Throughout the books, we find several rituals between a master and his kajira. Some of these rituals one here on Earth would conceive as something between a man and woman who are married. It's such rituals that truly define that special relationship of master and slave, and at absolute opposites of those of a man and his free companion.

Some of the following are not, in truth, rituals, but are customary habits or symbolisms, between the master and his slave girl, such as the happened glances to each other's eyes.

Some rituals, customary habits and ceremonies that are not here on this page can be found within their respective pages:

  • Binding
  • Branding
  • Collaring
  • Positions

Customary Habits

• Eye Contact

In the virtual world of roleplay Gor, t is a common practice that a slave keeps her eyes lowered; in some cases, with heads lowered as well, while in others, keeping her head held perfectly so that the collar is well displayed. Slaves are taught that it's a silent statement of being deferential to free persons, and is absolute law. This concept was not taken from the books, however, and remains one of the practices of the BDSM chat rooms that has infiltrated the Gorean world and broadcast as a "true Gorean rule."

Within the books, however, commonly there is no discouragement of eye contact between masters and slaves.

There are those times in which a master may expressly command a slave girl to keep her eyes lowered. Also, sometimes in the training of a slave, or as a act of discipline or punishment, the slave is neither permitted to look into the eyes of the masters, nor to raise her eyes above the belt of the trainer.

On the other hands, eye contact is something of an extremely personal nature. That a slave looks to a master, she might see in his eyes that he is her true master. Similarly, a man might see in the eyes of the slave, that she is the slave he must own and conquer. Too, there are those times a slave may fear looking to her master's eye. Perhaps she has done something errant, and knows this, and knows he would see it in her eyes.

"Stand straight," called Grunt to the coffle, "which now, in our pause, had put down its burdens. "Keep your heads up, but do not meet his eyes. It is you who are the merchandise, the beauties, the slaves, not he. It is not yours to examine, but to be examined, not yours to consider, but to be considered."
      I thought Grunt was wise not to have the girls look into the eyes of the Fleer warrior. Such an exchange of glances, or looks, can be like an electric shock, an encounter almost fearfully significant. Who knows what each might recognize in the eyes of the other? Does she see in his eyes that he is one such as might be her master? Does he see in her eyes that she is one who could not help but acknowledge herself, and soon, despite what she might now take to be her desires, his helpless and natural slave? Sometimes, at as little as a meeting of eyes, masters and slaves, know one another. "I must have her. She is mine," he tells himself. "I belong to him. I am his slave," her heart whispers to her.
      This matter of eye contact is interesting and has many facets. One of the most initially frightening and disturbing things to Earth women brought to Gor as slaves is the way Gorean men look at them. They are not used to being looked at as women, truly, with appraisal, desire and ownership. This tends, in the beginning, when they are still new to their collars, to confuse and frighten them, but also, of course, as it will continue to do, and even more powerfully, to stimulate them. It is the first time that they have found themselves being looked at, frankly, and honestly, within the order of nature, and as what they are, females, appropriate objects of male predation and desire. This recognition of her femaleness, and this joy in release and self-discovery, often comes as a stunning revelation to the Earth female. Never again, once having discovered this, does she retreat to the conditioned ideals of neuterism and pseudomasculinity, not, indeed, even if she desired to do so, would her masters permit it. Sometimes in training, incidentally, or as a discipline or punishment, the slave is not permitted to look into the eyes of the master. Indeed, sometimes, in training, she is not permitted to raise her eyes above the belt of the trainer. Also, it must be recognized that many slaves often, and perhaps all slaves sometimes, find it difficult to look into the eyes of the master. He, after all, holds total power over them and they fear to displease him. What if he should interpret her gaze as suggesting the least insubordination or insolence? Are they truly prepared to have the soles of their feet lashed or to live on bread crusts for the next five days? But, on the other hand, there is, on Gor, in circles of the mastery, no discouragement, commonly, of eye contact between masters and slaves.
      Indeed, in the deep and profound relationships of love and bondage, such eye contact is usually welcomed and encouraged. What can be understood of the glances of masters and slaves by those who have been united only in lesser relationships? Too, to be sure, from the practical point of view, it is useful for a girl to be able to look into the eyes of the master. In this way she may be able to better read his moods, and desires, and accordingly, be able to better to serve him, in the process perhaps saving herself a few cuffings and beatings, such as might be garnered by a less alert, more slothful, laxer girl. To be sure, all girls, upon occasion, are cuffed or beaten. This is good for them, and helps to remind them that they are slaves. Beauty in a slave girl, incidentally, and most slaves are beautiful, for this is the sort of woman that tends to be enslaved, does not excuse poor service. The most beautiful girl must serve with the same perfection as the lesser girl. Gorean masters are uncompromising on this point.
      From the point of view of the master, too, not only is it pleasant to look into the eyes of a slave, but there are certain practical advantages attached to doing so. For example, one might, in her eyes, read desire, and thus order her to perform an act which she, even though a slave, might not have dared to beg to perform, or, say, by looking into her eyes, one neglected something to which she should have attended. Has she been into the sweets? Has she, perhaps gossiping and dawdling with the other girls, been amiss in the discharge of her duties? Perhaps the shopping has not yet been done? Perhaps the laundry has not yet been finished? Such infractions call for discipline. But perhaps, in lieu of discipline, the master will accept the performance of desperate placatory services on the part of the offending slave. The decision is his. I would, incidentally, advise the slave be superb. — Savages of Gor, pages 257-259.

