44

[Dept of PMM Castle Life]

Teela, first girl, from across the room, signaled to me, and I, bowing, slipped back, rose to my feet and hurried to her side.
"Wine," said she, "to the master."
I hurried to the serving table and fetched a vessel of wine. I then went behind the feasting table, behind which the men sat, talking. Some musicians were playing, at one side of the room. I knelt behind the young Aemilianus. "Wine, Master?" I whispered. "Yes," said he, extending his goblet. "Thank you, Tiffany," he said. "Yes, Master," I said, and withdrew. The courtesy of Aemilianus, a habit with him, probably a function of the gentleness of his upbringing, in no way affected the totality of the bondage in which his girls were kept. Whereas one need not thank a slave, one may, of course, if one wishes, thank them. From the point of view of the girl, since she knows she is in a collar, being treated with courtesy can sometimes be more frightening than being treated with rudeness or cruelty, or, as is more often the case, with gentle, intimate, absolutely unqualified authority. Being a slave she knows that a master's invitation to remove a garment is equivalent to a categorical command to strip. She hastens to obey.
I went then, at a sign from Teela, after replacing the wine vessel on the serving table, to the side of the room, where I knelt down beside Emily.
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"Now seek out Rowena, the blond slave," said Boots. "I am using her now as first girl in the camp. She will put you about your duties."
"Yes, Master," said the girl, rising.
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Rowena had been appointed first girl in the camp. We had also made it clear to the Lady Yanina that she, even though she was a free woman, must obey Rowena in all things, she, by our decision, having been placed in power over her. The least waywardness in behavior while under the commands of Rowena, or hesitancy in obeying her orders, or insolence shown towards her, we had assured her would constitute an occasion for discipline, and severe discipline, precisely as though she herself might be naught but a mere slave.
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"Yes, Mistress," I said to her. I must address all female slaves in the house of Hendow as "Mistress." That order would be in effect until it was explicitly rescinded, probably, depending on my behavior and progress, in a few weeks. This is sometimes done with new girls. It helps to keep discipline among us. I would then, when the order was rescinded, be able to call the girls, with the exception of the "first girl," by their own names. I would be one of them. Tupita was "first girl." We must all call her "Mistress." I was pleased it had not been Tupita who --page 171-- had come through the curtain and discovered me on my knees, thought, to be sure, had she done so, I would have had to kneel before her. Sita did not like me either. She was an ally of Tupita, and often informed on the other girls.
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I knew that Tupita was having her sport with me, but, too, I knew that she might beat me tomorrow, in the slave area. As first girl she had that privilege. I did not want her to whip me, or switch me, or have the other girls put my ankles over the low bar and tie them there, and then have her spank the soles of my bare feet with the springy, flat board. It is very painful, and it is hard to walk after it.
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"She is first girl, is she not?" he asked.
"Yes, Master," I said.
"Are you not afraid?" he asked.
I shrugged. "Many time," I said, "particularly in my first weeks here, she took men away from me."
He looked down at me. "I do not think she can do that so easily any more," he said.
I looked down. "Perhaps not, Master," I said. "I do not know." To be sure, this was not the first man I had taken from Tupita. Normally, however, to be perfectly honest, she still took them from me. It is not unknown, of course, for slaves to compete for the attentions of masters.
"Are you not afraid?" he asked.
"No," I said, "not really. If she hurts me too much, or makes it so I cannot dance, or go out on the floor, our master would not be pleased."
"I see," he said.
Too, though I did not think it would have been appropriate to say so, I thought that I was becoming more popular with the customers. Too, I knew I was popular with several of my master’s men, such as Mirus, and I thought too, sometimes, that even my master might like me, a little. That, of course, frightened me, for he was large, and gross and loathsome. These things, I thought, would give Tupita at least a bit of pause when she might be tempted to use the switch or bastinado on me.
