Random Quotes

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

almost excruciatingly ecstatic orgasmic heights...
Guardsman of Gor, p.210

One of the great pleasures of making love to a slave is the uncompromising exploitation of her marvelous sexual sensitivities, her helplessnesses, they putting her so much in your power, enabling you to do with her as you please and obtain from her what you want. She may be brought up and down, as you please, at your will, at your mercy, and played like an instrument. She may, if you wish, be held short of her ecstasy, cruelly, if you desire, or, in a moment, with a touch, granted it. There are few sights so exciting and beautiful as a helplessly orgasmic slave crying out her submission and love."
Vagabonds of Gor, p.216

It is said that a woman who has experienced slave orgasm can never thereafter be anything but a man's slave. She then knows what men can do to her, and what she herself is, a woman. Never thereafter can she be anything else.
Explorers of Gor, p.13

It is pleasant to have a woman perform obeisance before one. It is also appropriate. In such a way, in such symbolisms, may the order of nature, and its profound truths, in a conventional and civilized manner, be expressed and acknowledged.
Vagabonds of Gor, p.205

There is a Gorean saying that free women, raised gently in the high cylinders, in their robes of concealment, unarmed, untrained in weapons, may, by the slaver, be plucked like flowers.
Hunters of Gor, p.118

It is not wise to try to tear away the garments of a free woman with one's bare hands. They may contain poisoned needles.
Beasts of Gor, p.402

A free woman is inordinately precious. She is a thousand times, and more, above a mere slave.
Players of Gor, p.92

For example, there is no higher person, nor one more respected, than the Gorean free woman.
Hunters of Gor, p.311

A free woman may often make a man angry with impunity, she being lofty and free, this latitude is seldom extended to the slave."
Blood Brothers of Gor, p.221

It is not difficult, of course, to take insolence from a woman.
Mercenaries of Gor, p.7

Women, …, seldom release the following instinct in men. Men, accordingly, do not on the whole, care to follow them. In doing so they generally feel uncomfortable. It makes them uneasy. They sense the absurdity, the unnaturalness, of the relationship. It is thus that normal men commonly follow women only unwillingly, and only with reservations, usually also only within an artificial context or within the confines of a misguided, choiceless or naïve institution, where their discipline may be relied upon. Their compliance with orders in such a situation cannot help but be more critical, more skeptical. Their activities tend then to be performed with less confidence, and more hesitantly. This often produces serious consequences to the efficiency of their actions. It is interesting to note that even women seldom care to follow women, particularly in critical situations. The male, biologically, for better or for worse, appears to be the natural leader. In the perversion of nature, of course, anything may occur.
Players of Gor, p.288

Some Goreans think of the Free Companionship as being a form of contract slavery.
Blood Brothers of Gor, p.246

the same girl who slapped him with a fish yesterday and hurled such a stream of invective at him that his ears still smart..
Outlaw of Gor, p.68

Any free woman who couches with another's slave, or readies herself to couch with another's slave, becomes herself a slave, and the slave of the slave's master."
Magicians of Gor, p.7

An unowned girl, a free woman, thus, can never experience her full sexuality…Passion, it is thought, deprives the free woman to some extent of her freedom and important self-control; it is frowned upon because it makes her behave, to some extent, like a degraded female slave; free women, thus, to protect their honor and dignity, their freedom and personhood, their individuality, must fight passion;… the free woman must remain cool and in control of herself, even in the arms of her companion, to avoid being truly 'had,'…"
Tribesman of Gor, p.17

"Every woman in her heart wants to wear the chains of a man.
Priest-Kings of Gor, p.204

"The institution of freedom for women, I decided, as many Goreans believed, was a mistake." Nomads of Gor, p.286

"…the garments of a free woman are designed to conceal a woman's slavery,…"
Rogue of Gor, p.276

"On Gor it is said that free women are slaves who have not yet been collared."
Magicians of Gor, p.22

"A Gorean saying came to mind, that the free woman is a riddle, the answer to which is the collar."
Magicians of Gor, p.50

"A woman , I had learned, must choose between freedom and love."
Slave Girl of Gor, p.412

"A man can truly love only that woman who is truly his, who belongs to him. Otherwise he is only a party to a contract.
Slave Girl of Gor, p.444

"…no free woman, because she is free, can truly compete for the attention and affection of a man as can a slave girl.
Fighting Slave of Gor, p.217

"Bondage is a soil in which it is natural for love to blossom.
Blood Brothers of Gor, p.113

