John Norman - Guardsman of Gor

But I displayed to her no disapprobatory sign.

“Do you like my bells?” she asked, happily. “They have been put upon me for your pleasure. It excites me to be belled.” She lifted her left arm, and turned it. There was a shimmer of sound from the glinting rows of tiny bells locked on her wrist. “Are they not pretty?” she asked. “They mark my movements well, and as those of a slave,” she smiled. Then she lowered her arm, and knelt back again, on her heels, in the position of the pleasure slave. “How happy I am yours,” she said. “Thank you for bringing me to your house, my Master.”

I looked down upon her, so exquisite and desirable, kneeling before me, perfumed, naked and belled. Her knees and the bells on her ankles were almost lost in the soft, deeply piled carpet before the curule chair.

“My Master licks his lips,” she said. “Perhaps he sees before him a morsel which he would like to devour?”

I did not speak. ‘Go hungry to the feast, I thought, ‘so say the Goreans.’ And what a slave feast knelt before me!

“I gather that I may continue to speak,” she said. “It seems to please my Master to hear me speak.” This is not unusual, incidentally, among Gorean masters. High intelligence is highly valued in a female slave. One of the great pleasures in owning a girl is listening to her. It is a great pleasure to become intimately acquainted with her expressions and thoughts, from the most casual and trivial to the most delicate and profound. She must always, of course, be kept strictly in her place.

The contrast here between the man of Earth and the Gorean male is illuminating. The man of Earth subscribes to the thesis that he prizes a woman’s mind but, considering his behavior, it seems reasonably clear that, on the whole, he does not. In his conversation, and in his advertising, and such, it seems his attention, almost exclusively, interestingly, is occupied with little more than the extents and distributions of planes and masses. Indeed, some men of Earth seem more interested in parts of women, than in women. Goreans, it might be pointed out, would find this almost incomprehensible. They would not even regard it as a perversion. They simply would not understand it.

The Gorean, incidentally, does not subscribe explicitly to the thesis that he values a woman’s mind. Similarly he does not subscribe explicitly to the thesis that he values a woman’s foot. It would not occur to him to propound such peculiar theses. Such theses are evidence of cultural schizophrenia and an alienation from nature. He does, however, value women, whole women, and this interest is richly documented in his sayings, his songs, his art, and his behavior. Indeed, he values them so highly that he is fond of owning them.

To be sure, let us not appear to blame the man of Earth. He labors, usually, in a desert of sexual starvation. Some of his most basic physical needs are often frustrated, cruelly and systematically. In such a world, where he is seldom granted more than the appearances of women, it is natural for him to become, sadly, preoccupied with mere appearances. Often he knows little more of women than these appearances, with which he is expected, culturally, to make do.

The Gorean, on the other hand, who might buy a woman, or have a lovely slave in a paga tavern for the price of a drink, has little trouble with the satisfaction of his basic sexual needs. These needs satisfied he can then attend to the latent richnesses of the prizes he can command.

Let us suppose that the Gorean youth buys his first girl. Before this, of course, he may have used house slaves or the girls in the paga taverns. Indeed, in gangs of roaming youths, he may have caught and raped slave girls on errands in his own city. Some young men regard this as an interesting sport. If a magistrate should chance upon them in some alley he will commonly say, “Thigh,” to them, and they will turn the girl, so that he may see if she is branded or not. If she is branded, he will commonly continue on his rounds. The unauthorized rape of slave girls, without the permission of their masters, is officially frowned on in most cities, but, too, it is as often winked at.

There are thought to be two major advantages to the custom of permitting, and, sometimes, of even encouraging, the practice. First, it provides a way of satisfying the sexual needs of young men who may not yet own their own girls, and, secondly, it is thought to provide a useful protection for free women. Free women, incidentally, are almost never raped on Gor, unless it be perhaps a preparatory lesson preceding their total enslavement.

There seem to be two major reasons why free women are seldom raped on Gor. First, it is thought that they, being free, are to be accorded the highest respect, and, secondly, slave females are regarded as being much more desirable. There is little difficulty, commonly, incidentally, in distinguishing between the free woman and the slave. The garment of the slave is usually brief, distinctive and sexually exciting; it is designed to show her to men; the garments of the free woman, on the other hand, are commonly multitudinous, concealing and cumbersome; they are designed to protect her modesty, and hide her from the eyes of men.

In many cities it is a capital offense for the slave girl to don such garments. They are not for her. She is only a slave. Similarly, free women will almost never touch the garment of a slave. They would be scandalized to do so. Such garments are just too sexually exciting. On the other hand, there have been cases when a free woman, boldly, has donned such a garment and dared to walk in the streets and upon the bridges, masquerading as a mere slave upon an errand for her master. She will not be recognized for, commonly, when she goes out, she is veiled.

On the streets, now, of course, she will be taken for only another slave. She revels in this new-found freedom; she exults in the bold appraisals to which she now finds herself subjected, those which free men may fittingly bestow upon a slave; she inclines her head submissively as she passes free men; should they stop her, perhaps to question her, or inquire after directions, she falls to her knees before them; then, later, aroused, excited, trembling, breathless, she returns to her home and enters her compartment, perhaps there to throw herself on her couch, to bite and tear at the coverlets, sobbing with unrelieved passion.

The excursions of such women, commonly, grow more bold. Perhaps they take to walking the high bridges, under the Gorean moons. Perhaps they fall to the noose of a passing tarnsman. Perhaps they attract the attention of a visiting slaver. His men receive their orders. She is brought to him and subjected to rude assessments. If she is found sufficiently comely she is gagged and hooded, and slave iron is locked upon her body. When this caravan leaves the city she is carried away with it, another girl, another piece of merchandise, in chains, bound for a distant market, and a master.

One of the most interesting examples of such a case occurred in Venna some years ago, in the vicinity of the Stadium of Tharlarion, where tharlarion races are held. Several young men captured for their sex sport what they took to be a slave girl, and thrust her, gagged, her hands bound behind her, into the corner of one of the giant tharlarion stables behind the stadium. They discovered only after her thorough and lengthy raping and their own apprehension that they had been lavishing their predatory attentions not upon a slave but upon a young and beautiful free female who had been masquerading as a slave. Obviously the case was complex. The decision of the judge was generally regarded as judicious. The young men were banished from the city. Outside the gate, lying in the dust of the road leading from Venna, bound hand and foot, was the girl. She was clad in the rag of a slave. The young men were seen leaving the vicinity of the city leading the girl behind them, her hands bound behind her, on a neck-rope.