Random Quotes

"There is at least one area, however," said my father, "in which the Priest-Kings do take a most active interest in this world, and that is the area of technology. They limit, selectively, the technology available to us, the Men Below the Mountains. For example, incredibly enough, weapon technology is controlled to the point where the most powerful devices of war are the crossbow and lance. Further, there is no mechanized transportation or communication equipment or detection devices such as the radar and sonar equipment so much in evidence in the military establishments of your world.
"On the other hand," he said, "you will learn that in lighting, shelter, agricultural techniques, and medicine, for example, the Mortals, or Men Below the Mountains, are relatively advanced." He looked at me - amused, I think. "You wonder," he said, "why the numerous, rather obvious deficits in our technology have not been repaired - in spite of the Priest-Kings.
It crosses your mind that there must exist minds on this world capable of designing such things as, say, rifles and armored vehicles."
"Surely such things must be produced," I urged.
"And you are right," he said grimly. "From time to time they are, but their owners are then destroyed, bursting into flame."
"Like the envelope of blue metal?"
"Yes," he said. "It is Flame Death merely to possess a weapon of the interdicted sort. Sometimes bold individuals create or acquire such war materials and sometimes for as long as a year escape the Flame Death, but sooner or later they are struck down." His eyes were hard. "I once saw it happen," he said.
— Tarnsman of Gor, pages 31-32.

"Certain of the boxes which were unloaded, to my surprise, bore lettering in various languages of Earth. I recognized English, and French and German, something that was presumably Arabic, and other boxes which were marked with characters doubtless either Chinese of Japanese. I suspected, however, that the goods in these boxes might not all be those of Earth. I suspected rather that in some of these boxes at least might be goods from the ships of Others, transported by way of Earth, in ships to be piloted by men. Some of the goods, however, were surely of Earth. Among them was a high-powered rifle with telescopic sights. To possess such a weapon, of course, on Gor was a capital offense, it being a violation of the weapon laws of Priest-Kings."
— Assassin of Gor, page 98

"Nonsense," said Misk. "But perhaps I shall show you the Scanning Room someday. We have four hundred Priest-Kings who operate the scanners, and we are accordingly well informed. For example, if there is a violation of our weapons laws we usually, sooner or later, discover it and after determining the coordinates put into effect the Flame Death Mechanism."
---Priest-Kings of Gor page 125

"The reason for observation within the atmosphere," said Sarm, "is that it is simpler to get more definition in the signal because of greater proximity to its source. To get comparable definition in an extra-atmospheric surveillance device would require more refined equipment."
---Priest-Kings of Gor page 135

"Before my horrified eyes in the observation cube the man seemed suddenly to vaporize in a sudden blasting flash of blue fire. The man had disappeared. Another brief incandescent flash destroyed the primitive tube he had carried. Then once again, aside from the blackened grass and stone, the scene was peaceful. A small, curious bird darted to the top of the stone, and then hopped from it to the blackened grass to hunt for grubs."
---Priest-Kings of Gor page 138-139
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It seemed unlikely that Pa-Kur would be so politically naive as to use the girl before she had publicly accepted him as her Free Companion, according to the rites of Ar. Treated as a pleasure slave, she would have negligible political value.
Tarnsman of Gor, Page 176

"If you will have me," I said, "as my Free Companion."
"I accept you, Tarl of Ko-ro-ba," said Talena with love in her eyes. "I accept you as my Free Companion."
Tarnsman of Gor, Page 213

"She laughed as I swept her from her feet and lifted her to the saddle of my giant tarn. In the saddle, her arms were around my neck, her lips on mine. "Are you a true warrior?" she asked, her eyes bright with mischief, testing me, her voice breathless. "We shall see," I laughed. Then, in accord with the rude bridal customs of Gor, as she furiously but playfully struggled, as she squirmed and protested and pretended to resist, I bound her bodily across the saddle of the tarn. Her wrists and ankles were secured, and she lay before me, arched over the saddle, helpless, a captive, but of love and her own free will. The warriors laughed, Marlenus the loudest. "It seems I belong to you, bold Tarnsman," she said.
"What are you going to do with me?" In answer, I hauled on the one-strap, and the great bird rose into the air, higher and higher, even into the clouds, and she cried to me, "Let it be now, Tarl," and even before we had passed the outermost ramparts of Ar, I had untied her ankles and flung her single garment to the streets below, to show her people what had been the fate of the daughter of their Ubar."
"Tarnsman of Gor" page 213

