Saturday, December 7, 2013
Grading vulva
Undoubtedly, one of the most salubrious aspects of assessing and grading an odalisque is the inspection of her vulva. Grading includes an assessment of her teeth, skin and other attributes, but it also includes an aesthetic estimation of her genitalia. Accordingly, the grader must make a careful inspection of the slave’s pussy.
The vulva is assessed on a scale of one to nine (1-9). There are defined types, as set out in the Code. The types are usually grouped into four distinct categories:
1. Concave (1-2)
2. Flat (3-4)
3. Arched (5-6-7)
4. Extended (8-9)
What we are after and regard as the ideal is a well-defined and gracefully attractive “arched” type.
This is usually determined by viewing the vulva from the side in profile. The grader should ask the woman to stand side-on. Then ask her to move her near leg back slightly. The mool can then be viewed from the side. The grader should do this from both sides, both views, as well as inspecting the vulva from other angles. It is best if the women is smooth shaven for this. It can also be helpful to change the lighting in order to see the slave in silhouette.
Ideally, looking side-on, there is a gentle, well-defined crescent moon shape made by the lower belly, the vulva and the perineum. The vulva does not protrude out too far, and nor is the vaginal entry sunken and hidden.
To some extent, this is an assessment of the size of the vulva. Are the cunt lips too big or too small, or in between? The protruding vulva is usually because the lips are too large, too flabby or swollen, chubby. The concave shape is usually because the vulva is small, thin. In some cases, the vulva are best described as “flat”. But it is not only size. It is also a question of shape, form, volume. Some allowance needs to be made for ethnic differences – Asian women are likely to have smaller lips, for example – but the range of types is universal.
We are interested in this line (marked in black) in the female form. It is a crescent shaped arch that extends from the lower belly to the perineum. How well-shaped is this line in any given specimen? Men who are grading slaves should look at this line in the subject's anatomy.
Universally, too, there is a lot of variation between women. These days more and more women are having cosmetic surgery to correct what they see as imperfections. Different gentlemen might have differing tastes in this sort of matter too. All the same, the ideal shape in Code d’ Odalisque conforms to popular preferences, i.e. neither too big nor too small, neither protruding nor sunken. We are not imposing an unusual standard. The ideal is a steady line, a gentle arch, a visually attractive form.
This is necessarily a subjective aspect of slave grading, but the grader should try to be as objective as possible. After inspection – guided by the four groupings – he gives the specimen a score on the 1-9 scale. Is the mool shapeless? Are the lips lacking in contour and definition? Or are they extended or even pendulous, over full? Finally, it is a judgment about the woman’s entire genitalia – obviously an important attribute for a sexual slave.
A vulva that deviates wide of the ideal should not be regarded as a fatal flaw, however. It is merely one factor in the assessment, and compared to other things it is, in the end, not a defining matter. On the contrary, too, a vulva that deviates from the ideal is still a thing of beauty. Here is an example:
This vulva would be graded 8 or 9 on our scale, classified as "extended", but no one is saying it is unattractive. The Code sets a standard and it is used for grading purposes but in the end pussy is pussy and the red-blooded hetero Slavekeeper has a natural love for them all.
Lucile - a case study
This is the story of a young woman of our acquaintance. Let's call her "Lucile". She is an attractive dark-haired woman, slim, pretty, small-breasted, chocolate eyes. Her father was an academic professor and so she came from a well-to-do home, had a standard, stable middle-class upbringing. Several older siblings.
A restless spirit, however, she left school early (just before her seventeenth birthday) and left home to live with her uncle who owned a hobby farm and was pursuing an alternative lifestyle in the sub-tropics. She lived on welfare initially but then worked occasional rural jobs such as fruit picking. She became a vegetarian and learnt guitar. Retro-hippy.
After that she became involved in a travelling street-theatre group populated by a range of feral but creative misfits. Sexual promiscuity was the norm in that group, and so it was at this stage that she became fully active sexually. She slept with a lot of boys - and some girls - and became engaged in theatre plays involving nudity and exploring sexual themes. The troupe specialised in alternative and slightly BDSM ritual theatre.