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

Free women:
For example, there is no higher person, nor one more respected, than the Gorean free woman. Even a slaver who has captured a free woman often treats her with great solictude until she is branded. Then his behavior toward her is immediately and utterly transformed. She is then merely an animal, and treated as such. Goreans do believe, however, that every woman has a natural master or set of masters, wth respect to whom she could not help but be a complete and passionate slave girl. These men occur in her dreams and fantasies. She lives in terror that she might meet one in real life. Further, of course, if a girl should be enslaved, her slavery is supported by the entire Gorean culture. There are hundreds of thousands of women who are also slaves. In such a situation, with no escape, a girl has no choice but to make the best of her bondage. Further, in the Gorean view, female slavery is a societal institution which enables the female, as most Earth societies would not, to exhibit, in a reinforcing environment, her biological nature. It provides a rich soil in which the flower of her beauty and nature, and its submission to a man, may thrive.
Hunters of Gor page 311

"You see me more closely now," she said. "Have you assessed free women before?"
"Yes," I said.
"Assess me," she said.
"As a free woman?" I asked.
"Of course," she said. "That is what I am."
"You are an incredibly beautiful free woman," I said.
"Your body obviously agrees with you," she said.
"Indeed," I admitted.
"And free women," she said, "are a thousand times, and more, above a mere slave."
"Yes," I said. "There is no comparison. A free woman is inordinately precious. She is a thousand times, and more, above a mere slave."
"Your status here," she said, "is that of a servant, a total servant, until I have you enslaved."
"I understand," I said.
"I think it will be amusing to apply a free man to the duties of a silk slave."
"Doubtless," I said.
"Indeed, I may dally somewhat, as it pleases me, or not, in the matter of your enslavement."
I said nothing.
"And perhaps, if I find you quite good, after you are enslaved, with your fellows, I might not even sell you at the Fair of En-Kara. I might keep you -as a silk slave."
I did not speak.
Players of Gor pages 92-93

"Have you read," I asked, "the Manuals of the Pens of Mira, Leonora's Compendium, the Songs of Dina, or Hargon's The Nature and Arts of the Female Slave?"
"No, Master," she said, eagerly. Such texts, and numerous others, like them, are sometimes utilized in a girl's training, particularly by professional slavers. Sometimes they are read aloud in training sessions by a scribe, a whip master in attendance. Most girls are eager to acquire such knowledge. Indeed, they often ply one another for secrets of love, makeup, costuming, perfuming, dance, and such, as each wishes to be as perfect for her master as it lies within her power to be. Also, of course, such diligence is prudential on he rpart. She willbe lashed if she is not pleasing. Also, her very life, literally, is in his hands. Perhaps a word is in order pertaining to the Songs of Dina. Some free women claim that this book, which is supposedly written by Dina, "a slave," which continues to appear in various editions and revisions, because of its intelligence and sensitivity, is acutally, and must be, written by a free woman. I suspect, on the other hand, that it is truly by a slave, as is claimed on the title page. There are two reasons for this. First, 'Dina' is a common slave name, often given to girls with the "Dina" brand, which is a small roselike brand. Second, the nature of the songs themselves. No free woman could have ever sung of chains and love, and the lash, and the glory of masters as she does. Those are songs which, in my opinion, could be written only by a woman who knew what it was to be a man's slave ring. As to the matter of the poetess' intelligence and sensitivity, I surely grant them to the free women, but maint that such are entirely possible in a slave, and even more to expected in her than in them. I suspect their position may even be inconsistent. When a woman is enslaved, for example, surely they do not suppose that her intelligence and sensitivity disappear. Surely they would not expect theirs to do so, if they had them. No, she still has them. Also, it has been my personal experience, for what it is worth, that slaves are almost always more intelligent and sensitive than free women, who often, at least until taken in hand, tend to be ignorant, smug, vain and stupid. Also, it might be noted that many women are enslaved not simply because it is convenient to do so, the ropes are handy, so to speak, or because they are beautiful of face and figure, but actually because of their intelligence and sensitivity, qualities which appeal to many Gorean men. Indeed, such qualities commonly raise a girl's price. Also, as I have suggested, the intelligence and sensitivity of many women actually tends to blossom in bondage, finding within it the apt environment for its expression, for its flowering. This may have to do with such matters as the release of inhibitions, happiness, fulfillment, and such. I do not know.
Magicians of Gor pages 193-194

