John Norman - Guardsman of Gor

I went from her to the side of the room, where was the wheel which controlled the chain and, nearby, on its hook, the disciplinary Gorean slave lash.

“Of course, my Master,” she cried suddenly, delightedly. “I have been carried across the threshold. And now I have been put in whipping position I am being introduced into a house, in which I am to be a slave. My mysterious master must, thus, be of Victoria, or of some other city in which are practiced the customs of the capture carry and the initiatory whipping!” The point of these customs, of course, is clear.

The girl knows that she is carried into the house as a helpless slave, and then, in the initiatory whipping, learns that it is a house in which she is under discipline. These are thought to be salutary lessons for a new girl, when she is first introduced into a new house. To be sure, whether in Victoria or not, or in a city with comparable customs, new girls, in one way or another, are usually reminded, promptly and effectively, that their slavery is uncompromising and actual, and that they are fully at the disposition of their masters.

The former Miss Henderson, of course, had been in this house before. This was, however, the first time she had been brought into it as a slave. The slave girl, of course, sees a house much differently than does a free woman. Most simply she sees it as a house, and knows it, as a house in which she is a slave, whereas the free woman sees it and knows it as a house in which she is free. The houses are, accordingly, experienced quite differently.

The free woman looks into a slave kennel but she, presumably, has never occupied it, the helpless prisoner behind its bars; the free woman may see chains but she, presumably, has never worn them; she may see the whip but she, presumably, has never felt it. She sees the door, a device by means of which she gains access to her dwelling, but can it have the same meaning to her as to one who has been helplessly carried through it, as a slave? Similarly, the free woman passes through that door whenever she wishes. She does not give it a second thought. It is only a door.

To the slave, on the other hand, it is the portal to her master’s house. It is, thus, a significant border in her world. Commonly, if the master is home, and she is not under orders, as in, say, running an errand, or conducting regular business, such as shopping or gardening, she must, on her knees, beg his permission to leave the house, usually specifying her itinerary and when she expects to return.

Similarly a free woman may look upon a wall and see there merely the side of a room, but the slave girl may see there an obdurate barrier, beyond which she cannot run, against which she could be thrown and stripped, a barrier at the foot of which, crouching in terror, she would have to await the pleasure of her master. The free woman may look upon the smooth tiles flooring a room but, presumably, she has never felt them on her naked flesh, on her belly, as she has kissed the feet of her master. Too, presumably, she will never have been beaten upon them, or forced, as a discipline,to clean them, prone, her hands bound behind her, a small brush held in her teeth. The free woman looks upon a stairwell. She sees a stairwell. The slave girl may also see a place where she, if her master wishes, may be conveniently tied to a railing and raped.

Much sex between a master and his slave is spontaneous and casual, occurring whenever the master wishes, and not unoften when the slave begs for it. The sweetness of these sometimes sudden and transient ravishings, of course, does not replace the lengthy feasts of love of which the Gorean is fond; rather, they merely supplement them. They are, in their way, merely another attestation of the condition of the girl, that she is truly a slave and must be ready, at any time, and in any place, to serve her master’s pleasure. The same girl who, fed by hand, is lengthily ravished over a period of Ahn, or even of a day or two, may, at another time, be merely told to stretch herself over a table. She will do so, immediately, unquestioningly. She is a slave.

And how wondrously different does the bedroom of the male seem to the free woman than it does to the slave. She looks upon the couch of the male. She sees the slave ring at its foot. She sees the furs of love, rolled against the side of the wall. She sees the lamp. She sees, coiled beneath the slave ring, a chain, with a collar or shackles. She sees the whip. But these things, as she is free, mean little to her. Imagine, however, if you will, her emotions if she entered that room as a slave girl, stripped and rightless, bearing on her upper thigh, just under her hip, the mark of bondage, her throat clasped in the light, gleaming, close-fitting, locked circlet of a slave. How different, then, would that room seem to her! She is ordered to spread the furs of love. She does so, beneath the slave ring.

She must light the lamp. She does so. She returns then to the furs of love, and kneels upon them. She is then fastened by her master to the slave ring. Perhaps this is merely done by a single ankle ring, on her left ankle, or perhaps both of her ankles are shackled, the length of chain running through the slave ring. If this is done, of course, the chaining is such that her ankles may be thrust widely, even painfully apart. Or perhaps the collar is locked upon her, with its dependent chain. She, then, feels the drag of the chain against her collar, and the chain, with its heavy links, between her bared breasts; she knows well that she is chained.

Though the light of the lamp is soft and sensuous, it is quite adequate, by design, to illuminate her; she is under no delusion on this score; her tiniest movements and her subtlest expressions, she knows, will be fully visible to her master. This is as it should be; she is his slave. Some free women, incidentally, insist on making love in the dark, because of their modesty. If such a woman should be enslaved, however, she must learn to perform in full illumination, whether it be in the soft light of a common ravishment lamp or on a dock at midday.

We shall now suppose that the girl is kneeling before her master, on the deep furs, in the position of the pleasure slave, in the soft light of the lamp, chained to the slave ring. Do you not think that she will find that room different than would the free woman?

The master walks about her, whip in hand. She tries to hold herself as beautifully as she can, that he will be pleased. Perhaps she lowers her head, frightened, submissively. She feels the butt of his whip under her chin, lifting it up. She must hold her head properly. She sees the master shake out the blades of the whip. Is she to be whipped, or raped, or both? But he folds back the blades and holds the whip before her. She kisses it, fervently, in token of her slavery and submission. He then drops the whip to the side, but where it may easily be grasped, should he wish to do so. He then lifts the chain and throws it to the side, over her left shoulder. He then begins to caress her, with the full and possessive caresses of the master, sometimes even holding her in place with her left hand behind the small of her back.

She begins to moan. Then, when he wishes, she is thrust on her back on the furs. “Please, be gentle, my Master,” she begs. But he will, or will not, as it pleases him. She lies before him, a slave, his to do with as he pleases. It is little wonder, then, I think, that the female slave experiences the bedroom of the male in a manner quite different from that of the free woman.

I observed the former Miss Henderson, chained in whipping position in my house, the tight bracelets holding her hands high above her head, at the termination of the chain, her heels a quarter of an inch from the floor, most of her face covered by the tightened slave hood. I felt moved to tenderness. Then I removed the Gorean slave lash from the wall. She was a slave.