The last element is with regards to use
This pertains not to status of virginity, nor training, but rather are a form of description of either what the slave is used for, or the region to which she belongs at the time. The list to the right includes terms used in reference to the use of slave girls, although it does not cover all of the possibilities. A complete list would be rather endless, and cover many cultural and language differences and terms that may be found both frequently or limited to one specific area of Gor.

Both the collar and the brand are distinctive symbols that identify a slave as both a slave and who's property that slave is.  Therefore both symbols are very important representations of slavery on Gor.  Click here for the most commonly known facts.

Bara
This is the prone form of the positions known as ‘standard binding positions”.
A slave lays flat on her belly, her head turned to the left. She crosses her wrists in the small of her back, then crosses her ankles, keeping her legs straight.

”’Bara, kajira!’ he said. She rolled quickly to her stomach, placing her wrists behind her, crossed, and crossing her ankles, ready to be bound.”
Explorers of Gor, p. 77

“‘Bara’, said Mincon to Tula. ‘Bara’, said I to Feiqa. Both slaves went immediately to their bellies, their heads to the left, their wrists crossed behind their backs, their ankles also crossed. It is a common binding position.”
Mercenaries of Gor, p. 145

Belly
A slave lays on her belly and places the palms of her hands on either side of her head, her forehead pressed to the ground.

”’Stop’, he said. ‘To your belly’. Then I was on my belly, on the tiles, my hands at the sides of my head, prone, before his curule chair.”
Kajira of Gor, p. 427

“‘Belly’, I said to Feiqa. Immediately Feiqa, trembling, went to her belly on the stained, sooted stones near the fire.”
Mercenaries of Gor, p. 19

Bracelets
A slave turns her back to her Master, places her hands behind her back and brings her wrists together in preparation for being bound; she holds her head high. In the examples I have found in the books, the slaves are not kneeling, but standing, in ‘bracelets’ position.

“‘Stand’, he said. She did so.
‘Bracelets’, he said. She looked at him, with hatred.
‘Bracelets’, he snapped. She put her head in the air and placed her hands behind her back. Marlenus locked bracelets on her. They were slave bracelets.”
Hunters of Gor, p. 146

“‘Stand, girl’, I said to her in Gorean. Gracefully she stood. I observed her.
‘Bracelets!’ I said in Gorean, harshly. The girl snapped to position, hands behind the small of her back, head lifted, chin up, turned to the left. In such a posture she may be conveniently put in bracelets, and leashed.
‘Kneel’, I told her. Again she knelt, in the position of the pleasure slave.”
Tribesmen of Gor, p. 78

“‘Stand straighter’, he said. I stood straighter. ‘What do you have there?’ I said. He had removed a pair of light bracelets, joined by about five inches of light chain, from his pouch. ‘Slave bracelets’, he said. ‘Turn around, facing the door, your hands behind your back.’ Almost numbly I did so. I heard him approach me. Then he stood behind me, quietly, not moving. Perhaps he was looking at me. Then, suddenly, I felt the two bracelets flung about my wrists, striking them, encircling them and snapping shut.”
Kajira of Gor, p. 132

Collaring position (or the position of female submission)
A slave kneels at the Master's feet, sitting on her heels. The back is kept straight or slightly leant backwards. The girl extends her arms upward, crosses her wrists, and lowers her head between her arms. The verbal command often used is ‘submit’.


“She came and stood before me, and then dropped to her knees, resting back on her heels. She lowered her head and extended he arms, wrists crossed, the submission of the Gorean female.”
 Raiders of Gor, p. 92

“‘Submit’, he said. I could not disobey him. I fell to my knees before him, resting on my heels, extending my arms to him, wrists crossed, as though for binding, my head lowered, between my arms. I spoke in a clear voice. ‘I, Miss Elinor Brinton, of New York City, to the Warrior, Rask, of the High City of Treve, herewith submit myself as a slave girl. At his hands I accept my life and my name, declaring myself his to do with as he pleases.’”
Captive Of Gor, p. 283

“’Fetch a slave whip’, I said.
She uttered a cry of misery and regarded me in disbelief. Then she leapt to her feet and hurried away. In a moment she had returned and knelt before me. She put down her head, as she had doubtless been taught, in submission. She then, lifting and extending her arms, her head still humbly down between them, lifted her hands to me. The backs of the wrists faced me. This was rather as in several common submission ceremonies. With the backs of the hands in this position it is easier to pull them together and tie them. Indeed, in most of these submission ceremonies the wrists are presented already crossed to the male, so that he may the more conveniently lash them together.”
Mercenaries of Gor, pp. 366-67

”Then, to my astonishment, the daughter of the Ubar Marlenus, daughter of the Ubar of Ar, knelt before me, a simple warrior of Ko-ro-ba, and lowered her head, lifting and extending her arms, wrists crossed. It was the submission of the captive female. Without raising her eyes from the ground, the daughter of the Ubar said in a clear, distinct voice: ‘I submit myself.’” Tarnsman of Gor, p. 93