When I returned to Ko-ro-ba with Talena, a great feast was held and we celebrated our Free Companionship. A holiday was declared, and the city was ablaze with light and song. Shimmering strings of bells pealed in the wind, and festive lanterns of a thousand colors swung from the innumerable flower-strewn bridges. There was shouting, and laughter, and the glorious colors of the castes of Gor mingled equally in the cylinders.
Gone for the night was even the distinction of master and slave, and many a wretch in bondage would see the dawn as a free man. To my delight, even Torm , of the Caste of Scribes, appeared at the tables, I was honored that the little scribe had separated himself from his beloved scrolls long enough to share my happiness, only that of a warrior. He was wearing a new robe and sandals, perhaps for the first time in my years. He clasped my hands, and, to my wonder, the little scribe was crying.
And then in his joy, he turned to Talena and in gracious salute lifted the symbolic cup of Ka-la-na wine to her beauty.
Talena and I swore to honor that day as long as either of us lived. I have tried to keep that promise, and I know that she has done so as well. That night, that glorious night, was a night of flowers, torches, and Ka-la-na wine, and late, after sweet hours of love, we fell asleep in each other's arms.
Tarnsman of Gor, p 216

Talena and I swore to honour that day as long as either of us lived. I have tried to keep that promise, and I know that she has done so as well. That night, that glorious night, was a night of flowers, torches, and Ka-la-na wine, and late, after sweet hours of love, we fell asleep in each other's arms."
Tarnsman of Gor" page 349

In the distance, perhaps some forty pasangs away, I saw a set of ridges, lofty and steep, rearing out of a broad, yellow meadow of talenders, a delicate, yellow-petaled flower, often woven into garlands by Gorean maidens. In their own quarters, unveiled Gorean women, with their family or lovers, might fix talenders in their hair. A crown of talenders was often worn by the girl at the feast celebrating her Free Companionship. Outlaw of Gor, Page 131

If she has not pleased her master of late, she may be, of course, as a disciplinary measure, simply chained nude to the slave ring in the bottom of the couch, sans both blanket and mat. The stones of the floor are hard and the Gorean nights are cold and it is a rare girl who, when unchained in the morning, does not seek more dutifully to serve her master.
This harsh treatment, incidentally, when she is thought to deserve it, may even be inflicted on a Free Companion, in spite of the fact that she is free and usually much loved. According to the Gorean way of looking at things a taste of the slave ring is thought to be occasionally beneficial to all women, even the exalted Free Companions. Thus when she has been irritable or otherwise troublesome even a Free Companion may find herself at the foot of the couch looking forward to a pleasant night on the stones, stripped, with neither mat nor blanket, chained to a slave ring precisely as though she were a lowly slave girl.
It is the Gorean way of reminding her, should she need to be reminded, that she, too, is a woman, and thus to be dominated, to be subject to men. Should she be tempted to forget this basic fact of Gorean life the slave ring set in the bottom of each Gorean couch is there to refresh her memory. Gor is a man’s world. Of custom, a slave girl may not even ascend the couch to serve her master’s pleasure. The point of this restriction, I suppose, is to draw a clearer distinction between her status and that of a Free Companion. At any rate the dignities of the couch are, by custom, reserved for the Free Companion.
Priest-Kings of Gor, Pages 67–68

The privilege of using his name, of having it on her lips, is, according to the most approved custom, reserved for that of a free woman, in particular a Free Companion.
Priest-Kings of Gor, Page 206

"At this I swept her from her feet and carried her to the broad stone couch in the room, where I placed her on the piles of furs that bedecked it. "I have heard," she said, smiling up at me, "that it is only a Free Companion who is accorded the dignities of the couch" "True," I cried."
Assassin of Gor, page 56

"Gently he lowered his head and kissed her. She cried out, pressing her head to his shoulder.
He removed from her throat the slave collar.
"No," she said. "Please, no!" She looked at him, suddenly afraid. "No!" she cried. "Keep me! Keep me!"
“Would you consent,” asked Relius, “to be the companion of a Warrior?” “Companion?” she asked. Relius nodded his head. He held her very gently. She looked at him, unable to comprehend his words. “It is the hope of Relius, “ said he, “that the free woman, Virginia, might care for a simple Warrior, one who much loves her, and accept him as her companion.” She could not speak. There were tears bright in her eyes. She began to cry, to laugh. “Drink with me the cup of the Free Companionship,” said Relius, rather sternly.
"Yes, Master," said Virginia, "yes!"
"Relius," said he.
"I love you!" she cried. "I love you, Relius!"
"Bring the wine of Free Companionship!" decreed Marlenus.
The wine was brought and Relius and Virginia, lost in one another's eyes, arms interlocked, drank together.
He carried her from the court of the Ubar, she lying against him, weeping with happiness."
"Assassin of Gor" page 401

