The Slaves
Slave Livery
Scandalous Fashion
"In a collar, a girl may flaunt herself." — Blood Brothers of Gor, page 110.
The attire of slaves, especially of slave girls, is one most would consider quite scandalous, revealing most of the girl's flesh, leaving little to one's imagination.
However, not all slaves are clothed, for even as much as a scrap of ribbon tied about a slave's thigh is at the discretion of the slave's owner. It is the general rule of Gor, that a master will dress his kajira as he so pleases. The way in which a slave girl wears her clothing is an art form in and of itself, taught the ways to wear such garments to keep the interest of her master. The slave girl treasures what clothing she is permitted, and even the slave rag feels, to the slave, like the finest of clothing.
"It is interesting, I thought, how much such a small thing can mean to a girl. It was a mere slave tunic, a cheap, tiny thing, little more than a ta-teera or camisk, and yet it delighted her, boundlessly. It was the sort of garment which free women profess to despise, to find unspeakably shocking, unutterably scandalous, the sort of garment which they profess to regard with horror, the sort of garment which they seem almost ready to faint at the sight of, and yet to Phoebe, and to others like her, in bondage, it was precious, meaning more to her doubtless than the richest garments in the wardrobes of the free women." — Magicians of Gor, pages 21-22.
"It was with joy, later in the morning, that I felt, thrown against my body by my master, a bit of brown cloth. It was a sleeveless body scrap, a shred of slave rag. It was a few threads, fit for a bond girl… Joyfully I drew on the garment, slipping it over my head, and fastened it, more tightly about me, by the two tiny hooks on the left. The slit made the garment, a rather snug one, easier to slip into; the two hooks, when fastened, naturally increased the snugness of the garment, drawing it quite closely about the breasts and hips; deliciously then, from the point of view of a man, the girl's figure is betrayed and accentuated; also, the two hooks do not close the slit on the left completely, but permit men to gaze upon the sweet slave flesh pent, held captive, within; such a garment, of course, when a man grows weary of having his vision obscured, is easily torn away." — Slave Girl of Gor, pages 75-76.
The attire of a slave, is not only used as a means of discipline, but it also of importance to the master, how his girl is dressed, how enhanced her beauty is with what she allowed to dress in, and such. In effect, what she wears and how she wears it, is a matter of displaying a master's property so that others might be in awe of such things, considering him wealthy beyond just coin.
"The attire of Gorean slave girls is of great importance to their masters. They concern themselves with its tiniest details. The clothing, you see, as well as the girl, belongs to the master; it is natural for him, thus, to take an interest in it; both, in their diverse ways, can be reflections upon him, his taste, his judgment, his discrimination. That a male of Earth may not even know what clothing his wife owns, or what she buys, would be unthinkable to most Goreans, even those who stand in free companionship. To the master it would simply be preposterous. What his girl wears, if she is to wear anything, is of great interest to him. After all, she is not a wife; she is much more important: she is a prized possession. The clothing she wears, any cosmetics or jewelry, or perfume, must be absolutely perfect. He is in, so to speak, on everything. Should she tie her hair with as little as a new ribbon, it must pass his strict inspection. If it is not 'right' for her, she will not be permitted to wear it. In short, Gorean masters concern themselves closely with their girls. Clothing, like other matters, is quite important. It must be perfect for its purpose. Its purpose may be to humiliate or brazenly and publicly display the girl, to discipline her, to keep her humble, to remind her she is nothing, only a wench in bondage; it may be to reveal her beauty, of which he is proud, for the eyes of all, or for his own pleasure and that of his peers; it may be to reveal his wealth, the value in girl and raiment which he owns; it may be to augment his prestige, or to incite envy in others; it may be to stimulate her with beautiful things; it may be to excite her sexually, and so on. These purposes, of course, are not all incompatible. Clothing, too, it might be mentioned, like food, is a useful instrument in controlling the girl." — Slave Girl of Gor, pages 76-77.
"In warmer seasons, or warmer areas, one may take one's time in making the decision as to whether or not a female is to be permitted clothing. Some masters keep their slaves naked for a year or more. The girl is then grateful when, and if, she is permitted clothing, be it only a bit of cloth or some rag or other." — Mercenaries of Gor, page 13.
Simplicity
Commonly, slave wear is made of rep-cloth. This is true more for the slave during her working day, in performance of her chores. However, the type of clothing relies often on where the slave girl lives. Bond girls of the peasants and Torvaldslanders know not of what the feel of dancing silks is like, whereas the perfumed, silked slave of a pleasure garden would most certainly balk if she were thrown a ta-teera to wear. Leather is generally not considered acceptable slave wear; the masters enjoy the more feminine fabrics such as silk and rep-cloth. Of course, this is cultural; leather is worn by the female slaves among the wagon peoples.
Shoes are rarely worn amongst slave girls, but this too, depends upon where they live. Often high slaves are given sandals to enhance the loveliness of their ankles. Buttons, relatively new to Gor, because of the high influx of barbarian slave girls, thanks to the agents of the Kurii, are remarkably viewed as being extremely sensual in nature. Therefore, buttons are permitted in slave wear only, the masters enjoying watching the slow sensual movements of a slave girl unbuttoning her tunic.
"Leather is generally not permitted to slaves. Softer and more feminine fabrics, silk, rep-cloth, and such, often brief and clinging, not only stunningly attractive and aesthetically pleasing, but also indicative of, and reflective of, their subjection to masculine domination, are generally required of them." — Mercenaries of Gor, page 404.