These connections led her to find a place in an inner city shared house where she became best friends with a young woman who worked as a burlesque dancer. Through her, Lucile eventually started a career as a dancer, making most of her money as a stripper. Moving around among various clubs, she soon came in contact with a man named John who acted as an agent for pole dancers and strippers, and soon after that began a sexual relationship with him. This was her first serious relationship.
It lasted just under a year. He was much older than her and turned out to be both emotionally cruel and manipulative. She wasn't mistreated physically, but John siphoned her wages away from her and she found that she was working more for him than for herself. He also pressured her to try prostitution, but she resisted this.
All the same, she did sleep with various men as a way of advancing her career and getting work. At the age of twenty, she could reasonably be described as a very nubile young woman, attractive and very sexy, and men were eager to sleep with her. At one stage she decided to return to study in order to get some qualifications, but John obstructed this and wanted her to do more dancing instead. This strained their relationship and eventually she fell in with another older dominant man, Steven, a former soldier. He removed her from the stripper scene, but he was possessive and egomaniacal. He wanted her to be entirely focused upon him. Submissive by nature, she began a dominant/submissive relationship as the passive partner over another eighteen months.
Steven was also into S & M. He had a particular thing for torturing women's breasts. He liked to apply nipple clamps, tight bondage, air suction or just pins to Lucile's breasts. She didn't enjoy this at all, and was scarred by it, but while it turned her off, it was wildly exciting to him. She spent most of the eighteen months she remained with him trying to find a way to get away from him. When she finally left him, he stalked her and her father intervened to get rid of him.
After this, she spent some time unemployed before getting work as a model. It was through modelling that she met "Richard", a mature intelligent gentleman who would employ attractive young female models for his own personal photography shoots. It was Richard who introduced her to Code d' Odalisque, sharing a copy of the Code with her. Richard was an artistic and sophisticated bohemian type. She spent a lot of time with him (always Platonic) listening to his ideas and reading his books. He thought she might be interested in Code d' Odalisque. She read the Code and was attracted to the idea straightaway.
Shortly after this, Richard asked her if she was serious in this. She said she was, and so he introduced her to a friend, Jeff, who was also interested in odalisque slave play. Jeff was 45+ yo, athletic type and owned a boating and yachting small business. He was divorced, no children. Loaded. Lucile met him over dinner one night and quite liked him. Not a genius, but handsome and warm. They negotiated the prospects of a contractual arrangement. He also had a business partner, Des, who was involved. (They had done similar things before, Jeff and Des.)
At length, Lucile - then nearly 23yo - consented to live as odalisque to Jeff for an agreed period of a year. Lucile saw this as an opportunity to re-orientate her life and to catch up on education. She enrolled in a diploma by correspondence (which pleased her father.) Jeff owned a large, modern home on the riverfront and dedicated two adjoining rooms and a bath and spa to be Lucile's quarters (with a sweeping view over the river.)
They adopted the protocols and slave positions of Code d' Odalisque - Lucile became her Keeper's dedicated cockslave, being kept barefoot and (mostly) naked for his sexual use. From time to time he would lend her to Des as a "Guestmaster". He and Des used her and enjoyed her. She found that she enjoyed the role and adapted naturally to it. She liked the leisure. She like being naked. She liked the house. Her Keeper was nice and above all she thoroughly enjoyed the sex. It was fun. It was fun being used in men's fantasies in a safe environment. All the while she remained friends with Richard and modelled for him. He had become important to her. She felt he was looking out for her.
Apart from the sex, her Master (Jeff) also taught her many things. A yachting man, he liked to keep a tight ship. Her upbringing had been liberal. She had always been undisciplined. Jeff demanded good grooming, punctuality, no round shoulders, clean fingernails, no smoking. He imposed structure upon his slave. It was also an experience in which she came to understand much more about men's sexuality. His athleticism was sexual; he made lots of use of her.
All of this was several years ago now. Since then Lucile has met a man and got married and works in the aged care industry. we like to think she was a successful case where Code d' Odalisque was useful to a young woman in the course of her life. Being an odalisque gave Lucile some stability and time out in life after getting off to a reckless start. This might seem a strange claim to make: being a sexual slave gave someone stability in life, but it is true. For over a year Lucile lived in the stability of Jeff's home by the river, rarely going out, and did her studies, and served her Master's bed (and often that of her Master's friend Des as well.) It was like all the fun of promiscuity without it being self-destructive. It was a settled, predictable life, with fringe benefits. Her family never knew she was living as an odalisque, but they were happy that she had found some stability and had moved on from hippy street theatre types and sadistic Iraq War veterans.
