceded by the said landlord, (a stout burly fellow, who evidently lived in clover,) we came to the first sleeping-room. Here, stretched on small beds, each containing two sleepers, and placed within a very short distance of each other, were a number of men sleeping in every variety of attitude. These beds are let out as a rule at 6d. per night for the whole bed, or 3d. per night for the half. This includes the use of the common room, and the fire for cooking purposes for the following day. At night, if the lodger be low in funds, and cannot pay for a second night’s bed, he is turned out into the streets. Each lodger must provide his own soap and candle.

The poet who said “Misery makes a man acquainted with strange bedfellows” must have had a scene like this in his mind’s eye. The coarse, and in too many cases, brutal, faces, distorted by sleep, looked wierd and ghastly in the dim light of the candle. Some of the sleepers were evidently in a state of drunken stupor.1

The air in the room, even at this early period of the night, smelt close and offensive, and we gladly proceeded to the next room, appropriated solely to the use of married people. Here, a similar scene presented itself, with this difference, that one of the occupants of each bed was a female. In one bed, in an adjoining room, a father, mother, and two children, were crowded together, but this was the only instance of overcrowding noticed in this house, although the beds were so small that they would scarcely accommodate two persons with any comfort. The Chief Constable amused us by the cool manner in which he awoke some of the sleepers, and demanded their names. But, even in the surprise of being thus awaked, the instinct of those of the vagrant class did not desert them. Fancy, my reader, being aroused from your first sleep, and finding the bull’s eye of a policeman’s lantern streaming on you, his helmet towering in the gloom by your bedside, catching the indistinct outline of more behind, and hearing your name demanded in a stern and authoritative voice. You would, doubtless, feel all at sea for some little time. But some of those whom the Chief Constable so unceremoniously disturbed, simply rubbed their eyes, and in true tramp style promptly repeated his question: “What’s my name?” When asked, “Where do you come from?” they answered, “Staffordshire;” “Ireland;” or any other place that was large enough; always making some reply that would give no more than a vague and indefinite idea of the locality they hailed from. After answering the questions of the Chief Constable they were asleep again in a moment.

Passing through several rooms, each filled with tired sleepers, all of whom were closely scrutinised by the Chief Constable, we descended into the street again, and found the rain still pouring down. On comparing notes, we agreed that, except as regards the ventilation, our impression of this Lodging House was tolerably good. The bedrooms were cleanly whitewashed, and the iron bedsteads could harbour nothing objectionable;—into the condition of the mattresses and bedclothes we did not inquire.

We next visited a house in —— Street, with a large building behind that had evidently been at some time a warehouse. Climbing up a common wooden ladder, so steep that any drunken lodger, getting up in the night, and trying to descend, would infallibly fall down and break his neck, we ascended to the sleeping-room. Here, the same close array of bedsteads presented itself, but the arrangements were more objectionable than in the house previously visited; for the married couples were separated from the single men only by a screen of cotton. The air was also very impure. Most of the sleepers here, when questioned by the Chief Constable, said they were belonging to the “Dobby Horses” in the Fair which was taking place just at this time in our town.

The next house, situated in —— Street, was a very small one, kept by an old woman as dirty as she was old. The kitchen, into which we entered, presented an indescribable scene of dirt and confusion. Coals scattered all over the floor, and a peggy-tub at the top of a pile of furniture, reminded one of a miniature barricade. The coals had been swept off a shelf in a cupboard underneath a larger one, to make room for a dilapidated mattress, which, having been used upstairs until it would scarcely hang together, was stuffed into this receptacle to do duty as a bed for juveniles. This novel bedroom was scarcely two feet high, and was pointed out to us as the sleeping place of a small boy.

Our way now took us to a German House, in —— Street. Here, a drunken German would persist in getting up, and it required all the persuasive efforts of the landlady to induce him to be quiet and lie down. This house is kept by an Englishwoman, who has married a native of the Fatherland, and who is accordingly visited by all the German bands that come into the town. We were not informed, whether, when they are low in funds, he gives them bed and supper in return for some of that national music which has made them almost as popular as barrel-organs in every town in England! This house was very clean but badly ventilated.

In succession we visited several more houses in —— Streets; and in almost all these we found an utter disregard of the commonest decencies of life. Married couples were sleeping in beds so close to each other that a hand stretched out from one bed would reach the next. Beds in these rooms were occupied by women whose husbands were said to be coming from some neighbouring town; and married men were found similarly expecting their partners in life. Single girls, some of them very young, were sleeping in the same rooms with married couples. The beds, in almost all cases, were much too close together. Shake-downs on the floor were found in some of the houses; but it is fair to state that this was explained to be only temporary in consequence of the fair-time. Nowhere did we see, so far as I can remember, any separate accomodation for single women. These have to sleep, even in the more respectable houses, in the same rooms as the married couples; and what they do in the lower class of houses I am afraid even to hint at.

