10

[Dept of PMM Castle Life]

8.0.0 Termination of Contract This contract may be terminated at any time by the Mistress/Master, but never by the slave, except under special conditions explained within this contract. Upon termination, all physical evidence of the slavery, including this contract, will be destroyed, and all materials and belongings shall belong to the Mistress/Master, to be shared or kept as He/She sees fit. The slave, owning nothing and having agreed to give up all worldly possessions and body to the Mistress/Master, shall once again own their body, but nothing else, unless the Mistress/Master decides to give back their possessions.

9.0.0 Slave's Signature I have read and fully understand this contract in its entirety. I agree and accept Her claim of ownership over my physical body. I understand that I will be commanded, trained and punished as a slave, and I promise to be true and to fulfill the pleasures and desires of my Mistress/Master to the best of my abilities. I understand that I cannot withdraw from this contract except as stated in this contract. Signature:_____________________________

10.0.0 Mistress's/Master's Signature I have read and fully understand this contract in its entirety. I agree to accept this slave as my property, body and possessions, and to care for them to the best of my ability. I shall provide for their security and well-being and command them, train them, and punish them as a slave. I understand the responsibility implicit in this arrangement, and agree that no harm shall come to the slave as long as they are Mine. I further understand that I can withdraw from this contract at any time. Signature:______________________________
An Indenture

This Indenture, Made this __________ day of _________ in the year of our Lord One Thousand Nine Hundred and Ninety _________, between __________________ hereinafter referred to as slave, and ______________________ hereinafter referred to as Master/Mistress, Witnesseth: That the said slave, for and in good consideration and in humble appreciation of such care and attention as the said Master/Mistress may choose to afford the slave, has given, granted, alienated, enfeoffed, and conveyed, and by these Presents does hereby give, grant, alien, enfeoff, and convey unto the said Master/Mistress; All of the slave's body and each and every part thereof without reservation, every bit of the slave's will as to all matters and things, and the entirety of the slave's soul; Together with, all and singular, every privilege, advantage and appurtenance in the same belonging or in any way appertaining; Also, all the estate, right, title, interest, property, claims, ego, and id of the slave in, of and to the same in, of and to every part and parcel thereof; To have and to hold, all and singular, the above described body, will, soul, and presence, with all appurtenances thereof, to the Master/Mistress and any of the Master's/Mistress's Assigns until such time as the Master/Mistress determines to the contrary. And, the said slave does hereby, and without reservation, gratefully covenant, promise, and agree that: 1. The slave shall immediately, diligently, and enthusiastically comply with and submit the slave's full being to all directions or desires of the Master/Mistress or the Master's/Mistress's Assigns which the Master/Mistress or the Master's/Mistress's Assigns may express by word, signal, action, or any other means; 2. The slave shall at all times and at every place afford the Master/Mistress absolute respect, shall address the Master/Mistress only as "Master/Mistress" or such other title as the Master/Mistress shall direct, shall position the slave's body in a physical position subordinate to the Master/Mistress whenever possible, and shall speak to or otherwise distract the Master's/Mistress's attention only when granted explicit permission to so do; 3. The slave shall diligently maintain the slave's body parts in such circumstances as will demonstrate and ensure that they are fully open and available to the Master/Mistress. In particular, the slave shall never close the slave's legs in the Master's/Mistress's presence, the slave shall never wear undergarments at any time, and shall cover no part of the slave's body with apparel or material of any description, except when the act of doing so and the design of the item of apparel or material are expressly approved by the Master/Mistress, and the slave shall keep the slave's body parts clean shaven at the direction of the Master/Mistress; 4. The slave shall preserve the slave's body parts for the exclusive use of the Master/Mistress and the Master's/Mistress's Assigns, which use shall be the sole and exclusive source of the slave's pleasure, and the slave shall engage in no act of self-gratification nor any physical contact with any other person, except at the express direction of, or permission by, the Master/Mistress; And, the slave does hereby irrevocably declare and acknowledge the slave's everlasting and unconditional dedication to serving the Master/Mistress to the Master's/Mistress's full satisfaction, and the slave unashamedly confesses that prior indulgence of the slave's untempered conduct by others may have permitted the slave to become afflicted with inferior habits that may prove unsatisfactory to the Master/Mistress, from which imperfections the slave humbly implores the Master/Mistress to free the slave by re-training the slave with corporal punishment, or any other means which the Master/Mistress, in the Master's/Mistress's unquestionable wisdom and experience, deems effective in directing the slave to the slave's sole ambition and life destiny of perfectly fulfilling the Master's/Mistress's every expectation of the slave. In Witness Whereof, the slave has hereunto set the slave's hand, and the Master/Mistress has deigned to seal these Presents by affixing the Master's/Mistress's collar around the slave's neck, on this, the day first above written. _____________________________________ slave Signed by slave, whose collar was applied and who was delivered unto the Master/Mistress on the date above-mentioned and in the presence of the below signed Witness or Witnesses. _____________________________________ Witness _____________________________________ Witness
Temporary Or Single Scene Consensual Contract

