Traveling within the World
Linking your favorite traveling artists across the globe
48
(Savages of Gor...chapter 13)
"Even the girl who does not have a female trainer," I said, "will often seek out more experienced girls, to beg them for their intimate counsels and their secrets of love and beauty. Sometimes she purchases these by such tiny gifts, of food and such, as may be within her province, or by performing portions of the other's labors, and so on. Indeed, much of the chitchat of slave girls, in their gatherings, has to do, in one way or another, with the pleasing of masters."
(Savages of Gor...chapter 13)
"The free woman," I said, "lies down, and waits to see what will happen. 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, curvaceous, lascivious, feminine slave...."
"...There is hope for the free woman," I said. "She may put in a collar, and stripped, and made subject to the whip. She may then, enslaved, be trained, too, for the pleasure of men."
(Savages of Gor...chapter 13)
The Act of Collaring ..the placing of the colar on a slaves throat is subject to many rituals....it can be as simple as the sound of the hammer on the anvil, or the cold metallic click of the lock. It can be done, and is, 'en masse', when captures occur that involve many girls, or, as is seen in different context, on a very personal one to one level.
Normally, this will depend on how important the actual collaring of one or the other girl is to the man whose collar is being placed.
In situations where men collar a group of captured females, or a new shipment of slaves, there is no actual personal bond involved, no 'choosing' of one girl or the other and the process will reflect this. The collaring will be done quickly, almost as a formality, and the collar then simply reflects status and more than likely an ownership which is temporary, pre-sale or pre-trade if you will. Often, in these cases, the girls do not even know to whom, in fact, they belong, as the collaring will be done by the staff or employees of their actual master or leader.
"The Act of Collaring"
"Assume the posture of female submission, I told her. She did so, kneeling back on her heels, her arms extended, wrists crossed, her head between them, down. She was weeping.
"Repeat after me," I told her. "
'I, once Miss Elizabeth Cardwell, of the planet Earth--'"
"I, once Miss Elizabeth Cardwell, of the planet Earth--" she said.
"'--herewith submit myself, completely and totally, in all things--"'
"--herewith submit myself, completely and totally, in all things--" she said.
"'--to him who is now known here as Hakim of Tor--"'
"--to him who is now known here as Hakim of Tor--" she said.
"'--his girl, his slave, an article of his property, his to do with as he pleases--"'
"--his girl, his slave, an article of his property, his to do with as he pleases," she said.
Hassan handed me the collar. It was inscribed 'I am the property of Hakim or Tor'. I showed it to the girl. She could not read Taharic script. I read it to her. I put it about her neck. I snapped it shut.
"'I am yours, Master"', I said to the girl.
She looked at me, tears in her eyes, her neck in my locked collar. " I am yours, Master," she said.
"Congratulations on your slave!" said Hassan. "She is lovely meat. Now I must attend to my own slave." He laughed, and left.
The girl sank to the straw, and looked up at me. Her eyes were soft with tears. She whispered. :I am yours now, Tarl," she said. "You own me. You truly own me."
"What is your name?" I asked.
"What ever Master wishes," she whispered.
"I will call you Vella," I said.
"I am Vella," she said, her head down....
---Tribesmen of Gor, 26:359-360
"Submit!" he boomed at the large, blond girl and, terrified, almost leaping, she lowered her head, thrusting forward her hands, wrists crossed.
Raiders of Gor page 93
"Do not move your head, Bondmaid," said the smith.
Then, with great blows of the iron hammer, he riveted the iron collar about her throat.
A man then pulled her by the hair from the anvil and threw her to one side. She lay there weeping, a naked bondmaid, marked and collared.
"Next," called out the Forkbeard.
Weeping, another girl was flung over the branding log.
---Marauders of Gor, 6:87
"Other forms of Ritualistic Collarings"
Another type will be the result of admission and is more commonly something seen done by free women. This 'other' form and more ritualistic collaring, will have the slave participate, in words or gestures, to her own enslavement by making a public admission of status, a statement of this admission.
'I am slave', 'I beg to be slave', 'I admit to having slave needs'.
"Then, to my astonishment, the daughter of the Ubar Marlenus, daughter of the Ubar of Ar, knelt before me, a simple warrior of Ko-ro-ba, and lowered her head, lifting and extending her arms, wrists crossed. It was... the submission of the captive female. Without raising her eyes from the ground, the daughter of the Ubar said in a clear, distinct voice: `I submit myself.'"
Tarnsman of Gor, pg. 93
The quote below will often be in situations of war or other forms of battle or capture, Where the free woman, to avoid death, will publicly claim to having been secret slaves and beg to be collared. Similarly, in situations where a free woman is found guilty of a crime, she will often beg enslavement rather than face justice and possibly death.
In the end only Aelgifu was left.
The Forkbeard, with the heel of his boot on the ground, drew a bondmaid circle.
She looked at it.
Then, to the laughter of the men, her head high, lifting her skirt, she stepped to the circle, and stood, facing him, within it.
---Marauders of Gor, 6:87-88
He took his strap off her throat, and unbound her hands. Submit, I told her. She knelt before me, back on her heels, arms extended, head down, between her arms, wrists crossed, as though for binding. I submit to you, Master, she said. I tied her hands together; she then lowered her bound wrists; I pulled up her head. I held before her an opened collar, withdrawn from my sea bag. I had had one prepared.
---Explorers of Gor, p 74
Once made, they cannot be taken back. The woman who has, for example, in a siege situation, chosen to admit to being slave and begged for a collar, is not likely to be freed by those of her home once the war or battle is over, or should it turn out to be won by them. Rightly so, these admissions are considered a stain on said home and the newly collared girl will remain in the bonds to which she so professed to belong.
*Begging of the Collar
In the case below... it is specifically beyond the actual physical collar, the symbolism of the collar, its meaning, its social implications, its totality, that is being begged.
"Let the sentence be carried out," said Mahpiyasapa. Behind him, and standing about, as well, were the members of the council. Others, too, stood about.
Cuwignaka seized Bloketu from behind by the arms. "No, no!" she cried, wildly, throwing her head back. Cuwignaka forced her inexorably, implacably, to the edge. "I beg the alternative!" screamed Bloketu. "I beg the alternative!" screamed Bloketu. "I beg the alternative!"
Cuwignaka looked at Mahpiyasapa.
"What alternative?" cried Iwoso, wildly.
Mahpiyasapa made a sign and Cuwignaka, at the very edge of the surface, released Bloketu. She fell to her knees and scrambled back from the edge, her knees abraded on the rock. She, kneeling, her hands tied behind her, her ankles thonged, wildly, faced Mahpiyasapa.
"I beg the alternative," she wept, hysterically, "Master!"
"Master?" asked Mahpiyasapa.