A restless spirit, however, she left school early (just before her seventeenth birthday) and left home to live with her uncle who owned a hobby farm and was pursuing an alternative lifestyle in the sub-tropics. She lived on welfare initially but then worked occasional rural jobs such as fruit picking. She became a vegetarian and learnt guitar. Retro-hippy.
After that she became involved in a travelling street-theatre group populated by a range of feral but creative misfits. Sexual promiscuity was the norm in that group, and so it was at this stage that she became fully active sexually. She slept with a lot of boys - and some girls - and became engaged in theatre plays involving nudity and exploring sexual themes. The troupe specialised in alternative and slightly BDSM ritual theatre.
These connections led her to find a place in an inner city shared house where she became best friends with a young woman who worked as a burlesque dancer. Through her, Lucile eventually started a career as a dancer, making most of her money as a stripper. Moving around among various clubs, she soon came in contact with a man named John who acted as an agent for pole dancers and strippers, and soon after that began a sexual relationship with him. This was her first serious relationship.
It lasted just under a year. He was much older than her and turned out to be both emotionally cruel and manipulative. She wasn't mistreated physically, but John siphoned her wages away from her and she found that she was working more for him than for herself. He also pressured her to try prostitution, but she resisted this.
All the same, she did sleep with various men as a way of advancing her career and getting work. At the age of twenty, she could reasonably be described as a very nubile young woman, attractive and very sexy, and men were eager to sleep with her. At one stage she decided to return to study in order to get some qualifications, but John obstructed this and wanted her to do more dancing instead. This strained their relationship and eventually she fell in with another older dominant man, Steven, a former soldier. He removed her from the stripper scene, but he was possessive and egomaniacal. He wanted her to be entirely focused upon him. Submissive by nature, she began a dominant/submissive relationship as the passive partner over another eighteen months.
Steven was also into S & M. He had a particular thing for torturing women's breasts. He liked to apply nipple clamps, tight bondage, air suction or just pins to Lucile's breasts. She didn't enjoy this at all, and was scarred by it, but while it turned her off, it was wildly exciting to him. She spent most of the eighteen months she remained with him trying to find a way to get away from him. When she finally left him, he stalked her and her father intervened to get rid of him.
After this, she spent some time unemployed before getting work as a model. It was through modelling that she met "Richard", a mature intelligent gentleman who would employ attractive young female models for his own personal photography shoots. It was Richard who introduced her to Code d' Odalisque, sharing a copy of the Code with her. Richard was an artistic and sophisticated bohemian type. She spent a lot of time with him (always Platonic) listening to his ideas and reading his books. He thought she might be interested in Code d' Odalisque. She read the Code and was attracted to the idea straightaway.
Shortly after this, Richard asked her if she was serious in this. She said she was, and so he introduced her to a friend, Jeff, who was also interested in odalisque slave play. Jeff was 45+ yo, athletic type and owned a boating and yachting small business. He was divorced, no children. Loaded. Lucile met him over dinner one night and quite liked him. Not a genius, but handsome and warm. They negotiated the prospects of a contractual arrangement. He also had a business partner, Des, who was involved. (They had done similar things before, Jeff and Des.)
At length, Lucile - then nearly 23yo - consented to live as odalisque to Jeff for an agreed period of a year. Lucile saw this as an opportunity to re-orientate her life and to catch up on education. She enrolled in a diploma by correspondence (which pleased her father.) Jeff owned a large, modern home on the riverfront and dedicated two adjoining rooms and a bath and spa to be Lucile's quarters (with a sweeping view over the river.)
They adopted the protocols and slave positions of Code d' Odalisque - Lucile became her Keeper's dedicated cockslave, being kept barefoot and (mostly) naked for his sexual use. From time to time he would lend her to Des as a "Guestmaster". He and Des used her and enjoyed her. She found that she enjoyed the role and adapted naturally to it. She liked the leisure. She like being naked. She liked the house. Her Keeper was nice and above all she thoroughly enjoyed the sex. It was fun. It was fun being used in men's fantasies in a safe environment. All the while she remained friends with Richard and modelled for him. He had become important to her. She felt he was looking out for her.