• Greetings

One would think that such a subject needed no mention. However, being that the online world as it is, often filled with misinformation and misconceptions, then yes, this subject needs to be mentioned. Be it humbler to say "Greetings" than to say "Tal"? John Norman teaches us that "Tal" is the Gorean word for "Greetings." The misnomer is that the word was solely used by frees. There are certain things that slaves may not use, such as titles, when greeting or speaking to frees.

The girls stood straight, proud under the gaze of a warrior. "Tal, Master," said many of them, as I rode slowly by. — Tribesmen of Gor, page 344.

But wait! It seems Norman changed the rule for us. Following is the single sentence quote which is posted on umpteen websites and proclaimed as Gorean law that slaves are not allowed to say "tal."

"Tal," cried Ute, greeting me as a free person. — Captive of Gor, page 237.

Now, look at that last quote and this is where it gets confusing, I suppose, by the statement that Ute had greeted Elinor as a free person. But, with that singular sentence, it's easy to assume that "tal" is reserved for frees, despite, many other posts of slaves saying "tal." The real problem is that these websites only post that particular sentence and not a more complete passage. I will post here a bit more information to you the reader; consider the words said.

She put down her head. "My ears have been pierced!" she wept. "My ears have been pierced!" She lifted her head to me. "I will hide myself in Rarir," she said.
      I did not respond to her. At any rate, Ute was adamant. She would seek the village of Rarir. I kicked at the pebbles in the stream, from where I stood, in front of the ingress to the trap. The silvery creature began to whip about the inclosure. It frightened me. Once its rough scales struck the front of my leg, above the ankle. I cried out. I closed my eyes, gritting my teeth, my fists clenched, my body contracted. When I dared to open my eyes again, the creature was again at the farther fence of wands, motionless, facing me. I breathed a sigh of relief. It had not escaped.
      If it had not been for Ute I do not think I would have survived. I seemed so weak and frightened and helpless. Ute, though a small girl, seemed strong, and endlessly resourceful. … — Captive of Gor, pages 235-236.
      Over tiny fires, using rock-sharpened, green sticks, we roasted out catches. We had seen no other human beings since our escape. We had slept by day in Ka-la-na thickets, and moved southwestward by night. Ute had not wished to build fires, but I had insisted upon it. We could not eat our catches raw.
      "Tal," cried Ute, greeting me a free person.
      "Tal!" I cried, pleased, waving to her. I was very relieved she had returned.
      She had, thrust in her belt, the binding fiber she had used for snares. We always took it with us, of course, when we moved. Over her shoulder she had two small, furred animals, hideous forest urts, about the size of cats, in her left hand she carried four small, green-and-yellow-plummaged birds. Tonight we would feast. I, too, had been successful.
      "Ute," I cried. "I have caught a fish!"
      "Good!' cried Ute. "Bring it to the camp!" — Captive of Gor, page 237.

Now the picture is a bit clearer. Ute and the narrator have escaped from somewhere. Though in this exchange, the reader doesn't know if the narrator is male or female, though it would be safe to assume that the narrator is a woman just by her behavior. For those unable to pick up the book and read, Captive of Gor is the story of a woman of Earth brought to Gor. Her name is Elinor, a bit of a princess, who lies and cheats her way through her new life; Ute the woman who feels sorry for her and befriends her. The two are, of course, escaped slave women, though Ute was once a free woman. Their journey's goal is the village of Rarir where Ute is from.

