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Women of gor

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The Gorean humans are permitted advanced architectural, agricultural and medical skills including life extension , but are forced to remain primitive in the fields of transportation, communication and weaponry at approximately the level of Classical Mediterranean civilization due to restrictions on technology imposed by the Priest-Kings.

The most advanced form of transportation is the riding of large predatory birds called tarns by masterful men known as tarnsmen. The limitation of technology is imposed to ensure the safety of both the Priest-Kings and the other indigenous and transplanted beings on Gor, who would otherwise possibly come to harm due to the humans' belligerent tendencies.

The planet Gor has lower gravity than the Earth which allows for the existence of large flying creatures and tall towers connected by aerial bridges in the cities and would have an even lower gravity if not for the technology of the Priest-Kings.

The known geography of Gor consists mainly of the western seaboard of a continent that runs from the Arctic in the north to south of the equator, with the Thassa ocean to the west, and the Voltai mountain range forming an eastern boundary at many latitudes.

There are also offshore islands in the ocean and some relatively sparsely settled plains to the east of the Voltai. The word "Gor" itself means "home stone" in the Gorean language, the native language of the "northern civilized cities of known Gor" which resemble ancient Greco-Roman city-states in many respects , and a widely spoken lingua franca in many other areas.

Most of the novels in the series are action and sexual adventures, with many of the military engagements borrowing liberally from historic ones, such as the trireme battles of ancient Greece and the castle sieges of medieval Europe.

Ar, the largest city in known Gor, has resemblances to the ancient city of Rome , and its land empire is opposed by the sea-power of the island of Cos.

The series is an overlapping of planetary romance and sword and planet. The first book, Tarnsman of Gor , opens with scenes reminiscent of scenes in the first book of the Barsoom series by Edgar Rice Burroughs ; both feature the protagonist narrating his adventures after being transported to another world.

These parallels end after the first few books, when the stories of the books begin to be structured along a loose story arc involving the struggles of the city-state of Ar and the island of Cos to control the Vosk river area, as well as the struggles at a higher level between the non-human Priest-Kings and the Kurii another alien race to control Gor and Earth.

Most of the books are narrated by transplanted British professor Tarl Cabot, master swordsman, as he engages in adventures involving Priest-Kings, Kurii, and humans.

Books 7, 11, 19, 22, 26, 27, 31, 34 and parts of 32 are narrated by abducted Earth women who are made into slaves.

Books 14, 15, and 16 are narrated by male abductee Jason Marshall. Book 28 is narrated by an unknown Kur, but features Tarl Cabot.

The series features several sentient alien races. The most important to the books are the insectoid Priest-Kings and the huge, sharp-clawed, predatory Kurii, both spacefarers from foreign star systems.

The Priest-Kings rule Gor as disinterested custodians, leaving humans to their own affairs as long as they abide by certain restrictions on technology.

The Kurii are an aggressive, invasive race with advanced technology but less so than that of the Priest-Kings who wish to colonize both Gor and Earth.

The power of the Priest-Kings is diminished after the "Nest War" described in the third book and the Priest-Kings and Kurii struggle against each other via their respective human agents and spies.

Early entries in the series were plot-driven space opera adventures, but later entries grew more philosophical and sexual.

Many subplots run the course of several books and tie back to the main plot in later books. Some of these plots begin in the first book, but most are underway in the first 10 books.

DAW Books , which published the Gor series from the 8th volume Hunters of Gor through the 25th volume Magicians of Gor , subsequently decided to cease publication of the books, citing low sales; [8] Norman attributes the decision to feminist influences, saying in Tarnsman of Gor was published in late It has been reprinted 22 times I have recently signed contracts for fresh French and German sales, and have recently been published for the first time in Czechoslovakia.

There have been recent Spanish and Italian sales. There's no evidence that my books no longer sell The first book, The Chieftain , had a 67 percent sell-through.

The second, The Captain , had a 91 percent sell-through, which is the sort of thing that would make Stephen King rush over to shake your hand Brian Thomsen, my Warner editor for the Telnarian series That new editor canceled the series despite its success and without waiting to see how the third book, The King , would do.

That way things are made nicely clear With such a group, a blacklist need not be an explicit, formal written or oral agreement subscribed to by a gathered cabal pledged to secrecy.

It is an understanding that a certain individual is to be ostracized, excluded, methodologically overlooked or such.

All of John Norman's books are now published by E-Reads as ebooks and print copies. A list of Gor books' first editions. Names of narrators other than Tarl Cabot are given after the publisher.

Two films have been made, Gor [11] and Outlaw of Gor [12] also known as Outlaw. While not officially connected to John Norman's work, Fencer of Minerva is a Japanese animated series containing many of the elements and ideas discussed in Gorean philosophy.

During the mids, an attempt was made to publish an authorized graphic novel adaptation of the Gor series under Vision Entertainment.

Her wealth and position are powerful factors that must be considered. A man ignores these factors at his peril. A second key is whether or not one shares a Home Stone with a woman.

Those who share Home Stones generally respect and protect each other. Men do not willingly let men of other Home Stones enslave their women. They do not let their women come to harm if they can intervene and protect them.

A third key is simply tolerance for the actions of free women. I think Tarl Cabot said it best, " It is not difficult, of course, to take insolence from a woman.

Free Women Roles. Free women on Gor fulfill a number of different roles, roles that essentially cannot be filled by kajirae. These are important roles, ones that contribute significantly to the effective functioning of Gorean society.

These roles include positions of power, Caste membership, Free Companions and mothers. These roles are far more important than the role of a slave.

Slaves, in general, contribute little to the operation of Gorean society. Though there are work slaves, the primary purpose of the majority of slaves is for the pleasure of men, a type of luxury.

A city could exist without slaves but not without free women. Positions of Power. In general, Gorean do not prefer to place women in positions of power.

Men, accordingly, do not on the whole, care to follow them. In doing so they generally feel uncomfortable. It makes them uneasy.

They sense the absurdity, the unnaturalness, of the relationship. Their compliance with orders in such a situation cannot help but be more critical, more skeptical.

Their activities tend then to be performed with less confidence, and more hesitantly. This often produces serious consequences to the efficiency of their actions.

It is interesting to note that even women seldom care to follow women, particularly in critical situations. The male, biologically, for better or for worse, appears to be the natural leader.

In the perversion of nature, of course, anything may occur. A free woman of superior ability can achieve much, including ruling a city.

That is fully supported by the philosophies of Gor. Women have ruled on Gor as Ubara and Tatrix. Tharna was led by a female Tatrix until she chose to step down.

A Ubara is a female ruler of the Warrior Caste. She may rule as the Free Companion of a Ubar or on her own.

There is nearly nothing she cannot accomplish with her power. A Ubara, with no Ubar, can rule on her own if the city supports her.

Talena was made the sole Ubara of Ar when Marlenus was thought dead and the Regent had been deposed.

She would thus possess ultimate power within Ar. A Tatrix is similar to a civil Ubara. It is a female dictator who does not belong to the Warrior Caste.

She remains in power only through the support of the people though she was not elected into her position. Tharna, Port Olni and Corcyrus were all ruled at one time by a Tatrix.

If a woman can attain the highest position in a city, its ruler, then there is no logical reason why a woman could not fill other positions of leadership within a city such as a member of the High Council of Castes or Caste Leader.

There are no specific prohibitions in the books that prevent free women from attaining such positions. It simply takes a woman of superior ability to be found worthy of such a position.

On Gor, it may be rare but it is definitely within the realm of possibility. Women may also possess power in other ways. They may own and operate their own Houses, often Merchant Houses.

Their business skills and wealth allow them to possess various degrees of power. There are a number of examples in the books of women who own Houses by themselves and wield power through their wealth and status.

There are no laws prohibiting their ownership of property or real estate. It is often said that Merchants are power brokers within many cities.

Female merchants enter into that equation as well as men. The books specifically state that women may not belong to the Initiate Caste.

Though there is no specific prohibition in the books against women belonging to the Players and Assassins Castes, the evidence supports their exclusion.

Both are Castes you must actively petition to join. Mere birth does not grant one membership in those Castes. The books state that generally women do not or may not play Kaissa.

The books also state that the Assassin Caste seeks men of a particular caliber. There is no indication that either Caste permits women or has female members.

Free women are either born into their caste, assume the Caste of their Free Companion, or petition to join a Caste. Children take on the Caste of their father.