"Slaves are commonly kept barefoot. High slaves, on the other hand, often have sandals, sometimes lovely ones. To be sure, much depends on the terrain, and such. One would not wish even a common slave to cut her feet or roughen them." — Vagabonds of Gor, page 381.
"I undid the five buttons, red, which ran from the throat of the garment to the waist. Buttons, interestingly, were a relatively recent innovation in some Gorean slavewear." — Slave Girl of Gor, page 17.
Many slaves of the cities are dressed in simple sleeveless, short-skirted garments of rep cloth, generally diagonally striped to denote her slavery. Often, girls were dressed in the ta-teera, which translates literally to "slave rag." You will see, however, that girls that belong to paga taverns, such as those in Port Kar, and slavers houses such as those of Ar, do wear silks of yellow and red.
"The garmenture of a state slave… a tunic, brief, sleeveless and gray, slashed to the waist and gray. The collar worn by such slaves is gray, matching the tunic. It is also customary to lock about their left ankle, a steel band also gray, from which depended five small bells, also of gray metal." — Magicians of Gor, Magicians of Gor, page 340.
Fact and Fallacy of Silk Colors
Well. OTHER silk colors; that is to say, other than red, white and yellow.
I remember one slave who knew it all quite adamantly state that the only colors that silks were made in was red, yellow and white. What a dull world that would be! I could never understand how the slave could really believe silks came only in three colors — on a world that celebrated the beauty and color of life!
There were silks mentioned in various colors, such as blues and greens. Generally, silks of such colors were for those girls particpating in special occasions, such as a feast or celebration.
An Art Form
As stated previously, there is an art form to wearing slave wear. Girls practice tying and setting their bits of clothing on their bodies, making themselves more desirable and enticing with a simple knot or placement of slave garment. The simple bowknot, known as the slave knot, is set on the left of the girl's waist; such a knot can be easily undone and thus making her available to him.
"Slave girls occasionally practice their wiles with their brief, scandalous ta-teeras, supposedly mere rags, befitting their degraded status. They often labor on such rags in such a way to show an inch here, hide an inch there, in such a way that a masterpiece of sensitivity, vulnerability and provocation is achieved. By such means do the luscious, loving, collared little brutes save themselves many a beating, and drive their masters half mad with passion and desire." — Renegades of Gor, page 237.
"The simple bowknot is often spoken of as the slave knot. It is the sort of knot prescribed by masters's for the fastening of slave garments, because of its ease in undoing. It is fastened at the left side of the girl's waist, where it is handy for a right-handed male, facing her." — Renegades of Gor", page 161.
Verboten
For a slave to don the garments of a free woman, can mean the slave girl's very life. It is not so much that the slave is disrespectful to free women, but that the girl is attempting to hide her slavery. On the other hand, for a free woman to don slave silk is far more scandalous, and can subject her to finding a collar encircling her neck.
"Free men do not take it lightly that a Kajira would dare to don the garments of a free woman. This is regarded as an extremely serious offense, fit to be followed by terrible punishments. It can be worth the life of one to do so." — Slave Girl of Gor, page 121.
"Slave girls, on the other hand, are commonly scandalously clad, if clad at all. Typically, their garments, if they are permitted them, are designed to leave little of their beauty to the imagination. Rather they are designed to call attention to it, and so reveal and display it, sometimes even brazenly, in all its marvelousness. Goreans are not ashamed of the luscious richness, the excitingness, the sensuousness, the femininity, the beauty of their slaves. Rather they prize it, treasure it and celebrate it." — Magicians of Gor, page 12.
Customary Dress of Slaves
• Camisk
The camisk traditionally is a rectangle of cloth which had a hole cut in the center for the head, and the edges folded and stitched to prevent unraveling.
"The camisk is a rectangle of cloth, with a hole cut for the head, rather like a poncho. The edges are commonly folded and stitched to prevent raveling… the camisk, in its way, is an incredibly attractive garment. It displays the girl, but provocatively. Moreover, it proclaims her slave, and begs to be torn away by the hand of a master. Men thrill to see a girl in a camisk." — Captive of Gor, page 64.
• Silks
Too often you will find on virtual time chat sites, using silks to denote training level. This is sadly, one of the biggest bits of misinformation which has been presented as "by the book." Silks, however, do not indicate level of training. Silks, too, come in more colors than simply red, yellow and white. There is evidence of green silk, purple silk and blue silk widely used in slave wear. Also, silk comes in differing degrees of transluscency, from opaque to the scandalous diaphanous. Yellow silks of the taverns are often pleasure slaves in training — but not always! Such a girl in a slaver house, still attends her training classes, and works many duties such as cleaning, kitchen work, shopping and messenger services. Such a girl is not dressed in silks, but rather in the ta-teera. Yellow silks of paga taverns serve drink and dance, as well as being pleasure slaves for the patrons of the tavern. As you see in one of the following quotes, Tarl refers to the yellow silks worn by Vella as Pleasure Silks. Red silks, are simply slaves that are no longer virgins; white silks are still virgins.
