John Norman revised and expanded all of the Gor novels, except for Witness of Gor. Some of the changes and additions have been minor while others have been quite extensive. For example, some of the novels have been expanded by over 20,000 words. These are all "official" revisions and the first sixteen revised Gor novels have been issued in E-Book format, with the rest forthcoming. These E-Books can be purchased through various online vendors, usually for around $8 per book, though you can get discounts for buying multiple books. It should also be noted that several of these revised Gor novels, basically the first four novels, were previously available in paperback form, from New World Publishers and Wildside Press. The rest of the revised novels will eventually be published in E-Book form, and maybe even book form too.
In this essay, I am only going to post numerous new quotes from the first sixteen of the revised Gor novels. I am not going to go into detail about every single difference between the originals and the revised. I am not going to post every different quote. I am merely going to post numerous interesting quotes, especially those that add new information about the world and society of Gor. I hope these new quotes stimulate discussion and though. I also hope they entice some into obtaining the revised novels.
A caveat on pagination. E-Books use various different readers so the pagination of an E-Book will vary from reader to reader. Even the same reader may give different results depending on font size and such. I will present the pagination of my MS-Reader but please note that your own pagination will likely be different.
Most of the changes in these books are relatively minor so there is little of interest to post from them.
"The Turian camisk, on the other hand, if it were to be laid out on the floor, would appear somewhat like an inverted "T" in which the bar of the "T" would be beveled on each side. It is fastened on the girl at three points, behind the neck, behind the back, and in front, at the waist. The Turian camisk, unlike the common camisk, will cover a girl's brand; on the other hand, unlike the common camisk, it leaves the back uncovered and can be tied, and is, snugly, the better to disclose the girl's beauty. In donning the camisk the girl will tie the camisk behind the back of her neck; the rather vertical bar then falls before her, and she will then pull it to the sides, and tie it behind her back, this providing some shielding, though not much, for the beauty of her bosom; the farther part of the bar, falling before her, is then drawn back between her legs and drawn up in back, snugly, this providing a nether shielding, unusual in a garment permitted slaves; the two beveled edges are then brought forward and wrapped about the hips; the garment is then tied before the girl, snugly, at the waist, a location from which the tie, ready to the hand of a master, may be conveniently undone, enabling the cloth to be easily torn away, pulled loose, brushed aside, such things. Indeed, the cloth, once loosened, may, if one wishes, be taken up and used as a slave hood, held in place by cords, secured about the girl's neck." (Page 128)
"In passing one might note that there is a rich, provocative variety of garments designed by Gorean masters to instruct, excite and display their female slaves. The simple, short, sleeveless tunic is familiar. A common light tunic, often of silk, because it moves easily on the body, fits loosely and has a single tie, at the left shoulder. A tug drops the garment to her ankles. The tie is at the left shoulder because most masters are right-handed. The girl herself, of course, standing or kneeling in the presence of the master, may be told to drop the garment. I have already delineated what it is, typically, for a female slave to be clad Kajir amongst the Wagon Peoples, the Chatka and Curla, the Kalmak and Koora. Elizabeth Cardwell's being permitted the pelt of the red larl was, as you have doubtless understood, unusual amongst the wagons. Still, it left no doubt that she was a slave." (Page 128-29)
"A single ankle chain is commonly run to a girl's left ankle. Marching girls in coffle is usually done with either a throat chain or a wrist chain. If a wrist chain is used it is normally fastened on the left wrist. If an ankle chain is used, it is commonly fastened on the left ankle." (Page 394)
"By the Turian collar one may control a girl in a variety of ways, dragging a girl to one side or another, turning her, force her downward, to her knees or back, and so on. It takes leash snaps nicely, too." (Page 423)
Again, there are not really any worthwhile new quotes to post for these books.
"However, most of the camisks that I have personally seen, and those we were given, were belted with black or brown binding fiber; sometimes, instead, a long, thin strap of leather, "binding leather," is used. Our camisks were brown, which is a common color. Camisks may, however, be in a variety of colors, and the binding fiber, or leather, may be of matching or contrasting color. (Page 85)
"Men enjoy dressing their slaves attractively, displaying them, and so on. Men seem to enjoy provoking the envy and admiration of others, with respect to the attractions of their slaves. And woe to the girl who does not present herself before her master's friends in such a way as to excite this envy or admiration." (Page 85)
"Whereas a woman's body may be swathed, from throat to ankle, in a heavy, coarse rope, usually as a punishment, or to inform a new girl as to what may be done with her, common rope is seldom used for binding the wrists or ankles. It does not hold as well. Binding fiber, or binding leather, is used, instead. It fits the girl snugly, tightly, knots well, and holds her with perfection. It is designed to do so. (Page 86)
"One form of binding fiber is a rounded, white silken cord." (Page 86)
"Men look upon slave girls, of course, in a way which is quite other than the way they look upon free women. One grows accustomed to that." (Page 93)
"A man might look upon an attractive free woman, and want her, but, on the whole, she will be inaccessible, little more than a brief, troubling torment, but when a man looks upon a slave girl he knows that it is quite possible that he may obtain her, that she is quite likely to be obtainable, for a suitable price, which he may be able, perhaps with some sacrifice, to afford. She will then, in all her beauty, be his, to do with as he pleases. And even if he does not move to obtain her he knows that some male, if not he, has the pleasure and mastery of her, and this pleases him." (Page 93)
"I have perhaps not made clear enough the nature of the men of this world. They are muchly different from the men of Earth. They tend, on the whole, to be large, strong, virile, confident, uncompromising, powerful men. Yet the major differences between them and the men of Earth are not those of size or strength, but rather those of character and psychology. They are differently acculturated. They live, for example, in a world in which female slavery is acknowledged, recognized and celebrated. They are accustomed to seeing beautiful women in bondage, their limbs and beauty well revealed by slave garb, their necks locked in collars. And there is nothing, of course, which so enflames the virility of a man as the sight of a slave girl, let alone the thought of taking her in his arms. It is no surprise then that on this world men commonly, naturally, familiarly, immediately, innocently, taking such things for granted, not even thinking about it, it being part of their world, look largely upon women, even free women, in terms of their possible value as slaves, their possible value as "auction stock," as adornments for a slave ring at the foot of one's couch, as squirming "collar meat." It is no surprise then that the Gorean male thinks in terms of the mastery. It is their culture. They have never surrendered their manhood. They have never seen fit to relinquish their natural biological sovereignty. The Gorean culture does not deny nature but accepts it, acclaims it, relishes it, and enhances it." (Page 94)
"Surely I am not beginning to find myself responsive to these handsome, virile, dominating, masterful brutes! And surely not when I am naught but a meaningless slave! No, I told myself, never, no, no, no! But I had already begun to sense, fearing the comprehension, how the slave girl sees men, how she responds to the complementarity between their power and her utter vulnerability, between their cruel strength and her helpless beauty, between their owning and her being owned. She knows she is the property of men. One dominates; one submits. The mastery is his, the submission hers. In her condition she is subject to the laws of nature, not the artifacts of convention. To the slave girl men are not only of interest, but inordinately attractive. At his feet, their heads bowed, they receive the domination without which they are incomplete." (Page 101)
"Ute had informed me, though I had been aware of such things before, even on Earth, that the most desirable women are not always those of incredible beauty. Desirability is a function of many factors, many of them subtle. Goreans believe, or many of them do, that each woman carries a slave within themselves, but that the slave in some is more desperate for her release than in others. It is said that some slavers, standing before a captured, stripped free woman, can make this determination. They take her by the arms and command her to look into their eyes; then, if she is ready, so soon, in her eyes, frightened and tear-filled, they can see the slave longing for her collar, begging for it. In any event, it is obvious that some of the most desirable of slaves, loving, needful and devoted, helplessly responsive to a master's least touch, are not those who might be chosen for the purposes of display, perhaps in a pleasure garden or on a silver neckchain bolted to a palanquin. Many an angry young man of modest means returns, disappointed and frustrated, from the market, leading home on his tether the most that he can afford, an item of what he takes to be second-rate merchandise; but he discovers, perhaps after introducing her to the house, and tying her and giving her the customary ceremonial beating that she may know herself slave there, something surprising; released, she crawls to his feet and covers them, and his legs, with kisses, and then, holding his legs timidly, she looks up into his eyes, her own tear-filled; and, startled, he sees suddenly at his feet something priceless, that fortune is his, that in the lotteries of the market he has been unaccountably victorious; at his feet there kneels a slave of slaves, one who may become to him, in time, even a love slave." (Page 101-02)
