The Gorean Kajira (About Slaves) ...

On Gor, slavery is an ancient, historically developed institution. It is complex, with its hundreds of aspects and facets, legal, social and aesthetic. Slavery has its basis in the biological differences of men and women. Male dominance is pervasive among mammals and universal among primates. Goreans accept slavery as a natural part of life and few question its basic validity.

"Female slavery is the institutionalized expression, in a civilization congenial to nature, of the fundamental biological relationship between the sexes. In the institution of female slavery we find this basic relationship recognized, accepted, clarified, fixed and celebrated." (Savages of Gor, p.193-4)

Gorean mythology even provides a story justifying the creation of slavery. Long ago, there once was a war between the men and women of Gor. In the end, the women were defeated. But, the Priest-Kings did not want all of the women killed so they made them beautiful. This was to entice the men to want to keep them instead of slaying them. But as a price for their beauty, the Priest-Kings also decreed that women would forever be slaves to men.

Sometime in the past, there were a series of wars loosely called the Slave Wars. They occurred among various cities in the middle latitudes, off and on, for over a period of about a generation. Though the wars involved large-scale slaving, there were other causes too, like the levying of tribute and the control of trade routes. Much of the Merchant law concerning slavery evolved out of these wars. The wars also developed some of the standardization of the slave as a commodity.

The Gorean novels portray a skewed image of the amount of slaves on Gor. As slaves are often important characters in the novels, the books at first glance might cause you to believe that most women were slaves on Gor. In actuality, only about 2 to 3% of all women on Gor are slaves. Free women vastly outnumber kajirae on Gor. These ratios do vary though from city to city. For example, in Ar there are about 20% slaves. In Tharna, after the revolution against the Tatrix, almost all of women in that city were slaves. (Online, the number of slaves is over 50%.) Of all the slaves on Gor, 90% of them are female. So, male slaves are a very rare item, only about .2 to .3% of the men on Gor. There are many terms used for female slaves such as chain sisters, slut, collar meat, tastas, tasty pudding, morsels, and candies. Kajira is one of the most common terms for a female slave. Sa-Fora, which means Chain Daughter or Daughter of the Chain, is another common expression. For the most part, these terms are considered complimentary.
 

           Slave Breeding
 
The first element in slave classification is breeding
This would indicate the original status of the slave.
Barbarian - are earth girls brought to Gor on the voyages of acquisition.
 
a native of the planet Earth, usually used in a derogatory sense in reference to slave girls from that planet. Also defined as slave girls captured from outlying regions or cities. Barbarian slave girls from Earth are considered shamelessly sensual. ~ Assassin of Gor pg. 20 - Savages of Gor pg 83
Gorean slave girls - are Gorean women, born free or slave, on Gor.
 
Passion slaves and Exotics -  are slaves bred, not captured; born in the pens of a slaver from selected breeding slaves in order to perpetuate a particular trait found pleasant and much sought-after by Gorean men.

...She was fairly complicated but had extremely dark hair and dark eyes, very red lips; the movement of her exquisite body was a torment to observe; she looked at me with a slight smile, regarding the black of the tunic, the mark of the dagger; her lips were full and magnificently turned, probably a characteristic bred into her; I had no doubt this black-haired, cruelly beautiful woman was a bred Passion Slave. She was one of the most rawly sensuous creatures on which I had ever looked.
                                                       ~
Assassin of Gor, 12:150

 
 
           Slave Training
 


The next element of classification is training
Although it seems at times the words 'pleasure slave' are thrown around freely, it is written in the saga of Tarl Cabot, that in fact few slaves were pleasure slaves. The fact that a slave is used for pleasure is not what makes her a pleasure slave.


Pleasure slave:
The "title" is subject to an accreditation process by a slaver's house following extensive training in the arts of pleasing.

The training of the slave girls progressed. It had begun, following the period entirely consumed with exercises, with such small things as instruction on how to stand, to walk, to kneel, to recline, to eat, to drink. Grace and beauty, following Sura, and I would scarcely dare dispute such an authority, is mostly a matter of expression, both that of the face and body. I could, week to week, see the change in the girls, even Elizabeth. Some of the things they were taught seemed to me very silly, but I, at the same time, found it difficult to object.

One thing of that sort I recall is a trick where the girl feeds the master a grape held between her teeth. She may or may not have her wrists braceleted behind her back for this particular feat. One leg is folded beneath her and the other is extended behind her, toes pointed, and then she lifts the grape delicately to your mouth. Elizabeth and I used to laugh heartily over this one, but I think it was effective, as I seldom got beyond the third grape.

"Observe," once had said Elizabeth to me, to my amusement, in the secrecy of our compartment, "the twelfth way to enter a room."

I had observed. It was not bad. But I think I preferred the tenth, that with the girl''s back against the side of the door, the palms of her hands on the jamb, her head up, lips slightly parted, eyes to the right, smoldering at just the right temperature.

Dancers:
Although usually pleasure slaves first, are also a class of slave. Again if any girl can dance for her Masters, it does not make her a 'dancer', as this label is reserved for those girls who have been certified in this art by a recognized school. There is in Explorers of Gor reference to the fact that some houses specialize in breeding these types of slaves. The dancer then, can be dancer by breeding, by training, and most likely, by both.

