In addition to the intimate life of stars, which everyone needs to know what they eat, what day they take their pet to the vet, what carpet they matched the sofa in their living room and how many times they have sex per week, the somber and mediocre existence of ordinary people is not interesting for anyone nowadays... except for the neighbors who have no other plan for the weekend, but to hold their ear to a glass against the wall, waiting for a huge scandal or some loud screaming orgasms.
In the past, more exactly in the Middle Ages, the "control" of love did not fall under the task of the mother-in-law sick with chronic intrusion, or of unemployed neighbors, elderly or only bored of daily things undertaking, but represent the divine mission embraced with an exemplary piousness even by the Church.
While being in charge with sinful souls, the Saint organization was obliged to also watch the proper use of its believers’ bodies, who were having at disposal a series of enlightening prescriptions in order to carry on their intimacies according to the will of God.
If those rules could have been pronounced against sex itself, they would have done it, probably with the satisfaction of cutting evil from its roots. But, as it must be left room also for the essential reproduction of all days, rules have been limited, generally, at processing the sexual act into an "obligation" exclusively for marriage, consisting of vaginal penetration executed in one single position and, eventually, without any significant trace of pleasure, exuberance or ecstasy.
Deviations were appropriately punished, and disciplinary methods did not miss any of the "rebels" caught by the vigilance of the "oppressive body".
Whereas "discreet" cameras, drones or other specific strategies of modern espionage (to catch the outlaws in the act), were unknown at that time, the confession represented the main "way" for revealing the cases of disobedience.
The idea of confidentiality of the information was also, obviously, a derisory one, because the priests had the obligation to "report" to their superiors the cases of adultery, pre-marital sex or other such "sins". The consequence? Those found guilty, risked severe sanctions, which could vary from a "simple" self-flagellation (prescribed even for several years), up to the death penalty. Clergymen took as seriously the ordinary people's sexual preferences, charging them when their boldness went beyond the boundary allowed by religion.
Positions were also a major challenge for believers (by "positions" being understood not the position of prayer or the sunlight from the ground, but the positions in which lovers offered each others "hot" sensations while defying the Church).
At this chapter, contra-indications were drastic: any other posture in addition to the classical one, the missionary's one, was totally prohibited and drew with it the rage of divinity itself, jeopardizing the universal harmony and the rage of priests.
To make it easier for them to determine correctly the severity of guilt and to share, on an equitable basis, the justice (but also the punishments involved), some priests operated with an "avant-garde" system for the classification of erotic deviations: it contained five steps of "intensity" of the guilty pleasure, starting with the least harmful one, to the most horrible, brutish, hellish and inconceivable way of "getting together".
The ranking inspired from the High Sky, looks as it follows:
1.-The position of missionary;
3.-On the seat;
5.-A tergo (meaning "from behind").
The oral and anal sex were also blamed and "stigmatized" with long years of fasting, prayer and physical tortures. Not even the woman who dared to be positioned on top of the man during the "scandalous" act was not forgiven, unless she engaged in three years of heartfelt penitence, in which she had to undertake purifying actions such as reading prayers, repentance and self-flagellation.
Any breach of the regulation had to be paid according to the traditions.
Another proof in addition, that things were seen in black and white, maximally simplified and highly dogmatic regulated, is also related to the vehemence shown against practices like self-satisfaction, mutual masturbation, inter-femora stimulation or homosexuality.
For the puritanical vision of that time, all of these behaviors were truly blatant and assigned to the generic term of "sodomy", which, according to Toma d’Aquino ("Dominican" monk, theologian, philosopher, doctor of the Church in the Kingdom of Sicily), included any type of sexual intercourse other than vaginal one.
The penalties for the "abominable" sodomy were, of course, much more radical than the common penances and dorsal hits with the rope or whip. They had to serve as a witness to all lost ones who, despite the contrary evidence, still persisted to live with the naive opinion that they are the masters of their own sex.
The killing, mutilation or burning at the stake were reserved for all those who launched in such unnatural actions, "against nature" (this, however, only in the most "happy" cases where the ones in question were not priests). Because the churchmen who "made a slip", benefited from a more "special" death, being imprisoned in suspended cages, without any food or water, and left there to struggle on, for a long time, until finally, they got their terrifying end.
In this context of restrictions of any kind, including the "toys" (empirical, it's true), were prohibited, on the background of the sacred belief that reproductions of any kind of the phallic "tool", seriously harms spirituality.
Surprisingly, however, such utensils were not lacking popularity among "ordinary people" being used satisfy the sexual needs of women immune to the extremist coercion of the Church , which definitely denounced the "manufacturing of devices similar to the man’s organ, of various sizes, depending on their sinful desires". In other words, the bigger the "imitation" was, the most it reflected the woman's more pronounced inclination toward "debauchery".
The feminine "punishment" rubric from religious books of the time, specifies that using surrogate penises meant five years of fasting and prayer, with or without self-flagellation in the official holidays.
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Judging by all these prohibitions and canons (along with other "dark" aspects associated with that period), we could say that living in the Middle Ages was not exactly a blessing.