41

[Dept of PMM Castle Life]

There was only a quarter of the sand remaining. She looked at it, miserably.
She turned to me again. "I was cruel and petty, Tarl," she said. "Forgive me!"
The sand was almost slipped from the glass.
"I am a woman of Earth," she cried. "Of Earth!" Such women, of course, were never punished, no matter what they did. They were always forgiven. "Forgive me, Tarl!" she cried. "Forgive me!"
But she was a Gorean slave girl.
"Never will I fetch the whip!" she cried.
Then, crying out with misery, frightened, a moment before the sand slipped from the glass, she turned toward the whip.
"In the fashion of the Tahari," I told her.
She moaned, and fell to her hands and knees. The men, impassively, watched her go to the whip and pick it up, in her teeth.
"Put the whip down," I told her.
She put the whip down, dropping it from her teeth. She looked at me, joyfully. "Kneel," I told her. She did so, puzzled. "Strip," I told her, "without rising to your feet." She did so, angrily, slipping the tiny, torn rag over her head and putting it to one side. She shook her hair; she straightened her body. A murmur of appreciation coursed through the men in the room. Then one, in Gorean fashion, struck his left shoulder, and then the others. She knelt, straight, while men applauded the beauty of her. How proud she was! How fantastically beautiful are women! And I owned her.
"Tie your garment about your right ankle," I told her. She did this, sitting, and then, again, knelt.
"Now pick up the whip again," I said, "in your teeth." She did so.
She did not wear a collar. I had had that of Ibn Saran removed. I would put her in one of mine later. She was naked except that about her right ankle was tied a rag, and, strangely perhaps, about her left wrist was knotted a bit of bleached slave silk.
She looked at me, the whip in her teeth.
"Now go to your former slave alcove to be beaten," I told her.
She left the room, a slave girl on her way to discipline.
I turned to one of the men nearby. "Be as her caller and guard," I said to him.
He nodded, and, bending down, picked up a strap which lay nearby. "I shall come presently," I told him. He acknowledged this. He left the room, following the girl.
A guard is not used in such cases to prevent the escape of the girl, for, in such a situation, in a house or kasbah, there is no escape for her. He serves to protect her, interestingly, from other slave girls. The strap or coiled rope be carries is used less often to hasten, in a humiliating fashion, a girl who might otherwise dally on the way to discipline, though it may serve this purpose, than it is to drive other girls from her. Such a strap or rope, of course, can sting hotly through slave silk. She is very vulnerable, you see, the girl who is to be punished, on the way to discipline. She is naked; she is not permitted to rise; she may not even speak, for the whip must be held between her teeth; to drop it is twenty extra lashes. Resentments, jealousies, petty feuds, enmities, are common among female slaves. Particularly is there jealousy and hatred for the most beautiful slaves, or for the highest slaves. Such a girl, on her way to discipline, is a delight to those who hate and envy her, and who would be only too pleased to take this opportunity to jeer and abuse her, sometimes cruelly and physically. Although many girls in the kasbah were chained here and there for the pleasures of men' most were freed of impediments, that they might fetch and serve, and be seized when and wherever the men might want them. These, in the halls, would constitute a genuine danger to Vella, who, a high slave, had been the object of much envy. How pleased they would be to see proud Vella crawling in the halls to her discipline. The second reason a man accompanies the girl is to be the caller. He performs what is spoken of sometimes as the whip song, though it is not a song, but rather a series of calls or announcements. These summon other girls to witness one of their sisters on the way to discipline. "Here is a girl who has not been fully pleasing," cries the man. "Look upon her. She is going to discipline. She was not completely pleasing. See her! Come, witness a girl who has not been fully pleasing!" These cries bring the other girls, with their burdens, and such, to watch the progress through the halls of the girl who is to be punished. Soon a derisive, moving gauntlet is formed, through which, constantly, the miserable, whip-bearing girl crawls. She is spat upon, and struck, with hands and straps, and kicked, and much abused, but, of course, only within those limits set by the caller and guard. This sort of thing is thought desirable in the Tahari, in encouraging the whip bearing girl to be more dutiful in the future, and the girls of the gauntlet to resolve, too, to be more dutiful, that it not be they, next, at the mercy of their enemies and rivals, who carries the whip. The actual whipping in the Tahari, incidentally, is usually a matter between the girl and the master, or he and his men. Other girls are seldom permitted to watch one of their sisters being whipped. All they know, when the doors close, is that she will be whipped.