"Yes, 'Master'!" she cried. "As a slave I must address all free men as 'Master.'"
"You are not a slave," said Mahpiyasapa. "You are a free woman."
"No, Master!" she cried. "I am a slave! I am a slave! I pronounce myself a slave! I have been a slave for years, a secret slave. I now confess my deception, acknowledging that I am, and have been, a slave, only a slave, for years! Forgive me, Masters!"
---Blood Brothers of Gor, 50:454
She winced, her back bent painfully. "Do you wish me to submit to you now?" she begged. "Do so," said he. She fell to her knees before him, and lifted her head to regard him. "I will be your slave," she said. Then, she knelt back on her heels, lowered her head, and lifted and extended her arms, wrists crossed, as though for binding. She was very beautiful. "I am your slave," she said, "--Master."
---Hunters of Gor, p 16
*The Collar and its Meaning
Slavery comes from within. The collar, its placement and its display, carry the full understanding of slavery, as part of what Goreans see as a natural and essential element of the biotruths that are undissociable from Gorean life.
"The collar," I said, touching it," is put on from without, but what it encircles, the slave, comes from within."
"Master?" she asked.
"Slavery," I told her, "true slavery, comes from within, and you, my lovely little red-haired beast, I assure you, as was evidenced by your behavior and performances this night, are a true slave. Do not fight your slavery. Allow it freely and spontaneously, candidly, sweetly and untrammeled, to manifest itself. It is what you are."
Yes Master," she said.
"That, too," I said, "will save you many bouts with the lash."
---Savages of Gor, 13:210
...There are many points in favor of the collar, besides those of history and tradition. The throat is not only an ideal aesthetic showplace for the symbol of bondage, displaying it beautifully and prominently, but one which, because of the location, at the throat, and the widths involved, is excellently secure.
It also makes it easier to leash the female. Also, of course, by means of it and a rope or chain one may attach her to various rings and holding devices. Some fellows even bracelet or tie her hands to it.
The collar, too, of course, helps to make clear to the slave, and others, her status as a domestic animal.
---Magicians of Gor, 17:257
*Personal Collaring
'Personal' collaring, will occur in cases where a slave has been acquired specifically by one man, selected and many times sought for some time. The 'ceremony' or 'ritual', will widely depend on local customs and particular situations. The most complete such ceremony can be found in Captive of Gor, where in the war camp of Rask of Treve, the girl Elinor becomes officially his.
Suddenly the girl at the tent flap whispered excitedly, gesturing back toward us, "Prepare her! Prepare her!"
"Stand," said Ena.
I did so.
I gasped as they brought forth a long, exquisite garment, hooded, of shimmering scarlet silk.
Behind me, swiftly, one of the girls wound my hair into a single braid and then, coiling it, fastened it at the back of my head with four pins. The pins would be undone by Rask Of Treve.
The garment was placed upon me. The hood fell at my back. The garment was sleeveless.
"Place your hands behind your back and cross your wrists," said Ena.
She had in her hand, an eighteen-inch strip of purple binding fiber, about half an inch in width, flat, set with jewels.
I felt my wrists lashed behind my back.
Ena then gestured to the girl with the small, ornate bottle. The girl removed the stopper and, quickly, again, touched me with the scent, behind each ear, a tiny drop on her finger. I smelled the heady perfume. My heart was beating rapidly.
Then Ena again approached me. This time she carried coiled in her hand, some seven or eight feet of slender, coarse rope, simple camp rope. She knotted one end of this about my neck, tightly enough that I felt the knot. My wrists would be bound by jeweled binding fiber but I would be led forth on a simple camp rope.
"You are very lovely," said Ena.
"A lovely animal!" I cried, tethered.
"Yes," said Ena, "a lovely, lovely animal."
I looked at her with horror.
But then I realized that Elinor Brinton was indeed an animal. For she was a slave.
It was thus not inappropriate that she should find herself so, as she was, tethered, about her neck, knotted, a simple length of vamp rope, slender and coarse, fit for leading verr or girls.
I turned my head to one side.
Ena drew the hood up from my back and over my head.
"They are ready!" said the girl at the entrance to the tent.
"Lead her forth," said Ena.
I was led through the camp, and, here and there, some men and slave girls followed me.
I came to a clearing, before the tent of Rask of Treve. He was waiting there. On my tether I was led before him. I looked at him, frightened.
We stood facing one another, I about five feet from him.
"Remove her tether," he said.
Ena, who had accompanied me, unknotted the rope, and handed it to one of the girls.
I wore the long, scarlet garment, hooded, sleeveless. My hands were bound behind my back with binding fiber.
"Remove her bonds," said Rask of Treve.
In his belt I saw that he had thrust an eighteen-inch strip of binding fiber. It was not jeweled. It was about three quarters of an inch in thickness; it was of flat, supple leather, plain and brown. of the sort commonly used by tarnsmen for binding female prisoners.
Ena untied my wrists.
Rask and I regarded one another.
He approached me.
With one hand he brushed back my hood, revealing my head and hair. I stood very straight.
Carefully, one by one, he removed the four pins, handing them to one of the girls at the side.
My hair fell about my shoulders, and he smoothed it over my back.
One of the girls, she with the purple horn comb, combed the hair, arranging it.
"She is pretty," said one of the girls in the crowd.
Rask of Treve now stood some ten feet from me. He regarded me.
"Remove her garment," he said.
Ena and one of the girls from the tent parted the garment and let it fall about my ankles.
Two or three of the girls in the crowd breathed their pleasure.
Some of the warriors smote their shields with the blades of their spears.
"Step before me naked," said Rask of Treve.
I did so.
We faced one another, not speaking, he with his blade, and in his leather, I with nothing, stripped at his command.
"Submit," he said.
I could not disobey him.
I fell to my knees before him. Resting back on my heels, extending my arms to him, wrists crossed, as though for binding, my head lowered, between my arms.
I spoke in a clear voice. "I, Miss Elinor Brinton, of New York City, to the Warrior, Rask, of the High City of Treve, herewith submit myself as a slave girl. At his hands I accept my life and my name, declaring myself his to do with as he pleases."
Suddenly I felt my wrists lashed swiftly, rudely, together. I drew back my wrists in fear. They were already bound! They were bound with incredible tightness. I had been bound by a tarnsman.
I looked up at him in fear, I saw him take an object from a warrior at his side. It was an opened, steel slave collar.
He held it before me.
"Read the collar," said Rask of Treve.
"I cannot," I whispered. "I cannot read."
She is illiterate, said Ena.
"Ignorant barbarian!" I heard more than one girl laugh.
I felt so ashamed. I regarded the engraving on the collar, tiny, in neat, cursive script. I could not read it.
"Read it to her," said Rask of Treve to Ena.
