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Sumptuary laws became the regulatory norm for prostitutes and included making courtesans “wear a shoulder-knot of a particular color as a badge of their calling” to be able to easily distinguish the prostitute from a respectable woman in society.  The color that designated them as prostitutes could vary from different earth tones to yellow, as was usually designated as a color of shame in the Hebrew communities.  These laws, however, proved no impediment to wealthier prostitutes because their glamorous appearances were almost indistinguishable from noble women. 
Although brothels were still present in most cities and urban centers, and could range from private bordelages run by a procuress from her home to public baths and centers established by municipal legislation, the only centers for prostitution legally allowed were the institutionalized and publicly funded brothels.   However this did not prevent illegal brothels from thriving. Furthermore, brothels theoretically banned the patronage of married men and clergy also, but it was sporadically enforced and there is evidence of clergymen present in brawls that were documented in brothels.  Thus it is obvious that the clergy were at least present in brothels at some point or another. Brothels also settled the “obsessive fear of the sharing of women” and solved the issue of “collective security.”  The lives of prostitutes in brothels were not cloistered like that of nuns and “only some lived permanently in the streets assigned to them.”  Prostitutes were only allowed to practice their trade in the brothel in which they worked.  Brothels were also used to protect prostitutes and their clients through various regulations. For example, the law that “forbid brothel keepers [from] beat[ing] them.”  However, brothel regulations also hindered prostitutes’ lives by forbidding them from having “lovers other than their customers” or from having a favored customer. 
Courts showed the conflicting views on the role of prostitutes in secular law as prostitutes could not inherit property, defend themselves in court, or make accusations in court.  However, prostitutes were sometimes called upon as witnesses during trial. 
By the end of the 15th century attitudes seemed to have begun to harden against prostitution. An outbreak of syphilis in Naples 1494 which later swept across Europe, and which may have originated from the Columbian Exchange,  and the prevalence of other sexually transmitted diseases from the earlier 16th century may have been causes of this change in attitude. By the early 16th century the association between prostitutes, plague, and contagion emerged, causing brothels and prostitution to be outlawed by secular authority.  Furthermore, outlawing brothel-keeping and prostitution was also used to “strengthen the criminal law” system of the sixteenth century secular rulers.  Canon law defined a prostitute as “a promiscuous woman, regardless of financial elements.”  The prostitute was considered a “whore … who [was] available for the lust of many men,” and was most closely associated with promiscuity. 
The Church’s stance on prostitution was three-fold: “acceptance of prostitution as an inevitable social fact, condemnation of those profiting from this commerce, and encouragement for the prostitute to repent.”  The Church was forced to recognize its inability to remove prostitution from the worldly society, and in the fourteenth century “began to tolerate prostitution as a lesser evil.”   However, prostitutes were to be excluded from the Church as long as they practiced.  Around the twelfth century, the idea of prostitute saints took hold, with Mary Magdalene being one of the most popular saints of the era. The Church used Mary Magdalene’s biblical history of being a reformed harlot to encourage prostitutes to repent and mend their ways.  Simultaneously, religious houses were established with the purpose of providing asylum and encouraging the reformation of prostitution. ‘Magdalene Homes’ were particularly popular and peaked especially in the early fourteenth century.   Over the course of the Middle Ages, popes and religious communities made various attempts to remove prostitution or reform prostitutes, with varying success. 
With the advent of the Protestant Reformation, numbers of Southern German towns closed their brothels in an attempt to eradicate prostitution.  In some periods prostitutes had to distinguish themselves by particular signs, sometimes wearing very short hair or no hair at all, or wearing veils in societies where other women did not wear them. Ancient codes regulated in this case the crime of a prostitute that dissimulated her profession. In some cultures, prostitutes were the sole women allowed to sing in public or act in theatrical performances.
According to Dervish Ismail Agha, in the Dellakname-i Dilkusa, the Ottoman archives,   in the Turkish baths, the masseurs were traditionally young men, who helped wash clients by soaping and scrubbing their bodies. They also worked as sex workers.  The Ottoman texts describe who they were, their prices, how many times they could bring their customers to orgasm, and the details of their sexual practices.
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