Slaves are  trained to please men, they are trained to be found pleasing at all times by  their owners. Their lives depend on being found pleasing. Even though their  training would differ from being owned by a woman or man, it still came down to  the same thing, slaves are owned and they are to be pleasing. As one of the  quotes say, it is not just about duties, it is almost about the core of a slave,  where she lives to serve and be pleasing. Training also teaches a girl to  respond instinctively and immediately, even a slave wishing to resist, will find  herself trembling to obey after being trained to respond to certain commands.
By training  a slave, first to simply know commands and positions then other slave duties,  she learns to understand her position and her duties, but more then that, she  learns to love her place on Gor.

"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 upon the tiles, and lowered her head to the  tiles. Then she straightened up, her back straight, assuming the position of a  pleasure slave, though keeping her head bowed, deferentially. Rogue of Gor, page  299
"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

What purpose does  training serve?
The purpose  of training is manifold, the most obvious is that is molds a woman to a man's  desires or men's desires, it makes her into the property and animal she is on  Gor, I also awakens in her a pride, and that is the pride of a slavegirl which  is very separate from the pride of a free woman. Training serves to teach a  woman to give in to her most profound instincts; it teaches her not only the  mechanics but the depth of her slavery. 

"I will not try to escape, Master," said the girl. "I wonder," mused Marcus. "I  am collared," she said, "I am branded."
"True," said Marcus. In this way she had  suggested that even if she might desire to escape such hope would be forlorn for  her. She was reminding him of the categorically of her condition, its  absoluteness, of the hopelessness of escape for such as she, A female held in  Gorean bondage. For example , there are not only such obvious things as the  collar and brand, and the distinctive garbing of the slave, but, far more  significantly, the extreme closeness of the society, with its scrutiny of  strangers, he general nature of an uncompromising culture, with its social,  legal and institutional recognition of , and inflexible enforcement of, her  condition. There is, accordingly, for all practical purposes, no escape for the  Gorean slave girl. At best she might, at great risk to her own life, succeed in  obtaining a new chaining, a new Master, and one who, in view of her flight, will  undoubtedly see to it that she is incarcerated in harsher bondage than that from  which she fled, to which, now , under her new strictures, she is likely to look  back upon longingly. Similarly the penalties for attempted escape, particularly  a second attempt, are severe, usually involving hamstringing. Only the most  stupid of women dares even to think of escape, and then seldom more then once.  Magicians of Gor, page 32-33

"Position!" I snapped. Swiftly she knelt again as she had been commanded  earlier.I walked about her, examining her. She kept her back very straight, and  her head up.I noted that the palms 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 signifying need, helplessness, and a desire to please. As she probably  did not know that I took it to be instinctive, or semi-instinctive, perhaps a  subconscious, or only partially understood, utilization of the symbolic aspects  of the palm of the female's hand. In the repertoire of the experienced slave, of  course, it is one of her nonverbal signals, one of those numerous signals, such  as need knots, body touchings, and such, by means of which she may express  herself, even if forbidden to speak. Vagabonds of Gor, page 209

Most s
laves are  prideful beasts, a few women may have trouble understanding why they are so  proud and what pride could there be in being a slave. Yet, it is such, slave  revel in their slavery and flaunt it boldly for anyone to see.

''I can walk with my head down, as a slave,'' said Tarna. 'Most female slaves,'  said Hassan, ''walk very proudly.They are proud of their slavery, and their  mastery by men. They have learned their womanhood. It has been taught to them.  In their way, though imbonded, totally, I suppose they are the truest and freest  of women. They are closest, perhaps, to the essentials of the female, those of  subservience to the masculine will, obedience, service and pleasure. In being  most themselves, utter slave, they are most free. Given the proper master they  are quite content. In the proper collar a woman is serene, and joyful.''
''Are  slave girls truly proud?'' asked Tarna. ''Most,'' said Hassan. ''Have you seen  girls, truly, before men?'' ''In a cafe, once,'' she said, ''I saw a girl dance  before men. She was scandalous! And the girls, too, who served in the cafe!  Shameful! Scandalous!'' ''Speak with care,'' said Hassan, ''Girl, for someday you,  too, may so dance and serve.'' ''Did the girls seem proud?'' asked Hassan. ''Yes,''  said Tarna sullenly. ''But why should they have been proud?'' ''They were proud of  their bodies, their feelings, their desirability,'' said Hassan, ''and proud, too,  of their masters, who had the will and power to put them in a collar and keep  then there, because it pleased him to do so.'' ''How strong such men must be,''  whispered Tarna. ''Too,'' said Hassan, ''undeniable females, secure in their  sexuality, it was difficult not for them to be proud. Too, joy can make girls  proud.'' ''But why, why,'' wept Tarna, ''should they be proud?'' Hassan shrugged.  ''Because they knew themselves to the most perfect and profound of women,'' he  said. ''That is why they are proud.'' Hassan laughed. ''Sometimes,'' he said, ''girls  grow so proud it is necessary to whip them, to remind them that they are only  slaves.'' ''I can walk proudly,'' said Tarna. ''Lead me through the halls.'' She rose  to her feet, and stood before us. '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, page 332-333