Bearing this in mind then, the statement, "greeting me as a free person" gives new light. There is one magical thing about that sentence that blaringly cries out why and how she was greeted as a free person. Give up? Just one word is missing. Should be easy to see. Come on, read it again. Give up now?

What would change that statement would be one word: Mistress (or Master).

Ute greeted Elinor as a free would greet another free, with the use of the singular word, "tal."

The use of the word "Tal" is one of those Gorean words that John Norman didn't stay in consistency with throughout his books, often replacing the Gorean word with the English word. But that was done to bring to new readers that definition of the GOREAN word "TAL" versus the ENGLISH word "GREETINGS" as he does in the following quote.

"Greetings, Ute," said I, smiling.
      "Tal, El-in-or," smiled Ute, looking up from her work. — Captive of Gor, page 245.

John Norman often did this with Gorean words, to ensure the reader understood the English translation for those times he offered none. With this in mind, then if a slave were not allowed to say "tal" then neither would a slave be allowed to say "greetings."

"Tal, Kajirae!" cried one of the men, waving. — Captive of Gor, pages 86-87.

"Tal, Master," they said to me.
      "Tal, Slave Girls," I said to them. — Tribesmen of Gor, page 345.

With respect to how slaves greeted it other, it was never seen the use of the word "sister." Slaves did not see each other as sisters the way slaves in the online world regard each other. Most slaves did not much like each other, always in competition for the touch or glance of a Master. When they did greet, they often used each other's names, if they knew them.

"Greetings, Ute," said I, smiling.
      "Tal, El-in-or," smiled Ute, looking up from her work. — Captive of Gor, page 245.

Customs and Rituals

• Anniversary of Acquisition
Men treasure their slaves and often celebrate anniversaries of acquiring her as his. These anniversaries are often celebrated monthly as well as annually.

"Among many men, it might be mentioned, however, the monthly anniversary of a girl's acquisition as a slave would be marked by this, and similar ceremonies. A slave girl is a delight to a man; she is extremely prized and precious; that the day of her acquisition should be celebrated each month with special ceremonies and rites is not surprising. These numerous anniversaries are deliciously celebrated, as they may be with a girl who is only a slave, and seldom forgotten; should such an anniversary be forgotten, should it be such that it is commonly celebrated, the girl redoubles her efforts to please, fearing she is to be soon to be sold." — Slave Girl of Gor, page 66.

• The Master's Couch and the Love Furs
The slave girl normally sleeps at the foot of her master's couch; though even at times, a free woman may discover her Companion doing the very same thing to her. Even in serving her master's pleasure, a slave may not generally be allowed to share his couch. Instead, she often commanded to light the lamp of love and prepare the luxurious love furs within his chamber to serve him there.

"I would allow Vika to share the great stone couch, its sleeping pelts, and silken sheets. This was unusual, however, for normally the Gorean slave girl sleeps at the foot of her masters couch, often on a straw mat with only a thin, cotton-like blanket, woven from the soft fibers of the Rep Plant, to protect her from the cold. If she has not pleased her Master of late, she may be, of course, as a disciplinary measure, simply chained nude to the slave ring in the bottom of the couch, sans both blanket and mat. The stones of the floor are hard and the Gorean nights are cold and it is a rare girl who, when unchained in the morning, does not seek more dutifully to serve her master. … — Priest-Kings of Gor, page 67.
      "Of custom, a slave girl may not even ascend the couch to serve her Masters pleasure. The point of this restriction , I suppose, is to draw a clearer distinction between her status and that of a Free Companion. At any rate the dignities of the couch are, by custom, reserved for the Free Companion. When a Master wishes to make use of a slave girl he tells her to light the lamp of love which she obediently does, placing it in the window of his chamber that they may not be disturbed. Then with his own hand he throws upon the floor of his chamber luxurious love furs, perhaps from the larl itself, and commands her to them." — Priest-Kings of Gor, page 68.

On Initiatory Rituals

The first contacts and gestures between a man and his slave are often filled with reminders and symbolisms meant to instill the truth of a woman's state of slavery and complete dependency upon the one who now owns her. Many of the rituals that are observed in the books are more common to those situations in which the slave is a personal slave, rather than a state-owned slave. However, some initiatory rituals are often practiced within slavers' houses as well. On the other hand, there are those which are universal among the many cultures found on Gor, such as the first feeding and so forth. Many of these rituals may surprise the reader, for many are done on earth as well, especially between a married couple. In Priest-Kings, Tarl is taught the history of the planet, and that a large portion of life on Gor is of ancient earth stock. Naturally, many of those traditions were brought to Gor as well. However, as with most things of Gor, the rememberance of the origins and the meanings of such rituals has long been forgotten (of course, that could be said for even those on Earth!)

