Gorean Cave Quotes

Gorean Quotes
On this page are quotes from the series which I have found to be of interest.
Several topics here have been researched at length and these other works are available from ~The Gorean Cave~.
These are all direct quotes from the works of John Norman and all credit for them is his.

Knowing the slave

Speaking in Third Person

Free Companions

Master / slave

Submission

Then, . . . the girl kneels. The young man approaches her, bearing a slave collar, its engraving proclaiming his name and city
. . .
The room is silent, absolutely silent, except for the decisive click of the collar lock.
It is a sound the girl will never forget.
Outlaw of Gor - Page 52

"Are you familiar with any of the rituals of enslavement?" I asked.
"I, Sidney Anderson, of Earth," she said, "submit myself to Tarl Cabot, of Gor, as a slave, completely, his to do with as he pleases."
Beasts of Gor - Page 183

"Submit," I told her.
She knelt before me, back on her heels, arms extended, head down, between her arms, wrists crossed, as though for binding.
"I submit to you, Master," she said.
Explorers of Gor - Page 74

She came and stood before me, and then dropped to her knees, resting back on her heels. She lowered her head and extended her arms, wrists crossed, the submission of the Gorean female.
Raiders of Gor - Page 92

"Submit," I said.
Swiftly she knelt back on her heels, her knees wide, and lifted and extended her arms, wrists crossed, as though for binding. Her head was down, between her arms.
"I submit myself, fully, and as a slave," she said.
I tied her wrists together and locked a collar on her, drawn from my sea bag.
"I am yours," she said.
"You are Evelyn," I said.
Explorers of Gor - Page 460

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.”
Hunters of Gor - Page 16

"Assume the posture of female submission," I told her.
She did so, kneeling back on her heels, her arms extended, wrists crossed, her head between them, down, She was weeping.
"Repeat after me," I told her, “'I, once Miss Elizabeth Cardwell, of the planet Earth,-'"
"I, once Miss Elizabeth Cardwell of the planet Earth,-" she said.
"'-herewith submit myself, completely and totally, in all things,-'"
"-herewith submit myself, completely and totally, in all things,-" she said.
"'-to him who is now known here as Hakim of Tor,-'"
"-to him who is now known here a Hakim of Tor,-" she said.
"'-his girl, his slave, an article of his property, his to do with as he pleases,-'"
"-his girl, his slave, an article of his property, his to do with as he pleases," she said.
Hassan handed me the collar, It was inscribed 'I am the property of Hakim of Tor'. I showed it to the girl. She could not read Taharic script. I read it to her. I put it about her neck.
I snapped it shut.
"'I am yours, Master,'" I said to the girl.
She looked up at me, tears in her eyes, her neck in my locked collar. "I am yours, Master," she said.
Tribesman of Gor - Page 359

Then, to my astonishment, the daughter of the Ubar Marlenus, daughter of the Ubar of Ar, knelt before me, a simple warrior of Ko-ro-ba, and lowered her head, lifting and extending her arms, wrists crossed. It was the submission of the captive female. Without raising her eyes from the ground, the daughter of the Ubar said in a clear, distinct voice: “I submit myself.”
I was speechless for a moment, but then, remembering that harsh Gorean custom required me either to accept the submission or slay the captive, I took her wrists in my hands and said, “I accept your submission.”
Tarnsman of Gor - Page 93

“I can force you to take me,” she said.
“How?” I asked.
“Like this,” she responded, kneeling before me, lowering her head and lifting her arms, the wrists crossed. She laughed. “Now you must take me with you or slay me.”
I cursed her, for she took unfair advantage of the Warrior Codes of Gor.
Tarnsman of Gor - Page 109

Commonly, if the master is home, and she is not under orders, as in, say, running an errand, or conducting regular business, such as shopping or gardening, she must, on her knees, beg his permission to leave the house, usually specifying her itinerary and when she expects to return.
Guardsman of Gor - Page 201

Discipline

“The other girl," she whispered, "is she unpleasant or difficult to get on with?"
"Perhaps," I said.
"Do you find her at times a bother, or troublesome?"
"Yes," I said.
"May I make a suggestion?" she asked.
"Yes," I said.
"Buy a whip," she said.
Rouge of Gor - Page 113

What woman could respect a man who is not strong enough to put her under the whip?
Guardsman of Gor - Page 102

It is one thing to be subject to the whip, and to know that that subjection is quite real, that the master can, and will, whip you, and well, if you are not pleasing, and something else to be actually whipped.
Mercenaries of Gor - Page 420

I generally feel that pain, at least generally, should not be inflicted on a slave unless it is meaningful.
Renegades of Gor - Page 326

The major point of the restraint is to restrain not hurt. Indeed, pain can interfere with many of the diverse subsidiary values of restraints, physical and psychological. It can be distractive. Pain is a bit like the whip. The slave is subject to the whip, and truly subject to it, but this does not mean that she is necessarily whipped; that she could be whipped, and will be whipped, if she is not pleasing, is what is important, not that she need be whipped. Why should one beat a pleasing slave?
Renegades of Gor - Page 327

The whip on Gor, incidentally, though it is much in evidence, is seldom used. That it will be used, and promptly, if the occasion arises, is perhaps, paradoxically perhaps, why it seldom needs to be used. Most girls avoid feeling it, at least generally, by striving to be excellent slaves. To be sure, every female slave will have felt it, upon occasion. It is then common that they try to make certain that these occasions are quite infrequent. To be sure, some women do not fully understand they are owned, until they are whipped.
Vagabonds of Gor - Page 21

Excellent slaves are seldom beaten, for there is little, if any, reason to do so. To be sure, such a girl, particularly a love slave, occasionally desires to feel the stroke of the lash, wanting to feel pain at the hands of a beloved master, wanting to be whipped by him because she loves him, in this way symbolizing to herself her relationship to him, that of slave to master, her acceptance of that relationship, and her rejoicing in it.
Magicians of Gor - Page 124

“Perhaps it should only be added that the Gorean Master, though strict, is seldom cruel. The girl knows, if she pleases him, her lot will be an easy one. She will almost never encountered sadism or wanton cruelty, for the psychological environment that tends to breed these diseases is largely absent from Gor. This does not mean that she will not expect to be beaten if she disobeys, or fails to please her Master.”
Outlaw of Gor - Page 53

How incredibly, and yet rationally and justifiably, I felt at his mercy. He was my master. He owned me. He could do whatever he wanted with me. He could trade me or sell me, or even slay me upon a whim, should he wish. I was absolutely his, his girl.
Slave Girl of Gor - Page 108

“You cannot punish me!” she cried. “You are not my Masters!”
“Any Free Person can punish an errant slave girl,” I said. “Surely you do not think that her behavior fails to be subject to supervision and correction as soon as she is out of her Master's sight?”
Magician of Gor - Page 225

The discipline of a slave may be attended to by any Free Person, otherwise she might do much what she wished, provided only her Master did not learn of it. The legal principle is clear, and has been upheld in several courts, in several cities, including Ar.
Magicians of Gor - Page 122

“Any Free Man may discipline an insolent or errant slave,” I said, “even one who is the least bit displeasing, even one he might merely feel like disciplining. If she is killed, or injured, he need only pay compensation to her Master, and that only if the Master can be located within a specific amount of time and requests such compensation.” In virtue of such customs and statutes the perfect discipline under which Gorean slaves are kept is maintained and guaranteed even when they are not within the direct purview of their Masters or their appointed agents.
Players of Gor - Page 235

One of the slave girls, one kneeling a few feet away, before us and to our right, at a table, one of those who was naked, save for her collar, laughed. Then she turned white with fear. She had laughed at a free woman. Samos turned to a guard and pointed at the offending slave. "Fifteen lashes," he said. The girl shook her head in misery. She whimpered with terror. These would be lashes, she knew, with a Gorean slave whip.
Players of Gor - Page 11

Ownership
"It is one thing to own a woman," I said, "and it is another to have her within the bonds of an excellent mastery."
Magicians of Gor - Page 465

I considered the unilaterality of the master/slave relationship. All power is with the master. This, of course, has its effect upon the slave. Let her strive to be such that her master will keep her.
Magicians of Gor - Page 127

The slave cannot free herself. She can be freed only by an owner. The condition of slavery does not require the collar, or the brand, or an anklet, bracelet or ring, or any such overt sign of bondage. Such things, as symbolic as they are, as profoundly meaningful as they are, and as useful as they are for marking properties, identifying masters, and such, are not necessary to slavery. They are, in effect, though their affixing can legally effect imbondment, ultimately, in themselves, tokens of bondage, and are not to be confused with the reality itself. The uncollared slave is not then a free woman but only a slave who is not then in a collar.
Renegades of Gor - Page 273

"The slave who lies about her slavery," I said, "is not thereby the less a slave. It is only that she is then a lying slave.”
Renegades of Gor - Page 273

"May I surmise from this," she asked, "as I know little of slavery, and am new to the condition, that there can be tenderness and kindness for a slave?"
"There can be tenderness and kindness for a slave," I said.
. . .
"Can masters and slaves be friends?" she asked.
"Yes," I said.
. . .
"Do masters ever love their slaves?" she asked.
"Often," I said.
Blood Brothers of Gor - Pages 101 and 113

Love on Gor does not purchase a girl lenience; it does not mitigate her bondage, nor compromise her servitude, but rather renders it the more complete, the more helpless and abject.
Tribesmen of Gor - Page 214

I know of no pleasure comparable to the pleasure of owning a woman, fully. It is indescribably delicious; it is glorious; it fills one with joy and power; it exalts and fulfills the blood. It teaches a male, in the thunderous currency of intellect and emotion, what is the true meaning of manhood. Compared to it, the gratifications of pretense and denial, the insistence on subverting ones blood and virility in the name of a false manhood conditioned by a demented, antibiological society, are pallid indeed. Let those who can climb mountains climb then; let those who cannot climb them console themselves with denying their existence.
Rogue of Gor - Page 81

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 - Page 216

"One of the pleasant things about owning a slave," I said, "is the opportunity to converse with her, listen to her, to hear her express herself, her feelings and ideas. One can learn much from a slave. Many slaves, like yourself, are highly intelligent. They can express themselves articulately, clearly, trenchantly and lyrically. It is a great pleasure to talk with them."
Beasts of Gor - Page 203

I am fond of the slave dances. It is hard for a woman to be more beautiful than when she dances her beauty as a slave before masters. But then a woman can be incredible beautiful in almost all attitudes and postures.... A woman can be very beautiful simply greeting her master, head down, at the door of his chambers, She can be very beautiful in doing so small a thing as pouring his wine, eyes downcast, gracefully, as his slave. Perhaps she is a bit more beautiful, however when she kneels, helplessly before you or lies piteously at your feet supplicating you to satisfy her slave need. Perhaps she is most beautiful when she, collared in your arms, cries out in orgasm, acknowledging you as her master.
Explorers of Gor - Page 343

Goreans, as the men of Earth commonly do not, celebrate quickness of mind and alertness in a girl.
Assassin of Gor - Page 125

"May I speak, Master?" asked the girl.
"Yes," I said, as Marcus would not respond to her. This permission may be given by any free person and is effective, unless it is overruled by the true master.
Vagabonds of Gor Page 486

Masters, incidentally, seldom brand their own slaves.
Tribesmen of Gor Book 10 Page 41

. . . the brand is impersonal; the collar is intensely personal; the brand marks her property; the collar proclaims whose property she is . . . the brand relationship to the free man is institutional; the collar relationship, on the other hand, is an intensely personal one.
Tribesmen of Gor - Page 42

The Gorean Master, commonly, likes a spirited girl, one who fights the whip and collar, resisting until the last, perhaps months later, she is overwhelmed and must acknowledge herself his, utterly and without reservation, then fearing only that he might tire of her and sell her to another.
Nomads of Gor - Page 29