"But, too, of course, I knew nothing of the duties of a woman's serving slave. Such duties are subtle, demanding, numerous and intricate. A good woman's serving slave is expensive. One of the problems high-caste women had with such girls, I had heard from Ute, aside from finding one who was satisfactory, was their tendency to sneak away into the alleys, seeking furtive liaisons with male slaves." (Page 103)
"Girls are branded variously. The most common brand site is the left thigh, high, under the hip. That is where I wore my brand. There was nothing unusual or different about it. It was a common mark, placed in the usual place. There was nothing special about it. I, though I was Elinor Brinton, of Earth, was marked as might have been any other girl. I supposed, angrily, that I, from the point of view of these men, was no different, basically, from any other girl, from any other slave." (Page 106-07)
"To be sure, on this world it was the case that men apparently had their pick of beautiful, helplessly arousable slaves, and for as little as a meaningless coin. I had learned much from Ute and Inge. I had heard of the Paga taverns, the rent booths, the brothel restaurants, and of the streets, in which one might find coin girls, their coin box on a chain locked about their neck, and mat girls on their master's leashes. I recalled the dancing slave I had glimpsed in the Paga tavern in Laura. Inge had told me that a modest coin would buy her use, and that the common Paga slaves came with the price of a drink." (Page 196)
"On this world," he said, "its meaning is quite clear, that you are a slave. And what you may not understand, my dear, is that its meaning is quite clear on Earth, as well, for those capable of understanding it. It marked you even on Earth as a Gorean slave. Yes, my dear, you were legally a Gorean slave, after the affixing of that brand, even on Earth." (Page 201)
"I knelt in the position of the tower slave, that of the girl whose applications are primarily domestic. I thought this best, for my use, though I had begged for it, had, to my surprise, my chagrin, my humiliation, been rejected. So I dared not kneel now with the fearful presumption of the pleasure slave, that of a girl whose very kneeling position makes clear that she is expected to be of interest to men. I dared not do that. Perhaps he might keep me, at least for a time, I thought, to clean and launder for him, to cook and sew. I did not dare to kneel before him, after my rejection, as a pleasure slave." (Page 211-12)
" The men of Gor are not as the men of Earth. I fear they are not gentlemen. They do tend to be extremely concerned with honor, but there is no dishonor, you see, in using a slave as a slave. That is what is supposed to be done with them. Here one might find oneself, particularly if one is a slave, simply seized and put to pleasure, and find oneself being abruptly, insolently used, rudely, humiliatingly, for the purpose of extinguishing the flames one had unwisely ignited." (Page 235)
" Goreans know how to bind women. Such things, I have been told, are even taught to male children, as part of their education. They are apparently given young slave girls on which to practice." (Page 255)
"I supposed that Gorean slavers, on Earth, discerned slave girls, natural slaves, those who belonged in collars, and, making discriminating selections, arranged for their transportation to the markets of Gor. I wondered how many of these women understood that they were slaves, and should be slaves. I had not understood this until I had come to Gor. On the other hand, there is a Gorean saying, not voiced I suppose before free women, but heard among men, that all women are slaves, and it is merely that not all of them are in collars. I did not know if this were true or not. I thought of the older woman, who had been the instructor in French. I could imagine her nude, in a kitchen, shackled, blissful, looking forward to her binding and use later in the evening, preparing supper for a master." (Page 260)
"But what most I now feared, and most hysterically rejected, was the suspicion that there might lurk in my deepest being a profound turning, a sudden, cataclysmic transformation of my consciousness, the possibility that I might admit to myself, confess to myself, a truth I dared not even articulate. This was the suspicion that I might not only accept the fittingness of slavery for one such as myself, for I had now come to recognize myself as a slave, but that I might come to find my fulfillment in it, that I would rejoice in it, and would come to love it. How fearful! I feared I might become such that I would not for the world relinquish my condition, my state, my bondage, that my bondage would become more precious to me by far than my freedom had ever been. I suspected what might be the joys of love and service, the pleasures of kneeling and obedience, the pleasures, too, of being a will-less, subjugated, helpless sexual toy, forced, a writhing slave, to endure whatever lengthy, maddening raptures might be inflicted upon me, a rightless property and possession, the ecstasies of belonging to a man, the joys of being owned and dominated by him, by his strength, his intellect, and his will, the joys of subjection to a master. These thoughts frightened me. I feared, and yet desired, to find myself kneeling before a man at whose feet I would have no choice but to admit to myself not only what I was, but what I wanted to be. I wanted to belong to a man, I feared, who would find the true me, drawing her forth and exposing her, as brutally, as callously, as one might a stripped slave, and one who would then, with the whip and collar, if he saw fit, allowing me no escape, brooking no objections, teach me to myself." (Page 261-62)
"It was a "common camisk," of course, as was the first one I had worn, not a Turian camisk. A Turian camisk is perhaps too fine a garment for an ordinary girl. As I recollect I have already described the nature of the common camisk in some detail, its construction, design, belting, and such, but another remark or two might not be amiss. Given that the common camisk is, substantially, open on the sides, it is a provocative garment, presenting a delicious, substantially bared, vertical "stripe" of slave on each side, while, with charming reserve, as she faces toward you, it shelters the attractions of her bosom, or, away from you, the pleasant curvatures of her luring derriere. To be sure, even so, given the common nature of the fabric, which is usually rep-cloth, it is seldom difficult to conjecture with some accuracy the lineaments of its lovely, half-naked occupant, or prisoner. The "skirt," too, in front and back, below the binding straps, or binding fiber, at least as permitted to Targo's girls, is quite short. Gorean men enjoy seeing the legs of women. Indeed, as well as the rest of her. On the side, of course, given the opening of the garment on each side, her brand is exposed. There is no nether closure to the camisk, of course, but that is common in Gorean slave garments, diaphanous tunics and such. The girl is to know herself accessible to, and be accessible to, the master at all times. The Turian camisk is a notable exception to this rule. Seeing a woman in a camisk makes it clear she is a slave. The girls of Earth, one supposes, would find such a garment inordinately attractive, but they are advised not to wear it, as it is a slave garment. Should they dare to wear it, they should beware, for it brings out the slave in a woman's blood, and the master in the blood of a man." (Page 286-87)
"It seems that if a girl is obedient and zealous in the furs, if she serves with perfection, if she is constantly concerned to please him, if she is dutiful and devoted, if she has the needfulness and helplessness of a slave's passion, and if she is abjectly and hopelessly in love with her master, that he could care for her, if only a little. Would one not do as much for another animal, a pet sleen, or such?" (Page 293)
"Gorean men are not as the men of Earth. They are accustomed to the mastery, and do not relinquish it. It is we who kneel before them, and know ourselves their slaves. It is we who are owned. It is we who are mastered. It is we who must obey, instantly and with perfection." (Page 294)
"Chains, as is well known, serve not only for purposes of security, but for those of presentation and arousal. Women look well, chained. Men like seeing them, chained. Chains, too, it is no secret, are extremely sexually stimulatory to a woman. Frigidity seldom survives more than a few hours on a chain. In training I, and the others, among many other things, had been accustomed to being secured, fastened, bound, in a variety of fashions. Some of these ties, doubtless by intent, are provocatively erotic. Some of the red-silk girls, finding themselves helpless in some of these binding arrangements, had soon begun to squirm, and lift their bodies plaintively, in supplication, begging use from the guards. Even I, who was white silk, was rendered profoundly uneasy by more than one of these ties. I felt, in more than one such tie, that if a guard had so much as touched me, perhaps as the small man had done, back in New York City, I might have exploded. When I was sure no one was looking, and I lay bound in the rings, together, in a row, with some others, I, too, lifted my body, pleadingly. But who should have seen but Inge, who was waiting her turn, to be bound with her set, at the rings. She smiled. How I flushed scarlet with shame, and tugged to free myself. But I could not, of course, free myself." (Page 313)
"Speaking of leashes, I might mention that we find them extremely arousing. I am not precisely sure why this is, but I suppose it must have to do with the understanding of ourselves as animals, as properties, and such. It is hard for a woman to understand herself as such and not desire to serve the leash holder. Leashes, too, of course, are useful in walking slaves, in displaying them, in putting them through their paces, and such. In my case, when on a leash, for example in training, on all fours, or upright, struggling to resist the sense of sexual uneasiness which it enforced upon me, I was sometimes afflicted with an irrepressible thought of exquisite irony. More than once I had gathered, on Earth, I had been regarded as a "bitch." Doubtless they would have been amused had they seen the "bitch" on her leash, naked, obeying, needful, aroused against her will, being controlled by a man." (Page 314)