Free Companions, on the Feast of their Free Companionship, commonly wear a garland of talenders.
Raiders of Gor, Page 216

I supposed it was perhaps the first time that the lips of a man had touched hers. Doubtless she had expected to receive that kiss standing in the swirling love silks of the Free Companion, beneath golden love lamps.
Raiders of Gor, Page 235

The Companionship, not renewed annually, is at an end. And you were once enslaved."
It was true that the Companionship, not renewed, had been dissolved in the eyes of Gorean law.
It was further true that, had it not been so, the Companionship would have been terminated abruptly when one or the other of the pledged companions fell slave.
Hunters of Gor, Page 9

“It is long since you have been the Free Companion of Talena, daughter of Marlenus,” said Samos. “The Companionship, not renewed annually, is at an end. And you were once enslaved.”
"It was true that the Companionship, not renewed, had been dissolved in the eyes of Gorean law. It was further true that, had it not been so, the Companionship would have been terminated abruptly when one or the other of the pledged companions fell slave."
Hunters of Gor" page 9

"I was kept in great honour in Ko-ro-ba,” she said, “respected and free, for I had been your companion, even after the year of the companionship had gone, and it had not been renewed.” At that point, in Gorean law, the companionship had been dissolved. The companionship had not been renewed by the twentieth hour, the Gorean Midnight, of its anniversary.
"Maurauders of Gor" page 11

In certain cities, in connection with the free companionship, the betrothed or pledged beauty may wear eight veils, several of which are ritualistically removed during various phases of the ceremony of companionship; the final veils, and robes, of course, are removed in private by the male who, following their removal, arms interlocked with the girl, drinks with her the wine of the companionship, after which he completes the ceremony. This sort of thing, however, varies considerably from city to city. In some cities the girl is unveiled, though not disrobed, of course, during the public ceremony. The friends of the male may then express their pleasure and joy in her beauty, and their celebration of the good fortune of their friend.
Slave Girl of Gor, Page 107

"The Companion Journey, then, when the auspices had been favourable, as they promptly were, these determined by the inspection of the condition and nature of the liver of a sacrificial verr, examined by members of the caste of Initiates, had begun. The journey itself, overland and afoot from Fortress of Saphronicus to Ti, would take several days, but it was ceremonially prolonged in order that the four tributary villages of Fortress of Saphronicus might be visited."
Slave Girl of Gor" page 111

"The Betrothal or Companion Journey, ceremonially, included the circuit of the four villages, in each of which a feast was held, and from each of which a wagon of produce was procured, to be added to the dowry riches to be presented to Ebullius Gaius Cassius, father of Thandar of Ti, to be included in the treasury of Ti."
Slave Girl of Gor" page 112

Thurnus stood up again. "I ask this free woman," said he, indicating Sandal Thong, "for whom I muchly care, to accept me in free companionship."
There was a great cry of pleasure from the villagers.
"But Thurnus," said she, "as I am now free do I not have the right to refuse?"
"True," said Thurnus puzzled.
"Then, noble Thurnus," said she, evenly, calmly, "I do refuse. I will not be your companion."
Slave Girl of Gor, Page 239

Sandal Thong gently lowered herself to the ground, and lay on her belly before Thurnus. She took his right ankle in her hands and, holding it, pressed her lips softly down upon his foot, kissing it. She lifted her head, tears in her eyes. "Let me be instead your slave," she said.
"I offer you companionship," he said.
"I beg slavery," she said.
"Why?" he asked.
"I have been in your arms, Thurnus," she said. "In your arms I can be only a slave."
"I do not understand," he said.
"I would dishonor you," she said. "In your arms I can behave only as a slave."
"I see," said he, caste leader of Tabuk’s Ford.
"The love I bear you, Thurnus," she said, "is not the love of a free companion, but a hopeless slave girl’s love, a love so deep and rich that she who bears it can be only her man’s slave."
Slave Girl of Gor, Page 239

A free woman’s name, of course, tends to remain constant. A Gorean free woman does not change her name in the ceremony of the Free Companionship. She remains who she was. In such a ceremony two free individuals have elected to become companions. The Earth woman, as a consequence of certain mating ceremonials, may change her last name. The first and other names, however, tend to remain constant. From the Gorean point of view the wife of Earth occupies a status which is higher than that of the slave but lower than that of the Free Companion.
Explorers of Gor, Page 365