Privately or publicly lashed? "There are diverse philosophies of discipline. Some masters believe a girl should be whipped only privately. Others believe she should be whipped whenever and wherever she deserves it, immediately, while her offense, such as it is, is fresh in her mind. Clitus Vitellius, perhaps wisely, believed it depended upon the girl and the context. Sometimes punishment is much more effective when a girl must wait for it. Generally a girl is not whipped before another girl who is owned by the same master. They only know, when the door is closed, that their sister in bondage is to be whipped. That is enough for them. I had little doubt, however, that Clitus Vitellius, in the present context, would hesitate to whip in the Belled Collar itself. He knew I would not care to be exposed and publicly put under the leather here where I had worked, and certainly not before the girls I knew. To be whipped with Helen watching, for example, would be almost unspeakable agony." (Slave Girl of Gor, chapter 27)
Lowering a Slave's Status
Use by a Slave
Sometimes a kajira is thrown to a kajirus for a night as punishment. He of course will not cause true harm to the girl, but will exert his strength and needs upon her.
"I then heard her weeping, being dragged down the corridor. I sprang up. I then saw, the guard, Prodicus, on the other side of the bars. He was a huge man. I had already had experience of his strength when he, with his fellow guard, Gron, the Oriental, had handled me with such ease. I knew he could break my arms and legs with ease, if he chose. 'Stand back in the cell, Slave,' he said. I stood back. At his left hip, cruelly bent over, his hand knotted tightly in her hair, he held a girl. She was naked and crying. Her small hands were fastened behind her back with slave bracelets. A key on a wire dangled downward from her collar. It was the key, I supposed, to the bracelets she wore. Also, tied about her neck, fastened there by its blades, dangling downwards, was a slave whip. Prodicus, with a jangle of keys on his ring, thrust a key into the lock on my cell door and freed the bolt. He then returned the key, on its ring, to the hook on his belt. He swung open the cell door. He entered the cell, dragging the girl. He threw her cruelly to her knees before me. 'She is yours for the night,' he said. 'Do not kill her. Do not break her bones.'
...
It startled me that she had called me 'Master,' but then I recalled that she had been given to me for the night. For the night I owned her." (Fighting Slave of Gor, chapter 7)
This form of punishment is based on humiliation:
"Is it not obvious, the, that this was intended as an addition to her punishment, that she, a slave, would then have to serve one who is also only a slave, and as her master?"
"Perhaps," I said.
"A splendidly humbling experience for a female slave," said Cuwignaka, "and one that teaches her her worthlessness and lowness superbly." (Blood Brothers of Gor, chapter 7)
Loss of a Slave's Name
"She nodded, miserably. Her old name, her old identity, had been taken from her forever. Her new name, though in sound the same, was not her old. Between them there was a difference of worlds, a gulf wider than that dividing planets. Her old name had been hers as a free person, publicly registered, legally certified, historically identified with her throughout her life, until her capture by slavers. It had been a proud, intimate possession, giving her pleasure and dignity. It had ennobled her. It had served, with other properties, to distinguish her as a precious person, a unique individual, among all others on the planet Earth. When asked who she was, it was with that name that she would answer. That was who she was. Then the name had been taken from her. She was then only an animal in bondage. In Gorean courts her testimony would normally be exacted only under torture. In such courts she could not, legally, be named, but would rather be described as, say, Ilene, the slave of Hesius of Laura, or Ilene, the slave of Bosk of Port Kar. Her name might be changed, or altered, as often as a master wished. Indeed, he need not even give her a name. Changing a girl’s name, or taking it away, are common modes of Gorean slave discipline." (Hunter of Gor, chapter 15)
Discipline of the She-Quadruped
"Girl," I said to her.