• The Threshold
The tradition of carrying the new bride over the threshold is practiced on Gor, but not between free Companions. It is a ritual between a master and his new slave, entering his home for the first time. This custom on Earth instills the sense of ownership, implying perhaps even capture and bondage. Here are a couple of instances on Earth on the history of the threshold and the new bride.

In ancient Rome, upon arrival at the groom's house, the bride wound the doorposts with bands of wool (possibly symbolic of her future work as mistress of the household), and anointed the door with oil and fat, emblems of plenty. She was then lifted carefully over the threshold (possibly in order to avoid such a bad omen as a slip of the foot on entering her new home for the first time, possibly another reminder of marriage by capture). In the atrium, the husband offered his wife fire and water in token of the life they were to live together. The bride kindled the hearth with the marriage torch (the torch as later tossed among the guests to be scrambled for as a lucky possession). The bride recited a prayer and was led by the pronuba to the wedding couch. On the following nights, there were other festivities and dinner parties.

Many centuries ago, before the women's rights movement, men who had decided upon a wife often had to forcefully take her with him (or kidnap her) if her family did not approve of him. The tradition of a "best man" probably has its origin with the Germanic Goths, when it was customary and preferable for a man to marry a woman from within his own community. When women came into short supply "locally," eligible bachelors would have to seek out and capture a bride from a neighboring community. As you might guess this was not a one-person operation, and so the future bridegroom would be accompanied by a male companion who would help. Our custom of the best man is a throwback to that two-man, strong-armed tactic, for, of course the future groom would select only the best man he knew to come long for such an important task.
      The role of the best man evolved. By 200 AD his task was still more than just safeguarding the ring. There remained a real threat that the bride's family would attempt to obtain her return forcibly, so the best man remained at the groom's side throughout the marriage ceremony, alert and well-armed. He continued his duties after the ceremony by standing guard as sentry outside the newlywed's home. Much of this is German folklore, but is not without written documentation and physical artifacts. We have records that indicate that beneath the altars of many churches of early peoples (the Huns, Goths, Visigoths, and Vandals) there lay an arsenal of clubs, knives, and spears. The indication is that these were there to protect the groom from possible attack by the bride's family in an attempt to recapture her.
      Traditionally, the bride stands to the left side of the groom. This was much more than meaningless etiquette. Among the Northern European barbarians (a name given to them by the Romans), a groom placed his captured bride to his left to protect her, as he kept his right hand free to use for defense. Also originating from this practice of abduction, which literally swept a bride off her feet, sprang the later symbolic act of carrying the bride across the threshold of her new home. It may well be that even the honeymoon had its origin with this capture scenario. It may well have served as a cooling-off period for the bride's family. It was the groom's hope that when the newlyweds returned from their honeymoon that all would be forgiven.

I do not think Sasi was too pleased when I carried the blond slave over the threshold and placed her on the straw by the slave ring. Gorean slaves, incidentally, are commonly carried over the threshold when they first enter a master's house or place of residence. This is reminiscent of a bridal custom on Earth, of course. That custom, an ancient one, makes tacitly clear the bride's ownership by the male, and has clear implications of capture and bondage. It is natural that the bride desires this ceremony, and will plead for it. The oafish male, commonly, does not understand what is going on. He should, of course, take her directly to the bed, and throw her upon it, his. … Not all Gorean slaves, of course, are carried over a threshold. Some are leashed and enter on their hands and knees. Some, perhaps bound and collared, are thrust through. The common denominator of these customs, of course, it that the slave must understand that force, either explicitly or implicitly, is involved, and that she will enter the stronghold of the master, and as a slave, whether she wills to do so or not. — Explorers of Gor, page 186.

I put her on her knees, on the stone landing, at the side of the door. She knelt with her knees widely apart, and then, piteously, opened them even more. She was in terror, desperate to appease and placate the master. I thrust the key into the door and unlocked it, and then replaced the key in my pouch. I looked down at my slave. I was pleased. I thrust the door open with my foot, and then bent down and picked up the slave. I held her in my arms. Then I crossed the threshold, carrying her. As a capture, a prize and a slave, in my arms, was she carried into the domicile of her master. — Guardsman of Gor, page 199.
      "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. — Guardsman of Gor, pages 200-201.