"It says," said Ena, ---I am the property of Rask of Treve.
I said nothing.
"Do you understand?" asked Ena.
"Yes," I said. "Yes!"
Now, with his two hands, he held the collar about my neck, but he did not yet close it. I was looking up at him. My throat was encircled by his collar, he was holding it, but the collar was not yet shut. My eyes met his. His eyes were fierce, amused, mine were frightened. My eyes pleaded for mercy. I would receive none. The collar snapped shut. There was a shout of pleasure from the men and girls about. I heard hands striking the left shoulder in Gorean applause. Among the warriors, the flat sword blades and blades of spears rang on shields. I closed my eyes, shuddering.
I opened my eyes, I could not hold up my head. I saw before me the dirt, and the sandals of Rask of Treve.
Then I remembered that I must speak one more line. I lifted my head, tears in my eyes.
"I am yours, Master," I said.
---Captive of Gor 14:281-284
*Collaring Feast
Customs that are related to first collarings are celebrated in various ways, depending on City or culture, such as the Collaring Feast described in the following passage.
Something of the nature of the institution of capture, and the Gorean's attitude toward it becomes clear when it is understood that one of a young tarnsman's first missions is often the capture of a slave for his personal quarters. When he brings home his captive, bound naked across the saddle of his tarn, he gives her over, rejoicing, to his sisters, to be bathed, perfumed and clothed in the brief slave livery of Gor.
That night, at a great feast, he displays the captive, now suitably attired by his sisters in the diaphanous, scarlet dancing silks of Gor. Bells have been strapped to her ankles, and she is bound in slave bracelets. Proudly, he presents her to his parents, his friends and warrior comrades.
Then, to the festive music of flutes and drums, the girl kneels. The young man approaches her, bearing a slave collar, its engraving proclaiming his name and city. The barbaric crescendo, which stops suddenly, abruptly. The room is silent, absolutely silent, except for the decisive click of the collar lock.
It is a sound the girl will never forget.
As soon as the lock closes, there is a great shout, congratulating, saluting the young man. He returns to his place among the tables that line the low-ceilinged chamber, hung with glowing brass lamps. He sits in the midst of his family, his closest well wishers, his sword comrades, cross-legged on the floor in the Gorean fashion behind the long, low wooden table, laden with food, which stands at the head of the room.
...At the end of her dance, she is given a cup of wine, but she may not drink. She approaches the young man and kneels before him, her knees in the dictated position of the Pleasure Slave, and, head down, she proffers the wine to him. He drinks. There is another general shout of commendation and well wishing, and the feast begins, for none before the young man may touch food on such occasions. From that moment on, the young man's sisters never again serve him, for that is the girl's task. She is his slave.
As she serves him again and again throughout the long feast, she steals glances at him, and sees that he is even more handsome than she had thought. Of his courage and strength, she has already had ample evidence. As he eats and drinks with gusto on this occasion of his triumph, she regards him furtively, with a strange mixture of fear and pleasure. "Only such a man," she tells herself, "could tame me."
---Outlaw of Gor, 6:51-54
Gorean Slave Collars
GOREAN COLLAR
"Collar!" I said. Eta frowned. "Ko-lar," she repeated, again indicating the neck band of steel fashioned on her throat. "ko-lar," I said carefully following her pronunciation"
~Slave Girl of Gor, page 81~
“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, it if 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…
……..Explorers of Gor, page 80
The gorean collar is easy to define. It means a slave is owned, a slave may be branded but still be unowned. The brand marks her as a slave while the collar itself marks her as owned. Many of the collars will be marked with who is the owner of the slave and maybe her name. The collar in no way gives the slave the right to disrespect or refuse to serve others. It gives her no rights. By wearing a gorean collar, a slave acknowledges that she has no rights. She makes no decisions for herself. She can not hold back any of her thoughts and feels. She has no limits, no rights do anything but obey the Free or be punished. She may hope that she is treated well and fairly, but she may only hope. All things concerning her are up to her Master to decide. Even if he decides to kill her, he is within his rights for no other reason then it was his wish.
A owned slave may beg not to be forced to serve in ways her Master wouldn’t approve of but in the end she must obey all Free people, she is nothing but a slave. If another Free choose to go along with a slaves restrictions it is due to their respect of the wishes of the Owner of the slave, and not due to any respect to the slave.
Once that collar is locked around a slaves neck they give up the respect of the Free, the right to expect her desires and wishes and needs to be fulfilled. A collared slave is at the mercy of her owners.
A slaves actions and behavior is a reflection back on her Owner/owners. Even though the law of gor allows any Free to punish a slave for disrespect or being unpleasing, a owned slave knows that she will also have to face the punishment and anger of her Owner once he has learned of her offense. It is also stated that a slave that willingly goes to her Owner and confess her behavior before it is learned of in another way, will find even though they are severely punished, it would be less then if her Owner has to learn about her behavior from another.
A gorean collar can be as light or as heavy as the slave themselves wish to make it. Many slaves come alive in their collars and accept their slavery. While others choose to fight it. Making their lot a very hard one and often end in death.
The collar is also the symbol of bondage. Most girl learn to wear their collar with pleasure and pride and without feel lost. The collar is extremely attractive, setting off and enhancing her beauty. The collar can be seductive, it excites men and drives the wild. To have a slave at their feet to please them. A slave knows the collar marks them, it is not removable by them. The collar also has a releasing effect on the sexuality of the female. Wearing the collar a girl knows she is a slave, In wearing a collar a girl knows she is a slave, accordingly the fullness of her sexuality in all its helplessness, delicacy and profundity is not subject ot eh imperious beck and call of men,. She knows she may be called to perform sexually and fully at any second at the whim of Masters
A owned slave knows that she may not be permitted the least restraint or inhibition on her sexuality. She is a slave. A collar serves to release the female’s sexuality but it also deepens it and intensities them. The collar around her neck symbolizes that she is owned, no rights, she is forced to submit to the whims of the FREE. She must obey all things, those things alone can drive a slave to almost excruciatingly ecstatic orgasmic heights, experiencing sensations and raptures. A slave has a freedom that even Free women can not even dream of.
We will now look at the reason why some prefer a tavern collar…
While a personal collared slave may be on the furs of her Master when he is around, serving him only a Tavern slave is in the Tavern of her owner serving his customers. Attending to their needs. Most Master will assume that he will be allowed Free use of a tavern slave if she is unrestricted, after she brings him his drink.
There are several reasons why a slave girl would chose a tavern collar. Some slave that are new to Gor will ally themselves with a tavern in order to have the benefit of some small protection as well as the training. It gives them a chance to get their feet week. To have a relatively safe place to learn what gor is all about, observe and serve. It is not uncommon for a slave to eventually take the personal collar of a Master she has served often and formed a bond with. Others may take a tavern collar after being released from a personal collar to have the chance to heal and gain by their confidence. Some slaves do not wish to commit themselves to serve one Master in the way she would be required to do if she took a personal collar.