She, addressed, scrambled to her knees. She kept her head down. She whimpered.
"She does not speak," said Boabissia.
"She is perhaps under the discipline of the she-quadruped," I said.
The girl whimpered, looking at us, nodding her head affirmatively. Then she put down her head, again.
"Oh," said Boabissia. In this discipline the female is forbidden human speech. She is also forbidden human posture, in the sense that she is not allowed to rise to her feet. Her locomotion, unless commanded to roll, or put under similar commands, suitable for a pet, will be on all fours. Her food will be thrown to her, or put in pans on the ground. In either case, she must feed without the use of her hands. She may also, of course, be fed by hand, but, again, will not be permitted to touch the food with her hands. She may be taught tricks. Sometimes these are taught as functions of arbitrary sounds, so that she must learn them as any animal might, without the benefit of an earlier understanding of the words used. If she is slow to learn, of course, she is punished, as would be any other animal. When used, too, it will commonly be in the modality of the she-quadruped. This discipline is often used as a punishment, but it may also figure in the training of a new girl. It helps her to understand what she now is, an animal totally subject to her master. After some time, sometimes as little as a few Ahn, in this discipline, she begs mutely, pleadingly, as eloquently as she can, to be permitted to serve her master in fasions more typical of the normal female slave, fashions in which her bondage, because of the greater complexities and latitudes of speech and posture, for example, dance, beginning at least on her feet, and song, may be even more deliciously complete and pleasing to him. To make certain that there are no possible confusions or misunderstandings involved in such cases the master usually gives the female a brief opportunity to speak, usually only a few Ihn, in which she must make her pleas, hoping to win his favor. If he is not satisfied with her pleas, of course, she is returned promptly to the former discipline. Too, for wasting his time, she might be exposed to other disciplines, as well, usually the lash." (Mercenaries of Gor, page 215-216)
Serve as a Coin Girl
"Though the Gorean coin girl is commonly one of several girls, one of a stable there so to speak, sent daily into the streets to earn money as the chattels they are for their master, under the penalty of whippings or tortures, or death, if their day's work does not prove sufficiently lucrative, it is not unknown for this sensual charge to be also placed upon a private girl, usually as a punishment for having failed in some way, often trivial or negligible, to be fully pleasing." (Rogue of Gor, page 234)
Cut Hair
"The hair of slave girls, incidentally, unless shaved or shortened as a punishment, is usually worn long. There is more, cosmetically, which can be done with long hair and such hair, too, is often useful in the performance of intimate duties for her master. Too, of course, it can be balled and thrust in her mouth, for use as a gag, either, save when one does not wish to hear her for a time, or, perhaps, if one wishes, to silence her cries in the throes of her submission spasms. Too, of course, she may be bound with it." (Savages of Gor, chapter 8)
Confinement in a Slave Sack or Slave Box
"In the slave box, alone with myself, I discovered I did not wish to be the sort of person I had been, I had not been pleased to be locked in the box alone with myself, with such a person, forced there to face her and realize that she was your own self." (Captive of Gor, page 319)
"I crawled into the sack, and it was pulled up, over my head, and laced shut I then felt it dragged across the floor. He then lifted it up, partly, I now sitting in it, and left it against a wall. He then left. The confinement was not intended to be one of full security, of course. If it had been, then I would have been bound and gagged within it, that I might be able, by fingernails or teeth, to attack seams or cut through the leather. Indeed, if I caused the least bit of damage the slave sack, I had little doubt but what I would be well punished. Confinement in the slave sack is, incidentally, a form of punishment for a girl. I did not think, that I was being punished At least I did not know anything that I had done which might have displeased." (Kajira of Gor, chapter 25)

Sale
Penalty Brands
"Sometimes, too," she said, "a girl may be (pg. 277) branded as a punishment, and to warn others against her."