A similar sort of thing is done sometimes when a master brings home a new girl to a house which is completely empty, if necessary, by prearrangement, and new to her, and orders her to enter alone. "Warm wine," he tells her. "Light the lamp of love. Spread furs. Crawl naked into them, and await me."
      "Yes, Master," she says.
      She then enters the house, obeying. Not a shackled or a cord is on her body. But few women could be more slave than she, entering fearfully the strange, empty house, and preparing herself for her master's pleasure. — Explorers of Gor, page 187.

• First Feeding
This is one of the customs widespread on Gor, and is intraculturally universal. The first time a slave eats, she is fed from the hand of her master. Her acceptance of the food is symbolic to mean that she knows he is her master.

"Elizabeth Cardwell took the meat in her two hands, confined before her by slave bracelets and the chain of the sirik, and bending her head, her hair falling forward, ate it. She, a slave, had accepted meat from the hand of Kamchak of the Tuchuks. She belonged to him now." — Nomads of Gor, page 54.

"In the camp, hitherto, my captor had confined me to degrading handouts, which he would place in my mouth, or make me reach for, kneeling, not using my hands. Eta now came forward. She held two copper bowls of gruel. Next to me, she knelt before my captor; she put one bowl down before me; then, holding the other bowl, she handed it to my captor; one of the men pulled my head up by the hair, so I could see clearly what was being done; my captor took the bowl of gruel from Eta, and then, saying nothing, handed it back to her. Now he, and his men, and Eta, looked at me. I then understood what I must do. I picked up the bowl of gruel, with both hands, and, kneeling, handed it to my captor. He took the bowl. Then he handed it back to me. I might now eat. I knelt, shaken, the bowl of gruel in my hands. The symbolism of the act was not lost upon me. It was from him, he, symbolically, that I received my food. It was he who fed me. It was he upon whom I depended, that I would eat. Did he not choose to feed me, I understood, I would not eat. My head down, following Eta's example, I ate the gruel" — Slave Girl of Gor, page 65.

"I thrust it, some bread and fruit, in her mouth, while she had knelt in the position of the pleasure slave. This is something done with a girl in her first feeding, or feedings, and may, upon occasion be repeated. She is fed as an animal, and from the hand of a master, and while in the position of the pleasure slave. This helps to reinforce the centrality of her condition upon her. This helps her to understand what she is." — Explorersl of Gor, page 197.

• Initiatory Whipping
An introduction to discipline common to many homes. The usual initiatory whipping seems to consist of ten blows although there is no set number. The ritual is closed by an additional blow called the gratis or mnemonic blow. The beating, usually of about ten (10) strokes, which a slave girl receives upon being brought into a new household, to remind her that she is a slave and under discipline.

Etymology:Greek mnemonikos, from mnemon- mindful + -ikos -ic, -ical; akin to Greek mnasthai to remember;
       "Assisting or intended to assist memory 'some mnemonic device like a string tied around the finger;' of or relating to mnemonics; of or relating to memory "mnemonic skill.'" — Merriam-Webster Dictionary ©2004-2006

"Each girl in her processing," said Ho-Tu, "after her fingerprinting, is given five strokes of the lash, that she may feel it and know what it means. After that, to ensure prompt obedience, it is commonly enough to merely move one's hand toward the leather." — Assassin of Gor, page 127.

Sometimes a girl is whipped when she is first brought into a new house. It is regarded, in some cities, including Victoria as a way of making clear to her that the house in which she now finds herself is a house in which she is a slave.
      Ten strokes more then did I administer to the fair beauty.
      "Too," I said, "earlier you dared to speak my name."
      "Forgive me Master," she sobbed.
      "That has earned you five extra strokes," I informed her.
      She moaned and then was shaken five times, encircled in the burning lashes, being repaid for her insolence.
      When I lowered the whip she sagged in the leather, fastened at the ring, and slipped from consciousness. I went before her and slapped her awake. She looked at me, startled, awakened in pain, terrified. "And one more stroke," I told her, " to remind you that you are slave."
      "Yes Master," she whispered.
      I delivered the blow, letting it be the fiercest of her beating. — Rogue of Gor, pages 129-130.

