These are quotes from the Books I have found to be of interest on the topic of Slave Customs.
It is not meant to be anything other than the facts of the matter.
Arrive at your own conclusions.
I wish you well,
I would allow Vika to share the great stone couch, it's sleeping pelts, and silken sheets. This was unusual, however, for normally the Gorean slave girl sleeps at the foot of her Masters couch, often on a straw mat with only a thin, cotton-like blanket, woven from the soft fibers of the Rep plant, to protect her from the cold. 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 the blanket and the mat. The stones of the floor are hard and the Gorean nights cold and it is a rare girl who, when unchained in the morning, does not seek more dutifully to serve her master.
Priest Kings of Gor Book 3 Page 67
When one who is a slave strikes a free person the penalty is not infrequently death by impalement, preceded by lengthy torture.
Assassin of Gor Book 5 Page 74
In a rather brief amount of time Verbina was auctioned to a young warrior for seven gold pieces. An extremely good price, under relatively normal market conditions, for a truly beautiful woman of High Caste tends to be about thirty pieces of gold, though some go as high as forty, and fifty is not unknown; these prices, for women of low caste, may be approximately halved.
Assassin of Gor Book 5 Page 293
"I am chained at your feet," I said. It was a saying of a Gorean slave girl, to express her feelings.
Captive of Gor Book 7 Page 347
"There is a difference," laughed Hassan, "between the pride of a free woman and the pride of the slave girl. The pride of a free woman is the pride of a woman who feels herself to be the equal of a man. The pride of the slave girl is the pride of the girl who knows that no other woman is the equal of herself."
Tribesmen of Gor Book 10 Page 333
"He turned about and, with his weapons, strode from the camp. I followed him, at his heel, where a slave girl belongs."
Slave Girl of Gor Book 11 Page 109
"What does the girl do in her free time?" asked Audrey.
"Much what she pleases," I said. "She will have friends among the other slaves. She walks, she visits. She exercises, she reads. Within limits she can do what she wants to do."
"Can she work outside the compartments?" asked Audrey.
"If it is permitted by the master," I said, "and it does not in any way compromise her slavery." I smiled. "Some women," I said, "wear to their work the garments of a free woman but, when they return to their compartments, don as they must the silk of a slave, which is their true condition."
"Is such a thing often permitted by a master?" asked Audrey.
"Commonly not," I said. "Such a thing is often thought to compromise a girl's slavery. It is usually not permitted to her. Usually she is kept as full and absolute slave, not so much as permitted to touch the garment of a free woman."
Beasts of Gor Book 12 Page 249
"What is the common purpose of a collar?"
"The collar has four common purposes, Master," she said, "First, it visibly designates me as a slave, as a brand might not, should it be covered by clothing.
Second, it impresses my slavery upon me.
Thirdly, it identifies me to my Master
"Fourthly," she said, "it makes it easier to leash me."
Explorers of Gor Book 13 Page 80
The Gorean slave girl, incidentally, will space herself from her master quite differently in different situations. For example, if she is somewhat farther away, it is easier for her to display herself in all her beauty; if she wishes to wheedle for his caress she may approach quite closely; if she is receiving instructions she may kneel a few feet away; if she is begging to serve his pleasure she may kneel at his feet, perhaps kissing them, and holding his ankles; obviously, too, a girl who fears she is to be disciplined will commonly hang back; sometimes, too, a girl will fear to approach too closely until the master, by an expression or small sign, indicates that she is not in obvious disfavor and may do so.
Explorers of Gor Book 13 Page 201
It was a great shame, I knew, for a female slave to even have to touch a male slave, let alone to perform such an act as to address him as master. Female slaves despise male slaves. They regard themselves, and correctly, I suppose, as the rightful property only of free men and women, masters and mistresses.
Fighting Slave of Gor Book 14 Page 85
"Please, no, Mistress," begged Melpomene, extending her hands to her Mistress. She could not believe what was being done to her. There can be no greater degradation for a slave girl than to be made to serve a slave.