Lady's serving slaves:
Are trained especially to attend the needs of Gorean women for their bathing, dressing and table service.
 
 
           Slave Status
 


The next element is the status of the girl's Virginity
Obviously there can only be two types here: virgins or non virgins.

Glana (the white silk) virgins:
The only true 'tag' to a slave that is placed upon her to restrict how she is to be used is in reference to her virginity. The 'glana', or virgin, will be marked as such to warn those tempted to taste this one's flesh, that she has not yet been used by her Master.

The expression 'white silk' applies to the virgin slave, though it is unlikely that she wears silks of white. It is not unusual that the owner of such a girl will reserve first use to Himself. Similarly, a girl who is new to a chain may find a bit of white silk knotted to her collar even though she is not virgin. This is done when the Master decides that He will first 'taste' His new girl before He will let her be used by others. In the camp of Rask of Treve, E-li-nor was so 'tagged', whether she was indeed virgin or not is unclear. When, after the feast at which all slaves, dressed in pleasure silks, were made to serve and dance, she was summoned to the tent of Rask of Treve. He reached to pull the small white ribbon from her collar, explaining to her that He had had it placed there so that He could have her first. Once the 'sampling" has taken place, the girl will never again wear the white silk as a tag.

"To be sure," I said, "' white' in the context of 'white-silk girl' tends less to suggest purity and innocence to the Gorean than ignorance, naivety, and a lack of experience. 'Red,' in the context of 'red silk girl,' on the other hand, connotes rather clearly, I think, experience. One expects a red-silk girl, for example, to not only be able to find her way about the furs, but, subject to the whip, owned and dominated, perhaps chained, to prove herself a sensuous treasure within them." 
~ Savages of Gor, 13:205

Falarina (the red silk) non-virgins
 
..Similarly, the expression 'red-silk,' in Gorean, tends to be used as a category in slaving, and also, outside of the slaving context, as an expression in vulgar discourse, indicating that the woman is no longer a virgin, or, as the Goreans say, at least vulgarly of slaves, that her body has been opened by men. Its contrasting term is 'white-silk,' usually used of slaves who are still virgins, or, equivalently, slaves whose bodies have not yet been opened by men. Needless to say, slaves seldom spend a great deal of time in the 'white-silk' category. It is common not to dally in initiating a slave into the realities of her condition....
~ Blood Brothers of Gor, 54:472
 
 
           Slave Use
 


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.

 
 
           Collars & Brands
 

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.

 
           Slave Positions
 


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

 
           The Title 'Master'
 

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.

 
           Lower-case names
 

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.

 
         Slave Garments
 

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)

 
           Recap
 


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

 