“‘I can force you to take me’, she said. ‘How?’ I asked. ‘Like this’, she responded, kneeling before me, lowering her head and lifting her arms, the wrists crossed. She laughed. ‘Now you must take me with you or slay me.’ I cursed her, for she took unfair advantage of the Warrior Codes of Gor. ‘What is the submission of Talena, the daughter of the Ubar, worth?’ I taunted. ‘Nothing’, she said. ‘But you must accept it or slay me.’”
Tarnsman Of Gor, p. 109

“Say “I submit”’, I said. ‘I submit’, she said. He bound her wrists, tightly, before her body. ‘Look up’, I told her. She looked up. He collared her. I was very pleased to see her in the collar of Bosk of Port Kar.
Slave Girl of Gor, p. 401

Crawl
A slave drops to her belly and approaches the Master, maintaining that position.

”I pointed to the stones at my feet. ‘Crawl,’ I said, in Gorean. The girl slipped to her belly, and, as a slave girl, crawled to my feet. She put her lips to my foot; I felt her hair over it.” Tribesmen of Gor, p. 78

“‘I crawl to my Master on my belly’, she said, ‘and beg for his touch.’ I smiled. I, a guest in the tent, now stood to her, of course, as her Master.”
Beasts of Gor, p. 80

Gorean love bow
A slave kneels, her thighs parted, then arches her body backwards until her head touches the floor; her wrists over and above her head. In this position her body exposed fully to the Master. Once in this position, a girl may also be tied.

“Over her iron collar she wore a heavy leather Kur collar, high, heavily sewn, with its large ring. He thrust her two wrists before her body, into the ring he had cut from the Kur. He then tied them inside, and to, the ring. He then, from his belt, took a long length of binding fibre and, doubling it, looped it, securing it, at its center to the ring, leaving two long ends. He then threw her, on her back, over the body, head down, of the fallen Kur. He took the two loose ends of the binding fiber and, taking them under the body of the fallen Kur, dragged her wrists, elbows bent, over and above her head; he then, bending her knees, tied one of the loose ends about her left ankle, and the other about her right. It was the Gorean love bow.” Marauders of Gor, p. 261

“Under the torchlight Phyllis Robertson was now on her knees, the Warrior at her side, holding her behind the small of the back. Her head went farther back, as her hands moved on the arms of the Warrior, as though once to press him away, and then again to draw him closer, and her head then touched the furs, her body a cruel, helpless bow in his hands, and then, her head down… “
Assassin of Gor, p. 185

Hair
A slave kneels before a Free and lowers her head so that her hair falls forward, and the Free can use it for whatever purposes They wish.

“For example, when a girl, serving at a banquet, hears the command ‘hair’, she knows she is to go to the guest and kneel, and lower her head, that her hair may be used as a napkin or wiping cloth, by means of which the free person, either male or female, may remove stains, crumbs or grease from his hands. Similarly a girl's hair, if sufficiently long, may be used for the washing and cleaning of floors. In this she is usually on her hands and knees, and naked and chained. The hair is used in conjunction with the soap and water, in the appropriate buckets, being dipped in, and wrung out, and rinsed, and so on.”
Kajira of Gor

Heel
A slave takes her place behind the Master's left foot (if the Master is right-handed, so she will not interfere with His weapon hand). As He moves, she must follow Him (usually a few steps behind Him). The slave must stop if He does, but be ready to follow Him instantly if He starts to walk again.

“He turned about and, with his weapons, strode from the camp. I followed him, at his heel, where a slave girl belongs.”
Slave Girl of Gor, p. 109

“A man’s slave usually heels him, following behind him, or behind him on his left.”
Blood Brothers of Gor, p. 299

“He soon released my hair and I again straightened up. I was following him, generally, a little behind and on his left. It seemed appropriate that I, in my disguise, might seem to heel him, as though I might be a mere slave.”
Kajira of Gor

“The girl normally heels a right-handed Master on the left, that she not encumber the movements of the weapon hand.”
Magicians of Gor, p. 117

High harness
In this position, a slave raises her chin very high, her neck stretched upwards.

