"I had not even understood that a woman could have such feelings, in such depth and desperation. My education on Earth had not familiarized me with the complex and deep needs of women. That, I think, is the second reason I had not been hitherto alert to Lola's needs. I simply did not register what I saw. I did not know that that sort of thing, in such degree and intensity, could exist. I was furious. My education had apparently been kept deliberately incomplete in this respect. I had little doubt but what many specialists on Earth were familiar with such facts, facts they found it politically pertinent to suppress, or, should one say, politically pertinent to avoid bringing forward for general attention. There is much to investigate in science. Surely not all areas need be explored equally, especially if unguarded researches might, if published, bring ruin upon one's career. How much easier it is to be objective about the constituents of the atom than about ourselves." (Page 136)
"I was a male of Earth.
It was natural then that I was to be a silk slave on Gor, one who was to be a slave of women. I wondered how many men of Earth were silk slaves and did not realize it. One must master, one must submit. On Gor men have decided who it is who will hold the whip, who will kneel, who will wear the collar." (Page 169-70)
"In the belly and, indeed, in the entire body of the female slave slave fires have been lit. Men have done this to her. She is no longer capable of freedom, nor does she desire it. She now needs the touch of a man, desperately and frequently, and will do anything to obtain it. Uncaressed she is in misery. She strives to be pleasing. She will crawl, and whimper, and beg, and kiss, and weep. Her needs have been aroused. She is at his feet. She cannot help herself. It has been done to her. She is now truly slave, far beyond the brand and collar, and a legal status, far beyond chains and bonds. In her belly and body the slave flames rage. Her condition, her being, her reality, that of slave, suffuses her. She burns with piteous flames of need and passion. "Oh, Master, please, please caress your slave. She is yours. Have mercy upon her! She is prostrate at your feet, helpless and needful, begging for your touch! Oh, please, Master, be merciful to her! She needs your caress, Master! Please, Master, she begs your touch! She begs it, she begs it, Master! Please be kind to your slave, Master! She is at your feet, yours, begging for your touch! Please, Master, have mercy on your slave! Please, Master!" He looks down upon her. She looks up at him, she trembles, her eyes plead. He then satisfies her or not, as it pleases him." (Page 331-32)
"One lingers with slaves. One's dalliance with such playthings is seldom rushed. They are possessions and toys and one exploits them at length. Not soon are they released from their labors. As the master is master he is not quickly done with them. They are not free women. Rather they are slaves, fit, submitted, servile instruments of master sport. When the master is done with them they will know that they have served well. Unlike the free woman, mildly dissatisfied, perhaps even confused, and certainly frustrated, and unfulfilled, they will be under no misapprehensions as to what has occurred and its meaning. They have been again taught their rightlessness, and bondage. There are a thousand ties, and caresses, and formulas, a thousand lovings and masterings beyond the comprehension of the free woman. One accords the free woman her glory; she is welcome to it; but one derives from the slave the joys of the mastery, in accordance with the inexplicable decrees and mysterious equations of nature. All honor to the free woman! Who would wish to threaten or violate the sanctimonious integuments of her status? One salutes her, she, so proud, lofty, and inert, so tolerant and resigned, or perhaps so inconvenienced and annoyed, she so jealous of her sovereignty, so fearful of the dangers of sensation, she, wrapped in the remote, insulating splendor of her dignity, her rights and independence. How distant she is from the squirming, gasping slave! One would not expect the free woman, for example, to beg and plead, to writhe and scream with need. It would not be appropriate for her. It would be scarcely dignified. One must, you see, respect the status and dignity of the free woman. She is, after all, a free person. She is not to be demeaned, not to be taken from herself and simply given to another, not to be owned, not to be taken in hand and dominated, and mastered, and trained, with ruthlessness or amusement, as would be a slave, who is, of course, a form of domestic animal. On the other hand, as an inverse corollary of this principle, as would be expected, the slave, a domestic animal, is not entitled to the considerations it is common to accord the free woman, and one may, as one wishes, inflict upon her an indefinite succession of ecstasies. The slave is not permitted dignity; she is in a collar; you own her. A free woman is permitted pride, inertness, petulance, and frigidity; a slave is not. The slave may be punished for such pretenses. The whip exists, and the master, if not pleased, will doubtless use it. Free women exist to please themselves; slaves exist to please the master. Free women stand proudly; the slave kneels. Free women are priceless, but it is the slave for whom men will pay. Free women are admired; slaves are desired; free women are esteemed; slaves are prized. Free women are observed; slaves are seen; Free women are noted; slaves are appraised. Free women are revered; slaves are sought. A free woman will commonly have her own bed; a slave will commonly be chained at the foot of her master's couch. That is where he wants her. The free woman is ennobled; the slave is fulfilled." (Page 430-31)
"I trust that those of other cultures, if any of such cultures might perchance come upon these reflections, will find no untowardness in, nor will they be inclined to object to, this latter, briefly mentioned observation, our reference to the custom of slave display. It is an innocent and lovely custom. And certainly, too, it is a custom which is widely spread on Gor, apparently even in more remote and outlying areas of this world where the most common language of the planet, Gorean, is infrequently spoken, if at all. And it is not surprising that this custom should be associated with the institution of female slavery. Indeed, it seems almost to be an expected accompaniment of that institution. Needless to say, the institution of female slavery is a familiar one on Gor, with a tradition behind it, it seems, of thousands of years. It has proven to be an especially viable social institution, contributing to the stability and practicality of society, and it is honored in mores and sanctioned in law. I know of only one Gorean city which did not, at least for a time, practice the institution of female slavery, Tharna, but apparently after a time of tumult and chaos, and revolution, the institution was established, or restored, in that city. Indeed, it is said that all women in Tharna are bond, with the exception of her Tatrix, a woman named Lara. Indeed, even foreign women who enter her gates must be temporarily collared and registered, and accompanied by a free male who, for the time they are in the city, is to them as master. The men of Tharna may be recognized in their city and abroad by the two yellow cords worn at the belt, each some eighteen inches in length, devices useful in tethering women, hand and foot. Women fear the men of Tharna. It is said they make uncompromising masters. They are determined, it seems, having won their sovereignty in battle, even in street-to-street bloody frays, never to relinquish it again. Interestingly the women of Tharna, presumably held in one of the most abject slaveries on the planet, are said to be among the most loving and content of all women." (Page 474-75)
"The brevity of slave garments, when the slave is permitted garments, serves, obviously, to exhibit her beauty. In passing, of course, one notes, as we did not earlier, that they also, obviously, identify her as a slave, and thus, in their way, act as an additional bond on her and, of course, smooth over social interactions, as it would not do at all for slaves and free women to be in any way confused. One treats them quite differently, naturally, as is appropriate, for they are quite different." (Page 475)
"Honor is taken seriously among Goreans.
