The Slaves

"Also, clipped to the belt, was a slave whistle, used in issuing signals, summoning slaves, and so on." — Assassin of Gor, page 84.

On this page, I'll explore the various commands that have often times been erroneously interpreted as positions, as well as the various positions themselves which are commanded of a slave girl. Please note that the set up has greatly changed. Rather than lumping all of the commands and positions in one category, I have separated positions, spoken commands, unspoken signals and hand signals into separate listings.

On Kneeling

Kneeling is one of the invariably most beautiful of positions a slave girl may be commanded. Not only is it the woman upon her knees, but it is the way that her whole body is carried, the tilt of her head, for example, or the way that she may smile — shyly, lustfully. Often, when questioning slaves on what they know of kneeling, they will focus on the fact of knees spread versus knees together. The focus, truthfully, should be on the complete body position, those small nuances especially, for it is such that captures the eyes of masters, and not the fact that knees are opened.

"Our bodies, superbly trained, even those of Inge and Ute, now became unmistakably those of slave girls. We had had trained into our bodies mysteries of movements of which even we, for the most part, were no longer aware, subtle signals of appetite, of passion and of obedience to a masculine touch, movements which excited the fierce jealousy, the hatred, of free women, particularly ignorant free women, who feared, and perhaps rightly, that their men might leave them for the purchase or capture of such a prize. Most slave girls, incidentally, fear free women greatly. Some of these movements are, in standing, as obvious as the turning of a hip; in reclining, as obvious as the partial extension of a leg, the pointing of toes. But many are more subtle, tiny, almost undiscernible movements, which yet, in their total effect, brand a female body as being incredibly sensuous, things like a way of glancing, a way of holding the head, subtle things like the almost invisible, sudden flexion of the diaphragm, the tiny fear movement of the shoulders, which signals that the girl, as she is, is helpless quarry. Incidentally, we also learned our own responsiveness to certain signals. For example, we could become curious, uneasy, simply by turning an open palm, perhaps unnoticeably, toward a male. It made us feel vulnerable. I did not like to do this. And, of course, we came to understand, too, the movements of men, and how to read their interest and desire. It is not really a mystery that the Gorean slave girl, who is trained, seems to anticipate her master's moods, and that he scarcely need ever speak of desire for her. She know when he does not desire her, and when he does desire her, and when he does desire her, she signals her responsiveness to him, and goes to him. I smiled to myself. Men pay higher prices for trained slave girls. Some of them do not even understand fully the training the girl receives. They think commonly only in gross terms, such as her being trained in the dances of various cities, and in the arts of love, as practiced in various cities. They often do not know she is trained to read his desires, like an animal, from his body, and to serve them promptly, subtly and fervently. The trained girl is well worth her price." — Captive of Gor, pages 196-197.

"The dynamic consequences of these proximities are minimized considerably, of course, by the fact that the slave often kneels in the presence of the free male. It is customary in the kneeling position to remain back a few feet from the male. The kneeling position, itself, expresses the servitude of the slave, and her submission. The distance serves three major purposes. It symbolizes in the distance, as well as in the differential in height, the social inferiority of the slave to the master. It puts the slave in a position where all of her, for the master's delight, can be seen. A space between the slave and the free male so that the releasing of his rapacity is then likely to require a decision, and is less likely to be simply, reflexively, triggered. This is regarded as being particularly important when the slave is in the presence of a male who is not her master. The kneeling position, thus, interestingly, can occasionally provide a measure of security, if a somewhat tenuous one, for the slave, tending to reduce to some extent the frequency with which, in a culture with such interpersonal proximities, she might otherwise be subjected to unauthorized rape. This same tiny measure of protection, of course, puts her in much greater danger from her real master, for he, observing her, seeing her kneeling beautifully before him, can also delay in his considerations as to her suitable exploitations. How shall he use her? What shall he have her do, and so on. To be sure, sometimes he simply takes her and when he wants her, and almost by reflexive whim. She is his. The main reason why a slave kneels, of course, aside from such subtle and complex considerations, is simply that she is a slave, and that that position, accordingly, is appropriate for her." — Dancer of Gor, pages 156-157.

"A Gorean slave girl in the presence of a free man or woman always kneels, unless excused from doing so. I had even learned to kneel when addressed by the guards and, of course, always, when approached by Targo, my master. " — Captive of Gor, page 73.