I purposely abstain from entering into a description of the accommodation (or rather the want of it) for purposes of decency. This is lamentably deficient everywhere.

In one of the houses we saw that an attempt had been made towards a better state of things. Between each bed, and stretched from the pillars of the old four-posters, was a screen of drapery. Worn out it is true, faded, ragged, and dirty, but still an evidence of that womanly delicacy which appears nowhere to greater advantage than amidst surrounding impurity. In almost every house the ventilation was defective; and, if this were the case at the comparatively early hour of the night when we visited the rooms, no doubt, as the night grew older, the small, low, and overcrowded rooms would become more and more insufferably close and frightfully unhealthy. In one of these bed rooms the family bread-pot was kept. I suppose that the mistress of the house considered the flavour of the bread would be improved by a tainted atmosphere around it.

We next directed our steps towards a very old building, in —— Street, used as a Lodging House. Our nostrils on entering told us that the drainage here is very bad. In all the houses we had been into, the air in the sleeping-rooms was impure and foetid, but here the house seemed planted over a drain, from which a noxious effluvium penetrated the whole dwelling. The sleeping-rooms here were very old; the ceilings low; the walls dilapidated; and the closet-like bedrooms were approached by shaky steps and tumble-down doors.2

The next house in —— Street smelt quite as offensively as the preceding one, and was of the same character, though the remains of elaborate moulding on the ceiling and above the fireplace told that it once had some pretensions to a better state of things than the present. Now all was dirt, stench and discomfort. In one of the rooms of this house, the Mayor, who wore a long light-coloured mackintosh extending to his heels, was jocularly asked by a young couple in bed, if “he was the parson, come to marry them?”

Still on we went, visiting more houses, toiling up more shaky, break-neck stairs, and everywhere breathing the same stifling air, reeking of overcrowded, unwashed bodies. The facilities for washing were everywhere painfully small. In one house we visited, only one towel was provided for about thirty lodgers, and they could get no more, even by the most pertinacious appeals. One was the allowance, and one was all they could get. At the top of the stairs in another house, a small unhealthy looking man, with a villainous expression, looked over the banisters as we ascended, and greeted us with the most dreadful language. Apparently, he had some great woe with which he associated us; and he cursed us in a manner that made our blood run cold. I am told it is customary for the landlord or keeper to pair off the single men for the night, and thus they sometimes find themselves with queer bed-mates.

We next went down a large open court out of —— Street, where we found two Lodging Houses. One had no lodgers, so we did not go in. At the other, after many loud knockings and shoutings, the police managed to arouse the keeper, who came to the door winking and blinking, and making a thousand apologies for keeping us waiting. In one room, at this house, there were only shake-downs on the floor. On being remonstrated with for this, he said he had cleared out all the bedsteads, because he was intending to have a thorough cleaning. These rooms needed this much, for cobwebs hung about in thick profusion; and I wondered if the spiders ever crawled into the open mouths of the sleepers to get a sniff of the savory, hot suppers, in which tramps are popularly supposed to indulge. The Chief Constable told us the following story of this lodging house keeper. About four o’clock in the morning he knocked at the door of the Police Station, and told the Police Constable who answered his knock that he wanted to see his chief. The Chief Constable accordingly came, and the following dialogue took place:—

Chief Constable: Well! what’s the matter?

Lodging House Keeper: Shure and I don’t know, surr.

Chief Constable: What have you come here for then?

Lodging House Keeper: Shure and I have got a lodger.

Chief Constable: Well, what’s the matter with him? Is he dead?

Lodging House Keeper: Shure and I believe he is, surr.

Chief Constable: Why didn’t you fetch the doctor to him?

Lodging House Keeper: Shure and you wouldn’t fetch the doctor to a drunken man!

The Chief Constable, anxious to investigate the affair, went with this son of, the Emerald Isle to his house ; and found upstairs the body of a fine, well-built young man, stretched on the floor, and quite dead. It appeared, on enquiry, that the young man was a regular lodger. When in a half-drunken state the previous night, he had been fighting in the yard, had been knocked down, and as he remained insensible, had been carried upstairs by his land- lord, and there left to die, unthought of and uncared for.