I walked to a position behind her and to her left. Gently I slid the whip, the blades folded back, against her, moving it from her left thigh to her waist, and thence upward against her left side. "Yes, Master," she said. I walked about her. The slave was beautiful, and exquisitely figured. I then stood behind her, and slightly to her left. I shook out the blades of the whip, with a gentle loosening of the leather, so that she would know they were free.
      "Yes, Master," she said. "I am a new girl, who is being introduced into the house."
      Then I gave her ten strokes. This seemed to me a suitable number for such a purpose. She shook, gasping, in the bracelets. I timed the blows mercifully, and uniformly. I did not use a random timing, nor did I use a customized timing, in which the blows are indexed to the particular psychological and, emotional condition of the individual slave. There are many ways to beat a girl. Against several of them there is no way that a woman can maintain resistance. I did not strike her with my full strength.
      "Master kissed me earlier," she gasped, happily. "And Master did not strike me as hard as he might have!" She drew in a deep breath, and put her head back, delightedly. "I think that Master might care a little for his slave!" she laughed.
      Angrily I went to the wheel at the side of the room, that to which the chain was attached. I put the whip on its hook, and angrily disengaged the wheel, and then turned it. "Oh!" she cried, suddenly drawn, painfully, to the very tips of her toes under the chain. I then locked the wheel in place, and seized again the whip from its hook. "Please, forgive me, Master!" she cried. "I am nothing! I am only a slave!" I then struck her ten times, savagely, with the unrestrained strength of a man. "Forgive me, Master!" she cried. "Oh!" she screamed. Then, sobbing, fighting for breath, she could only endure. After the tenth blow she hung helplessly in the bracelets, her full weight on the chain. I examined the beaten slave. I did not think she would soon again be presumptuous. Such presumptions, she had now learned, might entail penalties. Too, after this beating, I thought her position in the house might be clearer to her.
      I tapped her on the back of the left shoulder with the whip. One more blow was to be struck. "Yes, Master," she said, "that blow which is to remind me that I am a slave."
      I then stood again behind her, and to her left. I grasped the handle of the slave whip with two hands. Then again, with unrestrained force, the hardest blow of all, was she struck. She cried out in pain. Then, again, sobbing, she hung in the bracelets, a whipped slave. This last blow is often, though not invariably, added to a slave's whipping. It is sometimes referred to as the gratis blow, or the mnemonic blow. Often it functions as little more than a stroke for, say, good measure. To be sure, whatever its purpose, it makes it very clear to the slave that she is fully under discipline, and that the master may, if he wishes, beat her how, when and as much as he pleases. — Guardsman of Gor, pages 204-205.

Symbolisms

In the repertoire of an experienced slave are the many nonverbal signals, by means of which she may express herself, even if forbidden to speak. Such non-verbal signals, such as need knots, may also be used as a begging, placatory behavior.

• Begging and Placatory Pleas
The Gorean kajira, one of good experience, has at her disposal nonverbal signals, sounds and whimpers, positions and gestures, which the girl a form of communication that is universally understood and offers the girl protection from breaking those rules of not speaking unless permitted. Please note, however, that there are those cases in which certain of these signals are deemed in violation of rules set by her owner that she may not move a certain way or express herself in some manner. This too is dictated by the mood of the men and such unbidden gestures may well result in a punishment. The needs of a slave girl, however, drive the girl to be bold regardless of the consequences.

"I idly observed the dancer. Her eyes were on me. It seemed, in her hands, she held ripe fruits for me, lush larma, fresh picked. Her wrists were close together, as though confined by the links of slave bracelets. She touched the imaginary larma to her body, caressing her swaying beauty with it, and then, eyes piteous, held her hands forth, as though begging me to accept the lush fruit. Men at the table clapped their hands on the wood, and looked at me. Others smote their left shoulders. I smiled. On Gor, the female slave, desiring her master, yet sometimes fearing to speak to him, frightened that she may be struck has recourse upon occasion to certain devices, the meaning of which is generally established and culturally well understood." — Tribesmen of Gor, page 27.

Then boldly, suddenly, she tore back her silk before him. The girls in the background gasped. Men leaned forward. The hand of Philebus tightened on the whip he held. He half lifted it. But the girl noted him not. Her eyes were on the burly fellow, and his on her, raptly, startled, stunned. …
      With his goblet the burly fellow indicated that the slave might rise. She stood them before him. Though she scarcely moved, in her body yet was the music. I did not think Philebus would use the whip on her for having parted her silk, unbidden, or for having out herself to the dirt before Borton, his customer. Such delicious spontaneities, incidentally, are often encouraged in a slave by a private master. Bondage is a condition in which imagination and inventiveness in a slave are highly appropriate. Indeed some masters encourage them with the whip. In a public situation, however, as in a paga tavern, it is advisable that the girl be very careful, at least in her master's presence. She must not let it appear that she is, even for an instant, out of the master's complete control, and, of course, in the ultimate sense, this is entirely true. She is, in the end, his, and completely. If a girl, say, one new to slavery, does not know this, she soon learns, and well. … — Vagabonds of Gor, pages 34-35.
      "Is Master angry with the slave?" she asked.
      He smiled. He cracked the whip once, viciously. She drew back, fearfully.
      "Use it on her well, Borton, my friend," said Philebus. "It is well deserved by any slut and perhaps particularly so by one such as she. Did she not part her silk without permission? Did she not put herself to the dirt before you, unbidden? Did she not speak at least once without permission, either implicit or explicit?" — Vagabonds of Gor, pages 45-46.