Some Goreans think of the Free Companionship as being a form of contract slavery; this is not, of course, precisely correct; on the other hand, if more women took that definition seriously, I have little doubt but what free companionships would be far more rewarding than they now are, for many couples. They might then, under that interpretation, and held contractually enforceable on the woman, be that next best thing to her actual slavery.
Blood Brothers of Gor, Page 246

She whimpered with anguish, bereft of a name. The Gorean slave, in the eyes of Gorean law, is an animal, with no legal title to a name.
Hunters of Gor pages 15-16

I now dressed myself in the scarlet garb of a warrior of Gor. I was puzzled that the garb, like the helmet and shield, bore no insignia. This was contrary to the ways of Gor, for normally only the habiliments of outlaws and exiles, men without a city, lack the identifying devices of which the Gorean is so proud.
Outlaw of Gor page 24

"What are you doing in the northern forests?" I asked him.
"I am an outlaw," he said proudly.
"You are a slave," said Samos.
"Yes," said the man, "I am a slave."
The slave girl, in her brief silk, stood, holding the two-handled bronze paga vessel, that she might look down upon him.
"Few travelers journey through the northern forests," I said.
"Commonly," said he, "I plundered beyond the forests." He looked at the slave girl. "Sometimes," said he, "I plundered within them."
She reddened.
"At the time I was captured," said he, looking again at Samos, "I was trying chain luck."
Samos smiled.
"I thought that it was I who was hunting women," said he. "But it was they who were hunting me."
The girl laughed.
He looked down, angrily.
Then he lifted his head. "When I am to be sent to the galleys?" he asked.
"You are strong, and handsome," said Samos. "I expect that a rich woman might pay a good price for you."
The man cried out with rage, trying to struggle to his feet, fighting his chains. The guards, their hands in his hair, forced him back to his knees.
Samos turned to the girl. "What should be done with him?" he asked her.
"Sell him to a woman!" she laughed.
The man struggled in his chains.
"Are you familiar with the northern forests?" I asked.
"What man is familiar with the forests?" he asked.
I regarded him.
"I can live in the forests," he said. "And hundreds of square pasangs, in the south and the west of the forest, I know."
"A band of panther women captured you?" I asked.
"Yes," he said.
"What was the name of the leader of this band?" I asked.
"Verna," said he.
Samos looked at me. I was satisfied. "You are free," I told the man. I turned to the guards. "Remove his chains."
The guards, with keys, bent to his manacles, and the double-chained iron clasps securing his ankles.
He seemed stunned.
The slave girl was speechless, her eyes wide. She took a step backward, clutching the two-handled paga vessel. She shook her head.
I drew forth a pouch of gold. I handed five pieces of gold to Samos, purchasing the man.
He stood before us, without his chains. He rubbed his wrists. He looked at me, wonderingly.
"I am Bosk," I told him, "of the house of Bosk, of Port Kar. You are free. You may now come and go as you wish. In the morning, from the house of Bosk, in the far city, bordering the delta, I shall leave for the northern forests. If it pleases you, wait upon me there, near the great canal gates."
"Yes, Captain," said he.
"Samos," said I, "may I request the hospitality of your house for this man?"
Samos nodded.
"He will require food, clothing, what weapons he chooses, a room, drink." I looked at the man, and smiled. The stink of the pens was still upon him. "And, too, I suggest," said I, "a warm bath, and suitable oils."
I turned to the man.
"What is your name?" I asked him. He now had a name, for he was free.
"Rim," he said proudly.
I did not ask him his city, for he was outlaw. Outlaws do not care to reveal their city.
Hunters of Gor pages 13-15