There are many different types of collars….
The common Gorean slave collar
This collar was worn by most slave girls on Gor. The common collar on Gor was a hinged circular band which was flat and locked snugly on the girls throat. There is some debate about the nature of the lock. In Raiders of Gor Tarl says that:
"The common female slave collar on Gor has a seven-pin lock.
There are, incidentally, seven letters in the most common Gorean
expression for female slave, Kajira."
p 294 Raiders if Gor
This would be fine apart from the slight problem that Kajira has six letters not seven. Kajirae, the plural has seven so it could be argued that this is what was meant by the statement. It could also be that in the Gorean spelling the expression did have seven letters. More than likely though it is a misprint. The important thing is anyway that the collars did lock and could not be removed by the girl without the key.
The common Gorean slave collar could be made of other materials such as gold or they could be bedecked with jewels. Collars such as these would be used to indicate high slaves.
Plate Collars
These collars were usually given to low slaves or slaves who had not yet been trained sufficiently to be given a lock collar. They were straight bars of iron which were curved about the girl's necks.
"When the smith arrived, he took, from a rack in the wall,
two narrow, straight bars of iron, not really plates but narrow cubes
, about a half inch in width and fifteen inches in length.
The girls were then motioned to the anvil. First Virginia, and
then Phyllis laid their heads and throats on the anvil, heads turned
to the side, their hands holding the anvil, and the smith, expertly, with
his heavy hammer and a ringing of iron, curved the collar about their throats; a
space of about a quarter of an inch was left between the two ends of the
collar; the ends matched perfectly; both Virginia and Phyllis stepped away from
the anvil feeling the metal on their throats, both now collared slave girls.
p 153-4 Assasins of Gor
These collars would be as secure as lock collars in that the iron was such that it had to be bent around the slave's neck with a heavy hammer. Because they were used to signify low status though, a slave would strive hard to please to be allowed a locking collar rather than a plate collar.
Turian Collars
The Turian collar worn by girls held as slaves in Turia differed from the standard locking collar in that it was more of a circular ring was was hinged and fitted more loosely than a standard slave collar.
"The Turian collar, on the other hand, fits more loosely,
and resembles a hinged ring, looped about the throat. A man can
get his fingers inside a Turian collar and use it to drag the girl to him.
It does not fit loosely enough to permit its being slipped, of course.
p251-2 Slave Girl of Gor
The Turian collar then can be seen as a regional variation on the normal slave collar of Gor. It offered the same kind of security as the normal collar, but was probably adapted to be looser due to regional taste.
Rope Collars
Rope collars were used by those of the Peasant caste to denote slaves. They were collars made simply with rope.
"If I collar you," he said, "you are again a slave."
"Collar me, Master," she said.
Thurnus wrapped the rope twice around her throat, and knotted it.
p 240 Slave Girl of Gor
The security offered by a rope collar was not perfect. The girl would physically be able to remove the collar by untying it. However, in a peasant village where all knew she was slave this would, presumably be soon reported to her Master.
The Bondage Strings of the Innuit.
The Innuit tied strings around the throats of their women to indicate bondage. Imnak does this to Poalu in Beasts of Gor. Once he has done this she is a slave. Slaves were also identified by loops of binding fiber sewn into their clothes. If they were white-skinned these tokens of bondage were not really necessary as this alone would identify them as slaves. The security in this, again is not perfect, but the girls would again be known as slaves in a small community and as such would have little success in escaping.
Beaded Collars of the Red Savages
The Red Savages of the Barrens of Gor used beaded collars for their slave girls.
"The red savages do not use steel collars. They usually
use high, beaded collars, tied in the front by a rawhide string
Subtle differences in the styles of collars, and in the knots with
which they are fastenedon the girls' necks, differentiate the tribes.
p102 Savages of Gor
The slave girl living in the Barrens would be very much kept in bondage by her environment. She could not expect to survive alone in the desert and would thus need the protection of her Master. He could quite easily check that her collar had not been tampered with by checking the accuracy of the knots.
Kai has tried to describe the various collars of Gor books in these pages. Kai thinks it is important for slave girls to be collared so that they more readily know their place. Kai thinks that it is best to get a collar that locks ultimately, but if this is not possible then a leather or rope collar can suffice in the meantime.
Capture collar
a loop of chain controlled by two wooden handles so that it is easy to block off the slave's air supply as a measure of control
Savages of Gor pg 180
Coffle collar
various types of steel collars with rings front and/or back to hook 3 to 4 ft lengths of chain between them; some hinged in the back
Savages of Gor pgs 135-136
Cord collar
collar made of cord fashioned from the rence plant it is worn by rencer slaves and carries a small disk to identify the owner
Vagabonds of Gor pg 341
Dance collar
a collar to which light- weight (but effective) chain has been attached in order to set off the dancer; a common type consists of a large oval of chain to which wrist cuffs and/or ankle cuffs are attached; once the two sides of the oval have been attached to a ring on the collar; there are variations depending on
Kajira of Gor pg 143
Gorean collar
a light steel like band, a badge of servitude. Flat, snug
Tarnsman of Gor pg. 26 ∓ 46; Nomads of Gor pg. 29
Kur collar
A high, locking, leather collar which is used to identify Kur slaves
Marauders of Gor pgs 322-323
Leather leash collar
a leather slave collar with attached which may be used when the slave is to be led, usually for reasons of security
Magician of Gor pg 33
Lock collar
a hinged collar easily removed by the use of a key; usually of flat stock c. 1-1/2 inches to 2 inches high; usually worn by trained slaves; the lock has one pin for each of the letters in the word 'kajira'
Assassin of Gor pg 51
"Even the girl who does not have a female trainer," I said, "will often seek out more experienced girls, to beg them for their intimate counsels and their secrets of love and beauty. Sometimes she purchases these by such tiny gifts, of food and such, as may be within her province, or by performing portions of the other's labors, and so on. Indeed, much of the chitchat of slave girls, in their gatherings, has to do, in one way or another, with the pleasing of masters."
(Savages of Gor...chapter 13)
"The free woman," I said, "lies down, and waits to see what will happen. 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, curvaceous, lascivious, feminine slave...."
"...There is hope for the free woman," I said. "She may put in a collar, and stripped, and made subject to the whip. She may then, enslaved, be trained, too, for the pleasure of men."
(Savages of Gor...chapter 13)
The Act of Collaring ..the placing of the colar on a slaves throat is subject to many rituals....it can be as simple as the sound of the hammer on the anvil, or the cold metallic click of the lock. It can be done, and is, 'en masse', when captures occur that involve many girls, or, as is seen in different context, on a very personal one to one level.