"But you must be apprehensive," he asked. "She is first girl."
"Yes, Master," I said. "I am a little afraid."
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"I think it would probably be Aynur," he said, "Who would be the new first girl."
"Not Sita?" I asked.
"She has been too closely allied with Tupita," he said. "Do you think Aynur would make a good first girl?" he asked.
--page 231-- "I think so," I said. "She would be strict, but, I think, she would be fair."
"That, too, is the estimation of Hendow," he said.
"I think it is true," I said.
"You have great respect, it seems," he said, "for the judgment of Hendow."
"He is my master," I said, guardedly. I did, in fact, have great respect for the judgment and intelligence of Hendow. Gross and loathsome as he might be, I had never, after our first interview, doubted his probity and acumen, nor, more significantly, from my point of view, his insight and native shrewdness. My most secret thoughts seemed to be open to him. He could read me like a book, or a naked, frightened slave.
"And he purchased you," said Mirus.
"Yes!" I laughed.
I felt his thumbs at the sides of my belly.
"I like these rounded bellies on women," he said. "In them a man may lose himself with pleasure. I do not like those firm, flat bellies on women."
I said nothing. I felt his thumbs. They were not hurting me. I was pleased, of course, that Mirus, such a man, and such a master, found my sort of woman, one running more to the statistical norms of the human female, pleasing, as I wanted him to find me pleasing. Firm, flat bellies are less popular in women with Gorean men than among the men of Earth. Perhaps the Goreans find such bellies rather too much like those of boys, or young men. I do not know. Before her sale a girl is sometimes even forced to drink a liter or so of water, to round her belly more. I had had to do this in Market of Semris. Similarly, and perhaps for similar reasons, Gorean men tend, on the whole, it seems, to prefer normal-sized, lovely breasted, sweetly thighed women, with broad love cradles, as opposed to unusually tall, breastless, narrow-thighed women with narrow hips. Accordingly, such women, regarding themselves as unusually desirable by Earth standards, probably have little to fear from the slaver’s noose, unless they can compensate in other ways, as by an unusual beauty of features or an extremely high intelligence. A woman who regards herself as a beauty on Earth might, accordingly, find herself laboring in the public kitchens or laundries on Gor. She would then have to learn, from the beginning, so to speak, and perhaps lengthily and painfully, how to please men as best she can, within her imposed physic limitations. And some of these girls, I understand, eventually, in spite of those limitations, become jewels and treasures to their masters. The most --page 232-- important criteria for slave selection, however, I suspect, are such things as having extremely strong female urges and incredible profound emotional depths.
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"Speak well for Sita, with the masters," she said. "If I am first girl, you will be second."
"It is thought that Tupita is losing her control of the girls," I said. There were twenty-seven of us.
"She is," said Sita. "I have seen to it. Who do you think has undermined her?"
"To how many of us have you offered the post of second girl?" I asked.
"Only to you," she said.
I smiled.
"It is true," she whispered. "With the others I needed only rely on Tupita’s unpopularity, her arbitrariness, her favoritisms, and, naturally, the promise of an easier time under me."
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"If I am kept on as first girl," she said, "I will make you third girl, second only to myself and Sita."
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"You are still first girl, of the two of us," I said.
"That is true," she smiled.
"But may I call you by your name?" I asked.
"Do not do so within the hearing of masters," she said, "for I did not wish to have to sleep on my belly for a week."
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"Am I ready to go out on the floor now?" I asked. The "first girl" in a tavern often inspects her inferiors, before she permits them on the floor.