Why is training  uncompromising in nature?
A woman can  be brought into slavery slowly or as swift as the lash of a whip. But, there is  one thing that never changes and that it, the rigidity, the totality of slavery,  training is uncompromising because it absolute, there is not an instance where a  woman knows that any rebellious actions will be death with swiftly and  unquestionably. At times a master will give his slave, more leeway, and  invariably, it is for her to learn just how easily she can be reeled back in and  thrown into even deeper slavery. 


''May I call you Tarl?'' she asked. ''Only if given permission, '' I told her. this  was normal Gorean slave custom. Generally, of course, such permission is not  even asked, and , if asked would be denied. Sometimes a girl is whipped for even  daring to ask this permission. ''A girl asks permission to call her Master by his  name,'' she said. ''It is denied,'' I said. ''Yes, Master,'' she said. I would not  permit the slave girl to speak my name. It is not fitting that the name of the  master be soiled by being touched by the lips of a slave girl. Tribesmen of  Gor, page 360

"What is it like, being owned, and having a Master," I had later asked Susan,  while being served breakfast, as though merely curious. "Consider yourself as  having a master, and being owned," said Susan, "that you are totally his, and  that he may do with you, fully, whatever he wants." I shuddered. "It is like  that," she said, "only it is real."
"I see," I had whispered. Kajira of Gor,  page 115

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 on her. In a way she  is nothing to him, for she is only slave. But in another way she is very  important to him. She is one of his women. 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.
"One of the pleasant things about owning a slave," I said, " is the opportunity  to converse with her, to 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  articulate, clearly, trenchantly and lyrically. It is great pleasure to talk  with them."

"I see," she said.

"Then when one wishes," I said, "One puts them again on their knees."  Beasts of  Gor, page 203

This next  quotes shows us just how vital and complete training a slave is.

Sometimes in training, incidentally, or as a discipline or punishment, the slave  is not permitted to look into the eyes of the master. Indeed, sometimes, in  training, she is not permitted to raise her eyes above the belt of the trainer.  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. He, after all,  holds total power over them and they fear to displease him. What if he should  interpret her gaze as suggesting the least insubordination or insolence? Are  they truly prepared to have the soles of their feet lashed or to live on bread  crusts for the next five days? 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

"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  looked down upon her. "You are a wanton slave," I said. She looked up at me  laughing, "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

"Stand straight," called Grunt to the coffle, which, now, in our pause, had put  down its burdens. "Keep your heads up, but do not meet his eyes. It is you who  are the merchandise, the beauties, the slaves, not he. It is not yours to  examine, but to be examined, not yours to consider, but to be considered."  Savages of Gor, page 257

At his entrance Susan  put the palms of her hands on the floor and lowered her head to the tiles,  assuming a position of slave obeisance common with her in the presence of her  master. I wondered if Ligurious's slave master required this position of all of  his women. I supposed so.
Kajira of Gor, page 157

Slavery to  a slave is not just about the collar and the brand, it is an inner need that  needs to be fulfilled, it is a craving that men will wish her at their feet,  will want to own her completely. A slave knows she is slave often times even  before a man thinks of it and enslaves her. She will have inklings and  awakenings that starts early in her life. As such, to a woman that is slave, it  is simple, though she may love and beg for chains, it is not the chains that  keep her slave, it is her profound need to be kneeling at men's feet. It is not  the collar that reveals her slavery, it her heart and mind. A woman is slave to  her needs, be it sexual or mental, her need to be dominated.