"I saw her kneel back on her heels. I saw her straighten her back, and lift her chin, and put her hands on her thighs… I had seen girls in the palace do that, for example, when a free man had entered a room. Sometimes, too, in identically this same position, they would keep their heads submissively lowered, until given permission to raise them. This variation, and similar variations, depend on the specific discipline to which a given girl is subjected. The head is usually kept raised; this precludes the necessity of a specific command to lift the head; in the head lifted position she has no choice but to bare her facial beauty to the viewer; too, her least expression may be read; too, of course, she can see who is in the room with her and is thus better able, even from the first instant, to discern his moods, anticipate his needs…" — Kajira of Gor, pages 83-84.

He then held the whip before me. "Kiss the whip," he said. I did so. "Kiss my feet," he said. I put my head down, frightened, the palms of my hands on the carpet, and kissed his feet. I then straightened up, and knelt back on my heels. "Put your hands, palms down, on your thighs," he said. I obeyed. "Apparently you do have some intelligence," he said. "Now put your knees apart." — Dancer of Gor, page 37.

Not always did the slave girl kneel before a man in the position of pleasure slave, specifically in this instance following, where clearly the slave expressed her desire for one master, but not the other.

"When she had knelt facing Samos, she had knelt in the position of the pleasure slave. When she had knelt facing me, she had knelt in the position of the serving slave." — Explorers of Gor, page 13.

On Virgins Kneeling

Contrary to popular myth, virgins do not necessarily kneel modestly. How a virgin kneels is dependent upon what category of slave she is, or is to become, such as a serving slave to a free woman versus a pleasure slave to men. In one example, in Nomads of Gor the free woman-made-slave, Aphris, knelt before Kamchak as a pleasure slave when she served him, although it was not until sometime later that she begged for her first slave rape. Elizabeth Cardwell, or Vella, also knelt in the pleasure slave position throughout Nomads of Gor, though it was not until the end of the book that Tarl Cabot first made sexual use of her. In Dancer of Gor, Darlene was immediately taught to kneel in the position of the pleasure slave, though she was still a virgin as she was being trained to become a pleasure slave.

Aphris got up and fetched not a skin, but a bottle, of wine, Ka-la-na wine, from the Ka-la-na orchards of great Ar itself. She also brought a black, red-trimmed wine crater from the isle of Cos. "May I serve you?" she asked.
       Kamchak's eyes glinted. "Yes," he said.
       She poured wine into the crater and replaced the bottle. Kamchak had watched her hands very carefully. She had had to break the seal on the bottle to open it. The crater had been upside down when she had picked it up. If she had poisoned the wine she had certainly done so deftly. Then she knelt before him in the position of the Pleasure Slave and, head down, arms extended, offered him the crater. — Nomads of Gor, pages 150-151.

"And I," howled Kamchak, "have only miserable cooking-pot wenches!"
       Kamchak and I were standing up. Aphris suddenly put her head to his thigh, looking down. "Tonight," she whispered, "make me a slave."
       Kamchak put his fist in her hair and lifted her head to stare up at him. Her lips were parted. "You have been my slave for days," said he.
       "Tonight," she begged, "please, Master, tonight!" With a roar of triumph Kamchak swept her up and slung her, hobbled as she was, over his shoulder and she cried out and he, singing a Tuchuk song, was stomping away with her from the curtained enclosure. — Nomads of Gor, pages 160-161.

"When I came to the door a whip was lowered in front of me. In that moment the line paused. Swiftly I moved to the side, and knelt, my back straight, my knees wide. The line continued on its way. I had been removed from it by the whip. The padlock behind the small of my back made a tiny sound as, dangling, it moved against the "U"-shaped bar, fastened up, between my legs. I adjusted my position, carefully. I knelt before a man. The whip was held toward me, and I kissed it, deferentially, and then drew back my head." — Dancer of Gor, page 68.

I recalled that Ulrick had told me that certain kinds of slaves, house slaves, "tower slaves," and such, whatever they were, might kneel with their knees together, but I had also been informed that I, and the other girls, were not such slaves. We were some other sort of slave, it seemed, though exactly what sort I was not perfectly clear. "Masters will teach you," had laughed Ulrick. For us, at any rate, for whatever sort of slave we were, the open-kneed position was commanded. — Dancer of Gor, page 84.

