Slave Girl of Gor
"How precious a woman's bondage can be to her! I wondered if free women could understand that. Surely many a slave understands it-richly, deeply, profoundly." (Page 132)
"I feared the other slaves, as well, the village slaves. I had seen them about, large, strapping girls, probably of the peasants, doubtless purchased for the performance of hard labor, in their rough, white tunics, with their rope collars." (Page 286)
"Before free women, on the other hand, even a pleasure slave would have been likely to kneel in the position of the tower slave, or woman's slave, knees closed, unless ordered to do otherwise." (Page 298)
"All the misery and shame of Earth suddenly swept through me! How unworthy, how contemptible, how despicable, how terrible I was! The negativistic conditioning of a world, of years of pathological conditioning, swept through me, that I might, as intended, be a stranger to myself, that I might be trained to mindlessly, reflexively, behave in accordance with the prescriptions of the inert, the frigid, the ignorant, the unsuspecting, the vain, the ambitious, the manipulative, the biologically disinherited, the organically ill-constituted, that I might be trained to distrust and repudiate my most precious and profound instincts and needs, that I might be taught to fear, hate and loathe my deepest and dearest self, only that I might please those who neither respected me nor cared for me, those who held natural, loving women in contempt, and feared and hated them. And well might they fear and hate them, for such women, natural, loving women, by their very existence are a reproach to them, revealing their pathetic limitations, their linearities and inadequacies." (Page 299-300)
"Serve me paga," said Thurnus. He handed the goblet to Sandal Thong.
She took it and knelt before him. She held the goblet in two hands, as was proper. She looked up at him. Then she kissed the goblet, almost as though she felt herself unworthy of doing so. Then she put her head down between her lifted, extended arms and, holding the goblet with two hands, proffered it to him.
Though she was free, she served as a slave. Villagers gasped. Free women cried out, scandalized." (Page 373)
"There are a number of ritualistic aspects associated with this manner of serving wine. The attitude of kneeling is obvious. Kissing the master's cup is a token of submission, much like kissing his belt, his whip or boots. But, too, it suggests that their lips meet, through metal and wine, or paga, as the case may be. The girl, sensing herself unworthy to feel the kiss of the master, dares at least to kiss lovingly that which his lips will later touch. Then she puts her head down, in submission. Her arms are extended, and her hands are on the cup. This is a beautiful posture in a female, crying out of service, submission and beauty. As her hands are placed so closely together, too, it is reminiscent of her small wrists being linked in slave bracelets. Indeed, wine, or paga, may be so served by a braceleted slave." (Page 373-74)
"From the point of simple custody there is usually not much point in braceleting, roping or chaining girls, or such, particularly after they have learned they are slaves, and that there is no escape for them. On the other hand, braceleting, chaining, roping, shackling, blindfolding, gagging, and such, is often done to them. It is a common and familiar part of their life. It is in such ways that their slavery is impressed on them, deeply and ineradicably, in the very depths of their being. They are such that they are subject to such things. It is hard to wear the chains of a man and not know you are his slave. Profoundly, I suppose, these things have to do with nature and her lovely mysteries, encoded genetically into the very heritage of a species, yes, there, a thousand leagues beneath the superficial trivialities of politics and convention, with dominance and submission. In this sense one can understand the ceremony of chains, the rituals of braceleting, the symbolism of the blindfold, the gag, the whip. To be sure we are helpless, in fact, in our ropes and chains, and in our bracelets. And sight is not permitted to us when we are blindfolded, nor is speech permitted us when we are gagged. This power is not only symbolic but real. And the lash, too, is real. Any who have felt it know that. But, too, these things to the slave are enormously stirring and provocative." (Page 375-76)
"How clear they make the complementarities of nature to the slave!
They are profoundly sexual, and sensual. Too, in their way, they are profoundly romantic. Not everything romantic, you see, is limited to candy, flowers, wine, and candlelight. To be sure, such things are lovely. They are indeed romantic, very romantic. One remains fond of them. It is true that they are romantic on Earth, but it is not false on Gor either. They can be romantic there, as well, though the context may be different. For example, one might find oneself shackled in the furs, illuminated by candlelight. Goreans, too, are fond of candlelight, and lamplight, and such. A woman is beautiful so illuminated, of course. Do you think Goreans do not know that? Have you not heard of the lamps of love, in the light of which it is common to ravish slaves? And the scent of flowers is surely not unknown in the chambers of love. And is not it likely that it will waft in from the environing gardens? And it is common for the slave to serve her master wine, in the ritual fashion, and then, after he has first sipped, to be herself permitted its delights, though under his supervision. And candy, too, is not unknown on Gor. Perhaps the slave is chained where she cannot reach the candy. It is just out of her reach. But if she performs well, she may hope that her master will permit her to have some. On Gor, if the woman is a slave, she is likely to have to earn her candy, by well pleasing the master, and hope that he will permit her to have some, provided it will not alter her figure from the measurements to which he has decided it will be held." (Page 376-77)
"What is it to be owned, to be mastered?
Life, truly lived, becomes a thousand times more exciting, more meaningful, to her. She finds herself in a world whose colors are deeper and richer than she ever knew they could be; she finds she hears sounds she never heard before; she smells smells she has never smelled before; she becomes aware of subtleties of taste which doubtless were there to be experienced, but were never hitherto noticed; and, too, assuredly, in the realm of touch and feeling new worlds, new vistas, are opened for her, to the delicacy of her finger tips, to her body's awareness of pressures, temperatures and textures. These things, the wealth of sensations and realities, bring her alive and stir her belly. They arouse her. She knows she must obey or be punished. The free woman may be coy; she may play her games; she may tease; she may wheedle to be wooed, or coaxed, or cajoled. The master, on the other hand, while perhaps accepting, even enjoying, such amusements with a free woman, for after all he may already have a collar ready for her, does not accept such things in a slave. He does not argue with the slave, nor discuss things with her. He puts her to his feet." (Page 377-78)
"Indeed, it is not uncommon, in most cities, for any free person not only to be entitled to, but to be expected to, discipline us if we are in any way displeasing. This helps us to be good slaves. We are slaves-and we are to be full and perfect slaves every Ahn of the day, every day of the week, wherever we are, and certainly not only when we are under the eye of our own master or his agents. On most collars, too, is inscribed not only our own name, but the name of our master. It is easy, thus, for any imperfections or laxities in our service to be brought to his attention. We may be also bound and leashed, and so brought into his presence by a complainant, usually a free woman." (Page 419)
"Earth-girl slaves on Gor, incidentally, are commonly kept illiterate. This was not unusual. Why should a slave be taught to read and write? Indeed, many slaves, particularly those harvested from the lower castes, are illiterate. Many Goreans, particularly of the lower castes, cannot read or write." (Page 424)
"But many slaves, as I have indicated, are illiterate.