Fighting Slave of Gor Book 14 Page 291
The thighs and the lower left abdomen are the brand sites recommended by Merchant Law. Masters, of course, may brand a girl wherever they please. She is theirs. Sometimes brands are placed on the left side of the neck, on the left calf, the interior of the left heel, and on the inside of the left forearm. The customary brand site, incidentally, is high on the left thigh. That is the site almost invariably utilized in marking Gorean kajirae.
Fighting Slave of Gor Book 14 Page 349
I cut a length from the red bark cloth, about five feet in length and a foot in width. I wrapped it about the sweetness of her slave hips and tucked it in. I pushed it down so that her navel might be well revealed. It is called the "slave belly" on Gor. Only slave girls, on Gor, reveal their navels.
Explorers of Gor Book 16 Page 334
Slaves may buy and sell in the name of their masters, but they cannot, of course, buy and sell for themselves because they are only animals.
Savages of Gor Book 17 Page 61
Gorean slaves, incidentally, wherever they may be found, say, in the cities or in the Barrens, are generally kept under an iron discipline. It is the Gorean way.
Savages of Gor Book 17 Page 214
Also, it must be recognized that many slaves often, and perhaps all slaves sometimes, find it difficult to look into the eyes of the master. . . . But, on the other hand, there is, on Gor, in circles of the mastery, no discouragement, commonly, of eye contact between masters and slaves.
Savages of Gor Book 17 Page 258
Surely slave tunics leave little to the imagination. Among the girls, of course, there is little disagreement in practice, though some in theory. The girls, commonly, treasure even the tiniest rag which can afford them some shielding, however pathetic, from the imperious gaze of masters. Too, from the point of view of the masters, the little that might be left to the imagination, small as it is, by such a garment, is often found to be intriguing and stimulating. It encourages them to her stripping. Too, giving a girl a bit of clothing, tends to give one more control over her, For example, will she be told to remove the garment, or will it be taken from her, and if so, publicly or privately? It must be understood, of course, that a slave, having no rights, does not have the right even to clothing. That a girl is wearing even a rag is usually a sign that she has pleased her master, and quite significantly, too. Often the garment of a slave girl does not come easily to her. In private, of course, even rags are often dispensed with. The slave is the property of the master, and, in the privacy of his quarters, she is done with, totally, as he pleases.
Savages of Gor Book 17 Page 330
The kneeling position is, of course, a suitable one for slaves. A slave will normally assume such a position on entering the presence of her master or a free person. She will probably remain in it until permitted to rise. It is a common position, too, for her to assume when she is in attendance of a master, for example, awaiting his notice or commands. Too, she will usually speak to her master from this position, unless, of course, she is lying down, as in making her reports to him, inquiring as to his will, answering questions, and so on. Some masters approve it, too, for purposes of general conversation.
Blood Brothers of Gor Book 18 Page 246
the expression "red silk," in Gorean, tends to be used as a category in slaving, and also, outside the slaving context, as an expression in vulgar discourse, indicating that the woman is no longer a virgin, or, as the Goreans say, at least vulgarly of slaves, that her body has been opened by men. Its contrasting term is "white silk," usually used of slaves who are still virgins, or, equivalently, slaves whose bodies have not yet been opened by men.
Blood Brothers of Gor Book 18 Page 472
The knees of the pleasure slave, when she is in a kneeling position, are to be kept open before the master, and, indeed, before all free men.
Kajira of Gor Book 19 Page 282
Being a slave is a whole way of life, involving a total modality of existence. There is a great deal more to it than simply serving a master in the furs.
Players of Gor Book 20 Page 380
It is almost universal, as far as I know, that a slave kneels in one fashion or another when entering her master's presence, or if she should find herself in his presence. She also commonly kneels when spoken to by any free person. This is simply a matter of respect. To be sure, she can be slain, if she does not do so. The kneeling position, of course, which the master's, or free person's, permission, either tacit or explicit, is usually required to break, is commonly an initial position. For example, after its deferential assumption, she may be dismissed from it, to other duties, such as cleaning, shopping or cooking.