"I will not try to escape, Master," said the girl. "I wonder," mused Marcus. "I  am collared," she said,"I am branded."
"True," said Marcus. In this way she had  suggested that even if she might desire to escape such hope would be forlorn for  her. She was reminding him of the categoricality of her condition, its  absoluteness, of the hopelessness of escape for such as she, A female held in  Gorean bondage. For example , there are not only such obvious things as the  collar and brand, and the distinctive garbing of the slave, but, far more  significantly, the extreme closeness of the society, with its scrutiny of  strangers, he general nature of an uncompromising culture, with its social,  legal and institutional recognition of , and inflexible enforcement of, her  condition. There is, accordingly, for all practical purposes, no escape for the  Gorean slave girl. At best she might, at great risk to her own life, succeed in  obtaining a new chaining, a new Master, and one who, in view of her flight, will  undoubtedly see to it that she is incarcerated in harsher bondage than that from  which she fled, to which,now , under her new strictures, she is likely to look  back upon longingly. Similarly the penalties for attempted escape, particularly  a second attempt, are severe, usually involving hamstringing. Only the most  stupid of women dares even to think of escape, and then seldom more then once.
Magician of Gor,  pages 32-33

"I crawl to my Master on my belly," she said," and beg for his touch."
I smiled.
I, a guest in the tent, now stood to her, of course, as her Master, such girls  come with the price of the lodging. Beasts of Gor, page 80 

''I exist for you,'' she said, ''and it is what I want, to please and serve you.''  She was much in love. She wanted to give all of herself to him, irreservedly, to  hold nothing back, to live for him, and, if necessary, to die for him. It is the  way of the female in love, for whom no service is too small, no sacrifice too  great, offering herself selflessly as an oblation to the master. Magicians of  Gor, page 27

"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

Perhaps it should only be added that the Gorean master, though often strict, is  seldom cruel. The girl knows, if she pleases him, her lot will be an easy one.  She will almost never encounter 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

"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 
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

Why are  men the only true trainers in these matters.
In the  books , we see women or slaves training slaves, we see slaves asking other  slaves for advice, begging for it in fact, a slave can learn much from her  sisters, but in the end, what she is taught by other women is how to move, how  to stand, walk, kneel, reveal herself, in dance, it's the movements and  attitudes. But, when a woman has learned to cook to perfection, to dance  like a  flame and move like a goddess, it is only a man that can light the last fires of  her core. A woman needs a man to fulfill her slavery; it is a man that can have  complete control of her body and mind, and heart also. Only a man can tell  exactly, down to the smallest detail, what really pleases him.

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 
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 treasures  possession; he owns her; he wants to know profoundly and deeply, the background,  history, the mind, the intelligence, the appetites, the nature and dispositions  of his lovely article of property; this knowledge, of course, puts her more at  his mercy; by making it possible for him to manipulate her feelings, exploit  weaknesses, drop asides, etc., she in the helpless condition of slavery, it  gives him greater power over her. 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 and 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 be at times ordered to invent fantasies, sometimes of a certain type; these,  too, for she has invented them, are, to an astute Master, instructive; these  intellectual, emotional exercises, performed by the girl under the condition of  slavery, particularly if coupled with an enforced exercise regime, postings  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 Masters  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, slaves, 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 held high, their eyes bright,  their bodies , movements, beautiful, as no earth woman would dare to be, is  quite pleasurable; some of them are so insolent, so proud of their collars, that  I have cuffed them to my feet, to remind them that they are only slaves.  Tribesman of Gor, page 42, 43

From the point of view of the master, too, not only is it pleasant to look into  the eyes of a slave, but there are certain practical advantages attached to  doing so. For example, one might, in her eyes, read desire, and thus order her  to perform an act which she, even though a slave, might not have dared to beg to  perform, or, say, by looking into her eyes, one might determine if she has been  up to something or has neglected something to which she should have attended.  Has she been into the sweets? Has she, perhaps gossiping and dawdling with the  other girls, been amiss in the discharge of her duties? Perhaps the shopping has  not yet been done? Perhaps the laundry has not yet been finished? Such  infractions call for discipline. Savages of Gor, page 259

"It was not necessary that you treated Susan as you did," I said. "Do not  attempt to interfere in the relationship between a man and his slave," he said.  "That relationship is absolute."
"I see," I said. I stepped back, frightened.
From Kajira of Gor. pg 172 

He looked upon me. I blushed hot red. My body was not much concealed in the  brief one-piece work tunic, and I wore a collar. Gorean men have a way of  looking at a woman which is like stripping them and putting them to their feet.  I felt naked. I put my hand to the thin brown cloth, clutching it, as though to  close it more, but I only moved it more tightly about me and higher upon my  thighs. I felt, under his gaze, that every detail of my body must be clear to  him. Slave Girl of Gor, page 267