“‘Lift your head,’ he said. ‘Higher. Higher!’ She looked up at him, her head far back, the leash on her throat. ‘You need not now keep your head in high-harness position’, he said to the girl.”
Mercenaries of Gor, p. 308-09

Kneel to be coffled
A slave kneels with her thighs parted and lifts either her left or right hand, so that her wrist can be attached to a ring within the coffle chain

“‘Kneel to be coffled’, said one of the men. The girls knelt, closely, one behind the other, there were six wrist rings on the chain he carried. He placed the girl who had been whipped by Lady Sabina first in the coffle line. ‘Left wrist coffle,’ he said. They lifted their left wrists, frightened. Interestingly, the man snapping the wrist rings on the girls’ left wrists did not put the first girl in the first ring, but the second. When the four maids were coffled there was, thus, an empty wrist ring both at the head and rear of the line. ‘Stand, slaves’, said the man. ‘Lower chain.’ The girls stood. Then, ordered, the lowered their wrists. They were then in line, standing, coffled.”
Slave Girl of Gor, p. 127

“There is a large variety of coffle arrangements, given mixtures and combinations of materials and bonds, and aesthetic, physical and psychological considerations. Coffle arrangements are seldom random. From the physical point of view, the most common coffles are left-wrist coffles, left-ankle coffles and throat coffles. Left-wrist coffles and throat coffles are useful trekking coffles. The left-ankle coffle and the throat coffle free the hands to carry burdens.”
Slave Girl of Gor

Kneel to the whip (whipping position)
A slave kneels in ‘nadu’ or ‘tower’. She then crosses her arms in front of her, across her chest or belly; leans forward and places her head to the floor. In this position she will receive a Master's punishment (either whipping or other).

“I went to Targo, trembling, and knelt at his feet, my head to the boards of the floor I crossed my wrists beneath me and touched my head to the floor, exposing the bow of my back. It is the submissive posture of a slave girl who is to be punished. It is called kneeling to the whip. I shook, visibly, at his feet.”
Captive of Gor, p. 200

“‘Kneel to the whip’, said Samos. Piteously she knelt, a slave girl. Her wrists were crossed under her, as though bound, her head was to the floor, the bow of her back was exposed. She shuddered. I had little doubt but that this slave knew well, and much feared, the disciplining kiss of the Gorean slave lash.”
Marauders of Gor, p. 13

“She crawled to the point, trembling, where I had indicated.
‘Kneel to the whip’, I ordered her.
She knelt there, trembling, her head down to the grass, her wrists crossed beneath her, as though bound.
I struck her thrice.”
Blood Brothers of Gor, p. 137

Leading position (also known as Hair)
A slave stands behind the Master and bends at the waist, or crouches, lowering her head to the Master’s hip, so that He can lead her easily by her hair or collar. There is also a non-verbal command for this position: the Master lowers His left hand to His hip, opening and closing it.

“I held my left hand open, at my waist. She stiffened, and looked at me, angrily. I opened and closed my left hand once. I saw her training in Gorean customs had been thorough. But she never thought that such a gesture would be used to her. She came beside me, and a bit behind me, and, crouching, put her head down, deeply. I fastened my hand in her hair I entered, conducting the girl.”
Beasts of Gor

“I then snapped my fingers and held my right hand, open, at my hip. Swiftly the girl rose to her feet and, half crouching, put her head by my hand. I fastened the fingers of my hand deeply and firmly in her red hair. She winced, and kissed at my thigh. I then, the goblet of paga in my left hand, her hair in my right, dragged her beside me, her slender chains rustling, to the nearest alcove.”
Rogue of Gor, p. 59

Lesha
A slave turns her back to the Master, her head held high and slightly turned to the left so that a leash can be attached to her collar; her wrists in the small of her back, side by side, ready for bracelets. The slaves in the following examples are standing when they assume this position. The position known online as ‘high lesha’ is explained as ‘a variation of leasha in which the slave is standing, not kneeling'. But, in the examples found in the books, the slave is already standing when she assumes lesha. I have not found ‘high lesha’ in the books.

“‘Lesha’, snapped the second officer to the blond girl. She spun from facing him, and lifted her chin, turning her head to the left, placing her wrists behind her, as though for snapping them into slave bracelets. ’Nadu!’ he snapped. She swiftly turned, facing him, and dropped to her knees.”
Explorers of Gor, p. 76

”’Lesha!’ he said. Immediately, responsive to this command, I flung my wrists behind me, separated by some two inches, and lifted my chin, my head turned to the left. I felt slave bracelets flung, snapping shut, on my wrists. I was braceleted. In another moment I was leashed.”
Dancer of Gor, p. 365

Nadu (or the position of the pleasure slave)
A slave kneels with her heels tucked under her bottom, thighs spread wide, her back straight, her chest out, belly in, her head held high and her eyes lowered; her hands rest upon her thighs.