This permits a woman to become a member of the Warrior Caste if her father is a member. Normally, Free Companions share the same caste though it is permitted for people to Free Companion people outside of their Caste.

When a woman joins in Free Companionship, she has the option to assume the Caste of her mate. She can choose to retain her Caste. It is unknown if the woman retains the option to change Caste throughout the length of the Free Companionship or if there is a time limit on her choice.

Even if she retains her Caste, her children will still assume the Caste of their father. Women can petition to join a Caste and they follow the same rules as a man would in such a petition.

The High Council of the city would need to approve of the change as well as the intended new Caste. When you become a member of a Caste, you will receive all of the normal benefits of that Caste such as Caste Sanctuary and charity.

But, you generally cannot work in your Caste until you complete an apprenticeship or accepted training program.

You may be permitted to engage in some limited Caste activities without such training but your role would always remain limited.

Many women choose not to perform the work of their Caste but there are numerous exceptions. In general, women do not engage in work requiring a lot of physical strength such as working at a forge, woodcutting and such.

Woman often work as Scribes and Merchants. There are even female Slavers, some who engage in field captures though the majority just manage Slave Houses within the cities.

Women also engage in work in the Physician's Caste. But, there is a common limitation on such women. They cannot engage in the full practice of medicine until they have first given birth to two children.

It is likely their function before birthing the requisite children might be akin to being a nurse. In many cities, at age fifteen, a woman of the Physician's Caste will be given two bracelets to wear.

She can remove one bracelet each time she has a child. When she has removed both bracelets, she may then practice medicine as a full Physician.

The rationale behind this prerequisite is that professional women tend not to have children. If this were allowed to occur, it would serve over time to diminish the quality and size of the Caste.

Thus, the rule helps to preserve the future of the Caste. The welfare of the Caste takes priority over the ambitions and desires of specific individuals.

The needs of the many outweigh the needs of the few, or the one. Caste is vitally important to Goreans so this logic is accepted as valid and is not questioned.

Women may become members of the Warrior's Caste by birth or Free Companionship. Yet, women are never trained by the Caste to become warriors. There is no instance in any of the novels where a woman was ever trained as a warrior in the Warrior's Caste.

The books do not explicitly state that women are never trained as Warriors but the evidence supporting that conclusion is very compelling. A deeper analysis of this issue is the topic of Education Scroll 15, Female Warriors.

Probably the most compelling argument is the same logic used by the Physician's Caste. Female Warriors would be less likely to reproduce and their deaths in combat would also serve to decrease the birth rate.

Combined, these would tend to destroy the Warrior Caste over time. And this would never be permitted to occur. Free Companionship. Free Companionship is the Gorean equivalent of marriage and it is common to most of the cities of Gor except for Port Kar.

Free Companionship lasts for a single year at a time when it either must be renewed with the wines of love or it will dissolve.

The renewal must be performed by the twentieth Ahn, midnight, of the anniversary date. If either party dies or is enslaved, the Free Companionship will also dissolve.

It is unknown whether the parties can voluntarily choose to dissolve, like a divorce, the Free Companionship prior to the year's end.

As it is a contractual matter, the possibility exists, but the books do not speak on this matter. But, Free Companionship is a very serious matter to Goreans.

It is not entered into lightly and seems unlikely that Goreans would see a need to end it earlier than the year's end. There are others who feel differently about Free Companionship.

Free Companionships may either be arranged or entered into voluntarily by both parties. If it is an arrangement, there is often a Companionship Price also known as a bride-price.

This is the amount of money or goods that the prospective man must pay to the father of the woman he desires to be his Free Companion.

The bride-prices of High Caste women are often in gold or tarns. A beautiful women might cost as much as forty tarns while the daughter of an Administrator could go as high as one hundred tarns.

The daughter of a Ubar might even cost one thousand tarns. Low Castes also arrange Free Companionships though the bride-price would be much lower.

The woman is often not consulted concerning the matter. She must accept what her father arranges for her. Some women might not even see the face of their intended until the Free Companionship ceremony.

Many Low Caste women will though know their intended Companion though they will pretend otherwise. It will often be someone of their Caste, someone they might see in the market or on the city streets.

The books do not contain a complete Free Companionship ceremony, only small bits of information about its contents.

In addition, it is clear that the ceremonies vary city to city. The only common denominator is that the ceremony include the drinking of special wine, the wine of love.

In some ceremonies, the couple will interlock their arms as they drink the wine. The wine must often be drunk to conclude the ceremony.

In some ceremonies, the woman will wear eight veils, several which will be removed during certain phases of the ceremony.

Some cities then have the final veils removed in private by the man while in other cities the final veils are removed in public during the ceremony.

A person is only permitted to have a single Free Companion at a time. There is no limit to the number of subsequent Free Companions you may have.

Free women do not change their names in a Free Companionship like Earth women do in a marriage. A Free Companionship generally is supported by a Companion Contract outlining the conditions of the Companionship.

The books again do not contain the details of such Contracts. There may be a feast celebration of the Free Companionship. At this event, it is common for the woman to wear a garland of talendars.

If the prospective Free Companions are of different cities, the ceremony may be preceded by a Companion or Betrothal Journey, where the woman journey's to the man's city.

The wealthier the couple, the more involved this journey will be. Tarnsmen have a custom where the warrior playfully captures his intended woman and binds her across the saddle of his tarn.

He then flies away with her, tossing her clothes to the ground below. Some men will even free a slave to make her his Free Companion.

A female Free Companion, especially one of High Caste, will often perform only the type of work they choose to do. They do not commonly work as a domestic servant in their home.

There are public slaves who tend to chores such as cooking, cleaning and laundry. Such work is considered beneath most free women, especially those of High Caste or station.

This does give free women a lot of free time, especially if they do not work in their Caste and do not have children. But a vital function of the free women of Gor is to reproduce, to provide children to give longevity to their family and Caste.

The child of a slave is most often legally considered a slave. Few free men will thus have children with their slaves.

That is considered a privilege of free women. In general, it is free women who care for and teach the children in their crucial beginning years of development.

Slaves are not permitted to teach free people so they could not teach even children. Slaves are limited to lesser roles with children, more a playmate than much else.

Children will thus learn a lot from their free mothers so it is the obligation of their mothers to ensure they learn the proper information. It is likely they are the ones that begin to teach children about the Caste Codes, their proper modes of behavior.

Goreans are fond of children and rarely would cause them harm or suffering. Even slave children are seldom abused. Slave children may not even realize they are slaves until they are in their teenage years.

Despite this general love of children, there is also a dichotomy involved as well. Some free women sell their infant children into slavery, mostly their daughters.

Some women even do this on a regular basis. The standard price for an infant girl is about two tarsk bits, a very low value. Some infants, if they appear sickly or too weak, may be left out to die, exposed to the elements.

Some children are left in the Voltai Mountains, a wooden skewer through their heels. Goreans do not consider this to be cruelty. Female children learn many ways to please men, including such matters as the preparation of exotic dishes, the arts of walking, standing and being beautiful, the care of a man's equipment, and certain dances.

These dances may include the love dances of their city and the stately dances of free maidens. These stately ones might be performed to honor and welcome visiting dignitaries.

It is a slow and graceful dance, very modest. Female children must also learn how to submit to a man as they never know when that might save their life one day.

The threat of enslavement is a very real danger for all women. Thus, they want to be prepared as most women would prefer slavery to death.

Laws Concerning Free Women. Within the books, there are basically two types of laws that deal with free women. There are laws that protect free women and there are laws that state when a free woman may be legally enslaved.

In addition, there are certain universal conventions that exist dealing with the enslavement of free women. Though these do not have the power of law, honor often dictates that the conventions will be followed if appropriate.

An important point to consider is that it is generally illegal to collar a free woman, within the city of her Home Stone, on your own.

Even if a free woman violates one of the city laws where the punishment is slavery, the legal process must still be followed.

Either magistrates or a court will decide if the woman's actions warrant her judicial enslavement. Men will act to protect women of their Home Stone from being illegally enslaved.

Please also remember that the following list of laws may not apply in all Gorean cities. This is simply a list derived from the books.

Each city will have their own laws and may or may not follow one of the laws listed here. Other laws, that are not listed here, will also exist.

It is illegal to touch pleasure silk to the skin of a free woman. It is considered too sensuous a material for them. Face stripping, removing the veils of a free woman against her will, is considered a serious crime.

A free woman may engage in a form of limited self-contracting where she legally becomes a slave for a specific time period, commonly ranging from one night to one year.