Apart from the sex, her Master (Jeff) also taught her many things. A yachting man, he liked to keep a tight ship. Her upbringing had been liberal. She had always been undisciplined. Jeff demanded good grooming, punctuality, no round shoulders, clean fingernails, no smoking. He imposed structure upon his slave. It was also an experience in which she came to understand much more about men's sexuality. His athleticism was sexual; he made lots of use of her.
All of this was several years ago now. Since then Lucile has met a man and got married and works in the aged care industry. we like to think she was a successful case where Code d' Odalisque was useful to a young woman in the course of her life. Being an odalisque gave Lucile some stability and time out in life after getting off to a reckless start. This might seem a strange claim to make: being a sexual slave gave someone stability in life, but it is true. For over a year Lucile lived in the stability of Jeff's home by the river, rarely going out, and did her studies, and served her Master's bed (and often that of her Master's friend Des as well.) It was like all the fun of promiscuity without it being self-destructive. It was a settled, predictable life, with fringe benefits. Her family never knew she was living as an odalisque, but they were happy that she had found some stability and had moved on from hippy street theatre types and sadistic Iraq War veterans.
Friday, December 6, 2013
Pleasure and pain (repost)
t is a matter of common experience that there is no real hard and fast dividing line between pleasure and pain. While we think of pleasure and pain as opposites, often they seem to complement each other, or are interchangeable. Pleasures can be excruciating, pain can be delicious. But pleasure/pain responses in individuals differ markedly. There are some people who need pain to feel pleasure. There are others for whom any sort of pain kills all sensations of pleasure. People are wired differently. There is no across the board “norm”.
Accordingly, there are types of sexual play that cater to different types of people and different responses. For example, sado-masochistic play (SM) caters to people who enjoy or need pain for erotic fulfillment. Pain is their pleasure. It excites them. It is what they enjoy. Many submissives need the experience of pain in order to “zone” into a fully submissive state. The psychology of these responses is well understood.
But there are others – the majority, as it happens – who experience pleasure and pain as a polarity and so for whom pain kills (rather than deepens or enhances) pleasure. When they experience pain, it kills their libido. Pain is a turn off. So they find it hard to conceive of erotic pain. Nor do they experience intense pleasure as a type of pain. They are wired on/off. It is either pleasure or pain, but never both. Obviously, such people are not suited to sado-masochistic play. They will not use pain to further their pleasures. Their pursuit of erotic fulfillment will be hedonistic rather than sado-masochistic.
Code d’ Odalisque is a code of consensual slave play for women of the second type. Odalisques are protected from sado-masochism. The mode of play is hedonistic. It suits women who love sexual submission but who do not enjoy pain.
The advantage of using pain in sex play is that it is a fast track into deeper levels of submission. People (organisms) will readily submit to pain. Since pain is not used as a tool in Code d’ Odalisque other methods – psychological manipulations – are used to reach deeper layers of submission.
Any sort of developed hedonism must extend from simple pleasures of the flesh to pleasures of the imagination and the mind. Code d’ Odalisque seeks intensities of sexual pleasure – attained without the use of pain – as well as refined aesthetic pleasures such as the visual enjoyment of the naked female form.
Accordingly, there are types of sexual play that cater to different types of people and different responses. For example, sado-masochistic play (SM) caters to people who enjoy or need pain for erotic fulfillment. Pain is their pleasure. It excites them. It is what they enjoy. Many submissives need the experience of pain in order to “zone” into a fully submissive state. The psychology of these responses is well understood.
But there are others – the majority, as it happens – who experience pleasure and pain as a polarity and so for whom pain kills (rather than deepens or enhances) pleasure. When they experience pain, it kills their libido. Pain is a turn off. So they find it hard to conceive of erotic pain. Nor do they experience intense pleasure as a type of pain. They are wired on/off. It is either pleasure or pain, but never both. Obviously, such people are not suited to sado-masochistic play. They will not use pain to further their pleasures. Their pursuit of erotic fulfillment will be hedonistic rather than sado-masochistic.