“’Kneel’, I told her. She knelt. ‘Straighten your body slave’, I told her. Frightened, Miss Blake-Allen straightened her back, and lifted her head. She knelt back on her heels, knees wide, hands on her thighs. It was the position of the Pleasure Slave. I had taught her the position. It is one of the first things a good-looking woman, fallen slave, is taught on Gor.”
Tribesmen of Gor, p. 53

“Tossing my head I knelt, the chain dangling from my collar before my body, to the grass. I knelt back on my heels, my back very straight, my hands on my thighs, my head high, looking straight ahead. I thrust my shoulders back, my breasts forward. I did not neglect the placement of my knees; I opened them as widely as I could, as I knew the men wanted. I knelt before them again in that most elegant and helpless position in which men may place a woman, that position I was later to learn was that of the Gorean Pleasure Slave.”
Slave Girl of Gor, p. 20

“‘Nadu!’ he snapped. She swiftly turned, facing him, and dropped to her knees. She knelt back on her heels, her back straight, her hands on her thighs, her head up, her knees wide. It was the position of the pleasure slave.”
Explorers of Gor, p. 77

”He suddenly snapped his fingers and, in the swift double gesture of the Gorean Master, pointed to a place on the dirt floor before him, almost simultaneously turning his hand, spreading the first and index fingers, pointing downwards. I fled to him and knelt before him, my knees in the dirt, in the position of the pleasure slave, my head down, trembling.” Captive of Gor, p. 143

Nestle
A slave settles against a Master, nestling in the crook of His arm.

“‘Nestle’, I told her. ‘Yes, Master’, she said. She nestled obediently in the crook of my left arm.”
Explorers of Gor p. 279

Obeisance
Obeisance can be performed in several different ways. In Mercenaries of Gor, three different forms are explained.

1. The first is a variation of the ‘nadu’ position (difference: the slave’s head is bowed, emphasizing her submission).

”’There are many ways to perform obeisance’. I said. ‘I shall instruct you briefly in three’, I said. ‘First kneel before me, back on your heels, yes, with your knees wide, wider, your hands on your thighs, your back straight, your breasts out, good, your belly in, good, and now lower your head in deference, in submission’. ‘Like a slave!’ she said. ‘Do it’, I said. She looked well. ‘Now that’, I said, ‘may not be exactly a performance of obeisance, for authorities do not all agree, but for our purposes we shall count it as one. It is, at any rate, a beautiful position, and it is, certainly, a common position of slave submission’.”
Mercenaries of Gor, p. 409

2. This is a continuation of the first form. The slave, kneeling in nadu, leans forward and lowers her head to the floor; her hands are also on the floor, palms down. The girl lifts her head a little and moves forward to the Master, not breaking the position; she then licks/kisses the Master’s boots.

”’Now’, I said, ‘and this is clearly a form of obeisance, bend forward and put your head to the mat, the palms of your hands on the mat. Good. Now lift your head little and come forward, substantially keeping the position. Forward a little more.’ ‘But then my face will be at your feet’, she said, ‘my lips will be over them!’ ‘Yes’, I said, ‘Good, now, put your head down and lick and kiss my feet’.”
Mercenaries of Gor, p. 409-410

3. In this variation, the slave lays on her belly and moves forward remaining low on it; upon reaching the Master’s feet, she licks and kisses them. Then she takes the Master’s foot and places it on her head for a moment, before lowering it again to the floor and kissing it again.

”’Now’, I said, ‘for a third form of obeisance. You may ‘belly’ to me.’ ‘I do not understand’, she whispered. ‘There are various forms of bellying,’ I said, ‘and bellying may be suitably and pleasingly combined with other forms of floor movements, approaching the Master on all fours, turning to your sides and back, writhing before him, and so on. We will take a very simple variation, suitable for an ignorant free female who has not yet even begun to discover the depths of her sexuality.’ She looked up at me. ‘On your belly’, I said. She backed off a bit, and went to her belly. Her hair was before her face, as she now on her belly before me, looked up at me. ‘Now inch forward’, I said, ‘remaining low on your belly, and when you reach my feet, once again, as before, lifting your head a little, tenderly and humbly, and beautifully, as though you were a slave, lick and kiss them. Good. Good. Now take my foot and place it gently on your head. Very good. Now place it again on the mat, and kiss it again. Good. You may now belly back a little, humbly. I have not yet given you permission to rise of course.’” Mercenaries of Gor, p. 410

Run
A slave runs with small quick steps, her legs almost straight, feet barely leaving the floor. Her head is turned to the left, her arms are at her sides with palms facing outward. When she reaches her objective she usually assumes the position of nadu.

She ran rapidly to a place before the stone platform, before the curule chair of Cernus, where she fell to her knees in the position of pleasure slave, head bowed. I was amused, for she had run as a slave girl is sometimes taught to run, with rapid short steps, her legs almost straight, her feet scarcely leaving the ground, back straight, head turned to the left, arms at her sides, palms out at a forty-five degree angle, more of a dancer's motion than a true run.”
Assassin of Gor, p. 45

Stake position
"’Amina and Rimice’, he said, ‘I have been using as rent slaves.’ ‘I see’, I said. ‘Stake position’, said Ephialtes to the two women. Immediately they both lay down, with a sound of chain. It is not unusual to forbid a rent slave, during her use times, when chained at a stake, to rise even to her knees.”
Vagabonds of Gor, p. 386

Stand
‘stand as a slave’ is a command. However, kajirae always stand beautifully, even if not explicitly commanded to do so. Online, I have seen it is sometimes called ‘display’, but there are also other ways in which a slave may be displayed, depending on the situation and, of course, on the decision of each Master.

