A Short Guide to Contract (Repost)

Code d' Odalisque offers a framework of quasi-legal contract in which contemporary couples may play Master/slave lifetstyle and games. Here is a summary of some simple principles of contract:

ALL CONTRACTS MUST BE SIGNED BY THREE PARTIES

1. When a cockslave enters slavery she signs a general CONTRACT OF SUBMISSION. This sets the broad parameters of her slavery.

2. A cockslave may make a PLEA FOR MERCY at any time after making her CONTRACT OF SUBMISSION. A Plea for Mercy is a contract that makes more exact and specific limits than the Contract of Submission.

3. A CONTRACT OF SUBMISSION cannot be modified once it is signed.

4. A PLEA FOR MERCY always rules over a CONTRACT OF SUBMISSION. A recent PLEA FOR MERCY rules over all prior ones.

5. Another recognized licit contract in Code d' Ode is the RELEASE FOR TRAINING by which a Slavekeeper releases his slave to a Slavetrainer for particular and specified training.

The important distinction is between a CONTRACT OF SUBMISSION and a PLEA FOR MERCY.

CONTRACT OF SUBMISSION = a general statement of sexual submission made by the slave at the beginning of her slavery. It is a fixed contract that has forced throughout the whole duration of her erotic slavery, regardless of to which Master she may belong. It sets out what are sometimes called her "hard limits".

PLEA FOR MERCY = a more specific contract that sets the slaves limits in particular scenes or for particular occasions. A slave will usually make a PLEA FOR MERCY to her new Slavekeeper when she is first purchased.

A slave makes a CONTRACT OF SUBMISSION to a Slavetrader.
A slave makes a PLEA FOR MERCY to her Slavemaster (Slavekeeper) or others placed in charge of her.

A further recognized type of contract is the PROMISE OF PEARLS made by a Slavemaster to his slave. In this document a Slavemaster will make a written promise to present his slave with black pearls if she completes the list of Ordeals itemized in the written contract. A PROMISE OF PEARLS is a Table of Ordeals where the Master sets out what he wants the slave to do in order to win her pearls. The slave must consent to the articles of the written PROMISE OF PEARLS, i.e. her program of Ordeals.

Formal Requirements

For a contract to be licit in Code d' Ode it must be signed by three parties. This is the minimum requirement. A contract signed by only the Slavekeeper and the slave has no force.

A further formal requirement is that all contracts must conclude with the words, clearly visible in upper case: CONSENT. SAFETY. LEGALITY. The signatories to the contract must sign their names directly under these words.

Code d' Ode seeks to make these firm standards of contractual practice in consensual erotic slavery. Current practice is ad hoc.

Emotional trauma?

… I was reading this study that subs are often devastated, completely broken and crushed, if their relationship with a Master goes bad. It’s a big problem…. What does… Code d’ Ode do about this sort of emotional devastation that can happen? 

This is an important issue. Like physical abuse, emotional trauma is a problem that people in the "scene" rarely acknowledge. Female submissives are, by nature, emotionally timid. Odalisque slavery is intense. For women who are soft and fragile it can be dangerous territory. If it goes bad, she can be hurt.

Code d’ Ode is non-violent and it provides a safe non-sado-masochistic environment for slave play, but emotional trauma can be more painful and debilitating than physical damage. Emotional scars can last just as long as physical ones. And an odalisque – as a submissive female – is inherently vulnerable. We have heard of, and seen, cases where a femsub has been left distraught and damaged by the sudden or embittered end of a Dom/sub relationship. Submission implies trust. A sub can be shaken to the core when they feel their trust has been betrayed. Everyone who is involved in Code d’ Odalisque in any capacity – Slavekeepers, Trainers, others – should be very aware of this. Odalisques, though slaves, are very special and precious creatures. The first priority of players must always be the safety, welfare and well-being of odalisques. Be gentle with odalisques. To break an odalisque’s heart or to crush her spirit is as destructive as beating her up. 

Unfortunately, people can be fickle and life can be cruel. We encountered a case recently where a gentleman had taken an odalisque. She had moved in and was settled into a Master/slave lifestyle. But suddenly, without warning, he announced that he had “changed his mind” and “wanted to get serious with life” and was looking for a wife and family, not an odalisque after all. Moreover, he was already courting a wife-to-be. The odalisque had to move out and her life was thrown into turmoil. She was left very upset, very hurt.

Slavekeepers, being mere men, can be unreliable. This sort of thing can happen too readily, but such are the exigencies of life. Not all relationships work. Many don’t. When they don’t, people get hurt.

The Code itself includes several features that help to provide some protection from such cruelties:

For a start, in Code d’ Ode ‘Man is her master but cock is her god.’ The slave is not encouraged to become excessively focused upon the personality of the Slavekeeper. In many Master/slave relationships the dom male presents himself as a God and the sub fem is completely absorbed in "His" personality. This is not the case in Code d’ Ode. Instead, the slave is cock focused. She obeys her Master but it is cock – not him – that she loves. An odalisque is a servant. She is not expected to fall in love with the man she serves. This means that there is more distance between Master and slave in odalisque slavery. Her very life doesn’t hang on his favor. He is not a god to her. Accordingly, she will be less shattered if he turns out to be a creep.

Second, an odalisque may have an Overmistress who is independent of her Keeper. The Overmistress is an advisor, usually an older woman. She provides, in effect, an extra layer of security for an odalisque. If things go bad with her Keeper an odalisque can turn her Overmistress. The Overmistress also helps the slave to keep perspective and not to fall into delusions. She is a voice of sanity, stability and reason. Her job is to help the odalisque serve her Master and thrive in doing so. She looks out for the slave’s well-being. An Overmistress – an older woman, a confidente – is at least some protection from the force of emotionally shattering eventualities.

And, third, the whole structure of the Code, with its protocols and formalities, acts as a matrix for serious, suitable players. Casual arrangements tend to fall apart and disappoint. Casual arrangements tend to be cheap and nasty. If a Master and an odalisque are serious they will adopt the Code – the rules, contracts, ensure a degree of formality that drives away casual and unreliable people. Lots of men, we know, react to Code d’ Odalisque by saying, “I can’t be bothered with all that. I just want to get my dick sucked by a cockslave!” That’s not going to be a reliable man. If a woman seeks a reliable man who is serious about keeping her as an odalisque then she should look for men who will play within the framework and formalities of the Code. The Code itself filters out many idiots and fools. Instead – so we hope – it encourages and attracts gentlemen and men of honor. This is preventative. We avoid scenes of upheaval and emotional trauma by cultivating an atmosphere of civility and etiquette among civilized, reliable people.

We fully appreciate the fact that the BDSM community generally has more than its share of weirdos and highly-strung individuals. It is always going to be hard for an odalisque to find a suitable Keeper. Suitable Keepers are in short supply. A woman should therefore protect herself from emotional hurt. She should know her own limitations and weaknesses. Relationships will fail. Many Master/slave arrangements fall short of expectations. Beautiful dreams come crashing down. It is always best to stay realistic. Crushing disappointments are usually the result of over-blown expectations. Code d’ Ode is a fantasy and is built upon and around sexual fantasy, but everyone should be realistic about the fickle and complex nature of people and relationships.

A trophy wife?

Question: Isn’t odalisque just another name for trophy wife? 

Answer: No. An odalisque and a trophy wife are very different things. For a start, a trophy wife – as the name implies – is for display. She is a trophy to be put on display as an ornament to her husband. Typically, she is young and attractive and he is considerably older (and less attractive). He shows her off; having a young pretty thing on his arm makes him feel successful and youthful. An odalisque, on the other hand, is not a trophy to be displayed. She is a fantasy to be hidden. She is placed in “occlusion” – hidden from the world, a captive. She is not a prop for a man’s ego. Her Master keeps her a secret. He doesn’t parade her around in public as are trophy wives.