We next dived into that remotest purlieu of the town which bears the name of ——. Unenviable as is the name, its character is still worse. Here, house after house vied with each other as to which could best attract the lower class of vagrants by dirty and dilapidated grimness. The pavement of this part of the town is not kept in such good order as might have been expected from a spirited Corporation like ours. I went over boot tops in a puddle in the causeway; and found it was necessary to have the bull’s eye of the Police Constable’s lantern to prevent a recurrence of this disaster. In going from room to room in the houses here, all alike low, dirty, and smelling intolerably offensive, we noticed the significant fact that all the clothes of the sleepers were hung on lines of stout cord stretched across the rooms. The lodgers themselves slept in naturalibus. This was done to prevent carrying any of their co-lodgers away with them in the morning. In these houses were some miserably small rooms; quite unfit for sleeping-rooms for human beings. As I peered into some of them I wondered if ventilation was a thing known or cared about by the frequenters of these houses. Did any one of them, with more refined feelings than the rest, ever ask beforehand to be shown the room he would have to sleep in, and select the airiest bed he could get? Or did they go to sleep like so many pigs in the places they were put into? I fancy a man with any disposition for a choice of beds would be a lusus naturæ in this locality.

I have seen it stated that the lodgers, in even the worst of these habitations, for the most part sleep soundly. But they have, in all probability, been out in the open air the whole of the day, and as most of them have walked many miles, they are for the most part exceedingly fatigued. Besides this, some of them are half drunk. “Why, in course, sir,” said a “traveller” whom I spoke to on this subject, “if you is in a country town or village, where there’s only one lodging house, perhaps, and that a bad one—an old hand can always suit his-self in London—you must get half drunk, or your money for your bed is wasted. There’s so much rest owing to you after a hard day; and bugs and bad air’ll prevent its being paid if you don’t lay in some stock of beer, or liquor of some sort, to sleep on. It’s a duty you owes yourself; but if you haven’t the browns, why, then in course, you can’t pay it.”3

But there were, nevertheless, incidents which relieved the general gloom. In one of these houses the noise of our entrance awoke a woman whose features showed that she had not always slept in such a scene. Fearful for the child quietly sleeping by her side, she snatched it to her breast with true maternal solicitude, and imprinted an impassioned kiss upon its cheek. A mother’s heart is always the same, no matter whether it beats beneath satin or rags. In the same house the Chief Constable thought he saw a man he “wanted,” fast asleep with his wife in the far corner of the room, and attempted to awake him. But no amount of shaking, no number of lusty slaps, could arouse him from the arms of Morpheus. Perhaps he had his own reasons for not coming back from the land of dreams. At last, wearied with his unavailing efforts, the Chief Constable desisted, and asked the wife several questions, which apparently satisfied him, for he left the sleeper and rejoined us.

From this place we crossed a considerable part of the town; and arrived at more narrow streets, where were more Lodging Houses. These we also visited; but they contained nothing different from what has been already described, and I therefore refrain from wearying the reader with an account of them. The same objectionable characteristics appeared in all.

In only one of the Lodging Houses did we find that separate rooms could be had by anyone willing to pay extra for privacy. In one or two of the houses, there were certainly places—I will not call them bedrooms—with only one bed in them; but they were all small passages from one room to another, and the occupants (whether married couples or single women,) when they retired for the night had to fasten both doors; and thus they are bottled up, without any aperture for the admission of air. They are also liable to intrusion at any moment by the occupants of the room beyond, who may be late to bed, or want to make their exit early in the morning.

And now, to sum up the whole, and “point the moral of my tale:” for my readers will rightly judge that I have some purpose in placing before them an account of our ramble. That purpose is to endeavour to increase their interest in those fellow-creatures who frequent the little world I have imperfectly attempted to describe, by giving a faithful account of what is passing but a few steps from their own doors. Nor do I only desire to awaken a sentimental but unfruitful feeling of mere sympathy. I wish to enquire whether any practical improvement can be brought about. Is there no way of preventing the rapid and inevitable result which must follow this frightful and unhealthy overcrowding of what Mr. Bright calls the “residuum?” Is there to be no limit to this dreadful commingling of different sexes, and the consequent decay of morality? Possibly it may be replied that there are stringent laws to compel Lodging House Keepers to adopt such rules as would prevent the most flagrant excesses we observed in our visits, and that informations should be laid against the offending Keepers. This course would, doubtless, be beneficial for a time, but would scarcely strike at the root of the evil, unless a constant and most vigilant surveillance, quite beyond the numerical power of our present Police Force, were enforced. One night’s overcrowding might cause irreparable mischief. The fault of the system does not, in my opinion, lie so much with the landlords of the Lodging Houses, who, in most instances, do the best they can with the buildings they can rent for this purpose, as in the fact that suitable tenements are not to be had for Lodging Houses. Most of those we visited are only cottages converted to this purpose. But whatever may be the cause of the present condition of affairs, surely it is our business to endeavour to amend, it in any way which seems open to us. As citizens of Wakefield we ought to watch over the honest strangers of the working class and their families, and we should see that they are not exposed to the temptations which often, far too often, await them in the Lodging Houses of our borough. The tramp proper will always frequent the lowest class of Lodging House, because there he meets his “pals” with whom he can plot and arrange the next day’s campaign undisturbed; and there he can get the peculiar information so necessary to success in his calling. But for the respectable working-man and his family I feel persuaded that a Model Lodging House, with proper accommodation for purposes of decency, would be a great boon to Wakefield and productive of infinite good.