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"Yes, Mistress!" I said. I called her "Mistress," because I assumed she must be first girl. The men did not correct this impression, so she must be first girl. When not in their presences, whether I called her "Tupita," or whatever her name might now be, would be up to her. I did not doubt, however, but what she would let me use her name to her, whatever it might now be, when we were alone. As she had called me "Tuka," and had not been corrected, I assumed I still was, for the time being at least, or until Masters wished otherwise, "Tuka." Together we prepared a meal, cooked over the campfire. There were supplies and utensils in the wagon box. I think it gave both Tupita and myself much pleasure, preparing a small amount of food for particular masters, and hoping to please them by it, is not one paga slaves, or work slaves, often enjoyed. It is a different --page 436-- matter altogether to labor in a tavern kitchen, at a narrow task, or to stir the cooking pots in a work camp, which must feed perhaps a thousand slaves. Indeed I had never cooked in the work camp or even in the tavern, though in the latter place I had labored from time to time with Ina, usually naked, on my knees, at the washing tubs. Happily, Tupita did most of the real cooking, while I mostly watched and fetched. I wished I knew more about cooking. I was eager to please masters in this way, too. Too, I thought it was something I should know how to do. What if it were to be required of me? I was afraid then that if I did not do well I might be punished.
While Tupita and I busied ourselves in this fashion the men spoke of politics, of tharlarion, of war, and arms.
When we were ready we put the food on plates and proffered it to the men, kneeling before them, lifting the plates to them. Tupita lifted the plate to Mirus. I lifted the plate to the man who wore the mask. I hoped Tupita had cooked the food well! "Good," said Mirus, congratulating Tupita. "Excellent," said the stranger to Tupita. Tupita knelt back, muchly pleased. I, too, knelt back, pleased, though to be sure little of the credit was due to me. Tupita and I would wait to see if, and when, we would be fed. But after the free persons had taken a few bites, eating first, thus ritualistically in the Gorean fashion expressing the difference between themselves and us, and their precedence. Mirus shoved a bit of food to one side of his plate, from which Tupita happily, helped herself. The stranger then picked up a tiny piece of food from his plate and indicated that I should lean forward. He then put it in my mouth. He did this at various times throughout the meal. I was being fed by hand. Once I tried to catch at, and suck and lick at his fingers, eagerly, surreptitiously, but his eyes warned me to desist. Later he let me finish the food on his plate. I was famished. He had not chosen fatten me in the confinements of the slave wagon. I had had only some more bread, and a raw vegetable. From time to time during the meal Tupita had cast a glance at me, smiling, as though she had some secret. I did not understand what she might have in mind, if anything. Once or twice I glanced at Mirus, but his eyes were severe.
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"I am first girl, slave," called Tupita to me. "See that you serve him well! If you do not serve him well, I will beat a bucket of slave oil out of you!"
"Yes, Mistress!" I called to her.
…
"Did she serve well?" called Tupita.
"Yes," said Mirus. "She served well."
I was relieved to hear his asservation. I did not doubt but what Tupita, love me thought she might, would as first girl have put me well and helplessly under the whip if he had not been satisfied.
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Temione and Klio had had marks on their bodies. Perhaps they had dared to be initially recalcitrant, at least to some small degree. Perhaps, incredibly enough, they had even had some reservations, free women, to being handled and treated as slaves, being stripped, and chained behind a wagon, for example, or to having to obey promptly and perfectly the orders of a slave, Liadne, who had been put over them, as first girl, kneeling before her, addressing her as Mistress, and such.
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All of you, however, will be subject to Liadne, a slave. She will be first girl over you. She has whip rights, and so on, over you, and behind her is the power of men."