"Keep your knees open," he said.
       "Oh, please, Master!" I begged. His eyes were stern. Immediately I open my knees, widely, as was appropriate for the type of slave I was, a pleasure slave.
       "One might think almost," he said, musingly, "that you are not a virgin. It is interesting to speculate what you will be like when you have been adequately opened and regularly utilized." — Dancer of Gor, page 146.

Kneeling Before Free Women

Men taught their female slaves to kneel with knees together before a free woman out of respect. However, men knew of the free women's jealousy of the sexual freedom female slaves, and found pleasure in revealing this to their slave girl, allowing the girl a sense of secret superiority perhaps, that she was portraying herself as anything but sexual. However, that was the man's ultimate choice. There were times that slave girls knelt before a free woman no different than men. Refer also to Tower under Positions. This is a work in progress and will be updated as time allows.

"I realized, suddenly, that my knees were pressed closely together. That had occurred during, and I had kept them that way afterwards, the beating on the wagon of the woman, and her screaming. It had been a defensive gesture, bringing my knees together, tightly, because I was afraid. Perhaps, too, I supposed, just as a male might find the spreading of a female's knees, appropriate, deferential or placatory, so, too, such a woman might prefer their closure, finding it respectful, or placatory." — Dancer of Gor, page 83.

"Incidentally," I said, "when you kneel before the free woman in your carefully prepared modest garb… be certain to kneel with your knees closely together."
       "Of course master," she said, "She is female, not a male."
       "But even more importantly," I said, "insofar as you can, before her, and before any other free women you might be in attendance upon her, conceal your sexuality. Do not let them suspect it. Let them think that you are as inert and meaningless as they are.""That is common by slave girls before free women, Master," she said. — Magicians of Gor, page 355.

The Positions and Postures

As stated earlier, it's not simple the fact that knees are open or closed, when commanded to kneel, but the simple gestures and postures as well that the slave makes in obtaining the position commanded to take. Following is a compilation of the many positions and postures she (or he) might be commanded to obtain. This is a work in progress and will be updated constantly.

• Belly
The position taken when commanded by the word "Bara," the Gorean which translates to "Belly." The "belly position," is more commnly known as the "common or standard binding position." In the first context of this position, the slave or captive lies in a prone position, crossing her wrists behind her back as well as crossing her ankles. Many positions and commands complement another, and often many are interposed in one movement, such as with another context of this position known as "bellying" in which the slave is lying prone, inches herself forward to the master; this is also a form of performing obeisance as well. See also: "Belly", "Belly Crawl" and "Obeisance."

"There is a common command, familiar to all female slaves, "Belly," which brings us instantly to our bellies before he who commands us. This particular command expression, however, was not used in this context. I speculate that this was because the context of the two commands, and certainly their connotations, was so different. It is one thing, for example, to aesthetically and beautifully signify submission by bellying, perhaps on the furs at the foot of the couch, we being permitted upon them, and quite another to fling oneself down so that quarrels may be suddenly fired from behind one. Too, normally in a 'belly command' one orients oneself toward he who commands, not away from him." — Witness of Gor, page 604.

"Bara," said Mincon to Tula. "Bara," I said to Feiqa. Both slaves went immediately to their bellies, their heads to the left, their wrists crossed behind their backs, their ankles also crossed. It is the common binding position. We did not bind them, however. It was enough that they lay there in this position. — Mercenaries of Gor, page 145.

"Bara, Kajira!" he said. She rolled quickly to her stomach, placing her wrists behind her, crossed, and crossing her ankles, ready to be bound. — Explorers of Gor, page 77.

"Standard binding position," he said. I was prone. When a girl is prone, the standard binding position is to cross the wrists behind the back and to cross the ankles. I took this position instantaneously. — Slave Girl of Gor, page 125.

"Belly," he said to her, and she lay then on her belly beside the desk, in her chains. — Mercenaries of Gor, page 154.

"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, page 410.

Weeping I tore away the robes, frenziedly, and, stripped, threw myself on my belly naked before him, he a Gorean male, he a master, I a slave girl. "Standard binding position," he said. I was prone. When a girl is prone, the standard binding position is to cross the wrists behind the back and to cross the ankles. I took this position instantaneously. — Slave Girl of Gor, page 125.

"Belly," I said to Feiqa. Immediately Feiqa, trembling, went to her belly on the stained, sooted stones near the fire. — Mercenaries of Gor, page 19.

"On your belly, pretty Lita," he said, "and put your hands, wrists crossed, behind you." — Kajira of Gor, page 218.