"In peasant villages there is often a horizontal pole, set in its uprights, rather like a fence railing; it is usually either about a yard from the dirt, or some seven or eight feet above the dirt. Sometimes the position can be alternated between these two settings. In the low setting the woman is put on her knees facing the railing. Her hands are then bound together, and fastened to the railing. In the higher position she again faces the railing, but she stands; her bound hands are then fastened to it, well over her head. In both positions her hair is thrown forward, that it not be interposed between her body and whatever admonitory device it is to which she is to be subjected. The usual implement of behavioral correction is a switch, but, if it is thought appropriate, she may be subjected to a full Gorean slave lash. It is normal for the girl, given to understand that her behavior has not been perfect, to kneel before the master and beg to be punished. This is only to be expected. Surely she wishes to be improved. If she should be even slightly reluctant, or be perceived as being even a bit slow, to fervently request this boon of the master, it is likely that she will receive an indefinite number of strokes. She must then, if the master sees fit to grant her petition, at a word from him, run to the post. After her beating she is cut down, and, wrists still bound, kneels before him and kisses his feet, thanking him for the beating. In a peasant village the female slaves are commonly deferent and hard-working, and, as it is said, and as I have been told, are ardent to thrash well in the rude arms of their agrarian masters." (Page 352-53)
"Such strategies, as well, however effective they might be for free women, who can withhold their favors, waiting for better offers, are scarcely effective for slaves, for they are subject, at the master's pleasure, to "bondage caresses," which no woman can resist. It is difficult to pretend to frigidity when one is writhing in bonds, pleading for the master's least touch." (Page 360)
"Slavery puts an end to a woman's "identity crisis," if one may speak so. She needs to search for her "self" no longer. It is pulled forth, stripped, and shown to her. In the collar she will be under no delusions as to what she is. Her position in the society is clear, socially, institutionally, and legally. She is slave. A thousand customs and protocols define her, and in the order of nature. Her garmenture is prescribed for her, and must be of certain sorts. She must be clearly identifiable. She is to be clearly aware of, and respect and employ, the postures, attitudes, positions, and such required of her. Deference and obedience are essential. Too, of course, she is marked, and collared. If she is displeasing, she must expect punishment. Free women are never punished, but she is not a free woman. She must know how, too, to do little things, like kiss a man's feet properly, how to bring him, on all fours, in her mouth, the slave whip, and such. Domestic chores, of course, are also expected of her, cooking, sewing, dusting, laundering, cleaning, and so on. Perhaps, most importantly, she is expected to serve well "in the furs." If she does not do so she must expect the strap or lash. Too, some masters think it useful to tie and whip her occasionally, even if she is a model slave, simply to remind her of what she is, that she is a slave. There are manuals on the care and management of female slaves, as there are on various other forms of stock. Passion is, of course, expected of her. But this is not a problem as bondage muchly intensifies and increases the frequency, extent, and depth of a woman's sexual needs. There is no other condition which puts a woman so helplessly in a man's power and thus makes her so dependent on him for the satisfaction of her newly discovered, painfully aroused needs. Once the "slave fires" begin to burn in her belly she is locked in chains of need more obdurate than those of iron; periodically then she must beg the master, subtly or not, implicitly or explicitly, for the release of her tensions." (Page 369-70)
"Gorean slave girls, statistically, despite their vulnerability, their helplessness, and the degradation in which their culture holds them, seem to be the happiest of women, radiant and liberated, certainly muchly different from their frustrated, petulant sisters of Earth, alienated from the biotruths of nature, embonded to barren sterilities, the true slaves of alien values." (Page 372)
"On Earth many men, I knew, had sought eagerly, thrilled, to catch a glimpse of me, even elegantly, smartly, fashionably clothed. Miniskirts seemed made for me. My designer wear I wore well. At private beaches I had enjoyed tormenting men. In expensive shopping districts I had enjoyed, as the saying goes, "turning many heads." I occasionally, informally, wore little things, brief, elastic-waist shorts, simple single-color tank tops, such things. I remembered the tan slacks, the black, buttoning, bare-midriff blouse. A bit of belly is useful, to taunt a man. It was amusing to stare them down, coldly, when I caught them trying to sneak a sly glance at what I had, of course, deliberately displayed with the obvious intent of arousing and troubling them. I hated and despised men, but I was muchly pleasured to provoke and deny them. That was power. I was inordinately vain of my face and figure. I had been, in my own view, though doubtless such things are subjective, the most beautiful woman I had ever seen, until I had found myself on Gor. Here, to my anger, I had found many who were far more beautiful. Here I found I was, on the whole, rather a common girl. It had been different on Earth! Certainly there thousands of men must have been thrilled to see the sight of me, and conjecture the nature of the luscious but cold secrets concealed within the elegancies of those expensive, artfully arranged habiliments. They might look upon my beauty, and marvel. Then let them, in deprivation, suffer! They were men. I had thought it might be amusing to model. So, after graduation, roads were smoothed for me. I had little difficulty, with my connections and beauty, in obtaining invitations and assignments. Indeed, I began to find myself in demand. One of my favorite assignments was to model lingerie. I enjoyed such sessions. It was a pleasure to pose before men, that sex I despised, so excitingly revealed. In between shootings, we commonly wear a robe. Before they began, I would occasionally look at them, with disdain, and then whip off the robe, like a slave girl on a block, revealing myself in the session's prescribed garments. Sometimes an auctioneer commands the girl to market herself, and woe to her if she does not obtain a good price. Too, I liked the feel of such garments on my body, so flimsy, scanty, silken, seductive. Sometimes one of the photographers would gasp or whistle. This amused me. It was pleasant to pose thusly, muchly revealed, in such silken, seductive garments. Let men suffer! But my career as a model was brief, lasting only some weeks. In one assignment, I was to model a line of swimwear, but the morning before I was to do so I had discovered, to my horror, that I was branded." (Page 376-77)
"I remembered the peasants, with their switches and sticks. I trembled. I knew, too, that such men often used girls, with the bosk, or alone, to pull plows, under whips. At night, unclothed, when not being used, they were commonly chained in log kennels, small, low, sunken wooden kennels; the interior of these kennels would be a yard or so in height, and a yard or two in width; their length would be longer, to accommodate more girls; the girls would normally be manacled and shackled; the interior is unlit; the door is barred, after the girls are put in the kennel; there is a layer of dirt and straw placed over the logs of the floor." (Page 379)
"A camisk is fetching," she said. "But Rask of Treve prefers slave tunics on his girls." (Page 396)
"Free women had ambivalent attitudes toward the garmenture of slaves. They professed to approve of this degradation appropriately inflicted on mere slaves, but it was also said that they envied the slaves, the lightness of their garments, the air upon their bodies, the wonderful freedom accorded their limbs, so different from the heavy, bulky, confining layers of their own garmenture. It might be mentioned, in passing, that the Gorean free woman is commonly veiled, and that veils are denied to female slaves. This is appropriate, as they are animals. What fool would veil an animal? One of the most difficult adjustments which a free woman, enslaved, must make, is to the loss of the veil. This deprivation keenly shames her. Too, of course, her sub tlest expressions are now available to the master, and this makes it easier to control her. Sometimes a new slave, thrown naked before her master, attempts to hide with one hand and arm the loveliness of her bosom, and, with the other hand, her features. "Lower your hands, slave girl," she is told. The master then examines her, totally, her face and features. Certainly he wishes to inspect his property. A Gorean master commonly will know every inch of his slave, every curve, every crease, every wen, every pimple, every hair. How many husbands of Earth, I wonder, know as much about their wives. Indeed, I wondered if the husbands would dare to know their own wives so thoroughly, that thoroughly, as a slave girl is known. I wondered if the wives would be terrified, to be so known. Would they then feel "too slave"? I wondered how many husbands kept their wives as slaves within their marriage, how many wives stripped and knelt upon command, how many served unquestioningly, how many begged for pleasure chains, how many were subject, if found displeasing in any particular, to binding and the lash. I wondered how many couples related in this manner, man dominant, the master, woman submissive, slave. I wondered how many couples might be so precious to one another. Each so magnificently and joyously fulfilled, living the biotruths of human nature, of man and woman, of masculine and feminine, of dominance and submission, how could either even consider leaving the other? I thought of the emptiness, the vacuity, of so many marriages. Might they not be redeemed, perhaps by so little as an act of will, a command, and a handful of thongs?" (Page 397-98)
"This examination, while doubtless cruel in some respects, is a kindness in others. It accustoms the slave to being seen by men, truly seen. This eases her transition into bondage. The sooner she learns that her body is now that of an animal, and is public to men, the better. After a time, incidentally, the former Gorean free woman, while doubtless remaining sensitive to her nudity in public, if it is required of her, no longer misses the veil. She no longer has any objection to the beauty of her features being publicly bared, even brazenly, openly, joyously displayed for the inspection of men. They are, after all, now slaves. Perhaps one of the things that free women most envy in slaves is that they are not only permitted to reveal their beauty but that they must, even in the light of law, do so. Perhaps the free women wish that they, too, might similarly display their own beauty to men. It is said that some free women keep slave garments hidden in their compartments, and sometimes don them, before mirrors, or hold them folded against tear-stained cheeks. Many Goreans believe that there is a slave in every woman." (Page 398-99)