I looked at her, puzzled.
"Penalty brands," she said. "They are tiny, but clearly visible. There are various such brands. There is one for lying, and another for stealing."
Restrictions on the Use of Slaves by Others
I was unable to find the quote I originally went in search of, one
which discusses the reluctance of a man to share his favored slave
with his guest. While sharing slaves with guests is part of Gorean
hospitality it is never a 100% thing -- some slaves are held private
by their owners and some owners simply do not share, often owners do
not share except with a few chosen others -- both in the books and in
reality.
Read on and enjoy...

Guardsman of Gor:
Please note in the following quote there is mention both of a common practice of intimately sharing slaves however there is also the very telling use of the word "perhaps" showing it is not an absolute in Gorean society:
"His guests, uncontrolled in their desire, driven half mad with passion, will mightily envy him his girl. Perhaps he, in Gorean hospitality, will share her with them, but, in the end, when they have gone, it is at the foot of his own couch that she, licking and kissing, and begging, will be chained."
Kajira of Gor:
The slave's owner has all the choices. He can select what he allows and what he doesn't without any interference by the slave or by other free persons:
She wore not only her collar. She also wore an iron belt. This belt consisted of two major pieces; one was a rounded, fitted, curved barlike waistband, flattened at the ends; one end of this band, that on the right, standing behind the man and looking forward, had a heavy semicircular ring, a staple, welded onto it; the other flattened end of the waistband, looking forward, had a slot in it which fitted over the staple; the other major portion of this belt consisted of a curved band of flat, shaped iron; one end of this flat band is curved about, and closed about, the barlike waistband in front; this produces a hinge; the flat, U-shaped strap of the iron swings on this hinge; on the other end of this flat band of iron is a slot; it fits over the same staple as the slot in the flattened end of the left side of the barlike waistband. The belt is then put on the woman in this fashion. The waistband closed about her, the left side, its slot penetrated by the staple, over the right side; the flat U-shaped band of iron, contoured to female intimacies, is then swung up on its hinge, between her thighs, where the slot on its end is penetrated by staple, this keeping the parts of the belt in place. The whole apparatus is then locked on her, the tongue of a thrust through the staple, the lock then snapped shut. almost fainted when I first saw this thing. She actually wore it. It was on her! It was locked on her! The insolent mastery it bespoke made me almost giddy, the very thought that a woman might be subjected to such domination. She did not even control her own intimacies. They were controlled by him who owned her, and them.
"You seem interested in the iron belt," had said Drusus Rencius. "No," I had said. "No!" "There are many varieties of such belts," said Drusus. "You see a rather plain one. See the placement of the padlock, at the small of her back. Some regard that arrangement as more aesthetic; others prefer for the lock to be in front, where it may dangle before her, constantly reminding her of its presence. I personally prefer the lock in the back. Its placement there, on the whole, makes a woman feel more helpless. Too, of course, its placement there makes it almost impossible for her to pick." "I see," I had said. How irritated I had been then with Drusus. He had discussed the thing as though it might have been a mere, inconsequential piece of functional hardware. Could he, not see what it really was, what it meant, what it must teach the girl, how it must make her feel?