Many masters are simply not concerned with whether their girls can read or not. It does not matter to them. They see no point in teaching them. They are domestic animals. "We would not teach a verr or tarsk to read, they might say, so why should we teach a slave to read?" Some masters, on the other hand, make an actual point of seeing to it that their girls are kept illiterate. They want them that way. They think, it seems, that that is simply appropriate for a slave, that she be kept illiterate. Or, perhaps, they think that this makes them easier to control and puts them more at their mercy. Such a view, however, would seem to me incorrect. We are in all ways subject to the complete and perfect control of our masters, and we are totally at their mercy, always, whether we can read or not. Certainly an illiterate master, say, of the tharlarion drivers, may relish having a former high-caste beauty, perhaps of the scribes or builders, educated and literate, cleaning his stalls and, when commanded, crawling to him over the boards on her belly begging his touch. There are no particular regularities involved in these matters and it is not unusual for a literate master to have either literate or illiterate slaves, nor for an illiterate master to have either literate or illiterate slaves. The slaves are slaves, whether literate or not. Some literate masters, of course, relish the ownership and absolute domination of literate girls, preferably former high-caste women, those who are well educated, highly intelligent and gifted. Such girls must be regarded as quite valuable; on the block they commonly bring the highest prices. It is also said they make the best slaves. About that, of course, one does not know. It certainly need not be true. In my view highly intelligent slaves make the best slaves, of course, it being hard to gainsay that, but intelligence, obviously, is not always associated with literacy, and on Gor, quite often, it is not so associated. Intelligence is important in a slave; literacy is not. Had I been sold on Earth, of course, I would have counted as such a girl, a valuable slave, lovely, articulate, literate, highly educated, and such; on Earth, I would doubtless have brought my master a good price; on Gor, however, I was only another piece of illiterate collar meat." (Page 440-42)
"Was it not even said that occasionally free women, lonely and miserable, their most profound needs unsatisfied, desperate for love, frequented high, lonely bridges at night, putting themselves in peril of capture and enslavement? Surely a slave girl would not dare to do such a thing, for it might displease a feared and hated master. And was it not said, as well, that sometimes the free woman, before daring to embark upon so perilous a venture, would remove her sandals, loosen her hair and don the tunic of a slave, that she might appear the more to the roving tarnsman or raider a man's dream of pleasure, the female slave? But men do not enjoy being tricked. Perhaps, discovering she was free, unbranded, her captor would angrily rectify that omission and soon return her, stripped, bound and helpless, to the very bridge from which she had been captured, that guardsmen might find her there and remand her into custody, that she might become then a despised slave in the very city whose precincts she had sought to flee. But, I wondered, would this truly displease her? To be sure, it is not pleasant to feel the lash. But she would have then at last, in any event, the collar she needed, that circlet necessary to make her whole. But perhaps her captor, if she seemed slave-suitable, and was sufficiently desperate and zealous in her pleadings and prostrations, might be moved to keep her, she weeping and kissing at his feet, petitioning for this privilege." (Page 449)
"There was a ripple of laughter from the men when he mentioned the piercing of my ears. As I lay, lashed, quivering, in misery, on the surface of the block, I realized that that seemingly insignificant little fact, the piercing of the ears, had indeed, as I had been informed, a most significant import on Gor. It made me, in effect, a gutter slave, a low slave, so to speak, one who is helplessly, degradingly arousing. Why such a little thing is so momentous on Gor I do not know. I only report the fact. On Gor, it seems that only the lowest and most sensuous, the most helpless and vulnerably sexual, of slaves, have their ears pierced. This had been done to me in the pens. The wound in my left ear lobe, from the wire of the marking tag, had been redone, and enlarged, and then its wound was duplicated, with the same needle, in the lobe of my right ear. In the pens, to keep the apertures open, a bit of wire had been twice looped in each lobe. The wires had been removed this afternoon. A woman may wear earrings on the block early in the sale, or even ornate, expensive garments and veils, if one wishes, but before the conclusion of the sale she will be absolutely naked, that the buyers may see her without adornments, without the least enhancement, that they will see her then as she is, simply, in herself. For it is that, of course, that the men are bidding on, the woman herself." (Page 459-60)
"No longer was I in doubt as to what was to have been done with us, no longer was I in doubt as to what was to be done with me. We were to be marketed. We were to be sold. It had been a commercial raid, not an insult raid, nor a vengeance raid, in which, say, the free women of one city were taken to be the slaves of those of another city. It was clearly a commercial raid. We were simply to be marketed. Was that not obvious? No wonder the girls had thought me so foolish, so naive, or ignorant, or stupid, in the basket." (Page 460)
"Indeed, girls are often sent, unattended, in a brief rep-cloth tunic on errands for their masters. No one thinks twice about this. They return to their masters; there is nowhere else to go; also, interestingly, a girl who is well mastered will often undergo great privations and hardships to return to the brute whom she cannot help loving with every slave inch of her. Slave girls are often hopelessly in love with their masters." (Page 537)
"The strongest of chains, it is said, is the slave girl's love for her master." (Page 537)
"The love slave does not wish to be freed. Rather she wishes to be totally dominated, owned and mastered, and to be pleasing to her master, and serve lovingly, devotedly and selflessly. Her collar is inordinately precious to her. Does she not sometimes press her finger tips to her lips and then tenderly touch her finger tips to the claiming band locked snugly on her throat? She fears only that she may be sold, or given away." (Page 537)
"These things, of course, were sewn into my brief black silk, with yellow thread. I knew that, of course. I felt foolish. What a stupid slave he must have thought me! I was upset, for we are intelligent, almost always, and we wish our intelligence to be recognized by our masters. Indeed, I suspected that intelligence figured into the criteria of acquisition commonly used by slavers. Intelligence, in any event, is almost always prized in a slave. There are simple reasons for that. Intelligent women are more quickly and easily trainable; they learn more quickly; they are quickly apprised, for example, of what the whip can do to them, and so they are almost immediately zealously eager to please; accordingly, they are less likely to be frequently whipped; they tend, too, to have good memories, say, for the master's friends and appointments, and so on; too, they are more aware and sensitive; they learn like dogs to be alert to the master's subtlest moods, and govern themselves accordingly. Too, they are inventive, and imaginative, and this makes them adept in diversifying the repasts they prepare, and the pleasures they provide. Too, sometimes the master wishes to talk about a thousand things, in depth and at length, and what a joy to him it is, it seems, to share these things, a thousand thoughts and observations, and intimacies, with his slave, she perhaps kneeling lovingly before him, naked, his, her hands thonged behind her back. There is little doubt in my view, nor, I suspect, in that of most masters, that intelligent women make the best slaves." (Page 552-53)
"To be sure, each could be as naked as the other. But, as I thought of it, I did not think that the nudity of a free woman and that of a slave were really comparable. Perhaps the free woman could not be truly "slave naked." There are at least three reasons for this. The first is that the slave's limbs and body are likely to be vital and shapely, for she is trained, exercised, dieted and rested, to keep her in prime condition for her master; she is, after all, a lovely animal and thus is subject to a management and care which, while appropriate for an animal, would be unthinkable to impose upon a free woman; too, of course, care is lavished on the condition of her pelt, commonly a wealth of hair, of slave length, and on her skin, which is usually soft and smooth, and often without blemishes; the second reason distinguishing the nudity of a slave from that of a free woman is that the slave, like a dancer, is expected to move gracefully, and is trained to do so; she learns to move sensuously and beautifully; one wonders if some of the secrets of ballet, the turning out of the hip and such, were not brought to Gor at some time or another; to be sure, they may have been discovered independently; the free woman, on the other hand, is usually ignorant of these subtleties, and her movements tend to be comparatively awkward and clumsy, stolid and halting; these differences show up most clearly, of course, when both females are naked, or briefly, lightly clothed; one of the advantages of the robes of concealment on Gor is doubtless to conceal the crudity and ineptness of the movements of the free woman; even when neither woman is obviously moving there is a difference; the slave girl lies beautifully, turns her head in certain ways, may subtly turn a hand in a given way, slightly raise