The slave girl had now stepped back two or three more paces, edging away. She was frightened.
"Stay!" I said to her, sharply. She cowered.
She was very beautiful in the bit of slave silk. I noted the bells locked on her left ankle. She was slender, dark-haired, dark-eyed. Her eyes were wide. She had exciting legs, well revealed by the slave-height of her brief silk.
"What do you want for her?" I asked Samos.
He shrugged. "Four pieces of gold," he said.
"I will buy her," I said. I placed four pieces of gold in Samos' hand.
She looked at me, terrified.
One of the guards had fetched Rim a tunic, and he drew it on his body. He belted the broad belt, with its large buckle. He shook his shaggy black hair.
He looked at the girl.
She looked at me, her eyes pleading.
My eyes were hard, and Gorean. She shook her head, trembling.
I gestured with my head toward Rim. "You are his," I told her.
"No! No!" she cried, and threw herself to my feet, weeping, her head on my sandals. "Please, Master! Please, Master!"
When she looked up, she saw my eyes, and read in them the inflexibility of a Gorean male.
Her lower lip trembled. She put her head down.
"What is her name?" I asked Samos.
"She will take whatever name I give her," said Rim.
She whimpered with anguish, bereft of a name. The Gorean slave, in the eyes of Gorean law, is an animal, with no legal title to a name.
"In what room shall we lodge this man?" asked one of the two helmeted guards.
"Take him," said Samos, "to one of the large rooms, well appointed, in which we lodge slavers of high rank, of distant cities."
"The Torian room?" asked the guard.
Samos nodded. Tor is an opulent city of the desert, well known for its splendor, its comforts and pleasures.
Rim lifted the girl to her feet by the hair, twisting her head and bending her body. "Go to the Torian room," he said, "and prepare me a bath, and foods and wines, and gather together whatever you might need, bells and cosmetics, and such, to please my senses."
"Yes, Master," said the girl.
He twisted her hair more. She winced , her back bent painfully. "Do you wish me to submit to you now?" she begged.
"Do so," said he.
She fell to her knees before him, and lifted her head to regard him. "I will be your slave," she said. Then, she knelt back on her heels, lowered her head, and lifted and extended her arms, wrists crossed, as though for binding. She was very beautiful. "I am your slave," she said, "-Master."
"Hasten to the Torian room," said Rim. "In its privacy, I will have use for my slave."
"May I not beg a name?" she asked.
He looked at her. "Cara," he said.
She had been named.
"Go, Cara," said he.
"Yes," she whispered, "Master." She leaped to her feet and, weeping, fled from the room.
"Captain," said Rim, regarding me. "I thank you for the wench."
I nodded my head.
"And now, noble Samos," said Rim, boldly, "I would appreciate the arousal of one in your employ, a metal worker, to remove this collar."
Samos nodded.
"Further," said Rim, "I would appreciate your sending me the key to Lady Cara's collar, that I may remove it, and providing another."
"Very well," said Samos. "How shall it be inscribed?"
"Let it say," suggested Rim, " 'I am the slave Cara. I belong to Rim, the Outlaw."
"Very well," said Samos.
Hunters of Gor pages 15-16

High on the beach, I saw two pairs of sloping beams. They were high, large and heavy structures. The feet of the beams were planted widely, deeply, in the sand; at the top, where they sloped together, they had been joined and pegged. They were rather like the English letter "A," though lacking the crossbar. Within each "A," her wrists bound by wrapped and taut leather to heavy rings set in the sloping sides, there hung a girl, her full weight on her wrists. Each wore the brief skins of forest panthers. They were panther girls, captured. Their heads were down, their blond hair falling forward. Their ankles had been tied rather widely apart, each fastened by leather to iron rings further down the beams.
It was an exchange point.
It was thus that outlaws, to passing ships, display their wares.
Hunters of Gor page 18

He began to leave the beach. Grenna looked wildly after him. Then, hands still tied behind her back, she ran to him.
"Master," she said.
He looked at her. "I am an outlaw," said he. "I have little use for a slave."
She stood there, bewildered. "I find you beautiful," said Arn. "I desire you."
"I do not understand," she stammered.
He turned her about. With his sleen knife he cut the knotted loop of coffle leather from her throat. With his knife he cut the binding fiber from her wrists. He then held her from behind, by the arms, and kissed her, gently, on the right side of the throat.
Still held, she whispered, not looking at him, "Am I not to submit to you?"
He released her arms. "No," he said, "I free you."
She turned to face him. She stood on the beach. She rubbed her wrists. She seemed startled.
"I have little time," said Arn. "I am an outlaw. I must hunt." He turned away.
"I am Grenna," she cried suddenly. "I was second to Hura. I, too, am an outlaw. I, too, know the forests. I, too, must hunt."
Arn turned and faced her. "Do you find me pleasing?" he asked.
"I do," said she, "Arn."
"On my head," said Arn, "I wear the degradation stripe."
"Let me, too, so shave my head," said she.
He smiled. "I must hunt," he said.
She smiled at him. "I must hunt, too," she said.
Arn extended her his hand. "Come," he said, "let us hunt together."
Arn and Grenna, followed by his men, entered the forest, and disappeared.
Hunters of Gor page 303