Of my own free will, I ___________________________, herein known as the slave, hereby grant you, __________________________, herein known as the Master/Mistress, full ownership, care and use of both the slave's body and mind as of the ____ day of _____, 19___, at ____:____ am / pm _____, until the ____ day of ______, 19___, at ____:____ am / pm _____.

This period of time will herein be known as the enslavement term. The slave will obey the Master/Mistress at all times and will wholeheartedly seek the Master's/Mistress's comfort, pleasure and well-being, above all other considerations the slave may have. The slave agrees that the slave shall derive their own pleasures from accepting their part in the relationship described in the Enslavement Documents and that the slave will gladly accept the pleasures the Master/Mistress provides. The slave further agrees to confess the slave's desires for the Master's/Mistress's consideration. Failing to do so, the Master/Mistress takes no responsibility in the consequences of the slave's failure to disclose desires, even if the slave is unable to communicate the slave's desires. The slave will strive diligently to re-mold the slave's body, habits, and attitudes in accordance with the Master's/Mistress's desires. Also, the slave agrees to change the slave's actions and speech to express the slave's changed habits and attitudes. The slave will seek, during the enslavement term, to learn how to please the Master/Mistress better, and will gracefully accept any criticism in whatever form the Master/Mistress chooses, within the Negotiated Boundaries Contract. The slave renounces all rights to privacy or concealment from the Master/Mistress. The slave will answer truthfully and completely, to the best of the slave's knowledge, any and all questions the Master/Mistress may ask of the slave, within the Negotiated Boundaries Contract. The slave understands and agrees that any failure by the slave to comply fully with the Master's/Mistress's desires shall be regarded as sufficient cause for any punishment the Master/Mistress deems appropriate, within the Negotiated Boundaries Contract. The slave also understands and agrees that if at any time the Master/Mistress disregards the terms in the Negotiated Boundaries Contract, the slave at that time and that time only can dissolve all contracts within the Enslavement Documents by uttering the termination word. The termination word, is the only safeword that exists during the enslavement term, since all limits of the slave are described in the Negotiated Boundaries Contract. If after the termination word is uttered more than once by the slave because the Master/Mistress has either continued to disregard the Negotiated Boundaries Contract or has repeatedly, in isolated situations, disregarded the Negotiated Boundaries Contract, the slave has full legal right to press appropriate legal charges upon the Master/Mistress as prescribed by the slave's legal representative. Within the limits of the Negotiated Boundaries Contract, the slave otherwise unconditionally accepts, as the Master's/Mistress's right, anything the Master/Mistress may choose to do with the slave, whether as punishment, for the Master's/Mistress's amusement, or for whatever purpose the Master/Mistress desires, no matter how painful, unpleasant, or uncomfortable to the slave. The slave agrees to take all the experiences that occur during the enslavement term, that transpire in the relationship that has been described in the Enslavement Documents, as a chance to learn and grow, and use them to improve the relationship between the Master/Mistress and slave, both during the enslavement term possibly after the enslavement term.