Entertainers:
The girl playing the part of the Golden Courtesan was not unlike Rowena, whom I remembered from three nights ago in the holding of Samos. She had something of the same beauty, the same figure, the same long, golden tresses. The role of the Golden Courtesan, incidentally, when it occurs in more sophisticated Gorean comedy is usually played, like the other roles in such comedies, and in most forms of serious drama, masked. One possible reason for this, though I think tradition probably has much more to do with it, is that such roles in more sophisticated comedy, like roles in more serious drama, are generally played by men. In the major dramatic forms Goreans generally, mistakenly, in my opinion, keep women off the stage. Some feel this practice is a result of the fact that women's voices carry less well than men's voices in the open-air theaters.Given the superb acoustics of many of these theaters, however, in which a coin dropped on the stage is clearly audible in the upper tiers, I feel the practice is more closely connected with tradition, or jealousy, than acoustics. Too, it might be noted that many dramatic masks have megaphonic devices built into them which tend to amplify the actors' voices. If women are generally precluded from participation in the major dramatic forms, they are, however, more than adequately represented in the great variety of minor forms which exist on Gor, such as low comedy, burlesque, mime, farce, and story dance. To be sure, these women are usually slaves. Free women, on the whole, affect to find the professional stage, particularly in its manifestations in the minor forms, unspeakably disgusting and indecent; they feign horror at the very thought of themselves going on the stage; would it not horrifying to be so scandalously exhibited; it would be much the same thing, surely, as being displayed publicly on a slave platform or a slave block. They usually attend performances incognito.
Players of Gor pages 47-48

"Though I be impoverished and am clad in rags, in naught but the meanness of tatters," said the Brigella to Boots Tarsk-Bit, he on the stage with her, he in the guise of a pompous, puffing, lecherous merchant, "know, and know well, noble sir, that I am a free woman!"
This announcement, predictably, was met with guffaws of laughter from the audience.
"Take the scarf from about her throat!" hooted a man. "See if there is not a steel collar beneath it!" On Gor, as I have perhaps mentioned, most of the actresses were slaves. In serious drama or more sophisticated comedy, when women are permitted roles within it, the female roles usually being played by men and the females are slaves, their collars are sometimes removed. Before this is done, however, usually a steel bracelet or anklet, locked, which they cannot remove, is placed on them. In this way, they continue, helplessly, to wear some token of bondage. This facilitates, in any possible dispute or uncertainty as to their status or condition, a clear determination in the matter, by anyone, of course, but in particular by guardsmen or magistrates, or otherwise duly authorized authorities.
This custom tends to prevent inconvenience and possible embarrassment, for example, the binding of the woman and the remanding of her to the attention of free females, that she may be stripped and her body examined for the presence of slave marks. In such an event, incidentally, it behooves the girl to swiftly and openly confess her bondage. Free women despise slaves. They tend to treat them with great cruelty and viciousness in general, and, in particular, they are not likely to be pleasant with one who has been so bold as to commit the heinous crime of impersonating one of them. There is no difficulty in locating or recognizing the slave mark in a girl's body. It, thoug small and tasteful, is prominent in her flesh. It is easily located, perfectly legible and totally unmistakable. It serves its identificatory purposes well. It, in effect, is part of her. It is in her hide.
Normally when a girl plays upon the stage, even if she is nude, the brand is not covered. Usually, if she is playing the role of a free woman it is simply "not seen," so to speak, being ignored by the audience, in virtue of a Gorean theatrical convention. If a great deal is being made of the freedom of the woman in the play, as is not unusual in many dramas and farces, the brand is sometimes covered, as with a small, circular adhesive patch. The removel of this patch, conjoined perhaps with a collaring, for example, may then suggest that the female has now been suitably enslaved. The covering of the brand, thereby suggesting that for the purposes of the play and the role it does not exist, or does not yet exist, is another Gorean theatrical convention.
Players of Gor pages 122-123