Caste is important to the Goreans in ways that are difficult to make clear to one whose social structures do not include the relationships of castes. In almost every city, for example, one knows that there will be caste brothers on whom one may depend. Charity, too, for example, is almost always associated with caste rights on Gor. One of the reasons there are so few outlaws on Gor is doubtless that the outlaw, in adopting his way of life, surrenders caste rights. He stands outside the structure of society. He is an animal. It is said on Gor that only slaves, outlaws and Priest-Kings, rumored to be the rulers of Gor, reputed to live in the remote Sardar Mountains, are without caste. This saying, however, it might be pointed out, as Goreans recognize , is not strictly true. For example, some individuals have lost caste, or been deprived of caste; some individuals have been born outside of caste; certain occupations are not traditionally associated with caste, such as gardening, domestic services and herding; and, indeed, there are entire cultures and peoples on Gor to whom caste is unknown. Similarly, caste lines tend to somethings to be vague, and the relation between castes and subcastes. Slavers, for example, sometimes think of themselves as being of the Merchants, and sometimes as being a separate caste. They do have their own colors, blue and yellow, those of the Merchants being white and gold. Too, are the bargemen of the Southern Cartius a caste or not? They think of themselves as such, but many do not see the matter in the same light. There are, on Gor, it might be mentioned, ways of raising and altering caste, but the Gorean seldom avails himself to these. To most Goreans it would be unthinkable to alter caste. He is generally too proud of his caste and it is too much a part of him for him to think in such terms. It is, too, recognized that all, or most, of the castes perform necessary, commendable or useful functions. The Leatherworker, accordingly, does not spend much time envying the Metalworker, or the Metalworker the Leatherworker, or either the Clothworker, and so on. All need sandals and wallets, and clothes, and metal tools. Each does, however, tend to think of his own caste as something special, and, somehow, I suspect, as being perhaps a little bit preferable to the others. Most Goreans are quite content with their castes; this is probably a function of caste pride. I have little doubt but what the caste structure contributes considerably to the stability of Gorean society. Among other things it reduces competitive chaos, social and economic, and prevents the draining of intelligence and ambition into a small number of envied, prestigious occupations. If one may judge by the outcome of Kaissa tournaments, amateur tournaments as opposed to those in which members of the caste of Players participate, there are brillant men in most castes.
Fighting Slave of Gor pages 210-211

"We are doomed," said another.
"Yes," agreed another.
"Such sentiments," said I, "do not bespeak the spirit that made Ar the glory and menace of Gor."
"Ar," said one, "is no more."
"She perished in the delta," said another.
"I am surprised to hear such sentiments," I said, "from those who must once have held and kissed the Home Stone of Ar." This was a reference to the citizenship ceremony which, following the oath of allegiance to the city, involves an actual touching of the city's Home Stone. This may be the only time in the life of a citizen of the city that they actually touch the Home Stone. In Ar, as in many Gorean cities, citizenship is confirmed in a ceremony of this sort. Nonperformance of this ceremony, upon reaching intellectual majority, can be a cause for expulsion from the city. The rationale seems to be that the community has a right to expect allegiance from its members.
Vagabonds of Gor page 303

"So is this the perfume that the high-born women of Ar wear to the song-dramas in En'Kara?" asked the blond girl, amused.
"Yes, Lady," I assured her, bowing before her, lisping in the accents of Ar.
"It is gross," said she. "Meaningless."
"It is a happy scent," I whined.
"For the low-born," said she.
"Lalamus!" said I.
My assistant, a large fellow, but obviously stupid, smooth-shaven as are the perfumers, in white and yellow silk, and golden sandals, bent over, hurried forward. He carried a tray of vials.
Marauders of Gor page 111