Signed by, _______________________________, the Master/Mistress,
and signed by, _______________________________, the slave,
dated this ____ day of ______, 19____. --------------------------------------------------------------------------------
Ch'in Dynasty - 221 BC to 24 AD

The Ch'in Dynasty shifted the Taoist culture to a Confucianist culture, which was completely different.
Women were placed in an inferior position to men. All physical contact between men and women was confined
to marriage and their bedroom or a couch. After leaving the bedroom or couch, there was to be no physical
contact between husbands and wives. The sex act in itself was looked upon as a sort of sin by Confucianism.
Sex was only for procreation and to provide a sacred family life.

Men were allowed to see concubines and there was an entire set of Confucianist rules for concubines, such as
grooming rules. A man's concubine was not allowed to stay in bed after the sex act if his wife was not present
but the concubine had to leave. Even if the concubine was age 50, the man was supposed to have sex with his
concubine every five days. During this time period, there were many sadistic relationship among the Ch'in
dynasty families and many incestous relationships between close kin members of the dynasty.
con•cu•bine (kong'ky?-bin', kon'-)
n.

1. Law. A woman who cohabits with a man without being legally married to him.

2. In certain societies, such as imperial China, a woman contracted to a man as a secondary wife, often having few legal rights and low social status.

[Middle English, from Old French, from Latin concubina : com-, com- + cubare, to lie down.]

In the beginning, there was no choice but to marry one's sister - there was no one else. In the beginning, God allowed men to marry mulitple wives and to keep concubine. This was to fulfill his ultimate purpose of populating His Creation. Over time, these rules changed to fit the need. Today, God's rule is that marriage must be a formal sacrament (covenant) performed by a priest/minister to only one spouse of the opposite sex - period. A "marriage" performed byu a judge is not considered a marriage in God's eyes - thus the parties are sinning when they have sex.

Odalisque

The French term odalisque derives from the Turkish-Ottoman word odalik, which refers to a female slave owned by a Muslim male as his legal concubine. The odalisque became a favorite theme of European artists in the eighteenth and nineteenth centuries as a symbol, in the European view, of Muslim sensuality and sexual practices. The topic of concubinage and slavery also preoccupied European Enlightenment thinkers like Montesquieu (Lettres persanes [The Persian letters; 1721]), who used the Ottoman practice to critique French absolutism while avoiding censorship under the ancien régime. Slavery was an important and well-developed institution in the Ottoman Empire from the fifteenth to the mid-nineteenth centuries. As a Muslim institution, however, it was little understood in the West.

According to Islamic law, a man had the right to have four legal wives and an unlimited number of concubines. In practice, however, probably less than 5 percent of Muslim men practiced polygamy in the Ottoman Empire. Concubinage, however, was more widespread since a man did not have to legally marry his concubines. Many upper-class and middle-class urban households, however, possessed one or two male and female slaves. Islam provided slaves with some legal rights and promoted the manumission of male and female slaves by their owner. The Koran encouraged Muslim men to treat their concubines fairly and even to conclude legal marriages with them. When a concubine gave birth to a child, Islamic law stipulated that she not be sold and that she become free after her master's death. A master could deny paternity according to the Hanafi school of Sunni Islamic law, but all schools of Islamic law encouraged the master to free the woman and then marry her. The children born to slave women and their masters were considered legitimate and free Muslims and inherited from their father except in cases when paternity was denied. The weight of the law discouraged many married Muslim men from sleeping with their female slaves. The Koran placed a ban on the prostitution of female slaves. Sometimes, however, greedy slave dealers, some of them women, as well as abusive masters, used female slaves as prostitutes. Guilds supervised the slave trade to control revenues and to curb such illegitimate practices as prostitution, misrepresentation of defects, and false enslavement. Female slaves from the Caucasus enjoyed special favor in Ottoman and Mamluk Egyptian households because of their beauty and skills.