She cannot end this contract earlier than the specified time period. Once the contract takes effect, she becomes a slave with no legal powers at all.

This curious contractual arrangement is not described in great detail. It raises numerous legal dilemmas that can only be speculated about. The books do not state that the contract does or does not cover any contingencies or limits the slavery in any way.

The woman does becomes an actual slave. That would seem to mean she could be freely killed. What would happen if she was sold?

Does the contract prevent that? Would the time period still apply if she was sold? What would happen if she was stolen? This passage seems to raise far more questions than it answers.

The Couching Law states: " Any free woman who couches with another's slave, or readies herself to couch with another's slave, becomes herself a slave, and the slave of the slave's master.

It does not prevent her from having sex with a slave she does own. It also means that she only has to prepare to have sex with someone else's slave to be in violation.

Actual sex is not a requirement. Special seduction slaves are used by some owners to trap free women. Milo, from Magicians of Gor , is a prime example of a seduction slave.

Tarl Cabot uses him to entrap Talena and enslave her by this law. The Couching Law exists in Ar and may have been adopted by other cities. There are other cities though like Vonda that clearly do not have such a law because free women there may freely give their male slaves to a female guest.

Debt can lead to a free woman's enslavement in either of two ways. First, if a father cannot pay his own debts, then his daughter may become the property of the state.

She would then be publicly auctioned and her sale price would be used equitably to pay off her father's debts. The books do not state that sons are also susceptible to this law though it would seem unlikely that would be the case.

Second, a free woman who cannot pay her own debts may be enslaved. There are redemption laws whereby another person can pay off the woman's debt and thus gain ownership of that woman.

If no one chooses to pay off her debts within a specified time period then she will be sold to a Slaver, the proceeds used to pay off her debt.

The books do not specify the exact length of time before she would be sold to a Slaver. This law is sometimes used by unscrupulous people to entrap free women.

They may purchase a woman's debt from another and then request that the woman make good on the debt immediately.

If the woman cannot do so, she will be enslaved. A free woman can sell herself into slavery but once the transaction is completed, it is too late for her to revoke it.

If a free woman willingly submits to be a slave to a specific man, the city laws vary on what can happen. Some cities state that the woman becomes a slave automatically even if that particular man does not accept her submission.

It seems probable she would thus become a state slave at that point. Other cities state that the woman remains free if that particular man does not accept her submission.

If a free woman kneels before a man or addresses him as Master, this is sufficient to make her a slave. Her actions are interpreted as a gesture of submission.

There is no law in the books that states a free woman may be legally enslaved for being insolent, insulting, ridiculing or demeaning a man. Some city laws require women to wear Robes of Concealment and veils.

Repeated offenses of failure to wear them can lead to enslavement. Even in cities where the Robes and veils are not mandatory, a free woman can still be enslaved for baring too much skin, especially her legs.

There is an important legal principle concerning free women and "conduct indicating suitability for the collar. It will be judges or magistrates who make the decision on whether a particular woman's behavior warrants such a penalty.

There would sometimes be a hearing with a presentation of evidence. Some of the behaviors known to warrant such a sanction include fraud, theft, indigency, vagrancy, prostitution, and performing sensuous dance.

In addition, free woman who show an inordinate amount of interest in slavery may also be found to suitable for this sanction.

If a woman tries to spy on men and their slaves, if they disguise themselves as a slave, or linger around slave markets, then they might find themselves being judicially enslaved.

These cases will not always be clear cut and could entail a lengthy hearing. Here are two important conventions dealing with enslavement and free women.

They do not have the effect of law but honor often dictates these conventions will be followed. These conventions are part of the Gorean tradition and thus are accorded much respect.

The institution of capture is practiced by nearly every, if not every, city on Gor. If you capture women from another city, your own city will recognize the legality of that capture and your rightful possession of the new slave.

Remember that those women must belong to another city. You cannot legally raid your own city to obtain women to be your slaves.

The city you are raiding will defend its woman but they also understand that captures are a part of life. If a man saves the life of a woman, convention states that he has the option to enslave her.

In essence, the man has won the right to the woman's life by saving it. Though this is not a law, few people would refuse a man this right.

Even a woman's own family would be likely to honor this convention. It would be considered to be the honorable course of action.

Free woman have a number of freedoms and restrictions within different cities, not all that reach the level of an actual law. They are much more based on tradition and Goreans are very supportive of tradition.

The general freedom of a free woman is closely tied to each particular city. Ko-ro-ba may be the Gorean city that accords the most personal freedom to free women and Tharna, after its revolution, may be the most repressive.

For example, in Tharna, free women who visit must temporarily wear a collar, slave tunic and leash.

The other cities of Gor fall somewhere in between this spectrum. In some cities, free women are not permitted to leave their homes without the permission of a male relative or their Free Companion.

In addition, some cities permit their women only to speak to blood relatives. Women commonly travel outside the cities only accompanied by a sufficient group of armed guards.

They do not commonly travel with only a single guard. It can be very dangerous for women outside the cities. Even within the cities, some women will travel with guards though they are more apt to only travel with a single guard.

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They will make the decisions. They are the men. The women will obey. She now, with her fingers and tongue, was wiping the bowl clean.

She did not eat now as might a rich, free woman, from a golden service with Turian prongs, sumptuously, in some fine house. She ate now as a slave, and was grateful for her feeding.

Free women are priceless. In some they are. To force an entry to such a place, I then understood, might necessitate an altercation, one perhaps ensuing in the exposure of my identity as the Tatrix.

A common free woman, for example, might simply be forbidden to cross certain thresholds. My exclamation, perhaps, had seemed sufficiently inadvertent, involuntary and irrepressible, to be ignored; or perhaps it was to be ignored because I was not a slave, but a free woman.

I did not meet Drusus Rencius's eyes. It was not like I had just decided to speak and had spoken. In a place like this I did not know if I was subject to discipline or not.

I did not think so, for I was a free woman. On the other hand I knew I was here on the sufferance of the house of Kliomenes.

Indeed, on these premises, I knew that Drusus Rencius even held a license on me. I, though a free woman, had been face-stripped before free men.

My face was as bare to them as though I might be a slave. Face-stripping a free woman, against her will, can be a serious crime on Gor. I was silent.

It appears sophisticated. It is a hairdo favored by some free women, but it is not outlawed for slaves.

If they did so, how long could they expect to remain free? Any woman who dares to appear so before men, and dance, it is said, is in her heart a slave.

To a free woman considerable deference is due, particularly to one such as the Lady Rowena, one obviously, at least hitherto, of high station.

She inclined her head to me, and then lifted it, acknowledging my greeting. It had been within the context of his capture rights that she had, as a free woman, of her own free will, pronounced upon herself a formula of enslavement.

Automatically then, in virtue of the context, she became his. The law is clear on this. The matter is more subtle when the woman is not within a context of capture rights.

Here the matter differs from city to city. In some cities, a woman may not, with legal recognition, submit herself to a specific man as a slave, for in those cities that is interpreted as placing at least a temporary qualification on the condition of slavery which condition, once entered into, all cities agree, is absolute.

In such cities, then, the woman makes herself a slave, unconditionally. It is then up to the man in question whether or not he will accept her as his slave.

In this matter he will do as he pleases. In any event, she is by then a slave, and only that. In other cities, and in most cities, on the other hand, a free woman may, with legal tolerance, submit herself as a slave to a specific man.

If he refuses her, she is then still free. If he accepts her, she is then, categorically, a slave, and he may do with her as he pleases, even selling her or giving her away, or slaying her, if he wishes.

Here we might note a distinction between laws and codes. In the codes of the warriors, if a warrior accepts a woman as a slave, it is prescribed that, at least for a time, an amount of time up to his discretion, she be spared.

If she should be the least bit displeasing, of course, or should prove recalcitrant in even a tiny way, she may be immediately disposed of.

It should be noted that this does not place a legal obligation on the warrior. It has to do, rather, with the proprieties of the codes.

If a woman not within a clear context of rights, such as capture rights, house rights, or camp rights, should pronounce herself slave, simpliciter, then she is subject to claim.

These claims may be explicit, as in branding, binding and collaring, or as in the uttering of a claimancy formula, such as "I own you," "You are mine," or "You are my slave," or implicit, as in, for example, permitting the slave to feed from your hand or follow you.

Indeed, in some cities an unveiled free woman is susceptible to being taken into custody by guardsmen, then to be veiled, by force if necessary, and publicly conducted back to her home.