"Perhaps some will find that foolish, or incomprehensible, or quaint. Others will understand it." (Page 476)
"Better," I said. "But what is your name?" I inquired.
"I have not yet been named!" she said. "I have not yet been named!"
"Better," said I, "better yet."
This was the appropriate response, as she, not yet a slave, did not yet possess a slave name. Had she been a slave and been named, say, 'Amanda', her responses, following the preferences of some masters, might have been along the lines of 'Amanda, your slave, begs not to be hurt', 'Please Master, do not hurt your slave, Amanda', and so on. Some masters, it might be noted, require the slave to always refer to herself in the third person, for example, as in 'How may your slave serve you?' or 'Please, Master, caress your slave'. On the other hand, most masters are content to permit the slave the use of personal pronouns as in 'I beg to serve you?' or 'Please, Master, caress me.' But, as suggested, few, if any, masters will permit their slave to use their name to them, for would the name of a free man not then be belittled, or soiled, if it should be touched by the tongue and lips of a mere slave? This caveat does not obtain, of course, under situations where one might, say, inquire of a slave the name of her master. One might, for example, wish to buy her. On the other hand, the master's name may usually be read, if one wishes, from the slave's collar." (Page 508)
"Whereas it was doubtless true that the position of the pleasure slave in itself was terribly arousing to a woman, there was much more involved here. As some may not be familiar with the subtleties involved, it may be helpful to mention some of them. First, the female finds herself in a kneeling position, which is significant in itself. She is thus in, and knows herself in, in the depth of her belly, a position indicative of obeisance, helplessness, and submission. Too, that this position is assumed before a male, who is dominant by nature, is additionally significant. She, in it, senses its delicious rightfulness. But in this position, too, before the male, further, her knees are spread, by his will, she willing or not, invitingly. Thus is attention called to, and thus is blatantly bespoken, her feminine vulnerability. This advertises to him, acknowledges to him, and, indeed, culturally proclaims before him, that she is his, wholly and helplessly. She is open before him, completely, her most delicate sensitivities revealed, publicly bared, irrecoverably and candidly exposed; she may not defend herself; she is at his sexual mercy. And so, before him, she thusly kneels. Her most delicious intimacies, unguarded, unshielded, secure behind no gate, now made manifest, are no longer hers to control; they are now at another's command and convenience; they are now, immediately and unquestioningly, at another's beck and call. All is accessible to him. She is helpless before him. But so much, I suppose, would be obvious to any woman, of any culture. But then suppose, too, that it is realized, as a Gorean woman would realize it, that the position in which she finds herself is literally a slave position, and, moreover, that it is the position of a particular form of slave, a particularly remarkable and interesting form of slave, the despicable and much-sought-after pleasure slave, a slave whose primary function in life is to please a master, and provide him with inordinate pleasure.
But it is not just the position, but the entire milieu involved, as well, culturally, socially, psychologically, physically, and so on. Too, there is the helplessness and restraint of her hands, in this case bound closely behind her back, the tether on her neck, holding her in place, as a domestic animal, and so on. All of these things speak on a thousand levels to the woman. Woman in her heart, you see, knows that she is the property of man, and the suitable slave of a master. Her dreams, her fantasies, her very sense of her life and being, make this clear to her. How she must strive to maintain pretenses to the contrary; how she must struggle to deny and hate; how she must wildly flee what she only too clearly understands to be the insistent, ill-disguised, whispering secrets of herself. Does she not understand she will never find herself until she is on her knees before a man; does she not understand for what nature has designed her; does she not understand that she, in her beauty, is his, indeed, that she was born to be his, born for the collar of a master?" (Page 518-19)
"Men of Earth," she said, "do not buy and sell women."
"They did so for thousands of years," I said.
"But not now!" she said.
"Some do," I said. "And given certain cultural developments it is not impossible that the practice may become again wide-spread. Indeed, a brief hiatus in that matter may be viewed, a century or so from now, as no more than an interesting historical anomaly." (Page 525-26)
"I did not respond to her. It is hard to know about such things. Many subtleties are involved. Sometimes the way of honor is clear; at other times it is not. But one seeks her." (Page 526)
"I think that on Gor I had learned to think in terms of realities and not words. Too, no man is likely to be ruled by a woman who has once seen one in her place, at his feet." (Page 527)
"I thought of Earth, and honor. How neglected, how disdained, how scorned was honor there. How seldom recollected it was. And yet, I thought, there are some men on Earth who would remain true to it, who would forever clasp the shreds of its banner to their bosom. But, too, I suspected the honor of Earth, so neglected and maligned, so forsaken and ridiculed, might not be the same as the honor of Gor. No, I thought. They are different. The honor of Gor, I suspected, was a harsher honor, one more demanding and less compromising. It was a sense of honor less germane to the accountant and merchant than to the peasant or warrior, less germane to the lamb than to the lion. Such things can differ, from culture to culture." (Page 528)
"When a woman has abused and insulted a man, and treated him badly, it is a common Gorean moral view that such a woman should be stripped, and put to use, and then sold into slavery." (Page 528)
"I saw little evidence of actual training going on in the camp, that is, of typical "benign" or "improvement" training, so to speak, such as training in walking, standing, kneeling, posture, gracefulness, attitude, and such. But such was not to be expected in a temporary field camp. It is better conducted in slavers' houses, on colorful, smooth-tiled floors, in spacious rooms, often encircled with mirrors, so that the girls may gather some sense of how lovely they are, and how beautiful and desirable they are becoming, in their training, and, indeed, must become." (Page 541)
"Her position is sanctioned in law.
She is absolutely rightless.
Whereas politics may be concerned
with her, her acquisition, marketing, health, and such, she herself has no
direct influence on politics, no more than, say, a dog or cat would have on
the politics of Earth.