"Stop," he said. "To your belly." Then I was on my belly, on the tiles, my hands at the sides of my head, prone, before his curule chair. — Kajira of Gor, page 427.

"On your belly," had said a man.
       I complied. It is unthinkable on this world that such a command not be obeyed instantly, or, at least, that one such as I not obey it instantly. And so I lay on my belly, on the colorful tiles, in one of the sales rooms in the pens. Too, of course, one does not simply sprawl on one's belly. There are ways, diverse ways, of assuming this position. We are taught them. Other women, women unlike us, one supposes, do not know them. They, too, of course, can be taught. In this house, such a command, unqualified, requires that the head be turned to the left and the arms be placed down, beside the body, the palms up. A slightly different command requires the crossing of the wrists behind the back and the crossing of the ankles, as well. This is sometimes used when one is to be bound. If one receives permission to look up, or is commanded to do so, which is frightening, the hands are normally placed to the sides, at the shoulders, and one then lifts one's upper body. The belly itself, of course, remains in contact with the surface on which one lies, the grass, the dirt, the gravel, the deck, the floor, the tiles, whatever the surface may be. But there are numerous variations in such things, as there are in ways to kneel, ways to hurry, ways to serve, ways to crawl to the furs, and such. There are even ways in which the whip, if called for, is to be brought. In our training, as you may suppose, we learn many things. In time our training, extending even to the tiniest nuances of attitude, and to the smallest movements and gestures, is internalized, indeed, in such a way that we are not longer, or seldom, even aware of it, it having become, in effect, the way we are. — Witness of Gor, page 42.

"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.

• Bellying
Also known as Belly Crawl
Another context of the "belly position" is known as "bellying" in which the slave is lying prone, inches herself forward to the master; this is also a form of performing obeisance as well. Sometimes referred to as a belly crawl. See also: "Bara" and "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 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.

"Approach me, on your belly," I said. She squirmed to the table, her hands still behind her. — Renegades of Gor, page 75.

"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.

• [Your] Belly is Under the Chain
Also: Belly Beneath the Chain
In this position, a woman is shackled by her wrists and when commanded, must pull the chain of the shackles back tightly against her waist, thus rounding her belly for the pleasure of the masters. It is also a Gorean expression to denote a woman's bondage.

Suddenly I heard, beside me, the rattle of a chain, and before I could think of reacting, had I even dared, a metal collar had been placed about my neck and snapped shut. It, like the collar in the chamber, fitted closely. This was one collar, apparently, of a large number of such collars, for I could see the lower loops of a long chain, one interspersed with such collars, before me. In a moment what was before me was also in a collar. Then the chain and collars were being taken forward, again. The fellow who had been behind me now passed me, on my left. I suddenly then saw the lower loops of what he had been carrying. There was no mistaking it now, no way to misinterpret its appearance. I gasped, and almost fainted. It was a whip! After a time two new chains were brought forward, each attached, in turn, down the line, so that, in the end, one long chain was formed. We waited, those of us already attended to, heads down, on all fours. Then the last of us, the first in the line, was on the chain. We were all on the chain.
       They then began to speak to us, in various languages. In mine I heard, "Kneel in the following fashion, keeping your head down. Kneel back on your heels, with your knees widely spread. Keep your back straight. Hold your shoulders back. Keep your hands back, and to the sides. The chain on your manacles is to be tight against your waist."
       I gathered that our "instruction," now that we had been "placed and aligned," had begun. Men passed down the line, adjusting positions here and there. When one approached me I drew my hands back as far as I could, to the sides, at my waist, given the length of chain that joined my metal wristlets. I could feel the links of the chain deeply in my flesh. I forced my knees as far apart as I could manage.
       "Good," said the man, and continued on, down the line. In time it seemed that we were all in the position desired. Again the voices spoke, in diverse languages. In my own language, I heard, "Your heads are bowed in submission. Your bellies are under the chain."
       I did not raise my head, of course. I had not been given permission to do so. I looked down. The chain was tight against my waist. There were even marks of the links there. My belly, I had been told, was beneath the chain. What could that possibly mean? We were left there for a time, in that fashion, kneeling, unattended to, our necks fastened together by the chain. The men had withdrawn somewhat, I would guess to the end of the line. Their voices now came from behind me. They sounded as though they were several yards away. Perhaps they were at It the end of the hall. I could hear them conversing, in their own language, whatever it might be, that language I could not place, that language which seemed so unfamiliar as a whole, and yet in which I detected, or seemed to detect, from time to time, like an image suddenly springing into focus, a familiar sound, perhaps even a word I knew.
       I knelt as I had been positioned, my head down, the chain pulled back, taut, at my waist. This rounded, and emphasized, my belly. It called attention to it. There was my belly, with its rounded softness, and, over it, the chain, its links now warmed by my own flesh, but still, though flesh-warmed links of steel, inflexible III and merciless. My belly, I had been informed, was beneath the chain. I did not dare to move. What did it mean, that my belly was beneath the chain? I would later become extremely familiar with such positions, but they were, at the time, quite new to me, and somewhat frightening. What most frightened me about them was the way they made me feel. It was not merely that, in them, I felt profoundly stirred. In them, helplessly, vulnerably, I also sensed a personal rightness. I knew that in some sense I belonged in them. This was in contradiction to my entire upbringing, background, education, and conditioning. Could such things have been wrong? — Witness of Gor, pages 22-23.