Indeed, in some cities she is marched back to her home stripped, except for the face veil which has been put on her. In these cases a crowd usually follows, to see to what home it is that she is to be returned.

Repeated offenses in such a city usually result in the enslavement of the female. Such serious measures, of course, are seldom required to protect such familiar Gorean proprieties.

Custom, by itself, normally suffices. Social pressures, too, in various ways, contribute to the same end. An unveiled woman, for example, may find other women turning away from her in a market, perhaps with expressions of disgust.

Indeed, she may not even be waited upon, or dealt with, in a market by a free woman unless she first kneels. It would not be unusual for her, in a crowded place, to overhear remarks, perhaps whispers or sneers, of which she is the obvious object, such as "Shameless slut," "Brazen baggage," "As immodest as a slave," "I wonder who her master is," and "Put a collar on her!

Goreans tend to be less gentlemen, than owners and masters of females. In the order of nature they tend to acquire and dominate them, making them uncompromisingly their own.

A ring, on a rope, one of several, was lowered from the ceiling. These rings, when lowered, hung a few feet above the floor, some six or seven feet above it, in the open space between the tables.

These rings may serve various purposes, such as the display of disgraced females destined for slavery, most likely debtors, or the public punishment of errant slaves, but their number is largely dictated by the occasional use of displaying captured, stripped free women of enemy cities.

These women, during the course of a victory feast, are caressed by whips, or beaten by them, until they beg, though free, to serve the tables as slaves.

After they have so served, Ahn later, they are taken below. There they will be properly branded and collared, and will begin to be taught the lessons, intimate and otherwise, appropriate to their new condition in life.

She was free. She could, accordingly, say what she wished, and without requiring permission. Contrariwise, almost no free woman would bare her legs.

They would not dare to do so. They would be horrified even to think of it. The scandal of such an act could ruin a reputation.

It is said on Gor that any woman who bares her legs is a slave. Indeed, in some cities a free woman who might be found with bared legs is taken in hand by magistrates, tried and sentenced to bondage.

After the judge's decision has been enacted, its effect carried out upon her, reducing her to the status of goods, sometimes publicly, that she may be suitably disgraced, sometimes privately, by a contract slaver, that the sensitivities of free women in the city not be offended, she is hooded and transported, stripped and chained, freshly branded and collared, a property female, slave cargo, to a distant market where, once sold, she will begin her life anew, fearfully, as a purchased girl, tremulously as the helpless and lowly slave she now is.

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.

If she is enslaved, of course, then she is subject to, and covered by, the same customs, practices and laws as any other slave.

They are a mark of status. Doing so is almost like offering themselves for the collar. Similarly free women on Gor seldom, if ever, wear earrings, either of the natural or of any other variety, such as the clip variety.

Earrings are regarded as being fit, rather, for slaves, and usually the lowest of slaves. Nose rings, interestingly, are not regarded in the same light.

They are worn even by some free women, I understand, in the far south, the women of the Wagon Peoples there, as well as, generally, by the female slaves of such peoples.

The thought crossed my mind that the lovely woman who had been my teacher on Earth had once remarked to me, "We are all slaves. Certainly, however, not all women are legal slaves.

Many women are free, legally, whether it is in their best interest or not. Such dances, then, "slave dances," at least on Gor, are not for such women.

If a "free woman," that is, one legally free, were to publicly perform such a dance on Gor she would probably find herself in a master's chains by morning.

Her "legal freedom," we may speculate, would prove quite fleeting. This was not much different, incidentally, than what was the case in even the most prestigious paga taverns.

In such places free women were generally not permitted. In them, usually, the only women to be found would be collared slaves, generally belonging either to the tavern keeper or the guests, who may have brought them in, to avail themselves of the facilities of the alcoves.

We were women. Even free women, in households without slaves, perform such labors. They might do much what they pleased. 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.

The most common application of this principle occurs in areas such as fraud and theft. Other applications may occur, for example, in cases of indigency and vagrancy.

Prostitution, rare on Gor because of female slaves, is another case. The women are taken, enslaved, cleaned up and controlled. Indulgence in sensuous dance is another case.

Sensuous dance is almost always performed by slaves on Gor. A free woman who performs such dancing publicly is almost begging for the collar.

In some cities the sentence of bondage is mandatory for such a woman. Many free persons on Gor seldom travel more than a few pasangs from their village or the walls of their city.

An important exception to this is the pilgrimage to the Sardar, which every Gorean, male and female, is expected to undertake at least once in his life.

The journey, of course, from many points on Gor to the Sardar is, at least in certain parts, dangerous. It is not unknown for a young woman who sets out in the pilgrim's white to arrive as a chained slave, who will be sold at one of the fairs.

Her glimpse of the Sardar is likely to be obtained from the height of a sales platform. Some were apparently developed for the purpose, and others simply utilized for it.

Such melodies tend to be sexually stimulating, and powerfully so, both for the merchandise being vended, who must dance to them, and for the buyers.

It is a joke of young Goreans to sometimes whistle, or hum, such melodies, apparently innocently, in the presence of free women who, of course, are not familiar with them, and do not understand their origins or significance, and then to watch them become restless, and, usually, after a time, disturbed and apprehensive, hurry away.

Such women, of course, will doubtless recall such melodies, and at last understand the joke, if they find themselves naked on the sales block, in house collars, dancing to them.

Some women, free women, interestingly, even when they do not fully understand such melodies, are fascinated with them and try to learn them.

Such melodies, in a sense, call out to them. They hum them to themselves. They sing them in private, and so on.

Too, not unoften, on one level or another, they begin to grow careless of their security and safety; they begin, in one way or another, to court the collar.

It was the sort of melody of which free women often claim to be completely ignorant but, when pressed, prove to be familiar, surprisingly perhaps, with its every note.

A man such as Saphronicus could have his pick of slaves, of course. With such an abundance of riches at his disposal he would not be likely to concern himself with a free female.

To be sure, they are sometimes of economic, political or social interest to ambitious men, men interested in using them to improve their fortunes, further their careers, and so on.

To satisfy their deeper needs, those of pleasure and the mastery, for example, slaves may be kept on the side. The slave, of course, like the sleen or verr, a mere domestic animal, like them, is seldom in a position to improve, say, a fellow's social connections.

An occasional exception is the secret slave whom most believe to be still free, her true relationship being concealed, at least for a time, by her master's will, from the public.

This deception is difficult to maintain, of course, for as the woman grows in her slavery, it becomes more and more evident in her, in her behavior, her movements, her voice, and such.

Also she soon longs for the openness of bondage, that her inward truth may now be publicly proclaimed, that she may now appear before the world, and be shown before the world, as what she is, a slave.

Sometimes this is done in a plaza, or other public place, with a public stripping by her master. It is dangerous, sometimes, to be a secret slave, then revealed, for Goreans do not like to be duped.

Sometimes they vent their anger on the slave, with blows and lashings, though it seems to me the blame, if any, in such cases, is perhaps less with the slave than the master.

To be sure, she probably suggested her secret enslavement to begin with, perhaps even begging it. In any event, she is normally joyful to at last, publicly, be permitted to kneel before her master.

By the time it is done, of course, many, from behavioral cues, will have already detected, or suspected, the truth.

Such inferences, of course, can be mistaken, for many free women, in effect, exhibit similar behaviors, and such.

That is because they, though legally free, within the strict technicalities of the law, are yet slaves. It is only that they have not yet been put in the collar.

And the sooner it is done to them the better for them, and the community as a whole. Her small feet were on the lower, rounded crosspiece. Her toenails were not painted, of course.

Such is almost unheard of among Gorean free women and is rare even among slaves. The usual Gorean position on the matter is that toenails and fingernails are not, say, red by nature and thus should not be made to appear as if they were.

They also tend to frown on the dyeing of hair. On the other hand, the ornamentation, and adornment, of slaves by means such as jewelry, cosmetics, for example, lipstick and eye shadow, perfume, and such, is common, particularly in the evening.

Also, to be sure, her fingernails and toenails might be painted. As she is a domestic animal, she may be adorned in any way one pleases.

This is quite different from the case of the female slave. Her beauty, like herself, is owned by the master. Almost all female roles, accordingly, are played either by men, sometimes boys, or female slaves.

To be sure, there are many exceptions to this, as theater on Gor is a very diversified institution, with many forms, with varying levels of prestige.