It is important to note that slaves typically performed a wide variety of household chores, and many former slaves in time acquired property and even slaves of their own. Female slaves occupied an important position in the Ottoman imperial harem and ruling class households during the early modern period. They originated as captives of war, who ended up in the palace or in grandee households, or they were purchased in the slave markets of Cairo and Constantinople. By the late fifteenth century most Ottoman sultans ceased marrying aristocratic women from Christian and Muslim dynasties and began to confine their sexual relations to slave concubines. The shift away from marriage alliances was in line with overall centralization efforts, which included undermining the power of provincial dynasties and notable households. Within the imperial harem, the Ottomans followed a policy of one son per concubine in order to forestall a concentration of power in the hands of any one woman. The imperial harem, which housed hundreds of women, had its own hierarchy and seniority system headed by the valide-sultan (queen mother). Palace women received training in manners and comportment as well as in embroidery, music, and culinary arts, among other skills. They were paid salaries in accordance with their rank. Many palace women became very wealthy and established mosques, soup kitchens, hospitals, and other charitable foundations all over the empire. The imperial system of concubinage, and with it the image of the odalisque, became well established during the long reign of Suleiman the Magnificent (ruled 1520–1566). Much to the surprise and dismay of his subjects, he married his favorite concubine, Hurrem, known in the West as Roxelana (d. 1558). As the mother of four sons and one daughter, she had already been allowed to disregard the rule of "one concubine, one son." It is believed that Hurrem had refused to have further intimacies with the sultan, who had fallen in love with her, until he legally married her. Hurrem was the first imperial concubine to wield enormous power in the harem and in Ottoman politics.

Concubine
The term concubine generally signifies ongoing, quasi-matrimonial relationships where the woman is of lower social status than the man or the official wife or wives. Some historical Asian and European rulers maintained concubines as well as wives.

Historically, concubinage was frequently voluntary, as it provided a measure of economic security for the woman involved. Involuntary, or servile, concubinage involves sexual slavery of one member of the relationship; typically the woman.

In modern usage, the term concubine often denotes the status of a quasi-wife who is not legally married to a man with whom she lives. The man (but not the woman) may or may not be in an ongoing legal marriage with another person. For example, in a California court case involving inheritance, Rosales v. Battle, a Mexican court had decided that the plaintiff had been the concubine of the deceased, on the grounds that they "had maintained a relationship publicly comparable to a marriage for about four or five years and had always behaved as though they were married, even though they had not contracted legal matrimony."
Concubinage refers to the state of a woman or youth in an ongoing, quasi-matrimonial relationship with a man of higher social status. Typically, the man has an official wife in addition to one or more concubines. Concubines have limited rights of support as against the man, and their offspring are publicly acknowledged as the man's children, albeit of lower status than children born by the official wife or wives.
Concubinage is a state of cohabitation that lacks the sanctions of marriage. This custom of having a mistress has been around since men and women have been on the Earth. The origins for a male to hold a concubine were for sexual pleasure and to ensure numerous children. Mostly concubines served to satisfy sexual pleasure since any children that resulted from a mistress was considered illegitimate, and unless allowed by their father, had no rights of inheritance. The rich and the ruling class almost exclusively practiced concubinage. It was popular all across Asia.

Concubinage in Meiji Japan was socially acceptable, but the Meiji Civil Code legally adopted monogamy. Men during this period turned to concubines for entertainment, emotional fulfillment, and sexual pleasure. The custom of this time that did not allow respectable men and women to associate with one another in a friendly manner, turned men to concubines. Having a concubine or concubines during this period was seen as a symbol of wealth, high status, and holding authority. A women having a lover was grounds for divorce, along with it being a criminal offense.

Women in those societies had little rights. They had the lowest places in the family and community. It was quite common for a poor father to sell a daughter to a rich man to be a concubine, to get money to take care of the rest of the family. There was also many women who were forced into being concubines simply because a rich man or ruler liked the way they looked.