Mercenaries of Gor:
"That is the one," he said. The Street of Brands, incidentally, can be a particular street, but, generally, as in Ar, it is a district, one which has received its name from its dealings in slaves, and articles having to do with slaves. In it, commonly, are located the major slave houses of a city. To it, slavers may take their catches. In it, on a wholesale or retail basis, one may purchase slaves. Similarly one may bid upon them in a public auction. The major markets are there. For example, the Curulean is there. One may also rent and board slaves there. It is there, too, in the confines of the houses, that girls are often trained superbly and thoroughly in the intimate arts of giving exquisite pleasures to masters. Too, of course, in such a district, one may purchase such articles as appropriate cosmetics for slaves, suitable simple but attractive jewelry, fit for slaves, in particular, earrings which, in Gorean eyes, so fasten a woman's degradation helplessly upon her, appropriate perfumes, slave silk, and --page 267-- such. Too, it is in such a district that one will find a wide variety of other articles helpful in the identification, keeping, training and disciplining of females, such things as collars, of the fixed and lock variety, leashes, of metal and leather, neck, wrist and ankle, ranging from simple guide thongs to stern control devices, wrist belts and ankle belts, yokes and leg-stretchers, waist-and-wrist stocks, iron belts, to prevent her penetration without the master's permission, linked bracelets, with long chains and short chains, body chains, pleasure shackles, multicolored, silken binding cords, some cored with chain, and, of various types, for various purposes, whips.
Dancer of Gor:
Does an iron belt prevent only the act of penetration? In a physical sense yes. However, in the Gorean mindset, with so many slaves available and unrestricted why bother teasing himself to a point of sexual frustration before looking elsewhere? In effect the iron belt puts an end to all sexual services of the slave rather than only preventing copulation:
"Too, more than once one of the guards at the house had angrily tested the security of the iron belt on me, and then, finding it secure, had thrust me from him, then taking another girl in hand, one not in such a belt, for the satisfaction of his fierce needs."
Slavers often find the monetary value of white silk girls to be higher, and so will fit any white-silk acquisitions with an iron belt immediately. But the iron belt is far from used only upon white-silk girls:
"Do not be afraid," he said. "You will be in the iron belt."
"Now?" I asked. I was now, after all, red silk.
"Yes," he said.
"Yes, Master," I said.

Renegades of Gor:
If a slave is put out overnight and unsupervised however, the owner must be construed as sanctioning unlimitted usage of the girl, whether as a punishment (as is described in other areas of the books) or as a means of .
"You were merely utilized by a casual passer-by." I said. Such things, incidentally, are not that unusual with female slaves, particularly if they are put out, without an iron belt, in effect for the taking.
Magicians of Gor:
"She is in the iron belt," I said to Marcus.
"Excellent!" he said. This, too, in its way, was a sign that manhood, or the suspicion of it, might be reasserting itself in (page 213) the streets of Ar, that masters, or some of them at least, would no longer take for granted the safety of their girls in the streets. Naturally self-pride and health stimulates sexual vitality. Contrariwise, of course, as sexual vitality is stunted and crippled, so, too, will be masculine pride and health. One cannot poison a part of an animal without poisoning the whole animal.
These next two quotes show that it is expected by honor that an owner's dominion over his property be respected in general and that the problem arises when dealing with the disreputable members of Gorean society:
"Some apprehension on her part was not irrational. Those of Cos, and in the pay of Cos, could do much as they pleased in Ar and its environs, and particularly in the case of slaves. Who would have the courage, or foolishness, to gainsay them the use of such an object, to challenge the employments to which they might put such a mere fair article of property? Too, she was barefoot and slave clad. And in the garmenture of female slaves, even in spite of its customary scandalous brevity, nether shielding is almost never provided. In this way the girl is kept aware of her vulnerability and is immediately available to the attentions of the master. Also, out here, in the vicinity of the villa of her master, I doubted that she was in the iron belt. Also I did not detect, beneath her dampened tunic, any signs of the close-fitting apparatus, no sign of either its horizontal component, usually a bar or metal strap tightly encircling the waist, nor of its vertical component, usually hinged to the horizontal component in front and swung up, then, between the girl's legs, to the back, where the whole is usually fastened together, there, at the small of the back, with a padlock. She blushed, perhaps sensing the current purport of my scrutiny. She was lovely, and much at our mercy. Her apprehension was not irrational, as I have mentioned. It would not have been difficult to have her and then, with a few horts of binding fiber, leave her behind in the ditch, bound hand and foot, at the roadside. More alarmingly, we might have confiscated her, in the name of reparations, or such, bound her and put a rope on her neck and led her off, at my stirrup. In the last few months that sort of thing had happened to hundreds of slaves in Ar who had happened to catch the eye of one fellow or another. Too, if one tired of them, they could always be sold afterwards."