She was watered more liberally than the other woman She had doubtless learned from the other's experience. Her belly would be nicely rounded. A similar effect is obtained when a woman is wrist shackled and must pull the chain of the shackles back tightly against her waist. I had had to do this in the corridor of the pens, while kneeling, shortly after being ordered from the pitch-dark cell. It is "having one's belly beneath the chain." That is, of course, also a way in Gorean for referring to a girl's bondage. For example, "I am pleased to note that Lady So-and-So's belly is now beneath the chain." "Excellent! How long has her belly been beneath the chain?" and so on. A slaver's practice is often to put binding fiber, or binding leather, about a girl's waist, snugly, and tie her hands behind her back. This, of course, narrows her waist, rounds her belly, and contributes to the accentuation of the bosom. This is not really a slaver's "trick" because it is obvious what is being done. It is, however, attractive. Needless to say, a slave is never bound so tightly or cruelly that she might be injured. It would be stupid to damage her in such a way; as it would reduce her value. This does not mean, however, that she may not be bound tightly. It is useful for a slave to occasionally know herself absolutely helpless. — Witness of Gor, pages 436-437.

• Binding
See: "Belly".

• Bracelets
At the command, the slave kneels, thighs spread wide, with her back arched; her arms are extended before her with her wrists together in preparation for being bound, and head held high, eyes lowered in submission. This also made be done in a standing position with her legs spread a shoulder width apart.

"Bracelets!" snapped Ho-Sorl suddenly, and Phyllis flung her wrists behind her back, threw back her head and turned it to one side, the instantaneous response of a trained girl. — Assassin of Gor, page 214.

"Bracelets," he snapped. She put her head in the air and placed her hands behind her back. — Hunters of Gor, page 146.

"Bracelets!" I said in Gorean, harshly. The girl snapped to position, hands behind the small of her back, head lifted, chin up, turned to the left. In such a posture she may be conveniently put in bracelets, and leashed. — Tribesmen of Gor, page 78.

"Stand," said the other man. "Bracelets!" Instantly Aynur stood and turned toward the door, placing her hands behind her back. I saw her wrists locked in slave bracelets. — Witness of Gor, pages 671-672.

• Brand
When commanded, the slave offers her brand for inspection.

"Kneel," said a voice. I knelt. There were four other girls in the cage.
       "In the position of the pleasure slave," said one of them. I complied.
       "Let us see your brand," said another. I turned to the side and drew back the tunic.
       "A Dina," said another girl. There were four besides myself in the cage, Thurnus's other girls. — Slave Girl of Gor, page 195.

"Lie on your right side before me," I said, "extending your left leg." She did so. In this way, the bit of silk she wore fell to the right, displaying the line of her hip, thigh and calf. I saw the brand, tiny and tasteful, yet unmistakable, fixed in her thigh, high, under the hip. It was the common kajira brand, the staff and fronds, beauty subject to discipline, worn by most female slaves on Gor. She had the toes of the left leg pointed, lusciously curving the calf. I saw that she had had some training. "You may resume your original position," I said. She returned to it, a common position of slave obeisance. — Vagabonds of Gor, page 7.

"Turn your flank to him, slave," I said. "Touch you collar." Phoebe complied. "You can see the brand," I said. "You can see the collar. Furthermore, it is yours." — Magicians of Gor, page 14.

"As they are free persons they could simply put the girl to her knees and issue the command, 'Brand,' to which the girl must respond by revealing her slave mark." — Witness of Gor, page 529.