 
           Slave Types
 
Barbarian* a native of the planet Earth, usually used in a derogatory sense in reference to slave girls from that planet. Also defined as slave girls captured from outlying regions or cities. Barbarian slave girls from Earth are considered shamelessly sensual. Assassin of Gor pg. 20 Savages of Gor pg 83
Bath Girls* slaves at the public and private baths. They wear a chain and plate collar. The plate gives their name and cost. The bath girls are there for the pleasure of men. Bathing and massaging them, and also serving them in any other way the men desire. The service to a man ends when the baths close or when he chooses to leave the baths.
Below Deck Girl the term used for slave girls transported in the hold of a ship. They are held in individual cages and because of infestations of lice, all of their body hair is shaved. The term 'below-deck girl' is used derisively especially by those slave girls allowed to remain on deck in cages, who need not have shaved heads, though all slaves on a slaver ship are unclothed. Slave Girl of Gor pg 318 - 321
Bond Maid the term for a slave girl used in Torvaldsland also called a girl whose belly lies under the sword. Marauders of Gor pg 44
Chamber Slave A slave of the Priest Kings restricted to use within a particular chamber; these slaves cannot leave the chamber and are to serve the Freeperson living there fully. These are the only slaves of the Priest Kings that are allowed to keep the hair on their bodies, all other muls are fully shaved except for the eyebrows. Priest Kings of Gor pg 36
City Slave slave girl in any of the cities of Gor; her duties in the apartment cylinders are largely domestic.
Coin Girl* a slave girl who, with a coin box and triangular flat bell chained around her neck, is sent out in the streets of a city to earn money from masters in return for her sexual use. Rogue of Gor pg 89-90 Guardsman of Gor pg 143
Display Slave a slave girl whose primary purpose is for the display of her beauty to reflect the affluence of her master; often chained in coffle with other display slaves behind the palanquin or other transport of her master. Dancer of Gor pg 367
Exotic Slave* a slave male or female bred for special purposes producing quaint or unusual purposes; an example is the passion slave. Raiders of Gor pg 15
Field Slave* mainly male slaves but female slaves have been known to help the cultivation of the fields and any crops risen. Magicians of Gor pg 299-302
Fighting Slave Many cities have arena for gladiatorial combat. This combat is often quite lethal and many fighting slaves are seriously injured or killed during these games. These male slaves may learn the use of certain weapons. In most cases, free men do not enter these arena games.
First Girl slave appointed by the Master to oversee other usually younger or less experienced girls; she rules when Free Persons are not present as the Master, but she is subject to his total authority, usually called Mistress by the other girls, she may have switching rights over them as well. Explorers of Gor pg 78 Dancer of Gor pg 170, 211, & 380
Flute Girl a slave trained in the art of music, specifically the playing of the double flute. They perform at various functions and are available for sexual use by those free men of their audience. Magicians of Gor pg 118-122
Galley Slave Port Kar, Cos and Tyros utilize thousands of male galley slaves on their ships.
House Slave* one whose primary duties are inside the residence. Duties range from personal serving girls to kettle and mat girls. Magicians of Gor pg 312
Kettle Slave* a slave girl whose main function is cooking and other menial tasks; used disparagingly. Assassin of Gor pg 164
Kettle & Mat Girl* a slave girl whose function is divided between household tasks and sexual servitude. Assassin of Gor pg 112 Raiders of Gor pg 99
Last Girl used to denote either the newest girl on a chain, or the least of all the girls. Savages of Gor pg 240
Luck Girl a slave girl who acts as mascot onboard ship; her use is usually reserved for the captain of the ship, but she may be shared with the crew, usually as a disciplinary measure.
Lure Girl* slaves who are set out by their master's to entice men for the purposes of impressing as crewmen or in work gangs. While the man is distracted, her master's men accost him and hustle him away; also used by panther girls to entice men to be captured as their slaves. Dancer of Gor pg 244
Mul a Priest-King term for a human slave. Priest Kings of Gor pg 94
Paga/Tavern Slave* slaves in paga taverns and inns, to serve domestically and any other way the patron sees fit.
Pagar Kajira, Pleasure Slave, Passion Slave a slave girl who has been bred, rather captured; specifically, one that has been bred for a particular trait, such as beauty or slave heat or the shape of her lips.
Personal Serving Girl* a slave assigned or owned by the person she obeys. Her duties may include running errands, general cleaning, or caring for personal belongings. Magicians of Gor pg 366
Pierced Ear Girl a slave girl whose ears have been pierced; as piercing a girl's ears is consider the ultimate degradation, it virtually guarantees that the girl will never be freed; the practice first became popular after the fall of Turia to the Wagon Peoples, but is gaining acceptance in the northern cities, especially Ar.
Pleasure Slave* This is the highest trained of slaves so a slave may be a red silk pleasure slave, but she will not wear the title of 'Pleasure Slave' until she can demonstrate she is among the best trained and highest quality slaves.  Typically this title is mislabeled as a slave girl whose main function is sexual servitude to her master. While this is true, the training behind the title requires much more than sexual servitude.
Pot Girl a slave girl whose main function is cooking and other menial tasks; used disparagingly.
Scribe Slave These slaves are rare since slaves are seldom taught to read or write. Teaching takes time and money a large number of scribe slaves are High Caste free women of the scribes that have been captured. These slaves are used by administrators mostly. They help keep the books that others feel are a tiresome duty. As with all slaves they are not above cooking, cleaning and warming a masters furs.
Seduction Slave* used to lure free women into compromising situations so that she can be made slave under the couching laws. The couching law exists in many Gorean cities. The law states that any free woman who couches with another's slave, becomes a slave of the male slaves master. Magicians of Gor pg 8
Self Contract Slave an arrangement wherein a Free Woman contracts to be an experimental slave for a period of time ranging from one night to a year. Her documents will contain a specified termination date. Blood Brothers of Gor pg 101
Side Block Girl a slave girl sold for a fixed price from the side block of a slave auction house, instead of auctioned from the main block; used disparagingly. Savages of Gor pg 107
Silk Girl term used by those of Torvaldsland to denote a slave girl from the southern cities; often used disparagingly. Marauders of Gor pg 144
Silk Slave a male slave kept by Free Women as sexual toys, handsome and sometimes pretty by male standards. Fighting Slave of Gor pg 157 & 164 Mercenaries of Gor pg 437
Stable Girl these slaves tend to the male slaves needs so they do not become unruly.
Stable Slaves these kajiri are kept in stables and care for the livestock sometimes fighting for benefits, or betting money for their Owners; rewarded with female stable slaves.
State Slave a state owned girl may have various duties, ranging from general cleaning to carrying messages. State tunics and collars are uniform, sleeveless and plain. Considered by most states an unenviable slavery. Magicians of Gor pg 340-341 & 376
Tavern Slave* The most common type of slave. These slaves are referred to as kettle-and-mat slaves. In other words, they do everything from serve scullions, cooking, and serving, to warming a Masters furs at night. They are often referred to as pleasure slaves, but are not.
Thrall* male slaves of Torvaldsland. Marauders of Gor pg 82
Tower Slave* a state slave girl in any of the cities of Gor; her duties in the apartment cylinders are largely domestic.
Work Slaves* a category of slaves consisting of field slaves, stable slaves, etc. These females are considered, like kettle and mat girls, to be low slaves. Magicians of Gor pg 305
 
           About Positions
 


”I snapped my fingers. She knelt. I snapped my fingers again. She stood.”
Fighting Slave of Gor, p. 215

“I snapped my fingers. ‘Yes Master’, she said. She approached at the sound and knelt before me.”
Fighting Slave of Gor, p. 248