"Gorean slave girls, on the other hand, do have a significant role in the Gorean economy, rather as domestic animals in general. They perform useful labors of many sorts and, given their abundance, most men can afford one or more. Whereas the slave is a domestic animal, it is clear, of course, that they are of much greater interest to the average fellow than, say, a verr or tarsk. Their values, of course, as that of other domestic animals, tend to fluctuate with market conditions." (Page 546)
"Perhaps of greater interest is the fact that, despite their lack of legal standing, and their strict status as no more than a vendible commodity, no more than a curvaceous, collared property, they are acclaimed and celebrated, and relished and sought after, with gold and leather, with lust and intelligence, with cunning and steel." (Page 546)
"I trust that the abundance of slave girls on Gor will not seem surprising. It is precisely what one would expect to find in a powerful, male-dominated society. Strong men like slaves, you see, and, accordingly, see to it that they will have them. Not surprisingly then, slaves are a frequent and familiar sight on Gor, in the streets and markets, in the taverns and shops, in the fields and on the roads, and so on, almost everywhere, and certainly one expects to find them in private houses, engaged in domestic labors and deferentially serving. Even a lowly domicile which cannot afford a silken beauty is likely to have a lovely kettle-and-mat girl. Certainly one of the pleasures of Gor is her many slaves. And just as it is not unusual for a given master to claim that, say, his slave is the most beautiful and desirable in the entire city, and he probably believes this, so, too, it is not unusual for a city to claim that its slaves are the most beautiful and desirable of all slaves on Gor. Certainly one of the great pleasures of visiting a new Gorean city is to gaze upon, consider, and appraise her slaves, comparing them doubtless to those of one's own city. Too, an appraised girl, one knowing herself under scrutiny, but often pretending to be totally unaware of this, walks very well. All women doubtless have a streak of the she-sleen in them. That is one reason to keep them in collars. To be sure, a girl may be whipped anytime for not walking well. She is, after all, a slave. It is interesting to note, while on this topic, that on the occasion of the arrival in one city of an important delegation from another city it often seems as though special arrangements have been made in certain particulars. In any event it then often seems that the visited city's slaves are unusually abundant and visible, almost everywhere, in freshly laundered, well-pressed tunics, perhaps shortened somewhat for the occasion, and so on." (Page 547-48)
"It would be difficult to imagine Gor without her slaves, and without her beauty, her freshness, and her accord with nature. And the girls themselves, of course, are well aware, those beauties in their collars, the luscious little beasts, that they are an important and precious, and valuable and beautiful, element in Gorean society, domestic animal or no, and accordingly they commonly walk with pride. Most Gorean slave girls, once they make the adjustment to the collar, are radiantly happy. Society, particularly its males, rejoices in their existence. The male fulfills himself in the mastery, and the girl, sheltered, and cared for and nurtured, and commonly loved, even madly, though masters usually attempt to conceal this from their slaves, receives the strict, uncompromising domination without which she cannot attain her full womanhood. Society approves of their status, and they themselves desire it. No wonder they walk with grace and beauty; no wonder they walk proudly. They have been found woman enough, and feminine enough, and exciting enough, and desirable enough, and beautiful enough to be put in the collar." (Page 548)
"Slave girls are the most remarkable, exciting, and luscious of all women. No wonder free women hate them; no wonder men pay for them, and demand them.
Indeed, on Gor, wars are fought for them, and cities raided to obtain them.
Surely they are Gor's most delicious commodity, her most precious merchandise." (Page 549)
"There was much in what she said, but the professional criteria used in such matters were more complex, more subtle, than she seemed to realize. One of the major criteria utilized by slavers, for example, was the native intelligence of the potential acquisition. Gorean men, as men of Earth seem seldom to do, prize high intelligence in women. Perhaps that is because their own intelligence, on the whole, is high and they might be bored with their properties were the intelligence of the properties not similarly high. Who wants to be served by a stupid slave? Many a girl in a Gorean market, accustomed to, and resigned to, the values of Earth, a world seemingly so enamored of simpler women, is surprised to find herself sooner brought helplessly to the chains of a master, sooner put to her knees, sooner subjected to degradation, sooner given a whip to lick and kiss, than others she esteems far more beautiful, or glamorous. The reason is simple though she may not suspect it for some time. She is thought to be more interesting, and more worth owning, for the Gorean master intends to, and will, own the whole slave, and as a whole slave. The intelligent woman, of course, now put to her knees, quickly grasps what she now is, and what is expected of her; she now realizes that she is now, presumably for the first time in her life, in the presence of masters, authentic masters of women; she is well aware of the collar on her neck, and its meaning; she wishes to live, but, too, she is strangely stirred and thrilled; intelligent, she trains quickly, and well; emotionally, she is more in touch with her own feelings, and nature, and the secrets of her self, and less the victim of a culture founded on hate and neuterism; female, she relishes her domination, for which she has hungered on Earth; at last she finds herself at the feet of a true man, a strong, virile man, who will master her; at last, accordingly, she can fulfill her womanhood. Too, of course, such women are more sensitive to the master, more attuned to his moods, more alert to his least desires, and they are inventive and appetitious in the furs; most, in time, thankful for the profound, liberating joy of their collars, become hot, devoted and dutiful; most, in time, may be expected to become love slaves. Too, bondage liberates the beauty in a woman, for even a plain girl blossoms in the collar. This has to do, doubtless, with a removal of inhibitions, a fulfillment of her nature, and such. It is hard for a woman to be happy and not beautiful. Another criterion used by slavers which may not be immediately evident to everyone is an initial assessment of the candidate's potential for unusual sexual responsiveness. Thus some women are brought to Gor not because they are unusually beautiful, or intelligent, but because it is recognized, it having come under the judicious, practiced eye of the slaver, that they, doubtless unknown to themselves, will find themselves helpless in the arms of a master, no more than a yielding, dominated, spasmodic love animal. Such are surely worth their coins. To be sure, sooner or later, this doom, or fate, or joy, is the lot of almost every slave girl, for slave fires, as it is said, are lit by cruel men in their bellies, fires which will rage frequently and may be quenched, if at all, by the kindness, and attentions, of the