A slave girl is a delight to a man; she is extremely prized and precious; that the day of her acquisition should be celebrated each month with special ceremonies and rites is not surprising. These numerous anniversaries are deliciously celebrated, as they may be with a girl who is only a slave, and seldom forgotten; should such an anniversary be forgotten, should it be such that it is commonly celebrated, the girl redoubles her efforts to please, fearing she is to be soon sold.
Slave Girl of Gor - Page 66

It is said, in a Gorean proverb, that a man, in his heart, desires freedom, and that a woman, in her belly, yearns for love. The collar, in its way, answers both needs. The man is most free, owning the slave. He may do what he wishes with her. The woman, on the other hand, being owned, is institutionally and helplessly subject, in her status as slave, to the submissions of love.
Slave Girl of Gor - Page 180

"Please, Master," she said, "take pity on me. Take pity on the miserable needs of a girl."
"You are not mine," I told her. "You are a pretty little thing, but I do not own you."
"Please," she said.
"Your master," I said, "if he chooses, will satisfy your needs. If he does not, he will not."
For all I knew she might be under the discipline of deprivation. If that were so, I had no wish to impair the effectiveness of her master's control over her. Besides I did not know him. I did not wish to do him dishonor, whoever he might be.
Beasts of Gor - Page 48

Gorean slaves, incidentally, are commonly carried over the threshold when they first enter a master's house or place of residence. . . . Not all Gorean slaves, of course, are carried over a threshold. Some are leashed and enter on their hands and knees. Some, perhaps bound and collared, are thrust through. The common denominator of these customs, of course, is that the slave must understand that force, either explicitly or implicitly, is involved, and that she will enter the stronghold of the master, and as a slave, whether she wills to do so or not.
Explorers of Gor - Page 186

"You were bound in a blanket, and on my shoulder," I said, "when I entered this room."
"I mean before," she said.
"No," I said, "I did not. I did, however, if you will remember, when first I used you, order you to my blankets."
"I have never forgotten," she said. She shuddered with pleasure, remembering the moment. "I was simply ordered to your blankets," she said.
A similar sort of thing is done sometimes when a master brings home a new girl to a house which is completely empty, if necessary, by prearrangement, and new to her, and orders her to enter alone. "Warm wine," he tells her. "Light the lamp of love. Spread furs. Crawl naked into them, and await me."
"Yes, Master," she says.
She then enters the house, obeying. Not a shackle or a cord is on her body. But few women could be more slave than she, entering fearfully the strange, empty house, and preparing herself for her master's pleasure.
Explorers of Gor - Page 187

"Come here," I said, "and kneel here." She rose from the water, it dripping from her body, and came and knelt on the grass, on the bank of the small stream, where I had indicated. I took the comb from her and laid it to the side. I then took the brush and, kneeling behind her, began to brush out her hair. It is not unusual for Gorean masters to comb and groom slaves, or ornament them personally, much as they might any animal that they owned.
Savages of Gor - Page 237

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 - Page 330

Gorean men, on the whole, do not free slaves. The freeing of a girl is almost unheard of. This makes sense. They are not free women. They are belongings, valuables, slaves, treasures. Who discards precious possessions, who surrenders treasures? If the slave girl were worth less perhaps she would be freed more. She is too marvelous to free; and if she is not marvelous, she can be slain. Too, what man who has known the glory and joy of a girl at his feet is likely to wish to exchange that for the inconvenience and bother of a free woman? No, slave girls, for all practical purposes, are not freed. They will remain in one collar or another. Men will have it that way.
Explorers of Gor - Page 90

Knowing the slave
It is a common observation, even on Earth, that one man's petulant and frigid wife is another man's, to be sure, a different sort of man's, passionate, begging, obedient slave.
Magicians of Gor - Page 43

One of the great pleasures in owning a girl is listening to her. It is a great pleasure to become intimately acquainted with her expressions and thoughts, from the most casual and trivial to the most delicate and profound.
Guardsman of Gor - Page 183

Most masters, incidentally, enjoy talking with their slaves, immensely; after all, the slave is not a mere contractual partner, in effect, a business associate; she is a prized possession; she is a treasure, and she is all one's own.
Blood Brothers of Gor - Page 246

"And you have already begun to sense in yourself the beginnings of slave fires," I said.
She looked up at me, and then put her head down, quickly. She clenched her small fists.
"Speak," I said. "Have they not already begun to burn in your belly?"
"Yes, Master!" she sobbed.
"Good," I said.
She put down her head, sobbing.
How helpless one must feel at times, I thought, as a female slave.
But such admissions are good for the development of their character, and their discipline. Too, they are very helpful and beneficial for the slave.
They help them to understand who and what they are, and who is master.
Magicians of Gor - Page 316

… it is not uncommon for masters to pride themselves on the depth with which they know their slave girls; this depth is far greater in my opinion than that with which the average husband of Earth knows his wife; the slave girl is not simply someone with whom the man lives; she is very special to him; she is a treasured possession; he owns her; he wants to know, profoundly and deeply, the background, history, the mind, the intelligence, the appetites, the nature and the dispositions of his lovely article of property; …
… For example, it is common for a master to force his girl to speak at length and in detail to him of the secret sides of her nature, explaining and elaborating on her fantasies; if she is literate, she may be forced, naked, collared, on her knees at a small table, sometimes with her ankles shackled, to write them out; this supplies the master, of course, with abundant materials which may be used by him to make her further and more helplessly his; sometimes the girl attempts to deceive the master; it is not difficult to detect inauthenticity in such matters; she is then beaten; too, she may at times be ordered to invent fantasies, sometimes of a certain type; these, too, after she has invented them, are, to an astute master, instructive; these intellectual, emotional exercises, performed by the girl under a condition of slavery, particularly if coupled with an enforced exercise regime, posings under male surveillance, and such, can do much to sensitize her to her collar; they awaken her body and, of equal importance for the Gorean, though not for the Earthling, who sees sex with the perception of a hippopotamus, as a matter of body rubbings, her fantastic imagination and mind; she becomes curious, soon, about the deeper implications of what she is, a mere article of her master’s property; then, with authority, with assurance and power, to the depth and height of her mind and imagination she is taught; the slave girl experiences a paradox of freedom; the free woman is physically free, but miserable, fighting to be what she is not; the slave girl, physically in bondage, even to the collar, sometimes chains, is given no choice by men but to be totally and precisely what she is, slave; such women, the slave girls, interestingly, are almost always joyful and vital; they are, paradoxically, in their feelings and emotions, liberated; they are not pinched, not psychologically restrained; why this should be I do not know; to see such women, their heads high, their eyes bright, their bodies, their movements, beautiful, as no Earth woman would dare to be, is quite pleasurable …
Tribesmen of Gor - Page 42

He looked on her intently. He studied her. He gave her great attention. She turned her head to one side, her wrists secured in many turns of the binding fiber, her fists clenched....on earth many men did not even know their wives...Never, truly had they seen them. But a Gorean Master will know every inch, and care for every inch, of one of his slave girls. He will know every hair, every sweet blemish of her. In a way she is nothing to him, for she is only a slave. But in another way she is very important to him. She is one of his women. He will know her. He will want to know her completely, every inch of her body, every inch of her mind. Nothing less will satisfy him. She is his property. He will choose to know his property thoroughly.
Hunters of Gor - Page 145

Free women, in being free, command attention when they speak. It is their due. The case with slaves, such as you, my dear, is of course much different. The difference, however, is that respect and attention is not due to you, that it need not be accorded to you. You are slave. In actual practice, of course, masters tend to pay a great deal of attention to the thoughts and feelings of their lovely slaves. It is rewarding and delicious to do so. How wonderful it is to know another human being so intimately, especially one one owns. There are no secrets between masters and slaves. Her deepest thoughts and desires, as well as her most trivial fancies and observations, are open to him and, because he owns her, of great interest to him.
For what it is worth, the most intimate and deepest loves I have known have been between masters and their slaves, that between the love master and their love slave." "But the woman is still a slave," she said. "Yes," I said, "totally and categorically. She may even be sold, if he wills." "The attention and love such a girl obtains," she said, "need not be accorded to her." "No," I said. "It is a gift of the master."
Explorers of Gor - Page 354

Most men of Earth do not, truly, unfortunately, pay much attention to women. Men often do not even, truly, know their mates. If they did, it seems that misunderstandings, divorces, and such, would be less frequent. An interesting contrast here is the Gorean master/slave relationship. Men tend to be extremely interested in things they own, and tend, usually, to be quite fond of them. Owned women do not form an exception to this general rule. The slave girl is commonly desired and prized by her master; she is one of his treasures. The Gorean master, interested in her and attentive to her, wants to know everything about her, in its complexity and intimacy. He wants to know her thoughts, her emotions and feelings, in their feminine, lyrical detail. Conversing with a lovely slave is one of the many pleasures of owning her. It is almost impossible for a girl to keep her thoughts or feelings from her master. He knows her too well. Most girls are extremely responsive to their masters, and love them deeply, with that incredible love which can be known only by an enslaved woman, that love which a woman can accord only to a man who is her total master.
Fighting Slave of Gor - Page 99

“Only a fool,” I said, “would buy a woman clothed.”
Outlaw of Gor - 136

Masters

Squabbles
A master takes no interest in the squabbles of slaves, it being beneath him.
Nomads of Gor - Page 138

I spoke calmly. "Free men do not much interfere in the squabbles of slaves."
Assassin of Gor - Page 202

Masters do not much interfere in the squabbles of slaves. Let them impose their own internal order among themselves.
Slave Girl of Gor - Page 132

Thoughts
I have wondered sometimes if a man to be a man must not master a woman and if a woman to be a woman must not know herself mastered.
Outlaw of Gor - 206

Strong men simply need women. This will never be understood by weak men. A strong man needs a woman at his feet, who is truly his. Anything else is less than his fulfillment. When a man has once eaten of the meat of gods he will never again chew on the straw of fools.
Explorers of Gor - Page 12

"It is hard to be a man," I said, "until one stands in a relation to a woman. And, I suppose, it is hard to be a woman until one stands in a relation to a man."
“What relation," she asked, "Master?"
“That of the natural order of nature," I said.
"Yes, Master," she said.
I looked at her. "I cannot know well the nature of your feelings," I said, "but I know, and well, that women are deep as well as beautiful."
"We are so different from you," she said. "I fear you will never understand us."
"It is doubtless easier to put you on your knees and push the whip to your teeth than it is to understand you," I said.
“The man who truly understands us," she laughed, "is the first to put us on our knees and make us kiss the whip."
Explores of Gor - Page 188

I awakened, suddenly startled for the instant. Then I realized what was happening. I was perhaps an Ahn before dawn. She lifted her head from my body. It was hard to see her in the light. The fire had burned down.
“Please do not whip me, Master” she said, frightened.
“You may continue,” I told her.
She again bent her head to my body. She knelt beside me, in the darkness. Her hands were tied behind her back. The tether was on her throat.
“Stop for a bit,” I told her.
“Yes Master,” she said. I felt her cheek against me. The she put her head down on my belly.
“Forgive me for disturbing your rest, Master,” she said. “I know I should not do that. Beat me, if you must.”
“I am not angry,” I said.
“I could not help myself,” she said “though I feared I might be beaten. You do not know what it is to be a female slave, I am so weak. I was so overcome with desire for my master.”
“I am not angry,” I told her, “but do not let it happen too often. It is I who will instruct you as to when to serve my pleasure.”
“Yes, Master,” she said.
“It is perfectly acceptable for you to lie alone in the darkness, miserable, torments by your need” I said “for you are a slave.”
“Yes Master,” she said. “But may I not, upon occasion beg to be used?”
“Of course,” I said.
She then, lifting her head, began to lick and kiss softly at my body, I looked up at the stars, I listened to the noises of the jungle night. "How sweet, and strong, and beautiful it is," she said.
I said nothing.
“Are you angry with me, Master?” she asked.
“No,” I said.
“I love to kiss you,” she said, then again put her head down on my belly.
“Do not stop, Slave,” I said.
Again she lifted her head.
Then I took her by the hair and drew her close to me.
“Master?” she asked.
“Perform,” I told her.
“Yes Master,” she said.
I then forced her head downward and held her in place as is common with slaves.
“You are skilled,” I told her.
She moaned softly.
“Quite skilled,” I said.
She moaned again, a sweet, soft and piteous moan.
“Aiii,” I whispered softly, and not releasing her, holding her head to me, reared to my feet, half crouching. She was gasping, sobbing. She was half lifted from her knees. I looked down at her. How incredibly beautiful she was in the jungle night, so small, so white and soft, her small hands tied behind her, the tether on her throat. I gasped, and put my head back, taking air into my lungs. Then I lowered her gently to the ground.
She looked up at me. "I love you Master," she whispered.
I forced myself to remember that she was only a slave. Then I lay beside her. I wiped her mouth with the back of my forearm, I held her head in my hands and kissed her on the forehead. Then, shuddering, I clutched her. In a few minutes I was calm, in a quarter of and Ahn she felt me move against her thigh.
"You are strong, Master," she said.
"You are beautiful," I told her.
Explorers of Gor - Page 367-368