There is one similarity, though. Usually, a trophy wife is taken by a wealthy man. The young attractive woman agrees to be his trophy wife and in return she enjoys his opulent lifestyle. She doesn’t have to work. She lives in luxury. All she has to do is be his trophy. Let him show her around among his friends. There might be sex involved, but often not. All he wants is a good-looking wife on his arm at social functions and business dinners. An odalisque too is kept in luxury and is spared from toil. For this she must serve her Master as his obedient cockslave. In both cases, it is a means for a woman to be living in luxury and to be kept by a man.

But unlike the trophy wife, the odalisque is for sex, not for show. And she is a slave, not a wife. She is kept in occlusion and used as a object, a toy, in her Master’s fantasies. This goes well beyond what is required of a trophy wife. The two roles are very different. A wife is not a slave. A trophy wife is a freewoman. Usually, a trophy wife will enjoy a high degree of freedom, including the freedom to spend her husband’s money. Sometimes she may be free to have affairs with other men, just so long as she continues to look the part for her husband. An odalisque is in bonded service. She is a captive sex slave. She enjoys her Master’s generosity, but she serves him as a slave, obedient and unflinching.

There are women who calculate that marrying an old rich guy is a worthwhile deal. That is the calculation of the trophy wife. There are fewer women with aptitude for the odalisque’s life. A desire for comfort and luxury is not enough. The woman who would be bonded to a Slavekeeper must be prepared for dedicated sexual service. The trophy wife is kept for looks. The odalisque is kept for sex. A woman must have a calling to sexual service – she must love being used by and serving men sexually – in order to take up the odalisque’s life. She is not a freewoman. She is a captive slave. A high class slave, but a slave nonetheless. It is a far deeper commitment.

The trophy wife role is not essentially sexual. The odalisque role is. By definition, an odalisque is a sexual submissive. There may be nothing submissive about a trophy wife. They are often calculating and ambitious. The trophy wife is usually a whore by type, not a slave. The whore is only interested in sex insofar as it is a means to money and other things. The trophy wife is motivated by the money and the high living. If the old rich guy goes bankrupt you can be sure the trophy wife will be long gone. The odalisque enjoys a good life, but it is not her primary motivation. The need to serve, the sex, is crucial. First and foremost she wants to be taken and used, to serve under a Master.

If it is just a matter of calculating how best to be kept in a wealthy lifestyle, the trophy wife role is best. If that is all that motivates a woman, she should become a trophy wife. An odalisque has a different and higher calling. Sex is the thing she does best. She is a sexual creature. She wants to be spared from toil to devote herself to sexual service. She doesn’t want to be a whore. She wants to be kept and put to her proper purpose.

Odalisque and trophy wife might be comparable from one viewpoint, but their motivation and temperament are very different. They are as different as slave and whore. And as different as slave and freewoman. The urge to find shelter in the generosity of a well-to-do male might be there as a factor in both cases, but that is the only similarity.

Odalisque Fiction Wanted

Code d' Odalisque recently featured in the latest erotic novel by Annabel Joseph. The novel is loosely based on the Code. Recommended reading.

We are always looking for fiction - especially short stories - that illustrates the odalisque lifestyle. The main requirement is that the play in the story conforms to the parameters of Code d' Odalisque. It is fem-sub and non-S & M, for example.

If Code d' Odalisque has moved you to write some erotic fiction we would love to read it. Please send it to:

bedroomslaves@yahoo.com

Your copyright respected, of course. We are hoping to collect together an anthology of stories for publication. We are looking for contributors. If you want to be involved, we'd love to hear from you.

Short Story - Miss Sabine's Second Thursday

The water was turquoise and warm-to-tepid, almost non-existent, as Mme. Sabine – slender and naked – stepped and then slid quickly into the small private pool that was nestled among ferns in the covered bath-house at the home of Mr John Stronnel. Something had changed in her. It was evident straight away. Madam Therese, a woman in her mid to late forties, already lazing with the water up to her bare, tanned shoulders, both arms stretched on the pool's edge, could see it in her face, her eyes. She looked at the younger woman's beautiful nakedness, her breasts, her thighs, her almost perfect frame. What had been happening? What was it that had changed?

It was the second Thursday. Every second Thursday they would meet at this location and spend a good hour – sometimes three – soaking dreamily, sipping jasmine tea, now and then making conversation. Often there was little to say, which was fine with them both, but on other second Thursdays the younger woman had questions and dilemmas ready for the older and they spent the morning in light, comfortable and wide-ranging discussion. And sometimes – like this particular morning – the older woman made observations and wanted to hear of events and experiences, dreams, surprises, disappointments, developments. The great fortune of it was that they – in all truth – had genuine affection for each other and both felt at ease discussing whatever matters might arise. This included matters of the most explicit intimacy – an intimacy without taboos - since, in fact, that was the business that had brought them together in the first place.

The younger woman was at that time an odalisque to a wealthy gentleman, Mr Stephen Tarrant, architect. The older woman had once served in the sexual servant's role to Stronnel; now her duty was mentoring and instruction. Officially, she was Overmistress to Mme. Sabine: friend, teacher, guardian, protector, companion, and on occasion, mom. She knew the odalisque well enough to be able to detect changes in her demeanour and to know when something had gone wrong – or when something had gone right! She could sense when the younger woman was troubled, or when, on the contrary, she was exhilarated in her youthful confusions. On this day she seemed both. It was hard to tell. The Overmistress smiled with compassion and then, wisely, waited for Miss Sabine to relax and start the conversation. For her part, the younger woman flopped her body into the clear water and ran her palms over her breasts and closed her eyes, breathing deeply. At last. Second Thursday. One of her favourite days.

“Do you think,” she asked at length, “that women are more sexual than men?”

It was a big question. The answer – short of an abstract philosophical discourse that might cover all the possibilities – was, of course, that it depends on the man and the woman.

“Why do you ask?” said Madame Therese, waiting for Sabine to open her eyes and reveal more of her feelings.

“Just wondering” said Sabine.

This was followed by a long silence punctuated by the gentle sounds of the water lapping on the tiled edges. The morning sun beamed down through a skylight into the greenery and seemed to make the garden steamy, tropical.

“Do you think,” asked the odalisque eventually, “that lust can drive you crazy?”

These were merely warm-up questions. Despite their trust and the deep connection they had established, and the fact that nothing was taboo between them, the younger woman was = as usual – slow to open her heart, or, rather, she was simply shy and didn't quite know where to begin.

“It can do, sure,” said the Overmistress. “Why do you ask?”

She searched Sabine's face for clues.

“No particular reason” said the slave, “But I was wondering what you thought, and I...”

But she added nothing more.

More soaking. More silence. The sound of bird-song outside. The gorgeous warmth of the April sun. Miss Sabine let her body float limply and commented on what a lovely day it was. It was a few minutes more before she finally started getting to the point, but even then she still seemed uncomfortable.

“My Master,” she said, “organised a group last week...” Then Sabine held he nostrils closed and slid down into the water. When she surfaced, her hair wet, she continued. “And it was, well, amazing...”

“Ah-huh,” said the Overmistress. “A group...?”

“You know,” said the odalisque. And she looked at Therese as if to say, 'Do I really need to spell it out?'

She didn't. Madam Therese understood perfectly, but she looked back as if to say, 'Are you going to tell me about it or are you going to make me drag the details out of you by force?'

The odalisque avoided her gaze by pretending to notice how her toes were floating on the surface and taking an interest in the state of her toenails.

