What deep seated corruption does the unrestricted haunting of places of ill-repute by beings endowed with that threefold bridle of the passions—reason, intelligence, and liberty—take for granted! Prostitution is an irreparable ill for young men who, by it, lose the pure source of the moral affections. We must therefore, at any cost, snatch them from this infamy, make them feel its horror, and, above all, not make use of the threefold complicity of government, legislation, and jurisprudence, to promise the safe-keeping of their health, their money, and their secret in their profligate courses. I have, previously, made apparent the immorality which this organization indicates; for physical, intellectual, and moral penalties are, let us repeat, society’s only safeguard against vicious persons. It is everywhere attested, by experience, that the certainty, the hope merely, of escaping punishment, multiplies vicious habits; thus, when the Government does not watch over the debauchee with so paternal a solicitude, a first step in vice is frequently—on account of the misery, disgrace, maladies and mental incapacity it entails—a living lesson for the young, who imbibe the feeling of discretion by making a comparison between the gratification and its consequences. It is a stringent duty of morality and logic, then, to take away from human merchandise the official impress, in order that the buyer, acting at his own risk and peril, may become more circumspect; so that, trained to imbibe a horror of profligacy, individuals should not persist in feeding on the poison, and should catch some sense of self-respect by at least the feeling of responsibility, added to the interposition of other subjects of interest. Certain men would perhaps be ashamed to haunt places which, if left unprotected in their infamy, would no longer be looked upon as necessary institutions. Let us then deplore the infatuation of those communities which talk of the teaching of morality while they protect the debauchee; as if a part of the teaching of morality did not consist in causing the good and bad consequences of human action to be apparent; as if moralists could have authority in circumstances where vice is compulsorily invested with rights, while virtue is clogged by penalties.