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It was natural enough, in the circumstances, for Tafa to have addressed Phoebe as "Mistress." As Tafa was currently subject to us, and Phoebe was with us, this put Phoebe in a position of de facto priority to her. For example, in a group of female slaves, for example, in a pleasure gardens, a fortress or a tavern, there will usually be a girl appointed First Girl. Indeed, if there is a large number of slaves, there are sometimes hierarchies of "first girls," lower-level first girls reporting to higher-level first girls, and so on. The lower-level slaves will commonly address their first girl as "Mistress." Thus, in some situations, the same girl may be first girl to certain girls and be subordinated herself to another, on a higher level, whom she will address as "Mistress." Sometimes a hierarchy is formed in which girls are ranked in such a manner that each must address the girls above her as "Mistress." More commonly, it is only the lowest slave, usually the newest slave, who must do this with all the others, whereas the others will address only their first girl as "Mistress," and, of course, any free woman whom they might, to their risk, or peril, encounter. Technically the lowest of free women, of the lowest caste, is immeasurably above even the highest of slaves, even the preferred slave of a ubar. Sometimes a ubar will even had his preferred slave serve in a low-caste hovel one day a year, under the command, and switch, of a low-caste free woman, performing her labors, and (page 124) such, that she may be reminded that she is truly, when all is said and done, only a slave, as much as the lowest of the kettle-and-mat-girls in the most wretched of hovels, crowded about the walls of a small city.
"The decisions as to the discipline of slave will be made by the masters," I reminded Phoebe.
"Yes, Master," said Phoebe. "Forgive me, Master."
Phoebe’s zeal to see an errant slave punished, and suitably, was a quite natural one, of course. The girl was a slave, and had not been pleasing. Thus it was appropriate, even imperative, that she be punished, more broadly, order and structure in human life, stability in society, even, in a sense, civilization itself, depends upon sanctions, and to impose them reliably and efficiently. A lapse in such resolve and practice is a symptom of decline, even of impending disintegration. Ultimately civilization depends upon power, moral and physical, upon, so to speak, the will of masters and the reality of the whip and sword. It might be added, incidentally, that Phoebe, herself a slave, in moral consistency, fully accepted this same principle, at least intellectually, in her own case. She accepted, in short, as morally indisputable, the rightfulness of herself being punished if she should fail to be pleasing. Also, accepting this principle, and knowing the strength and resolve of her master, and the uncompromising reality of the discipline under which she herself was held, she was naturally disinclined to see others escape sanctions and penalties to which she herself was subject. Why should others be permitted lapses, faults and errors, particularly ones in which they took arrogant pride, for which she herself would promptly and predictably suffer? Accordingly, slave girls are often zealous to see masters immediately and mercilessly correct even small lapses in the behavior of their chain sisters. It pleases them. Phoebe herself, it might be mentioned, had very seldom been lashed, particularly since the day of Myron’s entrance into the city when Marcus had finally accepted her as a mere slave., as opposed to a Cosian woman in his collar, to be sure, enslaved, on whom he could vent his hatred of Cos and things Cosian. The general immunity to the lash which was experienced by Phoebe, of course, was a function of her excellence as a slave. Excellent slaves are seldom beaten, for there is little, if any, reason to do so. To be sure, such a girl, particularly a love slave, occasionally desires to feel the stroke of the lash, wanting to feel pain at the hands of a beloved master, wanting to be whipped by him because she loves him, in this way symbolizing to herself her relationship to (page 125) him, that of slave to master, her acceptance of that relationship, and her rejoicing in it. To be sure, she is soon likely to be merely, again, a whipped slave, begging her master for mercy.
Reality-based Kajira Training Program
Our daily training program includes 90 minutes of reading from the books written by John Norman and 2 hours of training in a seminar-type structure. This leaves ample time for serving free persons and for employment if your owner has you working outside his home. Here is a syllabus (summary) of the 2 hours training sessions for the first three Gorean weeks (15 days as Earth counts them).
1. Write an essay on the importance of Master's desires and how it affects their actions and communication and thoughts.
2. Write an essay on the value of slave's desires: both in comparison to the owner's desires and in implications of the slave's conclusions in how the slave will appropriately express themself.
3. Write an essay on proper communication between owner and slave and between free and slave and between slaves.
4. Make a poster out of the slave mantra, then read it before every meal or rest period.