I could smell perfumes and their mixings in the long shop behind the counter. There, at various benches, attending to their work, measuring and stirring, were apprentice perfumers. Though one is commonly born into a caste one is often not permitted to practice the caste craft until a suitable apprenticeship has been served. This guarantees the quality of the caste product. It is possible, though it is seldom the case, that members of a caste are not permitted to practice specific caste skills, though they may be permitted to practice subsidiary skills. For example, one who is of the Metalworkers might not be permitted to work iron, but might be permitted to do such things as paint iron, and transport and market it. Caste rights, of course, such as the right to caste support in time of need, and caste sanctuary, when in flight, when are theirs by birth, remain theirs. The women of a given caste, it should be noted, often do not engage in caste work. For example, a woman in the Metalworkers does not, commonly, work at the forge, nor is a woman of the Builders likely to be found supervising the construction of fortifications. Caste membership, for Goreans, is generally a simple matter of birth; it is not connected necessarily with the performance of certain skills, nor the attainment of a given level of proficiency in such skills. To be sure, certain skills tend to be associated traditionally with certain castes, a fact which is clearly indicated in caste titles, such as the Leatherworkers, the Metalworkers, the Singers, and the Peasants. A notable exception to the generalization that women of a given caste normally do not engage in caste work is the caste of Physicians, whose women are commonly trained, as are the boys, in the practice of medicine. Even the physicians, however, normally do not admit their women to full practice until they have borne two children. The purpose of this is to retain a high level of intelligence in the caste. Professional women, it is well understood, tend not to reproduce themselves, a situation which, over time, would be likely to produce a diminution in the quality of the caste. Concern for the future of the caste is thus evinced in this limitation by the physicians on the rights of their women to participate without delay in the caste craft. The welfare of the caste, typically, takes priority in the Gorean mind over the ambitions of specific individuals, as the Goreans reason, correctly or incorrectly, is more important than the welfare of a smaller number of individuals. I di not argue this. I only report it.
Fighting Slave of Gor pages 209-210

Caste is important to the Goreans in ways that are difficult to make clear to one whose social structures do not include the relationships of castes. In almost every city, for example, one knows that there will be caste brothers on whom one may depend. Charity, too, for example, is almost always associated with caste rights on Gor. One of the reasons there are so few outlaws on Gor is doubtless that the outlaw, in adopting his way of life, surrenders caste rights. He stands outside the structure of society. He is an animal. It is said on Gor that only slaves, outlaws and Priest-Kings, rumored to be the rulers of Gor, reputed to live in the remote Sardar Mountains, are without caste. This saying, however, it might be pointed out, as Goreans recognize , is not strictly true. For example, some individuals have lost caste, or been deprived of caste; some individuals have been born outside of caste; certain occupations are not traditionally associated with caste, such as gardening, domestic services and herding; and, indeed, there are entire cultures and peoples on Gor to whom caste is unknown. Similarly, caste lines tend to somethings to be vague, and the relation between castes and subcastes. Slavers, for example, sometimes think of themselves as being of the Merchants, and sometimes as being a separate caste. They do have their own colors, blue and yellow, those of the Merchants being white and gold. Too, are the bargemen of the Southern Cartius a caste or not? They think of themselves as such, but many do not see the matter in the same light. There are, on Gor, it might be mentioned, ways of raising and altering caste, but the Gorean seldom avails himself to these. To most Goreans it would be unthinkable to alter caste. He is generally too proud of his caste and it is too much a part of him for him to think in such terms. It is, too, recognized that all, or most, of the castes perform necessary, commendable or useful functions. The Leatherworker, accordingly, does not spend much time envying the Metalworker, or the Metalworker the Leatherworker, or either the Clothworker, and so on. All need sandals and wallets, and clothes, and metal tools. Each does, however, tend to think of his own caste as something special, and, somehow, I suspect, as being perhaps a little bit preferable to the others. Most Goreans are quite content with their castes; this is probably a function of caste pride. I have little doubt but what the caste structure contributes considerably to the stability of Gorean society. Among other things it reduces competitive chaos, social and economic, and prevents the draining of intelligence and ambition into a small number of envied, prestigious occupations. If one may judge by the outcome of Kaissa tournaments, amateur tournaments as opposed to those in which members of the caste of Players participate, there are brillant men in most castes.
Fighting Slave of Gor pages 210-211

It may be mentioned that, interestingly, since the Waniyanpi repudiate nature, and natural relationships, that there is, in the compounds, an unusual incidence of homosexuality, both of the male and female varieties. This is perhaps a natural enough development considering the conditioned obstacles placed in the way of more usual relationships. It also fits in better with the values of Sameness. To be sure, officially the Waniyanpi disparage all sex, despite the relative countenance tacitly afforded by their ethos to the homosexual relationship. Where natural sexuality is prohibited there is little alternative, obviously, but to choose among competitive perversions. The prescribed choice for the Waniyanpi, of course, is lofty abstinence, pretending no problems exist. The reason that Waniyanpi breeding takes place in a maize field, incidentally, seems to be that, in the medicine beliefs of the red savages, the example of their breeding is supposed to encourage the maize to flourish.
Blood Brothers of Gor page 157