Slaves, Female

Rights
“The life of a female slave,” he said, “is a life wholly given over to love. It is not a compromised life. It is not one of those lives which is part this, and part that. It is a total way of life, a total life. The female slave seeks to give all, selflessly, knowing that she, as she is a mere slave, a rightless animal owned by her master, one who can be bought and sold at his least whim, can make no claims, that she deserves nothing, and is entitled to not the least attention or consideration. There are no bargains made with her, no arrangements.”
Mercenaries of Gor - Page 435

Slavery to the woman is more than a sexual matter, though sexuality is intimately and profoundly involved in it, essentially, crucially and ultimately. It is an entire mode of being, an entire way of life, one intimately associated with love and service.
Vagabonds of Gor - Page 53

The slave is not a person before Gorean law but a rightless animal.
Slave Girl of Gor - Page 151

In the eyes of Goreans, and Gorean law, the slave is an animal. She is not a person, but an animal. She has no name, saving what her master might choose to call her. She is without caste. She is without citizenship. She is simply an object, to be bartered, or bought or sold. She is simply an article of property, completely, nothing more.
Hunters of Gor - Page 148

Yes, my dear, you are legally an animal. In the eyes of Gorean law you are an animal. You have no name in your own right. You may be collared and leashed. You may be bought and sold, whipped, treated as the master pleases, disposed of as he sees fit. You have no rights whatsoever. Legally you have no more status than a tarsk or vulo. Legally, literally, you are an animal.
Explorers of Gor - Page 316

How incredibly, and yet rationally and justifiably, I felt at his mercy. He was my master. He owned me. He could do whatever he wanted with me. He could trade me or sell me, or even slay me upon a whim, should he wish. I was absolutely his, his girl.
Slave Girl of Gor - Page 108

"Oh, oh," she moaned, softly.
She looked up at me. "How can you respect me?" she asked.
"You are not to be respected," I told her. "You are only a slave."
"Yes, Master," she said.
"You no longer have any pride to guard," I said. “A slave is not permitted pride."
"Yes, Master," she wept. "Oh, oh." Then she threw her head to the side, on the furs. "I want to respect myself!" she cried.
"Your obligation is not to respect yourself," I told her, "but to be yourself."
Explorers of Gor - Page 175

“I will give you a new name.” She nodded, miserably. Her old name, her old identity, had been taken from her forever. Her new name, though in sound the same, was not her old. Between them there was a difference of worlds, a gulf wider than the dividing planets. Her old name had been hers as a free person, publicly registered, legally certified, historically identified with her throughout her life, until her capture by slavers. It had been a proud, intimate possession, giving her pleasure and dignity. It had ennobled her. It has served, with other properties, to distinguish her as a precious person, a unique individual, among all others on the planet Earth. When asked who she was, it was with that name that she would answer. That was who she was. Then that name was taken from her. She was only an animal in bondage. Her name might be changed, or altered, as often as a Master wished. Indeed, he need not even give her a name. Changing a girl's name, or taking it away, are common modes of Gorean slave discipline.”
Hunters of Gor - Page 225

“What is your name?” I asked the girl.
“A slave has no name,” she said. “You may give me one if you wish.”
Outlaw of Gor - Page 196

The case with slaves, of course, is much different from that of free women, either those of Gor or Earth. Their names are simply given to them, as the names of animals. They may be altered or changed at will. Indeed, sometimes a slave is not even given a name. The names a slave wears, of course, are functions of the master's pleasure. They can own a name no more than they can own anything else. It is they who are owned. Some masters have favorite names for girls. Some masters may reward a hard-working girl with a lovely name; others may torment a slave who has been insufficiently pleasing with a cruel or ugly name. Most girls, of course, are given beautiful and exciting slave names, for the masters wish the girl, too, to be beautiful and exciting. … Needless to say, a slave girl, as she changes collars, may change names. Most girls, in passing from the hands of one master into those of another, will have had various names.
Explorers of Gor - Page 366

A girl in a collar, as it is said, is not permitted inhibitions.
Hunters of Gor - Page 165

“A girl in a collar is not permitted inhibitions,” she said. It was true. Slave girls must reveal their sexual nature, totally. Do they not do so, they are beaten.”
Marauders of Gor - Page 278

Slaves, of course, being mere articles of property, are not entitled to privacy.
Guardsman of Gor - Page 171

A girl, incidentally, in the position of the Gorean pleasure slave, but who is not being kept in the position as a discipline, in which case she remains rigid, is allowed much subtle latitude, which she exploits, without breaking the position. Sometimes, as she becomes animated, she rises a bit from her heels, sometimes her hands move on her thighs, her shoulders and belly move, her head moves, her eyes are live and vital, she speaks and laughs, and, radiantly, every inch, every bit, of her alive, converses lyrically and delightedly. . . . The interplay between the restraint of the position and her animation gives the position incredible power and beauty. Yes, power. More than one master, I suspect, has been enslaved by the beauty who kneels before him.
Slave Girl of Gor - Page 36

Duties
“What is the duty of a slave girl,” I inquired.
“Absolute obedience,” she said, frightened.
“What are you?” I inquired.
“A slave girl,” she said.
“What is your duty?” I asked.
“Absolute obedience,” she cried out.
Hunters of Gor - Page 258

"And what are the duties of a slave?" I asked.
"She will learn that from her master," she said. "Typically, she will cook and clean for him, and shop for him, and launder and sew for him, such things."
. . .
"But are there no other duties?" I asked.
"A girl's first duty, of course, Master," she said, "is to be pleasing to her Master."
"In what way?" I asked.
"In any, and every way, of course, Master," she said shyly.
Vagabonds of Gor - Page 443

The major duty of a slave girl, I suspected, was not to cook, or sew, or launder, but to give men lengthy, profound and exquisite pleasures, such as only a beautiful female could give a man, to be to him whatever he might wish, and to give to him all that he might command, and, to the extent of her beauty, ingenuity and imagination, a thousand times more.
Slave Girl of Gor - Page 69

“You must, accordingly, strive to understand, relate to, serve and please the unique master in each man. You must bring your own individual personalities and talents to bear on his challenge. Try in your uniqueness to be perfect and special for him in his uniqueness. Read him. Learn him. Become acutely aware of him. Be sensitive to his moods, and his changes. Find out what he wants from you, and then see that he gets it, and more. Find out what he wants you to be and then be it, beyond his wildest dreams. Remember that you are the slave. You exist for his service and pleasure.”
Kajira of Gor - Page 293

"What hangs upon the wall?" a master might ask.
"The slave whip, Master," she responds. "How may I be more pleasing?"
Players of Gor - Page 25

Obligations
He is Master, and I am Slave.
He is owner, and I am owned.
He commands, and I obey.
He is to be pleased, and I am to please.
Why is this?
Because he is Master, and I am Slave.
Explorers of Gor - Page 179

On Gor there many sayings about masters and slaves. One is in the form of a question and an answer. The question is, "What does a slave owe a Master?" The answer is, "Everything, and then a thousand times more."
Dancer of Gor - Page 189

"Then she cried out to me. "Run, Judy." "Fetch help!"
"Do not." said the man.
"Yes, Master," I said.
I looked at the Lady Elicia. "Forgive me, Mistress," I said. "I am a slave girl who has been commanded by a man."
I knelt to one side.
Slave Girl of Gor Page - 392

“The slave makes no bargains; she does not desire small demands to be placed upon her; she does not ask for ease; she asks nothing; she gives all; she seeks to love and selflessly serve.”
from the Prition by Clearchus of Cos
Blood Brothers of Gor - Page 139

The absolute truth must be spoken to a Gorean master. It is forbidden to a girl to hide her feelings.
Captive of Gor - Page 346

Insubordination in any form, of any sort, in even the tiniest, least significant degree, is not accepted from slave girls by their Gorean masters.
Players of Gor - Page 227

“Kneel,” I said.
“Kneel?” she asked.
“Must a command be repeated?” I asked.
Fighting Slave of Gor - Page 311

“Strip,” he said.
“There are others present,” she protested.
His right hand, in a backhand blow, lashed forth, fierce and powerful, striking her from her knees to her side on the tiles.
She rose to her hands and knees and, blood at her mouth, regarded him, disbelievingly.
“Must a command be repeated?” he inquired.
Swiftly she tore away the slave tunic, stripping herself.
Guardsman of Gor - Page 257

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

I wanted to tear at their eyes with my fingernails. But I did not wish to be whipped, or slain. It is not surprising that the Gorean slave girl is obedient. Those who are not obedient are often destroyed. I was terribly afraid then, that I had even felt a momentary impulse to rebellion. I shook with terror. Did I think I was still on Earth? Did I not know I was now on Gor? I shuddered. Rebellion is not permitted to the Gorean slave girl.
Slave Girl of Gor Book 11 Page 153

Slave girls, on Gor, address all free men as master, though, of course, only one such would be her true master.
Nomads of Gor - Page 60

Any slave girl, incidentally, addresses any free man as Master, any free woman as Mistress, though only one, of course, at a given time, is likely to be her true Master or Mistress.
Slave Girl of Gor - Page 77

Slave girls must address all free men as "Master." Commonly, however, the expression "my Master," when it is used, is reserved for the actual master of the girl, he who is her literal master, he who literally owns her.
Dancer of Gor - Page 421

… the word 'Master' can indescribably thrill a girl when she finds it on her lips, …, and knows that it is true.
Priest-Kings of Gor - Page 234

Slave girls, of course, may speak the name of their masters to others, for example, as in locutions such as, "I am the girl of Calliodorus of Port Cos," or "I come from the house of Calliodorus." It is only that they are seldom, in addressing the master himself, permitted to use his name. He is usually addressed simply as "Master," or as "my Master."
Guardsman of Gor - Page 270

"Hassan!" screamed Alyena, from below.
I smiled to myself. She had dared to soil the name of her master by putting it on her lips which, though beautiful, were only those of a slave. Girls are not, commonly, permitted to speak the name of their master. He is addressed as, or responded to, as "Master" or "my Master." If Hassan survived, he would, I suspected, well beat her for this lapse. Some masters, it might be noted, however, permit the girl to speak their name, if it is accompanied by an acknowledgment of title, as in, say, "Hassan, Master," or "Hassan, my Master."
Tribesmen of Gor - Page 183

A Gorean slave girl in the presence of a free man or woman always kneels, unless excused from doing so. I had even learned to kneel when addressed by the guards and, of course, always, when approached by Targo, my master. A Gorean slave, incidentally, always addresses free men as "Master," and all free women as "Mistress."
Captive of Gor - Page 73

"A girl," I told her, "on entering the compartment of her master, kneels." "Furthermore," I said, "commonly, in the presence of a free man, the girl kneels."
Tribesmen of Gor - Page 46