Along with providing additional support to my prior point this quote also shows that a Gorean concept of restrictions upon slaves' services exists:
"Unauthorized uses of female slaves are almost always by free men. they have little, or nothing, to fear, for the girls are only slaves. The masters, if they are concerned about such things, may put the girls in the iron belt, particularly if they are sending them on late errands, or into disreputable neighborhoods."

Details of Slave Attire and Beautification
Slave garments and accessories are widely varied, both by region and by personal tastes of the owner — and the tone of the environment she serves in. They go from the extreme of nudity other than a brand and ko'lar to garments beyond the acquisition of High Ladies. "I was eager to present myself before Midice, my favored slave, with my new robes and treasures. I could now give her garments and jewels that would be the envy of Ubaras. I could well imagine the wonder in her eyes as she understood the greatness of her master, her joy, the eagerness with which she would now serve me." (Raiders of Gor, page 214)
Although upon occasion a highly favored slave may be better dressed than some Free Women — such as the love-slave of a high-ranking man — the more common slave attire is described below.
From Guardsmen of Gor, pages 105-109:
"The dressing of slaves, incidentally, is an interesting and intricate pastime. The slave is almost never totally nude. Her body is marked almost always with some token of her condition, which is bond. This is usually a collar, but it may also be an anklet, sometimes belled, or a bracelet. Her brand, of course, fixed in her very flesh, deep and lovely, is always worn. There is no mistaking it. The iron has seen to that. Beyond theses things, much depends on the individual girl and on her particular master of the time. Individual taste is here supreme. To be sure, there are natural congruences and proprieties which are generally observed.
For example, although one may see a girl in the streets, naked save for, say, her brand and collar, or a bit of chain, this is not common. This sort of thing is done, usually, only as a discipline. Free Women tend to object, for the eyes of their companions tend almost inadvertently to stray to the exposed flesh of such girls. Perhaps, too, they are angry that they themselves are not permitted to present themselves so brazenly and lusciously before men. Needless to say it is difficult for Men to keep their minds on business when such girls are among them. Perhaps this is the reason that magistrates tend to frown upon the practice. After all, Goreans are only human.
In a family house, of course, girls are almost always modestly garbed. Children of many houses might be startled if they could see the transformation which takes place in their pretty Didi or Lale, whom they know as their nurse, governess and playmate, when she is in their absense or after their bedtime, ordered to the chamber of one of the young masters, there to dance lasciviously before him, and then to be had, and as a slave.
Context determines much. If a young man is giving a proper and refined dinner, his girl, modestly attired, will commonly serve it, shyly and deferentially, quietly and self-effacingly, as befits a slave. She may even draw commendations from his mother, pleased that he has purchased such a modest, useful girl. In a dinner given for his rowdy male companions, of course, in which even unmixed wines might be served, she, obedient, writhing and sensuous, is quite a different girl. Perhaps he has even purchased her some training, from local slave masters. His guests, uncontrolled in their desire, driven half mad with passion, will mightily envy him his girl. Perhaps he, in Gorean hospitality, will share her with them, but, in the end, when they have gone, it is at the foot of his own couch that she, licking and kissing, and begging, will be chained."
...
"Interestingly, what counts as slave garments and what does not, is apparently a culturally influenced phenomenon. Goreans, unhesitantly, regard such things as the brassiere and panties, or panty hose, as slave garments. This may be because such garments have been associated with Earth females brought to Gorean slave markets, garments which are sometimes permitted the girls during the early portion of their sale, or, perhaps, independently, because they are soft, sensual and slavelike. Earth girls who don such garments might be interested to know then that they are putting things on their bodies which on Gor are taken to be the garments of slaves.
