One Giant Penis in Charleston
Symbols, Signs, and Brothels in Charleston History
Brothels have used signs and symbols to attract customers, identify a house discreetly, or create a recognizable public image. The symbols varied by place and period; no single mark was universal. In Charleston, hearts in shutters and a phallic carving above the doorway at 22 State Street have prompted speculation about local brothel signals. These details make for a compelling story, but a suggestive symbol is not, by itself, proof that a building was a brothel or that its owners intended the symbol as advertising.
Heart-shaped cutouts in shutters are often described in Charleston as signals connected with houses of prostitution. A heart can suggest love, romance, or sexual availability, while shutters could provide privacy and control over what passersby saw. Hearts also appear as decorative motifs, so their presence alone may not establish a building’s use.
One of the clearest examples of suggestive brothel signage comes from San Francisco’s Barbary Coast. In his 1933 history of the district, Herbert Asbury described a brothel known as “At the Sign of the Red Rooster.” Outside of a prominent building stood a large scarlet rooster figure with a red light burning in its beak; a sign identified the establishment by name. Asbury also described red lights outside brothels and painted signs bearing a house’s name or information about its workers. His account shows that some U.S. brothels used openly suggestive imagery but may not actually establish a nationwide custom.
While Phallic images have a long history in communication, their meanings often depended on the context.
In ancient Roman settings, phallic carvings and amulets could represent sexuality, fertility, good fortune, or protection from the “evil eye.” The popular claim that carved penises in Pompeii acted as arrows pointing customers to brothels is both accepted, and disputed by historians.
The prominent Phallic carving above the doorway at 22 State Street in the historic district of Charleston remains unconfirmed as an actual brothel symbol. The property is identified as the Johnson–Poinsett Tenements, built around 1841; that description notes the central archway and unusual stucco phallic carving, but does not identify the carving as a brothel marker. However, that does not prove or disprove its use over the last 185 years. We simply don’t know.
Given Charleston’s reputation as the Las Vegas of the colonial period. It should not come a surprise that brothels were clustered in several parts of Charleston over time. For the late nineteenth and early twentieth centuries, the strongest documented concentration of brothels was in the area around King, Queen, Beaufain, and Logan Streets. A 2024 Clemson historic-preservation thesis mapped brothel addresses using city directories. It found this area to be the densest red-light district in the city, with brothels spreading north and east in some periods of Charleston’s history.
A Sanborn map’s notation “F.B.,” meaning “female boarding,” could serve as a discreet label for a brothel. In the early twentieth century, Beresford Street—renamed Fulton Street in 1942—became known as the heart of the local red-light district. The neighborhood’s reputation and records were often a more reliable way of identifying brothels than any one architectural feature.
The history of prostitution’s legal status in Charleston is complicated. Local authorities at times tolerated prostitution and attempted to regulate it – often charging for local licenses and medical exams administered by the police. During the Civil War, Union-occupied cities often used the same process that required sex workers to obtain licenses and undergo regular medical examinations.
Like most other social issues, Charleston’s toleration for prostitution did not end all at once. During World War One the Navy experienced the side effects of the trade as many of the sailors in Charleston had fallen victim to illness. By 1941, U.S. military leaders had learned their lesson and pressured City Council to remove the vice from the Beresford Street area, and the property owners later sought a new street name.
The state-level legal change followed: a local property-history account reports that South Carolina ratified legislation making prostitution illegal on May 17, 1942. That distinction matters: 1941 marks the city’s crackdown on the district; 1942 marks the reported statewide criminalization, rather than the first appearance of laws regulating prostitution.
Today these symbols in Charleston’s architecture still invite questions about Charleston’s past relationship with the sex trade. Hearts on shutters remain part of local speculation; phallic imagery has varied meanings across American cultures.
At 22 State Street, the striking outline of a two-story penis carved above the door may be a lead—but it is not a conclusion. The truth is we simply don’t know why someone felt the need to carve such a symbol, and we probably never will.
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James Island helped shape Charleston through agriculture, harbor defense, and the enduring culture of its people. Across the Ashley River from the peninsula, this South Carolina sea island supported the city long before bridges connected their neighborhoods. Its story reaches from ancient Indigenous communities to Revolutionary War soldiers, celebrated musicians, and families who transformed emancipation into landownership.
That prosperity depended on slavery. According to the town’s historical summary, James Island had 21 plantations, 1,533 enslaved people, and 193 white residents in 1860. Enslaved Africans and their descendants supplied much of the labor and agricultural knowledge behind plantation production.
James Island contributed to Charleston’s cultural identity through its Gullah communities. Their religious traditions, music, language, and family networks preserved African influences across generations, despite slavery and later segregation.
The Hartford Convention and Northern Secession: States’ Rights arguments long before the Civil War
The convention met from December 15, 1814, to January 5, 1815, at Hartford, Connecticut, during the War of 1812. Delegates came from Massachusetts, Connecticut, Rhode Island, and parts of New Hampshire and Vermont. George Cabot presided; Harrison Gray Otis helped keep the meeting in moderate hands. The reason for the convention was New England’s anger at President James Madison’s war policy, trade restrictions, British blockades, proposed conscription, and federal pressure on state militias. New England merchants depended on Atlantic trade, and many Federalists believed the war protected Southern and Western interests while ruining Northern prosperity. This was the soil in which the Northern Secession talk of the time grew.
Like the Southern Secession of 1860 and the 16 attempts before that, the Hartford movement used states’ rights language to defend a regional way of life. New England Federalists saw themselves as protecting commerce, local militia control, maritime towns, and constitutional limits on federal power. They feared that Southern and Western voters would continue choosing presidents and policies hostile to Northern interests. In that sense, the Hartford Convention marked the North’s attempt to preserve states’ rights and a regional economic order by leaving the union.
Long before 
For Folly Beach, the 1832 wreck of the 
Grave robbers stole bodies from Charleston cemeteries.
The process was fast, quiet, and designed to avoid the highest legal risks. A team usually worked at night, targeting fresh graves because anatomy required bodies before decay advanced too far. They did not dig up the whole coffin. Instead, they opened a narrow shaft near the head of the coffin, broke the lid, hooked or roped the corpse, and pulled it upward – often bragging they could extract a corpse and be gone in under eight minutes. The clothing, jewelry, coffin hardware, and personal items were often left behind or thrown back into the grave. Under Anglo-American common law, it was not actually illegal to steal a body. A corpse was not treated as ordinary property in the same way as a coat, ring, or shroud was. Stealing the body might be prosecuted as cemetery trespass, nuisance, unlawful disinterment, or violation of local rules, but stealing clothing and jewelry was clearer theft. Returning those goods to the grave helped the robbers argue, if caught, that they had not committed ordinary larceny.
Demand increased sharply when organized medical education grew in Charleston. The Medical Society of South Carolina was founded in 1789, and by 1803, local doctor David Ramsay encouraged anatomy lectures in the city. The major turning point came in 1824, when the Medical College of South Carolina opened at Queen and Franklin Streets. That institution later became part of what is now MUSC. Medical students needed anatomy training, anatomy training required cadavers, and legal cadavers were scarce. This created a market that resurrectionists could fill by watching new graves and learning which graves belonged to families least able to resist.