• Bellying
The act of a woman falling to a man's feet, lying prone upon her belly, is a placatory gesture, a open admission and demonstration of vulnerability, the profound acknowledgement that she not only is at his mercy, but that she embraces it. Bellying may be used for begging mercy or use; known commonly too obeisance.

"When you ran to your master," I asked, "as I commanded you, and crawled to him on your belly and begged his touch, what did he do?"
       "He kicked me from his feet, and gave me over to a servant for switching," she said. — Beasts of Gor, page 80.

"She flung herself to her belly before us, fearfully yielding slave obeisance." — Mercenaries of Gor, page 276.

"On your belly," he said. She went to her belly, her hands at the sides of her head. "Now," I said, "for a third form of obeisance. You may 'belly' to me."
       "I do not understand," she whispered.
       "There are various forms of bellying," I said, "and bellying may be suitably and pleasingly combined with other forms of floor movements, approaching the master on all fours, turning to your sides and back, writhing before him, and so on. We shall take a very simple version, suitable for an ignorant free female who has not yet even begun to discover the depths of her sexuality." She looked up at me.
       "On your belly," I said. She backed off a bit, and went to her belly. Her hair was before her face, as she, now on her belly before me, looked up at me. "Now, inch forward," I said, "remaining low on your belly, and when you reach my feet, once again, as before, lifting your head a little, tenderly and humbly, and beautifully, as though you were a slave, lick and kiss them. Good. Good. Now take my foot and place it gently on your head. Very good. Now place it again on the mat, and kiss it again. Good. You may now belly back a little, humbly. I have not yet given you permission to rise, of course." — Mercenaries of Gor, pages 410-411.

She backed away a bit and then, on her belly, crawled to me. She timidly pulled back the furs and pressed her lips to my thigh. Her lips were soft and wet. She looked up at me, tears in her eyes. "I crawl to my master on my belly," she said, "and beg for his touch." — Beasts of Gor, page 80.

"I belly for you!" said the girl, her head down, over my foot. She held still to my ankle, her small hands about it. Her hair was about my foot. I felt her hot lips press again and again to my foot. She looked up. "Buy me," she begged. "Buy me!" the marks of the rush mat were on her back. She was a blonde, and short, voluptuously curvaceous. She drew her legs up then, and lay curled on her side, looking up at me, her hands still on my ankle. "Buy me," she begged. — Magicians of Gor, pages 34-35.

• Bondage Knot
When a slave girl forms a looped knot in her hair, worn on her right, this is the silent plea of a slave desiring her master's touch.

"On Gor, the female slave, desiring her master, yet sometimes fearing to speak to him, frightened that she may be struck, has recourse upon occasion to certain devices, the meaning of which is generally established and culturally well understood. I shall mention tow such devices. There is, first, the bondage knot. Most Gorean slave girls have long hair. The bondage knot is a simple looped knot tied in the girl's hair and worn at the side on her right cheek or before her right shoulder. The girl approaches the master naked and kneels, the bondage knot soft, curled, fallen at the side of her right cheek or before her right shoulder." — Vagabonds of Gor, page 209.

• Upturned Palms
Another silent method of the slave girl to signal her need, desire for her master's touch, and submission.

"She knelt in the position of the Pleasure Slave but her hands on her thighs had unconsciously, pleadingly, turned their palms to me, and she no longer knelt quite back on her heels. It was as though she begged to be allowed to lift and open her arms and rise and come to my arms. But as I looked upon her sternly she turned her palms again to her thighs, knelt back on her heels and dropped her head, holding her eyes as if by force of will fixed on the plastic beneath my sandals." — Priest-Kings of Gor, pages 234-235.