“At the time I did not realize how light had been my discipline considering the gravity of my offense. I had both spoken without permission, and broken position without permission. Most simply, I had been displeasing to a free man.”
Slave Girl of Gor, pp. 34-35

”I did not break position. I had not been given permission. Perhaps he kept me in position to discipline me. I did not know. I was afraid to break position. I told myself, of course, that this was rational, that he might wake and discover me out of position, or that, perhaps, at times, he was not truly asleep, but was, through half-closed eyes, watching me, to see if I, in the slightest, moved. But in my heart I know I had not broken position because he had not given me permission to do so, because he had not released me from his command. I was terribly afraid of him. I was afraid to break position. I was obeying him.”
Slave Girl of Gor, p. 35

”I had been commanded by a man. I obeyed immediately, or did my best to obey. If a command needs to be repeated, as the saying goes, the girl needs to be punished.”
Dancer of Gor, p. 211

“‘Turn and approach me’, I said. ‘But I am naked’, she said. ‘Do you wish for me to repeat a command?’ I asked. She turned white. ‘No, Master’, she said.”
Explorers of Gor, p. 200

”If the girl thinks, however, that the command may have been, say, an inadvertence, or mistake, or that the master might relent, or something along these lines, she might, say, beg or inquire. She is reassured of the intent and seriousness of the command if, for example, she is asked if the command need be repeated, which eventually she will presumably be anxious to avoid. If she has, sincerely, and not as a girl's trick, not understood the command, or has not heard it, or fears she may not have heard it correctly, she may also inquire into the matter, of course, and normally without penalty. In such cases the repetition of a command is not regarded as cause for discipline. A girl is seldom punished for trying to be pleasing, at least at first. If her efforts continue to fail, however, that is a different matter. The whip is an absolutely marvelous instructional device for improving female conduct.”
Dancer of Gor, pp. 211-12

“Punishment for having to repeat a command is always at the option of the Master. For example, a command might not be clearly heard, or might not be clear in itself, or might appear inconsistent with the Master's presumed intentions. Whether punishment is in order or not is then a matter for judgment on the Master's part.”
Magicians of Gor, p. 198

“It is customary in the kneeling position to remain a few feet back from the male. The kneeling position, itself, expresses the servitude of the slave, and her submission. The distance serves three major purposes. It symbolizes, in the distance, as well as in the differential height, the social inferiority of the slave to the master. It puts the slave in a position, where all of her, for the Master's delight, can be seen. A kneeling woman is incredibly beautiful. It also puts enough space between the slave and the free male so that the releasing of his rapacity is then likely to require a decision, and is less likely to be simply, reflexively, triggered. This is regarded as being particularly important when the slave is in the presence of a male who is not her Master. The kneeling position, thus, interestingly, can occasionally provide a measure of security, if not a tenuous one, for the slave, tending to reduce, to some extent, the frequency in which, in a culture with such interpersonal proximities, she might be subjected to unauthorized rape. This same tiny measure of protection, of course, puts her in much greater danger from her real Master, for he, observing her, seeing her kneeling beautifully before him, can also delay in his considerations as to her suitable exploitations.  How shall he use her? What shall he have her do, and so on. To be sure, sometimes he simply takes her and when he wants her and almost by reflexive whim. She is his. The main reason why a slave kneels, of course, aside from such subtle and complex considerations, is simply that she is a slave, and that that position, accordingly, is appropriate for her."
Dancer of Gor, p. 156-57

“The Gorean slave girl, incidentally, will space herself from her master quite differently in different situations. For example, if she is somewhat farther away, it is easier for her to display herself in all her beauty; if she wishes to wheedle for his caress she may approach quite closely; if she is receiving instructions she may kneel a few feet away; if she is begging to serve his pleasure she may kneel at his feet, perhaps kissing them, and holding his ankles; obviously, too, a girl who fears she is to be disciplined will commonly hang back; sometimes too, a girl will fear to approach too closely until the master, by an expression or small sign, indicates that she is not in obvious disfavor and may do so.”
Explorers of Gor, p. 200

 

 
           Eye Contact
 


Eye contact between Master and slave


“‘Stand straight’, called Grunt to the coffle, which now, in our pause, had put down its burdens. ‘Keep your heads up, but do not meet his eyes. It is you who are the merchandise, the beauties, the slaves, not he. It is not yours to examine, but to be examined, not yours to consider, but to be considered.’
I thought Grunt was wise not to have the girls look into the eyes of the Fleer warrior. Such an exchange of glances, or looks, can be like an electric shock, an encounter almost fearfully significant. Who knows what each might recognize in the eyes of the other? Does she see in his eyes that he is one such as might be her master? Does he see in her eyes that she is one who could not help but acknowledge herself, and soon, despite what she might now take to be her desires, his helpless and natural slave? Sometimes, at as little as a meeting of eyes, masters and slaves know one another. ‘I must have her. She is mine’, he tells himself. ‘I belong to him. I am his slave’, her heart whispers to her.”
Savages of Gor, pp. 257-58