her knee, say, just a little, even use her very breasts and belly in her breathing in such a way as to enhance her attractiveness, and so on; the third major reason for the difference between the nudity of the slave and that of the free woman is perhaps the subtlest of all, and that is that they are "seen" differently. The slave is seen as a slave, and the free woman as a free woman. The slave is seen as a lovely property which may be purchased or stolen, owned and mastered; she has no standing in the eyes of the law; she is rightless and vulnerable; she belongs to the master and must obey and serve him; she exists to please; that is her purpose; she must hope to well fulfill it; she is in great danger if she does not; she lacks the prerogatives and powers of the free woman to tease, insult, torment, humiliate and frustrate as a small, weak, petty, frustrated nature may find gratifying. The free woman may trifle with the feelings of a man; the slave girl may not; rather, she obeys and hopes desperately to please. The very sight of a female slave, particularly as they are likely to be garbed, and must move, would be likely to stun a man of Earth; nothing has prepared him to believe that such women exist; one of the things that would be most likely to startle him, if not trouble him, perhaps cause him initial discomfort until he came to understand it, and reconciled himself to it, and came to relish it, is their profound femininity; they are true women, natural women, not artificially produced, socially engineered artifacts claimed to be "true women," artifacts designed to promote particular political agendas; on Earth, women are supposed to be aggressive, virile, masculine, and such, presumably to forward the power ambitions of unhappy, biologically unsuccessful women, but also, one supposes, to compensate to some extent for the biological vacuum created by the success of negativistic conditioning programs engineered to produce wide-spread male confusion, guilt, self-conflict, self-sacrifice, and devirilization, this useful for the political purposes of particular groups which intend to profit from the reduction of, and possible extirpation, of authentic, rather than surrogate, masculinity. In any event, the Gorean culture is designed to celebrate and enhance nature, not to frustrate her, not to sicken and poison her; in nature there is complementarity; there is dominance and submission; that is in the genes of a thousand species, including our own; if the dice of genetics ever, long ago, rolled the options of equalities and identities it is clear that those numbers did not prove to be winning combinations; genetics suggests; nature selects; and nature, in her impassive, insouciant, ruthless patience, in her merciless indifference, over her thousands of years, did not select for failure; she selected, rather, for complementarity, for dominance and submission, for adaptation, satisfaction, efficiency, health viability, life, and love. Nature rejected is life denied." (Page 602-05)
"And so, I thought, it is not strange the free woman and the female slave are seen differently, the one with respect, and commonly with indifference, the other with keen interest; the one with courtesy and esteem, the other with desire and passion; one as a citizen, the other as a delicious animal; one as a civic associate, and the other as a purchasable, inestimably precious sensuous treasure." (Page 605)
"Most slave girls, of course, begin as free women. Although there are bred slaves they are, statistically, rare. To be sure, many Goreans believe that all women are bred slaves, slaves that nature has bred for man." (Page 605)
"There are many sorts of collars; some, for example, are bands of metal, some rings of metal, some chains of metal. All lock, of course, and cannot be removed by the girl. To be sure, there are other collars which might be removed, if given the master's permission, sometimes a leather string, for example, or a bit of ribbon. What is most important, of course, is the meaning of the collar, not its material or whether or not it is locked. Collars, incidentally, are almost always placed upon the slave, or removed from the slave, by the master. The act of either collaring or uncollaring, it is generally understood, is his to perform. The slave without a collar is, of course, no less a slave. But the collar is pretty, and helps her to keep in mind, clearly, her status. Gorean slaves are almost always collared, and wear lock collars. This not only has its profound erotic effect on the slave and others, but it usefully, from the point of view of merchant law, identifies her as a slave. The collar, too, commonly, will contain information as to whom the slave belongs. It may also bear her name, that she wears by the will of her master. Bondage may also be betokened by such devices as bracelets and anklets." (Page 608-09)
"But we like to be admired and praised. We are women. What woman is not pleased to know she is of interest to men? What woman is not pleased to realize, even shyly, that her beauty may have unsettled a fellow, even dazzled or astonished him, bewildered him, or awed him? Are we supposed to be upset that a fellow may turn about, perhaps disbelievingly, perhaps startled, to see more of us; perhaps we are to him, somehow, in our tunic and collar, the most beautiful woman he has ever seen? That our slave fascinations and vulnerabilities might have an effect on a male is nothing that we are likely to find objectionable. We do not mind being beautiful. And it pleases us to know that we are seen as valuable, as graceful and attractive, to many men, and to know that our master may be thought a lucky fellow that his collar is on our neck. And surely many men must wonder what it would be like for us to be at their feet, instead. Are we for sale? We are desired. No matter what the masters say, I am sure we are the most precious of their belongings. Why else would they keep us in the custody they do?" (Page 627)
"To be sure, to be regarded as a beauty among slaves is a high compliment to a girl. Most Gorean slaves are beautiful, you see. Indeed, that is why they are made slaves. Men, you see, are interested in beautiful slaves. Who would want an ugly slave? They may remain free. Who would want them? Many free women, captured and stripped, assessed, not found sufficiently attractive, are permitted to return naked to their cities, rejected. Those rejected must surely have mixed feelings about this matter, about their rejection, and their being cast back to freedom, unwanted, just as those in their chains, too, must have mixed feelings, looking at the shackles on their fair limbs. They have been prized, and will be kept. They are beautiful enough to be slaves. "Slave beautiful," in Gorean, as men use the term, is a term expressing superlative regard; it means that the woman is lovely enough, beautiful enough, desirable enough, exciting enough, to be a slave. The beauty is, therefore, the prime target of the slaver's noose, his girl traps, nets, and such. To be sure, interestingly, many women become beautiful in bondage, as their inhibitions are shed, as their emotions are freed, as they learn themselves, as they learn service, as they discover ecstasies beyond the comprehension of the free woman, as they find happiness and love." (Page 628-29)
"Too, of course, though these things are trivial compared to the emotional transformation wrought by bondage, the slave can always be trimmed, if one wishes, by diet and exercise; or fattened a little, if that is wished, to bring her to more appealing block measurements; be taught that a slatternly appearance is no longer allowed, that she must now keep herself well-groomed, fresh and clean, and so on. Too, of course, she will learn to kneel, to move, and to serve, in many ways; too, she will learn the nature of slave garments, and how to drape and wear them, when she is permitted clothing; she will learn to apply the cosmetics, perfumes and jewelry of a slave, and so on. If her master can afford it, and is interested, or if a slaver thinks she is worth the investment, she may even be sent to a school for training in the arts expected of a proficient female slave, both domestic and intimate. Indeed, any girl processed through a slaver's house is likely to receive some such training. It improves her price. The major transformation in the girl of course goes far beyond the trivialities and mechanics, the externals, so to speak, of such matters as grooming, adornment, training and such, however lovely and important they may be; it is the internal transformation which is most important, and that is wrought within her by the magic of bondage itself; she now understands that she, in her collar, is now for the first time in her life truly free, truly free as a woman, that she may no longer imprison and starve herself; she may no longer deny and repudiate herself; no longer can she conceal the basic she of her; she now understands that she is a slave, owned by a strong man who will see that she well serves him, and this liberates her femininity, frees in her the ancient, biological woman, the slave of her master, and enflames her sexuality." (Page 629-630)
"Perhaps lastly it might be mentioned that Gorean taste in women, while extensive and diverse, as is manifested by the goods offered in the markets, tends on the whole to run to the natural woman, favoring on the whole the configurations, heights, weights, and such, of the normal female. Many women on Earth who have been subtly led to hold themselves in contempt, by advertising and such, for their failure to embody certain currently fashionable stereotypes of female beauty, to seek which could actually jeopardize their health, would find, perhaps to their misery and terror, that they were of great interest to powerful, lustful, domineering Gorean males. Natural men, they tend to be attracted to natural women. That makes sense, I suppose." (Page 630)
"And it is a civic matter, and you have been authorized to apprehend her and bring her before a slave praetor?"