There is a great deal of difference, for example, between a grand historical drama recounting the saga of a city, staged in a tiered amphitheater, and a comedy set up on an improvised stage at a crossroads.

On the whole free women do not attend most forms of theater on Gor, unless incognito, in heavy veiling or even masked.

He wished, of course, to ascertain that she was a slave. And such, too, inhibit the girls. It is a clear law.

It is forbidden for Initiates to touch women, and, of course, for women to touch them. New women entered it upon occasion, as others were withdrawn.

There were now some ten to fifteen slaves in the circle. How beautiful are women! I had not noticed her standing there until now.

The free woman gasped, and hurried away. Peasants are not always tolerant of gentlewomen. I noted that the free female had gone a bit about the outside of the circle, and now stood there, back a bit from the circle, where there was a space between some men.

From that position of vantage she continued to watch the dancers. This puzzled me. If she found such beauty, such sensuous liberation, such fulfilling joy, such reality, such honesty, the marvelousness of owned women before their masters, offensive or deplorable, why did she watch?

What did she see there in the circle, I wondered. What so drew her there, what so fascinated her there? Like most free women she was perhaps inhibited, frustrated and unhappy.

She continued to gaze into the circle. Perhaps she saw herself there, clad in a rag and collar, if that, moving, turning with the others, like them so beautiful, so much alive, so vulnerable, so helpless, so owned.

Does her master lift his whip? She must then redouble her efforts to please, lest she be lashed. I supposed that she, even there, standing so seemingly still, pretending to be a mere observer, could feel the dance in her body, in its myriad incipient movements, tiny movements in her legs, in her belly, in her body, in herself, in the wholeness of her womanhood.

Perhaps she wished for her robes to be torn off and to be collared, and to be thrust, in her turn, into the circle.

I did not doubt but what she would be zealous to please. Indeed, she had best be! But how strange that she, a free woman, would even linger in this place.

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.

He waved his arm, angrily. The free woman then turned about and left the vicinity of the circle, hurriedly.

I felt rather sorry for her, but then, I thought, surely the fellow was right, that the circle, or its vicinity, was no place for a free female. It was a place, rather, for the joy of masters and their slaves.

Similarly, the vicinity of such places, though I did not think it would be so in this camp, at this particular time, can be dangerous for free women.

For example, sometimes free women attempt, sometimes even disguising themselves, to spy on the doings of masters and slaves. For example, they might attempt, perhaps disguised as lads, to gain entrance to paga taverns.

And often such entrance is granted them but later, to their horror, they may find themselves thrown naked to the dancing sand and forced to perform under whips.

Similarly if they attempt to enter such establishments as pretended slaves they may find themselves leaving them by the back entrance, soon to become true slaves.

In many cities, such actions, attempting to spy on masters and slaves, disguising oneself as a slave, garbing oneself as a slave, even in the supposed secrecy of one's own compartments, lingering about slave shelves and markets, even exhibiting an interest in, or fascination with, bondage, can result in a reduction to bondage.

The theory is apparently that such actions and interests are those of a slave, and that the female who exhibits them should, accordingly, be imbonded.

I have, more than once, I believe, alluded to the hatred of free women for their imbonded sisters, and to how they profess to despise them and hold them in contempt.

Indeed, they commonly treat such slaves with what seems to be irrational and unwonted cruelty. This is particularly the case if the slave is beautiful, and of great interest to men.

I have also suggested that this attitude of the free female toward the slave seems to be motivated, paradoxically enough, by envy and jealousy.

In any event, slave girls fear free women greatly, as they, being mere slaves, are much at their mercy. Once in Ar, several years ago, several free women, in their anger at slaves, and perhaps jealous of the pleasures of masters and slaves, entered a paga tavern with clubs and axes, seeking to destroy it.

This is, I believe, and example, though a rather extreme one, of a not unprecedented sort of psychological reaction, the attempt, by disparagement or action, motivated by envy, jealousy, resentment, or such, to keep from others pleasures which one oneself is unable, or unwilling, to enjoy.

In any event, as a historical note, the men in the tavern, being Gorean, and thus not being inhibited or confused by negativistic, antibiological traditions, quickly disarmed the women.

They then stripped them, bound their hands behind their back, put them of a neck rope, and, by means of switches, conducted them swiftly outside the tavern.

The women were then, outside the tavern, on the bridge of twenty lanterns, forced to witness the burning of their garments.

They were then permitted to leave, though still bound and in coffle. 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. The most interesting portion of this story is its epilogue. In two or three days the women returned, mostly now barefoot, and many clad now humbly in low-caste garments.

Some had even wrapped necklaces or beads about their left ankle. They begged permission to serve in the tavern in servile capacities, such as sweeping and cleaning.

This was granted to them. At first the slaves were terrified of them but then, when it became clear that the women were not only truly serving humbly, as serving females, but that they now looked timidly up to the slaves, and desired to learn from them how to be women, and scarcely dared to aspire to their status, the fears of the slaves subsided, at least to a degree.

Indeed, it was almost as though each of them, though perhaps a low girl in the tavern rosters, and much subject to the whip, had become "first girl" to some free woman or other, a rare turnabout in the lives of such collared wenches.

Needless to say, in time, the free women, learning the suitable roles and lessons of womanhood, for which they had genetic predispositions, and aided by their lovely tutors, were permitted to petition for the collar.

It was granted to them. It seems that this was what they had wanted all the time, though on a level not fully comprehensible to them at the beginning.

One does not know what has become of them for, in time, as one might expect, they being of Ar, they were shipped out of the city, to be disposed of in various remote markets.

Similarly, of course, one may make inquiries of fellows in the area. In such inquiries, the male will normally speak to a male, and the female to a female.

This has to do not only with matters of propriety, enshrined in Gorean custom, but also with common sense security measures.

For example, a woman would not wish to seem forward, nor, in effect, to be calling herself to the attention of a strange male, which can be dangerous on Gor, and a woman, a free woman, might be well advised not to respond to the accostings of a strange male.

He might even be a slaver or a slaver's man, interested in seeing if she has a pleasing voice, one suitable for a slave.

Similarly if she responds to a strange male this may be taken as evidence that she is eager to please a man and obey, two attributes which suggest her readiness, even immediately, for his collar.

I would have supposed it in excellent reason to kneel, being in the presence of men, if one were a woman.

If she were a free woman, of course, fitting or not, there would be no legal proprieties involved.

A free woman, as long as she remains free, can stand to the fullness of her short, graceful height before men. I was frightened.

But no one saw. How pleased I was that I had not been belled! Normally it is a new girl, or even a free woman, who is belled.

One of the reasons, too, why new girls, and sometimes free women, may be belled is that they may begin to understand what they are, or are likely to become.

The garmenture of the slave, then, has its effect not only on those who see her, but on the slave herself. With respect to the first reason, that of protecting free women, I think there may be something to it.

For example, if stalking, or careful hunting is involved, or if an escape must be made quickly, then the robes of concealment, as they are often called, might give some pause to a hunter.

Who would wish to risk his life for a woman only to discover later in his camp, after her unveiling, that better than she might have been purchased for a few coppers from an itinerant peddler?

Would he not feel much a fool? To be sure, he might be lucky. He might have his rope on a prize.

But, even so, would that not be mere luck, and, in a sense, would he not then be merely a lucky fool? Certainly professional slavers on this world would customarily exercise great care in such matters, perhaps even having recourse to elaborate techniques of inquiry and espionage.

It is rumored they sometimes work in conjunction with free women who manage baths, and such, patronized by free women.

I whimpered twice. Sometimes women use them for controlling other women, for they have less strength. What was special about her?

Why should a Merchant's daughter aspire to a higher caste? With what justification? Why should she be permitted to raise caste?

Why should she not look for love in her own caste, or in a lower caste? Why should she not look for love wherever she found it, regardless of caste?

But then, I was not Gorean. She was a free woman, of course, she could bargain, plan and plot to improve her position in society. It is expected, accordingly, that I will kneel before men with my legs spread, unless, perhaps, free women are present.

It was open to my left. My midriff was muchly bared. My breasts were haltered high. Tiny straps came over my shoulders. In such garments one might serve at more decorous banquets, though, to be sure, most likely not if free women were present.

When free women are present, one usually serves gowned, or tunicked. Sometimes fleeing female slaves, runaways, attempting to escape hated masters in the clothing of free women are simply stopped, unceremoniously, and stripped, their brands and collars then revealed.