“‘Stand as a slave’, he said. I stood beautifully, back straight, head high, belly sucked in, hip turned. No woman can stand more beautifully than a Gorean slave girl. ‘Excellent’, said Ladletender, smacking his lips. ‘Master is pleased’, I said. ‘Yes’, he said. ‘The slave, too, is then pleased’, I said.”
Slave Girl of Gor, p. 249

Standard binding positions
These comprise the several positions that may be adopted by a slave when she is to be bound. They usually depend on how a girl is positioned prior to the command. The quote below clearly describes ‘bara’, one of these binding positions.

”’Standard binding position’, he said. I was prone. When a girl is prone, the standard binding position is to cross the wrists behind the back and to cross the ankles. I took this position instantaneously.”
Slave Girl of Gor, p. 125

Sula
A slave lays on the floor upon her back, her legs extended and parted, her hands at her sides, palms upturned, and awaits the Master's pleasure.

”’Sula, kajira!’ said the man. She slid her legs from under her and lay on her back, her hands at her sides, palms up, legs open.”
Explorers of Gor, p. 77

Supine capture position
One of several positions that indicate indicate that a girl is within the capture rights of a particular Gorean Free. The girl must remain motionless.

”’On your back’, he said, ‘knees raised, heels on the floor.’ I then lay before him, in a standard, supine capture position.”
Kajira of Gor, p. 442

Thigh
The command 'thigh' may be given by a free man to a woman in order to see if she is a slave (branded) or a free woman.

“'Thigh', I said. The dark-haired woman turned immediately to her side, exposing her left thigh to me. There was a chain on her neck, run to a stake near the wagon. A small copper bowl was beside her. 'Thigh', I said, to the other woman, also dark-haired, but smaller. With an exciting, sensuous movement she exhibited her thigh. 'They look well, branded' I said.”
Vagabonds of Gor, pp. 383-85

“'Thigh', said the fellow who had admitted us, looking at Ina. He wished, of course, to ascertain if she was a slave.”
Vagabonds of Gor, p. 399

Tower
A slave kneels with her knees modestly together, back straight, eyes lowered. The palms of her hands rest upon her thighs or the slave may have her hands crosses before her.

“The position of the Tower Slave, in which Vika knelt, differs from that of a free woman only in the position of the wrists which are held before her and, when not occupied, crossed as though for binding. A free woman's wrists are never so placed.”
Priest-Kings of Gor, p. 46

“The position of the tower slave, in most cities, is very similar to that of the pleasure slave. The major difference is that the tower slave, whose duties are commonly, primarily, domestic, kneels with her knees in a closed position, whereas the pleasure slave, in a symbolic recognition of the fuller nature of her bondage, and its most significant aspects, kneels with them in open position. The tower slave, of course, like any other slave, is fully at the disposal of the master, in any and every way. The distinction between the tower slave and the pleasure slave, though honored in some markets, some specializing in girls sold primarily for housekeeping purposes and others in girls sold primarily for the pleasures of men, is not really a hard and fast distinction; it is not absolute; indeed, it can even be transitory. A girl who is ordered to open her knees, or who finds them kicked apart, for example, realizes that she has now become a pleasure slave. Similarly a girl in one context may function as one kind of slave and in another context, as another sort. Serving supper to a young man and his mother, for example, the girl may appear merely efficient and deferential. She kneels nearby, her knees closed. After the mother departs, however, she may kneel differently before the young man, with her knees open, his.”
Blood Brothers of Gor, p. 107

”I realized, suddenly, that my knees were pressed closely together. That had occurred during, and I had kept them that way afterwards, the beating on the wagon of the woman, and her screaming. It had been a defensive gesture, bringing my knees together, tightly, because I was afraid. Perhaps, too, I supposed, just as a male might find the spreading of a female’s knees, appropriate, deferential or placatory, so, too, such a woman might prefer their closure, finding it respectful, or placatory. Perhaps she might be mollified to some extent by such an apparent modesty. I did not know. Still, looking down at me, I did not think she would be likely to be fooled by it. I did not think she would be stupid. She would probably know what I was, really. It was probably not hard to tell. Perhaps we were just different sorts of women. I did not know. I did realize that such women, in all their frustration and anger, would probably want me to be like them. That thought horrified me. I found it terrifying. It would be like going back to the sterilities, the barren-ness, the pathologies, of Earth. Tears formed in my eyes, in the hood. What was I to do? I recalled that Ulrick had told me that certain kinds of slaves, house slaves, ‘tower slaves’, and such, whatever they were, might kneel with their knees together, but I had also been informed that I, and the other girls, were not such slaves.”
Dancer of Gor, p. 83

Slaves must address people somehow. If they were not to use "master" or "mistress," what else could they use "Sir" Sir is used in the Gor books exclusively by free women to free men. Sir is a BDSM convention, not a Gorean one. Likewise any other titles like "Lord," etc. On Gor all slaves address all free men as "Master," except bond-maids who address free men as "my Jarl," its cultural equivalent. Any slave who does not is subject to immediate and severe discipline.