Normally, this will depend on how important the actual collaring of one or the other girl is to the man whose collar is being placed.
In situations where men collar a group of captured females, or a new shipment of slaves, there is no actual personal bond involved, no 'choosing' of one girl or the other and the process will reflect this. The collaring will be done quickly, almost as a formality, and the collar then simply reflects status and more than likely an ownership which is temporary, pre-sale or pre-trade if you will. Often, in these cases, the girls do not even know to whom, in fact, they belong, as the collaring will be done by the staff or employees of their actual master or leader.
"The Act of Collaring"
"Assume the posture of female submission, I told her. She did so, kneeling back on her heels, her arms extended, wrists crossed, her head between them, down. She was weeping.
"Repeat after me," I told her. "
'I, once Miss Elizabeth Cardwell, of the planet Earth--'"
"I, once Miss Elizabeth Cardwell, of the planet Earth--" she said.
"'--herewith submit myself, completely and totally, in all things--"'
"--herewith submit myself, completely and totally, in all things--" she said.
"'--to him who is now known here as Hakim of Tor--"'
"--to him who is now known here as Hakim of Tor--" she said.
"'--his girl, his slave, an article of his property, his to do with as he pleases--"'
"--his girl, his slave, an article of his property, his to do with as he pleases," she said.
Hassan handed me the collar. It was inscribed 'I am the property of Hakim or Tor'. I showed it to the girl. She could not read Taharic script. I read it to her. I put it about her neck. I snapped it shut.
"'I am yours, Master"', I said to the girl.
She looked at me, tears in her eyes, her neck in my locked collar. " I am yours, Master," she said.
"Congratulations on your slave!" said Hassan. "She is lovely meat. Now I must attend to my own slave." He laughed, and left.
The girl sank to the straw, and looked up at me. Her eyes were soft with tears. She whispered. :I am yours now, Tarl," she said. "You own me. You truly own me."
"What is your name?" I asked.
"What ever Master wishes," she whispered.
"I will call you Vella," I said.
"I am Vella," she said, her head down....
---Tribesmen of Gor, 26:359-360
"Submit!" he boomed at the large, blond girl and, terrified, almost leaping, she lowered her head, thrusting forward her hands, wrists crossed.
Raiders of Gor page 93
"Do not move your head, Bondmaid," said the smith.
Then, with great blows of the iron hammer, he riveted the iron collar about her throat.
A man then pulled her by the hair from the anvil and threw her to one side. She lay there weeping, a naked bondmaid, marked and collared.
"Next," called out the Forkbeard.
Weeping, another girl was flung over the branding log.
---Marauders of Gor, 6:87
"Other forms of Ritualistic Collarings"
Another type will be the result of admission and is more commonly something seen done by free women. This 'other' form and more ritualistic collaring, will have the slave participate, in words or gestures, to her own enslavement by making a public admission of status, a statement of this admission.
'I am slave', 'I beg to be slave', 'I admit to having slave needs'.
"Then, to my astonishment, the daughter of the Ubar Marlenus, daughter of the Ubar of Ar, knelt before me, a simple warrior of Ko-ro-ba, and lowered her head, lifting and extending her arms, wrists crossed. It was... the submission of the captive female. Without raising her eyes from the ground, the daughter of the Ubar said in a clear, distinct voice: `I submit myself.'"
Tarnsman of Gor, pg. 93
The quote below will often be in situations of war or other forms of battle or capture, Where the free woman, to avoid death, will publicly claim to having been secret slaves and beg to be collared. Similarly, in situations where a free woman is found guilty of a crime, she will often beg enslavement rather than face justice and possibly death.
In the end only Aelgifu was left.
The Forkbeard, with the heel of his boot on the ground, drew a bondmaid circle.
She looked at it.
Then, to the laughter of the men, her head high, lifting her skirt, she stepped to the circle, and stood, facing him, within it.
---Marauders of Gor, 6:87-88
He took his strap off her throat, and unbound her hands. Submit, I told her. She knelt before me, back on her heels, arms extended, head down, between her arms, wrists crossed, as though for binding. I submit to you, Master, she said. I tied her hands together; she then lowered her bound wrists; I pulled up her head. I held before her an opened collar, withdrawn from my sea bag. I had had one prepared.
---Explorers of Gor, p 74
Once made, they cannot be taken back. The woman who has, for example, in a siege situation, chosen to admit to being slave and begged for a collar, is not likely to be freed by those of her home once the war or battle is over, or should it turn out to be won by them. Rightly so, these admissions are considered a stain on said home and the newly collared girl will remain in the bonds to which she so professed to belong.
*Begging of the Collar
In the case below... it is specifically beyond the actual physical collar, the symbolism of the collar, its meaning, its social implications, its totality, that is being begged.
"Let the sentence be carried out," said Mahpiyasapa. Behind him, and standing about, as well, were the members of the council. Others, too, stood about.
Cuwignaka seized Bloketu from behind by the arms. "No, no!" she cried, wildly, throwing her head back. Cuwignaka forced her inexorably, implacably, to the edge. "I beg the alternative!" screamed Bloketu. "I beg the alternative!" screamed Bloketu. "I beg the alternative!"
Cuwignaka looked at Mahpiyasapa.
"What alternative?" cried Iwoso, wildly.
Mahpiyasapa made a sign and Cuwignaka, at the very edge of the surface, released Bloketu. She fell to her knees and scrambled back from the edge, her knees abraded on the rock. She, kneeling, her hands tied behind her, her ankles thonged, wildly, faced Mahpiyasapa.
"I beg the alternative," she wept, hysterically, "Master!"
"Master?" asked Mahpiyasapa.
"Yes, 'Master'!" she cried. "As a slave I must address all free men as 'Master.'"
"You are not a slave," said Mahpiyasapa. "You are a free woman."
"No, Master!" she cried. "I am a slave! I am a slave! I pronounce myself a slave! I have been a slave for years, a secret slave. I now confess my deception, acknowledging that I am, and have been, a slave, only a slave, for years! Forgive me, Masters!"
---Blood Brothers of Gor, 50:454
She winced, her back bent painfully. "Do you wish me to submit to you now?" she begged. "Do so," said he. She fell to her knees before him, and lifted her head to regard him. "I will be your slave," she said. Then, she knelt back on her heels, lowered her head, and lifted and extended her arms, wrists crossed, as though for binding. She was very beautiful. "I am your slave," she said, "--Master."
---Hunters of Gor, p 16
*The Collar and its Meaning
Slavery comes from within. The collar, its placement and its display, carry the full understanding of slavery, as part of what Goreans see as a natural and essential element of the biotruths that are undissociable from Gorean life.