Code d’ Odalisque is a code of consensual slave play for women of the second type. Odalisques are protected from sado-masochism. The mode of play is hedonistic. It suits women who love sexual submission but who do not enjoy pain.
The advantage of using pain in sex play is that it is a fast track into deeper levels of submission. People (organisms) will readily submit to pain. Since pain is not used as a tool in Code d’ Odalisque other methods – psychological manipulations – are used to reach deeper layers of submission.
Any sort of developed hedonism must extend from simple pleasures of the flesh to pleasures of the imagination and the mind. Code d’ Odalisque seeks intensities of sexual pleasure – attained without the use of pain – as well as refined aesthetic pleasures such as the visual enjoyment of the naked female form.
Thursday, December 5, 2013
Taking on a slave's debts?
In modern consumer society everyone is in debt. Everyone lives on credit. Even before we have reached full adulthood most of us have already acquired some level of debt. It is a pervasive fact of life. How then is a woman to give herself to the odalisque's life, where she is kept for sex in a state of occlusion, doesn't work and has no means of her own? An odalisque is "preserved from toil". She is not a work slave. By definition, an odalisque is outside of the workforce; she is preserved as an object of beauty and desire. She lives naked and wears no protective clothing or footwear. She does nothing that would blemish her skin or disfigure the beauty of her hands. Ideally, therefore, she does not have a job. She is not expected to pay her way. She is kept. So what becomes of her debts? Who pays her credit cards?
This question arose early in the history of Code d' Odalisque. A slavekeeper had found a woman who was willing to serve as his odalisque, but she had debts that required her to continue working a 35 hour a week job. This prevented her from serving and also from relocating to where the Slavekeeper lived. The question then was: could he pay out her debts for her if she agreed to live with him as his slave? Or could he take on her debts and meet the payments for her so that she could live in occlusion for him? The question provoked some controversy. According to some, this proposal amounted to a financial inducement to the woman and so constituted a type of payment for service. Thus it was akin to prostitution. They argued that this would be against the letter and spirit of Code d' Odalisque.
This point of view was finally rejected, although the grey area is acknowledged. It was decided that Slavekeepers can pay out or take on the debts of a prospective slave if this enables her to live in occlusion. This does not amount to sex for hire. Certainly, it is legally permissible and does not encroach on legal definitions of prostitution. The payment of debts cannot be directly connected to sexual acts (which would be prostitution) but otherwise it is no different to a man taking on the debts of his wife-to-be. The grey area is that, yes, it is open to abuse. There is a danger, for example, that young women might turn to odalisque service as a way of getting free of their debts. If a young woman is in debt, she can find a Slavekeeper and promise to serve as his slave so long as he pays off her debts. An odalisque makes no money from her service, but she can use service as a way of paying former debts.
It admittedly gets hazy but in the end it is more important that there is a way for an odalisque to serve in occlusion. Since everyone carries debts these days, the only prospect for a woman seeking to live in occlusion as a cockslave is to be debt free, or else she must continue working for a wage to meet her repayments. It is reasonable that a Slavekeeper can clear a path through this thicket of debt and release the woman from that financial burden so that she is at liberty to serve. Note, though, that it is not a binding agreement. If, for example, a man paid off a slave's debts but she then left his service, he could not claim he has been robbed. There was no agreement of a debt-for-sex nature. If a Slavekeeper wants to pay off a woman's debt in the hope she will be his odalisque, the risk is entirely his, and he must understand that the paying of the debt in no way places the woman under an obligation, legal or otherwise. Consent must be free of financial coercion. Regardless of what money a Keeper spends on a cockslave, under the terms of Code d' Odalisque, she must always be free to withdraw consent. The Keeper/slave bond is not a financial one for the simple reason that an odalisque is not a whore.
On this question then, as reflected in the protocols of the new edition of the Code, a Keeper may pay off or pay out the debts of a slave in order to enable her to serve and live in occlusion. This is not a binding financial arrangement. The Keeper does it merely to free the slave from the need to work.