"One justification, incidentally, aside from a greater splendor of garmenture, and a greater dignity, and such, for the discrepancy between the garmenture of the free woman and the slave is that the difference is designed to lessen the dangers of predation amongst free women, and divert the acquisitions of thong and collar to slaves. The roving tarnsman, with his leather loops at the side of his saddle, thinking of trying "chain luck," the scrutinizing slaver, with his capture loops and notebooks, engaged in the commerce of women, may surely better assess a half-naked quarry. Why risk one's life to obtain a free woman who might turn out to be as "ugly as a tharlarion" when one might, with no more risk, and perhaps less, because the pursuit is likely to be less fiercely pressed, pick up a lovely, easy-to-assess, well-curved slave whose selling price is almost guaran teed to significantly increase the weight of your purse? To be sure, free women are not immune to capture. Some, doubtless, are secretly scouted in the public baths. But, too, I think some tarnsmen enjoy the sport of introducing a free woman to bondage. Too, some seem to relish the pleasure of a surprise, rather as one might be interested in unwrapping a present and seeing if one likes it. Too, of course, the capture of a free woman of the enemy is regarded as quite a coup, certainly much more so than carrying off a mere slave, unless perhaps the slave is a high slave. Some men, of course, not just warriors, tarnsmen, and such, find pleasure in obtaining a new girl, a new slave, and then initiating her into the ramifications and consequences of her condition, in seeing that she is well familiarized with, and is well inducted into, a variety of dimensions of her new reality, in being the first to teach her, fully, categorically, her collar, in being her first master. Others find pleasure in taking one who has been a slave, and then teaching her truly, on their own terms, what it is to be a slave. Most Gorean free women, if they are not companioned, given the constraints of the culture and its customs, are virgins. Some men like that. I recalled that I, in spite of wearing a brand, was still white silk. When a free woman is captured and carried off the news spreads rapidly among the slave girls of a city. Whereas they must participate in public lamentations, if such are organized, they are, amongst themselves, secretly delighted, well pleased that one of the arrogant free women will now, as they, wear the collar, and must now, like them, fear the lash. Most cities do not, incidentally, organize such lamentations. Such, it is sometimes feared, might alarm other free women. Too, it seems to reflect on the city and the adequacy of its defenses, and it is seldom thought prudent to advertise possible lapses in this area. Too, Goreans tend to be rather fatalistic in some respects. If it was the destiny of a woman to wear the collar, then it is right that she should do so. Other Goreans tend to be less tolerant about these things, and feel that if a woman is stupid enough to allow herself to be captured, then she should be a slave. Others, with a psychological subtlety perhaps surprising in a primitive culture, recognize that a girl may covet the collar, and will thus court it, for example, walking at night on high bridges, frequenting certain areas of the city after dark, taking unnecessary journeys, and such. It is interesting to note that a woman who has fallen slave, particularly an urban woman, particularly from one of the proud "high cities," is extremely likely to be kept a slave, even if she should, eventually, sale by sale, handed from master to master, chained in wagon after wagon, find herself again in what was once her own city." (Page 399-401)
" Too, she is an animal. Would you free a tarsk? Animals are not to be freed. Other things are to be done with them. To be sure, the slave girl is a fascinating, particular sort of animal, but still an animal. She is, in effect, a work animal and a pleasure animal. As both she may be penned, caged, roped, chained, harnessed, bound, herded, tethered, controlled, put to work, made to serve, and such things. In all things she is merely an animal, a lovely animal, to be sure, but an animal nonetheless, an animal totally at the disposal of her master." (Page 401-02)
"Further, her capture is often regarded as a reflection on the city. She is now an embarrassment to the city, her family, her friends, and such. If her capture was regrettable, then the city might seem, somehow, to have been at fault. Thus, her capture, preferably, is not regrettable, but, rather, in its way, upon reflection, an occasion for profound satisfaction, even rejoicing; one must be pleased, even jubilant, at the fate which has befallen her; since, indeed, it was her fate, and thus it appropriately befell her; and thus it was fitting for her, indeed, a proof that she is a worthless sort of woman, unworthy of the city, who deserves the collar." (Page 402-03)
"Some cities will not accept a slave within their walls who was once a citizeness of their polity. They will, if possible, not even let her enter the walls of what was once her city. Even in her chains she must remain tearfully outside. She is no longer an honored citizeness, deserving of solicitude and courtesy. She is now merely a slave, despised and shamed, an item of livestock. In any event, at the very least, they will have her promptly put on a platform outside the walls, one reserved for sales to foreign merchants. She will then be vended away, often cheaply, as soon as possible. "Away with her!" they cry. "Remove her from our sight!" She is beaten, and dragged away. Other cities, more tolerant, recognizing that she is only an animal, will permit her to remain. But she is likely, in such a case, to be kept well reminded of her collar. Some cities, finding her again within their walls, rather than selling her out of the city, actually prefer keeping her in the city, that she might feel her bondage the more keenly, as a kind of object lesson, for her and others." (Page 403)
"But the major reason for the garmenture of slaves, I suspect, is that the masters enjoy seeing their properties well displayed. The girls are dressed in such a way that they are, and are intended to be, sexually stimulating to men. It is easy to understand the male approval of this custom. One of the pleasures it is easy for men to find on a Gorean street is the sight of slave girls in the crowd. Even if one does not own them one has the satisfaction of knowing that some other man does, that before another of their sex, they must kneel, lick, kiss and serve. But as important as the effect on men, and perhaps even more important, is the effect of such garmenture on the slave herself. She knows herself as slave, and as muchly bared slave. This is sexually stimulatory to the slave, as well, indeed, extremely so. They hurry home to the master, to petition his attention." (Page 405-06)
"Mistresses, like Masters, do not brook the least lack of deference in their properties. Indeed, I think, personally, that women tend to be far more cruel, and severe, with their female slaves than men. It seems they hate them, whereas men find them fascinating, delightful and useful; indeed the female slave, by her master, is usually regarded as a wonderful, delicious treasure." (Page 494)
"Indeed, it is not unusual for a master and his slave to love one another with a richness and depth perhaps unknown, perhaps impossible, amongst free couples. This has to do, in part, I suppose, with the biological proprieties of the master/slave relationship, and the pervasive, profound, glorious richness of the sexuality of the relationship. The master, entitled to, and receiving all he could want from the slave, and with the ultimate, clear power to see that he gets it, and more, is likely to be well content. The slave strives to avoid the whip, but is thrilled to know that she is subject to it." (Page 494-95)
"On Gor, of course, her relationship to the master is open, public, institutionalized, accepted, taken for granted, and celebrated, a matter of law. On Earth, on the other hand, her bondage would normally be a private matter, between her and her master. To see her on the streets, or shopping in supermarkets, or such, one would not know she is a slave. But she knows. Many is the free woman of Earth who languishes in a sexual wilderness, who is bored, who finds her life, her work, her marriage, a drab, repetitious routine of tediums. That ends, of course, if she is placed in bondage. She now has a new, thrilling reality, perhaps a secret one, that enflames her, that makes her life worth living. She now has meaning, and worth, if only that of a slave. She kneels before the chair of her master, perhaps fully clothed, her hands clasped behind her, her head down, waiting for him to enter." (Page 496)
"On Earth millions of women live empty, unrewarding lives. They are sexually deprived, denied their femininity's right to be so powerfully desired, so lusted for, that they are taken in hand and made slaves. Many I am sure would, in a slaver's eye, be deemed worthy of collaring. But how few, I fear, will know the collar, the master. I sometimes thought of many of the girls I had known on Earth, whose names I will omit, lest somehow, sometime, somewhere, they read these pages, who would surely look well, stripped and collared, kneeling before masters, their knees perforce widely spread, their tiny, lovely wrists confined behind them, in tightly fitting slave bracelets. How would they look in slave silk? How well would they wear a tunic, or camisk? Many were the frustrations of the women of Earth. But the slaves of Gor have their frustrations, too. As we kneel piteously, and needful, before our masters, we hope that they will show us mercy, and caress us." (Page 511-12)