If not including "Master" and "Mistress" enough with the slave's statements, she would spend the following day with a post it note reading "Master/Mistress, this slave is ordered to silence today." attached over the slave's lips and forbidden from any speech all day long.
5. Make a poster out of the slave questions, then read it first thing in the morning after rising from bed.
6. Learn house-cleaning techniques.
7. Plan a menu for one week; shop for ingredients needed; practice cooking techniques.

If still eating without begging, meals become handfed and not permitted to even TOUCH food, silverware, or anything to prepare food.
8. Watch movie(s) appropriate to the Gorean/Owner-slave lifestyle.
9. Teach sexual techniques.
10. Start working on commands/postures.

If reward is due, receive a playtime with Owner.
11. Gorean drink-serving techniques.
12. Cooking lessons and serve formal dinner.
13. Intermediate commands/postures.
14. Testing
15. Either "Day Out on the Town" or "Day of Isolation"
Sample: Initial Daily Schedule for one new slave after moving to her owner's home

Upon Waking Morning Mantra
Personal Hygeine (shower, brush teeth, etc)
Clean Dishes
Make Master's coffee
When Master Awakens Cock-Worship
Serve Master's coffee (as a Gorean ritualistic blackwine serve)
Beg for approval of morning household chores
10:00 a.m. - 10:30 a.m. Perform assigned household tasks and clean/straighten up
10:30 a.m. - Noon Long-term future-oriented project
Noon - dismissal Prepare Lunch
Serve Master's meal
dismissal - 2:00 p.m. Clean lunch dishes
Read from the Gorean books by John Norman or serve online (if have read the books)
2:00 p.m. - 4:00 p.m. Training Seminar
4:00 p.m. - 4:30 p.m. Mirror Mantras
4:30 p.m. - 6:00 p.m. Plan & Prepare Dinner mixed with free time
6:00 p.m. Serve Dinner
after dinner Clean up from dinner
If earned relaxation time, may relax and serve unstructured until kennel time.
11:00 p.m. Cock-Worship
Night Mantra
Sleep
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In the books, slaves in training often spent hours a day in front a mirror stating and repeating certain mantra-like phrases and questions. In real life, we do incorporate this practice although for shorter duration. The training in our household includes half an hour daily before a mirror reciting these phrases in the initial training sessions until the student is confident and comfortable in their new position in life:
• 10 minutes repeating "I am a slave girl/boy. I obey my Owner because he/she is everything to me."
• 10 minutes repeating "I will become whatever my Owner wishes me to be."
• 10 minutes repeating "I am a slave girl/boy."
Later, questions from the books are modified for real-life Earth-bound use and incorporated into mirror-time. In our home, it is the questions as phrased below which are used in training.
These questions/answers can be used recited to oneself while kneeling or sitting before a mirror. The kajira should be nude to more intensely feel her vulnerability and need to please. Here is an example from training in our home:
What are you?
A slave girl.
What is a slave girl?
A girl who is owned.
Are you a slave girl?
Yes, Master.
Who owns you?
My Master owns me.
Who trains you?
Everyone I interact with gives me an opportunity to learn; in a more formal way, my Master may choose anyone to trains his slave.
Do you have a brand?
No, Master.
Why?
Because I have not yet proven my slavery.
Do you wear a collar?
Yes, Master.
What sort of collar do you wear?
A personal collar, Master, it shows that I belong fully to my Master and he may do whatever he wishes with his slave.
What is the common purpose of a collar?
The collar has four common purposes, Master.
First, it visibly designates me as a slave, as a brand might not, if it should be covered by clothing.
Second, it impresses my slavery upon me.
Thirdly, it identifies my master.
Fourthly it makes it easier to leash me.
Do you like being a slave girl?
Yes, Master.
What does a slave girl want more than anything?
To please her Master.
What are you?
A slave girl.
What do you want more than anything?
For my owner to find me pleasing.
These questions are based on those found within Explorers of Gor, chapter 5:
"What are you?" he asked.
"A slave girl, Master," she said, her neck in the loops of the whip.
"What is a slave girl?" he asked.
"A girl who is owned," she said.
"Are you a slave girl?" he asked.
"Yes, Master," she said.
"Then you are owned," he said.
"Yes, Master," she said.
"Who owns you?" he asked.
"Ulafi of Schendi," she said.
"Who trains you?" he asked.
"Shoka of Schendi," she said.
"Do you have a brand?"
"Yes, Master."
"Why?"
"Because I am a slave."
"Do you wear a collar?"
"Yes, Master."
"What sort of collar do you wear?"
"A shipping collar, Master. It shows that I am a portion of the cargo of the Palms of Schendi." I thought the girl’s Gorean, though the responses were generally simple, had improved considerably in the last few days.
"What is the common purpose of a collar?"
"The collar has four common purposes, Master," she said. "First, it visibly designates me as a slave, as a brand might not, if it should be covered by clothing. Second, it impresses my slavery upon me. Thirdly, it identifies my master. Fourthly—fourthly—"
"Fourthly?" he asked.
"Fourthly," she said, "it makes it easier to leash me."
He kicked her in the side. She winced. Her response had been slow.
"Do you like being a slave girl?" he asked.
"Yes, Master," she said. She sobbed. She was again kicked.
"Yes, Master! Yes, Master!" she cried.
"What does a slave girl want more than anything?" he asked.
"To please men," she said.
"What are you?" he asked.
"A slave girl," she said.
"What do you want more than anything?" he asked.
"To please men!" she cried.
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Starting the day with Service
From within Explorers of Gor, chapter 13:
During the night I had unchained her, save for the steel and chain on her left ankle.
She awakened me as I had instructed her. It is pleasant to be awakened in that fashion. I put my hands down to her hair, as she pleasured me.
During the night I had taught her some small things, some techniques, little, simple things, for her mouth and hands, and breasts, her hair, her lips, and feet, and tongue. They might help her, I thought, to survive in Pembe’s tavern. Most importantly I had tried to impress upon her the fundamental importance of submission, and that she was a slave girl. All else, for most practical purposes, follows from that.
I cried out, softly, and she looked up, pleased that she had made me do that.
"Finish your work, Slave," I told her.
"Yes, Master," she said.
My hands knotted in her hair, tightly, holding her helplessly to me. Then I released her.
I pulled her up to me, and, in the dim light of the alcove, filtering through the red curtain from the slatted grilles in the roof of the main room, wiped her mouth with her hair.
"It is morning, Master," she whispered.
"Yes," I said.
I held her arms, as she looked down at me.
"Speak," I told her.
She then, whispering, said the following. I had taught it to her last night.
He is Master, and I am Slave.
He is owner, and I am owned.
He commands, and I obey.
He is to be pleased, and I am to please.
Why is this?
Because he is Master, and I am Slave.
I took her and put her to her back, beside me. I looked down into her eyes.
"Good morning, Slave," I said.
"Good morning, Master," she said.
Many Masters prefer this method of being awoken by their slave. The words the slave was taught in the quote above are sometimes referred to as the slave mantra, although I have never seen it called that title in a book.