“This matter of eye contact is interesting and has many facets. One of the most initially frightening and disturbing things to Earth women brought to Gor as slaves is the way Gorean men look at them. They are not used to being looked at as women, truly, with appraisal, desire and ownership. This tends, in the beginning, when they are still new to their collar, to confuse and frighten them, but also, of course, as it will continue to do, and even more powerfully, to stimulate them. It is the first time that they have found themselves in the order of nature, and as what they are, and it is the first time that they have found themselves being looked at, frankly, and honestly, within the order of nature, and as what they are, females, appropriate objects of male predation and desire. This recognition of her femaleness, and this joy in release and self-discovery, often comes as a stunning revelation to the Earth female. Never again, once having discovered this, does she retreat to the conditioned ideals of neuterism and pseudomasculinity, nor, indeed, even if she desired to do so, would her masters permit it.”
Savages of Gor, p. 258

“Sometimes in training, incidentally, or as a discipline or punishment, the slave is not permitted to look into the eyes of the master. Indeed, sometimes, in training, she is not permitted to raise her eyes above the belt of the trainer. Also, it must be recognized that many slaves often, and perhaps all slaves sometimes, find it difficult to look into the eyes of the master. He, after all, holds total power over them and they fear to displease him. What if he should interpret her gaze as suggesting the least insubordination or insolence? Are they truly prepared to have the soles of their feet lashed or to live on bread crusts for the next five days?”
Savages of Gor, p. 258

“But, on the other hand, there is, on Gor, in circles of the mastery, no discouragement, commonly, of eye contact between masters and slaves.
Indeed, in the deep and profound relationships of love and bondage, such eye contact is usually welcomed and encouraged. What can be understood of the glances of masters and slaves by those who have been united only in lesser relationships? Too, to be sure, from the practical point of view, it is useful for a girl to be able to look into the eyes of the master. In this way she may be able to better read his moods, and desires, and, accordingly, be able the better to serve him, in the process perhaps saving herself a few cuffings and beatings, such as might be garnered by a less alert, more slothful, laxer girl. To be sure, all girls, upon occasion, are cuffed or beaten. This is good for them, and helps to remind them that they are slaves. Beauty in a slave girl, incidentally, and most slaves are beautiful, for this is the sort of woman that tends to be enslaved, does not excuse poor service. The most beautiful girl must serve with the same perfection as the lesser girl. Gorean masters are uncompromising on this point.
From the point of view of the master, too, not only is it pleasant to look into the eyes of a slave, but there are certain practical advantages attached to doing so. For example, one might, in her eyes, read desire, and thus order her to perform an act which she, even though a slave, might not have dared to beg to perform, or, say, by looking into her eyes, one might determine if she has been up to something or has neglected something to which she should have attended. Has she been into the sweets? Has she, perhaps gossiping and dawdling with the other girls, been amiss in the discharge of her duties? Perhaps the shopping has not yet been done? Perhaps the laundry has not yet been finished? Such infractions call for discipline. But perhaps, in lieu of discipline, the master will accept the performance of desperate placatory services on the part of the offending slave. The decision is his. I would, incidentally, advise the slave to be superb.”
Savages of Gor, p. 258-59

 

 
           On Kneeling
 


“A Gorean slave girl in the presence of a free man or woman always kneels, unless excused from doing so.”
Captive of Gor, p. 73

"The kneeling position is, of course, a suitable one for slaves. A slave will normally assume such a position on entering the presence of her master or a free person. She will probably remain in it until permitted to rise. It is a common position, too, for her to assume when she is in attendance of a master, for example, awaiting his notice or commands.”
Blood Brothers of Gor, p. 246

"It is almost universal, as far as I know, that a slave kneels in one fashion or another when entering her master's presence, or if she should find herself in his presence. She commonly kneels when spoken to by any free person. This is simply a matter of respect. To be sure, she can be slain if she does not do so. The kneeling position, of course, which the master's, or free person's, permission, either tacit or explicit, is usually required to break, is commonly an initial position. For example, after its deferential assumption, she may be dismissed from it, to other duties, such as cleaning, shopping or cooking."
Dancer of Gor, p. 114

“In all these kneeling positions, incidentally, even that of the pleasure slave, the Gorean woman carries herself well; her back is straight and her chin is high. She tends to be vital and beautiful to look upon.”
Priest-Kings of Gor, p. 46

"A girl, incidentally, in the position of the Gorean pleasure slave, but who is not being kept in position as a discipline, in which case she remains rigid, is allowed much subtle latitude, which she exploits, without breaking the position. Sometimes, as she becomes animated, she rises a bit from her heels, sometimes her hands move on her thighs, her shoulders and belly move, her head moves, her eyes are live and vital, she speaks and laughs, and, radiantly, every inch, every bit, of her alive, converses lyrically and delightedly."
Slave Girl of Gor, p. 36

 
           About Positions
 


”I snapped my fingers. She knelt. I snapped my fingers again. She stood.”
Fighting Slave of Gor, p. 215

“I snapped my fingers. ‘Yes Master’, she said. She approached at the sound and knelt before me.”
Fighting Slave of Gor, p. 248

“At the time I did not realize how light had been my discipline considering the gravity of my offense. I had both spoken without permission, and broken position without permission. Most simply, I had been displeasing to a free man.”
Slave Girl of Gor, pp. 34-35

