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Attacks ascribed to Jack the Ripper typically involved female prostitutes who lived and worked in the slums of the East End of London. Their throats were cut prior to abdominal mutilations. The removal of internal organs from at least three of the victims led to speculation that their killer had some anatomical or surgical knowledge. Rumours that the murders were connected intensified in September and October 1888, and numerous letters were received by media outlets and Scotland Yard from individuals purporting to be the murderer.
In October 1888, London's Metropolitan Police Service estimated that there were 62 brothels and 1,200 women working as prostitutes in Whitechapel, with approximately 8,500 people residing in the 233 common lodging-houses within Whitechapel every night, with the nightly price for a single bed being fourpence and the cost of sleeping upon a "lean-to" ("hang-over") rope stretched across the dormitory being two pence per person.
At 2:15 a.m. on 13 February 1891, PC Ernest Thompson discovered a 25-year-old prostitute named Frances Coles lying beneath a railway arch at Swallow Gardens, Whitechapel. Her throat had been deeply cut but her body was not mutilated, leading some to believe Thompson had disturbed her assailant. Coles was still alive, although she died before medical help could arrive. A 53-year-old stoker, James Thomas Sadler, had earlier been seen drinking with Coles, and the two are known to have argued approximately three hours before her death. Sadler was arrested by the police and charged with her murder. He was briefly thought to be the Ripper, but was later discharged from court for lack of evidence on 3 March 1891.
Both the Whitehall Mystery and the Pinchin Street case may have been part of a series of murders known as the "Thames Mysteries", committed by a single serial killer dubbed the "Torso killer". It is debatable whether Jack the Ripper and the "Torso killer" were the same person or separate serial killers active in the same area. The modus operandi of the Torso killer differed from that of the Ripper, and police at the time discounted any connection between the two. Only one of the four victims linked to the Torso killer, Elizabeth Jackson, was ever identified. Jackson was a 24-year-old prostitute from Chelsea whose various body parts were collected from the River Thames over a three-week period between 31 May and 25 June 1889.
Suspects proposed years after the murders include virtually anyone remotely connected to the case by contemporaneous documents, as well as many famous names who were never considered in the police investigation, including Prince Albert Victor, artist Walter Sickert, and author Lewis Carroll. Everyone alive at the time is now long dead, and modern authors are free to accuse anyone "without any need for any supporting historical evidence". Suspects named in contemporaneous police documents include three in Sir Melville Macnaghten's 1894 memorandum, but the evidence against each of these individuals is, at best, circumstantial.
Some Christians believe that, since Jesus forgave the prostitute (Luke 7) and the adulteress (John 8), He does not see extramarital sex as a sin. But this line of thinking is contradictory and illogical.
Allia Luzong is a freelance writer, social media manager, content manager, and project manager with a professional background in psychology. She started her freelance journey back in 2019 and has since worked on several copywriting and content marketing projects for B2C and B2B audiences. Her work can be found online and in print. She loves making content for the web, but when she's sick of it, she goes hiking.
Although there were some regional variations, most German towns that had licensed brothels followed a similar model. The brothel was purchased by the town and leased back to a brothel-keeper (in many places a man, though sometimes a woman), who was responsible for its day-to-day running. The keeper paid a tax to the authorities in return for the right to charge board and lodging to prostitutes living in the brothel and to take one third of the fee they charged to clients. Further income might be generated by selling food and drink. After paying for room and board, prostitutes were able to keep what remained of their earnings, as well as any tips a customer might give them.
Like many of those in the Middle Ages who were not part of the social elite, the lives of prostitutes are known to us almost exclusively from accounts given by literate, mostly male observers. As the historian Ruth Mazo Karras has noted, although the concept of whoredom played a major role in policing the sexual behaviour of women at all levels of society, the voices of prostitutes themselves are virtually unknown. The testimony given by the Nördlingen women is therefore unique in offering us a glimpse into the world of late medieval prostitution from the perspectives of prostitutes themselves. What do the Nördlingen women tell us about this world? And what parallels might be drawn between their experiences and those of women working in the sex trade today?
In this article, I trace the process through which Gregory's understanding of [TEXT NOT REPRODUCIBLE IN ASCII] prevailed as the dominant meaning of the term. [TEXT NOT REPRODUCIBLE IN ASCII] is the lexical and ideological cornerstone of Christian sexual morality. It lies at the heart of the Pauline model of Christian sexuality. Yet, remarkably, its meaning has remained elusive for modern interpreters. (2) Derived from the Greek [TEXT NOT REPRODUCIBLE IN ASCII] ("prostitute"), the word passed into Latin as fornicatio and thence into English as "fornication" But "fornication" is effectively limited to ecclesiastical usage. As Carolyn Osiek has noted, "To say that [TEXT NOT REPRODUCIBLE IN ASCII] means fornication is circular, and the concept of illicit sex only begs the question of what is considered illicit." (3) One of the most thoughtful contemporary interpreters of Christian sexuality has warned that "the precise meaning of porneia is simply uncertain given the lack of evidence we have." (4)... 2b1af7f3a8