This question arose early in the history of Code d' Odalisque. A slavekeeper had found a woman who was willing to serve as his odalisque, but she had debts that required her to continue working a 35 hour a week job. This prevented her from serving and also from relocating to where the Slavekeeper lived. The question then was: could he pay out her debts for her if she agreed to live with him as his slave? Or could he take on her debts and meet the payments for her so that she could live in occlusion for him? The question provoked some controversy. According to some, this proposal amounted to a financial inducement to the woman and so constituted a type of payment for service. Thus it was akin to prostitution. They argued that this would be against the letter and spirit of Code d' Odalisque.
This point of view was finally rejected, although the grey area is acknowledged. It was decided that Slavekeepers can pay out or take on the debts of a prospective slave if this enables her to live in occlusion. This does not amount to sex for hire. Certainly, it is legally permissible and does not encroach on legal definitions of prostitution. The payment of debts cannot be directly connected to sexual acts (which would be prostitution) but otherwise it is no different to a man taking on the debts of his wife-to-be. The grey area is that, yes, it is open to abuse. There is a danger, for example, that young women might turn to odalisque service as a way of getting free of their debts. If a young woman is in debt, she can find a Slavekeeper and promise to serve as his slave so long as he pays off her debts. An odalisque makes no money from her service, but she can use service as a way of paying former debts.
It admittedly gets hazy but in the end it is more important that there is a way for an odalisque to serve in occlusion. Since everyone carries debts these days, the only prospect for a woman seeking to live in occlusion as a cockslave is to be debt free, or else she must continue working for a wage to meet her repayments. It is reasonable that a Slavekeeper can clear a path through this thicket of debt and release the woman from that financial burden so that she is at liberty to serve. Note, though, that it is not a binding agreement. If, for example, a man paid off a slave's debts but she then left his service, he could not claim he has been robbed. There was no agreement of a debt-for-sex nature. If a Slavekeeper wants to pay off a woman's debt in the hope she will be his odalisque, the risk is entirely his, and he must understand that the paying of the debt in no way places the woman under an obligation, legal or otherwise. Consent must be free of financial coercion. Regardless of what money a Keeper spends on a cockslave, under the terms of Code d' Odalisque, she must always be free to withdraw consent. The Keeper/slave bond is not a financial one for the simple reason that an odalisque is not a whore.
On this question then, as reflected in the protocols of the new edition of the Code, a Keeper may pay off or pay out the debts of a slave in order to enable her to serve and live in occlusion. This is not a binding financial arrangement. The Keeper does it merely to free the slave from the need to work.
Tuesday, December 3, 2013
Inquiry from an 18yo
A young lady writes to us:
I am 18 years old. The Code sounds fantastic. This is for me! How do I get involved? Can you help me find a Master?
To which we reply:
Dear Mademoiselle,
Thank you for your inquiry and for your enthusiasm for Code d' Odalisque. The Code offers a new alternative for sexually submissive females. It is very pleasing that you find the Code inspiring. For some women this can be a very fulfilling lifestyle.
Usually, however, women who become involved in Code d' Odalisque are 21 years or older. Of course, the legal age for consent is 18 years, but our experience is that women under 21 are rarely in a position to make a fully informed and carefully considered decision about this. Sexual service as a consensual slave is demanding and few women have true aptitude for it. You may be one such woman, but it is not a lifestyle into which you should rush. There are many options in life for young women. Code d' Ode is really only for those who have given it lots of thought and who know exactly what is involved.
Our advice in the first instance, therefore, is that you should give the matter more thought. If, after that, you are still enthusiastic and still want to serve a Master, then we would be happy to help you find the right man. Please take the time to do some more reading about Code d' Ode. We have attached a copy of our booklet, A Ladies Guide to Code d' Odalisque, to assist you in this. Perhaps give it a couple of months and get back to us after that.
Please do not be affronted by this approach, Mademoiselle. Our first concern is safety and the welfare of the slave. It would be remiss of us to not advise you to take more time making such an important decision. It would be wonderful if, in the end, you decide that you are indeed an odalisque at heart and that you are ready to serve. If that were the case then your enthusiasm will not wane over time. If, in a few months, you are still keen, then that would be a sure sign it is for you.
In the meantime, we are happy to answer any questions about the odalisque's life that you may have. We are here to assist.
Sincerely
I am 18 years old. The Code sounds fantastic. This is for me! How do I get involved? Can you help me find a Master?