• By the Master's Will
[Blindfolded, Bound and/or Gagged]
Upon the command, spoken or unspoken, this form of figurative binding is used not only because the slave looks beautiful so positioned, but it is also a good instructional tool for the slave. The slave will hold position (stand, sit, lie down, or kneel) with hands hands and ankles positioned as instructed by the master, as if she were truly bound with chains or fiber. Despite discomfort, the slave or captive may not move that portion of he body that is rendered to be held until commanded to release such hold. Oftentimes, to break from this position is to be immediately slain. Refer also to the Devices of Bondage page.

"Your hands are now bound behind your back," he said.
       "Yes, Master," I said. I must now keep my hands or wrists in contact with one another, and behind my back. I was now "bound by the master's will." I could not separate my hands or wrists from one another now without permission. There are many ways, of course, of "binding by the master's will." The behind-the-back position is one of the simplest and loveliest. This exposes the girl, frames the beauty of her breasts and makes her helpless. That the bond is a "will bond," too, makes clear to her the power of the master over her. Another common bond of this sort is when the girl must kneel, grasping her ankles. Another is when she is forced to sit and reach forward between her legs, passing the right arm from inside the right thigh to outside and beneath the right calf, to grasp the right ankle between her legs, passing the right arm from inside the right ankle from the outside, the left arm from inside the left thigh to outside and beneath the left calf, to grasp the left ankle in the same way. In this position she is helpless and cannot rise. Too, after a time, it becomes apparent to her that she also cannot close her legs. A girl may be kept in such bonds for hours. Too, of course, she may be tied in such a position. There are also, of course, different ways of decreeing such bonds. For example, with the behind-the-back-hands-tied bond in which I had been placed I could have been informed, but had not been, that my shoulders were pulled tightly back, which, of course, forces the breasts forward for the pleasure, or attentions, of the master. — Dancer of Gor, page 227.

"I was pleased that she had had the intelligence not to act as though she had been put at the ring 'bound by the master's will' because her leaving the ring might then have elicited astonishment or comment. There are many ways of putting a girl at the ring 'bound by the master's will.' One typical way is to stand her at the ring and have her place her right hand behind her back through the ring and grasp her left wrist. Another typical way is to kneel her at the ring and have her put her right hand through the ring, grasping her left wrist. One of the simplest and perhaps the most typical way of 'binding by the master's will' is simply to have the girl grasp her left wrist with her right hand behind her back. Needless to say whatever amusement, pleasure or (convenience this may afford a master it can be exquisitely frustrating to a slave to strive desperately and in terror to maintain this position while, say, being subjected to various attentions typical of the mastery. Most masters, in such a situation, would simply bind the girl, tying or braceleting her hands behind her back. In this fashion she knows her struggles will be unavailing, that she is helpless and cannot escape. She may then without fear or hesitation open herself completely to the joy of her subjugation, to the rapture of her conquest, to the bliss of her surrender." — Magicians of Gor, pages 388-389.

"Some of the other girls under the ropes and cloths were tied in more conventional fashions. Some were not even tied at all. An example was Oiputake, or Kiss, whom I well knew. … She wore the 'bonds of the master's will.' Grunt had put her in them. She lay on her stomach. Her wrists were crossed behind her. Her ankles, too, were crossed. She was 'bound.' She could not move from this position unless, at the word of a free person, she was freed from it. To break the position otherwise is to be instantly slain." — Blood Brothers of Gor, page 248.