Slaves, as animals, lack standing before the law. Accordingly, under normal circumstances, they are not permitted in Gorean courts. They may, however, figure as exhibits, for example, as samples of contested or stolen goods. They may also, occasionally, though seldom, be utilized to obtain testimony. This testimony is invariably extracted under torture. The slave, accordingly, has little inclination to enter a Gorean court. Such things are for free persons. She is normally more than content to remain outside, chained to a stanchion or ring, hopefully in the shade. In some cities, however, there is a slave praetor, who will make inquiries where the doings of slaves may be involved, and will be in charge of resolving squabbles, for example, in the market, assigning punishments for offenses, and so on, functions commonly thought beneath the attention of the civic judiciary. Any free citizen may remand a slave to the attention of the slave praetor. Perhaps she has been insufficiently deferent to a free person? It is not likely to go easily with her. Sometimes a girl, who may have been spoiled by an indulgent master, does not find the slave praetor so forgiving or tolerant. We fear the slave praetor and do not care to go before him." (Page 631)
"In Port Kar," said the man, "we often think of, and refer to, unfortunately and disreputably, of course, free women as garbage, for they are good for very little." (Page 632-33)
"We have a saying in Port Kar, a saying pertaining to free women," said the man. "It is this: "Garbage collared ceases to be garbage." (Page 633)
"After it is collared," said the man, "it is reformed. It is scrubbed clean and put under discipline. It is taught how to please men. It is then, at last, good for something." (Page 633)
"When a girl is tunicked it is all she wears, other than her collar. The tunic was of rep cloth, crisp, starched, pressed, pleated, and brightly white. It was, I suppose, all things considered, tasteful, modest and demure, suitable for a woman's slave. Surely to some extent its stiffness concealed my lineaments, a feature which commended itself to my Mistress, particularly when I was out of the house. On the other hand, it was clearly a slave garment; it was short, sleeveless, and without a nether closure. The Lady Elicia enjoyed having me so before her. In this way she sought to shame me. It was her decision, of course, as to what I would be permitted to wear, and even, of course, if I were to be permitted clothing. The Lady Elicia had no intention of letting the former Judy Thornton, her formal rival at the college, lose sight of the fact that she was now a slave. I was in no doubt about this on Gor, of course. On the other hand, I did not object to a slave tunic, as I was a slave. It was appropriate that I be so clad. Too, I relished its freedom, and its attractiveness, and its meaning. Thus, I was pleased to be tunicked. Yet I would have preferred to have been tunicked for the pleasure of men, perhaps in a scrap of clinging silk, or in a bit of soft, clinging, colored rep cloth, rather than in starched, white rep cloth for the gloating contempt of a free woman." (Page 654)
"White, on Gor, when worn by a female slave, tends to suggest a "white-silk girl," that is a slave who has not yet been "opened for the uses of men." It is also not an uncommon color for a woman's slave. When Clitus Vitellius had come to the compartments of the former Lady Elicia of Six Towers to fetch a slave she, bound hand and foot, had been in white. The accents of red on my tunic, of course, the buttons and sash, made it clear that I was not a "white-silk girl." Too, I think that no Gorean male who laid eyes upon me would have taken me for such a girl. We muchly yearn for, and covet, and hunger for, and desperately need, and are excruciatingly miserable without, the touches and caresses, the attentions, of masters. The "slave fires," as it is said, have been lit in our bellies. These put us beggingly at the mercy of the brutes, our masters. Accordingly, our body language, our glances, the tones of our voice, make it evident, at least to a Gorean, one aware of such things, of our desires, and needs. There are many ways of conveying these needs, other than a glance, a seemingly inadvertent touch, and such, many of which are more or less stylized, and some of which involve clearly established conventions. One might, for example, linger, almost imperceptibly, in the placing of a plate of food before the master, that he may see our wrists in proximity, almost as though they might be braceleted; one might boldly, if fearfully, kneel a little more closely than is customary; one might, while kneeling, turn the palms of the hands subtly upward, revealing their vulnerable, concave softness, and such. Other ways of drawing oneself to the attention of the master are more culturally explicit, and in accord with recognized conventions; of these other ways some are verbal, and others behavioral. For example, there are numerous verbal formulas which may be used, ranging from such things as "May my Master's slave serve him wine?" or "May my Master's slave light the lamp of love?" to such things as "I beg use, Master" and "Please, my Master, rape your slave." Similarly, a slave's needs may also be expressed nonverbally, but again, of course, in this case, utilizing obvious conventions. For example, one might tie the bondage knot in one's hair, or, even more simply, kneel, head down, at the foot of the master's couch, by his slave ring. Subtleties, stylized modalities, and recourses to accepted conventions may, of course, be combined. Much depends on the girl and the master. It is not unknown for a red-silk girl to crawl naked to a master and cover his feet with kisses, begging that he, though free, have mercy upon her, she only a slave, and deign to caress her. Our needs, of course, give our masters much power over us." (Page 699-701)
"Sometimes, when a mix of slaves is serving, the distinction between white silk and red silk is marked by a ribbon tied about the collar, white for the white-silk girl and red for the red-silk girl. This can be helpful if the guests become careless or rowdy. It is still not unknown, of course, for a white-silk slave, late in the evening, to be seized and dragged down among the feasting cushions, there to be subjected to an abrupt, brutal, unanticipated slave use. It is common, of course, for a master to have virginity rights to his slave, if she is white-silk. After all, he owns her. To be sure, there are few white-silk slaves, and a "white silker" is not likely to long remain such. Virginity is a very uncommon property among Gorean slave girls. Sometimes a stranger can tell a red-silk girl by simply looking at her. She is likely to look away from him in such a way, with a timidity and shyness, that informs him she is well aware of what he can do with her. And, of course, it is only the red-silk girl who has a clear conception of what that is, the ecstasies which he may, if he wishes. enforce upon her, the rapturous yieldings which he may derive, she willing or no, from her lengthily, vulnerably exploited flesh, and such. Gorean slave girls, incidentally, it might be mentioned, though it is perhaps unnecessary to do so, while sexually needful, and often pathetically so, are not sexually aggressive; that would be absurd; they are too feminine, and too vulnerable; too, they do not wish to be beaten; they are the aggressed-upon. They may, of course, plead, and lick and kiss, and beg for attention, and such. I have never seen, incidentally, an example of sexual aggression on the part of a woman on Gor, either slave or free. One supposes, if it were to be encountered, most men would not really understand it; I think they would be puzzled or repulsed. Is the woman trying to be a man? But she is not a man. At the least I suspect that it would be regarded as peculiar and tasteless. The true woman, whether slave or free, carries on her campaigns more subtly and effectively. I do not know if this is because we are stealthier and more cunning, or simply because otherwise we would be an object of ridicule and a laughing stock to Gorean males. The average Gorean male would presumably regard a sexually aggressive woman as mentally deranged, and perhaps in a rather unpleasant way. These strictures, of course, do not deny us our weapons, or our power. Certainly we lure, we display, we entrance, we seduce. The slave does not demand, she begs; the slave is not the possessor but the possessed; she, in her smallness, her softness, her loveliness, is the quarry; she it is who is sought; it is she who surrenders, she who is vulnerably, helplessly ravished; it is she who must submit, she who will be helplessly conquered and owned; she is the slave, not the master. This is as it should be, and, shortly after coming to Gor, this is brought home to her, clearly; on Gor she finds herself restored to the antique rights of her biological heritage, and meaning; she learns complementarity; she learns about dominance and submission, and that she is not dominant; at last, in the order of an ancient and profound nature; she becomes, perhaps for the first time in her life, a woman; she discovers herself, and, discovering herself, she comes to rejoice in the subtleties and depths of her own nature; she comes at last to understand, accept, and love what she is. How precious and glorious it is, she learns, to be a woman! And how joyfully and wondrously different it is from a man! At last she becomes true to herself and in this truth she rids herself of miseries, anxieties, conflicts, and fears; she is no longer a politically engineered social artifact, but a woman, honestly and deeply a woman, a woman in the order of nature; she is thus now enabled for the first time in her life to find happiness, and if fortune and the market be with her, to give and receive love." (Page 701-03)