Concubinage still exists today in various forms. Women are not forced into it like they were, and it is still mostly among Asian wealthy class. Having a concubine or mistress is accepted as part of the culture in Asia. The role of women is still second to that of men. Wealthy business leaders hold women today. These women are kept in separate homes or apartments today, and do not work as slaves around the house with the wife. Concubinage is not as wide spread as it once was; it is still practiced in Asia.


The concept of concubinage does not exist in the Hebrew Bible. And, in fact, although there is a word in biblical Hebrew used to indicate a secondary wife, pilegesh, usually–and erroneously–translated into English as “concubine,” Hagar is never referred to as pilegesh in the Hebrew Bible. Although she is demoted to ‘amah, or “slave,” by both Sarah and God in Genesis 21, in Genesis 16 Hagar is described as either siphah, which means “a virgin, dependent maid who serves the mistress of the house,” or ’ishah, which means either “wife” or “woman.” As the Hebrew and English Lexicon of the Old Testament [BDB], the standard scholarly dictionary, reports, ’ishah, when standing alone, means “woman” or “wife.” Its meaning changes only when it is used as part of a compound word. For instance, according to BDB, ’ishah zarah means “adulteress,” and ’ishah hakamah, “wise woman.” Since Sarah herself is identified as Abraham’s woman, or wife [’ishah] in Genesis 16.1, it is reasonable to conclude that Hagar became his woman, or wife in Genesis 16.3, when Sarah “gave her” to Abraham “as a wife” [literally, “to wife,” le’ishah]. Although, according to custom, Hagar would have been Abraham’s secondary wife, and thus by definition subordinate to Sarah, nonetheless, in this story Hagar is, like Sarah, a “wife.” Yet, she has been insistently labeled “concubine” by generations of biblical editors, commentators, and critics.

In her discussion of androcentric biblical commentators’ use of the word “concubine,” feminist critic Mieke Bal observes that the “contemporary concept of concubinage [is of] a defiled woman, without clear, proper status, held in low esteem, at least by modern critics” (1988 73). As Bal further explains, the concept of the concubine . . . is derived from . . . Latin traditions. There is no way to match the Hebrew “concubine” and the Latin concubine: the biblical woman [pilegesh] was, as most studies acknowledge, legally married while the concubine [concubina] in Roman times was not. (1986 78)

The second meaning for “concubine” in the Oxford English Dictionary (1989) is “In reference to polygamous peoples, a secondary wife.” However, for most modern readers, the primary definition comes to mind, given in the OED as “A woman who cohabits with a man without being his wife,” a denotation which even today carries pejorative undertones. Indeed, the current understanding of the word “concubine” is reflected in the thesaurus provided in my word processor, Corel WordPerfect Suite 8 (1997), which gives eight synonyms for “concubine,” among them, “harlot,” “hooker,” “madam,” and “prostitute.” I would argue that, in the standard versions of the Bible and in the mainstream biblical dictionaries and commentaries, the word “concubine” has been automatically and uncritically applied to Hagar, whose “inferiority” has become naturalized in both popular and scholarly discourse.

The Bible is one of Western culture’s most influential texts, the source of many of our myths and legends, standards of behavior, and constructions of gender. For many of its readers, it is a sacred text, imbued with moral and political authority. A feminist reading, however, strives to remain continually alert to the fact that the Bible was written by, for, and, for the most part, about, men. Indeed, although this first step in the feminist project to rehabilitate Hagar by demonstrating that she was a legally married woman, rather than a “concubine,” is important and necessary work, it is also important to recognize that this very project is both impelled by and enmeshed in the patriarchal ideology that values women primarily as wives and mothers and that has constructed the concept of “concubine” in the first place.