They are then returned to the dreaded mercies of their masters. The garmenture of free women and slaves, of course, differs considerably, that of the slave tending to be far briefer and more revealing.

Incidentally, a slave can be slain for putting on the garment of a free woman. It is permissible, though frowned upon, for a free woman to put on the garb of a slave.

Also, it is quite dangerous to do so. Many free women, so garmenting themselves, as an adventure, thinking to have the run of the city, to go into areas forbidden to free women, to see the insides of paga taverns, and such, have, to their horror, found themselves, gagged and blindfolded, struggling futilely in the tight ropes of slavers.

It was a garment doubtless of a free woman. The material was of high quality, and so the woman must be of reasonable station, if not of high caste.

She herself did not even know how to put on such a garment, how to drape it, and such. Such women, she supposed, were above menial chores.

They would not, for example, do their own laundry. High-caste women, in general, or those of the Merchants, she supposed, would not do their own laundry either, but they might have a slave, or slaves, in their own domiciles to attend to such work.

Perhaps this woman had fallen on hard times and had had to sell a slave, and must now send her robes and veils to a commercial laundry.

But perhaps she lived alone and thus chose to have the work sent out. She later then, in a safe place, may be suitably secured, say, stripped and roped, and put across his saddle, or simply chained naked to a saddle ring.

The ideal, of course, is to catch a free woman, for such is the most prestigious game. Surely that would be more prestigious than picking up someone like you or me, who are merely domestic animals, livestock.

Some claim that that is the reason that free women are so cumbersomely and concealingly garbed, and that slaves are so lightly and revealingly clad.

Supposedly the tarnsman might thus be lured to the pursuit of an identifiably delightful quarry, something obviously worth owning, as opposed to a free woman who might, when stripped, prove to be as ugly as a tharlarion.

The complementary expression is 'red-silk'. These are expressions used, incidentally, only of slaves, not of free women. It would be a great insult to refer to a free woman as either "white-silk" or "red-silk.

Duels might be fought about such things. Expressions more suitable to free women, in Gorean, are 'glana' and 'metaglana', or 'profalarina' and 'falarina'.

But even these latter expressions have Gorean connotations, reflecting the views of a natural world. In the first case, the condition of virginity is regarded as one to be superseded; and, in the second case, it is regarded merely as something which comes before something else, something of greater importance, as an antecedent phase or prologue, so to speak.

How proudly, how serenely, they moved. How she envied them their freedom! They were free! They could come and go as they pleased.

The vulgar expression for this is "face-stripping. The woman had lifted her veil with her left hand, just a little, to drink from the goblet.

Ellen could see the impression of the upper rim of the goblet through the veil. Lower-class women sometimes drink through the veil, and their veils, subsequently, may be severally stained.

Ellen saw that the woman's body was very straight as she drank. As the veil was lifted somewhat, as she drank, one could see a bit of her throat, white and lovely, where a collar might be nicely locked.

Her ankles could be seen, above her slippered feet, as the robes were lifted a bit, seemingly having been inadvertently disarranged as she sat.

Her legs were turned to one side, and placed side by side, apparently demurely closed beneath her robes. Slave girls, when permitted tunics and permitted to sit, as on a log, a rock, a shelf, commonly sit thusly.

This is not only congenial to a certain modesty, but men find it provocative. Ellen wondered if the woman had seen slaves sit in that fashion.

She had now lowered the veil, and was chatting with some of the men sitting about cross-legged, near the fire. Watching her, some yards from the firelight, were two tall, darkly robed men.

Their robes were cut in the pattern of Cos. Ellen doubted that the woman was aware of them. At the sash of one of them there was a narrow, coiled rope of black braided leather.

One of the most humiliating things for a Gorean free woman, after she has been enslaved, other than the loss of her name, is that she must now follow, and neither walk beside nor lead.

Her face was publicly bared! She was face-stripped! Her face was naked! Her face, with all its beauty, with all its readable, betraying, exquisite and subtle expressiveness, with all it would tell about her inner life, about her emotions, her feelings, her interests, fears, hopes, pleasures and concerns, had been publicly revealed; it had been bared; it was naked, stark naked; it was now as that of a slave.

Indeed, the average free woman of Earth would have very little understanding, at least initially, culturally, of the social station of a Gorean free woman.

Her culture would not have prepared her for it. She will, of course, become aware of this almost immediately on Gor, when she will be so unfortunate to find herself, a slave, before such a woman.

In any event, aware of her status and station the Gorean free woman, particularly if of high caste, commonly regards herself, and is culturally justified in doing so, as a very special and superior creature, one generally aloof and unapproachable, one commonly lofty and exalted.

She has, after all, a Home Stone. Nose rings, incidentally, for whatever reason, do not carry the same connotation of degradation, and such.

Indeed, Ellen has been informed that in the southern hemisphere such rings are worn by even free women amongst certain nomadic tribes. Complex veiling and the Robes of Concealment are most common, of course, in urban areas, and particularly so amongst women of the higher castes.

To be sure, even peasant women may veil themselves before strangers, and, one supposes, wisely. Sometimes, interestingly, in such servings, as when the master entertains guests, a pleasure slave is allowed to kneel in the position of a serving slave, or tower slave, the knees closely together.

That is regarded, by some, as being more discreet, less distractive. It is particularly the case when a free woman is present, that she not be disturbed by, or offended by, the obvious availability and sensuality of the slave.

Too, it is widely thought judicious to conceal from free women the deep, thrilling, exciting and profound sexuality of the female slave, how vulnerable, helpless, needful and passionate she is.

Can they understand our feelings at the slave ring? Yet I think the masters are naive if they truly believe, which I suspect they do not, that the free women do not understand, or at least suspect, the nature of such facts.

They, too, free women, after all, are intelligent, and are women. I think it is no secret that the free women, who so despise us, who hold us in such contempt, who hate us so, who are often so cruel to us, envy us our masters and our collars.

Why should we be happy and they be miserable? Is it not because we have found our way home, and they are still lost in the deserts of artifice? Gorean free women do not use cosmetics, or supposedly do not use them, though ankle bells, concealed by their robes, and perfumes are permitted to them.

Cosmetics, on Gor, are regarded as salacious, improper, offensive and scandalous in the case of a free woman; such things are associated with slaves.

Ellen wondered if free women might do such, to keep their companions out of the markets, where they might buy an actual slave, a woman over whom they would genuinely have absolute power, as her master had over her.

They often treat males with contempt and ridicule. One supposes then that they are relying on the assumed protection of a common Home Stone.

Or perhaps it is their way of, as it is said, "courting the collar. It is strange that more Gorean free women do not seem to understand this.

Doubtless it becomes clearer to them when they are stripped and chained. They are relatively safe, usually, only within the walls of their city, and amongst those with whom they share a Home Stone, but not always, as suggested, even then.

To make this matter more clear, and to be fairer to the customs of Gor, it should be noted that any woman, any woman whatsoever with whom one does not share a Home Stone, is understood to be fair game for the capture loop.

For example, it is understood that free women are not permitted in paga taverns. Some, however, curious, or bold, or such, disguise themselves as boys, or even as slaves, and dare to enter such forbidden precincts.

If they are discovered, they are not unoften enslaved. If they would be in such a tavern, let them be so appropriately, bringing paga to the tables and serving in the alcoves, in their own collars, locked on their necks, slaves.

Similarly, should a free woman impersonate a slave, which is frowned upon, it is thought suitable that she be made a slave. If she would appear a slave, let her be a slave.

It is, in most cities, incidentally, a capital offense for a slave to impersonate a free woman. It is understood that there is a vast and unbridgeable chasm between the priceless free woman and the worthless slave.

To be sure, some slaves are quite expensive, and some free women, displayed, would not be likely to receive a bid. But the rape of such women is usually no more than a prelude to their collaring.

There is much precedent for that sort of thing. If she kneels, she kneels demurely, with her knees closed.

Free women often insist on this. Indeed, when free women are present, at a supper, or such, the slave is likely to be demurely, modestly, clothed, even in an ankle-length gown.

To be sure, she is denied gloves, her arms are commonly bare, and the collar must be clearly visible. Free women insist on that.

She did have her knees together, doubtless because of the presence of a free woman, Lady Bina. Not all have slaves or servants.

Too, work is quite common with free women of the lower castes. She may even be embarrassed by it, or ashamed of it.