"The expression 'red silk' tends to be used as a category in slaving, and also, outside the slaving context, as an expression in vulgar discourse, indicating that the woman is no longer a virgin, or as Goreans say, that her body has been opened by men. Its contrasting term, 'white silk,' is usually used of slaves who are still virgins, or equivalently, slaves whose bodies have not yet been opened by men." — Blood Brothers of Gor, page 472.
"Slave silk is generally diaphanous, leaving little doubt as to the beauty of the slave. Some girls claim they would rather be naked, claiming that such silk makes them "more naked than naked," but most girls are grateful for even the wisp of gossamer shielding it provides. Most girls know that they are very beautiful in such silk." — Dancer of Gor, pages 224-225.
"She laughed happily and turned, and standing on her tiptoes, lowered the tharlarion oil lamps. Then she bent to find for herself among the riches of the wagon yellow Pleasure Silks." — Nomads of Gor, page 298.
"… opaque silk for the morning; diaphanous customarily worn for the evening, when on the floor dancing, when serving food and drink." — Dancer of Gor, page 259.
• Ta-Teera
Literal translation is "Slave Rag."
Eta pulled at the bit of rag she wore. "Ta-Teera," she said. I looked down at the scrap of rag, outrageously brief, so scandalous, so shameful, fit only for a slave girl, which I wore. I smiled. I had been placed in a Ta-Teera. "Ta-Teera," I said. I wore the Ta-Teera. — Slave Girl of Gor, page 81.
• Tunics
Thralls of the north commonly wear a tunic of white wool; equivalent to the kes worn by the kajirus of the wagon peoples.
Etymology: Latin tunica tunic, integument, membrane, of Semitic origin; akin to Hebrew kuttneth coat;
"A simple slip-on garment made with or without sleeves and usually knee-length or longer, belted at the waist, and worn as an under or outer garment by men and women of ancient Greece and Rome; a long usually plain close-fitting jacket made with a high collar and worn (as by a soldier or policeman) especially as part of a uniform." Merriam-Webster Dictionary ©2003-2006
"Men in the fields wore short tunics of white wool; some carried hoes; their hair was close cropped; about their throats had been hammered bands of black iron, with a welded ring attached. They did not leave the fields; such a departure, without permission, might mean their death; they were thralls." — Marauders of Gor, page 82.
Essential Accessories
There are many things which can adorn a slave girl to make her even more beautiful. Buttons have been mentioned, but there are many other things, such as jewelry worn around the slave's collar, wrists and ankles. Perfume too, that of a slave girl, is heady, sensual, enticing; while the perfume of a free woman is, at most, a soft scent barely notcieable by a male. Often, a master places bells upon his slaves in order to always here them afoot. These bells are small, and their chimes often considered very sensual. It is not without interest for a master to bell girls in this manner; the sounds emitted, along with the visual image of the girl in chains and bells is considered quite beautiful. Occasionally, too, a master might like his slave girl veiled. Usually, such veils are simply a small triangle of diaphanous silk, worn across the bridge of the nose and covering the lower half of the face; it parodies the heavy veils worn by free women, as it conceals nothing and often arouses the lust of masters. The following is a list of some of the accessories mentioned.
• Belly Chain
A metal chain worn around the belly of a slave girl.
"I was then naked, except for the belly chain. Its links were heavy. Whereas it is sometimes possible for a male to slip such a chain, because of his straight hips, they stay well on females. About our waists, between the flaring of our hips and the swelling of our bosoms, they find a natural, lovely and secure mounting. This chain was locked on me with a heavy padlock, from the back. in the front, linked to the chain, and dangling down from it, over my lower belly, was a heavy, medallionlike metal disk. On this disk, so that it could be read from the front, was a large, cursive 'Kef,' for 'Kajira,' a larger version of the same letter adorning my thigh." — Dancer of Gor, page 296.
• Buttons
A small knob or disk secured to an article of clothing and used as a fastener by passing it through a buttonhole or loop. 
Buttons generally are rarely used on Gor.
"I undid the five buttons, red, which ran from the throat of the garment to the waist. Buttons, interestingly, were a relatively recent innovation in some Gorean slavewear. They are not used on the garments of free persons. Most Gorean garments do not have buttons, but are slipped on, or held with brooches or pins. Hooks, however, are used with some frequency. Buttons, interestingly, are regarded as rather sensuous on Gor. Buttons, obviously, may be unbuttoned, or cut away with a knife, thus revealing the slave. Many masters do not permit a girl to button her tunic in the privacy of their compartments. When a slave opens the door of the master's compartment and kneels, head down, say, to admit a visitor, her garment may have been closed only an instant before. This is also true of a hooked slave garment." — Slave Girl of Gor, page 17.
• Earrings
Bangles which adorn only the ears of a slave girl; found to be barbaric amongst many cultures on Gor. Once a slave girl has had her ears pierced, she is subject to ridicule amongst other slaves. Known as a pierce-ear girl, the slave girl knows she can never be free again.
She looked at me, frightened, her eyes very blue, the hair loose and lovely.
"I see, pretty Alyena," I said, "you now wear earrings." They were golden loops, large, barbaric. They fell beside her neck."He did it to me," she said. "He pierced my ears with a saddle needle."
I did not doubt it, in this out-of-the-way place. The operation, usually, of course, is performed by one of the leather workers.
"He put them on me," she said. She lifted her head, and brushed one. I could see she was proud. "They are from his plunder," she said.