Perhaps we ought to define concubine before we go much further. I am not aware of any scripture in which the Lord defines the term Himself. Falling back to the OED, we are informed that in reference to the Israelites a concubine is a secondary wife, recognized by law, but inferior to the first wife. So yes, there was a ceremony, and in the case of Abraham, it was probably nearly identical to the one by which he married Sarah. I would also like to not that often the word concubine is used in reference to a wife who used to be a servant, like Hagar. It appears that the term "concubine" merely refers to a social position which existed anciently, and no longer exists today.
Perhaps we ought to define concubine before we go much further. I am not aware of any scripture in which the Lord defines the term Himself. Falling back to the OED, we are informed that in reference to the Israelites a concubine is a secondary wife, recognized by law, but inferior to the first wife. So yes, there was a ceremony, and in the case of Abraham, it was probably nearly identical to the one by which he married Sarah. I would also like to not that often the word concubine is used in reference to a wife who used to be a servant, like Hagar. It appears that the term "concubine" merely refers to a social position which existed anciently, and no longer exists today.
First, it is important to define the term "concubine" as it is usually misunderstood. Some think that "concubine" refers to the mistress or the woman who lives a non-marital relationship with a man, and who is inferior in rank to the legal wife. This might be due to the fact that people see famous men like kings and princes having concubines in their courts As for Islam, the term "concubine" refers to a woman slave who is owned by a certain man either through serfdom, or by being a war captive.

Nor was it considered adulterous in patriarchal culture to have a concubine. To our ears the word concubine suggests the using of women for male sexual pleasure. And undoubtedly there were as many men who misused women in the ancient world as there are examples of sexual abuse in our own day. But we should remind ourselves that in the Old Testament the word concubine simply meant a wife whose children would have no legal right to the family inheritance. [See Genesis 22:24, 36:12, Judges 8:30-31, 19:1-22, 2 Samuel 3:7, Chronicles 2:46,48]
mistress

1. A woman having power, authority, or ownership; a woman who exercises authority, is chief, etc.; the female head of a family, a school, etc. The late queen's gentlewoman! a knight's daughter! To be her mistress' mistress! (Shak)

2. A woman well skilled in anything, or having the mastery over it. A letter desires all young wives to make themselves mistresses of Wingate's Arithmetic. (Addison)

3. A woman regarded with love and devotion; she who has command over one's heart; a beloved object; a sweetheart.

4. A woman filling the place, but without the rights, of a wife; a concubine; a loose woman with whom one consorts habitually.

5. A title of courtesy formerly prefixed to the name of a woman, married or unmarried, but now superseded by the contracted forms, Mrs, for a married, and miss, for an unmarried, woman. Now Mistress Gilpin (careful soul). (Cowper)

6. A married woman; a wife. Several of the neighboring mistresses had assembled to witness the event of this memorable evening. (Sir W. Scott)

7. The old name of the jack at bowls. To be one's own mistress, to be exempt from control by another person.

Origin: OE. Maistress, OF. Maistresse, F. Maitresse, LL. Magistrissa, for L. Magistra, fem. Of magister. See Master, Mister, and cf. Miss a young woman.

The Bible also describes the legal status of a mistress (referred to in the Bible as a concubine) and this status is also described in Roman law, and in both cases the Bible, and Roman agree that a concubine does not have the legal status of mother or wife and as consequence any children she bears do not have legal status as heirs. (For example in Roman Law Book XXVI. Title VII. Concerning Concubines.
Book XXVI. Title VII. Concerning Concubines.
1. Ulpianus, On the Lex Julia et Papia, Book II.
Where a freedwoman is living in concubinage with her patron, she can leave him without his consent, and unite with another man, either in matrimony or in concubinage. I think, however, that a concubine should not have the right to marry if she leaves her patron without his consent, since it is more honorable for a freedwoman to be the concubine of a patron than to become the mother of a family.

(1) I hold with Atilicinus, that only those women who are not disgraced by such a connection can be kept in concubinage without the fear of committing a crime....

(3) If a woman has lived in concubinage with her patron, and then maintains the same relation with his son or grandson, I do not think that she is acting properly, because a connection of this kind closely approaches one that is infamous, and therefore such scandalous conduct should be prohibited.

