The sale of sex in late medieval Marseille was legal, although not respectable, and the city’s statutes mandated that sex workers ply their trade in licensed brothels. The beds, mattresses, multiple blankets, and bed curtains (cortina) in the inventory make plain the central economic engine of the house. With only the curtains separating the beds from each other, there was little investment in hiding that work. The witnesses in this comanda agreement showcase the close relationship between prostitutes and certain city officials, here the entourage of sousviguer (socii subvicarii), who functioned as Marseille’s police chief. This echoes evidence from Rome and elsewhere that police-like officials and sex workers colluded. Was sex exchanged for protection, perhaps? Or maybe the fights that broke out between the women living in close proximity frequently brought the watch to their door? Speculation aside, this inventory underscores that brothels weren’t places where sex alone was for sale. Migrants and citizens could find companionship and food there as well, as the evidence of bowls, plates, cups, and table linens suggests. We can imagine a room lit by the iron candelabra, its two tables surrounded by men and women seated upon the four benches, sharing food, drink, and companionship. The items in the inventory, like the frying pan and its grill (sartago cum una grayhla), the various kettles (caudiera) and the many amphorae of many sizes that likely held wine, suggest that the meals were served and consumed with some care. And over meals, all sorts of conversations might happen. Perhaps Johanneta discussed her upcoming pilgrimage with the women who exchanged sex for money in her house; perhaps they began their mornings with a prayer to the Blessed Mother, whose portable altar (retaule Beate Marie) was among the possessions Johanneta left in her servant’s care while she was on her devotional journey. The inventory is bare of many personal items, which makes sense, as Johanneta and Johannes likely took their portable valuables and their clothing along with them on their pilgrimage. When the pilgrims returned, the things they left in Antonius Soquini’s care would be there ready for the tables, and the beds, to be laden with food, laughter, prayer, and sex.