master. Lastly, it might be mentioned that the Gorean's idea of female beauty tends to be far more diversified than that of Earth. Statistically, the Gorean tends to prefer the natural woman, so to speak, who tends to be short, and sweetly bodied. This is not to deny that the "model types," so to speak, are not available in her markets. Surely they are nice, too. Some men prefer one sort; some another; but they are all slave girls, all in their collars. None of this is to deny, of course, that there is anything wrong with a slave candidate who is at one and the same time beautiful, highly intelligent, and sexually needful. Indeed, I think that description fits most of the women who are found in the Gorean markets, whatever may be their world of origin. One thing might be mentioned, in passing, pertaining to Earth-girl slaves. That they have come from a negativistic, antinatural world, that they have been raised, so to speak, in a sexual desert, gives them an interesting piquancy in the markets. Too, of course, one may then easily recognize why it is that such women, now finding themselves in a natural world, with powerful men, often kiss their fingertips and press them gratefully to their collars. Lastly one might note, though one supposes this is of no interest to the slaver, who will have his eye on the market value of the girl, they seem to have a need for, and a capacity for, love." (Page 15-18)
"This, of course, at least the binding part of it, had nothing to do with the slavers' caste, though they well know their business. It is not at all unusual on Gor for a male, any male, and not simply a warrior, a guardsman, a raider, a slaver, or such, to be familiar with the binding of women. Indeed, boys are commonly trained in these skills once they reach adolescence. It is thought, correctly I suppose, that they will not be likely to need these skills until that time. Indeed, this sort of thing is one of those things that Gorean boys look forward to as it is not only pleasant in itself, but is, in its way, a sign that they are now regarded as having grown up. It is a rite of passage, in its way, one of several toward Gorean manhood. Soon, too, at least in the high cities, they may be able to put away the tunic of boyhood and don their first robe of manhood. Sometimes the manhood robe is associated, as well, with the ceremony of the Home Stone. About this, however, I do not know a great deal, as Goreans tend not to be loquacious in such matters. But, of course, in general, to return to our point, having to do with the binding of women, anyone who owns a slave, or has anything to do with them, would be expected to be familiar with this sort of thing, with a variety of interesting and efficient ties, useful for various purposes, in all of which the woman is utterly helpless, totally at one's mercy. These are, of course, obvious and practical skills, simply called for and to be expected, in a social milieu of the nature of Gorean society. I wondered if it were frightening to be a woman, and to know oneself smaller and weaker than the male, and subduable and leashable by the male, and to recognize, on some level, that one was in nature his rightful property, the smaller, lovelier goods of the larger, stronger beast. This sort of thing, this sort of training, however, is commonly, as much as possible, kept outside the ken of free women, who might find the matter disturbing. On the other hand, some free women doubtless become apprised of such things, one way or another, even if only by rumor. Thus, one supposes, when some free women meet a free male, even under the most innocuous and benign of conditions, at banquets, in the market, at public gatherings, at the song dramas, and so on, they must realize, doubtless uneasily somewhere beneath their cumbersome robes and veils, that they are in the presence of an individual who for all his gentleness and respect could, if he wished, quickly and efficiently, in a matter of moments, render them stark naked and slave helpless, trussed at his feet. Too, obviously the male, at least occasionally, must speculate pertaining to such matters. For example, how would that pretentious, annoying, young lady fare, should she find herself naked, bound hand and foot, at the foot of his couch? Would she not look well there? Might it not be pleasant to look upon the annoying little thing, yours in such straits? Would she then be so irritating, so pretentious and vain? Is she intended for your collar? Is that the destiny you have decided upon for her? Or perhaps you will sell her? As painful and worthless as a free woman she might have been, she would doubtless have some value as a slave. Free women might be good for little or nothing, but one can always see to it that slaves are good for a great deal, for many things. Perhaps this sort of thing gives an interesting undercurrent to some male-female relations on Gor. It is hard to know. But undoubtedly the great majority of Gorean free women do not know of these things. Certainly they are little publicized. And it is doubtless best that they do not know. I myself had received some instruction in these matters from Kenneth, who had been my trainer and friend, when I had been slave in the stables of the Lady Florence of Vonda. We had practiced, of course, on the stable sluts. In these trainings, of course, slaves are used. It would not do at all, obviously, to utilize free women for such purposes." (Page 65-67)
"It might be mentioned in passing that raids to obtain females, "woman raids," "or slave strikes," are not uncommon amongst Gorean cities. The women of one city tend on the whole to be regarded by the men of other cities as attractive candidates for the collar, as potential "slave meat." They are regarded as game, much as tabuk or wild verr might count as game, only in this instance as "slave game," and the men of one city, particularly those of the caste of warriors, often delight in the pleasure of "woman hunt," trying, as it is said, their "chain luck." (Page 67)
"Whereas there are bred slaves on Gor, and houses that specialize in such, almost all female slaves have begun their lives as free women. Once enslaved, almost absolutely, they are likely to remain slaves. Who would free them? Indeed, it is said that only a fool frees a slave girl. Those who have owned one find little difficulty in understanding this saying. The woman freed is troublesome and dangerous, the woman enslaved is perfection. The slave girl is delicious and precious. What property can compare with her? She fulfills manhood, and is a joy to own. Too, it might be noted that the slaves on the whole come to love their collars and thrive in bondage. It is the way they want to be, the absolute way they want to live. Indeed, it is regarded as a grievous insult to a girl, and a terrible humiliation, for her to be freed. It is like saying that she is no longer interesting enough, or desirable enough, to be kept in her collar. I suppose this might be difficult for some to understand how this could be, but then, one supposes, their culture is other than the Gorean culture. One merely reports facts. One leaves it to others who are wiser to explain them. One thing seems clear to me, which is that the Gorean culture, for all its perils and occasional cruelties, is much closer to nature than certain other cultures. Those who do not fear nature will perhaps best understand the Gorean culture, and its viability, stability, and fulfilling aspects." (Page 67-68)
"Gorean taverns can be dangerous places for free women." (Page 79)
"All women are vain.