She may fear to show it. Certainly she may conceal it. How frightful if she were to be thought of in terms of it, her body, that embarrassing, troubling thing so appropriately concealed, rather than, say, in terms of her mind and personhood, or, perhaps, her clear, fine features, if her veil were to become disarranged, inadvertently.

But beneath those robes and veils her body is there, embarrassing and troubling or not, in all its loveliness, as though waiting for its exposure or disrobing.

And surely she knows it is she, ready to flame alive in its exposure, as much as any other aspect of her, her mind, her features, her emotions, the needs of her belly, all such things which constitute the wholeness of her.

Does she, enclosed in those ornate blockades, wonder from time to time what it might be to feel a man's hands upon those stiff enwrapments, and wonder what it might be to feel them ripped from her, abruptly, imperiously, and feel the sudden flash of air upon lovely, startled skin?

The bred slave, other than in the sense that all women are bred slaves, is rare. You have codes. I am free, a free woman!

I am not to be touched! I am to be treated with respect and dignity! I am a free woman! You do not have the status of a Gorean free woman.

Compared to a Gorean free woman, sheltered by her Home Stone, secure within her walls, complacent in the unquestioned arrogance of her station, the women of Earth do not even understand what it is to be free.

The Gorean free woman is glorious in her freedom. The free women of Earth are no more than the sort of women that Gorean slavers think nothing of enslaving.

They see the women of Earth not as free women, but only as slaves who have not yet been put in their collars. In the codes such matters are gray, for it is commonly supposed that a Home Stone would be shared.

If you were a slave, of course, whether of Earth or not, the matter would not even come up. Too, as you may not understand, even a Gorean free woman is expected to show a fellow respect, as another free person.

If she insults him, belittles him, ridicules him, or treats him in any way which he deems improper or unbecoming, sometimes even to the glance, depending on the fellow, she is considered as having put away the armor of her status, and may be dealt with as the male sees fit.

This is particularly the case if there is no shared Home Stone. Other situations are also regarded as ones in which the woman has voluntarily, or inadvertently, divested herself of the social and cultural mantles usually sufficient to protect her freedom and honor, such as walking the high bridges at night, undertaking dangerous expeditions or voyages, traversing lonely areas of a city, entering into a paga tavern, and so on.

It is not unusual that it might reach to the back of their knees. This is not as surprising as it sounds for free women are not allowed in paga taverns, and such places, and would seldom have an opportunity to observe what takes place between a female slave, particularly a pleasure slave, and her master.

The female slave, before a free woman, kneels, certainly, but commonly demurely, not as she would, and must, if she is a pleasure slave, before a male.

At this moment three or four of the girls on the chain burst into tears. This is perhaps difficult for those unfamiliar with Gor to understand, one supposes, but the matter is cultural, certainly in the high cities.

The face of a free woman, particularly one of high caste, of station, and such, is secret to herself, and to those to whom she might choose to bare it.

For example, one may not wish her to risk soiling the hem of her rich robes, or the brocade of her slippers.

Many free women are very careful about wearing wristlets and bangles of precious metal, however, or even close fitting necklaces and especially ornamental "chokers.

Her avoidance of such jewelry is part of her ongoing effort to distance herself from women who have fallen to bondage.

The Veils A free woman will, depending upon the customs of her household and city, wear up to five separate veils simultaneously, each with a different purpose of concealment.

These veils range in function from thin, gauzy ones worn close to the skin, all the way up to the heavily brocaded street veils worn by free women upon the streets and in the public gathering places of her city.

The five basic veils worn by free women are, in the order they are donned: the last veil, the veil of the citizeness, the pride veil, the house veil, and the street veil.

The Last Veil: the innermost of the five veils worn by free women; it is worn under the veil of the citizeness, and is often very sheer. Also known as the "privacy veil" or "modesty veil," it is worn in all places except within the private chambers of the free woman.

The Veil of the Citizeness: the second of the veils worn by free women; worn under the pride veil and over the last veil; it is worn by a free woman when she leaves her chambers for any reason.

The right to wear this veil at all times is guaranteed to all free women upon attaining their majority and pledging citizenship. To strip this veil from a citizen of your own Home Stone is considered a violation of basic Gorean law.

The Pride Veil: the third veil worn by free women; worn under the house veil and over the veil of the citizeness, it is worn when a free woman is in her house.

Unlike the last veil and veil of the citizeness, this veil is completely opaque, and provides true concealment of her features.

The House Veil: the next-to-last veil worn by free women, especially when in the company of men not of her own family; worn over the pride veil, and under the street veil upon leaving the house; when guests are within the walls of her house or when the free woman is in the company of anyone who is not of her household, she wears this veil at all times.

The Street Veil: the outermost veil worn by free women; worn over the house veil when leaving the house; typically a heavy, fitted face-covering of thick brocaded or quilted cloth, equipped with numerous pins and fastening devices.

Use of Weapons There are no restrictions upon the weaponry owned and used by free women, apart from the general prohibition of technological items sanctioned by the Priest Kings.

Nevertheless, the free women of the larger and more civilized cities of Gor seldom carry weaponry which cannot easily be concealed.

The two primary weapons in use by such women are the dagger and the poisoned needle, both of which can be secreted among the many folds of her robes and drawn forth for use at a moment's notice.

In fact, most Gorean free women spend many hours practicing such movements, knowing that a moment's hesitation may one day make the difference for them between a life of ease and honor or a life of imbonditude.

Bladed hair combs and the long, razor sharp pins which hold her many veils in place are often used by the free woman in such an instance.

In general, the typical Gorean free woman doesn't carry a weapon large enough to be perceived beneath her robes Her weapons are of stealth and surprise, combined with the desperate desire to remain free at all costs.

Free Women and the Caste of Warriors The free women born into the Caste of Warriors on Gor are quite similar in most respects to those of other castes, except perhaps they are fiercer and more handy with their weapons.

This is an understandable by-product caused by residing in a house that is constantly full of warriors in training. It should be remembered that in order for a Warrior to actually don the scarlet of his caste, he must first be affirmed by the high council of his city.

Few, if any, women are ever accorded that honor, though that circumstance is possibly caused more by tradition that by lack of potential or ability.

Female combatants are not unknown upon Gor, especially among the more open-minded denizens of the southern hemisphere, but they are still rare enough to be considered a social aberration when they do come into being.

In general, Gorean females can do pretty much anything male Goreans can, though most Gorean women don't bother. The sheer difficulty of maintaining her freedom amidst a clashing army of warriors is more than enough incentive for most Gorean women to abandon any such personal thoughts of bloodlust and single combat and retreat within the walls of her home city, where her precarious social status is more easily safeguarded.

The free women of the Wagon Peoples and Red Savages are occasionally known to take up arms and fight beside their male brethren; there have been recorded instances of Turian women who have fought in combat upon kaillaback, and of course if severely pressed every free woman is expected to pitch in to defend her Home Stone.

Panther Girls Panther Girls are the fabled wild girls of the northern forests, such bands being comprised of runaway slaves and the occasional free woman who has fled from the dictates of Gorean society and taken up residence amidst the primitive camps of the unexplored woodlands.

The Panther Girls are fierce fighters when encountered, since they can expect only enslavement or death upon capture. Their weapons of choice are slim spears, shortbows and hunting knives, and they make do by trading with outlaws and the inhabitants of certain outlying settlements for metal and other difficult to obtain supplies, and by hunting and trapping game in the wild.

They are free-women in the technical sense of the term, since they are not enslaved and have little or no discourse with civilized Gorean society.

They are a rare breed and are cautious about accepting newcomers to their ranks In the jungle regions of the far south they also exist, living in amidst the jungle rainforests much as their sisters do in the Northern Forests.

Members of this southern version are referred to as "Talunas. If a Panther Girl ventured that far into civilized territory, she would undoubtedly be enslaved upon sight.

In some they are. Kajira of Gor, pg. Assassin of Gor, pg. It is too close to the wharves. It is dangerous. This is Gor. Rogue of Gor, pg.

A free woman is proud, but she does not challenge or insult. To do so is to invite a face-stripping. A tavern is typically full of Warriors, and one of the things that Warriors do is collar and enslave free women.

To draw attention to yourself by making yourself a nuisance to such men is foolhardy to say the least. Be attractive, witty, graceful, and behave with honor, and you will be treated with the respect due to one your station.

Some Gorean males may take action to protect you from overzealous Masters in search of a slave, as long as you do not actively provoke such unwanted attention.