"The collar," I said, touching it," is put on from without, but what it encircles, the slave, comes from within."
"Master?" she asked.
"Slavery," I told her, "true slavery, comes from within, and you, my lovely little red-haired beast, I assure you, as was evidenced by your behavior and performances this night, are a true slave. Do not fight your slavery. Allow it freely and spontaneously, candidly, sweetly and untrammeled, to manifest itself. It is what you are."
Yes Master," she said.
"That, too," I said, "will save you many bouts with the lash."
---Savages of Gor, 13:210
...There are many points in favor of the collar, besides those of history and tradition. The throat is not only an ideal aesthetic showplace for the symbol of bondage, displaying it beautifully and prominently, but one which, because of the location, at the throat, and the widths involved, is excellently secure.
It also makes it easier to leash the female. Also, of course, by means of it and a rope or chain one may attach her to various rings and holding devices. Some fellows even bracelet or tie her hands to it.
The collar, too, of course, helps to make clear to the slave, and others, her status as a domestic animal.
---Magicians of Gor, 17:257
*Personal Collaring
'Personal' collaring, will occur in cases where a slave has been acquired specifically by one man, selected and many times sought for some time. The 'ceremony' or 'ritual', will widely depend on local customs and particular situations. The most complete such ceremony can be found in Captive of Gor, where in the war camp of Rask of Treve, the girl Elinor becomes officially his.
Suddenly the girl at the tent flap whispered excitedly, gesturing back toward us, "Prepare her! Prepare her!"
"Stand," said Ena.
I did so.
I gasped as they brought forth a long, exquisite garment, hooded, of shimmering scarlet silk.
Behind me, swiftly, one of the girls wound my hair into a single braid and then, coiling it, fastened it at the back of my head with four pins. The pins would be undone by Rask Of Treve.
The garment was placed upon me. The hood fell at my back. The garment was sleeveless.
"Place your hands behind your back and cross your wrists," said Ena.
She had in her hand, an eighteen-inch strip of purple binding fiber, about half an inch in width, flat, set with jewels.
I felt my wrists lashed behind my back.
Ena then gestured to the girl with the small, ornate bottle. The girl removed the stopper and, quickly, again, touched me with the scent, behind each ear, a tiny drop on her finger. I smelled the heady perfume. My heart was beating rapidly.
Then Ena again approached me. This time she carried coiled in her hand, some seven or eight feet of slender, coarse rope, simple camp rope. She knotted one end of this about my neck, tightly enough that I felt the knot. My wrists would be bound by jeweled binding fiber but I would be led forth on a simple camp rope.
"You are very lovely," said Ena.
"A lovely animal!" I cried, tethered.
"Yes," said Ena, "a lovely, lovely animal."
I looked at her with horror.
But then I realized that Elinor Brinton was indeed an animal. For she was a slave.
It was thus not inappropriate that she should find herself so, as she was, tethered, about her neck, knotted, a simple length of vamp rope, slender and coarse, fit for leading verr or girls.
I turned my head to one side.
Ena drew the hood up from my back and over my head.
"They are ready!" said the girl at the entrance to the tent.
"Lead her forth," said Ena.
I was led through the camp, and, here and there, some men and slave girls followed me.
I came to a clearing, before the tent of Rask of Treve. He was waiting there. On my tether I was led before him. I looked at him, frightened.
We stood facing one another, I about five feet from him.
"Remove her tether," he said.
Ena, who had accompanied me, unknotted the rope, and handed it to one of the girls.
I wore the long, scarlet garment, hooded, sleeveless. My hands were bound behind my back with binding fiber.
"Remove her bonds," said Rask of Treve.
In his belt I saw that he had thrust an eighteen-inch strip of binding fiber. It was not jeweled. It was about three quarters of an inch in thickness; it was of flat, supple leather, plain and brown. of the sort commonly used by tarnsmen for binding female prisoners.
Ena untied my wrists.
Rask and I regarded one another.
He approached me.
With one hand he brushed back my hood, revealing my head and hair. I stood very straight.
Carefully, one by one, he removed the four pins, handing them to one of the girls at the side.
My hair fell about my shoulders, and he smoothed it over my back.
One of the girls, she with the purple horn comb, combed the hair, arranging it.
"She is pretty," said one of the girls in the crowd.
Rask of Treve now stood some ten feet from me. He regarded me.
"Remove her garment," he said.
Ena and one of the girls from the tent parted the garment and let it fall about my ankles.
Two or three of the girls in the crowd breathed their pleasure.
Some of the warriors smote their shields with the blades of their spears.
"Step before me naked," said Rask of Treve.
I did so.
We faced one another, not speaking, he with his blade, and in his leather, I with nothing, stripped at his command.
"Submit," he said.
I could not disobey him.
I fell to my knees before him. Resting back on my heels, extending my arms to him, wrists crossed, as though for binding, my head lowered, between my arms.
I spoke in a clear voice. "I, Miss Elinor Brinton, of New York City, to the Warrior, Rask, of the High City of Treve, herewith submit myself as a slave girl. At his hands I accept my life and my name, declaring myself his to do with as he pleases."
Suddenly I felt my wrists lashed swiftly, rudely, together. I drew back my wrists in fear. They were already bound! They were bound with incredible tightness. I had been bound by a tarnsman.
I looked up at him in fear, I saw him take an object from a warrior at his side. It was an opened, steel slave collar.
He held it before me.
"Read the collar," said Rask of Treve.
"I cannot," I whispered. "I cannot read."
She is illiterate, said Ena.
"Ignorant barbarian!" I heard more than one girl laugh.
I felt so ashamed. I regarded the engraving on the collar, tiny, in neat, cursive script. I could not read it.
"Read it to her," said Rask of Treve to Ena.
"It says," said Ena, ---I am the property of Rask of Treve.
I said nothing.
"Do you understand?" asked Ena.
"Yes," I said. "Yes!"
Now, with his two hands, he held the collar about my neck, but he did not yet close it. I was looking up at him. My throat was encircled by his collar, he was holding it, but the collar was not yet shut. My eyes met his. His eyes were fierce, amused, mine were frightened. My eyes pleaded for mercy. I would receive none. The collar snapped shut. There was a shout of pleasure from the men and girls about. I heard hands striking the left shoulder in Gorean applause. Among the warriors, the flat sword blades and blades of spears rang on shields. I closed my eyes, shuddering.
I opened my eyes, I could not hold up my head. I saw before me the dirt, and the sandals of Rask of Treve.
Then I remembered that I must speak one more line. I lifted my head, tears in my eyes.
"I am yours, Master," I said.
---Captive of Gor 14:281-284
*Collaring Feast
Customs that are related to first collarings are celebrated in various ways, depending on City or culture, such as the Collaring Feast described in the following passage.
