Although he considered the first to be the only completely 'natural' position, he deemed the others 'morally questionable but not mortally sinful' (Brundage, 452). Albertus Magnus, for example, named five sexual positions and ranked then in order of most to least 'natural' as follows: missionary, side-by-side, seated, standing and a tergo. Some authors even believed that personal preferences for certain sexual positions were determined by the order of the planets at one's birth (Brundage, 452).Īs for punishments inflicted on those engaging in sexual intercourse in deviant positions, the earlier Penitentials (handbooks for confessors) had some very harsh suggestions: three years' penance for the woman on top and the same for both oral intercourse and sex a tergo, which was generally seen as the most sinful position, anal intercourse excepted.ĭespite the fact that general opinion on the acceptability of non-standard positions remained static during most of the Middle Ages, some more progressive theologians and canonists began to question these ideas. For example, suggestions that children conceived in 'unnatural' positions might experience birth defects can be found in the famous thirteenth-century treatise De Secretis Mulierum ( The Secrets of Women). Some strange opinions existed regarding non-standard positions that could in fact lead to procreation (such as sex from behind).

Anal and oral intercourse were simply a means for sexual gratification, which the majority of canonists and theologians viewed as sinful in itself. These were seen as acts against nature, not because they interfered with standard male and female roles during intercourse, but because neither could possibly lead to procreation, which was considered the primary - and according to many purists the only - purpose of sexual interactions. In fact, we can see an example of this in Dioneo's tale on the Tenth Day, IX.10, in which Father Gianni attempts to convince Neighbor Pietro that he can turn his wife into a mare by having sex with her from behind thus, the position has 'beastly' connotations even in Boccaccio's writing.Īnal and oral sexual practices were also considered unacceptable to Church authorities, but for a slightly different reason. Intercourse a tergo, or from the rear, implied a similar threat it was considered 'beastly,' and thus it confused the boundaries between human and animal behavior (Brundage, 'Sex and Canon Law,' 40). According to the church, any sexual positions other than what is now termed the 'missionary position' (with the man lying on top of the woman) could not be condoned and were considered 'unnatural.' Just as we see in the Calandrino story, there were fears of reversing the natural order of male and female sexuality by having the female on top, in the superior or active role normally reserved for men. While we are meant to laugh at Calandrino's ridiculous comment, his explanation relies on contemporary canonical opinions regarding sexual positions.

I told you all along what would happen' (661). He immediately blames his wife for his supposed condition: 'Ah, Tessa, this is your doing! You will insist on lying on top. In the Third Tale of the Ninth Day (IX.3), we witness an especially amusing episode wherein the fool Calandrino is tricked by his companions into believing he is pregnant.

Sexual position