"The tunic I wore then was substantially white. It was also, for a slave tunic, rather long, coming to just above the knees. These things, I am certain, were no accident. Indeed, he, my master, had kept me generally in plain colors, usually gray or white rep cloth, and in tunics that were, for such wear, rather modest, rather than blatantly, boastfully exhibitory, as is often the case with Gorean masters who are proud of their girls and wish to show them off. Perhaps he wanted to try to think of me more as a woman's slave than a man's slave, or as more of a tower slave than a pleasure slave, so he would be the less attracted to me. I do not know. But I am sure he was trying, in one way or another, to counter, reduce or diminish my appeal to him, which was apparently excruciating. I am sure he wished, insofar as he could, to distance himself from me, and my attractions, at least to him. I found this sometimes amusing, in its way, but, too, irritating, and keenly frustrating. A girl, after all, wishes to be a dream of pleasure to her master, and will commonly, and usually very subtly, go to great lengths to achieve this object. I, his slave, wore, of course, what he gave me to wear. I was not even permitted to beg alternatives to the somewhat plain, certainly limited, doubtlessly calculated, wardrobe allotted to me. That had been made clear to me some days ago with a cuffing. I was to be silent and wear what I was given. He would not even tunic me himself. He would turn his back when I clothed myself, as I must do, according to his dictates. He would not even position me, kneeling me down, facing away from him, and, with comb and brush, groom me. Masters often enjoy grooming their slaves, much as they do their sleen or kaiila. He did not even sleep me naked at his slave ring, but chained me, tunicked, in an adjoining room. I do not think he would have boasted of that to his fellows in the Towers of Warriors! I think, you see, all in all, he did not trust himself to see me about his compartments, or at his feet, subdued and begging, naked, say, or in a bit of red or yellow slave silk. Indeed, I was not to approach him too closely, save when necessary in my serving. I was to avoid eye contact. He did not permit me to tie his sandals, or to bathe him. I was to stay much of the time out of his sight, kneeling, for example, behind him. But surely he knew I was there. And my presence, unseen, may have been for that very reason more subtly, more insistently, obtrusive. I realized that I was agonizingly attractive to him, despite his hatred of me, as he was to me. His various stratagems, I fear, failed him. Often he would at last cry out in rage and seize me and hurl me to the furs, his, venting all his wildness, his hatred, his lust, his power, his ruthlessness, his desire, on me, his fascinating, helpless, troublesome belonging. And I could be only his helpless, loving, ecstatic slave, writhing in his arms, in the arms of my owner, and rape master." (Page 703-04)
"How she had restricted and denied herself! With what narrowness and improverishment she had conceived herself! How little she had seen of herself, and what she might be! She did not know herself. In effect, she had been told she did not exist, and had been foolish enough to believe it. Did she think her sex, her richness and beauty, and needs, were mere contigencies, tangential to her being? She seemed much the victim of the neuterizing propagandas of a dry, thin, intellectually ugly world, the dupe of lies designed to conceal herself from herself, whose intent was to enlist her as a self-betraying ideological tool, whose only permitted purpose in life was to serve the ambitions of, and promote the schemes of, distant others, to whom she would never be more than a remote convenience, only another of thousands of ignored minions, no more than another unnoticed, anonymous, expendable menial, another unrecognized, exploited, managed, herded beast lost in the wars of others. The carts she had been trained to draw so meaninglessly, so laboriously, had been filled with the stones of ignorance and hatred. A richer world would await her as she trod barefoot in the cities and jungles of love. She would learn now to endure things hitherto inconceivable to her, vulnerabilities, passions, raptures, and desires. On a chain, you see, women learn much, and quickly. A stroke of the whip and a day in the collar would teach her more than a hundred seminars." (Page 31-32)
"She, of Earth, did not yet realize what a marvelous, exciting, wonderful, desirable thing she was. She did not know how delicious, astonishing, and special she was. She did not yet understand how Gorean men could look upon her, with such lust and coveteousness. She did not yet know that she was such as to be an object of intense desire. She did not know that she was the sort of thing for which men might kill. She did not know that she was the sort of goods which, in a fair market, commands excellent prices." (Page 332)
"As a sidelight on the Gorean world it might be noted, in passing, that this sort of fellow, as he was working on a slave, who is an animal, would also be expected to be an expert in matters pertaining to the needs of other animals, as well, for example, bosk, kaiila, verr, tarsks, and such. His specialty within the caste of physicians would be what those of Earth would be likely to consider veterinary medicine. The caste of physicians is a large, complex caste, and deals with a number of specialties which have to do with medicine and health. For example, individuals those of Earth might consider doctors, nurses, medical technicians, nutritionists, surgeons, medical researchers, pharmacists, physicians' assistants, dentists, veterinarians, and so on, would all be physicians, or "of the caste of physicians," on Gor. As the slave is an animal it is not surprising that her medical needs, if attended to, will be usually attended to by one who specializes in the care and treatment of animals. She, no longer free, now embonded, is no longer regarded in the same way by the entire culture. This is a new adjustment she must make. She is no longer free; she is now owned; she is now property; she is now an animal, an owned animal, with a master. To be sure, this very adjustment is often one of profound liberation. She is no longer permitted the lofty dignities and proud postures of the exalted free woman; they are now behind her; she no longer now needs be concerned with the protection of, and defense of, and maintenance of, her laboriously, monstrously constructed image, with all its prescriptions, requirements, demands, and restrictions; she need no longer be the wearer of a thousand secret shackles; she need no longer move to the taut ness of a thousand invisible, managing wires; she need no longer be the trapped, enclosed prisoner of a thousand conventions and multitudes of socialized constrictions; no longer must she obey the dictates of decorum and formality; such icy, frigid, brittle nonsense is no longer permitted to her; she must now release, and revel in, her animal nature, in its heat, and beauty, as a whole woman; she is then no longer a miserable artifact, obedient to those who neither know her nor care for her; she is then no longer an inflexible, unhappy, partial mannequin designed by others, for their purposes, not hers; at last she can be, and must be, her innocent, beautiful, raw, naked, loving, desiring, appetitious, passionate, sensuous, needful female self; she is no longer legally free, but she is now biologically free; no longer are her thousand veils, so to speak, permitted her; she is now, rather, in a collar, a slave collar; she begins to suspect now what true intimacy may be; let it blossom beautifully, and ever more abundantly, and endlessly; whereas it would be unthinkable for a free woman to lie at a man's feet, and tenderly press her warm soft lips to them, the slave hopes to be permitted to do so." (Page 75-76)
"Whereas chaining obviously has its custodial function, it has another function, as well, and one which may not occur, at least immediately and explicitly, to one to whom the sight of a chained woman is unfamiliar. It is used, in its arrangements and such, to enhance her beauty. For a woman to be "well chained," as the expression is understood, she must not only be effectively chained, that is, helplessly chained, but must be attractively chained, as well.