Gorean Slavery
Slavery, while not an integral part of the Gorean lifestyle, and not at all part of the philosophy, is likely the most well known element of Gorean culture.
It is what initially attracts many, if not most, to the Gorean lifestyle, and so I feel it should be included on this site, if for no other reason than to warn some away.

Why would I want to warn someone away from what I live and love?
Simple...

Because I believe that FAR too many go into this with their eyes glazed over and romantic dreams of the fairy tale "slavery" in their heads.

Would-be slaves often dream of days spent primping, preening, and being shown off and nights of being "forced" to one "slave orgasm" after another.

They aren't thinking of cleaning toilets, catboxes and yards, washing dishes, taking out the garbage, or the often seemingly ceaseless waiting and lonliness.

They may fantasize about being "forced" to go without panties, wear a corset, chastity device or gag, or have an owner choose their clothes for them, but the fact that they may be forbidden to speak for days, weeks of months on end, denied any sexual release and forced to throw away their favorite pair of jeans, or the shirt their grandmother gave them before she died has never crossed their minds.

That vision of endless days with just their master may be lovely, but what about when they want to go visit family and the answer is no?
It doesn't occur to them that their master could decide that his pleasure would be better served if his slave gave up custody of her children.
Or perhaps had a hysterectomy or abortion because he doesn't want children.

The fact is that slavery within the Gorean construct is absolute!

It is not a game, it is not a fantasy and it is FAR from easy!!

Unlike many other forms of consensual slavery, in a Gorean M/s relationship, there are no contracts, no negotiating, no lists of limits, and no convenient "outs" for the slave.

A Gorean slave is at the complete mercy of her (or his) owner in all things, from what, if any food, sleep, clothing or shelter the slave will be allowed, when and if s/he will be allowed to work or go to school, have children, have contact with friends or family, to what religion, if any, they may practice and whether they will have toilet privileges.

This isn't to say that most Gorean slaves are never allowed these things, but it DOES mean that once the collar goes on, that is it. It's a done deal.
And even if agreements are made before the collar is placed, the owner has no obligation to stick to them.
It is a Gorean slave's place to please the free and a master's place to be pleased, NOT the other way around!
If the slave's owner proves to be a poor fit, or even unfit, the slave can beg release, but if it is not granted, s/he has no recourse but to obey or fail as a slave (in that instance).