(4) It is clear that anyone can keep a concubine of any age unless she is less than twelve years old.

2. Paulus, On the Lex Julia et Papia, Book XII.
Where a patron, who has a freedwoman as his concubine, becomes insane, it is more equitable to hold that she remains in concubinage.

3. Marcianus, Institutes, Book XII.
The freedwoman of another can be kept in concubinage as well as a woman who is born free, and this is especially the case where she is of a low origin, or has lived by prostitution; otherwise if a man prefers to keep a woman of respectable character and who is free born in concubinage, it is evident that he can not be permitted to do so without openly stating the fact in the presence of witnesses; but it will be necessary for him either to marry her, or if he refuses, to subject her to disgrace.

(1) Adultery is not committed by a party who lives with a concubine because concubinage obtains its name from the law, and does not involve a legal penalty; as Marcellus states in the Seventh Book of the Digest.

4. Paulus, Opinions, Book XIX.
The woman must be considered a concubine even where only the intention to live with her is manifested.

5. The Same, Opinions, Book II.
An official who is a resident of the province where he administers the duties of his office can keep a concubine....

Concubinage is either the state of a couple living together as lovers with no obligation created by vows, legal marriage, or religious ceremony, or the state of a woman supported by a male lover who is married to, and usually living with, someone else.

In the Western world, this term has become antiquated and has been replaced by the terms "living together", "shacking up", or, more formally, cohabitation if both members of the couple are otherwise unattached. The term mistress is used for a woman who has an ongoing sexual relationship with a married man. Traditionally, in the Western world, a man and a woman who lived together without being married were socially shunned; in some jurisdictions, this was even illegal.

The term concubine is generally used to signify an outdated relationship model where the male is the dominant partner, socially and economically. In this model the male may also have one or more wives in addition to the concubine.

Another definition is a woman who is attached to a man solely for reproduction, and caring for the resulting children without any romantic relationship. The father in this case may have a legal wife or other lovers.

Concubinage was frequently voluntary as it provided a measure of economic security for the woman involved in the relationship. When involuntary, "servile concubinage" involves the chattel slavery of one member of the relationship, most typically the woman.