The upper or lower case use in names online are simply for identification purposes online.  In many chat forums it is hard to tell who is identifying as dominant or submissive, (Master/Mistress or slave). In HTML chat with the use of avatars, it is far easier to discern this fact.  It therefore is neither right or wrong to use upper or lower case, although lower case is commonly accepted as denoting that the person is a slave in Gor.  Just because a slave upper cases her name does not mean she is wrong, simply not using commonly accepted protocol for online chat sessions.  This is far more relevant to IRC chat than HTML chat.

Tunic
“The most common Gorean garment for a slave is a brief slave tunic. This tunic is invariably sleeveless, and usually, has a deep, plunging neckline. It may be of a great variety of materials, from rich satins and silks to thin, form-revealing, clinging rep-cloth.”
(Guardsman of GOR, page 107)

"Rim's slave, clad in the brief slave tunic of white wool, her hair bound back with the woolen fillet."
(Hunters of GOR, page 62)

"It was a sleeveless, pullover tunic of brown rep cloth. It was generously notched on both sides at the hem, which guarantees an additional baring of its occupant's flanks."
(Magicians of GOR, page 21)

Work Tunic
“About her forehead, tying back her dark hair, was a strip of rep cloth, brown, of the same material as the work tunic. I knew this meant she had authority among the girls.”
(Captive of GOR, page 285)

“I wore a brief, one-piece, brown work tunic. It was all I wore, with the exception of the collar. We wore such tunics when engaged as work slaves. The tunics of work slaves are usually brown or gray.”
(Slave Girl of GOR, page 265)

Thrall Tunic
"Men in the fields wore short tunics of white wool; some carried hoes; their hair was close cropped; about their throats had been hammered bands of black iron, with a welded ring attached."
(Marauders of GOR, page 82)

Camisk
“The common camisk is a simple rectangle of cloth, containing, in its center, a circular opening. The garment is drawn on by the girl over her head and down upon her shoulders; it is worn, thus, like a poncho; it is commonly belted with biding fiber or a bit of light chain, something with which the girl may be secured, if the master wishes.
(Guardsman of GOR, page 107)

"The common camisk is a single piece of cloth, about eighteen inches wide, thrown over the girl's head and worn like a poncho. It usually falls a bit above the knees in the front and back and is belted with cord or chain."
(Nomads of GOR, page 90)

"The camisk is a rectangle of cloth, with a hole cut for the head, rather like a poncho. The edges are commonly folded and stitched to prevent raveling. The camisk, I am told, normally falls to the knees, but Targo made us cut ours considerably shorter. The camisk, I am told, was at one time commonly belted with a chain. However, the camisks that I have personally seen, and those we were given, were belted with a long, thin strap of leather binding fiber. This passes once around the body, and then again, and then is tied, snugly, over the right hip. When Targo inspected me, he made me tighten the belt, to accentuate my figure. The belt of binding fiber not only makes it easier to adjust the camisk to a given girl, but, of course, the binding fiber serves to remind her that she is in bondage. In a moment it may be removed, and she may be secured with it, leashed, or bound hand and foot. The camisk, in its way, is an incredibly attractive garment. It displays the girl, but provocatively. Moreover, it proclaims her slave, and begs to be torn away by the hand of the master. Men thrill to see a girl in a camisk. Secondly, I think Targo gave us camisks to make us even more his slaves. We desperately wanted to have something to cover ourselves, be it only a camisk. That he might take it away if irritated, or dissatisfied with us, made us that the more eager to please him."
(Slave Girl of GOR, pages 64-65)

Camisk, Turian
"The Turian camisk, if it were to be laid out on the floor, would appear somewhat like an inverted 'T' in which the bar of the 'T' would be beveled on each side. It is fastened with a single cord. The cord binds the garment on the girl at three points, behind the neck, behind the back, and in front at the waist. The garment itself, as might be supposed, fastens behind the girl's neck, and, folding the two sides of the T's bar about her hips, ties in front. The Turian camisk, unlike the common camisk, will cover the girl's brand; on the other hand, unlike the common camisk, it leaves the back uncovered and can be tied, and is, snugly, the better to disclose the girl's beauty."
(Nomads of GOR, page 90)