Alyena, as an Earth girl, acculturated to earrings, did not object to them, not in themselves. If she had had objections doubtless they would have pertained to other matters, such as the fact that, against her will, her ears had been pierced; that she had not chosen the rings, but he; and that he, as a master, giving her no choice, not considering her feelings, because it had pleased him, had simply put them on her, making her, his slave, wear them. But she did not seem displeased. She had a healthy flush to her features. Alyena, though she seemed apprehensive, did not seem unhappy.
"Earrings," I said to her, "by Gorean girls, are regarded as the ultimate degradation of a female, appropriate only in sensual slave girls, brazen, shameless wenches, pleased that men have forced them to wear them, and be beautiful."
"Do free women on Gor not wear earrings?" asked Alyena.
"Never," I said.
"Only slave girls?"
"Only the most degraded of slave girls," I said. "Are you not shamed?"
She laughed, merrily. "Slaves are not permitted pride," she said proudly. — Tribesmen of Gor, page 138.
• Slave Bells
Sensual-sounding bells worn usually on a girl's ankle usually by pleasure slaves of the cities for dancing. 
Sometimes an owner may bell a slave girl if he does not trust the girl.
She wore bells locked on both wrists, and on both ankles, thick cuffs and anklets, each with a double line of bells, fastened by steel and key. She wore the Turian collar, rather than the common slave collar… Bells had also been afflicted to her collar.
"In the cities," I said, "only Pleasure Slaves are so belled, and then customarily for the dance."
"Her master," said Kamchak, "does not trust her."
In his simple statement I then understood the meaning of her condition. She would be allowed no garments, that she might not be able to conceal a weapon; the bells would mark each of her movements. — Nomads of Gor, page 29."There were bells, three rows of them, small and golden, thonged tightly about the girl's left ankle." — Tribesmen of Gor, page 7.
"The note of this bell, which is bright and clear, is easily distinguished from those of the degrading, sensual bells of the slave." — Tribesmen of Gor, pages 44-45.
• Slave Perfume
Sensually scented perfume fit only for the slave girl.
"Do you know the perfume you wear?" he asked. "It is the perfume of a female slave," he said. — Captive of Gor, page 335.
"Do you know the perfume you wear?" I asked.
"It is a slave perfume," she said.
"Yes," I said. It was a heady perfume. It made me wish to reach across the table, seize her, and throw her upon it, and then, there… put her to my pleasure, ravishing her publicly. "Do you know its name?"
"No," she whispered. She was, after all, a free woman.
"It is a well-known Cosian perfume," I said. "The Chains of Telnus."
"Doubtless there are many slave perfumes," she said.
"Yes," I said. "Hundreds." — Vagabonds of Gor, pages 405-406.
• Slave Veil
Diaphanous, silk versions of the free women veils.
"Angrily Alyena, the former Miss Priscilla Blake-Allen of Earth, took the tiny, triangular yellow veil, utterly diaphanous, and held it before her face, covering the lower portion of her face. The veil was drawn back and she held it at her ears. The light silk was held across the bridge of her nose, where, beautifully, its porous, yellow sheen broke to the left and right. Her mouth, angry, was visible behind the veil. It, too, covered her chin. The mouth of a woman, by men of the Tahari, and by Goreans generally, is found extremely provocative, sexually. The slave veil is a mockery, in its way. It reveals, as much as conceals, yet it adds a touch of subtlety, mystery; slave veils are made to be torn away, the lips of the master then crushing those of the slave." — Tribesmen of Gor, pages 69-70.
"Slave girls may or may not be veiled, this depending on the will of their master. Most slave girls are not permitted to veil themselves." — Slave Girl of Gor, page 107.
Costumes
Often slaves are costumed, such as those of paga taverns, and those who perform at feats. Silks of a rainbow of colors to simple nets can make a slave quite sensual.
• Hunter's Catch
Though in actuality, the customary dress for slave girls of the wagon peoples, such places as paga taverns, specifically in the quote following, The Chatka and Curla paga tavern, will costume their slaves. Refer also to the section below on cultural slave livery.
"The red cord, or Curla, was knotted about my waist, tightly, the knot, a slip knot which might be loosened with a single tug, over my left hip. Over the Curla in front, slipping under the body and between the legs, and passing over the Curla in the back, was the Chatka, or narrow strip of black leather, some six inches in width, some five feet or so in length; it was drawn tight; when a girl wears the Curla and Chatka, the brand, whether on left or right thigh, is fully visible, for the inspection of masters. I also wore a brief, open, sleeveless vest of black leather, the Kalmak; a patron parted it, holding it open, as I tried to move past him on the ramp; I stood, quietly, stopped helplessly, the tray held over my head; he kissed me twice; "Little beauty," he said; "A girl would rejoice if she were permitted to please you in an alcove," I said; it was a line taught us, and expected of us, but I uttered it not without some genuine sincerity; he had had me before, several days ago, when first I had been sent out upon the floor of the Chatka and Curla; he well knew how to get much from the helpless beauty of a slave girl; "Later," he said, "Slave"; "Yes, Master," I whispered; I continued on my way; in addition to the Curla, the Chatka and Kalmak, I was belled and collared, in a black, enameled ankle ring, with five, black, enameled bells, on tiny golden chains, and a black, enameled Turian collar, it, too, with five bells, black and enameled, on five tiny golden chains." — Slave Girl of Gor, pages 328-329.