“A big group,” she said finally. “And it was really... well, I think I really shocked myself this time Therese...”

“How so?”

The odalisque rolled over in the water, her skin pale and smooth and glistening where the sunlight touched upon her shoulders. Her breasts were exceptional. Round. Pert. Perfect proportions. Her neck was splendid too. A long and elegant neck, now framed by the long strands of her wet hair.

Why was she reluctant to open up about this? Why the hesitancy? How had she shocked herself? And what did she mean by “shocked”?

A slightly awkward silence. She spun around in the water again, dunked under, came back up, looked coy.

“A big group?” asked the Overmistress. Another invitation to speak.

“Big-ish,” said the odalisque. “At Mr Ahmed's. Mme. Kathy. Dr Hampton. Those people.”

“I see,” said the Overmistress. “And you shocked yourself?” She smiled.

The odalisque raised her eyebrows. “Wow!” she said, and slid back under the water again.

The event to which she kept alluding was a “party” at the home of Mr Ahmed who had only recently returned from a business trip to Istanbul. And by the word “group” or “party” she meant, in fact, an orgy. Her Master hadn't ventured into Mr Ahmed's circle in a long while, and when he did he would often visit on his own. But on this occasion – a special event - he took Miss Sabine along. He thought it time she saw the full extent of Mr Ahmed's “operation”, the euphemism he used for what was, in fact, Mr Ahmed's hareem of sex slaves and the circle of men and women around him who were devoted to the nurture and use of odalisques. The “party” was at Mr Ahmed's luxurious mansion, a two storey white marble home built in the 1920s in the ornate Art Deco style. To the rear of the upper floor was the 'saray' – the playroom – once a ballroom where governors and Secretaries of State had wined and dined in former times; now it was equipped with devans and couches, a large circular bed, rugs and cushions, and an array of fixtures and devices devoted to the pursuit of sexual pleasures. On the night in question there were nearly twenty people present and they could have easily occupied only a single corner of the room. The lovely Mme. Kathy stood on the old bandstand – naked and barefooted as befitting a slave – and gave a violin recital of Brahms while another slave from Mr Ahmed's hareem, Miss Nell, served drinks. The handsome Dr Hampton gave a speech welcoming Mr Ahmed's return. It was an elegant affair. At first.

The Overmistress wondered why she hadn't heard of this party and, even more, why she hadn't been invited, but in fact it had been some time since she was active in the scene.

“Who else was there?” she asked when Sabine resurfaced.

The odalisque listed those could remember but many of those present she didn't know by name. There were several freewomen, several slaves, and a majority of men all of whom arrived in semi-formal attire – suit and tie – and observed the level of decorum upon which the very urbane Mr Ahmed insisted. After the recital and the formalities, though, the lights were dropped low and the night fell into orgiastic abandon – with absolutely no decorum at all! When Madam Therese asked for details of who did what and to whom her companion took another breath, held her nose and dunked down into the water again and upon surfacing said, “My goodness, Therese! It was a wild night. Crazy.”

Therese observed that Mr Ahmed wasn't known for doing things by halves. Indeed, he was possibly the most serious Slavekeeper in the country. It came as no surprise to her that a “party” at Mr Ahmed's – which is to say one of Mr Ahmed's infamous orgies – had gone off with a bang.

“You came away unscathed?” she asked.

Sabine nodded, but her eyes revealed that she had seen things – done things – which she had found... well, extraordinary.

“You know Therese, I think I nearly lost the plot...”

The Overmistress smiled. All was OK. No harm done. The discomfort in Sabine, she realised, was nothing more than old-fashioned shame. It was entirely becoming, in fact, and she observed just how beautiful, and how deeply sexual, the young woman was.

“So tell me...”

For the rest of the morning, as the sun climbed higher in the sky, and as the fernery filled with rich green light, Sabine detailed the events to which she had been privy. Apart from the steam and the beads of water on her skin she would have blushed and been embarrassed. Mdm. Therese was patient, kind, and also amused. “You outdid yourself, then?” she laughed. “Ha!” And indeed it was true. Perhaps Sabine had sipped a little too much wine, or perhaps the night had caught her at a flashpoint in her hormone cycles, or perhaps (as she considered) she was getting more depraved, but her participation in the orgy was wholehearted, full on. At her Master's direction she gave herself to all the guests without discrimination, male and female, fucking, sucking, panting, moaning, on the bed, on the floor, on the divan. She stayed near her Master at first. She had never encountered a group scene so big. But then a certain gentleman – she didn't know his name – took her by the arm, laid her across some pillows and proceeded to pound her with cock. Beautiful cock. Long, thick, juicy cock. It was that that did it to her. He was an expert, and his phallus was divine. He propped himself on his knees and toes, thrust his lips to hers, and started pumping. Thrust. Thrust. Thrust. Sabine threw her legs wide apart and gave herself to the moment. It drove her mad. Along with the sounds and smells and shadows of twenty or more others lurching and licking all around her. It was wildly exciting.

“I couldn't stop,” she confessed. “I lost control. When he rolled off me I just wanted more. I looked around for another man, another cock. God, Therese. I lost control!”

“Like never before?”

“Yes. Like never before.”

“Why worry?”

“I don't know. I... I lost control. Totally. I was... trembling. Really, Therese. I was an animal. I was crawling around on my hands and knees looking for cock to suck. My god!”

The Overmistress was sanguine. “Well,” she said, “Mr Ahmed knows how to throw a party!”

To illustrate, Sabine related how, at one point in the evening, she was laying in a tangle of naked bodies, her face only inches from the pussy of some woman – identity unknown – while a long, circumcized phallus – identity unknown – slid in and out in joyous rhythms of lust. She didn't care who these obscene organs belong to. She was fascinated to watch them close-up. Pussy juice dripping off the cock. Pink vulva. The sultry scent of sex. The man's testicals hanging low, swinging. Close-up. In detail. Mindless animal organs. Thrusting. Quivering. She could hear grunts at every thrust. A barrage upon her senses. Sounds of squishing. Amazing contours of flesh. Vigour and energy. Spice. Flashes of red swelling. The cunt opening up and gobbling on the cock. And then – led by sweaty, rushing desperation, shafts of hot pink – suddenly, with a cry, the cock withdrew and Sabine watched amazed as streams of white semen burst from its head and splattered all over the sweltering pussy. An extraordinary view. The sudden smell of ammonia-laced man-juice. Thick. Dribbling. No longer content to watch, Sabine repositioned her arm and with a truly bestial lust – this is what she meant by lost control – she plunged her face into the soaked crotch and started lapping up the mess, blissful to have the sticky goo and the sheer heat of fucked pussy on her face.

“I couldn't help myself, Therese,” she said, almost apologetic. “Really. I couldn't help myself.”

The older woman splashed some water onto her shoulders and smiled. “Well, I'm shocked!” she teased. “How digusting of you Sabine! I hope you are thoroughly ashamed of yourself.”

“But that's the thing,” said the slave. “I am! I've never lost control like that before. Never. And there were other things, too. Wow!”

Finally, the older woman realised it was time to avail the younger of the lesson for the day.

“What do you expect, Sabine? I don't see why you are perturbed? This is the odalisque's life. How far will you go? How crazy will it get? So, you've discovered something about yourself. You never thought your lusts extended that far, is that it? I could have warned you. Mr Ahmed's parties have a way of bringing out the beast within a girl... It won't be the last time. If you're lucky.”

Was it 'normal'? Well, what's normal anyway? And what is normal for an odalisque? The only thing to overcome, she explained, is the guilt and the shame. “Don't let guilt get you down,” was her primary word of advice.