The role of the chain is not only to constrain but to display." (Page 79-80)
"Some cities give eight tarsk bits to the copper tarsk; others. most, I think, have the copper tarsk equivalent to ten tarsk bits. In most cities the tarsk bit is the smallest Gorean coin. These things vary from city to city, depending on the coin, its weight, its fineness, and so on, but a hundred copper tarsks are normally equivalent to a silver tarsk. Money changers often rely on scales, rather than alleged denominations. Many Gorean coins, if silver or gold, are shaved, or clipped, thus one justification for the scales. Barter, of course, supplements coinage, in many Gorean exchanges." (Page 91)
"Of the four Earth beauties chained on the platform a few feet away I found the dark-haired girl, who had worn the soft, red pull-over, of greatest interest-of greatest slave interest, of course. She had a sensitive, delicate, beautiful countenance, and a slight, slender, but exquisite figure. Her throat took a collar nicely. Her wrists and ankles were small. They would look well in shackles. Her hair was now short, and that might diminish her sales appeal for a time, but it would surely grow. In a year or so, unless it was harvested, it would be of acceptable slave length, and one might expect it later to be suitably long, glossy, and attractive. Another of her attractions, as I have suggested, was her intelligence. This trait tends to be of considerable interest to most Gorean males. The life one shares with a slave is, of course, multidimensional. I thought she might have a tendency at present to be a bit short-tempered or nasty, perhaps having been raised in too luxurious or pampering a background, or from obtaining her way too frequently or too easily, perhaps from fearful domestics or indulgent parents, but I effected nothing critical. A whip can quickly take that out of a woman. In the hands of a competent master I had little doubt she would come about quickly. I recalled a slave I had once owned for a time, named Elinor. To be sure, she had been well mastered, and well understood her collar, before she came into my possession. She was now well owned, as I understood it, by a tarnsman of Treve, one named Rask." (Page 100-01)
"There are many rich men at the fairs, and it is by far not the worst place in which a girl might find herself being sold. In such a locale, particularly in the spring, at a great fair, such as the fair of En'Kara, her chances of interesting and obtaining a well-placed, affluent, civilized master are, all things considered, quite good. Certainly it is better than being sold from a cement shelf in a small town, from a sales barn in the countryside, from a dock in Schendi, and such. Perhaps both the dark-haired girl and the blonde, if they had they been somewhat longer on the platform, might have learned something-might have conquered their inhibitions, and have submitted themselves willingly, gladly, trustingly and hopefully, to the rude, exploratory caresses of buyers, and, realizing the nature of their new reality more fully, have endeavored to present themselves attractively, provocatively, and excitingly, particularly to richly garmented masters. Some girls even note with care the apparent weight of the purses slung at the belts of buyers. Purchased by a rich man might they not then have an easier bondage, perhaps in a great house, even in a mansion or palace; might they not then have lighter labors, a jeweled collar, exciting, beautiful silks, greater freedom to wander about by day, almost as though free, delighted and zestul, though, as slaves, greedily appraised and admired, in a colorful, lovely city, a warm, spacious kennel at night, or perhaps, if fortunate, furs and a snug chain at the foot of a master's couch, perhaps even sandals?" (Page 112-13)
"The matter of accent is interesting, and more complex than might be initially understood. When a girl is taught Gorean, particularly in a slaver's house, the Gorean she is taught will often contain certain subtleties of pronunciation of which she is likely to be unaware. Thus, after a year or two, a girl who now speaks a beautiful, fluent Gorean, one for most practical purposes indistinguishable from that of a native Gorean, is still likely, inadvertently, unbeknownst to herself, perhaps in so little as the shading of a phoneme, to reveal her Earth origin. This is independent, of course, of the sort of slave training which, in its sensuousness and femininity, becomes a part of a girl's very being, affecting her attitudes, movements, carriage, body language, and such. It is said that skilled slavers can detect a slave even when clad in the robes of concealment. They cannot help how delicious and exciting they have now become. Too, attempting to disguise these things, now so much a part of the slave, tends to make the imposture, at least to a skilled eye, obvious. To be sure, such impostures are almost always attempted not by an Earth female enslaved but by a Gorean female enslaved. The Earth girl, in her terror of the masters, at the feet of whom she knows herself truly enslaved, is likely to have a much more realistic understanding of the futility of such a ruse than her Gorean sister, who, after all, has probably once been a Gorean free woman. The Earth-girl slave knows that there is no escape for her, that she is a slave and will remain a slave. Too, the whip is cruel, the teeth of sleen are sharp, and leech plants blossom." (Page 231-32)
"Perhaps a word or two might be in order pertaining to female bondage. Its perils, of course, its risks, its possible miseries, are evident. They need little emphasis. On the other hand, there are subtleties and realities involved in these matters which may elude the casual observer. These subtleties and realities may escape the notice, for example, of the egotist, who is anxious to impose his own views on an occasionally recalcitrant world. The strongest chain that can bind a female slave is, of course, love, her love for her master. That is the strongest of all bonds. Too, as a simple matter of anthropological observation, freedom, however estimable it may be if abstractly considered, certainly does not guarantee happiness nor is it necessary to happiness. This is not to deny the value of freedom, which is surely precious. It is rather to call attention to other values, as well, such as love, happiness, fulfillment, joy, pleasure, and such. Freedom is neither a necessary nor a sufficient condition for happiness. Too, it is a psychological commonplace that it is frequently associated with misery, guilt, conflict, loneliness, confusion, self-torture, human torment, and such. One might also note, at the risk of being politically suspect, that the sexes may not be absolutely identical. Politics may require men and women to be identical, but biology remains skeptical. Falsification is doubtless essential to certain political agendas, and the power-seekings of certain parties, but falsification remains falsification. A useful lie promulgated with energy and persistence has much power, but so, too, do the facts of nature. Is happiness important? If not, why not? And if it is important, why not look for it where it is incontrovertibly found? An individual who finds happiness in love, submission, obedience, and service, and in a guiltless, fulfilling, joyous, liberated sexuality, and such, is not obviously inferior to one who is lonely, miserable, angry, contrary, envious, spiteful, difficult, unpleasant, and so on. Happiness is largely connected with doing, and being, as one wishes, as one is content to be, and eager to be, and to be behaving in a way which is culturally accepted and approved. One of the things which apparently annoys some free women, and which they profess to find incomprehensible, is the happiness of so many of their embonded sisters. How is it, they wonder, that beauties in tunics and collars, are obviously so much happier than they? And how is it that the beauties seem to prize the very tokens of their bondage, the bracelets, the collars, the lovely, revealing tunics, and such, considered so degrading by, and yet exercising such a fascination over, their contemptuous free sisters? The slaves, of course, find in the collar, and tunic, and such, symbols of their new freedom, their welcomed liberation into true womanhood, and in them an indication of the transformative fulfillment at last of their deepest femininity, the outward signs, badges, so to speak, of the guiltless, inward joy which is now theirs, of the helpless submission, and the selfless surrender and love, which is their newly found happiness, and rapture, emergent inevitably, and by nature, from the categorical, uncompromised realities of their unconditional servitude. Many, it seems, would rather submit to a strong man than dominate a weakling, or endure the boredom of a politically approved relationship, contractually associating with what is, in effect, a devirilized, neutered identical." (Page 233-35)