Another *major* differnece between Gorean slaves and most other types of slaves is that Gorean slaves are customarily expected to be obediant, deferential and pleasing to ALL free persons, not just the one who owns them.
Gorean slaves don't get to decide who they will obey and who they won't. They don't have the luxury of smarting off to someone else because "you aren't my dom". They are to address all free men as Master and all free women as Mistress unless the free person in question prefers some other form of address and they are to do their utmost to be pleasing to them regardless of personal opinion.

If the master (free man) addressing the slave stinks to high hades and looks like the ugly end of an ugly dog, tough. If he wouldn't know honor if it bit him on the arse, too bad. If he isn't deserving of the respect due a thieving, baby murdering rapist, oh well. A kajira's place is to be respectful and pleasing regardless of our personal feelings. Only our owners may decide who we will or will not obey and defer to.

A Gorean slave may well be called upon to serve, and sometimes intimately, someone they are repulsed by. In such a case, we have the same options as always.. Beg for a reprieve, obey or fail.

I could continue to detail the ways in which kajirae are truly at the mercy of the free, but I think I have made my point.
The bottom line is that, as said in the beginning, this is no easy path.
It is well worth the journey for those who are truly cut out to be Gorean slaves, but unless you absolutely cannot do other than surrender all and serve, the path of kajira/kajirus is one best avoided!


A word about *Owning* slaves...

Before I close, let me not neglect the path of slave ownership!

Neither is this an easy path!
Granted, yours is, in some ways, less frought with risk, especially with regard to the risk of failure, but there are pitfalls for the free as well.

Just like it is a common thing for would-be slaves to fantasize about being a slave, the free often have a very unrealistic view of what it is like to own a slave.

They think that it is all about arm trophies, power and blowjobs on command and never stop to think or realize that owning another human being is HARD WORK!

It is true that a Gorean slave owner has no obligation to a slave whatsoever, but on the other hand, it is foolish to think that all one has to do is lock a collar upon a slave's neck in order to recieve perfect service.
Of course, as a free person, you have the *right* to expect whatever you like of your property, and if the slave doesn't comply, then the slave has failed as a slave, but honestly, how realistic is it to expect a slave to serve pleasingly if left to flounder?
The answer is that, rights of the free or not, it is just not very likely to work out.
Slaves need guidance, training, nurturing and at least some degree of attention, appreciation and/or affection in order to thrive, and a thriving slave is a more pleasing slave.

Once you have taken ownership of a slave, you are responsible for them.
That person is your property to mold, teach, use or leave to atrophy as you will, but, like any property, if you fail to maintain it, it will undoubtedly cease to serve you well.
"Slave dance," on Gor incidentally, is a very rich and varied dance form. It covers a great deal more than simple "ethnic dance." For example, it includes dances such as hunt dances, capture dances, submission dances, chain dances, whip dances, and such. Perhaps what is done in slave dance on Gor would count as "exotic dance" on Earth, but, if we are thinking of the actual kinds of dances performed, then there is much in slave dance, for example, story dances, which are seldom, if ever, included in "exotic dance" on Earth, and there are forms of dance in "exotic dance" which for one reason or another, are seldom, if ever, seen on Gor, for example, certain forms of carnival dancing, such as bubble dancing or fan dancing. Perhaps the reason such dances are seldom, if ever, seen on Gor, is that Goreans would be likely to regard them as being "real dance." They would be regarded, I think, as little more than culturally idiosyncratic forms of comedic teasing. They are, at any rate, not the sort of dance, or the "danse-du-ventre" sort, so pleasing to strong men, which a slave on Gor, fearing the whip must often learn to perform."
Dancer of Gor, page 172
Dance has been around for centuries, from its earliest beginnings as simple celebrations of life or religious offerings to the fertility gods, to the now highly stylized performance art practiced in some societies today. Many cultures, ancient and current, placed great significance on dance and music. It was one of the ways for a woman to express her emotions and femininity openly, even in an otherwise-conservative society. It is not surprising that Norman also made this a part of Gorean culture.
In cultures where the focus on dance was celebratory instead of religious, it began to represent a freedom of expression as well as a means to entice the opposite sex. It becomes naturally fitting that in Norman's Gor, a slave girl would be the one trained to dance before men... she is the one said to know the truest freedom in her bonds. It is said that a slave moves differently under the eyes of men. What better way to demonstrate that than as a slave dancing for the pleasure of men?
"The dancing of the female before the male, that she be found pleasing and he be pleased, is one of the most profound lessons in all of human biology."
Dancer of Gor, page 193
So what is the slave girl of Earth to do when she wants to learn to dance, in the hopes she may be found more pleasing to men? Since Earth appears to have a shortage of kajira dance academies... it takes a bit more effort and adaptation to find ways to learn. After reading or even studying the dances in the books, the next step comes into play: making them happen.