“Is that all it is?” asked Miss Sabine. “Guilt?”

It was time to get out of the pool and dry off.

“That's it,” said Therese. “Its deadly. Although in your case, I think its sort of cute...” They smiled at each other. Rapport. “My goodness,” Therese continued, now drying the slave's back with a towel, “once I sucked off a whole football team.”

“Really?”

“No, not really. But I would have if John had asked me to. And, god knows, there were times I swear I wanted to! This life will stir your passions, girl. Expect it. And don't be surprised by your own depravity. Isn't that what led you into this life anyway? And don't be surprised if Mr Ahmed knows how to give everyone a good time. He's an expert at the orgy. OK?

“OK.”

Guilt. Miss Sabine didn't usually think of herself as suffering from guilt. 'Yes,' she thought, 'guilt. I should do something about that.'

“Its just that I shocked myself, I guess,” she said again.

“Be prepared to shock yourself some more before your days are out,” said the Overmistress. “Its an inner exploration, the odalisque's life. You'd be surprised what kind of lusts are lurking within. As you've just found.”

Therese gave her an endearing kiss on the head and then the two of them walked naked through the fernery inside to make some lunch.

Holding a masque

I am interested in the idea of a ‘Masque’ party, like in Eyes Wide Shut. How do I go about organizing a ‘Masque’ that conforms to Code d’ Odalisque?

Answer: The word ‘Masque’ refers to a typical Code d’ Odalisque party, a celebration of slave culture under the Code. A masque is a party for Slavekeepers and their slaves; typically those who attend wear masks. As you say, something similar is depicted in the famous scene in the film ‘Eyes Wide Shut’. It is a formal party with attendees wearing masks, but it is also, in effect, an orgy where all aspects of Code d’ Ode and odalisque slavery are celebrated.

To hold a masque you need an appropriate number of Slavekeepers and slaves. A party is not a party without people. That is the most important ingredient. If you have enough suitable people to attend, the rest of the organization is easy. You need a time and a venue. You organize food, entertainment, security, just as you would for any party. You then send out the invitations. A masque – since it is essentially a sex party - should be invitation only. It is for people who are practicing Code d’ Ode and who are actively involved in the lifestyle. People who might be shocked or scandalized by sex slave play, who are unfamiliar with the lifestyle, are best not invited. As the Code says, “It is not a public event.”

Section 29 of the Code gives the outlines of a masque under the articles of Code d’ Odalisque. These guidelines should not be regarded as restrictive. Like every aspect of Code d’ Ode it is intended to be an arena for creativity. The Host of the Masque should make it a creative and imaginative event. It should be conducted in good taste, be well-conceived – imaginative erotica - and well organized. A masque should be regarded as an opportunity to explore the themes and aesthetics of odalisque slave play. At very least, there should be a display of naked odalisques for the enjoyment of guests. Better still, a Masque can feature contests of Code etiquette. For example:

*Several judges are appointed.

*Female contestants are tested in demonstrating the canonical slave positions described in Code d’ Odalisque.

*The winner is declared Queen of the Masque.

After the choice of attendees, the most important factor is the venue. A private home is quite suitable but using a special venue can make the event more memorable and imbue it with a sense of class and elegance. We have once attended a masque held in a large private suite on an upper floor of a hotel overlooking London. The venue was hired for the weekend. Guests arrived unmasked and changed into masks and costume upon arrival. Entertainment was an erotic belly dance by an odalisque with a panoramic view of the city’s nightscape as the backdrop. The masque included use of a large spa. Absinthe was served.

A masque should be a special event. They are held rarely rather than often. They should not be casual weekly get-togethers. They should be thoughtfully organized. Good food. Fine wine. Polite conduct. Appropriate entertainment. Games. Sensual surrounds. It is worthwhile spending money on a good venue. Other possible venues:

*Old stately homes and historic mansions especially those with a Victorian or Edwardian ambience.

*Mountain chalets

*Coastal homes with sea views

Of course, given the nature of the event, every discretion is necessary when hiring a venue. A secluded or very private place away from prying eyes is best. Resorts that cater to the swingers sub-culture are ready-made as suitable places for an odalisque masque.

Careful, intelligent planning, imagination, good taste, a strong guest list and a decent venue are the keys to a successful masque.

Third person speech

Question: An issue that I have struggled with from time to time is the issue of the third person speech. It has a very forced feel to it, so much so that I tend to do everything I can to avoid it. Are there ways you have advised your slaves to practice this, or is it something learned simply by using it in conversation?

Answer:

Article 26.5 of the code states that continuity and fluid speech is more important than strict formality. If certain ways of speaking seem forced and are uncomfortable to the extent that you avoid them, you should relax the rules and speak naturally. The Code says:

26.5. - Continuity more important than formality

All players should employ proper titles in all appropriate scenes in a natural, plain and unaffected way. Continuity and ease are more valuable than a strict formality.

Slaves are to avoid the first person in speech. Here are the relevant articles:

26.13. - Use of first person pronouns by slaves

In all speech an odalisque should endeavor to use first person pronouns as little as possible, except where to use alternative constructions would be forced, comical, inappropriate or unnatural.

Examples of correct form:

To "I understand Keeper" prefer "It is understood Keeper."

To "Keeper, my feet are cold" prefer "Keeper, your slave's feet are cold."

To "I am all cunt for you, Keeper" prefer "A slave is all cunt for her Keeper."

To "I will do it, Keeper" prefer "It will be done, Keeper."

To "I submit to you, Keeper" prefer "Your slave submits to you, Keeper."

26.6. - Indirect forms of address preferred

All players shall prefer indirect forms of address including indirect forms of self-reference, avoiding the first person where appropriate, underlining wherever possible the function and title rather than the person of the player.

Examples of correct form:

Slavekeeper: Your Slavekeeper wants to see you. (Rather than "I want to see you.")

Slave: Your slave will obey. (Rather than "I will obey") 


But if this is difficult and it leads to stultified or artificial, forced discourse, there it is better to be natural. The same applies to the use of French words and phrases. If it sounds forced and artificial – or ugly or silly – then it is best to leave it aside and speak naturally. Ease before formality. Ease AND formality is best, but if that is not immediately possible then ease before formality.

From a training point of view, changing a slave’s speech to conform to the etiquette of Code d’ Odalisque usually should be done gently over time. The slave is slowly habituated to the required formalities. One of these is avoiding the first person, which means systematically deflecting her thoughts away from herself. It is part of the slave’s etiquette because it teaches her to not think of “I”, to not be an egocentric being, to defer in her thoughts to her Master. Avoiding the first person in speech creates a desirable habit of mind in a slave. But it can be adopted as a habit over time. If it feels forced, be natural and use “I” instead. Introduce third person speech slowly.

Odalisque

Cock god

Question: I have trouble thinking of cock as my god. Truly, j’adore le phallus! I love it. But not as a god. I have a background in paganism, worshipping the Mother Goddess, so this is hard for me…

Answer:

Mademoiselle,

The dedication of the odalisque to serving male (phallic) pleasure is presented in Code d’ Odalisque as “cockworship.” This is because the slave must be devoted to cock. She is a cock slave. Her vocation is to serve cock. And the devotion required is religious in depth and dimension. By disposition, by training and by command, an odalisque has a devotion to cock. She loves cock. She is obsessed with cock. It is the focus of her slavery. She “worships” cock.

All the same, this “cockworship” is not a “religion” as such. It is only religious-like. Religions inspire devotion, passion, blind dedication, obedience, obsession – all qualities that happen to be desirable in a cock slave. A slave needs to be a cock fanatic. Slavery, in fact, is a metaphor in many of the major religions. The title given to God in those religions, “Lord”, signifies the believer’s submission. It is a strong theme in the Moslem religion. The prefix “Abdu” in common names means “slave”. Example, “Abdullah” = slave of Allah. Slave, in this sense, is a religious state requiring a religious degree of obedience. Devotion makes slaves.