Therefore, I invite the attention of the philanthropic and benevolent to the necessity of erecting a Model Lodging House, such as those that are established in many of the neighbouring towns. Nor would it be necessarily unremunerative. The landlords of most of the Lodging Houses seem thriving, well-to-do men. Although they pay high rents, they make on an average 5s. or 6s., or even more than this, per night, in addition to pursuing their ordinary avocations during the day; and it will be, therefore, at once seen that their calling is by no means an unprofitable one. If I be successful, I shall not regret penning this slight account of our midnight ramble, during three hours of incessant rain, amongst some of the most wretched dens in the town; and from which we owe thanks to the care and civility of the police that we emerged safely, and without molestation.

——A Midnight Tour Amongst the Common Lodging Houses in the Borough of Wakefield. Printed for private circulation, 1870.

  1. Singularly enough, both here and throughout our tour, we did not hear any snoring, so that night was not made more horrible by a nasal accompaniment.
  2. We found many single women in these houses. Of those who had not yet gone to bed we asked their vocation. With one exception, they all said they hawked pins and needles. This exception sold crochet, but had none at all to produce. All the men said they hawked nuts. What lucrative businesses Pins and Nut hawking must be if they really afford subsistence for so many!
  3. Henry Mayhew.

Mountain Races Are Superior

Here is the sort of thing that used to pass for science when people talked about “the races of man.” It comes from an article in Good Health, the magazine “conducted by J. H. Kellogg, M.D.,” whose lasting effect on our unhealthily health-obsessed American culture can hardly be overestimated. I was about to say that today we would find this article very offensive; but Dr. Oswald’s nod to the “official version” suggests he expected his statements to offend a great number of people even in 1891. At any rate, it gets very ugly, and I don’t blame anybody for not wanting to read it at all; but if you’d like to see the flimsy foundations on which scientific racism was built, Dr. Oswald probably gives you a fair sample. The full article is much longer, and as you might expect it delves deeply into Papuans’ eating habits.


International Health Studies.

By Felix L. Oswald, M.D.

24.—Papua.


The Immigration Committees of such States as Colorado and Tennessee ought to call attention to the fact that in every part of the world, mountaineers, and especially the inhabitants of wooded mountains, are superior to their kinsmen of the treeless plains. “Physically superior” would probably be the official version, but that qualified adjective implies a good many mental and moral advantages.

Take the contrast between a freedom-worshiping Circassian highlander and a cheese-worshiping Calmuck of the Steppes; yet both are members of the Turanian, or Mongol, family of nations. The swaggering, frivolous Gascon, and the proud and prudent native of the Scotch hill-counties, are both Celts; the servile Muscovite, and the unconquerable Montenegrite, are both Slavs.

The aboriginal population of Papua, or New Guinea, presents a still more striking case in point. The island is, next to Australia, the largest on the globe, and is situated east of the deep ocean-channel known as “Wallace’s line,”—the dividing line between two regions of widely different zoological characteristics. No part of the globe, not even Hindostan itself, abounds in more varied forms of animal life than the island of Borneo,—the home of the orang, the gibbon-ape, and the wild cow; but of its hundreds of different mammals, only two species, a small panther-cat and a variety of wild hog, have found their way to the land of the Papuans. When Captain Vandyne visited New Guinea in 1793, the natives had no horses, cattle, sheep, goats, or domestic fowls. They had not even dogs, and their hunters had to rely on the acuteness of their own senses. It seems incredible that the island should have been colonized by the natives of the Malay Archipelago, who would certainly not have left all their household pets behind, nor failed to introduce their handicrafts and methods of agriculture. At certain times of the year, violent gales blow across the Indian Ocean in a northeasterly direction, and it seems by no means impossible that at some remote period the west coast of Papua was settled by shipwrecked natives of the African continent. The inhabitants of the east coast are clearly akin to the aborigines of Australia.