”I did not break position. I had not been given permission. Perhaps he kept me in position to discipline me. I did not know. I was afraid to break position. I told myself, of course, that this was rational, that he might wake and discover me out of position, or that, perhaps, at times, he was not truly asleep, but was, through half-closed eyes, watching me, to see if I, in the slightest, moved. But in my heart I know I had not broken position because he had not given me permission to do so, because he had not released me from his command. I was terribly afraid of him. I was afraid to break position. I was obeying him.”
Slave Girl of Gor, p. 35

”I had been commanded by a man. I obeyed immediately, or did my best to obey. If a command needs to be repeated, as the saying goes, the girl needs to be punished.”
Dancer of Gor, p. 211

“‘Turn and approach me’, I said. ‘But I am naked’, she said. ‘Do you wish for me to repeat a command?’ I asked. She turned white. ‘No, Master’, she said.”
Explorers of Gor, p. 200

”If the girl thinks, however, that the command may have been, say, an inadvertence, or mistake, or that the master might relent, or something along these lines, she might, say, beg or inquire. She is reassured of the intent and seriousness of the command if, for example, she is asked if the command need be repeated, which eventually she will presumably be anxious to avoid. If she has, sincerely, and not as a girl's trick, not understood the command, or has not heard it, or fears she may not have heard it correctly, she may also inquire into the matter, of course, and normally without penalty. In such cases the repetition of a command is not regarded as cause for discipline. A girl is seldom punished for trying to be pleasing, at least at first. If her efforts continue to fail, however, that is a different matter. The whip is an absolutely marvelous instructional device for improving female conduct.”
Dancer of Gor, pp. 211-12

“Punishment for having to repeat a command is always at the option of the Master. For example, a command might not be clearly heard, or might not be clear in itself, or might appear inconsistent with the Master's presumed intentions. Whether punishment is in order or not is then a matter for judgment on the Master's part.”
Magicians of Gor, p. 198

“It is customary in the kneeling position to remain a few feet back from the male. The kneeling position, itself, expresses the servitude of the slave, and her submission. The distance serves three major purposes. It symbolizes, in the distance, as well as in the differential height, the social inferiority of the slave to the master. It puts the slave in a position, where all of her, for the Master's delight, can be seen. A kneeling woman is incredibly beautiful. It also puts enough space between the slave and the free male so that the releasing of his rapacity is then likely to require a decision, and is less likely to be simply, reflexively, triggered. This is regarded as being particularly important when the slave is in the presence of a male who is not her Master. The kneeling position, thus, interestingly, can occasionally provide a measure of security, if not a tenuous one, for the slave, tending to reduce, to some extent, the frequency in which, in a culture with such interpersonal proximities, she might be subjected to unauthorized rape. This same tiny measure of protection, of course, puts her in much greater danger from her real Master, for he, observing her, seeing her kneeling beautifully before him, can also delay in his considerations as to her suitable exploitations.  How shall he use her? What shall he have her do, and so on. To be sure, sometimes he simply takes her and when he wants her and almost by reflexive whim. She is his. The main reason why a slave kneels, of course, aside from such subtle and complex considerations, is simply that she is a slave, and that that position, accordingly, is appropriate for her."
Dancer of Gor, p. 156-57

“The Gorean slave girl, incidentally, will space herself from her master quite differently in different situations. For example, if she is somewhat farther away, it is easier for her to display herself in all her beauty; if she wishes to wheedle for his caress she may approach quite closely; if she is receiving instructions she may kneel a few feet away; if she is begging to serve his pleasure she may kneel at his feet, perhaps kissing them, and holding his ankles; obviously, too, a girl who fears she is to be disciplined will commonly hang back; sometimes too, a girl will fear to approach too closely until the master, by an expression or small sign, indicates that she is not in obvious disfavor and may do so.”
Explorers of Gor, p. 200

 

 
           Value of Slaves
 


Slaves are valuable property. Even an untrained barbarian can be sold to a mill as a weaving girl, or to a farmer as field labor. If a man has a slave he does not want, he simply gives her away, or sells her for what he can get. There is no reason to kill her. Goreans tend to be very practical, and as discussed above they do not inflict pain just because they can. (Which is different from inflicting pain to show that they can, which is a valuable lesson for a slave girl to learn.) And while a man might impose a rigorous and detailed training program on a slave, especially if he is a slaver who wishes to make a profit on her, if he cannot get her to conform, he will rarely torture her. Instead, he will just get rid of her and try another girl.

It should be noted that while there are male slaves on Gor, that submissive men of the type common in the BDSM Scene are almost unheard of. Gor is a harsh and cruel world: men without dominant natures rarely get a chance to produce offspring. This has selected for dominant men. Beyond this, however, lies the Gorean belief that men, over millions of years of evolution, have been selected for dominance, and women for submission. Anything else, even if it is a societal norm (as in Western cultures on Earth) is a perversion of Nature and a lie. Since Goreans abhor dishonesty, they react very harshly to men who do not seek to exercise their dominance, or at least avoid outright submission. It cannot be overemphasized that a man who voluntarily consented to being enslaved of his own free will would be utterly repugnant to Goreans, free and slave, male and female alike, and while a woman might own him, she would mock and revile him, being disgusted by his nature.
 