But there is no theology involved. An odalisque is free to understand this religious metaphor any way she likes. What is important is how she serves, not what she believes. She can understand the idea of “cock god” any way she likes. And she squares it with her other religious beliefs – if any – any way she can.

Phallic worship is very ancient. It persists in some religions, such as Hinduism (lingham worship). It is included in some schools of tantra. This dimension of Code d’ Ode is “tantric” in a loose sense. But it need not be understood literally. “Worship” is just a way of describing the level of intensity of an odalisque’s service to cock. To say that cock is a “god” merely means that it is the focus of devotion of a religious intensity.

The level of intensity required in a cock slave goes far beyond average every-day lust. Again: she is a fanatic. The lifestyle and the training of an odalisque make her exceptionally cock focused. By nature she loves cock. Her training develops this, strengthens it, amplifies it until the love becomes adoration. J’ adore le phallus! = “I ADORE cock!” Odalisque slavery is all about the exploration of such amplified levels of desire. A woman becomes an odalisque because she is smitten with a lust that goes beyond the normal range. Her training develops this into a monomania.

You mention paganism and the Mother Goddess. Even in paganism and the wiccan religion the Goddess has a male Consort. The celebration of the masculine principle is not missing from paganism. It should be possible to appreciate the phallus as a male principle, complementary to the female, in this context. But how you construct this is up to you. There are no theological dictates in Code d’ Ode. Every odalisque can attach whatever beliefs she likes to cockworship.

It so happens that we know of at least two women in the odalisque lifestyle who have Christian beliefs. How do they think about the “cock god”? Not as God with an upper case G. Instead, for them, they must think of the phallus as an expression of their God, or as God’s creation, or as a power, or the embodiment of a life-force, or whatever. How they reconcile this with their Christian beliefs is up to them. The point though is that this "cock god" need not be one's High God - it is merely one's particular god.

There is one theological distinction to be made. Historically, there are two types of phallic worship. The phallus has been revered as both an object of fertility and as an object of ecstasy. In odalisque slavery, it is only phallus as agent of ecstasy that is involved. The phallus isn’t revered as bringer of fertility. An odalisque isn’t enrapt in cock worship because the phallus can impregnate her – she adores cock because it rocks her world; the phallus is the agent of delight, ecstasy, transformation. There is nothing else in the world that moves her in that way and to that depth – that is what she reveres about cock. That is its power. Ecstatic power, not procreative power.

The Mother Goddess of paganism is a fertility goddess – goddess of fertile nature. So cockworship under Code d’ Ode has a very different focus than that type of paganism because it is not concerned with fertility. Code d’ Ode is closer to the spirit of Dionysus than to the spirit of Demeter.

In any case, “cockworship” is not about beliefs. It is about serving cock with passion and dedication, love and lust. It is called “worship” because it is passionate and intense, transcending, all-absorbing. For the odalisque, it is not necessary to believe in anything. All that is necessary is that she applies herself – body, heart, soul – to her task, namely serving cock.

In answer to your dilemma, Mademoiselle, it is probably best if you do not “believe” anything. Think less about it. Instead, devote yourself to, absorb yourself in, your duties. When you are fully, completely, involved in your duties and have given of yourself totally you will suddenly realize that you are “worshipping” and that the object of your worship is this “cock god.”

Just for fun, the Code does attribute a formal quality to this cock god: a name. It is presented as a secret. But it is no secret that the name of the “cock god” is unintelligible. When, through orgasm and anguish, an odalisque is so absorbed in cockworship that she is mumbling incoherently, those sounds are the cock god’s name. That tells you something about the nature of this ancient “god” and how he is to be worshipped.

What is an ejacaline?

The word “ejacaline” refers to one of the sexual specializations that may be claimed by an odalisque. Every odalisque may nominate up to two areas of sexual expertise – “ejacaline” is one such specialization. An “ejacaline” is a technical term for a woman who excels in all forms of semen play; she specializes in sexual activities and sexual games involving semen, cum, jizz, male ejaculate.

Even a casual glance at contemporary erotica and pornography demonstrates how common it is for men to be fixated upon semen. At the climax of nine out of ten porn movies is the so-called “money shot” where the hero ejaculates over the heroine. Men love spraying their seed around. And they love seeing women enjoying it. They love women who love cum. They love women who love having cum on them – their face, their breasts – and women who love to have cum in them – cum-drinking, creampies, etc. Semen fetishism. It is a common obsession of the contemporary male, an important theme in male sexuality.

Among women there are, of course, a range of responses to men’s semen. Some women like it; others find it gross. Some women spit and some women swallow. There are women, though, who have a genuine love of semen and who are happy partners in men’s semen fantasies. Such women are ejacalines. They are willing, lustful participants in all types of cum play. They are happy to let men spray them in cum and they are happy to drink it and play with it and be filled with it. An odalisque with these skills declares herself an “ejacaline” and her Slavekeeper knows to use her for this purpose.

Usually, an ejacaline will be open to multi-man sex play because her tool of trade – semen – is otherwise in short supply. She will play with her Master’s semen but any one man can only produce a few tablespoons of the stuff per day. Wilder, more adventurous cum games require the semen of several or many men. Typically, an ejacaline will submit to cum-baths, multi-man facials, cum guzzling and scenes where she is filled, sprayed and splattered with the warm, white, sticky cum of numerous men. She lusts for it, thirsts for it, loves it. Her job, as sex slave, is to be a willing, compliant toy in her Master’s cum fantasies.

There are, however, certain dangers in semen play that need to be considered. Semen, as a sexual fluid, may be a vehicle for the communication of diseases. Semen, too, is the bearer of life: it will impregnate a fertile women. A Slavekeeper who owns an ejacaline must take all necessary steps to ensure that she is kept safe from disease and from pregnancy.

In the case of this particular sexual specialization, there tends to be more demand than supply. Semen fixation is a common male obsession. There is lots of demand for ejacalines. There tends to be a shortage of odalisques who nominate this as their specialization. True ejacalines – odalisques with genuine cum-lust – are highly prized.

Caging

14.16. - Permission for temporary use cages and cells 

A Keeper may place an odalisque in cages, cells or restraining containers for the temporary purposes of handling, discipline, display and enjoyment.

14.17. - Prohibition of permanent caging 

An odalisque shall not be kept caged indefinitely nor treated as a caged animal and kept in feeding cages on a permanent basis.

An odalisque lives in captivity. She is a captive slave. Although she enjoys certain privileges denied to lesser slaves (memlooks) and might even be called a “luxury slave” who is relatively pampered, she is a captive slave nonetheless. She is not a freewoman. She belongs to her Master; she is his property, kept to be used for his sexual enjoyment. This is something she should never be allowed to forget. It is important that an odalisque appreciates her predicament and that she develops the habits and mentality of a captive. Occlusion is a state of imprisonment. Her Master keeps her as a captive prisoner, hidden from the world, a submissive toy for his personal use.

The first step in training an odalisque is to teach her the difference between a slave and a freewoman and to firmly establish in her mind that she is a captive. This process is called “discalcing”. A slave is “discalced”. This means, for a start, that she is stripped of her clothes and her footwear. A freewoman wears clothes and shoes. An odalisque is naked and unshod. This nakedness signals the slave’s captivity. Her nakedness is her leash. She is kept naked and unshod as a way of keeping her captive. Being kept naked, with no access to clothes or footwear, helps to cultivate the captive mentality that is appropriate to an odalisque.

