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There isn't really any decent evidence to suggest that Mary Magdalene was a prostitute; some exegetical construction and synthesis of personalities is required*, and it never reaches a satisfying point. The sad fact is that after the death of Jesus, His treatment of females became ignored by people who wished to maintain women as an underclass**; to portray the most important female follower (and indeed one of the most important followers of Jesus generally) of Jesus as a 'prostitute' was a good way of achieving this aim.
There is also no real evidence at all to suggest that she was the 'lady of Jesus' in the sense of being His lover, although certainly she was enormously important to Him; she is a witness of Jesus, she is placed first on lists of women following Jesus*** and was of course chosen by the risen Christ to tell of the ressurrection (thus becoing the mediatrix of His word and of phenominal importance).
I say leave the wonderful Mary Magdalene alone.
* The "question of the three Mary's" involves the unnamed sinner in Luke 7:36-50, Mary of Bethany and Mary Magdalene. To approach an even slightly convincing level in the Mary-as-Prostitute paradigm, one must: take the unnamed sinner from Luke 7:36 - 50 and suppose that John 11:2 refers to same thing, making Mary of Bethany 'the sinner' in Luke; deciding that demons infesting women is a consequnce of sin, and that that sin is prostitution; and deciding that because the 'sinner' is in more than one account that Mary of Bethany must also be Mary Magdalene. Basically, nonsense.
Of course, you may want to forego the evidence-based approach and base a view of Mary as prostitute purely on tradition. Tradition itself can carry a lot of weight and a great deal of truth, but on this matter there is simply too much gender politics involved.
** See a large number of incidents in church history for examples.
*** Mary Magdalene is first in lists of women present at the passion in the gospels of Mark, MAtthew and Luke. Outside of the synoptics, John lists her second to Jesus' mother and aunt, but the fact that he names her together with Jesus' close relatives is another, albeit slightly different, indicator of her importance.
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