"How much more merciful, I thought, if they would just hood the women. It is hard to be blindfolded by, gagged by, or bound by the 'Master's will.' In being 'blindfolded by the Master's will' one must keep one's eyes closed. I had, just shortly before, been so 'blindfolded.' In being 'gagged by the Master's will,' one may not speak, even to request permission to speak. In being 'bound by the Master's will,' one must keep one's limbs in the prescribed position, as though they were actually so bound, or so metal-clasped, or chained. There are several familiar versions of this. In one the slave crosses her wrists before her body and must retain the position until freed by 'the Master's will.' In another she kneels, her head down, and clasps her hands behind her back. If she is right-handed, she clasps her right wrist with her left hand. If she is left-handed, she clasps her left wrist with her right hand. Another common version of this sort of 'binding' is to put the slave on her belly and have her cross her wrists and her ankles. It is thus as though she were bound hand and foot. She remains this way, as in all these cases, perhaps for hours, until she is freed 'by the Master's will.' A very unpleasant application of this technique is to put a slave in the sun and spread-eagle her 'by the Master's will.' One then smears her face, and body, and hair, with honey and leaves her there, her presence being soon noted by a large variety of unpleasant insects. This is, of course, a punishment. After such a bout with thousands of tiny, swarming, crawling visitors, sometimes almost obscuring her, the slave is much improved. The more merciful master, of course, literally stakes the slave out, binding her wrists and ankles widely apart, to the four stakes, before applying the honey. In either case, the girl will be much improved. Even the threat of this sort of punishment, it might be noted, is likely to be effective. And this saves a good deal of unpleasantness all around, and some honey, as well. To be sure, for the threat to be effective, the girl must understand quite clearly, and will understand quite clearly, that the threat is not an idle one. If she entertains any doubts on that score, the master will see to it that they are soon satisfied." — Witness of Gor, pages 453-454.

• Capture Position, Standard Supine
The woman lays down upon her back, bending her knees to place her feet flat against the ground, her hands at her side and remains motionless.

"On your back," he said, "knees raised, heels on the floor." I then lay before him, in a standard, supine capture position. — Kajira of Gor, page 422.

• Capture Position, Kneeling
This traditional position is also known as the female submission position.

"Most of the silver masks however, when it was understood their battle had been lost and the laws of Tharna were irrevocably shattered came of their own free will into the streets and submitted themselves in the traditional fashion of the captive Gorean female, kneeling, lowering the head, and lifting and raising the arms, wrists crossed for binding." — Outlaw of Gor, page 247.

• Coffle
Also: "Kneel to be Coffled."
Upon being given this command, depending on the type of coffle, the slave would first be commanded to kneel, and then lifts either the left or right wrist outwards, depending on the type of coffle, so that the wrist can be attached to a wrist ring within the chain.

"Kneel to be coffled," said one of the men. The girls knelt, closely, one behind the other, there were six wrist rings on the chain he carried. He placed the girl who had been whipped by Lady Sabina first in the coffle line. "Left wrist coffle," he said. They lifted their left wrists, frightened. Interestingly, the man snapping the wrist rings on the girls' left wrists did not put the first girl in the first ring, but the second. When the four maids were coffled there was, thus, an empty wrist ring both at the head and rear of the line. "Stand, Slaves," said the man. "Lower chain." The girls stood. Then, ordered, the lowered their wrists. They were then in line, standing, coffled. — Slave Girl of Gor, page 127.

• Collar
When commanded, the slave must approach the master, place her hands behind her and lift her chin to display the collar she wears.

"In response to the 'collar command,' the slave approaches the male, that he need not inconvenience himself by coming toward her. She then lifts her chin and places her hands behind her." — Witness of Gor, pages 357-358.

• Crawl
At this command, the slave will drop to all fours and crawl as directed by the master.

I pointed to the stones at my feet. "Crawl," I said, in Gorean. The girl slipped to her belly, and, as a slave girl, crawled to my feet. She put her lips to my foot; I felt her hair over it. "Return," I told her. On her belly, head down, she returned to where she had knelt. — Tribesmen of Gor, page 78.

• Collaring Position
See: "Female Submission."

• Display Position
The slave is either kneeling or standing, with her arms lifted and hands clasped behind the neck.

"The auctioneer did not strike her with his whip. He merely took her arms and lifted them, so that the position chain, attached to each side of the sales collar lay across her upper arms. Then he had her clasp her hands behind the back of her neck, so that the chain, on each side of the collar, was in the crook of her arms, and she was exposed in such a way that she could be properly exhibited." — Explorers of Gor, pages 35-36.

• Down
At this command, the slave to flings herself to her belly; not used in the same context as the "belly" ("bara") command. When commanded to belly, the slave is aesthetically beautiful. At the command of down, the slave dives to her belly as if quarrels were being fired, etc. See: "Bara."

"When the command 'Down!' is heard," said a man to us, "you will fling yourselves to your belly instantly. When the command 'Up!' is heard, you will stand, instantly, arranging yourselves as you are now.
       "Yes, Master," we said.
       There is a common command, familiar to all female slaves, "Belly," which brings us instantly to our bellies before he who commands us. This particular command expression, however, was not used in this context. I speculate that this was because the context of the two commands, and certainly their connotations, was so different. It is one thing, for example, to aesthetically and beautifully signify submission by bellying, perhaps on the furs at the foot of the couch, we being permitted upon them, and quite another to fling oneself down so that quarrels may be suddenly fired from behind one. Too, normally in a "belly command" one orients oneself toward he who commands, not away from him. — Witness of Gor, page 604.