This is one of the endearing features of the sex. Certainly it is one which appeals greatly to me. But this vanity has a peculiar charm in the case of the slave girl. It is, you see, not merely free women who have this delicious fault, if fault it be, but, too, radically, the half-naked, ragged, collared slave, competing for a cosmetic or a comb. It is interesting how a girl in a simple rag with steel on her neck will clean and brush herself, and pose and display herself, with the same zest and pleasure with which a free woman arranges ornate robes and a multitude of colorful veils. To be sure, the slave knows she is desirable. She has been put in a collar." (Page 127-28)
"It was of interest to me that she did not show Miss Henderson the respect that a female slave commonly accords a free woman. In general, the Gorean female slave lives in mortal fear of the Gorean free woman and usually endeavors, as much as possible, to avoid them. Obviously the slave did not see Miss Henderson in any way as a free woman. To be sure, the Gorean free woman is not accustomed to frequent the streets barefoot and unveiled, and clad in no more than a tiny sheet. Clearly the slave saw Miss Henderson as no more than another slave, rather as herself, except, perhaps, for being a bit more or less beautiful. I was not interested in taking action in the matter. If Miss Henderson had been suitably robed and veiled I might have felt more as though I should require the slave to exhibit a proper deference in her presence. But then, had she been suitably robed and veiled, one supposes the whole matter would not have arisen, and the slave would have been on her knees, not daring to speak, eyes cast down, if not on her belly, trembling, utterly silent, hoping not to be beaten, before Miss Henderson." (Page 128-29)
"I supposed there were stupid slaves, but I did not think them abundant. Most female slaves I had encountered on Gor, whether natively Gorean or of Earth origin, had impressed me as being sensitive and intelligent, as well as feminine and beautiful. And, too, in time, as the slave fires began to burn in their bellies, they became helplessly, needfully, passionate. I think that I have already, earlier, given some general indications as to the sort of criteria apparently used by Gorean slavers in, as it is sometimes said, harvesting from the slave fields of Earth. Another saying pertinent in these matters, which is occasionally heard, is "picking fruit from the slave orchards of Earth." Certainly many women of Earth, fallen to the slave noose or net, seem to have been taken as easily as one might consider, select and pick excellent fruit, luscious fruit, simply waiting to be picked, from the sweet, fragrant branches of an unguarded orchard. One might mention in passing that some Goreans find it difficult to believe that the Earth girls brought to Gor were not already collared on Earth. How could such a woman, so feminine and beauty ful, not have been a slave? Surely the men of Earth are not such fools as to allow such desirability out of their collars? Do they not wish to own them? And if they do wish to own them, why do they not do so? A second reason has to do with the readiness of the Earth girl for bondage, and her gratitude for the collar. At last she is provided for, and protected, and comforted, and loved. At last she can be in the arms of a true man. She loves what she is, and her master. Choiceless, she obeys and strives to please. She is sexually and psychologically fulfilled in ways unthinkable on her more artificial world. She is owned, and dominated, and treasured. She is subject to the whip and chains, and loves it. She knows that she has value, and is admired by men, and even lusted for, and that she is envied, and even hated, by free women. She thrives in the culture. She can now be a true woman as she now has, at last, a true master. The third reason is a more Gorean reason; it is that many, perhaps most, slave raids, as opposed to major attacks on cities, have as their principal object not the acquisition of free women, who are commonly well protected, but rather of slaves. Thus, some Goreans, denied what is called "the second knowledge," who do not realize that Earth is a different planet, but think of it rather as simply some remote district, suppose that "girls from Earth" are simply slave booty similar to that obtained in other far places, all on their own world. Gorean, for example, is not spoken on all parts of Gor. On the other hand, as Earth women in Gorean markets have become more familiar and numerous, most Goreans have come to accept that their origin is a different world. Certainly Earth women are seldom whipped today for lying about their antecedents, which, I fear, may have been too frequently the case in the past. How they have come to Gor, of course, remains largely mysterious to most Goreans, and often, at least in detail, to the girls themselves. Some Goreans, interestingly, but understandably enough, unaware of the absence of an adequate atmosphere between worlds, as were most intellectuals of Earth for centuries, as well, suppose simply, and naturally enough, that these new crops of slave beasts have been brought in lashed in tarn baskets, or chained to saddle rings, or perhaps strapped naked, supine and arched, across saddles, before the bold raiders who have taken them. That is often the way slaves are transported between camps and cities. Between geographical points, of course, long coffles, sometimes pasangs in length, are not uncommon. In these the girls are usually marched naked, in single file, chained together by the neck, under the surveillance of armed guards. Dalliance is discouraged by means of long-bladed whips and the prodding and striking of reversed lances. After such a journey, a destination of slave pens and auction blocks is joyously welcomed. Will each woman, sooner or later, in one sale or another, passing through various hands, sometimes many, find the master of her dreams? It is not known." (Page 224-26)
"A free woman can be a source of inconvenience and annoyance, even of intolerable agony; a slave, on the other hand, is an object of utility and gratification." (Page 251-52)
"Once they were put in collars, and truly understood what they now were, and that no alternatives were theirs, they not only adapted to, but thrived within, their Gorean bondage. It releases their womanhood, and accepts and prizes it. For the first time they are relished and celebrated, and appreciated, for what they are, physically, psychologically, and emotionally, what they are most deeply, most profoundly-women. The paradox of the collar is that it liberates the woman to be herself, wholly and without inhibitions. At last she can be as wild, and free, and sexual as she pleases. At last the loving, caring, desiring slave in her is freed. Thus, strangely, while least free, she is most free. Her true bondage, she then realizes, had been that of the free woman, and she now realizes her true freedom, that of the slave." (Page 361)
"On the other hand, it must be admitted that Gorean free women commonly so robe and veil themselves, so colorfully, so exotically, and in such delicate and provocative arrangements, as to call, however inadvertently, and however contrary to their sincerest wishes, a fellow's attention to themselves. Another feature of the robes and veils, of course, is to excite a fellow's curiosity as to what might lie beneath those several, subtly layered, troublesome, colorful, vision-impeding cloths." (Page 70)
"We are worth whatever men will pay for us!" she gasped.
"That is true," I granted her. That was indisputable, the master, the market, decides the worth of the slave." (Page 90)
"One city in which the common camisk is favored, generally, is Tharna.
The men of Tharna, incidentally, commonly give their girls little to wear, even by Gorean standards, and tend to take profound satisfaction in their near nudity. This is doubtless why they tend to favor the common camisk.
There are few garments which, in their cunning balance of concealment and exposure, better impress upon a woman, and on all who gaze upon her, her bondage, than the common camisk. It is usually short, though seldom as short as a slave tunic or Ta-Teera, and it is always open on both sides, save where snugged at the waist, this emphasizing her figure; in it, her embonded beauty is well manifested, from her shoulders and waist, downward delightfully, though to her flanks, and calves.
To be sure, in Tharna, even the common camisk must be earned. The men of Tharna tend to be very strict with their slaves.
"A pan of water, a crust of bread, a collar and a camisk-these are what every woman needs-and perhaps not the camisk," is a saying of Tharna."
In Tharna women are in no doubt as to their bondage. To be sure, no slave girl, anywhere on Gor, is likely to be in doubt on this matter. Gorean men are not easy with their slaves. They may love them and treat them with great kindness, but they are firm with them, and never compromise the mastery. Suffice it to say that Gorean slave girls know what it is to kiss the whip. Too, one might add that few women are as joyously fulfilled as the Gorean slave girl. They are provided for, protected, sheltered, comforted, loved, and uncompromisingly mastered, even to chains and the whip. They are dominated, totally, and love, and obey." (Page 136-37)
"In the common camisk then something is left to the imagination, which is charming; in the Turian camisk, on the other hand, given its cording, very little is left to the imagination.