"At such times, I suspect, those times when my slave needs were much upon me, there was then little in me of sweetness, delicacy, tenderness and intimacy, not then, not as I was then; I was then, perhaps to the amusement of my master, pleadingly, piteously helpless, the prisoner of needs and passions I could hope neither to withstand nor control. At such times I could not engage him in tender discourse; rather, I would crawl to him, a needful slave, weeping, and beg him for chains and cords, even the whip; I must know myself uncompromisingly owned; how perdurable and encompassing, how totalistic, is the sexuality of the female slave! It suffuses her entire life and being. Even performing small, homely tasks for a master, such as polishing his leather, laundering and ironing his tunics, cleaning his domicile, bringing him his sandals, crawling, in her teeth, can be sexually stimulating to her; she licks humbly the confining loops of leather on her wrists; she humbly lifts her wrists, loving the weight on them of his chains, and puts the links to her lips, kissing them in gratitude, loving he who has found her, rather than others, worthy of them; and when she is bound for the pleasure of the master she lifts her body to him, already poised on the brink of surrender; will he administer, in his kindness, the touch for which she begs? And later, hours later, will he enfold her in his arms and, pleased with the responses of the helpless slave, put her wholly to his pleasure?" (Page 512)
"There was a variety of holding devices within the compound. There were several low, roofed platforms, mostly arranged about the walls. On these girls were chained by the neck to rings, bolted into the planks. Others, perhaps deemed of lesser value, in one area of the compound, to the left, as one entered, were simply tied or chained to poles and stakes, their knees in the mud. Primarily, of course, numerous cages were in evidence, and we mainly passed between, and amongst, them. Indeed, the compound was cluttered with them. Sometimes the passages between them were very narrow. Many of the cages, I noted, were overcrowded with fair occupants. One could often have reached through the bars and touched them, if one wished. Many of the slaves could not even draw back from the bars. Clearly the market was now glutted. Prices would be low. In one of the cages I saw Tana and Ela. They crouched down, fearfully. They remembered, I supposed, the urts, and understood what might be done to them, as they were now slave girls. It was in this market that Thurnock had disposed of them. Along one wall, sitting, waiting for cage space, were many other girls, fastened by a long chain running through ankle rings, on the left ankle of each. None of the merchandise was clothed. That is not uncommon in a cheap market." (Page 100)
"I had little doubt that panther girls, in disguise, perhaps veiled, in Robes of Concealment, or perhaps even as scantily clad, haughty, brazen slave girls, knowing their collars were meaningless, occasionally penetrated towns such as Lydius or Laura." (Page 193)
"To be sure, many men of Gor, though this is seldom brought to the attention of the free women of Gor, hold similar views with respect to all women, including their own, regarding all women as natural slaves, and maintaining that all women belong in, and are complete, and at their best, only in a collar." (Page 303)
"Most slaves are taken by force," I told her. "To be sure, some are bred, some seized for the nonpayment of debts, such things." (Page 324)
"She was a bondmaid and Aelgifu, though captive, was a free woman. I did not doubt but what Aelgifu was pleased to have the girl so before her; there was doubtless little love lost between them; these two, in Kassau, doubtless, as I had earlier speculated, had been rival beauties. But no longer now were they both well-to-do and of similar status. One was still an exalted free woman, arrogant and insolent, fully and richly clothed, though the garments were now soiled and stained; the other was only a lowly, stripped bondmaid, a work-and-love prize of Torvaldslanders, a purchasable and tradable commodity, as much as a domestic tarsk or verr." (Page 94-95)
"The loneliness of Miss Peggy Stevens was at an end. She had been brought to Gor. Here, subjected to the will of masters, she could be naught but a lowly slave girl or bondmaid. But here, too, she would find her femaleness, perhaps for the first time in her life, was interestingly and enormously important; here she would find that she was gloriously prized for her femaleness; here she would find men who relished it, and celebrated it, and her. Indeed, it was so important to them that they would keep it for themselves, that they would own it, master it and treasure it. I wondered how many of the women of Earth had even an inkling of what it would be to be so desired, so wanted, so lusted for, as a Gorean slave girl. Surely the Gorean slave girl, kneeling naked before her master, knowing she will be whipped if she is not pleasing, cannot help but understand something of how special and precious she is to her master, cannot help but understand something of the satisfaction and pleasure, the joy, with which the master regards her, his lovely, bared property. And at his feet she finds herself in the fullness of her womanhood. Oh, to be sure, he will keep her under strict discipline. He must do that. She is a slave. Would she have it otherwise? Too, she is that important to him. And he is Gorean; he knows how to handle women, as they should be handled, as slaves." (Page 236)
"I saw the Kur who held the leashes of the caught bondmaids dragging the girls from the hall. He held the leashes, several in each hand, of more than forty catches. The collars were of thick leather, some three inches high, with metal insert locks, flat metal bolts slipping, locking, into spring catches; when closed, two rectangular metal plates adjoined; sewn into each collar, opposite the lock, was a large, welded metal ring; about this ring was closed the leash snap; the lock, as the collars were now arranged, was at the back of the neck, as in most Gorean slave collars; the metal ring then, to which the leash might be attached, as the collars were now arranged, was at the front of the neck; this facilitates leading; on the other hand, the collars can be turned as one might wish; for example, the ring might be put on the right or left side of the neck, perhaps to admit the threading through of a chain, rope, or thong, for coffling, or, if one wishes, a light metal rod, perhaps for securing a line of women on a sales shelf, perhaps on their knees; if the ring is put to the back, then, of course, this facilitates arrangements such as fastening her to a wall, a post, or such; the action of the leash snap was mechanical but, apparently, it was beyond the strength of a woman to open it. The leashes were some fifteen feet in length, allowing in this radius one Kur to hold several captives at once. The Kur left the hall. Screaming, stumbling, helplessly, the caught, leashed women followed their beast master." (Page 301)
"Masters do not much interfere in the squabbles of slaves." (Page 408)
"Yes," said the slave master. "All female slaves in the public pens of Tor are on slave wine." (Page 116)
"It was not unusual that a merchant might bring with him a dancing slave to a business meeting. Business in the Tahari is usually a leisurely affair, and the men of the Tahari enjoy having their senses pleased. They are no strangers to the uses and pleasures of slave girls. Certainly the two slaves serving the black wine were lovely, and, interestingly, neither was a typical Tahari girl. Both were white-skinned. The masters of the Tahari are fond of fair-complexioned slaves. That was one reason I had brought the former Miss Priscilla Blake-Allen with me." (Page 130)
"There were many subtleties of slave dance, and many dances, of different cities, and such, that would be unknown to her, but she had mastered many basic things. Too, it did not hurt that she was beautiful, and, though she may have been reluctant to acknowledge this, and she may not even have believed it, that she was eager to please men, and as a slave." (Page 130-31)
"Alyena had made excellent progress in slave dance. Too, she was inventive, creative. Like many slaves she would bring her uniqueness, her individuality, her personal character, her special talents and gifts, to her dance, to her bondage." (Page 131)
"Then she seemed frightened. And well she might have been frightened. Hesitation is not accepted in the service of a female slave. Any female slave knows that." (Page 157)
"I thought of her briefly amidst the hypocrisies and pollutions of Earth, on the pavements, reflected in the shop windows, in miniskirts or tailored suits, seeming a woman and yet in that raging, mechanistic, politically pathological culture, brought about by the organized activities of misfits and haters, radically estranged from her femininity, concerned with the petty climbings and scratchings of that world, coughing in its bizarre air, sickened by its poisoned foods, contemptuous of its men, scorning them, knowing that they were not masters, but nothings, infantile, entrammeled futilities, knowing that she could invoke engineered laws at a murmur that would, if it seemed appropriate, brush them aside from her paths of loveless ambition, knowing that she in the pursuit of her approved projects had little to fear from them, that she could rely on her way being smoothed, in a thousand ways, by pervasive, negative conditioning programs to which they had been unwittingly subjected, programs that rendered them confused, weak, docile, trivial, and insecure, knowing that she, in attempting to bring her ventures to fruition, could always call upon a hundred inculcated rhetorics to which they had been trained to respond, like salivating spaniels, rhetorics that would render them ineffective and innocuous, rhetorics that would reduce, neutralize, and immobilize them. Let such weaklings rejoice in their unmanning, and pride themselves on their lack of virility. Of what other accomplishments could they boast? I wondered if she could have found her fulfillment there, could she have been happy there? Gor was perilous, and beautiful, and primitive. Here, for better or for worse, was a natural, male-dominant world. Was this so fearful for a woman, I wondered, for a real woman, a natural woman, a feminine woman? Could they truly believe biology, and millions of years of evolution, were socially constructed artifacts that might be swept aside with impunity, without consequences, in order to promote self-serving particularistic agendas? He who wills the end wills the means. Can one not hear the boots of totalitarianism approaching, ringing ever more clearly, ever nearer, on the terrified, deserted streets? Was a woman, I wondered, really better off on Earth? Was she happier there, I wondered, posing as a pseudo-male, amidst the remnants of ruined men? I wondered how many women, given the choice, would prefer a collar on Gor. (Page 162-63)
"How do you suppose those who bring such women to Gor make their selections?"