 
           Nature of Slavery
 


The Gorean word for slave girl is "kajira," plural "kajirae." This does not indicate any specific sort of slave girl, simply a slave girl in general. Some people make a distinction between BDSM "slaves" and Gorean "kajirae," but this is incorrect. The word for an enslaved man is "kajirus," plural "kajiri." This term appears to come from a word in the language of the Wagon People, who speak of a slave as being "clad kajir" when they wear the traditional clothing of a slave in that culture. Another word for slave girl is "sa’fora," which means "daughter of the chain."

Slaves come in all varieties on Gor, from slaves who were once Scribes or Physicians, and still perform those sorts of services, to labor chains, made up of enslaved men who do heavy work such as road building, to personal slaves. Most slaves on Gor are women, although most women on Gor are not slaves. Except for special cases like the city of Tharna, or where a city has just fallen in war, the normal ratio is one in forty or fifty women enslaved.

Slave females are expected to use all of their abilities to please their masters. Since one of the most pleasurable things a man and woman can do together is have sex, slaves are used often for sexual purposes. On Gor, a woman subjected to sexual use as a slave is not permitted to hold back or inhibit herself in any way. Surprisingly to the Terran, but not to the Gorean, the slave female finds that she cannot help but respond deeply and powerfully to the use of a master: her biological tendency to submission, when allowed to manifest itself, rewards her with extraordinary pleasure in sexual use and sexual drives far beyond what the free woman can experience. Gorean slave girls have been known to break their own bones on the bars of their cages trying to touch a man when they have been secured for a long time.

Given the above, there is a rich tradition of formal and informal slave training techniques. A Pleasure Slave, a slave whose primary purpose is to give pleasure to men, will have been taught advanced sexual technique, of course, but that is just the beginning. She will also have been taught to prepare and serve exquisite foods, to arrange flowers, the care and maintenance of the household, how to dress, how to walk, how to speak, and how to hold intelligent conversations with men. Most Pleasure Slaves can play one or more musical instruments and know several formal dances. In effect, they are like Japanese Geisha or ancient Greek hetarai. Their education is quite rigorous and at great expense to their owner/trainer. Girls who don’t learn well and quickly are punished; girls who do learn their lessons well may be rewarded (with candies or pastries, or trips to see various events, and so forth).
 

 
           Dress
 


Kajirae are clad as their master decrees. Of course, the body must be protected from the elements: the kajirae of the Inuit wear heavy furs when outdoors just as free persons do. However, it is typical for a kajira to wear as close to nothing as she can reasonably wear so that her master may take pleasure in her beauty. Tower slaves, the slaves of women or slaves who are not typically expected to be physically appealing, still wear attractive clothes. (Tower slaves are similar to chatelaines, although she is by no means exempt from sexual usage.) And it is well known to Goreans that sometimes what a man cannot see is more interesting than what he can: if a style of dress which is more concealing makes a slave interesting or enticing, she may dress that way if the master permits.

In most cities, it is the law that a slave must wear some sort of token which she cannot remove. Typically this is a steel collar. In the North, the collar is usually a flat strap of iron around the neck, either hinged and locked, or hammered around the girl’s throat by a skilled Metal Worker. In the south, the round or Turian collar, consisting of a round rod bent into a circle and hinged and locked, is used. Bracelets and anklets of steel are also common. Belly chains may also be used, especially in the case of "lure girls" who can have no outward appearance of slavery.

Slaves on Gor are also typically branded. The most common brand is the Gorean letter "kef," which resembles a lower-case cursive "k." The brand is typically an inch to an inch and a half high, on the outer left thigh, although it might be almost anywhere and be almost anything. The brand is considered indelible proof of slavery and any woman who is branded, even if dressed in the Robes of Concealment, had best be prepared to prove that she is free or face immediate reduction to slavery and seizure by the State.

Disclaimer: Even the strictest of lifestyle Goreans freely admit that the method of branding used in the Chronicles WOULD NOT WORK to produce a legible brand on human flesh and would in fact be extremely dangerous. Branding as described in the Chronicles should never be performed on a human being. Only a trained and experienced Iron Master should brand a human being.
 

 
           Behavior
 


Kajirae always and at all times must maintain a pleasing and respectful demeanor. Unlike the Terran submissive, there are no safe words, no exceptions for non "scene" interactions. A kajira who is not pleasing will be disciplined in any way the master deems fit, from a harsh word to a severe beating.

Slaves kneel in the presence of the free. Slaves in the presence of free men kneel with their legs apart, hands palm up on their thighs, backs straight, heads up but eyes lowered. This is the position known as nadu or the position of the Pleasure Slave. Slaves in the presence of free women kneel the same way, but keep their knees together. This is sometimes referred to as the position of the Tower Slave. Free women on Gor also kneel, but they keep their legs tightly together and their hands palms down. Men on Gor typically sit cross-legged. Chairs are very rare on Gor, usually used only by men in a position of authority such as judges or Ubars, and are not thought to be very comfortable.