It might be mentioned in passing that, given its construction, the Turian camisk is one of the few Gorean slave garments which has a nether closure, not that this affords one who is a slave a sense of much security." (Page 137)
"The beauty of a free woman cannot, on the whole, of course, begin to compare with that of a slave. There are a variety of reasons for this, but most are subtle, and have to do less with physiognomy, less with face and figure, than with appetition, passion, sensitivity, emotional liberation, the natural fulfillments of needs, and such. It is hard for a woman to be happy and not beautiful. Interestingly, the slave, though owned, usually seems to be far freer and happier than her unembonded sisters. To be sure, there are often prosaic parameters involved, as well, such as a flattering garmenture, a lovely posture, graceful movements, proper rest, suitable exercise, a good diet, and such. A free woman can be clumsy and dirty; a slave may be neither." (Page 227)
"The free women of Gor, of course, can be as unpleasant, irritating, complaining, demanding, and troublesome, and such, as those of Earth. Indeed, I think more so, as few women of Earth, for all their vaunted freedoms, would dare to manifest the imperious behaviors and arrogant demeanors of the typical Gorean free woman, particularly one of high caste, or of the merchants. Class on Earth exists, but is usually concealed, or not emphasized. It, or caste, on the other hand, tends to be very explicit and obvious on Gor. Rank, distance and hierarchy are prominent in Gorean society. These things being as they are, the translation of a Gorean woman of high caste to the collar is likely to be in its way as grievous, or more grievous, a social dislocation in status for her as the reduction of an Earth woman, who has never even considered such a fate for herself, to the collar. Each has her adjustment to make. The Earth girl has not even thought of bondage and then she finds herself brought to Gor and collared. The Gorean woman is quite familiar with bondage, as it is pervasive on Gor, but she will be dismayed, at least initially, with what has become of her. She now finds herself helplessly a form of woman she has been taught to regard as less than human, as only a property, as no more than a vended animal, a form of woman she has been taught all her life, from her early girlhood on, to look down upon and despise, a form of woman scarcely worth her contempt, a form of woman she has always disdained and scorned, a form of woman she has shunned, abused, reviled and hated. I wonder if the transition to bondage may not be easier for the abducted beauty of Earth than for the captured free woman of Gor. Indeed, it is doubtless easier for the Earth girl for, on Earth, she is subject to a number of concealed bondages, whereas on Gor she encounters an open, honest bondage, and one natural to, and indigenous to, the human species, the subjection of the female of the species to the male of the species. Both the Earth girl and the Gorean free woman, of course, once embonded, find themselves in their fitting place, whether they wish it or not, in the order of nature. Sooner or later, of course, both, given suitable masters, come to revel in their collars. Submission is the perfection of woman, dominance that of man. In this relationship both reach accord with nature, and in this each finds fulfillment. It might be mentioned, in passing, however, that the Gorean woman, even in a collar, tends to hold the Earth-girl slave as no more than a lowly, despicable barbarian. How angry then are sometimes the Gorean women when they find that such contemptible creatures as Earth-girl slaves may sometimes be preferred by men to them, and even bring higher prices on the block. Woe to the Earth-girl slave who finds herself in a situation, perhaps in a pleasure garden or tavern, or laundry or mill, in which a Gorean slave girl is "first girl" over her. How the Earth girl must then hope to come rather into a situation quite different, ideally, one supposes, one in which she is the single slave of a single master, one whom she will humbly strive to well serve, whose heart she may set herself to win." (Page 308-10)
"The free woman regards herself as priceless. The slave girl, on the other hand, knows that she has a particular value, what men will pay for her. In a sense then the free woman, being priceless, is worthless, but the slave girl has a worth, what she will bring on the slave block. There are few free women who have not speculated on what men might pay for them." (Page 311)
"To be sure, slavers are human, and they doubtless, sometimes, bring a woman to Gor for their personal gratification. Those slavers who are natively Gorean expect arrogance and insolence from Gorean free women, who, after all, are free, but they do not find it acceptable in Earth women, whom they regard for the most part as uncollared slave stock. Accordingly I would recommend to Earth women that they be wary of their behavior in the presence of strangers, particularly those who seem watchful, quietly respectful, and gentlemanly virile. They may not be of Earth. Save then, dear ladies, your cleverness and assertiveness, your rudenesses and malicious wit, your threats and coldnesses, for the lame, intimidated men of Earth, who are trained to submit to such abuse with accommodating docility. I suspect that more than one young lady who mistook the nature of her interlocutor has found herself on Gor, chained to a wall. Few things, as is well known, improve an insolent woman as quickly as a collar, nudity, and a whip." (Page 313)
"To be sure, if one wants the collar one may behave accordingly. But I do not think one would be well advised to act precipitately. Surely the matter is worth careful thought. Do you really want a collar? Think carefully. Gorean slavery, like others, is a true slavery. If it is done to you, it is not as if you could change your mind. You would then be owned. You would then be truly a slave. It would have been done to you. You are then merchandise. You are then an animal. You must expect to be marketed, to be bought and sold, and mastered, perfectly, completely. You would be subject, at a master's discretion to the various accouterments of bondage. You might be chained. You might be whipped. You might be bound with ropes. You might wear cuffs. You might be led about, publicly, on a leash. You will learn to kiss, and kneel, and serve. Even your clothing, and whether or not you are permitted any, is at his discretion. Too, you must please him, in all ways. I wonder if you understand that. I hope so. So fear the collar, woman. It is on you. You cannot remove it. Yet it has its fascination, and its rewards, that is true. Else it would be incomprehensible why women long for masters. Doubtless sexual selections, genetic coding, female needs, the long, sweet, mysterious, dark currents of evolution, figure into these subtle and arcane matters. Thongs and caves whisper in the blood of women. What woman does not wish to be claimed by the mighty, by the bold and strong, by the master?
The fashion plate, so to speak, of course, may be astonished that she does not sell for as much as many other women, but the fellow who buys her thinks of this as an obvious advantage. He gets something he likes for less money.
And in the end she will be a slave, as much as any other. That has been clear, from her first appearance on a want list.
She has been very special on Earth; she is nothing special on Gor. She must do her best, now little different from thousands of others, many regarded as more beautiful than she, to make herself something special to a master, lest she prove less than fully pleasing, and be fed to sleen. On Earth men sought to please her; on Gor she seeks to please men.
And so free women, of whatever sort,
might speculate on these matters.