But on both sides of the island the descendants of those immigrants have improved on the original stock. The Papuans are quite as black as the average darky of the vast table-lands east of Senegambia; they have the long arms and gorilla fists, and even the frizzled hair, of the Ethiopian. But of that hair they have at least a good supply, and before a picked specimen of a Papuan highlander the prettiest native of negro land stands like a baboon before a black demi-god. The bulbous snout nose has got straightened out; the lower jaw has begun to form a chin; the hideous blubber lips have become smaller and finer; the pig eyes have acquired a human expression, and can flash in twinkles of humorous merriment or gleams of proud defiance. The average hight has increased about three inches. Men of six feet, or six feet two, are found among every tribe of the west-coast mountains.

——Good Health, April, 1891.

A Feminist Roman Emperor

Louis Denise and Georges de Dubor, writing in a 1918 issue of the Mercure de France, attempt to explain the inexplicable emperor Heliogabalus by means of an interesting suggestion: the emperor was, at heart, a feminist. This is a new translation: I don’t know that the article has ever appeared in English before.


Along the dusty road that leads from the gigantic ruins of Baalbek to the no less grandiose ruins of Palmyra sits a city of sad and monotonous aspect. This is Homs. By itself it has no interest whatsoever, but the countryside surrounding it harbors treasures buried there for centuries, and it is not rare for the plow of an Arab laborer to pull from the bowels of the earth a fragment of a capital, a base of a column, or a piece of skillfully carved stone.

This is because there was once a celebrated city there, that famous Emesa where the Sun God had his temple, the marvel of that opulent Phoenicia so rich in monuments. In the mysterious depths of that temple lived an army of priests and priestesses, hierodules and manservants and maidservants, under the supreme authority of a great pontiff whose power extended over the whole country. So much so that, when the Seleucid dynasty was extinguished, the high priests of the Sun were within one step of mounting the throne.

Unfortunately, Rome arrived with her legions, increasing every day the iron circle of her conquests. Emesa fell under her power, like all of Asia Minor. But, as oft we see in the history of Rome, the new slaves soon took a surprising revenge on their conquerors: the sumptuous and barbarous religion of Asia seduced the Roman legions themselves and soon the imperial purple covered the shoulders of the two high priests of the Sun: a madman and a sage, Heliogabalus and Alexander Severus.

In adding this epithet to the name of Heliogabalus, we have no pretension of rehabilitating the debauched tyrant who scandalized the Romans themselves; but the mind lives on habits as much as the body does. Usages in force, established customs, ideas in the air are the points of comparison used to judge and often to condemn men and things in all times and in all places. It therefore seemed to us that, by reconstituting the environment in which the man we are to judge lived, we might be able to come closer to impartial justice.

When we consider especially the particular rites of the religion of Emesa—when we recall that, from the cradle, Heliogabalus was consecrated to the cruel Sun God—we may be able to see the Asiatic Caesar in his true colors: as the great pontiff of a monstrous religion. For that purpose, a few details of the places where he passed the hours of his first youth and adolescence, where he was raised to the supreme priesthood, where the Roman soldiers came to take him and impose him on the world, will be indispensable.

Nothing is left of the temple of the Sun at Emesa, but the ruins of Baalbek and Palmyra have left us eloquent testimony of the grandeur of the cult devoted all over Phoenicia to Baal, the Sun God, the spouse of the goddess Ashtoreth or Astarte, the Asiatic Venus, adored at Emesa under the name of Elogabal, a cult at once bloody and voluptuous.

Herodotus recounts that at Babylon every woman was required at least once in her life to sacrifice to the goddess Mylitta. On certain set days, young girls betook themselves to the sacred woods, and each was obliged to follow the man who tossed her a piece of money, saying to him, “I invoke for you the goddess Mylitta.”

Was this custom imported from the banks of the Euphrates to Emesa? Did it not exist also at Cyprus, in the temples of Paphos and Amathus? Probably so.

Be that as it may, we must remark here that sacred prostitution in antiquity carried none of the opprobrium that modern societies attach to it. It was, rather, honored, for it was invested with a symbolic character. Do we not see, in the finest eras of Greece, the hetaera, prepared from her childhood for her social role by a high intellectual and artistic culture, receiving the homage of the greatest minds, while the matrons—the respectable women—are relegated to the gynaecium, there to pass a monotonous and solitary life? But the fact is even more pronounced in Asia Minor and Phoenicia, where we find Semites, Cushites, and Greeks mixed together. There, sacred prostitution was truly recognized and respected, and the priestesses of Elab-Gabal were as much honored by the people as the Vestals at Rome.

In the spring of every year was celebrated the symbolic feast of the resurrection of Adon, the Phoenician Adonis. Heliogabalus, still young and already high priest, took the role of Adon, and he it was whom the crowd came to adore, while at his feet accumulated the fruits of trees, pairs of birds, and perfumed flowers! And there was an interminable procession of young girls and youths, mature and old men, who came to bring their offerings to the lover of the good goddess and to admire his image in this adolescent with the graceful form.