Blood ran from my mouth; other blood I swallowed. My vision cleared; I could not believe the pounding of my heart. I had been cuffed. I knelt, terrified. At that time I did not realize how light had been my discipline considering the gravity of my offense. I had both spoken without permission, and broken position without permission. Most simply, I had been displeasing to a free man.
Slave Girl of Gor - Page 34

"I do not know how to be a slave girl," she suddenly wept.
I thrust her head down, "You will begin," I said, "by learning to be docile and submissive." I then rewound the wadding and, dragging her head up briefly, by the hair, from behind, pushed it into her mouth and lashed it in place. I then again thrust her head down. "Also," I said, "you will consider whether or not, at a given time, your master wishes to hear you speak. If you are in doubt, you may ask his permission to speak, which may then be granted or denied, as he pleases."
Explorers of Gor - Page 412

"I will be gentle with you this time," I said, "but sometimes, you must understand, you will be used quite differently, for example, with contempt or scorn, or brutality, or cruel indifference, or, perhaps, with ruthless power."
"Yes, Master," she said.
"Similarly," I said, "you will learn to serve in whatever position your master dictates and in whatever garb, or lack of garb, he pleases."
"Yes, Master," she said.
"And sometimes, too," I said, "you may have to serve in bonds, even cruel bonds, such things as thongs, and cords and chains."
"Yes, Master," she said.
"And sometimes, too," I said, "willlessly, even though your back and legs may still sting from his lash."
"Yes, Master," she said.
"You will learn to serve him whenever, wherever and however he wishes," I said.
"Yes, Master," she said.
"And perfectly," I said.
"Yes, Master," she said.
"For he is the Master, and you are the Slave," I said.
"Yes, Master," she said.
"For you are nothing, and he is all," I said.
"I understand, Master," she whispered.
Savages of Gor - Page 187

Desires
"That you are sexually responsive, and could become significantly so," I said, "is no cause for dismay, or embarrassment or shame. Rather you should rejoice that your body is so marvelously healthy and alive."
Vagabonds of Gor Book 23 Page 232

She then lowered herself to her belly before me. She held my right ankle in her small hands and began to lick and kiss softly at my feet. I felt her mouth and small, warm tongue between the straps on my sandals.
. . .
"She bellies to you," said the man. "She likes you."
"Perhaps you have warned her that if she does not belly to the first man in the market she is to be whipped," I smiled.
"No," chuckled the man, "but it is true that I have denied her the touch of a man for two days."
The sexual relief of a slave girl, like her clothing and her food, is also something under the total command of the master.
The girl whimpered in frustration. "No, Master," she wept. "You are the sort of man to whom I would belly naturally. To see you is to want to belly myself before you."
Savages of Gor - Pages 72 and 75

She knelt in the position of the Pleasure Slave but her hands on her thighs had unconsciously, pleadingly, turned their palms to me, and she no longer knelt quite back on her heels. It was as though she begged to be allowed to lift and open her arms and rise and come to my arms. But as I looked upon her sternly she turned her palms again to her thighs, knelt back on her heels and dropped her head, holding her eyes as if by force of will fixed on the plastic beneath my sandals.
Her entire body trembled with the ache of her desire.
But she was a slave girl and dare not speak.
I looked down at her sternly. “Look up, Slave Girl,” I said.
She looked up.
I smiled.
“To my lips, Slave Girl,” I commanded.
With a cry of joy she flung herself into my arms weeping. “I love you, Master,” she cried.
Priest-Kings of Gor - Page 235

“The most complete and perfect institution for the total domination of a woman is that of female slavery,” I said. “How could a woman be more perfectly and completed dominated, more helpless, more dependent on a male, more vulnerable, more subject to a man’s will, more at a man’s mercy than to be literally his, an owned slave?” I looked at her. “Pretty Vella,” I said, “to look at you is to want you, to want you is to want to own you, completely, every bit of you, to have you completely at one’s mercy – completely.”
“It is such lust,” she wept. “It is such a complete and uncompromising desire. What could compare with it? I had not known such passion, such desire, could exist. It overwhelms me. I can scarcely breathe. And I am to be its helpless victim.”
Tribesmen of Gor - Page 320

“I do not find it difficult to believe, Master,” she whispered. “Merely to look at the curtains excites me.” She touched her collar. “Merely to touch my collar excites me. To kneel on the furs, to feel them on my body, to be kneeling itself, before a man, excites me. To be naked before him, on my knees, makes me miserable with the desire for his touch.”
Explorers of Gor - Page 132

I idly observed the dancer. Her eyes were on me. It seemed, in her hands, she held ripe fruits for me, lush larma, fresh picked. Her wrists were close together, as though confined by the links of slave bracelets. She touched the imaginary larma to her body, caressing her swaying beauty with it, and then, eyes piteous, held her hands forth, as though begging me to accept the lush fruit. Men at the table clapped their hands on the wood, and looked at me. Others smote their left shoulders. I smiled. On Gor, the female slave, desiring her master, yet sometimes fearing to speak to him, frightened that she may be struck, has recourse upon occasion to certain devices, the meaning of which is generally established and culturally well understood. I shall mention two such devices. There is, first, the bondage knot. Most Gorean slave girls have long hair. The bondage knot is a simple looped knot tied in the girl’s hair and worn at the side of her right cheek or before her right shoulder. The girl approaches the master naked and kneels, the bondage knot soft, curled, fallen at the side of her right cheek or before her right shoulder. Another device, common in Port Kar, is for the girl to kneel before the master and put her head down and lift her arms, offering him fruit, usually a larma, or a yellow Gorean peach, ripe and fresh.
Tribesman of Gor - Page 27

I wanted to crawl to the men, to tell them I understood, to beg them to have me, to let me give them pleasure.
I wanted to please them as a slave girl, theirs. My eyes were vulnerable with the helpless lust of a bound girl who would crawl to a man to serve him.
I had not dreamed such an emotion could exist. It was not merely that I was eager to piteously and submissively display my beauty to them, that they might be moved to take it in their arms and vanquish it, but, beyond this, I was overwhelmed by an entire dimension of emotion which might be spoken of, though inadequately, as the desire to yield service and love. I wanted to give, unstintingly, with no thought of return. Always I had been concerned with what I might obtain. Now, for the first time in my life, in my joy and self-acceptance as a female slave, I wanted to give. I wanted to give all of myself, wholeheartedly, to deliver and bestow myself unto them as their girl, who loved them and would do all for them, asking nothing. I wished to be nothing, and to give all.
I wanted to be their slave.
I shook with the selfless ecstasy of the slave girl.
I wanted to crawl to them to tell them that I now understood, and that I was theirs. I wanted to cry out to them, to weep, to kneel to them, to kiss and lick submissively at their bodies in my joy.
Slave Girl of Gor - Page 102

Then, delicately, in a graceful gesture, she turned her hands, putting their backs to the floor, exposing her palms, and the soft flesh of her palms, to him, indicating her surrender, her submission, her vulnerability and her readiness.
Rouge of Gor - Page 196

On Gor, the female slave, desiring her master, yet sometimes fearing to speak to him, frightened that she may be struck, has recourse upon occasion to certain devices, the meaning of which is generally established and culturally well understood. I shall mention two such devices. There is, first, the bondage knot. Most Gorean slave girls have long hair. The bondage knot is a simple looped knot tied in the girl's hair and worn at the side of her right cheek or before her right shoulder. The girl approaches the master naked and kneels, the bondage knot soft, curled, fallen at the side of her right cheek or before her right shoulder. Another device, common in Port Kar, is for the girl to kneel before the master and put her head down and lift her arms, offering him fruit, usually a larma, or a yellow Gorean peach, ripe and fresh.
Tribesmen of Gor - Page 27

The talender, fixed in her hair, is a slave girl's wordless confession, which, commonly, she dares not speak, that she cares for her Master.
Hunters of Gor - Page 65

"You have not yet begun to learn what it can be, to be a slave," I said.
She looked at me, frightened.
I then snapped the collar about her throat.
"Do you know, ultimately," I asked, "who will prove to be your one best trainer?"
"No, Master," she said.
"You, yourself," I said, "the girl, herself, eager to please, imaginative and intelligent, monitoring her own performances and feelings, striving lovingly to improve and refine them. You yourself will be largely responsible for making yourself the superb slave you will become."
"Master?" she asked.
“The collar," I said, touching it, "is put on from without, but what it encircles, the slave, comes from within."
"Master?" she asked.
"Slavery," I told her, "true slavery, comes from within, and you, my lovely little red-haired beast, I assure you, as was evidenced by your behavior and performances this night, are a true slave. Do not fight your slavery. Allow it freely and spontaneously, candidly, sweetly and untrammeled, to manifest itself. It is what you are."
Savages of Gor - Page 210

When a girl fears she may be out of favor with her master, she sometimes kneels before him and begs, "Bell me." In this simple request, asking to be belled, the slave puts herself in her place, at the feet of her master, reconfirms to him her humble and loving acceptance of her bondage, reassures him of her desire to please, and gives promise of slave delights so exciting and intimate that they can be known only among masters and their women.
Vagabonds of Gor - Page 21

Customs
Sometimes a slave wants very much to attract the attention of a man, but sometimes, too, she does not.
Dancer of Gor - Page 386

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 - Page 114

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 - Page 380

“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

"I am chained at your feet," I said. It was a saying of a Gorean slave girl, to express her feelings.
Captive of Gor - Page 347

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.
Explorer of Gor - Page 201

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 - Page 246

"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 - Page 109

“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 - Page 80

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 - Page 67

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 - Page 214

“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 - Page 249

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 - Page 293

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 - Page 334

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 - 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 - 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 - Page 349

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 - 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 - Page 330

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 - Page 74

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 - Page 472

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 - Page 112

First Slave
A switch was put in the hands of Eta. She stood over me. I put down my head. She did not strike me. I looked up at her. I realized then that she was first girl in the camp, and that I must obey her, that she had been empowered to set me tasks and duties. Suddenly I feared her. . . . Now I realized I must, without question, take slave instructions from her and discharge swiftly and well whatever menial duties she might place upon me. . . . I had little doubt she would use the switch, and richly, upon me, did I not work well. . . . She could command me. She held the switch. I would obey. She was first girl.
Slave Girl of Gor - Page 66

Slave girls compete for the attentions of masters. Each strives to be more pleasing to them than the other. The quality of a slave girl's life is commonly a direct function of her pleasingness to her master.
Slave Girl of Gor - Page 131

When more than one slave girl stands in a relationship of slave girls, as when they serve in the same shop or house, or adorn the same rich man's pleasure gardens, it is common for the master, or masters, to appoint a "first girl." Her authority is then to the other girls as is that of the master. This tends to reduce squabbling. The first girl is usually, though not always, the favorite of the master. There is usually much competition to be first girl. First girls can be cruel and petty but commonly, they attempt to govern with intelligence and justice. They know that another girl, at the master's whim, may become first girl, and that they themselves may then be under her almost absolute power.
Explorers of Gor - Page 77

. . . in a group of female slaves, for example, in a pleasure gardens, a fortress or a tavern, there will usually be a girl appointed First Girl. Indeed, if there is a large number of slaves, there are sometimes hierarchies of "first girls," lower-level first girls reporting to higher-level first girls, and so on. The lower-level slaves will commonly address their first girl as "Mistress."
Magicians of Gor - Page 123

The suspension of brush-and-comb privileges is also used, upon occasion, by the first girls as a disciplinary measure, within the coffle. Other disciplinary measures practiced among girls themselves involve such things as bonds, the control of rations and switchings. Girls, thus, under the control of first girls, reporting to the masters, commonly keep a good order among themselves. All, of course, including the first girls, are in all things subject, ultimately, to the total authority of the master.
Savages of Gor - Page 231

Positions
"Lesha," snapped the second officer to the blond girl.
She spun from facing him, and lifted her chin, turning her head to the left, placing her wrists behind her, as though for snapping them into slave bracelets.
Explorers of Gor - Page 76

The guard was behind me. “Lesha!” he said, Immediately, responsive to this command, I flung my wrists behind me, separated by some two inches, and lifted my chin, my head turned to the left.
Dancer of Gor - Page 365