By 1800 the laws codified by Basil the Wolf in 1654 had been forgotten, and the treatment of the slaves had become a matter of the whim of those in charge of the estates or the monasteries. The Ottoman court attempted to make the laws more stringent, and in 1818 incorporated into the Wallachian Penal code the following laws: §2 "Gypsies are born slaves," §3 "Anyone born of a mother who is a slave, is also a slave," §5 "Any owner has the right to sell or give away his slaves," and §6 "Any Gypsy without an owner is the property of the Prince." But Ottoman rule was thwarted by a takeover by the Russians in 1826, and Paul Kisseleff was appointed governor in 1829. He was firmly opposed to slavery, but because of pressure from the boyars, among other things, he did not abolish it. Instead in 1833 he incorporated stringent, conservative revisions in the Moldavian civil code, including the following: §II(154) "Legal unions cannot take place between free persons and slaves," §II(162) "Marriage between slaves cannot take place without their owner's consent," §II(174) "The price of a slave must be fixed by the Tribunal, according to his age, condition and profession," and §II(176) "If anyone has taken a female slave as a concubine, she will become free after his death. If he has had any children by her, they will also become free."
The word slave in the English language originates from the Middle English sclave, which comes from the Old French esclave, which in turn comes from the Medieval Latin sclavus, which originates from the early Greek sklabos, from sklabenoi Slavs, of Slavic origin; akin to Old Russian Slovene, an East Slavic tribe.[1][2] The term sclavus originally referred to the Slavs of Eastern and Central Europe, as many of these people had been captured and then sold slaves. The current usage of the word serfdom is not usually synonymous with slavery, because medieval serfs were considered to have some (though limited) rights. Slaves are people who are owned and controlled by others in a way that they have almost no rights or freedom of movement and are not paid for their labour, aside from food, clothing and shelter needed for basic subsistence.
Many ancient societies had many more slaves than nominally "free" citizens who controlled them. Slavery nearly everywhere permitted cruelty and abuse although slaves were usually treated semi-humanely as valuable "property". Slavery nearly always predates written history on every continent. After writing was introduced, domestic slavery and sometimes concubine slavery was noted among the nomadic Arabs, and among Native American hunter gatherers, African, New Guinean, and New Zealand tribes, and among the Germanic and Viking raiders and many other pre-literate people.
“…met à prix ses faveurs, mais se distingue des autres femmes par la distinction de ses manières.” Grand Dictionnaire universel Larousse du XIXe siècle. Although the definition is roughly equivalent to that of the Japanese geisha or the Indian ganika, the Western courtesan is modelled on the Greek hetaera. In the patriarchal society of the Greeks, the hetaerae were educated free citizens who made a living from their commerce with men. The word meant “companion”, “friend” or “mistress” and had no derogatory connotation.
A courtesan in mid-16th century usage was a high-class prostitute or mistress, especially one associated with rich, powerful, or upper-class men who provided luxuries and status in exchange for her services. In Renaissance Europe, courtesans played an important role in upper-class society, sometimes taking the place of wives at social functions.[citation needed] As it was customary during this time for royal couples to lead separate lives—commonly marrying simply to preserve bloodlines and to secure political alliances—men would often seek sexual gratification and companionship from a courtesan. There have been a few isolated cases of courtesans providing services to wealthy females, however.[citation needed] Courtesans usually enjoyed more freedoms than was typical of women at the time. For example, they were financially stable and independent. Being in control of their own resources meant that they did not need to rely on their spouses or male relatives to survive, as was the case for the majority of women.
Types
Essentially, there were two types of courtesans. In one category were the courtesans known (in Italy) as the cortigiana onesta, or the honest courtesan, who were cast as intellectuals. In the other were the cortigiana di lume, which designated a lower-class of courtesan. Although the latter were still considered better than the average prostitute, the former were the ones most often romanticized and treated more or less equal to women of royalty. It is with this type of courtesan that the art of courtisanerie is best associated.

The cortigiana onesta were usually well-educated and worldly (sometimes even more so than the average upper-class woman), and often held simultaneous careers as performers or artists. They were typically chosen on the basis of their "breeding"—social and conversational skills, intelligence, common sense, and companionship—as well as their physical attributes. It was usually their wit and personality that set them apart from regular women. They were prostitutes in the sense that sex was one of their obligations, but unlike the average prostitute, sex constituted only a facet of the courtesan's array of services. For example, they were expected to be well-dressed and ready to engage in a variety of topics ranging from art to music to politics.

In some cases, courtesans were born from well-to-do backgrounds and were even married but to a husband lower on the social ladder than that of her client. In these cases, their relationships with those of high social status had the potential to improve that of their spouse's and as such, it was more often than not, that the husband was aware of his wife's profession and dealings

s erving as courtesan as a primary employment
Courtesans from unwealthy backgrounds were expected to provide charming companionship for extended periods, no matter what their own feelings or commitments might have been at the time, and had to be prepared to do so on short notice. They were also subject to lower social status, and often religious disapproval, because of the sexual aspects of their profession and their reliance upon courtisanerie as a primary source of income. In cases like this, a courtesan was solely dependent on her benefactor or benefactors financially, making her vulnerable.

Often, courtesans serving in this capacity began their career as a prostitute, or were passed from one benefactor to another, thereby resulting in them being viewed in society circles as lower than both their benefactor and those of wealth and power with whom they would socialize. Often, in instances of this sort, if the courtesan had satisfactorily served a benefactor, that benefactor would, when ending the affair, pass them on to another benefactor of wealth as a favor to the courtesan, or set them up in an arranged marriage to a semi-wealthy benefactor. In the event that the courtesan had angered or dissatisfied a benefactor, they would often find themselves cast out of wealthy circles, returning more often than not to street prostitution.