| The principle he had alluded to pertains to conduct in a free woman which is taken as sufficient to warrant her reduction to slavery. The most common application of this principle occurs in areas such as fraud and theft. Other applications may occur, for example, in cases of indigency and vagrancy. Prostitution, rare on Gor because of female slaves, is another case. The women are taken, enslaved, cleaned up and controlled. Indulgence in sensuous dance is another case. Sensuous dance is almost always performed by slaves on Gor. A free woman who performs such dancing publicly is almost begging for the collar. In some cities the sentence of bondage is mandatory for such a woman.
Renegades of Gor Book 23 Page 372 The slave, because of her training, her emotional freedom, thousands of times greater than that of a free woman, the discipline she is under, and such, can attain orgasm much more quickly than a free woman, sometimes, particularly if she has been deprived for a time, almost immediately. A response which might take a free woman a third to a half of an Ahn to attain a slave, and not an unusual slave, might attain in three or four Ehn. Renegades of Gor Book 23 Page 390 “So that is how a slave is used!” she gasped. “Sometimes,” I said. “Surely no free woman would be used in such a manner!” she said. “Presumably not often, at any rate,” I granted her. I did know that free women might be, and occasionally were, used in that way, for example, to insult them, or prepare them for the collar. To be sure, the man who used them in that fashion might as well be, I supposed, for most practical purposes, their master. “Do you presume, incidentally,” I asked, “to arrogate to yourself the rights or modesties, or the least of the prerogatives of the free woman?” “No, Master!” she said. “Do you presume, further,” I asked, “to inquire into even the least of the sexual habits or activities of free women, whatever they might be?” “No, Master!” she said. Her response amused me. Naturally both free women and slaves, as both are women, are very much interested in one another’s sexual activities. It is very natural. To be sure, unless the slave is a bred slave, most of this interest is on the part of the free women, for the slaves have usually, at one time or another, been free women, and have a very good idea of how narrow, dull, limited and mediocre is the sex life of the free woman. Indeed, the matter is paradoxical, for the free women have a tendency both to inquire eagerly into the behaviors expected of slaves, and enjoined upon them, and, at the same time, commonly profess horror and scandal at what they hear. “Such things are no longer of concern to you, are they?” “No, Master!” she said. “And you are a little liar, aren’t you?” I asked. “Forgive me, Master!” she said. “In any event,” I said, “you need not concern yourself any longer with the sexual activities, the proprieties, and such, of the free woman. Your attention is now to be more properly focused on your own business and concerns, for example, such things as the many intricate, exciting, complex and delicious sexual modalities and behaviors of the female slave.” “Yes, Master,” she said. Renegades of Gor Book 23 Page 403 - 404 Slave girls, of course, as goods, as exchangeable properties, and so on, are likely to see a great deal more of their world than the average free woman. Many free persons on Gor seldom travel more than a few pasangs from their village or the walls of their city. An important exception to this is the pilgrimage to the Sardar, which every Gorean, male and female, is expected to undertake at least once in his life. The journey, of course, from many points on Gor to the Sardar is, at least in certain parts, dangerous. It is not unknown for a young woman who sets out in the pilgrim’s white to arrive as a chained slave, who will be sold at one of the fairs. Her glimpse of the Sardar is likely to be obtained from the height of a sales platform. Renegades of Gor Book 23 Page 443 In the oasis towns of the Tahari, and in the vicinity of the great desert, sometimes even free women are belled, and wear ankle chains, as well, that the length of their stride may be measured and made beautiful, and perhaps, too, to remind them, even though they be free, that they are but women. Vagabonds of Gor Book 24 Page 21 The reference to “block melodies” had to do with certain melodies which are commonly used in slave markets, in the display of the merchandise. Some were apparently developed for the purpose, and others simply utilized for it. Such melodies tend to be sexually stimulating, and powerfully so, both for the merchandise being vended, who must dance to them, and for the buyers. It is a joke of young Goreans to sometimes whistle, or hum, such melodies, apparently innocently, in the presence of free women who, of course, are not familiar with them, and do not understand their origins or significance, and then to watch them become restless, and, usually, after a time, disturbed and apprehensive, hurry away. Such women, of course, will doubtless recall such melodies, and at last understand the joke, if they find themselves naked on the sales block, in house collars, dancing to them. Some women, free women, interestingly, even when they do not fully understand such melodies, are fascinated with them and try to learn them. Such melodies, in a sense, call out to them. They hum them to themselves. They sing them in private, and so on. Too, not unoften, on one level or another, they begin to grow careless of their security and safety; they begin, in one way or another, to court the collar. . . . It was the sort of melody of which free women often claim to be completely ignorant but, when pressed, prove to be familiar, surprisingly perhaps, with its every note. Vagabonds of Gor Book 24 Page 37 - 38 had left some slaves beads in recompense, of course, pretty beads of cheap wood, such as are cast about in festivals and carnivals, sometimes even being seized up secretly by free women who put them on before their mirrors, in secret, as though they might be slaves. In many cities, incidentally, a woman who is discovered doing such a thing may be remanded to magistrates for impressment into bondage. Vagabonds of Gor Book 24 Page 69 She was veiled, as is common for Gorean women in the high cities, particularly those of station. In some cities the veil is prescribed by law for free women, as well as by custom and etiquette; and in most cities it is prohibited, by law, to slaves. Vagabonds of Gor Book 24 Page 106 I nodded. A man such as Saphronicus could have his pick of slaves, of course. With such an abundance of riches at his disposal he would not be likely to concern himself with a free female. To be sure, they are sometimes of economic, political or social interest to ambitious men, men interested in using them to improve their fortunes, further their careers, and so on. To satisfy their deeper needs, those of pleasure and the mastery, for example, slaves may be kept on the side. The slave, of course, like the sleen or verr, a mere domestic animal, like them, is seldom in a position to improve, say, a fellow’s social connections. An occasional exception is the secret slave whom most believe to be still free, her true relationship being concealed, at least for a time, by her master’s will, from the public. This deception is difficult to maintain, of course, for as the woman grows in her slavery, it becomes more and more evident in her, in her behavior, her movements, her voice, and such. Also she soon longs for the openness of bondage, that her inward truth may now be publicly proclaimed, that she may now appear before the world, and be shown before the world, as what she is, a slave. Sometimes this is done in a plaza, or other public place, with a public stripping by her master. It is dangerous, sometimes, to be a secret slave, then revealed, for Goreans do not like to be duped. Sometimes they vent their anger on the slave, with blows and lashings, though it seems to me the blame, if any, in such cases, is perhaps less with the slave than the master. To be sure, she probably suggested her secret enslavement to begin with, perhaps even begging it. In any event, she is normally joyful to at last, publicly, be permitted to kneel before her master. By the time it is done, of course, many, from behavioral cues, will have already detected, or suspected, the truth. Such inferences, of course, can be mistaken, for many free women, in effect, exhibit similar behaviors, and such. That is because they, though legally free, within the strict technicalities of the law, are yet slaves. It is only that they have not yet been put in the collar. And the sooner it is done to them the better for them, and the community as a whole. Vagabonds of Gor Book 24 Page 113 - 114 Page40 |