The main purpose of slave garments, of course, is not particularly to clothe the girl, for she need not even be clothed, as she is an animal, but to, as I have suggested, "set her off." In this sense slave garments may be as resplendent and complex as the robes of an enslaved Ubara, to be removed by the general who has captured her upon a platform of public humiliation, or as simple as the cords on a girl's wrists and a piece of rope knotted on her throat.
Additional functions of slave garments, of course, other than those of displaying the girl and making it clear to all how desirable she is, are to remind her, clearly, that she is a slave, which is useful in her discipline, and, also, interestingly, to stimulate, intensify and deepen her sexuality. It is impossible for a woman to dress and act as a slave, and be enslaved, in full legality, and not, sooner or later, understand that she is really what she seems to be, a slave. The master, meanwhile, of course , keeps her under discipline, uses her frequently and often casually, and forces her to undergo the abuses proper to her degraded condition."

• Brand. "I had siezed her, half lifted her, and turned her from side to side, examining her slim, attractive thighs for the tiny brand which would confirm the matter. The most common brand sites, that on the left thigh, the favorite, and that on the right thigh, lacked slave marks. This determination, given the nature of her gamenture, could be instantly made. I then put her on her feet. "Oh!" she said. She was not branded on the lower left abdomen. That is perhaps the third most favored brand site. I then checked several other brand sites, such as the inside of the forearms, the left side of the neck, behind and below the left ear, the backs of her legs, and her buttocks. I even examined the insteps of her left and right feet. Her body was not branded." (Renegades of Gor, page 124)
• Slave Livery. A simple dress that fastens over the left shoulder in simple fashion to allow it's rapid and easy removal; likely the most common slave garment on house slaves. "She wore the briefly skirted, sleeveless slave livery common in the northern cities of Gor, the livery was yellow and split to the cord that served as her belt; about her throat she wore a matching collar, yellow enameled over steel." (Assassin of Gor, page 7)
• Slave Tunic. "The most common Gorean garment for a slave is a brief slave tunic. This tunic is invariably sleeveless, and usually, has a deep, plunging neckline. It may be of a great variety of materials, from rich satins and silks to thin, form-revealing, clinging rep-cloth." (Guardsmen of Gor, pages 107) Most commonly this style appears to be worn by work slaves or those in the wilds of Gor such as the slaves of huntsmen — a heartier garment for the more brutal work environment of common slaves. In such cases it is made not of satins and silks but of undyed brown or gray rep-cloth. (Slave Girl of Gor, page 265)
• Pleasure Silks. A bit of diaphanous silk, exquisite in contrast to common rep-cloth garments. Translucent, often transparent, and quite brief, the goal of the garment was nothing short of arousing a man's intrigue with the girl. Although these have been called "dancing silks" as well, it seems common for a dancer to remove silks when she performs.