"How would you make them?" I asked.
"I think I would look for women like lovely Vella," he said.
"I, too," I said. "Such women."
"But a variety of types, surely," he said.
"Certainly," I said. "That enriches the market."
"Perhaps there are want lists," he said.
"I expect so," I said. I could conceive of a fellow with very specific criteria in mind, for a slave. If he were appropriately placed, he might then requisition such a woman, who could then be picked up and delivered to him, perhaps a woman of such and such a figure, of such and such a height and weight, of such and such a hair color, and eye color, and complexion, of such and such a background, education, intelligence, interests, and such. And she could then be delivered to him as a slave. If he were of Earth, he might want a girl who could speak his native language. Too, if he were of Earth, he might want some woman whom, on Earth, he had found irritating or troublesome. She could then be obtained and put to his feet naked, for her collaring." (Page 195-96)
"Doubtless," I said. "Such things are of enormous importance." It might be noted, in passing, that high intelligence in a female, as nearly as I can determine, is almost always of great importance to Gorean slavers. I suspect they will favor a plainer, but more intelligent, girl over one who is less intelligent but less plain. I do not think they lose much by this policy, as many women become more beautiful in the collar, perhaps because so much of beauty begins in the emotions and mind and is then manifested outwardly in expressions, postures, carriages, attitudes, and such. A happy woman, a fulfilled woman, a woman relished and appreciated as a woman, for herself, is almost always an attractive woman, even a lovely woman. Such things as grace, and a smile, and a desire to love and serve, a desire to please another, can make a woman beautiful. Too, important is her finding herself in her natural biological relationship to the male, owned and his. And I suppose, too, not unimportant is the acceptance of, the celebration of, and the liberation of her female sexuality, in all its profound dimensions. On Gor she finds herself enormously important as a property, as a prize. She is praised, desired, and bid upon, and must serve with perfection. As a conquered slave, she has no choice but to pleasure her master as he sees fit and to endure, on her part, willing or not, though soon she is more than willing, and is soon to the point of piteously begging, whatever frequent and lengthy ecstasies he may choose to inflict upon her. The Gorean slave girl is commonly radiant in her collar, fulfilled deeply as what she is, a woman, in her mind, her heart and belly." (Page 195-96)
"Do you think," asked Ibn Saran, "that they can look at a woman and tell which are rightful, natural slaves?"
"Some may wear their need for slavery more obviously than others," I said. "But it is my speculation that the scouts, assessors, harvesters and handlers need not base their judgments on such matters."
"I see," said Ibn Saran. "It is their understanding, I take it, that all women are natural slaves?"
"I think so," I said. "I wonder if that is true," he said.
"I do not know," I said. "But obviously," he said, "some women are rightful slaves, natural slaves, and cannot find their fulfillment except in the collar, except in submission, except in yielding to the mastery." (Page 197-98)
"Are you pleased with the women of Earth?" asked Ibn Saran.
"On the whole, no," I said. "Most seem unhappy, lonely, frustrated, miserable, confused, petty, shallow, cold, inert, anesthetic." (Page 198)
"The slavery of Earth girls on Gor is often harsh. Whereas they are often keenly desired they are often, too, viewed with great contempt. Little lenience will be shown to them. A common punishment for a slave girl of Gorean origin is to give her an Earth-girl name, Jane, Audrey, Margaret, such names. From the Gorean point of view the Earth girl is not only not Gorean, and thus different, and thus likely to be despised, at least at first, but is usually viewed as an illiterate barbarian, which, of course, from the Gorean point of view, she usually is. Too, some Goreans, those familiar with the Second Knowledge, occasionally have some inkling, though an imperfect one, of certain negativistic, antibiological cultural pathologies of Earth, in virtue of which they suspect that some of the Earth women may have formed incorrect views on certain matters; too, they suspect she may have profited from and perhaps even sought, wittingly, to exploit such pathologies; this does not please them. Accordingly, then, they are occasionally willing to spend some time correcting the misapprehensions of the Earth girl on certain matters, and to treat her, in her collar, to some useful lessons on the proper relationships of men and women, or, at least, of masters and slaves. Why should she not learn the truth, even, if need be, stripped, on her knees, her lips pressed fearfully to the whip? Certainly Earth women have much to learn on Gor. Their lessons usually begin early. Sometimes Earth women are brought to Gor clothed. In the slave houses they are sometimes brought before the curule chair of the house master in their strange, unfamiliar garments. "You are no longer on Earth," they are told. "You are now on Gor. Take off your clothes, and kneel." They are then fitted with chains. Later they are branded, and will receive their first collar, a house collar. Shortly thereafter their training will begin. At the feet of strong men, they learn their lessons quickly, and well. To be sure, these almost generic cruelties to which Earth girls in Gorean bondage so often found themselves subjected, such strictures, have tended to subside somewhat in the past year or two, as Earth girls become less exotic, and become a more familiar commodity in the markets, are more visible on the streets, at least of the major cities, and so on. Indeed, many men seem to prefer them. That is not difficult to understand. They are lovely properties. Too, they kneel well, and, soon, gratefully; they blossom in the collar, and become beautiful. On Gor, they have at last the opportunity to meet men of a sort they had only dreamed of before, in furtive, secret dreams, dreams which thrilled and frightened them, virile, uncompromising, powerful men, masters of women, men before whom they could only find themselves slaves, and they find themselves, too, on a fresh, unpolluted, beautiful, natural world, one such as Earth might once have been, and in a natural culture, one exciting and beautiful, and congenial to nature, one building upon and enhancing nature rather than contradicting her." (Page 337-38)
"On Gor they are rescued from the political and sexual deserts of Earth; branded, collared, dressed revealingly, they find themselves for the first time in their lives, though embonded, far more free than they could ever have believed possible on Earth; gone is the ennui, the vacuity; on Gor they find themselves real, prized and meaningful; on Gor they find themselves, for the first time in their lives, totally alive. Soon, most desire with all their being, in joy and gratitude, to make their masters happy. It is no wonder they are popular as slaves, and that some bring high prices. They soon find a fulfillment in love and service, and submission, which they would never have believed possible on Earth. Their place in society, as slave, is understood, accepted, and approved, even celebrated. They are prized, and relished. They become radiant, and zealous, and passionate, hot, devoted and dutiful. They set themselves to win the love of their master, and not unoften they succeed. Many then become the love slaves of love masters. They are kept as slaves, of course, for they are slaves; too, of course, as slaves, they are kept under perfect discipline. She, as other slaves, would not want it any other way. How could she, or any other slave, respect a master too weak to enforce discipline, too weak to get the whole slave from her? They are radiant. They are joyous in their collars." (Page 339)
"To be sure, not all slaves are love slaves." (Page 339)
"More common slaves, but slaves higher than those kept in the lower depths of the kasbah, are usually kept in the general slave quarters, and are often entered into their alcoves, which are reached through the walls of the slave quarters. In the alcove the girl is commanded to her stomach, head to the back wall, and the small, square gate is locked behind her. These two precautions, the prone posture and the locking gate, are common in female seraglios in the Tahari. When the girl lies on her stomach, her head to the rear wall, she cannot prevent the door from locking behind her. That the alcoves lock, as well as the doors to the general area, provides the masters with useful options, putting the girls more at their mercy. Sometimes, for one reason or another, it is useful to separate or isolate given girls; too, it common to secure slaves at night, and the alcove makes this a simple matter; a single guard, with a lamp, can check a hundred girls in a few Ehn; too, if one is not in her place, it is easy to know instantly which one is missing; too, the simple fact of being secured, at the pleasure of men, in whatever way, helps to impress upon slaves their helplessness, and their bondage. Furthermore, the small opening, approximately eighteen inches square, and set some ten inches off the floor, in the bars, with its small, heavy gate, can be easily negotiated only on the hands and knees. A girl cannot dart from a typical Tahari female-slave alcove. That she must enter and leave it on her hands and knees is thought to have a desirable psychological effect on the girl, impressing on even a haughty girl that she is only slave. Too, of course, this posture, on the girl's part, makes it convenient to leash her upon leaving the alcove. The alcoves are usually eight to ten feet deep, with a flat floor and rounded sides and ceiling, the sides about four feet wide at their widest, and the ceiling about four feet in height, at its highest. They are usually furnished with cushions, and comfortable, silken bedding, and they may contain a small chest, in which the slave may keep small articles whose use has been given to her, rings, bracelets, armlets, bangles, cosmetics, silks, such things. The slave herself, of course, can own nothing, but is herself owned. Even a high slave, like Ibn Saran's Vella, would not own the silks with which she might be commanded to adorn herself. The amenities of the alcove, of course, such as the cushions and bedding, may be removed, if the masters wish." (Page 358-59)