"Heat, of course, is one of the yardsticks, so to speak, by means of which the quality of a slave is measured." (Page 428)
"Few men buy a girl simply as a display item. If one is going to pay good money for a girl, if one were, say, to buy her in a slave emporium, or a street market, or off a sales block, one would want her to be hot, indeed, as it is said, "slave hot." And let free women wonder what it is to be "slave hot." They do not know for they are not slaves. Perhaps one day, with a marked thigh and an encircled neck, they might learn. Few men buy a girl, you see, simply to obtain a beautiful object. Indeed, beautiful objects, in the usual sense of the word, are often more expensive than a slave. Indeed, that is one of the pleasant things about the purchasing of a slave; one obtains not only an exquisitely beautiful object, but so much more. As female slaves are common on Gor their prices are usually within range. Where else could one obtain so remarkable and lovely a commodity, with so many delicious applications, at so reasonable a cost?" (Page 429)
"The slave is without defenses; she is utterly and perfectly vulnerable; Whether she is treated with cruelty or kindness is up to the master; whether she is clothed or fed is up to the master; whether she is caressed or whipped is up to the master; whether she is chained naked in a hole or allowed to rove about delightedly in her collar and tunic is up to the master. He is master; he dominates; she is surrendered; she submits, she is his, she is slave." (Page 429)
"Every modality of her life contributes to her heat, her legal and social status, her beauty, her clothing, if permitted such, her postures and movements, her collar, everything." (Page 429-30)
"Kurii and their human servitors commonly make use of such. It is not unusual. Why should some not be here? Such are assiduously trained and applied to diverse purposes. They make useful minions. As they are free, their privacy is sacrosanct. They may move about with impunity. They would be protected with all the safeguards with which Goreans surround and honor exalted free females, equal sharers of the rights of Home Stones. With their guards they may travel much as they wish, or as they may be directed, in the pursuit of their employer's enterprises. Certainly they may go where slaves may not, even into the precincts of temples, the chambers of councils, the offices of administrators, the guarded corridors of exchange and finance, of high commerce. Their needs are lavishly supplied, their projects are abundantly financed. Free, they attract little suspicion. They can thus prosecute the insidious designs of their cunning patrons with little risk of detection. Interestingly, and understandably, not all these women are Gorean; no; rather, many of them are from Earth, the world once my own, a world perhaps once as beautiful as Gor, now a more-neglected, grayer world, now a world too often dishonored, desecrated, and betrayed by her own children. One regrets what has been done to her. One wonders if she might once more grow young. In any event, the agents of the beasts, it seems, not unoften, nor unwisely, enlist Earth women for their projects. They are intelligent, motivated, unquestioning, and promising allies. They have no Home Stones and no Gorean allegiances, or loves. They, many, as might many of Earth, see Gor as no more than an arena, a theater, in which they may safely exploit and prosper. Gor, for them, exists not to be loved, but looted. The world from which they derive, of course, seems to the Kur eye one ripe for such recruitments; as they see it, it is a hypocritical world, one on which selflessness is praised while carefully and deliberately evaded, one in which greed is denounced while being frequently and often substantially rewarded, one in which egotism thrives most profoundly, and keenly, behind the veils of its own denial. Earth, as the Kur sees it, and I hesitate to speculate with what accuracy, is a meretricious, polluted, materialistic sphere too sophisticated, too culturally advanced, to be influenced by the obsolescent, primitive considerations of loyalty and honor, eccentric impediments to success, to be put on and taken off with variations in the political weather. These women then, natively well trained in the unspoken principles of prestige and gain, of self-seeking and egotism, are easily lured by promises of wealth and power. Arlene had been such a woman. You see, they have no Home Stones.
How different such women are, I thought, hard, cruel, calculating, cunning, ambitious operatives, from the more typical women brought to Gor, soft, supine, vulnerable, unconscious, naked, in slave capsules, an identification anklet locked on their left ankle, women selected with different objectives in mind, women selected, unbeknownst to themselves, for the pleasure of men, selected for extraordinary beauty, high intelligence, extreme femininity, and helpless, easily arousable sexual heat, and love, women selected by slavers to sell well in the markets.
But then perhaps they are not so different, after all, I thought. One could always, if one wished, bring in males, but that seems seldom done. Perhaps the female is a better operative. Perhaps she is less critical than the male. Perhaps she is more gullible, and thus more reliable. Perhaps, on the other hand, she is more likely to be lured by the prospect of power. Has she not always been the more easily distracted by golden apples? But perhaps the reason is more simple. The female has a double application. After she has served her purpose, there is always the collar, the market. The Kurii have little compunction about betraying the betrayer, about treating she who is guilty of treason as the traitress she is. Let the platform of her success be then the slave block, and her payment be found at the end of a whip." (Page 608-11)
"Girls compete, so to speak, with one another in many ways, the quality and nature of their brands, the comfort, lightness, and attractiveness of their collars; at whose command they were branded and collared, the quality and texture of their clothing, if permitted it; the caste, prestige, standing, and wealth of their masters, the location and quality of their domiciles, the beauty of their faces and figures, the length and sheen of their hair, their cost in the markets, their skills in love, and so on." (Page 674)
"I saw that she had learned from the whip, and from her service at the feet of Msaliti. Such things are good for a woman. They help her to understand what she is, and help her to understand more quickly the sort of things which are required of her, such as instant and absolute obedience, and unquestioning, complete, and rightless submission."
How stupid were so many of the men of Earth, I thought, not to require such things of the females of their world." (Page 243-44)
"Few things so impress their
slavery on a woman as the necessity to request permission to speak.
"Beneath the glaciers of your ice, the brittleness of those preposterous defenses you insist upon," I said, "are churning, searing subterranean lakes, the delicate, apprehensive magma of latent worlds, ready to burst forth, are you truly unaware of them, these undisclosed, molten, searing seas, these ready, steaming tides of scarlet need, these other worlds, these islands and fiery shores, these torrid countries and continents of passion, these living, impatient, secret worlds, worlds of seething, roiling desires which once tapped can never be diminished or curbed, tropics and volcanoes which once discovered can never again be concealed or denied." (Page 251)
"The chains which will most truly bind you," I said, "are those of your aroused, ignited needs, my shackled beauty, and the uncompromising, luscious condition of bondage itself, which will be yours." (Page 253-54)
"The man commonly places the bond on the slave. It is his right, as she is a female. Too, of course, it is a matter of custom. The practice, too, is thought to have a good psychological effect on the slave, reminding her that she is owned, and, usually, by whom. To be sure, the blonde, at present, was unconscious. But by now she should know enough of Gor to suspect, upon awakening, who in all likelihood it was who had fettered her, who had placed the locked, clasping steel so closely about her small, sweet ankle. Similarly the owner of kaiila or verr will commonly lock the stable or close the pen." (Page 273)
"I nodded. Gorean slavers
usually keep their lovely prizes drugged en route between worlds.
"Yes, Master," she said.
"Forgive me, Master. Such things are so private to-to a girl."