"The Turian camisk is a bit like an inverted 'T,' the bar of which has beveled edges. It goes about the neck, down, low, and is drawn up, and snugly, usually quite snugly, between the legs, the beveled bad ends on the 'T' then being folded closely forward about the girl's flanks and
(Guardsman of GOR, page 107)

Girdle, Slave
"The cord over Marcus' shoulder, of course, was the slave girdle, which is used to adjust the garment on the slave. Such girdles may be tied in various ways, usually in such ways as to enhance the occupant's figure. Such girdles, too, like the binding fiber with which the camisk is usually secured on a girl, may be used to bind her."
(Magicians of GOR, page 21)

Leathers
“The leathers forced on the slave maidens of the Wagon Peoples, taught to care for the bosk and please the masters, too, might be called to mind.”
(Outlaw of GOR, page 186)

Ta-Teera
“One of the most exciting slave garments, if the slave is permitted clothing, is the Ta-Teera, or, as it is sometimes called, the slave rag. This is analogous to the tunic, but it is little more, and intentionally so, than a rag or rags. In it the girl is in no doubt as to whether or not she is a slave. Some cities do not wish girls in Ta-Teeras to be seen publicly on the streets. Some masters put their girls in such garments only when they are camping, or in the wilds. Others, of course, may prescribe the Ta-Teera for their girls when they are within their own compartments.”
(Guardsman of GOR, page 107)

“Joyfully I drew on the garment, slipping it over my head, and fastened it, more tightly about me, by the two tiny hooks on the left. The slit made the garment a rather snug one, easier to slip into; the two hooks, when fastened, naturally increased the snugness of the garment, drawing it quite closely about the breasts and hips, deliciously then, from the point of view of a man, the girl's figure is betrayed and accentuated; also, the two hooks do not close the slit on the left completely, but permit men to gaze upon the sweet slave flesh pent, held captive, within; such a garment, of course, when a man grows weary of having his vision obscured, is easily torn away.”
(Slave Girl of GOR, pages 75-76)

“Eta pulled at the bit of rag she wore. “'Ta-Teera,” she said. I looked down at the scrap of rag, outrageously brief, so scandalous, so shameful, fit only for a slave girl, which I wore. I smiled. I had been placed in a Ta-Teera. “Ta-Teera,” I said. I wore the Ta-Teera.”
(Slave Girl of GOR, page 81)

Kirtle
“Only a kirtle of thin, white wool, split to the belly, stood between their beauty and the leather of their masters.”
(Marauders of GOR, page 100)

“She was blond; she was barefoot; she wore an ankle-length white kirtle, of white wool, sleeveless, split to her belly.”
(Marauders of GOR, page 81)

“Gunnhild, angrily, with two hands, jerked her kirtle to her waist, and stood straight, proudly before the Forkbeard, her breasts, which were marvelous, thrust forward.”
(Marauders of GOR, page 85)

Chalwar
“From one side a slave girl, barefoot, bangled, in sashed, diaphanous, trousered chalwar, gathered at the ankle, its tight, red-silk vest, with bare midriff, fled to him, with the tall, graceful, silvered pot containing the black wine. She was veiled. She knelt, replenishing the drink. Beneath her veil, I saw the metal of her collar.”
(Tribesman of GOR, page 88)

“She wore a high, red-silk vest, swelling, fastened with a single hook; diaphanous red-silk chalwar, low on her hips, gathered at the ankles; two golden bangles on her left ankle; collar.”
(Tribesman of GOR, pages 156-157)

Haik
“The haik, black, covers the woman from head to toe. At the eyes, there is a tiny bit of black lace, through which she may see. On her feet were soft, black, non-heeled slippers, with curled toes; they were decorated with a line of silver thread.”
(Tribesman of GOR, page 44)

“Following him, in a black haik, was a woman. Suddenly I was startled. As she passed me, her stride small and measured, I heard the clink of light chain, the sound of ankle bells. She was slave. She turned her head, briefly, to look at me; I saw her eyes, dark, through the tiny opening in the haik, through the tiny, black-lace screen, about an inch in height and four inches in width. Then, with a rustle of chain, and the tiny music of her bells, she turned swiftly, following her master. Beneath the haik, I supposed her collared, naked.”
(Tribesmen of GOR, pages 44-45)

Slave Silk
"Slave Silk, and certainly that sort which is commonly worn in paga taverns and upon occasion in brothels, when the girls are permitted clothing there, is generally diaphanous. It leaves little doubt as to the beauty of the slave. Some girls claim they would rather be naked, claiming that such silk makes them 'more naked then naked,' but most girls, and I think, even those, too, who speak in such a way, are grateful for even the wisp of gossamer shielding it provides against the imperious appraisals of masters, even though it must be pulled away or discarded instantly at a man's whim."
(Dancer of GOR, page 224)