• Hunter's Catch
A special costume, with the use of netting, of slave girls generally worn when entertaining important guests; thus mimicking them as being "the hunter's catch." 
Often girls, especially in a paga tavern or similar establishment, are required to dress in costume to entice special or important visitors.
Busebius hurried toward us. He gestured to us, and to four of the other girls. He gathered us about him. We were excited. "You six will serve," he said, indicating the men on the dais. Two of the girls cried out with pleasure, to be selected. "Go swiftly to the room of preparation," he said. "Garb yourselves as the hunter's catch." I was startled. The guests must be important indeed. We hurried to the room of preparation … reached into a chest for hunters' netting. It is a stout cording, used to net medium-sized game. Its mesh was spaced at some two horts, about two and a half inches. Cunningly we twisted netting about us, from our throats to our brands, high upon our thighs. We garbed ourselves as "the hunter's catch." — Slave Girl of Gor, page 300.
Cultural Specific Dress
To be expected, slave livery adjusted to meet the specific cultures found on Gor. Often, temperatures of the regions affected the dress of slaves. A scantily silk clad kajira in the frigid arctic would find herself quickly succumbed to the elements.
Here, we will visit with the various cultures and the mode of dress imposed upon their slaves.
Slaves of the Desert Peoples
The clothing of the desert peoples differs in many ways from the garments worn on other parts of the Gor, not only for cultural reasons but also due to the harsh weather of the desert. When out in the desert sun, for protection, girls were generally clad in either slave djellabas or haiks. For more information on the dress of the desert peoples, please refer to the desert peoples pages.
• Blouse
Found most likely among the nomad tribes, worn by slave girls as protection from the desert sun.
She turned about. "You!" she cried. Alyena was fully dressed. She wore a long, bordered skirt, with scarlet thread at its hem, which swirled as she turned; she wore a jacket, tan, of soft kaiila-hair cloth, taken from the animal's second coat, which had a hood, which she had thrown back; beneath the jacket she wore a cheap, printed blouse of rep-cloth, blue and yellow, which well clung to her. At her throat was a metal collar, no longer mine. I observed the drape of the skirt on her hips, the sweet, delicate, betraying candor of her blouse. Her master had not given her undergarments. What need has a slave for such? She wore slippers. — Tribesmen of Gor, page 137.
• Chalwar
Baggy trousers; on Earth, men wear the chalwar as well as the women. The silk variety are often known as "harem pants." 
On Gor, they are worn by slave girls only, made of diaphanous silk, worn low on the hips with a sash and vest.
"The loose, baggy trousers traditional to the Middle East, as well as to the Balkans and Anatolia, are still widely worn by both sexes. The garment is believed to have originated in Persia, and it is presumed that the Arabs saw it there when they invaded that country in the 7th century. The trousers, called chalvar, chalwar, or salvar according to the country where they were worn, measured about three yards across at the waist and were drawn tight by cords. The full, leg portion was tied at each ankle. A broad sash then encircled the waist, on top of the chalvar. Worn in this way the garment was ideal for working in the fields because it allowed freedom of movement and protected the lumbar region of the spine, especially while bending, from chills. For centuries the garment has also been adopted by men in the fighting forces. Cotton is the usual material for working attire, but fashionable ladies wear such a chalvar made from a brocade or silk fabric over linen drawers." — Encyclopaedia Britannica ©2003-2006
"More, Masters?" asked the girl, kneeling beside the low, tem-wood-inlaid table. She wore a high, red-silk vest, swelling, fastened with a single hook; diaphanous red-silk chalwar, low on her hips, gathered at the ankles; two golden bangles on her left ankle; collar." — Tribesmen of Gor, pages 156-157.
"Ibn Saran, not taking his eyes from Alyena, lifted his finger. From one side a slave girl, barefoot, bangled, in sashed, diaphanous, trousered chalwar, gathered at the ankles, in tight, red-silk vest, with bare midriff, fled to him, with the tall, graceful, silvered pot-containing the black wine. She was veiled. She knelt, replenishing the drink. Beneath her veil I saw the metal of her collar." — Tribesmen of Gor, pages 88-89.
I glanced casually back to look upon her, kneeling beside, the slender, silvered, long-spouted vessel of black wine, resting over its tiny brazier, she only one of a pair, a matched set, of slaves. Her eyes were angry, over her veil. Her bare midriff, long, between the high, hooked vest of red silk and the low-slung, sashed chalwar, about her hips, some inches below her navel, was quite attractive. To see her was to want her; and to want her was to wish to own her. — Tribesmen of Gor, page 108.
• Djellaba, Slave
A striped, hooded, sleeved, loose robe worn by slave girls as protection from the desert sun.
Variant(s): also djel-la-bah; Etymology: French djellaba, from Arabic jallAbIya; Date: 1919;
"A long loose garment with full sleeves and a hood." —Merriam-Webster Dictionary ©2003-2006"A voluminous outer gown still worn throughout the Middle East in the Arab world is the jellaba, known as the jellabah in Tunisia, a jubbeh in Syria, a gallibiya in Egypt, or a dishdasha in Algeria. The garment generally has wide, long sleeves, and the long skirt may be slit up the sides; some styles are open in front like a coat or caftan." — Encyclopaedia Britannica ©2003-2006
"At a watering hole, from a nomad, I purchased Alyena a brief second-hand, black-and-white-striped, rep-cloth slave djellaba" — Tribesmen of Gor, page 72.