To which we reply:
Dear Mademoiselle,
Thank you for your inquiry and for your enthusiasm for Code d' Odalisque. The Code offers a new alternative for sexually submissive females. It is very pleasing that you find the Code inspiring. For some women this can be a very fulfilling lifestyle.
Usually, however, women who become involved in Code d' Odalisque are 21 years or older. Of course, the legal age for consent is 18 years, but our experience is that women under 21 are rarely in a position to make a fully informed and carefully considered decision about this. Sexual service as a consensual slave is demanding and few women have true aptitude for it. You may be one such woman, but it is not a lifestyle into which you should rush. There are many options in life for young women. Code d' Ode is really only for those who have given it lots of thought and who know exactly what is involved.
Our advice in the first instance, therefore, is that you should give the matter more thought. If, after that, you are still enthusiastic and still want to serve a Master, then we would be happy to help you find the right man. Please take the time to do some more reading about Code d' Ode. We have attached a copy of our booklet, A Ladies Guide to Code d' Odalisque, to assist you in this. Perhaps give it a couple of months and get back to us after that.
Please do not be affronted by this approach, Mademoiselle. Our first concern is safety and the welfare of the slave. It would be remiss of us to not advise you to take more time making such an important decision. It would be wonderful if, in the end, you decide that you are indeed an odalisque at heart and that you are ready to serve. If that were the case then your enthusiasm will not wane over time. If, in a few months, you are still keen, then that would be a sure sign it is for you.
In the meantime, we are happy to answer any questions about the odalisque's life that you may have. We are here to assist.
Sincerely
The Peacock Feather
The forthcoming seventh edition of Code d’ Odalisque corrects many omissions. One of them is that it includes among the emblems of an odalisque, the peacock’s feather. In European depictions of odalisques they are often shown holding peacock feathers. From the beginnings of Code d’ Odalisque, this was also a feature of play. An odalisque owns a peacock feather. It is a traditional symbol of her status and her craft. Accidentally this was left out of earlier versions of the Code, then in subsequent revisions it was not regarded as important. This oversight has now been corrected.
What, though, does the feather symbolize? What does it mean? Why are peacock feathers associated with odalisque eroticism? The peacock can have many meanings. In Christian symbolism, for example, the peacock usually signifies pride and arrogance and hence the Fall. That symbolism does not apply to odalisques. Or else, in many traditions, it symbolizes vanity and narcissism. There may be a hint of that in this case, but it is not the relevant symbolism either. Rather, in this case the peacock’s feather represents the idea of EXCESS. Surely, there is nothing more excessive in nature than the peacock’s tail! It is completely excessive. In eastern traditions, the peacock feather signifies excess and so by extension debauchery and indulgence. This is why odalisques are shown holding them. They can be used as ticklers, but mainly their purpose is symbolic: when a naked woman is shown holding a peacock’s feather it signifies her willingness to engage in sexual excess.
Traditionally, an odalisque’s feather is referred to ironically as her “weapon”. It is in contrast to the sword wielded by the Slavekeeper. The Master and the slave = the sword and the feather. The sword and the feather is a symbolic theme in Code d’ Odalisque. The new edition of the Code finally acknowledges it.
What, though, does the feather symbolize? What does it mean? Why are peacock feathers associated with odalisque eroticism? The peacock can have many meanings. In Christian symbolism, for example, the peacock usually signifies pride and arrogance and hence the Fall. That symbolism does not apply to odalisques. Or else, in many traditions, it symbolizes vanity and narcissism. There may be a hint of that in this case, but it is not the relevant symbolism either. Rather, in this case the peacock’s feather represents the idea of EXCESS. Surely, there is nothing more excessive in nature than the peacock’s tail! It is completely excessive. In eastern traditions, the peacock feather signifies excess and so by extension debauchery and indulgence. This is why odalisques are shown holding them. They can be used as ticklers, but mainly their purpose is symbolic: when a naked woman is shown holding a peacock’s feather it signifies her willingness to engage in sexual excess.
Traditionally, an odalisque’s feather is referred to ironically as her “weapon”. It is in contrast to the sword wielded by the Slavekeeper. The Master and the slave = the sword and the feather. The sword and the feather is a symbolic theme in Code d’ Odalisque. The new edition of the Code finally acknowledges it.
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