This tendency, as well as others, depends entirely upon the customs of the particular tavern and the laws of the city you are in. The laws of the city of Ar, for instance, are quite specific regarding the disposition of free women who invite enslavement.

Act like a slave, and you will wind up as one. Behave like the lady you are, and perhaps earn the respect and honor of Gorean males. Your choice.

A Gorean free woman does not draw a weapon against another individual unless she is under attack. According to his codes, to draw a weapon against a member of the Warrior Caste is to place yourself within his capture rights.

This includes drawing weapons and placing them on a table or displaying such objects in a threatening manner to others in the room, without suitable provocation.

All free women in these cities are expected to wear the robes of concealment and veil themselves in public at all times.

The only exceptions to this practice tend to be in Tharna, where few if any free women are allowed, and in Ko-ro-ba, where the customs regarding free women's fashion are somewhat lax.

A Gorean free woman may own and use slaves, both male and female, as she sees fit. However, at the present time there is a city ordinance in Ar which prohibits the sexual use of male slaves by free women of that city, on penalty of enslavement.

Of course, if you are not of Ar, then you are perhaps exempt from this particular law. Remember however that those free women not of Ar might fall prey to chain luck while visiting that city if they are not careful.

Extreme caution is advised. It would probably not be a wise course of action to get drunk while visiting a Gorean drinking establishment.

If you do allow yourself to become too inebriated to defend yourself, then all bets are off. Those free women who are worthy of respect will receive it, much the same way that men earn such if they deserve it.

Gorean free women who are secure in what they are do not compete with men or challenge them as a means to seek attention or prove themselves, they have no need.

Their dignity compels them to a higher standard, while an understanding of and pride in their sex removes any feeling of inferiority they may have due to a misinformed society's teachings.

While deferential to dominant men, this somewhat submissive nature is not to be confused with the surrender of a slave girl. Free women respect men for who and what they are, and in turn are acknowledged as something worthy of the same respect and recognition.

They are companions to their men, providing them with the support, insight, wisdom, love and strength that is particular to a female, with their femininity being a compliment to the masculinity of the male, each bringing out more of the nature of the other.

Simply declaring yourself a Gorean free woman does not make you so. While it is true you may be a woman, and may be free, the title you seek requires much more than just those things, or even a knowledge of Gor.

True free women embody the glory and femininity of their sex, standing next to their men not as inferiors or competitors, but as women.

This is something they must acknowledge in their own hearts, and be secure in, before they then seek the acceptance of the men who they would stand before.

Anything less will be recognized for what it truly is. While it is of course based on the Gorean philosophies arguably, the Gorean philosophies as I interpret them , it is not based on the books, as you will see.

So feel free to quote me as you desire, but when people start arguing with you don't look to the books for help. Gor is, after all, a man's world.

Here are a few excerpts of what he does have to say about the Gorean free woman: "The slave girls groveled at her feet. Slave girls fear free women muchly.

It is almost as if there were some unspoken war between them, almost as if they might be mortal enemies. In such a war, or such an enmity, of course, the slave girl is completely at the mercy of the free person; she is only slave.

One of the great fears of a slave girl is that she will be sold to a woman. Free women treat their female slaves with incredible hatred and cruelty.

Why this is I do not know. Some say it is because they, the free women, envy the girls their collars and wish that they, too, were collared, and at the complete mercy of masters.

The female slave kneels beside her master, and begs to please him. The free woman deems it sufficient that she should exist, the slave girl, on the other hand, is expected not only to exist but to excel; indeed, she fears only, commonly that she may not be sufficiently marvelous for her master.

It is little wonder that most men find the free woman in her inertness, her ignorance and arrogance, boring. It is little wonder that most men prefer to order her rival to their furs, the helpless, collared, curvacious, lascivious, feminine slave.

I merely chose these quotes because I picked up those books first. Norman depicts the Gorean kajira as submissive, exposed, exquisite, feminine, pleasing, delicious and desirable.

Throughout the books, Norman at various times describes the free woman as: Arrogant. I disagree.

Norman speaks on the subject of free women through Tarl. Tarl doesn't respect a lot of free women- in fact, he all but describes them as slaves considering the fact that they are legally free, that's a tad unfair ; but Tarl is biased - his experience with free women and Free Companions hasn't exactly been beneficial read the first few pages of Marauders for a look at Tarl's beautiful ex-Free Companion Talena.

Nevertheless, Norman, through Tarl, tends to describe the free woman in less than appealing terms. Here's what I think of the free woman: First up, remember that Norman tells us in the books that there are between forty and fifty free women for every slave on Gor.

Now you can debate that figure if you wish, but even with a one-to-one ratio what I'm about to say holds true. We may not know a lot about the free woman, but we do know a lot about the Gorean male's mentality.

Ergo, we can easily draw from the books the fact that a Gorean man is not likely to take any shit from a woman who is arrogant, petty, ignorant, frigid, inert, boring or spiteful.

I should just point out at this stage that yes, I'm generalizing. But we generalize all the time about Gor. For example, we say that "Most women on Earth should be slaves", and we say that "most males on earth are not men - they're not even strong enough to grab their manhood with both hands.

We say "Most Gorean males are men. Norman shows us often that this is only a generalization, with examples in the books and with the actions of specific characters.

The Gorean society, just like other societies, has its scum. However, the Gorean society, generally, is made up of strong Gorean men; men who are not only Gorean because they live on Gor, but Gorean by our definition of Gorean - in other words, Gorean because they live the principles, philosophies and ethos of Gor as much as possible within their daily lives.

When you're on Gor, that's really possible to quite a degree ;. So, to get back to the point. The point is that no Gorean man is going to allow a free woman to behave as Norman says she behaves in his presence, in my opinion.

Gor is a man's world, and the men aren't going to compromise. They're naive to seriously expect compromise - and few, I suspect, do.

Furthermore, when a woman is in the presence of a man whom she knows is really a man, she tends to feel her own biological submissiveness quite keenly, and react accordingly.

Next, Norman glosses over the Free Companionship, even though this must be an extremely large part of Gorean culture and society.

It is highly unlikely that any Gorean man is going to enter into a companionship with a woman who posseses the characteristics listed above.

Too, he could instead have a slave. Why then would he choose to have a free woman aside from them being cheaper ;? The facts as I see them are these: The Gorean free woman knows her place within the man's world that is Gor - she is dependent on men.

The Gorean free woman is a woman surrounded by many strong men. She cannot help but respond to this naturally. If she denies or fights her natural response, she ends up either frustrated and lonely, or frustrated and then enslaved.

If instead she accepts it, she is submissive - to whatever degree. And there are many degrees of submission. The Gorean man is a strong individual, who does things because he wishes to though within the bounds of codes, duty, and honour.

Thus he takes a free woman as he Companion for a reason. One may presume, therefore, that there is an appeal of a free woman over a slave.

These are the facts by the books. Now the facts of my experience: Within the free companionships between Gorean men and women whom I know offline, the following things are the case: The men love their companion, and desire her over and above any slave.

The women love their companion, respect his strength and understand him. Both the women and the men are aware that the the man can enslave the women at any point - he is strong enough to do so.

He does not do so, because he does not wish to do so. These are the facts, from which you may draw your own conclusions.

My conclusions are: The free woman has something that a slave does not; a certain something which makes her appeal to the Gorean man.

This "something" could be: Her freedom, pure and simple. A Gorean man can not regard a slave as his equal, and perhaps certain men wish to have a woman who is their equal.

A free woman is far closer to that then a slave can ever be. But this seems to me to be over-simple - if it is a factor at all, I think it a small one.

A free woman is a free for a reason. What is the reason for a free woman's freedom? Perhaps it is something in her spirit or soul which cannot allow her to be enslaved.

Perhaps the man realizes that, if he were to enslave his companion, this intangible "something" would be permanently crushed and lost. And perhaps too, this thing which sets a free woman apart from a slave has value.

Originally, the city had a certain Rite of Submission by which the men enslaved women. Part of the Rites involved binding the female captive with yellow cords and. AND a Free Woman is honored and cared for, like the jewel of her family As well as a gorean Free Men will stand if a Women joins the haljebolkonstgard.se this pins. “Panthers – the most feared women of Gor: Woman outlaws, woman that refuse to live by the laws of men. Women that do not even relay on the. Spiele Gor Mahia. Wettbewerb: Alle; Premier League; Super Cup; CAF Champions League; CAF Konföderationspokal; CECAFA Club Cup; SportPesa Super. Women of gor

Women Of Gor Video

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