• Haik
In the Tahari, the haik is similar to the haiks of Afganistan on Earth. 
They are black in color and cover the female from head to toe, with a small lace "window" to enable them to see.
Etymology: Arabic hA'ik; Date: 1713;
"A voluminous piece of usually white cloth worn as an outer garment in northern Africa." —Merriam-Webster Dictionary ©2003-2006"Outer gowns or cloaks sometimes incorporated head coverings. These included the haik, which was an oblong piece of material (generally striped) that the Arabs used to wrap around their bodies and heads for day or night wear; the material measured about 18 feet by 6 feet." — Encyclopaedia Britannica ©2003-2006
"The enveloping cloaks worn by women for this purpose are similar to one another and often incorporate a mesh panel through which women may peer at the world outside. The most common names for this garment are chador, chadar, chadri, çarsaf, and tcharchaf." — Encyclopaedia Britannica ©2003-2006
"Following him, in a black haik, was a woman. Suddenly I was startled. As she passed me, her stride small and measured, I heard the clink of light chain, the sound of ankle bells. She was slave. She turned her head, briefly, to look at me; I saw her eyes, dark, through the tiny opening in the haik, through the tiny, black-lace screen, about 'an inch in height and four inches in width. Then, with a rustle of the chain, and the tiny music of her bells, she turned swiftly, following her master." — Tribesmen of Gor, pages 44-45.
• Jacket
Found most likely among the nomad tribes, made of kaiila-hair cloth, these jackets are worn by slave girls as protection from the desert sun.
She turned about. "You!" she cried. Alyena was fully dressed. She wore a long, bordered skirt, with scarlet thread at its hem, which swirled as she turned; she wore a jacket, tan, of soft kaiila-hair cloth, taken from the animal's second coat, which had a hood, which she had thrown back; beneath the jacket she wore a cheap, printed blouse of rep-cloth, blue and yellow, which well clung to her. At her throat was a metal collar, no longer mine. I observed the drape of the skirt on her hips, the sweet, delicate, betraying candor of her blouse. Her master had not given her undergarments. What need has a slave for such? She wore slippers. — Tribesmen of Gor, page 137.
• Scarves and Sashes
Worn with djellabas, chalwars, kaftans, and robes.
There were sellers of scarves and sashes, veils and haiks, chalwars and tobes, and slippers and kaftans, and cording for agals." — Tribesmen of Gor, page 50.
"More, Masters?" asked the girl, kneeling beside the low, tem-wood-inlaid table. She wore a high, red-silk vest, swelling, fastened with a single hook; diaphanous red-silk chalwar, low on her hips, gathered at the ankles; two golden bangles on her left ankle; collar." — Tribesmen of Gor, pages 156-157.
• Skirt
Found most likely among the nomad tribes, worn by slave girls as protection from the desert sun.
She turned about. "You!" she cried. Alyena was fully dressed. She wore a long, bordered skirt, with scarlet thread at its hem, which swirled as she turned; she wore a jacket, tan, of soft kaiila-hair cloth, taken from the animal's second coat, which had a hood, which she had thrown back; beneath the jacket she wore a cheap, printed blouse of rep-cloth, blue and yellow, which well clung to her. At her throat was a metal collar, no longer mine. I observed the drape of the skirt on her hips, the sweet, delicate, betraying candor of her blouse. Her master had not given her undergarments. What need has a slave for such? She wore slippers. — Tribesmen of Gor, page 137.
• Slippers
Worn by slave girls if their owners so desire.
"I observed the drape of the skirt on her hips, the sweet, delicate, betraying candor of her blouse. Her master had not given her undergarments. What need has a slave for such? She wore slippers." — Tribesmen of Gor, page 137.
• Vest
Worn with the chalwar, made of silk, the vest hooks to provocatively display a girl's breasts.
"I glanced casually back to look upon her, kneeling beside, the slender, silvered, long-spouted vessel of black wine, resting over its tiny brazier, she only one of a pair, a matched set, of slaves. Her eyes were angry, over her veil. Her bare midriff, long, between the high, hooked vest of red silk and the low-slung, sashed chalwar, about her hips, some inches below her navel, was quite attractive. To see her was to want her; and to want her was to wish to own her." — Tribesmen of Gor, page 108.
"More, Masters?" asked the girl, kneeling beside the low, tem-wood-inlaid table. She wore a high, red-silk vest, swelling, fastened with a single hook; diaphanous red-silk chalwar, low on her hips, gathered at the ankles; two golden bangles on her left ankle; collar." — Tribesmen of Gor, pages 156-157.
• Walking Chains
Chains worn about both ankles of a slave girl to choreograph a preferred gait.
"The use of a light walking chain, tethering the ankles, meant to be worn abroad, accompanying the master, incidentally, is not uncommon in the regions of the Tahari. A beautifully measured gait is thought, in the Tahari, to be attractive in a woman. There is dispute as to the desirable length of the stride, and the chain may be adjusted accordingly. To me it seems obvious that one must experiment with the given girl. Height and hip structure vary. I resolved to obtain such a set of chains for Miss Blake-Allen. I was curious to see what measure of stride would best suit the slave in her." — Tribesmen of Gor, pages 44-45.
The male slaves of the Tahari were not mentioned at all; one can assume, however, that male slaves wore a slave djellaba when out in the heat of the desert sun.