"Nadu!” he snapped.
She swiftly turned, facing him, and dropped to her knees. She knelt back on her heels, her back straight, her hands on her thighs, her head up, her knees wide.
It was the position of the pleasure slave.
Explorers of Gor - Page 77

“Nadu!” he cried, loosening the whip coils on her throat. She swiftly knelt, back on her heels, back straight, head high, hands on her thighs, knees wide.
Explorers of Gor - Page 80

"Sula, Kajira!" said the man.
She slid her legs from under her and lay on her back, her hands at her sides, palms up, her legs open.
Explorers of Gor - Page 77

"Bara, Kajira!" he said.
She rolled quickly to her stomach, placing her wrists behind her, crossed, and crossing her ankles, ready to be bound.
Explorers of Gor - Page 77

“Bara,” said Mincon to Tula. “Bara,” said I to Feiqa. Both slaves went immediately to their bellies, their heads to the left, their wrists crossed behind their backs, their ankles also crossed. It is a common binding position.
Mercenaries of Gor - Page 145

“Bara!” he snapped.
I flung myself to my belly in the grass, putting my hands behind me, wrists crossed, and crossing my ankles, too.
Dancer of Gor - Page 415

I noted that the palm of her hands, so soft, so vulnerable, had turned on her thighs, so that they faced up. Among slave girls this is a common way of signaling need, helplessness, a desire to please.
Vagabonds of Gor - Page 209

I crossed my wrists beneath me and touched my head to the floor, exposing the bow of my back. It is the submissive posture of a slave girl who is to be punished. It is called Kneeling to the Whip.
Captive of Gor - Page 200

“Kneel to the whip!” said Samos.
Piteously she knelt, a slave girl. Her wrists were crossed under her, as though bound, her head was to the floor, the bow of her back was exposed.
Marauders of Gor - Page 13

“Kneel to the whip,” he said.
I obeyed. I put my head down, and, beneath my body, crossed my wrists, as though they were bound. My back was bowed, ready for whatever punishment he might see fit to administer to me.
Slave Girl of Gor - Page 436

“Kneel to the whip, Melpomene!” she ordered her. Melpomene then, sobbing, knelt, her legs close together, her wrists held crossed under her, as though bound, her head down, touching the floor, the bow of her back exposed, a slave girl awaiting punishment.
Fighting Slave of Gor - Page 284

“Bracelets,” he snapped. She put her head in the air and placed her hands behind her back.
Hunters of Gor - Page 146

A girl who is commanded to make slave lips, or who receives the command, "Slave lips," must form her mouth for kissing. She then, commonly, is not permitted to break this lip position until either she kisses or is kissed. Needless to say, a girl cannot speak when her lips are in the unbroken, fully-pursed slave-lips position. The command which commonly follows the "Slave-lips" command is, "Please me."
Blood Brothers of Gor - Page 111

“Standard binding position,” he said. I was prone. When a girl is prone, the standard binding position is to cross the wrists behind the back and to cross the ankles."
Slave Girl of Gor - Page 125

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 - Page 246

She wore the "bonds of the master's will." Grunt had put her in them. She lay on her stomach. Her wrists were crossed behind her. Her ankles, too, were crossed. She was "bound." She could not rise to her feet. Yet there was not a rope or a strap on her body. She was "bound by the master's will." She could not move from this position unless, at the word of a free person, she was freed from it.
Blood Brothers of Gor - Page 248

"Your hands are now bound behind your back," he said.
"Yes, Master," I said. I must now keep my hands or wrists in contact with one another, and behind my back. I was now "bound by the master's will." I could not separate my hands or wrists from one another now without permission.
Dancer of Gor - Page 227

"Stay, Feiqa."
"Yes, Master," she said.
She would now keep her place, kneeling, as she was, until a free person might permit her to move.
Mercenaries of Gor - Page 52

There are many varieties of slave gags, and such. The simplest device for attaining this end is when she is "gagged by her master's will," which simply means that she is prohibited from speaking until given permission to do so.
Vagabonds of Gor - Page 321

I snapped my fingers and Ina hurried to me. As I had kept the palm of my hand up, she did not kneel. She stood happily before me.
Vagabonds of Gor - Page 327

I spread the first two fingers of my right hand and gestured downward, toward a place nearby in the sand. Immediately she knelt there, her knees widely spread.
Vagabonds of Gor - Page 328

“You may do obeisance, my dear,” said Kliomenes.
The girl rose to her feet and went to Kliomenes. She knelt before him, on the dais, and put her head down. Gently, softly, she licked and kissed his feet. She then rose again to her feet, backed away, and then, on the tiles, again knelt. She put the palms of her hands on the tiles, and lowered her head to the tiles. Then she straightened up, her back straight, assuming the position of the pleasure slave, though keeping her head bowed, deferentially.
Rouge of Gor - Page 299

Serves
He extended his goblet to me. "Drink," he said, offering me the cup.
I looked at the rim of the cup. I shook with terror. "A slave girl dares not touch with her lips the rim of that cup which has been touched with the lips of her master," I whispered.
"Excellent," said Verna.
"She was trained in the pens of Ko-ro-ba, said Rask of Treve.
He then, from his own cup, poured some wine into a small bowl, which he handed to me.
"Thank you, Master," I breathed.
Captive of Gor - Page 302

One of the men lifted his cup and I hurried to him. I took the cup and filled it . . . then I pressed my lips to his cup as I must, as a slave girl, and handed it to him.
Slave Girl of Gor - Page 89

"Paga, Master?" she asked, kneeling before me, the metal cup held before her, in her two hands.
"Yes," I said.
She proffered the cup to me. She knelt back on her heels, her knees wide, and extended her arms to me, the cup in her hands.
"Did you not neglect to kiss it?" I asked her.
She drew back the cup and, pressing her lips to it, kissed it.
"Is that how a slave kisses the cup of a master?" I asked.
She again turned her head to the side and pressed her lips softly, lingeringly, against it. Then she kissed it. I saw a tremor course through her body. I think, then, for the first time, she had begun to understand what it might be truly, to kiss the cup of a master. Then again, kneeling back on her heels, her knees wide, extending her arms to me, the cup in her hands, she proffered me the drink.
"Your head should be down, between your arms," I said.
She put her head down. Again I saw a small movement in her body, a tremor, subtle. She had put her head down before a man. Another consequence of this position is that the girl's eyes, in the specific act of her serving, do not meet those of the master. They are lowered before his, as one who submits. This is also reminiscent, in an experienced girl, of her training. Often, in training, a girl is not permitted to look into the eyes of the trainer, unless he should specifically extend this permission. Indeed, in some cities, the girl in training may not raise her eyes above the trainer's belt, unless, again, specifically accorded this permission.
"Speak," I said to her.
"Your paga, Master," she said.
But I did not take the paga. "Do you know other phrases?" I asked. There were many, actually, and they tended to vary from tavern to tavern, and from city to city. There was, really, no standardization in such matters.
She trembled, head down, proffering me the paga. "Your girl brings you drink, Master," she said.
"Any others?" I asked.
"Here is your drink, Master," she said. "I beg to serve you further in any way I may."
"Another," I said.
"Do not forget I come with the price of the cup," she said. "Use me as you will, Master."
"Another," I said sharply.
"For your pleasure," she said, "I bring you paga and a slave."
"Personalized phrase," I said.
"E," she said.
"Evelyn," I corrected her.
"Evelyn tenders drink humbly to Master," she said. "Evelyn hopes Master will later find her suitable to give him pleasure."
"Another," I said.
"I am Evelyn," she said. “I serve you, naked and collared. Take me later to the alcove. I beg to be taught my slavery."
I then took the paga. "You may now serve others," I said to her.
Explorers of Gor - Page 161

Slowly, alone, a paga slave, naked and collared, she approached my table. She knelt there, before me.
"Press the cup to your belly,” I told her.
She did so. She then held it there, in both hands. "Paga, Master?" she whispered.
"Yes," I said.
She sobbed.
"Kiss the cup," I told her.
She lifted the metal cup from her belly and, turning her head to the side, pressed her lips against it. She then kissed it. She then, her knees wide, her arms extended to me, her head down, between her arms, proffered the paga to me.
"Your paga, Master," she whispered.
Explorers of Gor - Page 172

"Second slave," I told her, which, among the river towns, and in certain cities, particularly in the north, is a way of indicating that I would take the black wine without creams or sugars, and as it came from the pouring vessel, which, of course, in these areas, is handled by the "second slave," the first slave being the girl who puts down the cups, takes the orders and sees that the beverage is prepared according to the preferences of the one who is being served.
"Second slave," said the slave of Aemilianus.
"Yes, Mistress," said the girl in bluish gauze. She was extremely careful not to spill a drop. Black wine, except in the vicinity of Thentis, where most of it is grown on the slopes of the Thentis range, is quite expensive. Also, of course, clumsy slave girls are often whipped. The expression "second slave," incidentally, serves to indicate that one does not wish creams or sugars with one's black wine, even if only one girl is serving.
Guardsman of Gor - Page 245

She reached to the wine, a sweet Ka-la-na of Ar, and filled the goblet to the third ring.
Then, as I sat back against the couch, she knelt before me. She, head down, pressed the heavy metal goblet deep into her lower abdomen, and then she lifted it to her lips and, holding it with both hands, kissed it lingeringly and lovingly.
Then, kneeling back on her heels she put down her head and, humbly, her arms extended, her head down between them, proffered me the goblet. "Wine, Master?" she asked.
"Yes," I said. I then took the goblet from her, and drank.
She lifted her head, and watched me.
Guardsman of Gor - Page 301

“Now, take the goblet,” he said, “and hold the metal against your body, pushing inward.”
I took the goblet and held it, tightly, to my body. I held the round, heavy metal against me, below my brassiere.
“Lower,” he said, “against your belly.”
I then held the goblet lower.
“Press it more inward,” he said.
I did so. I can still feel the cold metal against me, firmly, partly against the silk of my undergarment, partly against my belly.
“Now,” said he, “lift the goblet to your lips and kiss it lingeringly, then proffer it to me, arms extended, head down.”
Fighting Slave of Gor - Page 19

She carried a tray, on which were various spoons and sugars. She knelt, placing her tray upon the table. With a tiny spoon, its tip no more than a tenth of a hort in diameter, she placed four measures of white sugar, and six of yellow, in the cup; with two stirring spoons, one for the white sugar, another for the yellow, she stirred the beverage after each upon the table. She then held the cup to the side of her cheek, testing its temperature; Ibn Saran glanced at her; she, looking at him, timidly kissed the side of the cup and placed it before him. Then, head down, she withdrew.
Tribesman of Gor - Page 89

Speaking in Third Person
“Does Phyllis remember the lash?" asked Flaminius.
The girl's eyes widened with fear. "Yes," she said.
“Then say so," said Flaminius.
I whispered in Gorean to Ho-Tu, as though I could not understand what was transpiring. "What is he doing with them?"
Ho-Tu shrugged. "He is teaching them they are slaves," he said.
"I remember the lash," said Phyllis.
"Phyllis remembers the lash," corrected Flaminius.
"I am not a child!" she cried.
"You are a slave," said Flaminius.
"No," she said. "No!"
"I see," said Flaminius, sadly, "it will be necessary to beat you.”
"Phyllis remembers the lash," said the girl numbly.
Assassin of Gor - Page 131

"Master," she whispered.
"Yes?" I said.
"May I be taught to dance?" she asked.
"Who is 'I'?" I questioned.
"Alyena, your slave girl, Master," she whispered, "begs to be taught to dance."
"Perhaps she will be taught," I said.
"She is grateful," said the girl.
Tribesmen of Gor - Page 91

"Do you want Darlene branded?" she asked.
"No," I said, "of course not!" I was surprised that she had spoken of herself as she did, using her name. This is not uncommon, of course, among Gorean female slaves.
Fighting Slave of Gor - Page 147