"You are a  slave," I said, "you are owned. You are female, You will be forced to be a  woman. If you were free, and Gorean, you might be permitted by men to remain as  you are, but you are neither Gorean nor free. The gorean man will accept no  compromise on your femininity, not from a slave. She will be what he wishes, and  that is a woman, fully and his. If necessary you will be whipped, or starved.  You may fight your Master. He will, if he wishes, permit this, to prolong your  sport of your conquest, but in the end, it is you who are the slave; it is you  who will lose. On Earth you had the society at your back, the result of  centuries of feminization; he could not so much as speak harshly to you but you  could rush away or summon magistrates; here however, society is not at your  back, but at his; it will abet him in his wishes, for you are only a slave; you  will have no one to call, no where to run; you will be alone with him, and at  his mercy. Further, he has not been conditioned with counterinstinctual value  sets, programmed with guilt, taught self-hatred; he has been taught pride and  has, in the very air he breathes, imbibed the mastery of females. These are  different strong, and they are hard, and they will conquer you. For a man of  Earth, you might never be a woman. For a man of Gor, I assure you, my dear,  sooner or later you will be." Tribesman of Gor, page 12

Sexual heat, it might be mentioned, is looked upon in free women with mixed  feelings; it is commanded, however, in a slave girl. Passion, it is thought,  deprives the free woman to some extent of her freedom and self-control; it is  frowned upon because it makes her behave, to some extent, like a degraded female  slave; free women, thus, to protect their honor and dignity, their freedom and  personhood, their individuality, must fight passion; the slave girl, of course,  is not entitled to this privilege; it is denied to her, both by her society and  her Master; while the free woman must remain cool and in control of herself,  even in the arms of her companion, to avoid being truly had, the slave girl is  permitted to no such luxury; her control is in the hands of her Master, and she  must, upon the mere word of her Master, surrender herself, writhing, to the  humiliating heats of a degraded slave-girl's ecstasy. Only when a woman is owned  can she be fully enjoyed. Tribesmen of Gor, page 17

Slavery is  so beautiful, it is so complete. It is almost an art as a slave could be painted  in any position and be more beautiful then the most painting .
She knelt behind the dark, smooth post, facing it, her knees on either side of  it, her belly and breasts against it, her hands embracing it.


''This may be done to music,'' said Hermidorus, ''and, as you know, there are many  versions to the post dance, or pole dance, singly, or with more than one girl,  with or without bonds, wand so on, but here we are using it merely as a training  exercise.'' The whip cracked again and the girl, suddenly and lasciviously, became  active.

I gasped.

She began to writhe about the pole. 'Kiss it, caress it, love it!' commanded the  trainer, snapping the whip. 'Now more slowly, now scarcely moving, now use your  thighs, and breasts more, moving all about it, holding it. Touch it with your  tongue, lick it! Use the inside of your thighs more, your breasts, turn about  it, slowly, sensuously. Lift your hands above your head, palms to the pole,  caressing it. Turn about the pole! Twist about it! Now to your knees, holding  it!' He then cracked the whip again. 'Enough!' he said. She was then as she had  been before, kneeling behind the post, her knees on either side of it, her belly  and breasts pressed against it, her hands embracing it.
"It is good for them to get the practice, hearing and seeing men respond to  them. That is the way to learn what truly pleases men. In the end, I say, it is  men who teach women to dance." Assassin of Gor, page 91

''These women,'' said Hermidorus, ''are practicing their floor movements.' '

A trainer stood among them, with a whip. Occasionally he would snap this whip  near a girl. I did not doubt but what the girls on the tiles, if they were found  sufficiently displeasing to the trainer, or too frequently required the  admonitory signal of the cracking leather, would soon hear the snap of the lash  not in their mere vicinity but on their own bared bodies. Two of the girls, I  saw, had stripes on them, one on the thigh, and one on the side. The trainer was  not now paying them much attention. They were now, apparently, doing well.  Kajira of Gor, page 142

It is  remarkable how men take their time to teach a woman, even a free women well the  depth of slavery, be it conscious or unconscious. They notice the smallest  things of the women about them, while a woman might worry about her hair, a man  will notice the tilt of her chin or the curve of her neck. Men also love the  totality of a woman, not just the hair, or the shoulders, but what it is that  make then female, they want to own the whole woman, as property a slave has  value, she becomes the epitomy of a man's greatest desire, but only as far as  being owned and property goes.