Slaves of the Innuit
The women of the Innuit, or red hunters of the arctic lands, dressed much the same, up to and including nudity, with one prominent difference — slaves clothing bore the marks of looped binding fiber. Too, the collar was noticeably absent, replaced by leather straps of binding fiber.
"She was stripped from the waist up. Many of the women of the red hunters, too, went about so, inside and outside the tents, in the warmer weather. They of course, being free, did not have leather, like Arlene, or bondage strings, like Thimble and Thistle, at their throats. Similarly, their garments did not bear the slave marks of the looped binding fiber." — Beasts of Gor, page 185.
"She was dressed, save for her bondage strings, in much the same way as most of the women of the red hunters, bare-breasted, with high boots and panties." — Beasts of Gor, page 196.
• Boots
High boots trimmed in fur at the top, which reach the crotch area. In the cold weather, a layer of grass is placed inside the boots for insulation and warmth, and daily changed.
"Now," said Thimble, "the boots." In cold weather a layer of grass, for warmth, for insulation, changed daily, is placed in the bottom of the boots, between the inside sole of the boot and the foot of the stocking. Arlene now, of course, did not bother with this. The best harvests of grass for use in this way occur, naturally at the foot of the bird cliffs. Arlene drew on the high boots. They reached to her crotch. It was a hot crotch, as I had determined, a superb crotch for a slave girl. The fur trim at their top touched the panties. — Beasts of Gor, page 185.
"She was dressed, save for her bondage strings, in much the same way as most of the women of the red hunters, bare-breasted, with high boots and panties." — Beasts of Gor, page 196.
"Grass, dried, is used for insulation between the inner soles of the boots and the bottom of the fur stockings in the winter." — Beasts of Gor, page 197.
• Panties
Panties made of fur worn by both slave and free women. However, the noticeable difference between the panties of the slave, is that sewn onto them with red-dyed sinew, is the symbol of the looped binding fiber.
" In the hide tent she slipped into the brief fur panties worn by the women of the north. She had been forced to sew them herself, under the direction of Thimble and Thistle. At the left hip they bore the sign of the looped binding fiber, sewn in them with red-dyed sinew, which identified them as the garment of one who was an owned beast." — Beasts of Gor, page 184.
"She was dressed, save for her bondage strings, in much the same way as most of the women of the red hunters, bare-breasted, with high boots and panties." — Beasts of Gor, page 196.
• Parka and Hood
Made of larl fur, a necessity in the cold winters of the north. Worn by free and slave alike, again sewn onto them, the symbol of looped binding fiber to designate a slave.
"Try on the first parka," said Thimble. Arlene slipped it on, over the head, as such garments, like northern garments generally, are donned. "Hood," said Thimble. Arlene lifted the hood and placed it properly.
"Do I please you, Master?" asked Arlene. She wished attention.
I looked up. Her face was very beautiful, rimmed in the lart fur trimming the hood. "It is very nice," I said.
"Thank you, Master," she said, acidly.
"Put on the second parka and its hood," said Thimble. Arlene complied. Both the parkas bore, at their left shoulder, the design of looped binding fiber, identifying them as the garments of slaves. — Beasts of Gor, page 186.
• Shirt
Shirt made of animal hide. Worn by free and slave alike, again sewn onto them, the symbol of looped binding fiber to designate a slave.
"Arlene drew on the hide shirt. At the left shoulder, prominently, it bore the sign of the looped binding fiber. I glanced at her and she straightened her body, but then tossed her head and looked away, as though disdaining to take cognizance of my appraisal. The shirt fell nicely from her breasts, standing as she was. She was exquisitely figured. She stood as few Earth girls would have dared to, displaying her beauty, though she appeared to be completely disinterested in any such objective. I smiled to myself." — Beasts of Gor, pages 185-186 .
• Stockings
Made of fur, the stockings are worn by slave and free alike.
"Pull on the stockings," said Thimble to Arlene. Arlene did so. The stockings were of lart fur. Each, in its side, wore the sign of the looped binding fiber. "Now," said Thimble, "the boots." In cold weather a layer of grass, for warmth, for insulation, changed daily, is placed in the bottom of the boots, between the inside sole of the boot and the foot of the stocking. — Beasts of Gor, page 185.
Slaves of the Northern Lands
The clothing of the northern peoples, such as Kassau and Torvaldsland, differ in many ways from the garments worn on other parts of the Gor, not only for cultural reasons but also due to the harsh weather of the north.
• Kirtle
The common dress of the bond-maids of the north, such as Torvaldsland. 
The kirtle is an ankle-length garment made of white wool; the neckline is cut to the belly so that the breasts of the girls is displayed; Torvaldslanders are especially fond of breasts.
Etymology: Middle English kirtel, from Old English cyrtel, from (assumed) Old English curt short; akin to Old Saxon kurt, Old High German kurz; all from a prehistoric West Germanic word borrowed from Latin curtus shortened;
"A garment resembling a tunic or coat usually reaching to the knees and worn by men often as the principal body garment until the 16th century; a long gown or dress worn during the middle ages by women usually beneath a cloak and also in modern times as part of coronation robes *wearing her T kirtle of blue- H.W.Longfellow*" Merriam-Webster Dictionary ©2003-2006
"I saw four small milk bosk grazing on the short grass. In the distance, above the acres, I could see mountains, snow capped. A flock of verr, herded by a maid with a stick, turned, bleating on the sloping hillside. She shaded her eyes. She was blond; she was barefoot; she wore an ankle-length white kirtle, of white wool, sleeveless, split to her belly. About her neck I could see a dark ring." — Marauders of Gor, page 81.