"On Gor," I said, "there are no half slaveries, girl. All slaveries are full slaveries." (Page 321)
"I have mentioned the baring of the feet before a free man. As the reader may have grasped, that is regarded on Gor as a slave's act. So, too, of course, is the unbinding of the hair before a man. Slave girls, it might be mentioned, commonly wear their hair long. This is lovely, and the hair, of course, like the lips, and tongue, and fingers, may be used in a variety of ways to please a master. Indeed, it is a common Gorean belief that a trained girl, with her hands bound behind her back, can give a master a great deal more pleasure than a dozen free women. Long hair, too, can be used to bind a woman, for example, her hands at the back of her neck. Lastly, it might be mentioned that the Gorean slave girl is commonly barefoot, depending, of course, on the latitude, the weather, and such. In the house she commonly walks on tiles, rugs, smooth dark floors, and such. Outside, the surfaces on which she walks, the bridges, and such, are usually smooth, especially in the larger cities. Too, Gorean cities are generally kept clean and unlittered. This is thought to be owed to the Home Stone. I do not fully understand the allusion. But, for whatever reason, and this seems almost incomprehensible to one from Earth, the cities are thus, on the whole, respected, and beautiful. Thus there is little or no danger of her injuring herself on glass or shards, or other debris. Gorean free women, on the other hand, always wear footwear out of doors, and usually indoors. The footwear commonly consists of hose and slippers, both often quite ornate. In certain cities, such as Ar, high platforms might be worn, particularly by high-caste women. This, beneath their robes, increases their apparent height and imposingness. This sort of thing seems to me to be a bit silly. But then what does a man know about such things? An advantage of this cumbersome arrangement is the protection of the hose and slippers in foul weather. A disadvantage is the impediment given to movement. When a city is under attack these platforms are usually discarded, and quickly. In such a situation few women will choose measured, stately movement over a chance to scurry, however awkwardly, however gracelessly, to a defensive bastion. More than one free woman has been taken trying to free herself from such platforms, or has been tripped by them, or slowed, perhaps dragging one, absurdly enough, behind her, still attached to an ankle. Fashion, on any world, doubtless has its hazards. Slavers, of course, approve of such platforms because they make free women easier to apprehend. It takes time to remove them. Sometimes a free woman, the platforms discarded, will lift her ornate robes to the thigh, to free her legs to run. This can, of course, be a source of great embarrassment to the woman as, commonly, it is only the legs of a slave which are bared. Indeed, some free women seem to be so modest, dallying and such, hobbling, and stumbling along, in their robes, that it seems that they would prefer to be peremptorily stripped by a slaver, rather than risk revealing their legs to fellow citizens. But then perhaps, on some level, in a part of her, she wants to be captured. One does not know. Her discomfiture, in any event, footwear discarded, robes lifted, should she brazenly dare such boldness, flouting cultural decrees, as you might suppose, is often welcomed even by her defenders, though, one supposes, they will be civil enough to conceal their amusement and interest. The dignity of free women is to be respected; they are not slaves. Some women, sensitive to the fact that their modesty has now been so violently compromised, and so unworthily, as a result of mere fear, suppose then that they might as well be in a collar. How many have seen their legs? Has he, the brute, or he, the monster, or he, a mere, idle, casual appraiser of her limbs, or who? And not unoften, it seems, if only to conceal their shame, they begin, as it is said, "to court the collar." Better than shame is to be joyfully shameless. She does not want to be known at home, in her own city, as a compromised free woman, one who in terror unworthily, disgracefully, bared her body publicly. How unacceptable, how terrible, for a free woman! Better to be in an alien city, helpless, naked, kneeling, collared, at the feet of an enemy. So she begins to wear her veils loosely, her robes above her ankles, to frequent lonely streets, to traverse high bridges at night, or perhaps in a slave tunic she begins to loiter about markets where women are sold, or decides to satisfy her curiosity as to the interior of a paga tavern, and see for herself what the fellows and the girls are really like there, something about which she has always been curious. Needless to say, she soon needs not worry about her compromised modesty, for she is likely to soon find herself in a situation where the question of modesty does not arise, and is not even permitted to arise. What will it be? Will it be bound on her back over the saddle of a tarnsman aflight over green fields, or in a blue-and-yellow-canvassed slave wagon, her fair ankles chained about a central bar, or perhaps in a coffle being marched with a thousand others in heat and choking dust between cities, to a distant market? One does not know. "She who courts the collar," it is said, "will conduct a successful suit." Similar sayings are "A collar sought is a collar found," and "She who thinks of herself in a collar already has one locked on her neck." In any event, collars are not hard to come by, on Gor. The shop of every metal worker will have several. Too, there are various emporia where slave hardware, collars, and such, may be obtained at competitive prices. Indeed, sometimes collars are engraved before the woman is ever taken. Doubtless many attractive Gorean women, or women who may have been irritating, have, unbeknownst to themselves, as they go proudly, arrogantly, serenely, about their business, with innocent, blissful aplomb, collars already prepared, waiting for them. Unbeknownst to them, the matter has been already decided. They have been selected for bondage. In a sense, unbeknownst to them, they are already slaves." (Page 356-60)
"The usual devices to take a running woman are nets and ropes. Sometimes, however, the slaver, when the woman's legs are bared, will use a bola, the cords and weights then snapping about her calves and ankles, throwing her to the ground. A bit of binding fiber then, fastening her hands behind her back, and perhaps a painful nose ring and cord, will suffice to bring her instantly to slave heel." (Page 360)
"How humiliating to be the slave of a weak master! How reassuring and thrilling to be the slave of a strong master, whom she must serve with perfection, or be unhesitantly lashed." (Page 360)
"One interesting difference between the Gorean free woman and the Earth woman is that the Gorean free woman is well aware of slavery and knows that it exists. She also knows that given the almost constant warfare amongst the small Gorean states, and the frequencies of raids, even of lone tarnsmen out to try "chain luck," and such, that slavery, with all its helplessnesses and vulnerabilities, its degradations and miseries, is a fate which might actually befall her. The Earth girl on the other hand usually gives no thought whatsoever to slavery, until, say, she finds herself on a chain." (Page 360-61)
"There is a plenitude of such lovely animals available in the Gorean markets, then, selected with different tastes and interests in mind. One want list I heard of requested a female Classics Scholar, between the Earth age of twenty and thirty. She was delivered within the month, naked and chained, and found that she was now to share the fate of countless women in ancient cultures, women whose lot she had feared and secretly envied." (Page 409)
"Men are dominant," she said. "I am a woman. I require masculine domination. Without it I cannot know myself as a true female. Without it I cannot be complete!" (Page 412)
"Many Gorean males fear sentiment. That is perhaps because so many of them are so radically and unmitigatedly sentimental. A war between two cities was once temporarily suspended to rescue flocks of small birds, migrating hurlits, which had fallen frozen, stricken, on the plains between armies, the victims of sleet and wind. These small creatures were gathered up by mingling warriors and nursed, being warmed and fed. Later, once they had clearly recovered their strength, the flocks were released to continue their migration, and the armies reassumed their original positions. Not until the last of the tiny birds disappeared to the south did the shield signals flash and the drums beat, the tarns take wing, the tharlarion begin to tread, and infantrymen march." (Page 418)
"Too, Goreans tend to be much closer to nature than at least the common urbanite of Earth. Even the Gorean child is likely to know the names and natures of most of the flora and fauna found in his environment. It is not unknown, for example, for a Gorean warrior, even one of a bandit pride, to admire flowers, if only secretly. More than one such fellow has been caught scattering their seeds from tarnback, that they may grow in new fields." (Page 418-19)
"On the other hand,
interestingly enough, the Gorean's fondness and tenderness for terrain, and
for grass, and winds and clouds, and flowers and small animals, does not
extend, or at least not obviously, or not professedly, to one particular form
of animal-a particularly delicious form of animal-the female slave, the slave
"Goreans are usually individuals of deep feelings. Their anger tends to be deep, and their jealousies are deep; and their friendships and loyalties; and they hate deeply, and they love profoundly. On the whole, Gorean emotion tends to be more open than it is on Earth. On Gor hypocrisy is regarded as a form of lying, unworthy of a man, not as a virtue on which it is prudent to rely.