Slaves, Male

Value
Male slaves, on Gor, are not particularly valuable, and do not command high prices. … A high price for a male is a silver tarsk, but even a plain wench, of low caste, provided she moves well to the touch of the auctioneer's coiled whip, will bring as much, or more. An exception to the low prices for males generally is that paid for a certified woman's slave, a handsome male, silken clad, who has been trained to tend a woman's compartments.
Hunters of Gor - Page 32

Sixteen tarsks was actually a high price to pay for a male silk slave. Most would go from four to six tarsks.
Fighting Slave of Gor - Page 173

Most male slaves in the city were pampered silk slaves, owned by Gorean women who had not yet learned their sex.
Magicians of Gor - Page 71

In some cities , including Ar, an unchained male slave is almost never seen; there are, incidentally, far fewer male slaves than female slaves; a captured female is almost invariably collared; a captured male is almost invariably put to the sword.
Assassin of Gor - Page 51

Masculine verses feminine

. . . many male silk slaves are chosen to be male silk slaves not because they are weak or like women, but because they are not; it is only that they are men, and often true men, who must serve women, totally, in the same fashion that a slave female is expected to serve a free master. To be sure, it is also true, and should be admitted in all honesty, that many male silk slaves are rather feminine; some women prefer this type, perhaps because they fear true men; from such a silk slave they need not fear that they may suddenly be turned upon, and tied, and taught to be women. Most women, however, after a time, find this type of silk slave a banality and a bore; charm and wit can be entertaining, but, in time, if not conjoined with intellect and true masculine power, they are likely to wear thin.
The feminine type of male silk slave, incidentally, for better or for worse, is seldom selected for breeding purposes. Gorean slave breeders, perhaps benighted in this respect, prefer what they take to be health to what they think of as sickness, and what they take to be strength to what they deem weakness.
Savages of Gor - Page 69

"You are too good for him?" asked the merchant.
"Yes," I said. I then realized this was not the proper thing to say. But I had said it.
"You are both animals," he said.
"Yes Master," I said.
"But you are a female," he said.
"Yes Master," I said.
"And he," he said, "though slave is yet male."
"Yes Master," I whispered.
"And is not the male animal the master of the female animal?" he asked.
"Yes Master," I said.
I know that male dominance was pervasive among mammals, and that it was universal among primates. It can be frustrated only by an extensive and complex conditioning program, one adequate, over a period of years, to distort the order of nature.
"Do you find this slave of interest?" asked the master of the male slave.
He shrugged. "She is small," he said.
I looked at him, frightened.
"But she is not without interest," he conceded.
"Do you think you can catch her?" asked the master.
"Of course," said the male slave.
I rose to my feet frightened. I began to back away.
"She is yours," said the master.
Slave Girl of Gor - Page 345

Free Men

General
“Without this, he said, touching the blade, there is nothing -- no justice, no civilization, no society, no community, no peace. Without the sword there is nothing. Before the sword he said, there is no right, no wrong, only fact--a world of what is and what is not, rather than a world of what should be and should not be. There is no justice until the sword creates it, establishes it, guarantees it, gives it substance and significance. He lifted the weapon, wielding the heavy metal blade as though it were a straw. First the sword--he said, then government--then law--then justice.”
Tarnsman of Gor - Page 156

“Flee!” she said.
“I am of the Warriors,” I said.
“But you may die,” she said.
“That is acknowledged in the codes,” I said.
“What are the codes?” she asked.
“They are nothing and, and everything,” I said. “They are a bit of noise, and the steel of the heart. They are meaningless, and all significant. They are the difference. Without the codes men would be Kurii.”
“Kurii?” she asked.
“Beasts, such as ice beasts, and worse,” I said. “Beasts such as the face you saw in the sky.”
“You need not keep the codes,” she said.
“I once betrayed my codes,” I said. “It is not my intention to do so again.” I looked at her. “One does not know, truly what it is to stand, until one has fallen. Once one has fallen, then one knows, you see, what it is to stand.”
“None would know if you betrayed the codes,” she said.
“I would know,” I said, “and I am of the Warriors.”
“What is it to be a warrior?” she asked.
“It is to keep the codes,” I said. “You may think that to be a warrior is to be large, or strong, and to be skilled with weapons, to have a blade at your hip, to know the grasp of the spear, to wear the scarlet, to know the fitting of the iron helm upon one’s countenance, but these are things are not truly needful; they are not, truly what makes one man a warrior and another not. Many men are strong, and large, and skilled with weapons. Any man might, if he dared, don the scarlet and gird himself with weapons. Any man might place upon his brow the helm of iron. But it is not the scarlet, not the steel, not the helm which makes a warrior.”
She looked at me.
“It is the codes,” I said.
“Abandon your codes,” she said.
“One does not speak to slaves of the codes,” I said.
Beasts of Gor - Page 340

"The men of Gor," she said, "are strong. They are not weak and divided against themselves. They are not tortured. They are integrated and coherent, and proud. They see themselves in the order of nature. They see females as females, as slaves, and themselves as men, as masters. If we do not please them they punish us, or slay us. We quickly learn our place in the order of things. Only where there are true men can there be true women."
Rouge of Gor - Page 100

It is pleasant to have a woman yield to you as a slave. I know of nothing which so exalts the power and manhood of the human male. Too there is apparently nothing which so deeply releases the emotions and yielding sensuality of the human female. In these matters something is touched which obviously bears deeply on the fundamental nature of the sexes. Here, in human relations, is yet another exemplification of one of the major and incessantly recurrent themes of nature, that of dominance and submission. The realities of nature must be denied, I suspect, only at one's own peril. And certainly human beings cannot be fulfilled, nor can they know themselves, until they have become themselves. The nature of human beings precedes the fleeting parades of mottoes and slogans. It lies latent and obdurate, in ambush, if you like, in the genetic codes.
Rouge of Gor - Page 105

“The average Gorean Male , it must be admitted, tends to regard the joys of life somewhat more highly than its duties.”
Outlaw of Gor - Page 65

“Gorean men,” I said, “you will learn, are less tolerant of pretense than the men of Earth.”
Beasts of Gor - Page 202

“I sat there in the darkness and wondered on honor, and courage. If they were shams, I thought them most precious shams. How else could we tell ourselves from urts and sleens? What distinguishes us from such beasts? The ability to multiply and subtract, to tell lies, to make knives? No, I think particularly it is the sense of honor, and the will to hold one's ground.”
Marauders of Gor - Page 6

"Why then did you interfere?" she asked, puzzled. "Why did you call attention to yourself when obviously there was something between you two, and you would be in danger, if recognized."
"Do you truly not know?" I asked.
"It was to protect me, surely."
"No," I said.
"Why then?" she asked, wonderingly.
"Because," I said, soberly, "you were serving me."
"That is what you said," she said.
"And that was the reason," I said.
"It was so tiny a thing," she asked, "a point of propriety, of precedence?" she asked.
"Yes," I said.
"You risked so much for a mere point of honor?" she asked.
"There are no mere points of honor," I told her.
Vagabonds of Gor - Page 61

"I did not know a scribe could be so courageous," I said.
"There are brave men in all castes," said Shaba.
Explorers of Gor - Page 433

“But let us not speak of slaves,” I said, “girls who serve for our diversion or recreation, but of serious matters. of the concerns of men.”
“Agreed,” said he.
There was a time for slaves, and a time for matters of importance.
Explorers of Gor - Page 15

The men, save I, rose as one to their feet, for Gorean men commonly stand when a free woman enters a room.
Guardsman of Gor - Page 255

Free Women

General
Free women, in being free, command attention when they speak. It is their due.
Explorers of Gor - Page 354

Free Gorean women, incidentally, enjoy a prestige and status which, it seems to me, is higher than that of the normal Earth woman.
Explorers of Gor - Page 459

Whereas 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 or Gor - Page 221

I inclined my head, "Lady," said I, acknowledging the introduction. To a free woman considerable deference is due, particularly to one such as the Lady Rowena, one obviously, at least hitherto, of high station.
Players of Gor - Page 12

"Beware your words," I cautioned her.
"I am a free woman," she said. "I can speak as I please."
I could not gainsay her in this. She was free. She could, accordingly, say what she wished, and without requiring permission.
Mercenaries of Gor - Page 7

This type of response, however, however natural on Earth in such a situation, would not be feasible on Gor in a slave. Gorean free women, of course, may do what they wish. The slave girl, on the other hand, does not compete with the master, but serves him.
Explorers of Gor - Page 39

"I am a free woman," she said. "How can you, a free man, deny me anything I want?"
"Easily," I said.
She looked at me, angrily.
"Many free women believe they can have anything they want, merely by asking for it, or demanding it," I said, "but now you see that that is not true, at least not in a world where there are true men."
Players of Gor - Page 119

Goreans, in their simplistic fashion, often contend, categorically, that man is naturally free and woman is naturally slave. But even for them the issues are far more complex than these simple formulations would suggest. For example, there is no higher person, nor one more respected, than the Gorean free woman. Goreans do believe, however, that every woman has a natural master or set of masters, with respect to whom she could not help but be a complete and passionate slave girl.
Hunters of Gor - Page 311

Elizabeth, besides speaking boldly out on a large number of delicate civic, social and political issues, usually not regarded as the Province of the fairer sex, categorically refused to wear the cumbersome Robes of Concealment traditionally expected of the free woman. She still wore the brief, exciting leather of a Tuchuk wagon girl and, when striding the high bridges, her hair in the wind, she attracted much attention, not only, obviously, from the men, but from women, both slave and free.
Assassin of Gor - Page 74

I rejoiced that in at least one city on Gor the free women were not expected to wear the Robes of Concealment, confine their activities largely to their own quarters, and speak only to their blood relatives and, eventually, the Free Companion.
Outlaw of Gor - Page 49

Rich, vain women of high caste may wear ostentatiously as many as nine or ten veils. . . .
The veil, it might be noted, is not legally imperative for a free woman; it is rather a matter of modesty and custom. Some low-class, uncompanioned, free girls do not wear veils. Similarly certain bold free women neglect the veil. Neglect of the veil is not a crime in Gorean cities, though in some it is deemed a brazen and scandalous omission.
In some cities, and among some groups and tribes, it might be mentioned, though this is not common, veils may be for most practical purposes unknown, even among free women. The cities of Gor are numerous and pluralistic. Each has its own history, customs and traditions. On the whole, however, Gorean culture prescribes the veil for free women.
Slave Girl of Gor - Page 107

"In Ar's Station," he said, "as in Ar, robes of concealment, precisely, are not legally obligatory for free women, no more than the veil. Such things are more a matter of custom. On the other hand, as you know, there are statutes prescribing certain standards of decorum for free women. For example, they may not appear naked in the streets, as may slaves. Indeed, a free woman who appears in public in violation of these standards of decorum, for example, with her arms or legs too much bared, may be made a slave."
Renegades of Gor - Page 367

The free woman was a tall woman, large. She wore a great cape of fur, of white sea-sleen, thrown back to reveal the whiteness of her arms. Her kirtle was of the finest wool of Ar, dyed scarlet, with black trimmings. She wore two broaches, both carved of the horn of a kailiauk, mounted in gold. At her waist she wore a jeweled scabbard, protruding from which I saw the ornamented, twisted blade of a Turian dagger; free women of Torvaldsland commonly carry a knife; at her belt too, hung her scissors, and a ring of many keys, indicating that her hall contained many chests or doors; her hair was worn high, wrapped about a comb, matching the broaches, of the horn of kailiauk ; the fact that her hair was worn dressed indicated that she stood in companionship; the number of her keys, together with the scissors, indicated that she was mistress of a great house. She had gray eyes; her hair was dark; her face was cold and harsh.
Marauders of Gor - Page 156

… even girls who will be free companions, and never slaves, learn the preparation and serving of exotic dishes, the arts of walking, and standing and being beautiful, the care of a man's equipment, the love dances of their city, and so on.
Nomads of Gor - Page 63