For Heliogabalus was beautiful, with that beauty that antique statuary has immortalized. Now, beauty had, among the peoples of Asia Minor as among the Greeks, a power that we no longer suspect today, but which the story of Phryne helps us understand.

The impression this young pontiff made on the Roman soldiers seems to have been considerable. Moreover, his mother, Julia Soemias, or Semiamira, according to Lampridius, ably seconded the new whim of the legions by handing out gold in profusion, while his grandmother, Julia Moesa, “a rather beautiful lady,” says Allègre, “but especially quick-minded,” rather unscrupulous we might add, circulated the rumor that her daughter had enjoyed the favors of Caligula, and that Heliogabalus was the fruit of that union. Nothing more was needed. The legions mutinied, conquered the army of Macrinus, and, some time afterward, the new emperor entered Rome, where the people, charmed with his generosity, and the senate, degraded by long slavery, gave him an enthusiastic ovation.

Thus Heliogabalus was master of the world. This happened in the year 218. During his reign of nearly four years, the Syrian Caesar had in reality only one thought: to glorify his Asiatic god and give him predominance over the gods of the Latin Olympus.

His first priority was to have the image of his god brought to Rome. It consisted of a fat black stone, conical in form, on which were etched mysterious imprints. It was said that it had fallen from heaven. Perhaps it was believed to be a spark, an emanation from the powerful star, the source of all light, of all heat, of all life, agent of fertile decomposition, masculine principle of incessant creation, object of a profound worship among all the peoples of antiquity.

Heleiogabalus therefore, on the Palatine Hill, next to the imperial palace of Septimus Severus, constructed a magnificent temple, in which he solemnly installed the sacred stone of Emesa. Around the temple were placed numerous altars, where the emperor himself officiated, on account of his indelible character of high priest, offering hecatombs of animals, burning precious perfumes, performing dances in the Asiatic style, in the presence of the Senate and people of Rome, assembled by his order.

He appeared in the ceremonies dressed in a billowing robe with long dangling sleeves, enriched with gold and gems. His tunic was bordered with bands of purple; his forehead was girded with a golden crown; his blond hair, infused with odoriferous essences, fell in ringlets on his shoulders: all the luxurious and disturbing softness of the orient.

A little later, in order to have his god closer to him, he had a second temple built in one of his gardens, and every summer, at the solstice, the sacred stone was conducted there with great pomp. It was placed on a cart sumptuously decorated and drawn by six white horses. No mortal was permitted to sit beside the idol. The emperor, still in his role of high priest, led the cart alone, holding the horses by the bridle and walking backwards so as never to take his eyes off the god; following the cart came the ancient gods of Rome, who seemed thus to be the servants of the Phoenician god. “He said,” Lampridius reports, “that all the other gods were but the ministers of his own.” And Herodian adds that “orders were given to all the magistrates of Rome to invoke, even in public sacrifices, the new god before all the others.”

The fanatical zeal of Heliogabalus still had further to go. Having remembered a day when, in the Asiatic rite, Elab-Gabal took a spouse, he wished to have the black stone married. He thought at first of a divinity of the Latin pantheon, but, upon reflection, decided in favor of the Punic Tanith. He therefore had the venerated idol of the goddess brought from Carthage, and the nuptials of the strange couple were celebrated with a pomp worthy of him. Did he know, this astonishing monarch, that the Carthaginian Tanith was a close relative of the Phoenician Ashtoreth? The intelligent choice he made for his god’s companion leaves no doubt on that point and proves to our eyes that, even in the time of Heliogabalus, initiation preserved in the temples the spirit if not the letter of the great traditions of cosmogony.

• • •

After having shown what was the dominant thought of Heliogabalus during his reign, it remains for us to establish on a firm foundation the title of our work: “A Feminist Roman Emperor.” This is easy to do: we need only consult history. The only reproach that can be made against him is that he was too far gone down that path, in extending his all-powerful protection to the vilest courtesans.

But we must recall that Heliogabalus had received a very feminine education, between Julia Moesa, his grandmother, and Semiamira or Soemia, his mother, whose dissolute life and notorious excesses must have been a fatal enough example for the child. The young emperor must also have remembered scenes of prostitution that he witnessed daily in the sacred gardens of Emesa, and which not only had nothing dishonorable in them for the woman, but on the contrary were commanded her by religion. How could he, once he became emperor, have separated himself from that whole past?