"There are many Earth-girl slaves," I said. "There have been many in the history of our planet, doubtless millions, and there are many today. And on this world it would be foolish to deny that there are many Earth-girl slaves. That is a simple fact to ascertain. One need only visit certain markets, particularly in the larger cities." (Page 481)
"You are all of the same species," I said. "You are all of Earth origin, either recently or remotely. You are all human females. You are all the same, human females-merely human females." (Page 488)
"I do not know," she said. "Women on Earth are so alone, so denied. They hear only what they should be, seldom what they are. I do not even know if there are many masters on Earth, true masters, masters who know, treasure and love women, for what they are in themselves, not for their conformance to some images alien to their deeper nature, men who so desire and lust for such creatures that they are content with nothing less than owning them, commanding them, ruthlessly dominating them, categorically mastering them, even to bonds and the switch. But some men do not want to master women but merely to hurt them, simply, it seems, for the pleasure of hurting them. I do not understand this. Is it not enough to own and master, and have the whole slave of her? I think the culture makes them that way, that it twists them from the power and force, and the magnificence, of the mastery to smaller, more petty, less worthy concerns, and that they seek lamentable, misdirected vengeance on innocent women for the pathological society's denial of their deepest needs. Too, you must understand that for a woman it is not only natural, fulfilling and glorious to be a slave, but frightening, too, to know that you are owned, that you must obey, that you must please, and that you may, and will be, punished, if you are not pleasing." (Page 489-90)
"Perhaps," she said. "But they can be cruel, very cruel. They can try to make you feel ashamed, and small and wrong, because of what you are, because they are not strong enough to accept what you are, and then relish it, and own it, and, rejoicing, put it uncompromisingly and zestfully to their pleasures and purposes. They refuse to accept the loving service of one who longs to serve lovingly; they will not accept the obeisance of one who yearns to yield it; they deny submission to she who longs to submit; they draw to her feet she who, weeping, longs to kneel; they deny the animal in her, the wonderful gift of evolution to men, the bartered, captured and sold woman, the victory and product of ten thousand generations of sexual selection, of ever more beautiful, yielding and loving mates, and prizes, and slaves; she desires to kneel before her master, and have the lash placed to her lips, that she may kiss it, lovingly, gratefully; instead she finds pretenses and lies imposed upon her, and then is told these pretenses and these lies, these frauds, are herself; obedient, she tries to live those lies, enact the frauds, embrace the pretenses; what a tragedy her culture imposes upon her; she is taught to wear hypocrisies and falsehoods like ill-fitting garments, garments designed to assuage the fears and conceal the weaknesses of small, resentful beings, beings unable or unwilling not only to look upon truth themselves but determined to keep her, and her sisters, the sensitive, the beautiful and vital, from even suspecting its existence, garments intended to hide herself from herself, designed to cloak and deny the raw, vulnerable, precious nakedness of her needs, but nature takes her revenge in sickness, frustration, loneliness, and misery; she desires to belong; and they refuse to own; they would force you to be free when what you want is to be theirs entirely, will-lessly, rightlessly. Perhaps they think we are men. Therefore they will not let us lie lovingly at their feet, as women, in our chains." (Page 490-91)
"Of course," she said. "And the men of Gor are true masters. They know women, and what to do with them. It is in their culture."
"I doubt that the free women of Gor would agree with you," I said.
"No, no," she said. "They agree. Do you not think they tremble inside those bulky garments, their precious Robes of Concealment, when a handsome, strong man passes by? Do you not think they ever consider what it would be to kneel naked before him, the boards beneath their knees, feeling the slightest movement of air on their bodies, owned, his slave? Do you not think they envy us the lightness of our garments, and the collars on our necks, and most, our masters? Do they not swiftly fall in line in the slave markets? Do they not bracelet easily and well? Do you think they are not thrilled, displayed on the block? Why do you think they hate us so, if it were not for their envy of our joy, our fulfillments, as women. Although we kneel and wear our collars, I think sometimes that we in our bondage are the free, and they, in their pride, and freedom, and in their slippers, and layers of brocade, are the slave." (Page 492)
"Is it not now time, woman of Earth," I asked, "for you to attempt to manipulate me by utilizing persuasive discourse, belittling expressions, scorn words, the abundant, pathetic panoply of cultural artifacts designed to confuse and dominate males. Is it not time now to gasp and frown, to throw your verbal switches, press your buttons, ring your bells, that the male may salivate or cringe, as you choose?" (Page 499)
"In the bellies of slave girls there commonly burn "slave fires." Accordingly I suspected that many of the higher slaves would be more than eager to escape the loneliness and deprivation of the slave quarters for the mats of even common soldiers." (Page 500)
"I had heard that some free women would permit their companions to touch them only in the dark, beneath coverlets, while they perhaps were still garbed, in, say "love robes," "modesty silks," or the "himations of intimacy." These precautions, I gather, are to ensure the dignity of the free woman and to impress upon the male that he is not dealing then with a cheap, amorous, worthless slave. Goreans, not too unlike the men of Earth, when dealing with free women, are often tolerant of cheating nature, of reducing and degrading her. This is not the case, of course, when they are dealing with slave girls. And the Gorean, of course, has this option, that of owning his woman and getting from her whatever he wants. Slave girls are utilized at any time of the day or night, and, commonly, though not always, in light, so the master can discern how beautiful is the object of his desire, of his lust and love. And the slave, of course, commonly, though not always, serves nude. Masters tend to be fond of the bright, heated skin of their girls. A collar, a chain, a length of cord, slave bracelets, perhaps, such things, what more is required? To be sure, all a girl has to bring to the foot of the couch is her bondage." (Page 501-02)
"I noted that she had spoken without permission. Perhaps she thought of herself as a free woman, at least with me, a man of Earth. Perhaps high slaves were accorded such liberties in the kasbah. I did not know. I effected nothing critical at this point. Later, if I wished, I could make it clear to her that she was not, unless in extraordinary circumstances, to speak without having first obtained permission. This is not unusual with slaves. Also, she could be silenced with a word; she was not a free woman. I might even, I thought, put her in the bondage of the she-sleen or she-tarsk, and deny her words, refusing to let her rise to her feet, and limiting her discourse to small sounds, whimpers and such, by which she might attempt, as she could, to make clear her wants." (Page 503)
"Incidentally, perhaps, in passing, one might note that the more generic practice referred to above, that of requiring a slave to obtain permission before speaking, at least in normal circumstances, is a particularly excellent discipline for female slaves, for they are women and, as other women, if I mistake the matter not, they tend to be inveterately sociable and delightfully loquacious; they speak well; they desire to speak; they love to speak; they take great delight in communication; thus, few disciplines so much impress their bondage on them as the control of their discourse, that they may not, under normal circumstances, speak without permission; the domination to which they are subject is thus confirmed to them, and much more acutely, I fear, at least statistically, than would be the case were they a male; they are particularly sensitive to this restriction; but perhaps if the master is well satisfied with them, they may be permitted to speak; and so they strive to see that the master is well satisfied with them; too, of course, this practice draws an important and remarkably clear distinction between them and free women; this, too, cannot help but impress their bondage upon them. Most masters, I have observed, incidentally, at least private masters, take great delight in listening to their female slaves; they love to hear them speak; indeed, I think that one of the pleasures of the mastery is listening to a sensitive, lovely, highly intelligent woman talk, delightfully, intimately, about a thousand things, about herself, about the doings of her day, about those she has met and exchanged gossip with, about her ideas on history, poetry, music, literature, and such, all the while that she is kneeling before you, yours, naked, in your collar; and both of you, of course, are well aware that she may be silenced at your pleasure. One of the many pleasures of bondage from the point of view of the female, aside from such things as her pride in her master, her joy in serving, the ecstasies associated with her frequent and profound usage, and such, is understanding herself as, what she is, a feminine woman, a true woman, categorically subject to the uncompromising domination of what he is, a true man, a virile male. That she may not speak without having first obtained the permission of her master underscores the reality of her bondage, the authenticity of his mastery. Not all masters, of course, impose this caveat on the behavior of slaves, but, to all, it is clearly available, and both understand that, just as clearly. Few things better than this help the girl to understand that she is a slave." (Page 503-04)