Dancer of Gor Book 22 Page 114
The combs were of yellow wood, and had long teeth. The entire comb, including the teeth, was about five inches square. There are various hairdos in which such combs are worn in the hair. Usually, however, the hair of slaves is worn long, and loose, or confined only in some simple way, as with a ribbon or woolen fillet. Some masters like the ponytail hairdo on a slave, which, on Gor, is usually spoken of as the "leash," or "hair leash," for, by it, a girl may be conveniently seized and controlled. Upswept hairdos are usually reserved for free women, or high slaves. They are a mark of status. To be sure, one of the reasons for permitting a hairdo of that sort to a slave is the master's pleasure in undoing it, in loosening it, thus reminding even the high slave that in his arms, ultimately, she, the high slave, is yet a slave, and as much or more than the lowest girl in the most remote village. The loosening of a woman's hair on Gor in an extremely sensuous, meaningful act. "Who loosens her hair?" is a way of asking, in effect, who owns her.
Dancer of Gor Book 22 Page 112
Sometimes a slave wants very much to attract the attention of a man, but sometimes, too, she does not.
Dancer of Gor Book 22 Page 386
To be sure, the reader familiar with Gorean conventions might have noted that Ellen, in her understandable unease, having been discovered, though through no obvious fault of her own, in what might seem a dalliance, or a laxity in her duties, had responded to Canio with the phrase 'my Master'. The slave addresses all free men as "Master" and all free women as "Mistress." The phrase 'my Master,' when used, is commonly addressed to one's personal master, one's owner. Similarly, if the slave is owned by a woman, the phrase 'my Mistress' is commonly addressed only to the slave's actual mistress. To be sure, the slave commonly refers to her owner as she refers to free men and free women in general, namely, simply as "Master" or "Mistress."
Prize of Gor Book 27 Page 295
"Are you dallying, slave girl?" laughed a young voice.
"No, Master!" cried Ellen, tears bursting from her eyes. It was one of the lads used about the camp for the supervision, control and management of the serving slaves. Fully grown women are not unoften put under the management of such. In the Gorean theory, as slaves are animals, they may be managed by any free person, or, indeed, any designated slave. Sometimes they are put under the supervision of a boy or girl who is no more than a child. And, of course, the least bit of resistance, recalcitrance or such may invoke severe discipline, even death. Behind the children, and the lads, you see, stand men.
Prize of Gor Book 27 Page 398
Earrings, on Gor, interestingly, are placed on only the lowest of slaves. Nose rings, incidentally, for whatever reason, do not carry the same connotation of degradation, "and such. Indeed, Ellen has been informed that in the southern hemisphere such rings are worn by even free women amongst certain nomadic tribes. Complex veiling and the Robes of Concealment are most common, of course, in urban areas, and particularly so amongst women of the higher castes. To be sure, even peasant women may veil themselves before strangers, and, one supposes, wisely.
Many Gorean slave girls live in terror of having their ears pierced. To be sure, this not unoften improves their price. Woe to the Earth girl brought to Gor whose ears are pierced. She will be sold publicly, as a "pierced-ear girl."
Prize of Gor Book 27 Page 546
Some masters, too, prefer a smooth slave, and, in such a case, may have the slave depilated, or have her body hair shaved away. Sometimes the master attends to this himself. This is more common in certain cities than in others.
Smugglers of Gor Book 32 Page 155
The slave collar commonly has two purposes. It, like the brand, proclaims its occupant a slave, and will normally, as most collars on animals, identify the beast's master. The brand is commonly concealed by even a brief tunic.
Rebels of Gor Book 33 Page 599
As a free woman, she had expected to receive precedence, after the master. And what slave girl would dare not serve her master first?
Plunder of Gor Book 34 Page 444
I had poured the wine, serving my master first, which is to be done unless one is instructed otherwise, and then the guest, Drusus Andronicus, and then the Lady Bina.
Plunder of Gor Book 34 Page 517
"More than one Ubar has been slain by a knife thrust at a feast," said Lord Grendel, "the knife sometimes wielded even by a slave. Why else do you think that slaves at such a feast are to serve with two hands on a goblet, or platter, their hands thusly in plain sight?"
Plunder of Gor Book 34 Page 528