“He appeared in public,” says Lampridius, “dressed as a woman and crowned with a diadem, ornamented with precious stones that increased his beauty and gave his face more femininity.”

He had spouses, however, though soon repudiated. An amorous caprice even led him to tear a Vestal from the altar to put her in his bed. But this was as much to defy both the gods and laws of Rome as from an ardent desire to possess that woman.

The most curious fact of his reign, unique in the annals of Rome, is the creation of a senate of women; and doubtless the various modern societies for female emancipation are ignorant of the fact that a Roman emperor went beyond their most ambitious dreams.

Unfortunately, the Latin authors, so prodigal of detail when it comes to recounting the cruelties, licenses, and least deeds of the Roman emperors, are less prolix when it comes to such facts, whose philosophical implications have escaped them. Lampridius is, we believe, the only one who gives us any information on this subject, which we are going to borrow from him:

“He was so much devoted to Semiamira, his mother, that he did nothing in the Republic without consulting her, while she, living like a courtesan, abandoned herself to every disorder in the palace.

“At the first meeting of the Senate [meaning the real Senate of Rome], he had his mother summoned. When she arrived, she was called to take her place next to the consuls; she took part in the signature, which is to say that she witnessed the record of the Senatorial debate. Of all the emperors, he is the only one under whose reign a woman, with the title Clarissima, had access to the Senate to take the place of a man in it.

“He also established, on the Quirinal Hill, a little Senate or Women’s Senate, in a place where hitherto meetings of Roman women had been held only for the purpose of solemn festivals, a meeting to which only the wives of consuls were admitted, honored with the consular insignia; it was a concession made by our ancient emperors in favor of those women especially whose husbands had not been ennobled, so that they should not themselves remain without distinction.

“But this ‘Seimiamiric’ senate gave birth only to ridiculous edicts on women’s fashions; it was decided there what dress each should wear in the streets of the city; which woman would step aside for which other; which one was to await the kiss of the other, for whom a cart was reserved, for whom a saddle horse, for whom an ass, and, among those women who had the right to a cart, who might harness mules to it, who would have themselves pulled by oxen; among those who had the right to go mounted, whether the saddle should be in leather, in gold, in ivory or in silver; finally, who had the right to wear gold or gems on her shoes.”

This satirical and superficial description from Lampridius constitutes our entire knowledge of this curious political institution. How long did this particular senate last? Did it function until the death of Heliogabalus? What we may affirmatively state is that Julia Soemia sat in the real Senate as long as the reign of Heliogabalus lasted. A passage from Lampridius permits no doubt on that point:

“With him,” says this historian (after having spoken of the miserable end of the prince),—“With him died Semiamira, his mother, a woman without honor and truly worthy of such a son. After Heliogabalus, care was taken before anything else that no woman should ever set foot in the Senate again, and the head of anyone who should commit such an enormity was condemned to hell loaded with curses.”

A role in politics, a part in the affairs of state, doubtless access to the public purse—this was the crowned Syrian’s dream for Roman matrons. Did he not merit the title we have given him, the Feminist Emperor?

Unfortunately, he did not stop there; he wished even more for women. For them he demanded free choice in love, the satisfaction of their whims, all the easy morals that are tolerated, if not legally enshrined, as the prerogative of men even in our modern societies; in a word, he wished to take them out of the gynaecium, that jealous prison in which they had been locked for centuries.

And that is still not all. As we said above, he extended his protection to the prostitutes of Rome. How did he undertake to relieve them of the anathema that weighed them down, so as to give them in the Roman world a place conformable to the idea he held of their functions according to the education he had received and the rites of the religion of Emesa? On this point, the Latin historians abound in precise details, and we have only to glean the most singular documents; when we hear them, we understand that the rehabilitation of prostitution was one the great preoccupations of his reign.

First of all, we can no longer be astonished that he considered chastity in a woman to be a monstrous thing, perhaps a sacrilege. Did not his god ask the sacrifice of virginity as a commendable act? We must also believe Allègre when he tells us that Heliogabalus “had published a law to the effect that no Roman virgin, even a Vestal, could be obliged to keep her virginity, but that they should have the liberty to remain virgins or to marry.”

And to put his conduct in agreement with his principles, Heliogabalus frequently toured the infamous neighborhoods of Rome and redeemed all the prostitutes, giving them their liberty. “Wrapped in a muletier’s cape, so that he would not be recognized,” Lampridius adds, “he visited in one day all the courtesans of the circus, the theater, the amphitheater, and other places in the city, he distributed gold pieces to them, saying to them, ‘It is Antoninus Heliogabalus who gives you this, but don’t let anybody know.’ ”

If that has nothing in common with strict morality, it is at least the deed of a generous man who is sensible to certain kinds of human misery. Well worthy, at any rate, of a man who, crossing the market one day (which he doubtless found destitute enough of everything that could flatter his jaded palace), wept for the public misery.