"There are many ways to perform obeisance."I said.
"I am a free woman," she said," I know none of them''
"I shall instruct you briefly in three," I said. "First kneel before me, back on  your heels, yes, with your knees wide, wider, your hands on your thighs, your  back straight, your breasts out, good, your belly in, good, and now lower your  head in deference, in submission."
"Now that," I said, " may not be exactly a form of obeisance, for authorities do  not all agree, but for our purposes we shall count it as one. It is, at any  rate, a beautiful position, and it is, certainly, a common position of slave  submission."
"Now" I said,"? and this is clearly a form of obeisance, bend forward and put  your head to the mat, the palms of your hands on the mat. Good. Now lift your  head little and come forward, substantially keeping the position. Forward a  little more."
"But then my face will be at your feet," she said, "My lips will be over them!"
"Yes," I said, "Good, now, put your head down and lick and kiss my feet."
"I am a free Woman!" she said.
"You are a woman," I said," now softly lingeringly, and lovingly, Good."
"I am not a slave," she said.
"All women are slaves, "I said," Imagine what this would be like if you were  truly a collared slave."
She gasped.
"Now," I said, "for a third form of obeisance. You may belly to me."
"I do not understand," she whispered.
"There are various forms of bellying,' I said, and bellying may be suitably and  pleasingly combined with other forms of floor movements, approaching the Master  on all fours, turning to your sides and back, writhing before him, and so on. We  will take a very simple variation, suitable for an ignorant free female who has  not yet even begun to discover the depths of her sexuality.
She looked up at me.
"On your belly," I said. She backed off a bit, and went to her belly. her hair  was before her face, as she now on her belly before me looked up at me.
"Now inch forward," I said, " remaining low on your belly, and when you reach my  feet, once again, as before, lifting your head a little, tenderly and humbly,  and beautifully, as though you were a slave, lick and kiss them. Good. Good.
Now take my foot and place it gently on your head. Very good. Now place it again  on the Mat, and kiss it again. Good. You may now belly back a little, humbly. I  have not yet given you permission to rise of course." Mercenaires of Gor, pages  409-411

''Did they not teach you how to serve paga as a paga slave?'' I asked.
''Of course,'' she said.
''Show me,'' I said.
''Very well,'' she said. She drew back, taking the bottle and cup. In most taverns  no bottle is brought to the table but the paga is brought to the table, by the  paga slave, a cup at a time, the cups normally being filled from a vat behind  the counter. She filled the cup there, before me, and left it behind. She  returned the bottle then to the table and went back again for the cup.
She lifted in both hands.
''Put it down,'' I said.
She did so, looking at me puzzled.
''You are garbed strangely for a paga slave,'' I said, indicating the clogs, black  slacks, and the black buttoned top.
''Do you wish me to put on pleasure silk?'' she asked, icily.
''No,'' I said.
She tossed her head.
''In many Gorean taverns,'' I said, ''the paga slaves served naked.'' ''Yes,'' she  said...
''Paga, Master?'' she asked, kneeling before me, the metal cup held before her, in  her two hands.
''Yes,'' I said.
She drew back the cup to me. She knelt back on her heels, her knees wide, and  extended her arms to me, the cup in 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. 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 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 then 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.''  Explorers of Gor, pages 159-161

"Now take the goblet," he said, "and hold the metal against your body, pushing  inward."
I took the goblet 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

Gorean men do not surrender their birthright as males, their rightful dominance,  their appropriate mastery. They do not choose to be dictated to by females.  Magicians of Gor, Page 51

One of the utilities of a slave, of course, is to occasionally serve as the  helpless object upon which the Master may vent his dissatisfaction, his  frustration or anger. Too, of course, they may serve many other related  purposes, such as the relief of tensions, to relax oneself and even to calm  oneself for clear thought.  Magicians of Gor, page 134

I  had not known that. I had known about the other sorts of things. They had been  graphically illustrated to us in the house of my training. Some had to do with  skin blotching and nipple erection. One simple test had been with five of us,  one of us, not known to Ulrick, to take a ring and hide it. By holding her hands  and looking into her eyes he had almost immediately determined the "guilty  girl." He had then, merely by holding her arm, had her guide him, involuntarily,  to where she had hidden the ring.
These things were done primarily by acute observation and differential muscle  tensions, indexed to the girl's knowledge and inward states. The meaning of the  lessons, however, had been clear. If our slavery did not go through us, so to  speak, if it was not complete, we could not conceal that from the Masters. Our  choice then, in effect, was to be complete slaves, whole slaves, total slaves,  or die. I, and, I think, my entire class, interestingly, had rejoiced in this  knowledge. We knew we were slaves in our hearts, as we had learned in our  training, and we wanted to be slaves. Dancer of Gor, pages 141-142


In the end, gorean slavery is about women belonging to men, responding to men and submitting to the natural order of things. It  is about a woman recognizing her need to be dominated and understood from her smallest movements to every inch of her body.
The research and comments are personal. Woman of Gor
Kajira Training
Notes in italics are personal
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