Another way to reinforce the captive mentality – another method in discalcing - is caging. An odalisque, like other slaves, can be placed in a cage. Captivity, imprisonment, restriction, bondage: these are Code d’ Ode themes and so a cage is a natural device for use in odalisque slave play. Nothing illustrates how her life differs from that of a freewoman than placing an odalisque in a cage. It is good practice, especially in the early stages of her occlusion, to cage an odalisque for a period of time every day or every few days – she must develop a captive psychology and give up the mental habits of a freewoman. Time spent in a cage helps shape the odalisque’s responses. She will gradually develop a ‘slave mind’, a closed, submissive psychology that comes from the experience of restriction.

A cage can also be adapted to sexual play. The slave can be made to her offer her body for sexual use whilst caged. Caging is then a form of bondage sex. This has proven to be a popular game among Code practitioners. The slave is placed in the cage. Her Master – and/or his male Guests – then feed her cock through the bars or through holes and apertures made for the purpose.

The articles of Code d’ Odalisque provide guidelines and limits for the use of cages. Again, in this, the odalisque has privileges not forthcoming to lesser slaves (memlooks). For instance, she is not to be treated like a caged animal. She is not to be fed her food in a doggy bowl for instance. She is not a dog. She might be caged but she retains the status and dignity of an odalisque – she is not to be treated as sub-human.

Similarly, every effort must be made to prevent her from suffering cuts and abrasions to her skin. An odalisque’s cage should have a comfortable mat on the floor and should not be made of rough, rusty metal with sharp edges or corners. An odalisque is a rare treasure. A cage for an odalisque should be a safe environment. The objective is to teach her the facts of her captivity, not to harm her or reduce her to a beast.

Slavekeeper’s should invest in a decent cage for the training and enjoyment of their slave. It is a very useful piece of equipment. Cages can be purchased but tend to be quite expensive: it is possible to make a cage which is both cheaper and it can be constructed according to appropriate standards for holding an odalisque.

Sword Play

In much contemporary Master/slave play the whip or crop is used as a symbol and instrument of authority and domination. The Master carries a whip or crop and uses it to assert domination over the slave. Commonly, the slave is struck or flogged as a normal part of play.

This is not the case in Code d’ Odalisque. Odalisque slave play looks to different traditions of slavery and a different symbolism. In Code d’ Ode the symbol of authority is not the whip but the sword – a slave is said to be “under the sword”. Her captivity is “under the sword”. She lives “under the sword”. In this Code d’ Ode looks back to the romance of the slave-taking pirates of the Barbary coast who would raid ships and galleys and carry off captives to the slave markets of the east. Code d’ Ode retains symbols and conventions from this colorful period of history. The whip, crop or cat-of-nine-tails evoke the dungeons of the French Revolution. Code d’ Ode evokes different historical models. There is an element of historical fantasy in odalisque slavery – this is most evident in the use of the (pirate) sword as the symbol of the Master’s authority over his odalisque.

Any sword can be used but the preferred sword is the pirate’s cutlass, the Errol Flynn style swashbuckling sword. When a man determines to become a Slavekeeper under Code d’ Odalisque he should purchase for himself an appropriate sword as the emblem of his authority and as a toy to be used in slave play. It need not be an expensive historical artifact; any credible replica will do. At a pinch, a cheap stage prop will do. It need not be sharp – for safety reasons it is better if it isn’t – but it should be metal and have some weight.

The typical way of deploying the sword is to use it as a threat when forcing the slave to confess her servitude or when instructing her. The slave is forced to the floor on hands and knees. She is then forced to move her hair aside and to expose the nape of her neck. Her Master then lays the cold steel blade of the sword on her neck. In this position of submission he then demands that she confess to being his slave with it implicit that should she disobey she loses her head. He makes her confess: “I am my Master’s cunt!” or other admissions of sexual obedience. The cold blade on the back of her neck tells her of her servitude. She is a captive slave living “under the sword” – the cold blade on her neck tells her that if she disobeys or tries to escape she will be beheaded, the traditional punishment for errant slaves.

This game can be developed in many directions. Sword play can be very creative. The touch of cold metal on the slave’s skin can be very exhilarating. As well as the nape of the neck, the sword can be lain on over parts of her body: her breasts, her inner thighs. This can be very effective if the slave is blindfolded. As well, the slave can be made to do obeisance to the sword. She might be made to kiss the sword, or to lick its blade, for example. Experienced players might also use the point of the blade, gently prodding into the skin, as part of their rituals and play. The point of the sword prodding into the slave’s sternum between her breasts is a very powerful gesture. Sword play is an area of erotic creativity. The sword can be incorporated into many aspects of odalisque play. 

Here is an example: 

A slavekeeper of our acquaintance requires that his slave go to his saray and kiss his sword whenever she returns from sojourn. This is a small ritual he has established for the slave's transition from sojourn to occlusion. When she returns home, she goes to his saray and kisses the sword. 

When the Master’s sword is not being used in play it is customary for it to be mounted on the wall of his saray (play room) or in some other visible place where it acts as an emblem and reminder of the Master’s power and the slave’s predicament. Then, play takes place literally “under the sword”.

In all cases, of course, every care must be taken that no one is injured. Blades can be dangerous. Under no circumstances should a sword ever be used to break the skin and draw blood. The first rule of sword play is to use common sense, put safety first and not  be reckless or stupid. 

Anti-depressants?

QUESTION: I have been playing odalisque games with an older woman and looking towards a serious Master/slave arrangement, but I discover she has been on anti-depressants for years. I am worried that because she is on medication then legally there are questions about her consent… 

You are right to be concerned. Mental health is a safety and a legal issue as well as raising questions about consent. The Code motto is: Consent. Safety. Legality. This issue touches upon all three of these imperatives.

In law consent is a minefield. In some places now a woman who has had even a drop of alcohol can claim that her judgment was impaired and her consent compromised. It is entirely conceivable that a case could arise where a woman lived as a slave in full consent but then claimed that her psych meds blurred her judgment and that the man took advantage of her sickness. So be careful. Men in Code d’ Odalisque must protect themselves from possible litigation or criminal charges by ensuring full and complete consent. If there is any question as to whether consent might be compromised by psychiatric medication then you would be best advised to not enter a Master/slave relationship with that woman. There are, though, many different types of medication for many different conditions and many different levels of dosage.

In general, people with psychiatric illness should not adopt the odalisque life. Depressed women should not go into occlusion to be treated as living sex dolls. Any woman who enters that lifestyle must be in full mental health - as well as the sex, there is lots of mind-fucking that can happen in odalisque slave play and slave training. Women who are mentally fragile should not be odalisques. For moral reasons, if not for legal ones as well, a man should not take a woman into slavery if he knows her to be mentally fragile or if he thinks the experience would be emotionally or psychologically beyond her.

Occlusion means living as a captive slave. Isolation. Only women who have aptitude for such a lifestyle should become odalisques. Women who need company and stimulation and who are prone to depression will be unsuitable. If a woman falls into depression during her time in occlusion, this strongly suggests she is not suited to the role. Any woman who has real aptitude for the role will thrive and find fulfillment in it.

All the same, mental illness ought not be exaggerated or stigmatized. It is common and many people live with it. Some people experience “winter blues” (S.A.D.) Some people – for metabolic reasons - function much better with a low dose of St John’s Wort or 10 ml of an SSRI every day. This sort of general or seasonal low-level depression – mild depression - is common and would not necessarily disqualify a woman from the odalisque’s role. Chronic and deep depression would. Everyone has ups and downs and some depression is entirely due to biochemical dispositions and is easily corrected with the new generation of psych drugs – it need not be regarded as a dire disability.