Something of the nature of the institution of capture, and the Gorean's attitude toward it becomes clear when it is understood that one of a young tarnsman's first missions is often the capture of a slave for his personal quarters. When he brings home his captive, bound naked across the saddle of his tarn, he gives her over, rejoicing, to his sisters, to be bathed, perfumed and clothed in the brief slave livery of Gor.
That night, at a great feast, he displays the captive, now suitably attired by his sisters in the diaphanous, scarlet dancing silks of Gor. Bells have been strapped to her ankles, and she is bound in slave bracelets. Proudly, he presents her to his parents, his friends and warrior comrades.
Then, to the festive music of flutes and drums, the girl kneels. The young man approaches her, bearing a slave collar, its engraving proclaiming his name and city. The barbaric crescendo, which stops suddenly, abruptly. The room is silent, absolutely silent, except for the decisive click of the collar lock.
It is a sound the girl will never forget.
As soon as the lock closes, there is a great shout, congratulating, saluting the young man. He returns to his place among the tables that line the low-ceilinged chamber, hung with glowing brass lamps. He sits in the midst of his family, his closest well wishers, his sword comrades, cross-legged on the floor in the Gorean fashion behind the long, low wooden table, laden with food, which stands at the head of the room.
...At the end of her dance, she is given a cup of wine, but she may not drink. She approaches the young man and kneels before him, her knees in the dictated position of the Pleasure Slave, and, head down, she proffers the wine to him. He drinks. There is another general shout of commendation and well wishing, and the feast begins, for none before the young man may touch food on such occasions. From that moment on, the young man's sisters never again serve him, for that is the girl's task. She is his slave.
As she serves him again and again throughout the long feast, she steals glances at him, and sees that he is even more handsome than she had thought. Of his courage and strength, she has already had ample evidence. As he eats and drinks with gusto on this occasion of his triumph, she regards him furtively, with a strange mixture of fear and pleasure. "Only such a man," she tells herself, "could tame me."
---Outlaw of Gor, 6:51-54
Gorean Slave Collars
GOREAN COLLAR
"Collar!" I said. Eta frowned. "Ko-lar," she repeated, again indicating the neck band of steel fashioned on her throat. "ko-lar," I said carefully following her pronunciation"
~Slave Girl of Gor, page 81~
“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, it if 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…
……..Explorers of Gor, page 80
The gorean collar is easy to define. It means a slave is owned, a slave may be branded but still be unowned. The brand marks her as a slave while the collar itself marks her as owned. Many of the collars will be marked with who is the owner of the slave and maybe her name. The collar in no way gives the slave the right to disrespect or refuse to serve others. It gives her no rights. By wearing a gorean collar, a slave acknowledges that she has no rights. She makes no decisions for herself. She can not hold back any of her thoughts and feels. She has no limits, no rights do anything but obey the Free or be punished. She may hope that she is treated well and fairly, but she may only hope. All things concerning her are up to her Master to decide. Even if he decides to kill her, he is within his rights for no other reason then it was his wish.
A owned slave may beg not to be forced to serve in ways her Master wouldn’t approve of but in the end she must obey all Free people, she is nothing but a slave. If another Free choose to go along with a slaves restrictions it is due to their respect of the wishes of the Owner of the slave, and not due to any respect to the slave.
Once that collar is locked around a slaves neck they give up the respect of the Free, the right to expect her desires and wishes and needs to be fulfilled. A collared slave is at the mercy of her owners.
A slaves actions and behavior is a reflection back on her Owner/owners. Even though the law of gor allows any Free to punish a slave for disrespect or being unpleasing, a owned slave knows that she will also have to face the punishment and anger of her Owner once he has learned of her offense. It is also stated that a slave that willingly goes to her Owner and confess her behavior before it is learned of in another way, will find even though they are severely punished, it would be less then if her Owner has to learn about her behavior from another.
A gorean collar can be as light or as heavy as the slave themselves wish to make it. Many slaves come alive in their collars and accept their slavery. While others choose to fight it. Making their lot a very hard one and often end in death.
The collar is also the symbol of bondage. Most girl learn to wear their collar with pleasure and pride and without feel lost. The collar is extremely attractive, setting off and enhancing her beauty. The collar can be seductive, it excites men and drives the wild. To have a slave at their feet to please them. A slave knows the collar marks them, it is not removable by them. The collar also has a releasing effect on the sexuality of the female. Wearing the collar a girl knows she is a slave, In wearing a collar a girl knows she is a slave, accordingly the fullness of her sexuality in all its helplessness, delicacy and profundity is not subject ot eh imperious beck and call of men,. She knows she may be called to perform sexually and fully at any second at the whim of Masters
A owned slave knows that she may not be permitted the least restraint or inhibition on her sexuality. She is a slave. A collar serves to release the female’s sexuality but it also deepens it and intensities them. The collar around her neck symbolizes that she is owned, no rights, she is forced to submit to the whims of the FREE. She must obey all things, those things alone can drive a slave to almost excruciatingly ecstatic orgasmic heights, experiencing sensations and raptures. A slave has a freedom that even Free women can not even dream of.
We will now look at the reason why some prefer a tavern collar…
While a personal collared slave may be on the furs of her Master when he is around, serving him only a Tavern slave is in the Tavern of her owner serving his customers. Attending to their needs. Most Master will assume that he will be allowed Free use of a tavern slave if she is unrestricted, after she brings him his drink.
There are several reasons why a slave girl would chose a tavern collar. Some slave that are new to Gor will ally themselves with a tavern in order to have the benefit of some small protection as well as the training. It gives them a chance to get their feet week. To have a relatively safe place to learn what gor is all about, observe and serve. It is not uncommon for a slave to eventually take the personal collar of a Master she has served often and formed a bond with. Others may take a tavern collar after being released from a personal collar to have the chance to heal and gain by their confidence. Some slaves do not wish to commit themselves to serve one Master in the way she would be required to do if she took a personal collar.
There are many different types of collars….
The common Gorean slave collar
This collar was worn by most slave girls on Gor. The common collar on Gor was a hinged circular band which was flat and locked snugly on the girls throat. There is some debate about the nature of the lock. In Raiders of Gor Tarl says that:
"The common female slave collar on Gor has a seven-pin lock.
There are, incidentally, seven letters in the most common Gorean
expression for female slave, Kajira."
p 294 Raiders if Gor
This would be fine apart from the slight problem that Kajira has six letters not seven. Kajirae, the plural has seven so it could be argued that this is what was meant by the statement. It could also be that in the Gorean spelling the expression did have seven letters. More than likely though it is a misprint. The important thing is anyway that the collars did lock and could not be removed by the girl without the key.