Free women, drinking, commonly lift their veil, or veils, with the left hand. Low-caste free women, if veiled, usually do the same. Sometimes, however, particularly if they are in public, they will drink through their veil, or veils. Sometimes, of course, free women will drink unveiled, even with guests. Much depends upon how well the individuals are known, and who is present. In their homes, of course, with only the members of their families present, or servants and slaves, most free women do not veil themselves, even those of high caste
Fighting Slave of Gor - Page 276

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

"Is she free?" asked Ayari.
"No," said Kisu.
"Have her put her arms over her head, wrists back to back," said Ayari.
"Do so," said Kisu.
Tende complied.
. . .
The lovely posture which Tende had just assumed was undeniably one of the initial postures of certain slave dances.
. . .
No free woman, for example, would dare to place herself in such a position before Gorean free men, unless perhaps, weary of her misery and frustration, she was begging them, almost explicitly, to put her in a collar. There are many stories of Gorean free women, sometimes of high caste, who, as a lark or in a spirit of bold play, dared to dance in a paga tavern. Often, perhaps to their horror, they found themselves that very night hooded and gagged, locked in close chains, lying on their back, their legs drawn up, fastened in a wagon, chained by the neck and ankles, their small bodies bruised on its rough boards as they, helpless beneath a rough tarn blanket, are carried through the gates of their city.
Explorers of Gor - Page 342

“I have never been in one of these places before,” she said. “I now understand why it is that free women never enter Paga taverns.”
Assassins of Gor - Page 22

Only slave girls, on Gor, reveal their navels.
Explorers of Gor - Page 334

The men, save I, rose as one to their feet, for Gorean men commonly stand when a free woman enters a room.
Guardsman of Gor - Page 255

She looked up at me in wonder, blood at her mouth. She had been cuffed.
"Did you strike me because I challenged your manhood?" she asked. "I did not really mean it. It is only that I was terribly angry. I did not think."
"You were not struck for such an absurd reason," I said. "You are, after all, a free woman, and free women are entitled to insult, and to attempt to demean and destroy men. It is one of their freedoms, unless men, of course, should decide to take it from them. You were struck, rather, because you were attempting to manipulate me."
Mercenaries of Gor - Page 422

"I am sure you find free women of some interest," she said.
"Certainly I find them of interest," I said. The most interesting thing about them, of course, was that they could be seized and enslaved. After that they might become of real interest to a man.
The female slave, of course, yours in her servitude, is ten thousand times more interesting than a free woman could ever dream of being. In any contest of desirability the free woman must always lose out to the slave, and if she does not seem to do so, then let her be enslaved, and see how she then, suddenly, in a moment, competing then with her former self, becomes ten thousand times more desirable than she ever was as a mere free female.
Mercenaries of Gor - Page 346

Perhaps free women are incomprehensible. A Gorean saying came to mind, that the free woman is a riddle, the answer to which is the collar.
Magicians of Gor - Page 50

Free Companionship

General
“There is no freer nor higher nor more beautiful woman,” I said, “than the Gorean Free Companion. Compare her with your average wife of Earth.”
Nomads of Gor - Page 290

There is no marriage, as we know it, on Gor, but there is the institution of the Free Companionship, which is its nearest correspondent. Surprisingly enough, a woman who is bought from her parents, for tarns or gold, is regarded as a Free Companion, even though she may not have been consulted in the transaction. More commendably, a free woman may herself, of her own free will, agree to be such a companion. And it is not unusual for a master to free one of his slave girls in order that she may share the full privileges of Free Companionship. One may have, at a given time, an indefinite number of slaves, but only one Free Companion. Such relationships are not entered into lightly, and they are normally sundered only by death.
Outlaw of Gor - Page 54

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

When I had questioned her, Lara had said to me that only when true love is learned is the Free Companionship possible, and that some women can learn love only in chains.
Outlaw of Gor - Page 250

The talender is a flower which, in the Gorean mind, is associated with beauty and passion. Free Companions, on the Feast of their Free Companionship, commonly wear a garland of talenders.
Raiders of Gor - Page 216

A crown of talender was often worn by the girl at the feast celebrating her Free Companionship.
Outlaw of Gor - Page 131

. . . intertwine our arms and drink the wine of the companionship.
Guardsman of Gor - Page 85

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.
Slave Girl of Gor - Page 107

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.
Priest-Kings of Gor - Page 67

It is not unusual for a Master to free one of his slave girls in order that she may share the full privileges of Free companionship.
Outlaw of Gor - Page 54

Customs

General
At last I sat cross-legged behind the low table and Lara, in the fashion of the Gorean woman, knelt beside me, resting on her heels.
Outlaw of Gor - Page 224

The Gorean Male, at ease, usually sits cross-legged and the female kneels, resting back on her heals. the position of the Tower Slave, in which Vika now knelt, differs from that of a free woman only in the position of the wrists which are held before her and, when not occupied, crossed as though for binding. A free woman's wrists are never so placed. The position of the Pleasure Slave, incidentally, differs from the position of both the free woman and the Tower Slave. The hands of the Pleasure Slave normally rest upon her thighs but, in some cities, for example Thentis, I believe, they are crossed behind her. More significantly, for the free woman's may also rest upon her thighs, there is a difference in the placement of the knees. In all these kneeling positions incidentally, even that of the Pleasure Slave, the Gorean woman carries herself well; her back is straight and her chin is high. She tends to be vital and beautiful to look upon.
Priest Kings of Gor - Page 46

“At such a time a man may not be spoken to, for according to the Gorean way of thinking pity humiliates both he who pities and he who is pitied. According to the Gorean way, one may love but may not pity.”
Outlaw of Gor - Page 31

There are few on Gor who will take their lives into their hands by confronting a Gorean Warrior.
Assassin of Gor - Page 168

"It is seldom wise, incidentally, to impugn, or attempt to manipulate, the honor of a Gorean."
Mercenaries of Gor - Page 297

The Gorean phrase of farewell came silently to my lips. "I wish you well."
Outlaw of Gor - Page 170

Home Stones
"Gor," he said, "is the name of this world. In all the languages of this planet, the word means Home Stone." He paused, noting my lack of comprehension. "Home Stone," he repeated. "Simply that.
"In peasant villages on this world," he continued, "each hut was originally built around a flat stone which was placed in the center of the circular dwelling. It was carved with the family sign and was called the Home Stone. It was, so to speak, a symbol of sovereignty, or territory, and each peasant, m his own hut, was a sovereign."
"Later," said my father, "Home Stones were used for villages, and later still for cities. The Home Stone of a village was always placed in the market; in a city, on the top of the highest tower. The Home Stone came naturally, in time, to acquire a mystique, and something of the same hot, sweet emotions as our native peoples of Earth feel toward their flags became invested in it."
My father had risen to his feet and had begun to pace the room, and his eyes seemed strangely alive. In time I would come to understand more of what he felt. Indeed, there is a saying on Gor, a saying whose origin is lost in the past of this strange planet, that one who speaks of Home Stones should stand, for matters of honor are here involved, and honor is respected in the barbaric codes of Gor.
"These stones," said my father, "are various, of different colors, shapes, and sizes, and many of them are intricately carved. Some of the largest cities have small, rather insignificant Home Stones, but of incredible antiquity, dating back to the time when the city was a village or only a mounted pride of warriors with no settled abode."
My father paused at the narrow window in the circular room and looked out onto the hills beyond and fell silent.
At last he spoke again.
"Where a man sets his Home Stone, he claims, by law, that land for himself. Good land is protected only by the swords of the strongest owners in the vicinity."
"Swords?" I asked.
"Yes," said my father, as if there were nothing incredible in this admission. He smiled.
"You have much to learn of Gor," he said. "Yet there is a hierarchy of Home Stones, one might say, and two soldiers who would cut one another down with their steel blades for an acre of fertile ground would fight side by side to the death for the Home Stone of their village or of the city within whose ambit their village lies."
Tarnsman of Gor - Pages 26 and 27

In Gorean law, allegiances to a Home Stone, and not physical structures and locations, tend to define communities.
Blood Brothers of Gor - Page 474

Indeed, there is a saying on Gor, a saying whose origin is lost in the past of this strange planet, that one who speaks of Home Stone should stand, for matters of honor are here involved, and honor is respected in the barbaric codes of Gor.
Tarnsman of Gor - Page 27

He circled me, widely. “Beware,” he said, “I carry a Home Stone.” I stood back and made no move to draw my weapon. Though I was of the caste of warriors and he of peasants, and I armed and he carrying naught but a crude tool, I would not dispute his passage. One does not lightly dispute the passage of one who carries his Home Stone.
Nomads of Gor - Page 1

I looked at the Home Stone in the hut. In this hut, for it was here that his Home Stone resided, Thurnus was sovereign. In this hut, even had he been a lowly man or beggar, he, because of the presence in it of his Home Stone, was Ubar. A palace without a Home Stone is but a hovel; a hovel which contains a Home Stone is a palace.
In this house, this hut, this palace, Thurnus's was the supremacy. Here he might do as he pleased. His rights in this house, his supremacy in this place, was acknowledged by all guests. They shared the hospitality of his Home Stone.
Slave Girl of Gor - Page 142

Whereas I was of high caste and he was of low, yet in his own hut he would be, by the laws of Gor, a prince and sovereign, for then he would be in the place of his own Home Stone.
Outlaw of Gor - Page 28

I think the explanation for the Gorean political arrangements and attitudes in the institution of the Home Stone. It is the Home Stone which, for the Gorean marks the center. I think it is because of their Home Stone that the Gorean tends to think of territory as something from the inside out, so to speak, rather than from the outside in. Consider again the analogy of the circle. For the Gorean the Home Stone would mark the point of the circle's center. It is the Home Stone which, so to speak, determines the circle. There can be a point without a circle,: but there can be no circle without its central point. But let me not try to speak o Home Stones. If you have a Home Stone, I need not speak. If you do not have a Home Stone, how could you understand, what I might say?
Fighting Slave of Gor - Page 145

Young men and women of the city, when coming of age, participate in a ceremony which involves the swearing of oaths, and the sharing of bread. fire and salt. In this ceremony the Home Stone of the city is held by each young person and kissed. Only then are the laurel wreath and the mantle of citizenship conferred This is a moment no young person of Ar forgets. The youth of Earth have no Home Stone. Citizenship, interestingly, in most Gorean cities is conferred only upon the coming of age, and only after certain examinations are passed. Further, the youth of Gor, in most cities, must be vouched for by citizens of the city, not related in blood to him, and be questioned before a committee of citizens, intent upon determining his worthiness or lack thereof to take the Home Stone of the city as his own. Citizenship in most Gorean communities is not something accrued in virtue of the accident of birth but earned in virtue of intent and application. The sharing of a Home Stone is no light thing in a Gorean city.
Slave Girl of Gor Page - 394

“It has been broken,” said Tasdron. “No longer may it serve as a Home Stone.”
Guardsman of Gor - Page 271

I wondered about the Home Stones of Gor. Many seem small and quite plain. Yet for these stones, and on account of these stones, these seemingly inauspicious, simple objects, cities have been built, and burned, armies have clashed, strongmen have wept, empires have risen and fallen. The simplicity of many of these stones has puzzled me. I have wondered sometimes how it is that they have become invested with such import. They may, of course, somewhat simply, be thought of as symbolizing various things, and perhaps different things to different people. They can stand, for example, for a city, and, indeed, are sometimes identified with the city. They, have some affinity, too, surely, with territoriality and community. Even a remote hut, far from the paved avenues of a town or city, may have a Home Stone, and therein, in the place of his Home Stone, is the meanest beggar or the poorest peasant a Ubar. The Home Stone says this place is mine, this is my home. I am here. But I think, often, that it is a mistake to try to translate the Home Stone into meanings. It is not a word, or a sentence. It does not really translate. It is, more like a tree, or the world. It exists, which goes beyond, which surpasses, meaning. In this primitive sense the Home Stone is simply that, and irreducibly, the Home Stone. It is too important, too precious, to mean. And in not meaning, it becomes, of course, the most meaningful of all. It becomes, in a sense, the foundation of meaning, and, for Goreans, it is anterior to meaning, and precedes meaning. Do not ask a Gorean what the Home Stone means because he will not understand your question. It will puzzle him. It is the Home Stone. Sometimes I think that many Home Stones are so simple because they are too important, too precious, to be insulted with decoration or embellishment. And then, too, sometimes I think that they are kept, on the whole, so simple, because this is a way of saying that everything is important, and precious, and beautiful, the small stones by the river, the leaves of trees, the tracks of small animals, a blade of grass, a drop of water, a grain of sand, the world. The word 'Gor', in Gorean, incidentally, means 'Home Stone'. Their name for our common sun, Sol, is 'Tor-tu-Gor' which means 'Light upon the Home Stone'.
Magicians of Gor - Pages 485 486