In a moment Boots, smiling, reappeared on the stage, with Chino and Lecchio, and the Brigella, too, now freed of her preposterious burden. "Noble free woman, and noble gentlemen, of the audience," said Boots, "the Magic Veil of Anango, presented by the players of Boots Tarsk-Bit, actor, promoter and entrepreneur extraordinary! We thank you for your consideration!" There was much applause. Boots, and the Chino and Lecchio, smiling, bowed, again and again. The Brigella, at a sign from Boots, knelt on the stage. She would take her bows on her knees, of course, for she was a slave.
"Bina!" called Boots, gesturing to the side of the stage. The Bina, then, in her garments of a free woman, she who had played the brief role of the Lady Tipa, the fellow villager of the Lady Phoebe, emerged onto the stage. "Off with those absurd impediments to our vision," said Boots, jollily, to her. She removed her veil and threw back her hood, shaking loose her dark hair. She was an exquisite little slave, but not a match for the Brigella in beauty. She would not, at least, I supposed,have brought as much as the Brigella on a slave block. I remembered her, too, from Port Kar.
"Come, come," said Boots, her master. She then pulled down her robes, about her shoulders, an dthen stripped herself to the waist. She had small, well-formed, exquisite breasts. On her neck was a collar of steel. "Off with them, now, completely," said Boots, gesturing to the robes she had clutched about her hips. "Kneel." She thrust the robes down about her ankles and knelt then on the boards, beside the Brigella, before the audience. Boots gave her an almost unnoticeable kick with the side of his foot and she spread her knees before the audience. I could see that she was reluctant to do this. Perhaps she had been a slave less long than the Brigella. But now both of them knelt identically before the audience, backs straight, back on their heels, chins up, stark naked in their collars, their knees spread, slaves.
"Our little Bina!" said Boots, showing her off. "Thank you, noble free woman and noble gentlemen! Remember poor Boots and his company. Be generous!" Some coins, mostly copper, rattled to the stage. I myself gave a couple of copper tarn disks. I had much more money, my own, and some more I had helped myself to at the camp of the Lady Yanina, before I had freed her prisoners and burned the camp, but I had no wish to advertise the current weight of my purse at the fair. It is one thing to do this in a city where one, and one's financial status, is reasonably well known, and quite another, as you may well imagine, to do it in a strange place before strangers.
Players of Gor pages 158-159

Musicians:
Among Gorean musicians, incidentally, czehar players have the most prestige; there was only one in this group, I noted, and he was their leader; next follow the flutists and then the players of the kalika; the players of the drums come next; and the farthest fellow down the list is the man who keeps the bag of miscellaneous instruments, playing them and parceling them out to others as needed. Lastly it might be mentioned, thinking it is of some interest, musicians on Gor are never enslaved; they may, of course, be exiled, tortured, slain and such; it is said, perhaps truly, that he who makes music must, like the tarn and the Vosk gull, be free.
Nomads of Gor page 154

One might note also, in passing, that slaves are not permitted to play Kaissa. It is for free individuals. In most cities it is regarded, incidentally, as a criminal offense to enslave one of the caste of players. A similar decree, in most cities, stands against the enslavement of one who is of the caste of musicians.
Beasts of Gor page 44

"Is there to be entertainment?" he asked.
"Czehar music," she said, "and, later, the recitation of poetry by Milo, the famed actor, to the music of the double flute." The instrument which is played by the flute girls is a double flute, too, but I had little doubt that the player involved would not be a flute girl but someone associated with one or another of the theaters in Ar. Similarly the instrument would undoubtedly be far superior, in both range and tone, to those likely to be at the disposal of flute girls.
"I was referring," said he, "to entertainment."
"Whatever, Captain, could you have in mind?" she asked.
"I have duties," he said.
"Surely you do not mean "entertainment" in which females might figure," she said.
"Is there another sort?" he asked.
"You have free women in mind," she asked, "perhaps lute players."
"No," said he. "Females, female slaves."
Magicians of Gor page 156

Fish:
I recalled that there was a price on the head of the young Ubar, Henrius Sevarius.
And he stood there, though branded, though collared, though in the miserable garment of a slave, as a young Ubar. He was no longer a boy. He had loved, and he had fought. He was a man.
Raiders of Gor page 303

We were served by Telima and Vina, who wore the garments still of Kettle Slaves. The young man, Fish, sat with us, and was served. Serving us as well, though uncollared, were Midice, and Thura and Ula. When we had been served the girls sat with us, and we ate together.
Raiders of Gor page 304

My Master, Bosk, a large man, very strong, did not use me. His woman was the striking, beautiful Telima, from the marshes, a true Gorean beauty, before whom I felt myself only an Earth woman and a slave. There wer eother beauties in the house; slender, dark-haired Midice, the woman of a captain, Tab; large, blond-haired Thura, the woman of the great peasant, master of the bow, Thurnock; and short, dark-eyed Ula, woman of silent, strong Clitus, once a fisherman of the isle of Cos. Too, there was a young, beautiful girl, named Vina, the woman of a slender, strong youth, a seaman, whose name was Henrius, said to be a master of the sword.
Captive of Gor page 358