The common Gorean slave collar could be made of other materials such as gold or they could be bedecked with jewels. Collars such as these would be used to indicate high slaves.
Plate Collars
These collars were usually given to low slaves or slaves who had not yet been trained sufficiently to be given a lock collar. They were straight bars of iron which were curved about the girl's necks.
"When the smith arrived, he took, from a rack in the wall,
two narrow, straight bars of iron, not really plates but narrow cubes
, about a half inch in width and fifteen inches in length.
The girls were then motioned to the anvil. First Virginia, and
then Phyllis laid their heads and throats on the anvil, heads turned
to the side, their hands holding the anvil, and the smith, expertly, with
his heavy hammer and a ringing of iron, curved the collar about their throats; a
space of about a quarter of an inch was left between the two ends of the
collar; the ends matched perfectly; both Virginia and Phyllis stepped away from
the anvil feeling the metal on their throats, both now collared slave girls.
p 153-4 Assasins of Gor
These collars would be as secure as lock collars in that the iron was such that it had to be bent around the slave's neck with a heavy hammer. Because they were used to signify low status though, a slave would strive hard to please to be allowed a locking collar rather than a plate collar.
Turian Collars
The Turian collar worn by girls held as slaves in Turia differed from the standard locking collar in that it was more of a circular ring was was hinged and fitted more loosely than a standard slave collar.
"The Turian collar, on the other hand, fits more loosely,
and resembles a hinged ring, looped about the throat. A man can
get his fingers inside a Turian collar and use it to drag the girl to him.
It does not fit loosely enough to permit its being slipped, of course.
p251-2 Slave Girl of Gor
The Turian collar then can be seen as a regional variation on the normal slave collar of Gor. It offered the same kind of security as the normal collar, but was probably adapted to be looser due to regional taste.
Rope Collars
Rope collars were used by those of the Peasant caste to denote slaves. They were collars made simply with rope.
"If I collar you," he said, "you are again a slave."
"Collar me, Master," she said.
Thurnus wrapped the rope twice around her throat, and knotted it.
p 240 Slave Girl of Gor
The security offered by a rope collar was not perfect. The girl would physically be able to remove the collar by untying it. However, in a peasant village where all knew she was slave this would, presumably be soon reported to her Master.
The Bondage Strings of the Innuit.
The Innuit tied strings around the throats of their women to indicate bondage. Imnak does this to Poalu in Beasts of Gor. Once he has done this she is a slave. Slaves were also identified by loops of binding fiber sewn into their clothes. If they were white-skinned these tokens of bondage were not really necessary as this alone would identify them as slaves. The security in this, again is not perfect, but the girls would again be known as slaves in a small community and as such would have little success in escaping.
Beaded Collars of the Red Savages
The Red Savages of the Barrens of Gor used beaded collars for their slave girls.
"The red savages do not use steel collars. They usually
use high, beaded collars, tied in the front by a rawhide string
Subtle differences in the styles of collars, and in the knots with
which they are fastenedon the girls' necks, differentiate the tribes.
p102 Savages of Gor
The slave girl living in the Barrens would be very much kept in bondage by her environment. She could not expect to survive alone in the desert and would thus need the protection of her Master. He could quite easily check that her collar had not been tampered with by checking the accuracy of the knots.
Kai has tried to describe the various collars of Gor books in these pages. Kai thinks it is important for slave girls to be collared so that they more readily know their place. Kai thinks that it is best to get a collar that locks ultimately, but if this is not possible then a leather or rope collar can suffice in the meantime.
Capture collar
a loop of chain controlled by two wooden handles so that it is easy to block off the slave's air supply as a measure of control
Savages of Gor pg 180
Coffle collar
various types of steel collars with rings front and/or back to hook 3 to 4 ft lengths of chain between them; some hinged in the back
Savages of Gor pgs 135-136
Cord collar
collar made of cord fashioned from the rence plant it is worn by rencer slaves and carries a small disk to identify the owner
Vagabonds of Gor pg 341
Dance collar
a collar to which light- weight (but effective) chain has been attached in order to set off the dancer; a common type consists of a large oval of chain to which wrist cuffs and/or ankle cuffs are attached; once the two sides of the oval have been attached to a ring on the collar; there are variations depending on
Kajira of Gor pg 143
Gorean collar
a light steel like band, a badge of servitude. Flat, snug
Tarnsman of Gor pg. 26 ∓ 46; Nomads of Gor pg. 29
Kur collar
A high, locking, leather collar which is used to identify Kur slaves
Marauders of Gor pgs 322-323
Leather leash collar
a leather slave collar with attached which may be used when the slave is to be led, usually for reasons of security
Magician of Gor pg 33
Lock collar
a hinged collar easily removed by the use of a key; usually of flat stock c. 1-1/2 inches to 2 inches high; usually worn by trained slaves; the lock has one pin for each of the letters in the word 'kajira'
Assassin of Gor pg 51
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Patchwork Merchant Mercenaries had its humble beginnings as an idea of a few artisans and craftsmen who enjoy performing with live steel fighting. As well as a patchwork quilt tent canvas. Most had prior military experience hence the name.
Patchwork Merchant Mercenaries.
Vendertainers that brought many things to a show and are know for helping out where ever they can.
As well as being a place where the older hand made items could be found made by them and enjoyed by all.
We expanded over the years to become well known at what we do. Now we represent over 100 artisans and craftsman that are well known in their venues and some just starting out. Some of their works have been premiered in TV, stage and movies on a regular basis.
Specializing in Medieval, Goth , Stage Film, BDFSM and Practitioner.
Patchwork Merchant Mercenaries a Dept of, Ask For IT was started by artists and former military veterans, and sword fighters, representing over 100 artisans, one who made his living traveling from fair to festival vending medieval wares. The majority of his customers are re-enactors, SCAdians and the like, looking to build their kit with period clothing, feast gear, adornments, etc.
Likewise, it is typical for these history-lovers to peruse the tent (aka mobile store front) and, upon finding something that pleases the eye, ask "Is this period?"
A deceitful query!! This is not a yes or no question. One must have a damn good understanding of European history (at least) from the fall of Rome to the mid-1600's to properly answer. Taking into account, also, the culture in which the querent is dressed is vitally important. You see, though it may be well within medieval period, it would be strange to see a Viking wearing a Caftan...or is it?
After a festival's time of answering weighty questions such as these, I'd sleep like a log! Only a mad man could possibly remember the place and time for each piece of kitchen ware, weaponry, cloth, and chain within a span of 1,000 years!! Surely there must be an easier way, a place where he could post all this knowledge...
Traveling Within The World is meant to be such a place. A place for all of these artists to keep in touch and directly interact with their fellow geeks and re-enactment hobbyists, their clientele.
© 2024 Created by Rev. Allen M. Drago ~ Traveler.
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