He moaned in the net, beaten.
"Get him out of the net," said Appanius, angrily, "and chain him."
In a moment the male slave lay on his stomach on the furs, chained, hand and foot. A heavy collar, too, was locked on his neck. To this was attached a chain leash.He was then drawn from the couch and put on his knees, at the feet of his master. Lavinia, still under the net, knelt to one side of the couch. I went to her and extricated her from the net, dropping it to the side. She then, frightened, wide-eyed, knelt near me.
"Master?" she asked, looking up.
"Be silent," I said.
"My Milo, my Milo!" wept Appanius, looking down at the much-beaten slave. "The most beautiful slave in Ar! My beloved slave! My beloved Milo!"
"He has betrayed you," said one of the retainers.
"How could you do it?" asked Appanius. "Have I not been good to you? Have I not been kind? Have you wanted for anything? Have I not given you everything!"
The slave kept his head down. I think he was sick, and I did not much blame him. He had taken a fearful beating. His back and shoulders were covered with welts. I did not think that anything had been broken. I wondered if he had ever been beaten before. Perhaps not. I myself had doubtless been responsible for a few of those blows, but then they had been appropriately administered. His behavior, after all, had contained errors.
"He is an ungrateful slave," said another of the retainers.
"Send him to the fields," said one of the retainers.
"Sell him," said another.
"Make him an example to others," said the first retainer.
"We can find you a better, Appanius," said another.
"One even more beautiful," said one.
"And one with appropriate dispositions," said another.
"And he, too, if you wish, can be trained as an actor and performer," said another.
Marcus looked at me, puzzled. He did not really follow this conversation. I did not react to his look.
"What shall I do with him?" asked Appanius.
"Let all your slaves learn that they are your slaves," said one of the retainers.
"Speak clearly," said Appanius.
"Rid yourself of him," whispered the fellow.
"Yes," said another.
Appanius looked down at the chained slave.
I now had some understanding of the jealousy of the retainers for the slave. The slave had doubtless enjoyed too much power in the house, too much favor with the master. They were eager to bring him down.
"How?" asked Appanius.
"He has been unfaithful to you," said a retainer.
"He has made a fool of you, with a woman," said another.
This remark seemed to have its effect with Appanius.
"If this gets out, you will be a laughing stock in Ar," said another.
I doubted this. It is natural enough for a male slave to have an eye for female slaves, and it is not unusual for a female slave to occasionally, say, find herself taken advantage of by such a fellow. To be sure, it is much more dangerous for a male slave to accost a female slave than for a free man to do so. Unauthorized uses of female slaves are almost always by free men. They have little, or nothing, to fear for the girls are only slaves. The masters, if they are concerned about such things, may put the girls in the iron belt, particularly if they are sending them on late errands, or into disreputable neighborhoods.
Appanius seemed to be becoming angry.
I looked at the slave. His hands were manacled closely behind his back. The chains on his ankles would hardly permit him to walk. The chain leash dangled to the floor, where it lay in a rough coil.
"So, Milo," said Appanius, "you would make of me a laughing stock?"
"No, Master," said the slave.
"One can well imagine him laughing about how he betrayed you with a woman," said one of the retainers.
"It will be the whip, and close chains for you, Milo!" said Appanius.
"No," said one of the retainers. "Let him serve as an example to all such slaves as he!"
"Yes!" said another retainer.
"Let it be the eels!" said another.
"Yes!" said the fourth.
"No!" screamed Lavinia. "No!" She leaped to her feet and ran to Milo, to kneel beside him, holding him, weeping. She turned then to Appanius. "No, no, please!" she wept. "No! Please!"
I took her by the hair and threw her back, away from Milo, to the floor, where she scrambled to her knees and, tears in her eyes, frantic, regarded us.
Many estates, particularly country estates, have pools in which fish are kept. Some of these pools contain voracious eels, of which are Gorean delicacies. Needless to say a bound slave, cast into such pool, will be eaten alive.
Magicians of Gor pages 426-428

"Proceed then with your farce!" she cried. "I know Appanius well, and his position in this city is much dependent upon my support! Have I not freed him of numerous burdens? Have I not adjusted his taxes? Have I not spared his house, and those of other favorites, the exactions of the levies?"
"You acknowledge, then," asked Tolnar, "that you are a slave?"
"Yes," she said, angrily, "I am a slave! Now, summon Appanius, immediately, that I may promptly be freed! Then you will see to what fates I shall consign you!"
"But what if Appanius wishes you as a slave?" asked Marcus.
She laughed. "I see you do not know our dear Appanius," she said. "The most he would want from a woman would be to have her do his cleaning and scrub his floors!"
Magicians of Gor page 456