Slaves refer to all free men as "master" and all free women as "mistress." There are no exceptions. Slaves do not address the free by name without permission and even then usually only when specifically ordered to do so. This rule is much less universal than the former and some men like to hear their names on the lips of a slave girl. However, a wise slave girl addressing a free person she did not know would not use their name unless and until bidden, under any circumstances, lest she find too late that the free person in question did not care for it.
 

 
           Discipline
 


Typically, once a slave becomes accustomed to her lot, she requires little discipline – because Gorean men are not afraid to administer it. Traditionally the Gorean slave is disciplined with the five-bladed Gorean slave whip, a wide-bladed flogger. Although this can be used to administer great pain, it does not permanently injure or mark the slave, thereby decreasing her value. Although discipline is usually administered by the master, it is the right and privilege of any free person to discipline any slave for being displeasing, unless the owner’s wishes are made clear that the slave not be disciplined. This is actually thought to be very polite, as disciplining a displeasing slave increases the value of the slave for the owner.

Although Goreans do not administer suffering for suffering’s sake, it is common to occasionally discipline a slave girl simply to remind her that she is subject to discipline. She would be told this, of course, as the discipline was administered, or it would not have its desired effect, instead simply making the slave fearful of random punishments. This forceful reminder of the fact that she is owned sometimes arouses strong feelings of submission, and hence sexual desire, in slave girls. As one character puts it: "It is not the whip, which hurts, that arouses us. Rather, it is the knowledge that we are subject to the whip. We are owned. We are slave."
 

 
           Sexual Use
 


Slaves are subject to sexual usage at any time, in any way the master desires. Given the rarity of disease on Gor and the efficacy of Gorean contraception, this is often. Gorean slaves experience a fantastic blooming of their capacity, desire, and need for sex when they embrace their submissive natures. Gorean men, once exposed to slave sex, will not tolerate anything less from a slave, and require enthusiasm and responsiveness.  If a man does not have his own slave, typically he will go to a Paga tavern or similar establishment where liquor is served. The slaves who serve the liquor, usually a fiery liquid known as Paga which is brewed from grain and served hot, are available for the use of the customer when he buys a drink. To attract customers, tavern owners will have several attractive slaves, one or more of which is usually also a dancer, and a place for slave dance, with musicians and such. Dancers typically cost extra and are not included with the drinks. The taverns have small alcoves where a man can take a slave and use her before returning to the floor for more drink. In such Paga taverns, the price of the drink includes the use of a girl for the remainder of the evening, if the patron so desires.  If a man cannot afford even a Paga tavern, he can take his chances on the street. Slaves called Coin Girls, with locked strongboxes, walk in certain neighborhoods during certain times of the evening. To use one, the man deposits a tiny coin, which entitles him to one usage of the girl. Or he can simply try to find an unescorted slave girl walking the streets: unless she is wearing an iron (chastity) belt, or otherwise protected, a slave must submit to any man who orders her. Given the voracious sexual appetites of slave girls, it is not hard to find one who is temporarily available and slip her into an alley or doorway for a brief encounter. Detaining her overlong, however, is stealing, as her master is entitled to her use and availability. 

It is very common to bind slave girls for various purposes, primarily to prevent their escape or theft. However, it is also common to use them while in bondage and any number of clever ties are in use to facilitate this. Being bound and helpless increases a slave girl’s feelings of submission and therefore makes her even more responsive to the touch of men.

Gorean men take great delight in pulling the maximum possible sexual response out of a slave girl. The logic is as follows:

  1. Slaves have an innate desire to be pleasing and to submit.

  2. If their attempts to be pleasing are rewarded with pleasure, they will then try even harder to be pleasing, so as to increase their positive rewards.

  3. Therefore, the more pleasure a girl feels, the more pleasing she will try to be, and the greater the pleasure she will give to the master.

The more she feels herself mastered, the more she will be a slave. The more a slave she is, the more the man will desire to master her. The man and the woman are therefore directly reinforcing each other and accepting and encouraging their biological tendencies for the benefit of both.
 

 
         3rd Person Speech
 


Slaves occasionally speak in the third person in the Gor books. They do this to emphasize that they are not "persons:" they do not own themselves. They are property. They are, philosophically as well as literally, "things." Many "real life" slaves, when forced to speak in the third person, have a visible reaction to this forceful reminder of their status. Many find it cumbersome as a full-time thing, and do not insist on its use at all times. Girls who have to interact with non-Goreans are at a decided disadvantage switching back and forth because of the conflict in their speech patterns. Its use when decreed, or when the slave wishes to demonstrate her slavery, is sufficient. There is more to showing need than bellying and lifting one's hindquarters, and subtle signs are no less valid than overt ones.

Online, where one can and should think about everything one says, as most people don't type anything like as fast as they can talk, it is less stilting to the girl's speech, it slows her down less, and it serves as a visual reminder of her slavery when she is denied the thousand physical demonstrations (movement, tone of voice, expression) that a real-life slave girl may manifest. As it is harmless, and serves a worthwhile purpose, it is to be encouraged, although it should not be mandatory, as it requires a certain degree of literary ability to use it non-monotonously. While Goreans do insist that slave girls use their gifts to the fullest, it is not logical to hold them responsible for gifts they do not have.
 

 

 

Please visit our Sponsor:

BearsLeather.com