There is a problem with anti-depressants, though. Many of them squash sex drive. For obvious reasons, any drugs – legal or otherwise – that inhibit sexual response or render a person incapable of orgasm are contrary to the whole purpose of odalisque slavery which is inherently sexual. Any medication that effectively castrates or neuters a person has no place in Code d’ Ode.

It is a complex question. These days there is an epidemic of depression, bipolar disease, autism spectrum syndrome and so on. Generally, sex slave play – especially serious play – is only for people not suffering from psychological disorders. That is the simplest and safest policy to adopt. Mental health is a safety issue. Safety comes first.

Genres of Play

There are several distinct genres or styles of contemporary slave play. The picture above illustrates the difference between two of them: Gorean and Code d' Odalisque. The Gorean style, based on the novels of John Norman, invokes a world of rugged tribesmen and their captive slaves. Code d' Odalisque, on the other hand, is a system of slavery for the sophisticated urban gentleman.

Both of them are, of course, fantasies. Gorean in fact is explicitly drawn from fantasy fiction; Goreans adopt the manners and customs of a fictitious slavekeeping world and have turned it into a lifestyle. Code d’ Ode draws upon the historical models of odalisque slavery in cultures such as the Ottoman Empire and takes inspiration from the sensual fantasies of orientalist art and Victorian and Edwardian erotica.

Both of these styles stand in contrast to the so-called ‘Old Guard’ style which is the most common style where S&M is involved. It is based on models taken from the French revolution: dungeons, chains, whips, etc.

Code d’ Ode has more in common with Gorean slave play than with the ‘Old Guard’ (French Revolution) style. As the picture shows, though, the two systems are distinct and have different values and aesthetics. Note especially the difference in the Slavekeepers. These are two different visions of the dominant male. 

Against sado-masochism

The keynote of Code d’ Odalisque – in contrast to other existing forms of adult slave play – is that it is strictly non-violent. There are no sado-masochistic elements in Code d’ Odalisque. Indeed, an odalisque, by definition, is preserved from SM play. The odalisque lifestyle is for women who love sexual submission but who do not want to be subjected to pain, abuse and violence. This, in fact, was the very motive for the creation of Code d’ Odalisque – it responds to demand among a group of women who could not find men who understood the distinction between sexual submission and sado-masochism. These women wanted a lifestyle of sexual submission, serving a Master’s bed, but didn’t want to be whipped, slapped or beaten. They complained that, just because they were submissive, men automatically assumed they wanted to be treated like a punching bag. The original drafts of the rules and protocols of Code d’ Ode, first made in the 1990s, were written for this purpose. It is a code of adult slave play in which women can be submissive but are not subject to violence. It offers submissive women a system of sexual service but spares them from pain and erotic violence. The fact is that many sub women often fall victim to abusive and violent dominant men in their lives. Their search for fulfillment as a submissive will often lead them to men who enjoy sado-masochism. There, of course, sub women who enjoy sado-masochism. But there are plenty of sub women who don’t. Code d’ Ode offers them a non-SM alternative.

There is no argument with consensual sado-masochism. What consenting adults do to each other is up to them. Nevertheless, it is a point of concern that sado-masochism is the default position in contemporary slave play. You can see this on BDSM blogs and in associated pornography. It is in fact quite hard to find depictions of non-violent slave play. Almost universally on-line slave play is associated with whipping, beating, nipple torture and inflicting pain. Women are depicted beaten, bruised and agonized. Some people find this erotic. See, for example, this picture: 

There are men – and women too – who find this sort of thing a turn on. Women are flogged and brutalized; there is a certain sub-culture in which this is regarded as very erotic and where people who don’t regard it so are stigmatized as “vanilla”.

This is completely antithetical to slave play under Code d’ Odalisque. An odalisque is regarded as a rare treasure, not a piece of trash. They are objects of pleasure, not pieces of shit to be abused and tortured. Who ever treated slaves with such contempt anyway? Historically, even in the worst of periods, slaves were valuable items and no decent or profitable Slavetrader would scar and maim them – that would devalue his property. An odalisque – a dedicated pleasure slave – is a very expensive sort of slave. She must be preserved from violence and have her beauty respected and protected. The protocols of Code d’ Odalisque set out exactly what an odalisque can and cannot be used for. She is used for her Master’s hedonistic explorations, but he cannot use her for his sado-masochistic thrills. She is an inherently sexual slave but is protected from any form of sexual violence.

Women who become involved in odalisque slavery often report very bad experiences with sado-masochistic men earlier in their life. As submissive women they are often easily manipulated and intimidated by dom men and find themselves pushed into being used as pain slaves. They tell tales of being used by men – some with some serious unresolved psychological issues - who get a kick out of inflicting violence upon women. Code d’ Odalisque has a mission to such women. It offers them a safe haven.

Again: consensual S&M between adults is fine. It is not our thing, but whatever. All the same, violence ought not be the norm in contemporary erotic culture regardless of whether it is consensual. Frankly, men who need to beat up women for thrills have issues, but in a free country they can address those issues in private with any consenting partner if they like. Code d’ Ode is outside of all of that. Odalisques are slaves but they are cherished objects, kept in luxury to be used in hedonistic joy. There are no dungeons and whips and nipple clamps. It is specifically for submissive women who want a system of non-violent sexual slave play. It exists for such women. That is its hallmark, its reason for being. It offers a non-SM alternative to the ugly and violent pain-focused play that has come to extend right through the contemporary BDSM scene.

Fellatrice

Question: What is a fellatrice? 

Answer: A fellatrice is a woman who is expert at fellatio. The term is used in Code d’ Odalisque to refer to a sex slave who has nominated this as a specialization. A fellatrice specializes in providing oral pleasure to her Master and to what other men he puts over her. She is, that is to say, an expert cocksucker.

Odalisques under Code d’ Ode are entitled to nominate up to two sexual specializations. Fellatrice is one of many possibilities. When a woman chooses to become an odalisque, if she enjoys or excels at giving oral pleasure to men she can nominate ‘fellatrice’ as one of her specialities. She will then be known as a ‘fellatrice’. The title signals to her Master that she is ready and willing to engage in a lot of oral sex and it promises, moreover, that she is good at it – it is her area of expertise. Her Master knows that she is a fellatrice – he knows that he can expect and demand some excellent cocksucking from his slave. Of course, any odalisque should be able to give a creditable blowjob – a fellatrice is an odalisque who specialises in it. As every man knows, some women are better at it than others. A fellatrice is a woman who is an expert; it is the sexual act at which she excels.

A fellatrice should treat cocksucking as an art form. She should be trained, well practiced and expert in various techniques including, if desired, deep throating, mouth fucking and other more strenuous forms of oral play. She should be familiar with and expert in the whole range of female-to-male oral sex. Her mouth, lips, throat and tongue are the natural assets of a fellatrice.

As it happens, fellatrice is the most common of the recognized specializations in Code d’ Ode and is also – by a great good fortune – the most commonly nominated specialization among odalisques.

Can couples own an odalisque?

Question: Can couples own odalisques? 

Answer: An odalisque must be owned by a man. She must have a Master to whom she answers. He owns her. She is his property. The Master/slave relationship is central. An odalisque is dedicated to cock worship; odalisque slavery is therefore essentially heterosexual. It is male dom/female sub. There is, however, nothing preventing a man from sharing his odalisque with his wife or girlfriend. So while an odalisque cannot be owned by a couple, she can be used and enjoyed by a couple. In that case, she is owned by the man and he shares her with his partner. If a couple decide that they would like an odalisque to play with for their sexual enjoyment, the man acquires the odalisque, the odalisque answers to him, but she is enjoyed by both the man and the woman. An odalisque, it should be remembered, is essentially a human sex toy. She is a toy to be used and enjoyed sexually. It is perfectly possible for a couple to use such a toy for their sexual adventures. But an odalisque is a slave, and a slave needs a Master. A slave can only have one owner. Someone must take responsibility for her. Under Code d’ Ode this person must be a man. He can then share her (subject to her contractual limitations) either with other men or with other women.