"In the use of expressions, say, such as 'woman' and 'girl', much depends on context. In one context, for example, as in the current context, the expression 'girl' is beautifully appropriate, its use being justified not only by descriptive accuracy, a concern with physiological veridicality, so to speak, but by social aptness, institutional relevance, instructional utility, and such. Too, does it not suggest youth, freshness, excitement, desirability, attractiveness, and, to some extent, beauty, helplessness, and vulnerability? In some other context, on the other hand, the deep, slave richness of the luscious expression 'woman' would seem more deliciously appropriate. For example, consider the locution: "Woman is slave." There, clearly, "Girl is slave" would not be correct. What is meant to be conveyed in the latter context is that according to a respected nature's decree, having to do with a thousand subtleties, principles, and genetic linkages, the male in our species is dominant, and powerfully so, not the female. Anything else is a perversion of nature, and results in unhappiness, misery, confusion, frustration, and, often, ill health, mental and physical, for both sexes. Indeed, the denial of, and abuse of, nature can shorten lives." (Page 476-77)
"It is interesting that considerable attention, upon Earth, should be directed toward relatively minor, but certainly serious and real, threats to human life, such as the inhalation of, or the ingestion of, certain substances, while the ill effects of a pervasive pathological conditioning program, which distorts, disfigures, twists, and stunts the natural relationship between the sexes are ignored. Indeed, these cultural poisons, despite their deleterious consequences in human costs, are recommended for universal inhalation, and ingestion, so to speak. The atmosphere smokes with the fumes of falsehood. There is more concern on Earth for the health of trees than humans. The political concern with the flourishing of nature stops short at human nature. Politics is interesting, particularly if viewed with equanimity from afar, rather than from within, as human ruins collapse about one." (Page 477)
"And yet it is not difficult to see how even strong men might falter in your presence. Such as you are best kept in collars. Let the cuffs and chains, and the whips, be at hand. How dangerous you are, how lusciously subtle and cunning! You are woman, the beauty, the temptress. Yes, undeniably such as you have their fascinations. How exciting you are, how attractive! And you know that, do you not? How you relish that! And you would use such things to make us your prisoners and servants, your slaves. You would chain us with strands of silk, with the turn of an ankle, the softness of a glance. You are seductively dangerous. What victims nature, in her inscrutable cunning, would make of foolish, vulnerable men. How is it that anything as petty, as trivial and worthless, as you are should play so indifferently with their hearts? Surely this is some jest of nature, intent upon tormenting her own. Or is it rather nature's way of calling men to the destiny to which she has intended them, to victory. and the mastery? You are a challenge of fortune, the player, and the stake, in the game that only one can win. But here, pretty little beast, sleek little slut, on this world, it is man, not you, who will win. Here, manhood is not forfeit. Here it is not teased and tricked away. Here it is not surrendered. It will never be. Reconcile yourself to that fact. Here men will not be cheated of their birthright, their maleness. Such as you should never be far from a whip. Yes, you are beautiful, and fascinating, and troubling, and dangerous. And you can torment a man and drive him mad with desire. But there is a readily available surcease from your menace. There is a cure for such as you, curvaceous beauty, and it is the collar and the chain. Here you will not master and torment. Here you will serve and please, helplessly and totally. It is the Gorean way." (Page 540-41)
"You understand," I asked, "that you are a meaningless slut, a despicable if a fascinatingly, interestingly curvaceous animal, fit to be treated with only contempt, that you belong at a man's feet, soft and piteous, licking and kissing, petitioning, hoping to, begging to, please, that you are an embonded female, and that you are accordingly, aside from some intriguing trivialities, to which some men might attend, and for which some men might even pay, however foolishly, worthless, utterly worthless, that you are a slave, that you are no more than a slave, that you are only a slave?" (Page 541)
"I did not see fit to sell her that some ubarates had been sold to purchase a single slave. To be sure, the slave so purchased is yet but a slave. She is owned as much, as fully, as the simplest kettle-and-mat girl." (Page 554)
"If you would remain on Gor, then remain on Gor, but then as a woman on Gor, subject to Gorean ways. There are risks in all choices, girl." (Page 562)
"It is not pleasant to wear a Gorean gag. Women will do much to avoid it. A woman who might be tempted to be recalcitrant can often be brought quickly to heel by so little as a gag, or blindfold, or both." (Page 613)
"A free woman can use her tears to control a man. A master, on the other hand, can bring the slave to tears, easily, if he wishes, and by them assist in her discipline and control. A slave in tears fears she may have been found displeasing, and she is then fearfully desperate to redouble her efforts to please. Tears in a free woman can be her weapon; tears in the eyes of a slave can be another chain, another bond, linking her the more helplessly to the master. A tearful slave is docile and pliant, and piteously hopeful for the least touch of the master, to which with uncontrollable gratitude she cannot help but respond lengthily, spasmodically." (Page 613)
"The major inducement to submission in a woman is nothing so blunt or obvious as chains and whips, or gags, or blindfolds, or stocks, or such. It is the caress of the master, understood by the woman, who knows herself to be a slave, of course, as just that, the caress of her master." (Page 613-14)
"The master's cruelest treatment of a girl is to ignore her. Rather she would feel his whip, for then, at least, she knows that she is in the center of his interest and attention, and he cares enough about her to improve her, or remind her that she is not only a slave, but his slave. The whip is a common way of letting a woman know to whom she belongs. Indeed, a common way a slave girl may inquire of another slave girl the name of her master is to ask, "Who whips you?" To be sure, this is usually no more than a figure of speech. Gorean slave girls are, to the best of my knowledge, seldom whipped. There is no point to it. On the other hand, they are subject to the whip, and, if they are displeasing, they must expect to be punished, in one way or another. The Gorean master is not weak. He will have perfection from his slave, in movement, in position, in speech, in dress, if it is permitted, in obedience, in deference, in docility, in manifold service, and, in the furs, in the vulnerable, zealous application of her skills, those of an amorous slave hoping to please her master, and, ultimately, too, in the furs, in her helpless, spasmodic submission, that of the grateful, mastered slave. The girl who is ignored, of course, is likely to suspect that she has been found wanting as a slave, that she has failed to be pleasing. She may then fear that she has lost the interest of her master, and that she is to be soon sold, that coins will change hands, and she will be hooded and led away, leashed, to some emporium devoted to the sales of such as she. Has she failed as a slave? Who will want her now? Was this her fault? How could she have done better? At whose feet will she wear her next collar?" (Page 614)
"There are few things which so impress her slavery on a woman as the control of her speech. What better to convince a female of her status as property, and animal? Women speak lyrically and beautifully. How marvelous they are! And how pleasant it is to hear them speak. And how delighted they are to speak. And then, at a word, or glance, or curt gesture, when one is weary or has heard enough, or merely at one's whim, one may simply silence them, and put them to their knees. They well know then that there is a collar on their throat. And yet, interestingly, in her very resentment and helplessness, this suffuses her with pleasure. This is a reassuring confirmation of the male's total dominance over her which she as a female needs and craves, and without which she cannot know herself a woman. This is an exercise of his power over her, a power which she wishes him to exercise over her, and expects him to exercise over her, and to which she wishes to be subject, a power to which, in her heart, she wishes to submit. This is also keenly sexually stimulatory to her, to know that she may not speak, just as she may not dress, without her master's consent." (Page 622)
"If one were to prepare slave papers on them, of course, their height would be one of the items to be recorded, together with a large number of other measurements, for example, measurements pertaining to the sizes of the waist, breasts, hips, wrists, ankles, throat, and such. Fingerprints and toe prints may be taken, as well. Sometimes a few strands of hair are included in an attached envelope. A detailed description is also likely to be included, and sometimes a sketch. Her lips, too, may be rouged and she may be forced to kiss the papers, this signifying not only her reverence of them but supplying an additional means by which, because of the subtle, delicate differences among the lips of slaves, she can be identified. Too, of course, the papers will specify her brand type and its location, and her slave history, from her first capture or, in the case of a bred slave, her conception in a breeding facility, to the date of the last entry. They will bear, too, various endorsements, names of owner, names given to her, and so on. On the other hand, most slaves do not have papers. It is enough that they are branded. Too, of course, commonly, they are collared, and "clad kajir," or limited to the revealing garments, if any, regarded as appropriate for slaves. The brief garments of the female slave identify her instantly as slave, comply with recommendations of Merchant Law, brazenly display her flesh which is that of an animal for the delectation of free men, impress upon her her lowly status, and, interestingly, keep her in a state of sexual readiness, and, indeed, of subtle arousal. A girl on an errand in a city walks proudly and gracefully, well aware that male after a male has considered her, assessed her slave beauty, and conjectured what it might be to own her. It is hard to be clad as a female slave and not feel, acutely, the sensitivities, desires, needs, hopes, and vulnerabilities of the female slave. Quickly she returns to her master." (Page 639-40)