"Among them, white kirtled collared, excited, ran bond-maids. These, upon the arrival of their master, are permitted to greet him. The men of the north enjoy the bright eyes, the leaping bodies, the squealing, the greetings of their bond-maids." — Marauders of Gor, page 82.
"How alive and vital they seemed! Their hair was loose, in the fashion of bond-maids. Their eyes shone; their cheeks were flushed; each inch of them, each marvelous imbonded inch of them, was incredibly alive and beautiful. How incredibly feminine they were, so living and uninhibited and delightful, so utterly fresh, so free, so spontaneous, so open in their emotions and the movements of their bodies; they now moved and laughed and walked, and stood, as women, pride was not permitted them; joy was. Only a kirtle of thin, white wool, split to the belly, stood between their beauty and the leather of their masters." — Marauders of Gor, page 100.
• Tunics
Thralls of the north commonly wear a tunic of white wool; equivalent to the kes worn by the kajirus of the wagon peoples.
Etymology: Latin tunica tunic, integument, membrane, of Semitic origin; akin to Hebrew kuttneth coat;
"A simple slip-on garment made with or without sleeves and usually knee-length or longer, belted at the waist, and worn as an under or outer garment by men and women of ancient Greece and Rome; a long usually plain close-fitting jacket made with a high collar and worn (as by a soldier or policeman) especially as part of a uniform." — Merriam-Webster Dictionary ©2003-2006
"Men in the fields wore short tunics of white wool; some carried hoes; their hair was close cropped; about their throats had been hammered bands of black iron, with a welded ring attached. They did not leave the fields; such a departure, without permission, might mean their death; they were thralls." — Marauders of Gor, page 82.
Slaves of the Wagon Peoples
The clothing of the wagon peoples differs in many ways from the garments worn on other parts of the Gor. The wild girls of the wagons peoples are considered often, a mystery, and entice much lust on the part of many men of Gor. Often, many of the cities clothe their slave girls in clothing similar to the girls of the wagon peoples, often substituting the leather for softer cloth, and silk cords rather than rope. For more information on the dress of the wagon peoples, please refer to the wagon peoples pages.
• Chatka, Curla, Kalmak, and the Koora
The four (4) essentials to be Clad Kajir — properly dressed for a kajira among the wagon peoples. The Curla is a red cord, tied about the girl's waist using a slipknot so that the girl can be easily disrobed. The Chatka is a strip of black leather, approximately six (6") inches wide and five (5') feet in length; it is looped under and over both in front and back of the slave, passing between her legs. It's a rather modest piece of attire, for when the kajira is knelt even before men, her most intimate area modestly cloaked.
The Kalmak is a leather, sleeveless vest. Contrary to all the slaves I've seen in chat rooms that keep their kalmak closed shut, or mention that their breasts are covered up, have not paid attention to the books. The kalmak, is an open vest, which means, the girl's breasts are quite bared.
"A girl could take only so much, and then she would kneel to her master, her head to his boots, and beg for a bit of clothing, even though it be only to be clad Kajir. … Among the Wagon Peoples, to be clad Kajir means, for a girl, to wear four articles, two red, two black; a red cord, the Curla, is tied about the waist; the Chatka, or long, narrow strip of black leather, fits over this cord in the front, passes under, and then again, from the inside, passes over the cord in the back; the Chatka is drawn tight; the Kalmak is then donned; it is a short, open, sleeveless vest of black leather; lastly the Koora, a strip of red cloth, matching the Curla, is wound about the head, to hold the hair back, for slave women, among the Wagon Peoples, are not permitted to braid, or otherwise dress their hair; it must be, save for the Koora, worn loose." — Nomads of Gor, pages 29-30.
Both the leather version and a cloth version of the Chatka, Curla and Kalmak is sometimes found worn by girls in the cities. Masters often enjoy their kajirae dressed as a wild girl of the wagons.
"The red cord, or Curla, was knotted about my waist, tightly, the knot, a slip knot which might be loosened with a single tug, over my left hip. Over the Curla in front, slipping under the body and between the legs, and passing over the Curla in the back, was the Chatka, or narrow strip of black leather, some six inches in width, some five feet or so in length; it was drawn tight; when a girl wears the Curla and Chatka, the brand, whether on left or right thigh, is fully visible, for the inspection of masters. I also wore a brief, open, sleeveless vest of black leather, the Kalmak; a patron parted it, holding it open, as I tried to move past him on the ramp; I stood, quietly, stopped helplessly, the tray held over my head; he kissed me twice; "Little beauty," he said…" — Slave Girl of Gor, pages 328-329.
"A string was knotted about her waist. Over this string, in the front, there was thrust a single, simple narrow rectangle of vulgar, white rep-cloth, some six inches in width, some twelve inches in length." — Beasts of Gor, page 79.
• Kes
The short, sleeveless work tunic made of black leather, worn by the male slave of the wagon peoples.
"For a male slave, or Kajirus, of the Wagon Peoples, and there are few, save for the work chains, to be clad Kajir means to wear the Kes, a short, sleeveless work tunic of black leather." — Nomads of Gor, pages 29-30.
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.