Regular dance practice can also offer different benefits. It reduces stress, adds grace in everyday movements, improves muscle tone and flexibility, and can make a girl more familiar with her body. She can use movements she learns even in the most mundane of settings... a swing of the hip, a flexed calf to better define her legs, a body's undulation as she kneels to display herself, a subtle gyration when no one is looking but her owner.

"There is no standardization, or little standardization, for better or for worse, in Gorean slave dance. Not only can the dances differ from city to city, from town to town, and even from tavern to tavern, but they are likely to differ, too, from girl to girl. This is because each girl, in her own way, brings the nature of her own body, her own dispositions, her own sensuality and needs, her own personality, to the dance. For the woman, slave dance is a uniquely personal and creative art form. Too, of course, it provides her with a wondrous modality for deeply intimate self expression."
Guardsman of Gor, page 260
A Gypsy singer and dancer offered this advice to girls looking to learn to dance. She replied, "Listen to the music, feel it... lots of music at first. When you can feel the music, your emotions will steer your movements." After all, the emotions and motivations are what separate slave dance from other ethnic dances. No one but a slave girl can show what it truly feels like to be vulnerable at the feet of men. No matter what form of dance the slave does: she is doing so to please men, and her surrender shines through in every movement.
On Gor, slavery is a complex institution, with its hundreds of aspects and facets, legal, social, economic and aesthetic. It is an ancient institution with a lengthy history of development. Gorean mythology even provides a story justifying the creation of slavery. Long ago, there once was a war between the men and women of Gor. The women were defeated. But, the Priest-Kings did not want all of the women killed so they made them beautiful. But as a price for their beauty, the Priest-Kings decreed that they would forever be slaves to men.
Goreans view slavery as a natural institution. Slavery has its basis in the biological differences of men and women. Male dominance is pervasive among mammals and universal among primates. Men see it as their right to be dominant. Many women also feel that is true. Female slaves are normally very satisfied in their bondage. Though initially they may rebel at the idea, they eventually grow to revel in their slavery. Feminism does not really exist on Gor. There are very few Goreans who wish an end to slavery.

Slavery is an important part of the economic fabric of Gorean society. The business of slavery keeps many castes working. From Metalworkers who create slave steel to Perfumers who make slave perfume, almost every caste benefits from slavery. Even Peasants benefit by using slaves as beasts of burden. Slaves perform many tasks on Gor, from the fields to the cities. Without the institution of slavery, there would be a vast economic hole in Gorean society.

The primary thing to consider is that slavery was not instituted solely to bring pleasure to men. Slavery has many other effects throughout society. Do not think only about paga slaves. Think of the many kettle and pot girls out there working. Think of the slaves to peasants toiling in the fields. Think of the state slaves cleaning the streets and working in the public laundries. Slavery is a vast entity with many aspects. Slavery is about far more than just sex
On Gor, slavery is a complex, historically developed institution, with its hundreds of aspects and facets, legal, social and aesthetic. It is an ancient institution. Slavery has its basis in the biological differences of men and women. Male dominance is pervasive among mammals and universal among primates. Goreans accept slavery as a natural part of life and few question its basic validity.