Brotherhood
Suddenly the Tuchuk bent to the soil and picked up a handful of dirt and grass, the land on which the bosk graze, the land which is the land of the Tuchuks, and this dirt and this grass he thrust in my hands and I held it.
The warrior grinned and put his hands over mine so that our hands together held the dirt and the grass, and were together clasped on it.
Nomads of Gor - Page 26

“What fool is this!” she demanded of Kamchak.
“No fool,” said Kamchak, “but Tarl Cabot, a warrior, one who has held in his hands with me grass and earth.”
“He is a stranger,” she said. “He should be slain!”
Kamchak grinned up at her. “He has held with me grass and earth,” he said.
Nomads of Gor - Page 32

“What,” I asked Kamchak, “would you do if you thought the message were truly from Priest-Kings?”
“Nothing,” said Kamchak, gravely.
“You would risk,” I asked, “the herds the wagons the peoples?” Both Kamchak and I knew that Priest-Kings were not lightly to be disobeyed. Their vengeance could extend to the total and complete annihilation of cities. Indeed their power, as I knew, was sufficient to destroy planets.
“Yes,” said Kamchak.
“Why?” I asked.
He looked at me and smiled. “Because,” said he, “we have together held grass and earth.”
Nomads of Gor - Page 52

"Let there be salt between us," he said.
"Let there be salt between us," I said.
He placed salt from the small dish on the back of his right wrist. . . .
I placed salt on the back of my right wrist. . . .
I touched my tongue to the salt in the sweat of his right wrist, and he touched his tongue to the salt on my right wrist. "We have shared salt," he said.
He then placed in my hand the golden tarn disk, of Ar, with which I had purchased my instruction.
"It is yours," I said.
"How can that be?" he asked.
"I do not understand," I said.
He smiled. "We have shared salt," he said.
Tribesmen of Gor - Page 60

“Friend,” he had said.
“Friend,” I had said.
We had then tasted salt, each from the back of the wrist of the other.
Marauders of Gor - Page 70

"What madness do you contemplate?" he whispered.
"Surely Zarendargar must be warned," I said.
"No!" said Samos. "Let him be slain as expeditiously as possible!"
. . .
"Once," said Samos, "he sent you forth upon the ice, to be slain by another Kur."
"He did his duty, as he saw it," I said.
. . .
"He might slay you, instantly, if he saw you," said Samos.
"It is true he is an enemy," I said. "That is a risk I must take."
. . .
"How is it that you could even think of doing this?" he asked.
"Zarendargar may need my assistance," I said. "I may be able to aid him."
"But why, why?" he asked.
. . .
I shrugged. "Once," I said, "we shared paga."
Savages of Gor - Pages 66 through 71

Cuwignaka's knife moved on his own forearm, and then on mine, and then on Hci's.
. . .
Cuwignaka held his arm to mine, and then I held my arm to that of Hci, and then Hci, in turn, held his arm to that of Cuwignaka. Thus was the circle of blood closed.
"It is done," said Cuwignaka.
"Brothers," I said.
"Brothers," said Hci.
"Brothers," said Cuwignaka.
Blood Brothers of Gor - Page 475

General
Is it not safer to cower in the caves of lies than stand upon the cliffs of truth, surveying the world? Yet when one stands in the sunlight, and feels the winds of reality, how dank and shameful seem the dark shelters of falsehood, and how foolish it seems then to have once feared daylight and fresh air.
Fighting Slave of Gor - Page 103

Truth, you see, has reality on its side. Truth's problems do not derive primarily from the complexity of nature but from the simplicity of people. It is always more convenient to adopt a slogan than conduct an inquiry. Too, the often cold and flinty nature of truth may, to many people, understandably, constitute a poor substitute for the comforts of self-deception. Harmless lies, perhaps, improve the quality of human life. They do not, of course, improve its nobility or grandeur.
Blood Brothers of Gor - Page 264

"Is there no hope for my world?" she asked.
"Very little," I said. "Perhaps, here and there, men will form themselves into small communities, where the names of such things as courage, discipline and responsibility may be occasionally recollected, communities which, in their small way, might be worthy of Home Stones. Such communities, emerging upon the ruins, might provide a nucleus for regeneration, a sounder, more biological regeneration of a social structure, one not antithetical to the nature of human beings."
Explorer of Gor - Page 333

Let those who can climb mountains climb them; let those who cannot climb them console themselves with denying their existence.
Rogue of Gor - Page 19

The Gorean is suspicious of the stranger, particularly in the vicinity of his native walls. Indeed, in Gorean the same word is used for both stranger and enemy.
Outlaw of Gor - Page 49

Do not ask the stones or the trees how to live , they can not tell you ; they do not have tongues, do not ask the wise man how to live for, if he knows, he will know he cannot tell you; if you would learn how to live, do not ask the question, its answer is not in the question but in the answer, which is not in words; do not ask how to live, but, instead, proceed to do so.
Marauders of Gor - Page 9

In the codes of the warriors, there is a saying; ‘Be strong, and do as you will. The swords of others will set you your limits.’
Marauders of Gor - Page 10

We met in the center of the room and embraced. I wept, and he did, too, without shame. I learned later that on this alien world a strong man may feel and express emotions, and that the hypocrisy of constraint is not honored on this planet as it is on mine.
Tarnsman of Gor - Page 21

Normally only about one in forty or so Gorean women in the cities is enslaved.
Explorers of Gor - Page 459

"Are most Gorean women slaves?" she asked.
"No," I said, "indeed, statistically, in those parts of Gor which I am familiar, very few. Commonly only one woman in say, forty or fifty is a slave. This varies somewhat, of course, from city to city.
Beasts of Gor - Page 246

And on this barbaric world I have seen it in all its beauty and cruelty, in all its glory and sadness. I have learned that it is splendid and fearful and priceless. I have seen it in the vanished towers of Ko-ro-ba and in the flight of a tarn, in the movements of a beautiful woman, in the gleam of weaponry, in the sound of tarn drums and the crash of thunder over green fields. I have found it at the tables of sword companions and in the clash of the metals of war, in the touch of a girl's lips and hair, in the blood of a sleen, in the sands and chains of Tharna, in the scent of talenders and the hiss of the whip. I am grateful to the immortal elements which have so conspired that I might once be. I was Tarl Cabot, Warrior of Ko-ro-ba.
Outlaw of Gor - Page 253

Culture decides what is truth, but truth, unfortunately for culture, is unaware of this. Cultures, mad and blind, can die upon the rocks of truth. Why can truth not be the foundation of culture, rather than its nemesis? Can one not build upon the stone cliffs of reality rather than dash one's head against them? But how few human beings can think, how few dare to inquire, how few can honestly question. How can one know the answer to a question which one fears to ask?
Explorers of Gor - Page 11

In ancient Attica it is said there was a giant, Procrustes. He would seize upon travelers and tie them upon an iron bed. If the traveler was too short for the bed, he would disjoint and break their bodies until they fitted it; if they were too long for the bed, he would cut their feet from them, until they, again, fitted the bed. Perhaps the bed of Procrustes is the truth and men must be broken or cut to pieces that they may fit it. On the other hand, clearly there is an alternative, although Procrustes seemed not to have heard of it. The bed could be made to fit the guest. Is the bed to conform to the guest, or the guest to conform to the bed. From my own point of view, I would prefer a bed which considered the nature of human beings. I would make the human being the measure by which I judged the value of the beds. I see little of profit in making the bed the measure of the human being, and requiring that we remake, if by torture and mutilation, the human being until it fits the bed. Besides, we cannot remake the human being to fit the bed, truly. We do not make new human beings or better human beings by this method. All we make by that method is broken or mutilated human beings.
Rogue of Gor - Page 107

There is a saying on Gor, “Gold has no caste.”
Nomads of Gor - Page 83

Goreans have a theory that there are only two sorts of women, slaves and slaves.
Players of Gor - Page 62

There was only gold, and power, and the bodies of women, and steel.
Raiders of Gor - Page 90

There were, in the end, only gold and steel, and perhaps the bodies of women.
Raiders of Gor - Page 226

A golden tarn disk was a small fortune. It would buy one of the great birds themselves, or as many as five slave girls.
Tarnsman of Gor - Page 191

“There is a time and a place for speaking, as there is a time and a place for steel.” It is a saying of the warriors.
Slave Girl of Gor - Page 269

I looked up and saw the three moons of Gor, the large moon and the two small ones, one of the latter called the Prison Moon, for no reason I understood.
Assassin of Gor - Page 170

I had been taught, long ago, by Kamchak of the Tuchuks, at a banquet in Turia, that where weapons may not be carried, it is well to carry weapons.
Marauders of Gor - Page 41

"Draw your weapon," said the officer.
I drew the blade quickly, smoothly, and stepped back. When a Gorean tells you to draw your blade, it is generally not wise to spend a great deal of time discussing the matter. He may have something in mind.
Savages of Gor - Page 88

Inside the tunnel, though dim, was not altogether dark, being lit by dome-like, wire-protected energy bulbs. These bulbs, invented more than a century ago by the Caste of Builders, produce a clear, soft light for years without replacement.
Tarnsman of Gor - Page 197

Saphrar was a rich man indeed to have energy bulbs in his home; few Goreans can afford such a luxury; and, indeed, few care to, for Goreans, for some reason, are fond of the light of flame, lamps and torches and such; flames must be made, tended, watched; they are more beautiful, more alive.
Nomads of Gor - Page 203

Gorean compliments are generally meaningful, for they tend to be given only when deserved, and sometimes not then.
Beasts of Gor - Page 17

Honor is important to Goreans, in a way that those of Earth might find it hard to understand; for example, those of Earth find it natural that men should go to war over matters of gold and riches, but not honor; the Gorean, contrariwise, is more willing to submit matters of honor to the adjudication of steel than he is matters of riches and gold; there is a simple explanation for this; honor is more important to him.
Beasts of Gor - Page 42

I had a respect for caste honor. Honor is honor, in small things as well as great. Indeed, how can one practice honor in great things, if not in small things?
Rogue of Gor - Page 231

"To share the kettle of a friend," I said, "is to dine with a Ubar."
Blood Brothers of Gor - Page 349

(There is red and yellow salt and white and yellow sugar - no red sugar.)

The red and yellow salts of the south, some of which I saw on the tables, are not domestic to Torvaldsland.
Marauders of Gor - Page 187

There was a brass ladle that Aphris and Elizabeth had used in cooking and a tin box of yellow Turian sugar,
Nomads of Gor - Page 267

With a tiny spoon, its tip no more than a tenth of a hort in diameter, she placed four measures of white sugar, and six of yellow, in the cup; with two stirring spoons, one for the white sugar, another for the yellow, she stirred the beverage after each measure.
Tribesmen of Gor - Page 89

Most salt at Klima is white, but certain of the mines deliver red salt, red from ferrous oxide in its composition, which is called the Red Salt of Kasra.
Tribesmen of Gor - Page 238

He sat, cross-legged, behind the low table. On it were hot bread, yellow sugars, slices of roast bosk, the scrambled eggs of vulos, pastries with creams and custards.
Beasts of Gor - Page 20

I wish you well,

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