"I walked about her, examining her. She kept her back very straight, and her head up. I was then again before her. I noted that the palm of her hands, so soft, so vulnerable, had turned on her thighs, so that they faced up. Among slave girls this is a common way of signaling need, helplessness, a desire to please. As she probably did not know that I took it to be instinctive, or semi-instinctive, perhaps a subconscious, or only partially understood, utilization of the symbolic aspects of the palm of the female's hand. One reason for thinking this is a very natural behavior is that almost all female slaves, in certain situations, will use it, even before it has been explicitly called to their attention by, say, a whip-master or trainer. Also, it is not uncommon, in certain situations, among captive free women, as witness the Lady Ina. In the repertoire of an experienced slave, of course, it is one of the nonverbal signals, one of those numerous signals, such as need knots, body touchings, and such, by means of which she may express herself, even if forbidden to speak. It may also be used as a begging, placatory behavior." — Vagabonds of Gor, page 209.

• Offering a Larma or Peach
The silent plea of a slave begging her rape, the offering of the larma fruit or a Gorean peach. Many forget that the peach may also be used. No mention is made of any other fruits; perhaps because the larma and peach are fruits of love.

"Another device, common in Port Kar, is for the girl to kneel before the master and put her head down and lift her arms, offering fruit, usually a larma or a yellow Gorean peach, ripe and fresh. these devices, incidentally, may be used even by a slave girl who hates her master but whose body, trained to love, cannot endure the absence of the masculine caress." — Tribesmen of Gor, pages 27-28.

• Offering Wine
When a slave girl offers wine, the meaning is quite clear that the wine she offers is herself.

The girl turned and withdrew, then approached again, climbing the stairs, delicately, as though timidly, head down. Then she leaned forward, bending her knees slightly, her body graceful, and spoke, her voice a whisper in my ear, an invitation, "Wine, Master?" as though offering not wine, but herself. In a large house, with various slave girls, it is thought only an act of courtesy on the part of a host to permit a guest the use of one of the girls for the evening. Each of the girls considered eligible for this service, at one time or another during the evening, will approach the guest and offer him wine. His choice is indicated by the one from whom he accepts wine. — Assassin of Gor, page 89.

• Talender
The silent display of a slave girl expressing that she is her master's love slave.

"Sometimes slave girls, having been subdued, but fearing to speak, will fix talendars in their hair, that their master may know that they have at last surrendered themselves to him as helpless love slaves" — Raiders of Gor, pages 216-217.

"Near a piling, small and delicate in the mud, she had found a talender. She bent to pick it up, and fastened it in her hair, for Rim. She had been ashore to buy some loaves of Sa-Tarna bread. The girl commonly carries the coin, or coins, in her mouth, for slave tunics, like most Gorean garments, have no pockets. Slaves are not permitted wallets, or pouches, as free persons. The baker had tied the sack about her neck, with a baker's knot, fastened behind the back of her neck. The girl is not supposed to be able to see to undo the knot. Even if she works it about to before her throat, she cannot see it. If she should untie it, it is unlikely she will be able to retie it properly. Naturally the sack may not be opened unless the knot has been undone. The baker's knot is supposed to minimize the amount of pilfering of pastries, and such, which might otherwise be done by slave girls. Cara straightened up, the talender in her hair. She was quite lovely. I rejoiced for Rim. The talender, fixed in her hair, is a slave girl's wordless confession, which, commonly, she dares not speak, that she cares for her master." — Hunters of Gor, page 65.

 

 

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Special Note

Because of the differences in publishing the books, depending upon whether published in the U.S. or Europe, depending upon whether a first publishing or a Masquerade Books release, page numbers will often vary. All of my quotes are from original, first-printing U.S. publications (see The Books page for a listing of publishers and dates) with the exception of the following books:

  • Tarnsman of Gor (2nd Printing, Balantine)
  • Outlaw of Gor (11th Printing, Balantine)
  • Priest-Kings of Gor (2nd Printing, Balantine)
  • Assassin of Gor (10th Printing, Balantine)
  • Raiders of Gor (15th Printing, Balantine)
  • Captive of Gor (3rd Printing, Balantine)

Disclaimer

These pages are not written for any specific home, but rather as informational pages for those not able to get ahold of the books and read them yourself. Opinions and commentaries are strictly my own personal views, therefore, if you don't like what you are reading — then don't. The information in these pages is realistic to what is found within the books. Many sites have added information, assuming the existences of certain products and practices, such as willowbark and agrimony for healing, and travel to earth and back for the collection of goods. I've explored the books, the flora, the fauna, and the beasts, and have compiled from those mentioned, the probabilities of certain practices, and what vegetation mentioned in the books is suitable for healing purposes, as well as given practicalities to other sorts of roleplaying assumptions.