"There are a large number of ways in which slave silk is worn. It can be worn, for example, on the shoulder or off the shoulder, with high necklines or plunging necklines, in open or closed garments, tightly or flowing, and in various lengths. Sometimes it is put on the girl only in halters and G-strings, or mere G-strings. Sometimes it is done, too, in strips wound about her body. The tying of slave girdles, with such silk, and otherwise, to emphasize the girl's figure and make clear her bondage, is an art in itself. Often, too, and as usually in paga taverns, it is worn in brief tunics. Most of these are partable or wraparound tunics. Such may be removed gracefuly. Some tunics, however, like some regular slave tunics, have a disrobing loop, usually at the left shoulder, where it may easily be reached by both a right-handed master and a right handed slave. A tug on the disrobing loop drops the tunic to the girl's ankles, also gracefully."
(Dancer of GOR, page 225)

Chatka, Curla, Kalmak, and Koora
“Among the Wagon Peoples, to be clad Kajir means, for a girl, to wear four articles, two red two black; a red cord, the Curla, is tied about the waist; the Chatka, or long, narrow strip of black leather, fits over the cord in front, passes under, and then again, from the inside, passes over the cord in back; the Chatka is drawn tight; the Kalmak is then donned; it is a short, open, sleeveless vest of black leather; lastly the Koora, a strip of red cloth, matching the Curla, is wound about the head, to hold the hair back, for slave women, among the Wagon Peoples, are not permitted to braid, or otherwise dress their hair; it must be, save for the Koora, worn loose. For a male slave or Kajirus, of the Wagon Peoples, and there are few, save for the work chains, to be clad Kajir means to wear the Kes, a short, sleeveless work tunic of black leather.”
(Nomads of GOR, page 30)

“The red cord, or Curla, was knotted about my waist, tightly, the knot, a slip knot, might be loosened with a single tug over my left hip. Over the Curla in the front, slipping under the body and between the legs, and passing over the Curla in the back, was the Chatka, or narrow strip of black leather, some six inches in width, some five feet or so in length; it was drawn tight; when a girl wears the Curla and Chatka, the brand, whether on left or right thigh, is fully visible, for the inspection of masters. I also wore a brief, open, sleeveless vest of black leather, the Kalmak. I wore a broad Koora, which, kerchief like, covered most of my head.”
(Slave Girl of GOR, pages 328-329)

Kes
“For a male slave, or Kajirus, of the Wagon Peoples, and there are few, save for the work chains, to be clad Kajir means to wear the Kes, a short, sleeveless work tunic of black leather.”
(Nomads of GOR, page 30)

Dress of the Barrens
“About her throat, narrow, sturdy and closely fitting, was a steel collar. I stepped back, that I might see her better. She wore a short, fringed, beaded shirtdress. This came up high on her thighs. It was split to her waist, revealing the sweetness and loveliness of her breasts. It was belted upon her with a doubly looped, tightly knotted rawhide string. Such a string is more than sufficient, in its length, and in the strength and toughness, to tie a woman a number of ways. She was barefoot. About her left ankle there was, about two inches high, a beaded cuff, or anklet. Her garb was doubtless intended to suggest the distinctive, humiliating and scandalously brief garment in which red savages are sometimes pleased to place their white slaves.”
(Savages of GOR, page 102)

Frozen North
“Before he had left, he had them sew northern garments for themselves, under his instruction. From the furs and hides among the spoils at the wall they had cut and sewn for themselves stockings of lart skin, and shirts of hide, and a light and heavy parka, each hooded and rimmed with lart fur. Too, they had made the high fur boots of the northern woman and the brief panties of fur, to which the boots, extending to the crotch, reach. On the hide shirts and parkas he had made them sew a looped design of stitching at the left shoulder, which represented binding fiber. This designated the garments as those of beasts. A similar design appeared on each of the other garments. About their throats now, too, they wore again four looped strings, each differently knotted, by means of which a red hunter might, upon inspection, determine that their owner was Imnak.”
(Beasts of GOR, page 175)

On Gor, certain expressions are used to more clearly express a slave's virginal state, or the lack thereof, note 'the expression' not the attire. To 'be' white silk means to be virgin, to 'wear' white is a different story; the use of white in slave attire may mean something, or not, depending on the local custom.

There is a difference to be made between the two. A virgin then, can be a trained pleasure slave indeed.

In Dancer of Gor, at the time of her sale the girl Doreen is a virgin; she has however undergone training in the art of pleasing and is sold as a white silk pleasure slave.

The terms red silk and white silk are repetitively used to denote virginity, or lack thereof, not training. Although one would assume they might often go together, and most times they do at least partially, by simple logic, one is more apt to please if she has been trained as well as used, but Norman tells us it is not a must. See here:

"Category," I heard, " - Pleasure Slave."  ~ Dancer of Gor, 9:129