But, on the whole, I think it fair to say that the average Gorean male is often afraid to show tender feelings, regarding them as somehow inappropriate for a man. Is it not common to fear most deeply that danger which lies closest at hand?" (Page 419)
"The slave is not a person. The slave is without caste. The slave has no Home Stone. He has no more status than a draft animal. He is permitted to live as a convenience to free persons. He hears, he does not question, he obeys." (Page 419-20)
"Gorean society is a status-conscious society.
In it the slave is without status. He is no more than a beast, literally." (Page 420)
"Perhaps a cautionary word might be in order having to do with the appearance and demeanor of the slave female in the vicinity of the free woman. There her appearance and deportment is usually, and wisely, transformed. It would be a very foolish slave who would carry herself before a free woman as she is expected to carry herself before free men. Before the scrutiny of the free woman she is likely to lapse from joyful beauty to cringing scullion. She will not meet the eyes of the free woman; she is scarcely likely to leave her knees or lift her head; her body is bent and seems smaller; she seems to wilt and tremble; she tries to draw down the hem of her tunic; she grasps the edges of her tunic and tries to draw them closed, to conceal better the delights of her bosom; she is likely to whisper; her voice is uncertain, and scarcely audible. These are not inauthentic dissemblings; they are a real witness to the slave's terror of the authority and power of the free woman. What could a man see of interest, the free woman might ask herself, in such a frightened, confused, groveling drab? But, of course, too, the free woman is well aware of the appearance and demeanor of the slave when she is not accosted by them, or brought within the immediate ambit of their power. She is well aware that the girl before her, in another environment, is likely to be the subject of songs of lust and love, and the object of determined men who want her on their chain. The free woman, for obvious reasons, I suppose, hates the slave girl. Among these reasons doubtless are the attractiveness of the slave to free men, and their envy of the slave's happiness and fulfillment. Many free women carry a switch or whip with them and will often lash a slave unexpectedly across her calves. It is then not unusual for her to put the slave to her feet and, as the poor girl kneels, and tries to cover her head, put to the street, wantonly belabor her. None are likely to object to this, as the free woman is free, and may do much what she wishes, and the slave is only a slave. Perhaps she jostled the free woman in a crowd or met her eyes, as though she might have been free." (Page 463-64)
"On Gor earrings are not worn by free women, and are commonly put upon only the lowest and most sensual of slaves. For example, a tower slave would not be likely to have her ears pierced, but the custom is becoming more widely spread with pleasure slaves. Apparently the practice began in the southern hemisphere, in Turia, and spread northward. Nose rings, on the other hand, are given little thought on Gor. It is said that they are even worn by some free women, for example, among the Wagon Peoples of the southern plains." (Page 464-65)
"Whereas there are wealth discrepancies on Gor which would dwarf most of those on Earth, for example, merchants who own ten thousand slaves and a hundred villas, and whose resources can raise armies and intimidate cities, most Goreans are economically pretty much of a muchness. Accordingly, most girls are owned by men whose incomes are likely to be substantially equivalent, and the differences which exist are not likely to excite much notice or comment. For example, as Goreans go, given the recent events on the river, I would count as being very well fixed, and yet I did not think that my position or resources were such as to seem outrageously out of the ordinary. Caste tends to be more important to most Goreans than riches. The slave of a high-caste Builder, for example, is likely to look down on the slave of a wealthy merchant, who may have a hundred times the riches. Gold is important on Gor, but it does not have anything like the importance that would be assigned to it on Earth. Choosing between illicit gain and a besmirchment of honor most Goreans would forgo the illicit gain. Their honor is more important to them. Perhaps that sounds strange to many of Earth, but it is the Gorean way. The man of Earth, I suppose, might regard the typical Gorean as naive or stupid in this particular. The Gorean, on the other hand, would regard the man of Earth who might disagree with him in this matter as being strange or incomprehensible, and worse, perhaps even unworthy of his manhood, and certainly unworthy of a Home Stone. Even Gorean merchants, whom no one in his right mind could accuse of being immune to the allurements of wealth, will, almost invariably, choose honor over profit. His ideal, of course, is to manage things in such a way as to obtain the one and keep the other. In any event, wealth seldom enters into the master/slave relationship, except that richer fellows, obviously, are able to bid more, if they wish, for the lovely nude animals-often exhibited writhing in the torchlit markets-who might best please them. But any well-mastered female, of course, kisses her master's whip, even though he be a peasant, with a fervor not inferior to that of a high slave on her knees before a Ubar. Both are women; both are slaves; both are mastered." (Page 468-69)
"Thank you, Master," she said. I had never made much of this sort of thing, but some masters enjoy having the slave refer to herself by name, rather than having recourse to pronouns, for example, "Beverly begs to be caressed," "Does Master desire aught of Beverly," "how may Beverly please Master," and so on. This is useful upon occasion, of course. It helps the slave distance herself from herself when one wants her to distance herself from herself, and thus see herself rather from the outside as her Master's object. A similar practice, favored by some masters, is to have the slave refer to herself as his slave, for example, "Your slave begs to be caressed," "Does Master desire aught of his slave," "how may his slave please Master," and so on. On the other hand, I usually prefer for her to speak more directly, utilizing delicious personal pronouns, because it is then clearer to her, and to the master, that it is she herself, intimately, his, who speaks, for example, "I beg to be caressed," "does Master desire aught of me," "how may I please Master," and so on. A judicious mixture of modalities may be best. For example, suppose the slave has been somehow at fault, however inadvertently, and, kneeling before the master, nude, must beg punishment. Consider then the difference between "Beverly begs to be whipped," "Your slave begs to be whipped," and "I beg to be whipped." At one time, one might seem best, and, at another time, another." (Page 475-76)
"On Gor, of course, one does not need strength for the mastery, for that is cultural, and expected of a man. What would require great strength on Earth is simply a matter of maleness on Gor. The Gorean, thinking little of it, keeps his slave, or slaves, in perfect order. To be sure, I suppose some men of Earth, for most practical purposes, are Gorean." (Page 476)