Very often men who think they have need of an odalisque will try to coax their wife into playing the role. This is all very well, but the role of wife and the role of odalisque are very different. A better solution – if the wife is agreeable – is for the man to acquire an odalisque to be used for extra-marital adventures, or for use by both he and his wife. Can couples own odalisques? No. Only a man can own an odalisque. But an odalisque is a fine play-thing for couples looking for threesomes and sexual adventure. She should be thought of as the man’s sexual toy – a toy he happily shares with his wife. Many different arrangements are possible within these parameters.

Ideologies

Although it might not be immediately obvious, much contemporary slave play and much of the dom/sub subculture has a definite ideological background – especially in the American context. It is an ideology that affirms and celebrates what are deemed natural types of dominance and submission. This defies the assumptions of ‘political correctness’ which are based upon an ideology of egalitarianism. Specifically, much male dom/fem sub play – such as Gorean slavery – is based on the idea that men are naturally rulers over women; men are the dominant gender, females the submissive. You only need to read the philosophical works of John Norman, creator of the Gor system, to appreciate this. He is an advocate of a type of Nieztchean law-of-the-wild philosophy in which the strong and brave can and should rule over the weak and frail. It is a type of social Darwinism – survival of the fittest. And men, by nature, are stronger and braver than women. The fullest expression of this law of nature is for man to rule over woman and for woman to serve man. In this view, politically-correct egalitarianism is a violation and denial of nature and allows the weak to prosper at the expense of us all. Men are reduced to weaklings and women are masculinized, to the detriment of both. In earlier historical versions of this same ideology, survival of the fittest was attributed to skin-color and race: the white race is naturally superior and has a natural right to rule over the black races – to pretend otherwise is to bring peril to society as a whole because the natural order has been violated.

Code d’ Odalisque – a revival of odalisque slavery in a modern, consensual form – is not based in this same ideology. It has quite different ideological underpinnings. John Norman’s Gor novels are set in a barbaric tribal world, a frontier world of naturalism. Code d’ Ode belongs, instead, to a world of urban sophistication. Instead of celebrating the brave hunter type, Code d’ Ode is about the pursuit of pleasure and celebrates a luxurious hedonism. The whole reason for the Master/slave relationship in Code d’ Ode is to facilitate sexual exploration. The Slavemaster is not a rugged warrior, he is a sophisticated urban trader who, secure in his wealth, wants to enjoy the decadent delights of a female sexual servant. For her part, the slave is not subservient because, as a woman, she is a natural inferior; she serves because she has a special calling to do so. There is no ideological imperative that men should rule over women, per se. Men are not necessarily superior to women. It is not regarded as the “way of nature”. Sexual slave play under Code d’ Ode is unashamedly decadent. It is a lifestyle of the wealthy and decadent. It is male dom/fem sub but only because this allows for a certain order of sexual delight. The philosophical background to Code d’ Ode is enlightened hedonism, not rugged naturalism.

In principle, men and women are equals under Code d’ Odalisque. Certainly, free men and free women are equals. They don’t live by the law of the jungle – they are modern, urban, sophisticated people. An odalisque is subservient because that is her calling, her character – she is not subservient merely because she is a woman. Code d’ Ode does not subscribe to the ideology that says that all women should serve all men because women are inherently inferior creatures. That is not the basis for odalisque slavery. And nor, of course, is it based on any racial theories and distinctions. Instead, it is based in the idea that, in a world of leisure and plenty, a gentleman ought to be able to own a cockslave for his personal enjoyment. And, in such a world, there are certain women who find fulfillment in such a role. There is no political judgment that insists that man ruling over woman is the ‘natural way’. This is one of the things that makes Code d’ Ode different to other genres and styles of consensual slavery. It does not have a political sub-text. It is certainly politically incorrect; the whole idea of a female sexual servant is as un-feminist as you can get! But its background philosophy is not based in the idea that men are naturally above women. The Code itself explains that there are some types of pleasure and some excesses of erotic adventure that can only be found in a Master/slave relationship. That is the reason why odalisque slavery exists; it is a vehicle for calculated hedonism, not a statement about the natural leadership of the male of the species.

High heels

Question: High heels are sexy. Why can’t odalisques wear high heels?

Answer: Yes, high heels are sexy. They come in and out of fashion but in contemporary Western society they are persistently associated with sexiness. The root of this seems to be because they denote an element of female submission. A woman in high heels is relatively immobile. She can’t easily run away. High heels are restrictive in this way. By extension, high heels are a sign of sexual availability. If a woman can’t easily run away, she is therefore available, easy prey. Such associations explain why high heels are common attire for prostitutes and why they also feature in soft and hard pornography. High heels are associated with prostitutes because they signal availability. In porn women will often be seen stark naked but wearing ridiculously tall high heels or platforms. These signal that she can’t walk away. They restrict her mobility. She is going nowhere.

For the same reason, high heels have been historically worn by concubines and other submissive women. Unwieldly, impractical and awkward footwear prevents a submissive woman from moving around with ease. There is some evidence that odalisques in the Ottoman Empire sometimes wore platform shoes as a restrictive type of footwear.

In Code d’ Ode, however, odalisques are barefoot. Barefoot and naked. In this case it is the lack of clothing and footwear that acts to restrict her movement. Without shoes and clothes an odalisque cannot go far. Some men find barefooted women sexually attractive; bare feet are a sexual signal. In that case, bare feet signal helplessness, submission, immobility. This is the case in Code ‘ Ode. That is, in Code d’ Ode, the barefootedness of the slave – rather than any particular restrictive footwear – is the mode of restriction. Barefeet, too, are emblematic of submission. Indeed, in Code d’ Ode, freewomen wear shoes, slaves do not. Shoes in general are a sign of the freewoman, of mobility. In this context, high heels are seen as signifying the sexually lose freewoman, the slut.

The parameters of slave play in Code d’ Odalisque are defined by contrasts and distinctions between (1) the slave, (2) the slut and (3) the whore. Sluts and whores, of course, are both freewomen. Sluts give sex away free. Whores are for hire. Slaves are neither sluts nor whores. In Code d’ Ode slave play it is important to maintain these careful distinctions. It is important, for example, not to treat a slave as a whore. This includes not dressing her like a whore. Slaves should not be dressed up as prostitutes.

For these reasons, slaves – under Code d’ Ode – should not wear high heels. Shoes in general are a mark of a freewoman. Slaves are naked and barefoot. And high heels are a mark of either the whore or the slut – the sexually available freewoman. High heels are sexy, yes, but it is the sexiness of the whore or the slut. Whores and sluts are sexy, of course. But they should not be confused with slaves. Code d’ Ode is about slaves. A slave is not a whore or a slut. If you want to enjoy the sexiness of women in high heels, do so with a whore or a slut. But it is inappropriate for an odalisque. Similarly, an odalisque is not a worker; women dressed as French maids are sexy too, but it is wrong to dress an odalisque in this way because it is important to maintain the distinction between odalisque and domestic worker (or low slave, memlook.)

There are some types of attire and some types of fantasy play that are inappropriate for odalisques. High heels are not for odalisques. They signal the sexually available freewoman instead. Sexy, yes, but not part of slave play.