• Camisk. The camisk is a cloth worn over the head and open along the full length of both sides, held in place only by a light chain or binding fiber tied tightly about the waist (Guardsmen of Gor, page 109). "She wore only a single garmet, a long, narrow rectangle of rough, brown material, perhaps eighteen inches in width, drawn over her head like a poncho, falling in front and back a bit above her knees and belted at the waist with a chain." (Outlaw of Gor, page 102)
• Turian Camisk. "The Turian camisk, on the other hand, if it were to be laid out on the floor, would appear somewhat like an inverted "T" in which the bar of the "T" would be beveled on each side. It is fastened with a single cord. The cord binds the girl at three points, behind the neck, behind the back, and in front at the waist. The garment itself, as might be supposed, fastens behind the girls neck, passes before her, fastens between her legs, and is then lifted and, folding the two sides of the "T's" bar about her hips, ties in front. The Turian camisk, unlike the common camisk, will cover the girl's brand; on the other hand, unlike the common camisk, it leaves the back uncovered and can be tied, and is, snugly, the better to disclose the girl's beauty." (Nomads of Gor, page 90)
• Chalwar. A baggy pant of flowing silk banded at the ankle and halter-vest. "in sashed, diaphanous, trousered chalwar, gathered at the ankle, its tight, red-silk vest, with bare midriff" (Tribesmen of Gor, page 88)
• Slave Rags/Slave Straps. This is two pieces of rectangular fabric, perhaps 18 inches long, draped over a cord about the girl's waist. One piece drapes in the front, and a second piece — seperately — in the back. Her heat is thus unobscured and either front or back panel may be individually removed or removed in tandem by pulling on the cord which is commonly tied in a simple slave knot (bow knot) "fastened at the left side of the girl's waist, where it is handy for a right-handed male, facing her." (Renegades of Gor, page 160)
• Ta-teera. "Joyfully I drew on the garment, slipping it over my head, and fastened it, more tightly about me by the two tiny hooks on the left. The slit made the garment a rather snug one, easier to slip into; the two hooks, when fastened, naturally increased the snugness of the garment, drawing it quite closely about the breasts and hips, deliciously then, from the point of view of a man, the girl's figure is betrayed and accentuated; also the two hooks do not close the slit on the left completely, but permit men to gaze upon the sweet slave flesh pent, held captive within." (Slave Girl of Gor, page 76)
• Kirtle. Perhaps it is due to the cold environment of the Far North, but slaves in Torvaldsland when outside the Jarl's Hall (Master's Hall), seem most commonly to be found in a long wool dress. "In the distance, above the acres, I could see mountains, snowcapped... she was barefoot; she wore an ankle-length white kirtle of white wool, sleeveless, split to her belly; about her neck I could see a dark ring." (Marauders of Gor, page 81)
• Stockings, shirts, panties, boots, parka — oh my! Other than the Red Hunters of the Far North, I have not heard of a slave so thoroughly dressed. Obviously it is a matter of the climate forcing the issue rather than the desire of the Masters. "Before he had left, he had them sew northern garments for themselves, under his instruction. From the furs and hides among the spoils at the wall they had cut and sewn for themselves stockings of lartskin and shirts of hide, and a light and heavy parka, each hooded and rimmed with lart fur. Too, they had made the high fur boots of the northern woman and the brief panties of fur, to which the boots, extending to the crotch, reach. On the hide shirts and parkas he had made them sew a looped design of stitching at the left shoulder, which represented binding fiber. This designated the garments as those of beasts. A similar design appeared on each of the other garments. About their throats now, too, they wore again four looped strings, each differently knotted, by means of which a red hunter might, upon inspection, determine that their owner was Imnak." (Beasts of Gor, page 176)
• Haik. The heat and sun of the Tahari desert seems to necessitate covering the slave-girl's form as well. "The haik, black, covers the woman from head to toe. At the eyes, there is a tiny bit of black lace, through which she may see. On her feet were soft, black, nonheeled slippers with curled toes; they were decorated with a line of silver thread. ...in a black haik. Suddenly I was startled. As she passed me, her stride small and measured, I head the clink of a light chain, the sound of ankle bells. She was a slave." (Tribesmen of Gor, page 44-45)
• Kes. The garment of a male slave of the Wagon Peoples. "Kes, a short, sleeveless work tunic of black leather." (Nomads of Gor, page 30)
• Curla, Chatka, Kalmak, Koora. The relatively unique kajira uniform of the Wagon Peoples. "wear four articles, two red two black; a red cord, the Curla, is tied about the waist; the Chatka, or long, narrow strip of black leather, fits over the cord in front, passes under, and then again, from the inside, passes over the cord in back; the chatka is drawn tight; the Kalmak is then donned; it is a short sleeveless vest of black leather; lastly the Koora, a strip of red cloth, matching the Curla, is wound about the head, to hold the hair back, for slave women, among the Wagon Peoples, are not permitted to braid, or otherwise dress their hair; it must be, save for the koora, worn loose." (Nomads of Gor, page 30)