And—strange contradiction!—this man, in whom the historians have with reason reproached so many acts of cruelty, “ordained,” says Allègre again, “that no Roman should be so shameless as to expel and put out of his house a servant, slave, horse, dog, or other service animal, on account of age and infirmity, so that the young, by serving and entertaining the old, might hope to have similar care and freedom when they are old.”

At other times he gathered at the Circus, at the stadium, at the theater, and in the baths all the courtesans he found there, brought them together in a public building, and harangued them as if he were speaking to soldiers, calling them “brave comrades.”

Brave comrades! Companions in arms! This is how a Roman emperor addressed them—and that in a public building! And now, would it be too bold to affirm that, had this prince ruled a few more years, Rome might have seen, amid the grandiose ceremonies of the cult of Elab-Gabal, the insolent army of courtesans officially following the procession, and perhaps—who knows?—recreating the rituals and symbolic orgies of the temple of Emesa?

Our task is at an end. Doubtless, there remain enough shameful things in the life of Heliogabalus to justify the severities of history. The moral idea has conserved, among all people and in all times, in spite of more or less profound and prolonged failures, certain absolute traits that permit us to condemn him. But what has not been studied enough in this sovereign of Asiatic origin is the psychological side that explains and makes comprehensible certain aberrations that verge on madness. To us, it seemed that we ought to see, in the strange and nearly insensate acts that marked the reign of Heliogabalus, a case of religious fanaticism owing to his feminine surroundings and to the environment in which he passed his youth.

——Louis Denise et Georges de Dubor, “Un Empereur romain féministe,” Mercure de France, 1-XI-1918.

Runaway Phil

This advertisement appeared in the Kentucky Gazette in Lexington, January 22, 1791. There are still those who suppose that slavery was a benevolent institution, on the grounds that slave-owners had a financial interest in keeping their property in good condition. If you meet any of those deluded persons, dear reader, you may point them to original documents such as this. Stop and think for a moment that not only the slaveholder but also the proprietor of the Gazette, his compositor, and all the subscribers who continued their subscriptions afterward, must have considered this a perfectly reasonable thing to print, and you will have a better understanding of the pervasiveness of evil once it gains a foothold.

RUN AWAY

From the subscriber in Mercer county on thursday 24th of November 1790, a negro man named Phil, about twenty five years old, well set, and about five feet six or seven inches high, has a round face, flat nose, wide mouth, and thick lips when he laughs, he generally draws up his nose, and shews most of his teeth, which are very white, had on when he went off, an old hat, a linsey hunting shirt and coat of the same stuff, both dyed a sooty colour, a jump jacket, an old shirt, leather breeches, blue and white yarn stockings, a pair of wrappers, a pair of old shoes, and a pair of brass buckles—it is expected he has taken other clothes with him and will change his dress. Five pounds reward will be given to any person that takes him a live and delivered safe to me, or ten pounds for his head sever’d from his body, to be paid in cattle at cash price.

JOHN MEAUX.

A Storm in Colonial Boston

A description of a storm in Boston in 1743 also gives us a very vivid description of what Boston’s waterfront was like in the 1740s, when Boston was a thriving city, well established for more than a century, but still a British possession. Note also the ratio of deaths to births, indicating that Boston—like every other city of the era—could not survive without immigration.


Saturday 22. Last night arose a violent N.E. storm, which continued all the next Day;——at Noon the Wind blew in prodigious Gusts, with the greatest fierceness, and which over-flow’d most of our Wharves; and came up into several Streets higher than has been known for above these Twenty Years past; so that vast Damage was done to the Wharves and Shipping; some Vessels that got loose, were drove a shore higher up than ever was known before, and several; small Vessels were cast upon the Wharves, and Boats floated into the Street: A Store-House with Salt was carried off a Wharff near the Long Wharff, & with a Sloop was drove quite up into a Ship-Yard. Great Quantities of Staves, Shingles, Boards, Plank, Timber, Tar, Turpentine, Cord-Wood, &c. were floated off the Wharves and scatter’d about all Parts of the Shore: The Tide floating into many Houses and Stores, and filling the Cellars, did much Damage to what was therein. ’Tis impos­sible to enumerate all the Particulars of the terrible Effects of this Storm, or estimate the Damage sustain’d by it.

That same Day a Boat with four Men in it over-set below the Castle, and they were all drowned.


Burials in the Town of Boston this Month, 47 Whites, 5 Blacks. Baptized in the Churches 29.

——The American Magazine, October, 1743.