"She then knelt before us, knees widely spread, tears in her eyes, on the tiles, in the position of a Gorean pleasure slave. This is a lovely position for a woman. Too, in this ceremonial or symbolic posture, fraught with meaning, a woman is under no delusion as to how she stands with respect to men. Goreans, incidentally, tend to be fond of symbolism and ceremony. Such things tend to be important in their culture." (Page 565)
"Many slaves, incidentally, assume this position joyously, brazenly and delightedly displaying his slave before the master, exulting in the rapture of their bondage, acutely aware of their desirability as a slave, flaunting their vulnerability, tempting their master, hoping to lure him to their use, signaling their ready slaveness, manifesting their eagerness to serve, their desire to please. Too, of course, most masters require it of all pleasure slaves, even in a casual kneeling, in greeting, while awaiting instructions, while waiting to be summoned, or to serve, while he may be drafting notes, or conversing with others, and so on. In time, of course, a pleasure slave thinks little or nothing of kneeling in this position for it is simply her position, at least before men. Before women, however, she, even if a pleasure slave, will commonly kneel in the position of the tower slave, with her knees closely together. If the slave's heat is on her, she may tie the bondage knot in her hair, beg to serve wine, squirm a bit, dare to turn her palms upward a little on her thighs, and such things. Too, the tear-filled eyes, the exquisite, delicate features, the trembling lips, of a slave may reveal much. Too, of course, she may explicitly beg use. "I beg use, Master." "Chain me, Master." "Whip me if I do not please you, Master." "Master's girl begs to be put to master's pleasure." "A girl desires to serve her master." "A girl is on her belly at the feet of her master. She presses her lips to his foot. She pleads with master that he will deign to caress his unworthy slave." "I am unworthy to be a free woman, for in my belly rage slave fires. I am yours. I am wholly at your mercy. I do not ask respect or dignity. Treat me, rather, with the patient audacity and prolonged, resolute contempt that is my due. Conquer me well. Give me no quarter. I ask only that you be merciless and ruthless. I ask only that you treat me as the slave I am." There are many ways in which the slave may signal her need to the master, and some of these will vary, of course, amongst particular masters and slaves." (Page 565-67)
"I had planned this interlude of discipline with some care, first, having in mind Klima, second, a simple instance of slave instruction, one fitted for a common, average girl, this to let her know how she would stand to me. The first portion of her discipline, that having to do with Klima, could not, of course, be commensurate with the gravity of her offenses, and the sufferings of Klima, but it would serve to remind her that she had behaved in a way not pleasing to a free man. The second portion of the discipline was no more than an introduction to a common bondage, appropriate for an unimportant girl. This would begin, then, in its way, the true, or more appropriate, punishment for Klima. The first twenty strokes were used to punish the slave, timing them differently, placing them variously. The second twenty strokes would be easier to bear, with an accountable rhythm, and a more centered placement, from below the neck to above the small of the back. The second set of strokes would be primarily to instruct her. I had decided, after the more obviously punishment portion of the discipline, to regard her as, and treat her as, a new slave, one new to the household, one I might have just purchased for my interest, one who was a stranger to me, one I did not know. When a slave is introduced into a new house, often carried over the threshold bound and naked, she is commonly tied and whipped; the purpose of this is to leave her in no doubt as to what she is in the new domicile; in this way she is assisted in understanding that within the new walls, in the new collar, under the new mastery, she is as much slave as before, and perhaps more. This status is not something which a wise master lets a woman forget, ever. So I divided the whipping into a more strictly punishment portion, which was scarcely more than a token considering her laxities and offenses, and Klima, and an instructional portion, which would seem rather routine and perfunctory, and in its way, considering our relationship, profoundly unsettling, and insulting. It seemed to me then an excellent modality in which to conduct our relationship, seeming to drive a wedge between the past and the present. And what could better remind her of the past than that I should treat her in the present as though the past did not exist, treat her as no more than any other slave. To be sure, I would doubtless, from time to time, remember Klima. But, on the whole, let her be treated as though she was not special to me, but merely another slave, one I might have picked up anywhere. That she should be treated with indifference, or without special regard, as though she were only another girl, seemed fitting to me. This would surely remind her of Klima, and, from my point of view, as she was a common slave, she should be treated as one; to be sure, I found gratification in this, a gratification to which I was entitled in virtue of Klima, and a gratification to which I was entitled, in any event, because it pleased me, as her master." (Page 578-80)
"I had not, of course, lost track. Some masters test the slave in this fashion, holding short a stroke or two, to see if the slave will respond truthfully. If she does not, she may receive the missing strokes, plus an additional twenty. I did not care to do this, for sometimes the slave, in her misery and pain, becomes truly confused, or is even unable, in her bewilderment, her hysteria or consternation, to give an accurate accounting of the strokes, even if she should be desperately concerned to do so. It is easy, in one's pain, to convince oneself that more strokes, as one wants the beating to end, have taken place than have actually been occurred." (Page 582)
"Forty lashes, incidentally, is not much of a beating, particularly considering what she had done. Surely it was scarcely commensurate with her lapses. On the other hand she had certainly felt it. I had no wish to hurt her, in particular, but rather to instruct her, and bring her into line. The point is not to hurt a slave, but rather to bring out the best in every girl, and to make her the best slave possible. I was not interested in punishing Vella, so much as making her a good slave. Some, the stupid, may need the whip more than others. Vella, in my view, was highly intelligent. I did not think she would much need the whip. Most slaves are seldom whipped. The knowledge that they may be whipped, and will be, if not pleasing, is sufficient to encourage them to diligence. Occasionally, they might be whipped to remind them that they are slaves." (Page 583)
"Bondage does not, of course, depend upon the brand, or the collar. Whereas the brand, and the collar, can effectuate bondage, neither is essential to the condition, which is that of being owned. Not all slaves are marked or collared. But I think that there is little doubt that values, of various sorts, accompany collaring and marking. For example, when a woman is collared it is hard for her to conceive of herself as other than she is, a slave; similarly, when a woman is marked slave, either with an iron or by the tattoo needle, this has a useful psychological effect on her. She need only look upon her body to find visible, explicit evidence of her status, to be reminded of her station, and servitude. She is marked as property, and is property." (Page 586)
"You are a slave, and have always been such," I said. "Biologically speaking, this is an IRM, an Innate Releasing Mechanism. The slave in a woman emerges in the presence of a master. She has no choice. She can conceal it, but she knows it is there. It is then only a question as to whether or not she will confess it, and fulfill herself-or continue to starve herself in misery and frustration." (Page 590)
"If a woman is truly a slave," I said, "then it would seem best that she not deny this truth, this reality, but rather accept it, and then be joyfully the best slave she can be. It is better to embrace nature and fulfill her than deny her. It cannot be wrong to be what you are. If it is your biological destiny to obey, and serve, and love, then your happiness will not be found elsewhere." (Page 591)
"Women can be displeasing. It is pleasant then, as one wishes, as one pleases, to make them your slaves." (Page 605)