• Feeding the Master
The slave girl offers the master food which she holds between her her teeth, curling one leg under her and extending the other with her toes pointed; her wrists may or may not be bound behind her back.

"One thing of that sort I recall is a trick where the girl feeds the master a grape held between her teeth. She may or may not have her wrists braceleted behind her back for this particular feat. One leg is folded beneath her and the other is extended behind her, toes pointed, and then she lifts the grape delicately to your mouth. Elizabeth and I used to laugh heartily over this one, but I think it was effective, as I seldom got beyond the third grape." — Assassin of Gor, page 202.

• [Female] Submission
Sometimes referred to in virtual chat as the collaring position.
       The submission positions are many and varied and as many as a thousand positions that are considered to be of submission. Most notably, the submission of a female is as follows:
       A slave (or a free woman that submits to be collared) kneels at the Master's feet, and leans her body back, sitting on her heels, extends her arms upward, and crosses her wrists, and her head beneath them lowered in submission. This position can be taken either when commanded to do so, or on the woman's own.

Etymology: Middle English, from Middle French, from Latin submission-, submissio act of lowering, from submittere; Date: 14th century;
       "1) The condition of being submissive, humble, or compliant;
       2) an act of submitting to the authority or control of another." — Merriam-Webster Dictionary ©2003-2006

"She had risen and walked across the room, her feet bare on the stone floor, and dropped to her knees before me, lowering her head and lifting and extending her hands to me, the wrists crossed. The ritual significance of the gesture of submission was not lost on me; her wrists were offered to me, as if for binding." — Tarnsman of Gor, page 67.

"I know what you are waiting for," said the daughter of the Ubar, strangely calm after her earlier fury - unnaturally calm, it seemed to me. I didn't understand her. What was it she thought I was waiting for? Then, to my astonishment, the daughter of the Ubar Marlenus, daughter of the Ubar of Ar, knelt before me, a simple warrior of Ko-ro-ba, and lowered her head, lifting and extending her arms, the wrists crossed. It was that same simple ceremony that Sana had performed before me in the chamber of my father, back at Ko-ro-ba — the submission of the captive female. Without raising her eyes from the ground, the daughter of the Ubar said in a clear, distinct voice: "I submit myself."
       Later I wished that I had had binding fiber to lash her so innocently proffered wrists. I was speechless for a moment, but then, remembering that harsh Gorean custom required me either to accept the submission or slay the captive, I took her wrists in my hands and said, "I accept your submission." I then lifted her gently to her feet. — Tarnsman of Gor, page 99.

"I saw her kneeling before her buyer, back on her heels, head down, arms extended, wrists crossed, as though for binding. It was the submission of the girl to her new master." — Captive of Gor, page 70.

"Submit," he said. I could not disobey him. I fell to my knees before him, resting back on my heels, extending my arms to him, wrists crossed, as though for binding, my head lowered, between my arms. — Captive of Gor, page 283.

"She came and stood before me, and then dropped to her knees, resting back on her heels. She lowered her head and extended her arms, wrists crossed, the submission of the Gorean female. I did not immediately bind her, but walked about her, examining her as prize. I had not hitherto understood her as so beautiful, and desirable. At last, after I had well satisfied myself as to her quality, I took a bit of binding fiber that had fastened her ankles at the prow, and lashed her wrists together." — Raiders of Gor, page 92.

He twisted her hair more. She winced, her back bent painfully. "Do you wish me to submit to you now?" she begged.
       "Do so," said he.
       She fell to her knees before him, and lifted her head to regard him. "I will be your slave," she said. Then, she knelt back on her heels, lowered her head, and lifted and extended her arms, wrists crossed, as though for binding. She was very beautiful. "I am your slave," she said, " —Master." — Hunters of Gor, page 16.

They knelt before me, back on their heels, head down, arms lifted and extended, wrists crossed as though for binding. "I submit myself," said each, in turn. They need not be bound. They need not be collared. They need not even have spoken. The posture of submission itself, assumed by them before me, constituted them my slaves. — Hunters of Gor, page 182.

"He thrust the girl down to her knees. She was in the presence of free men. With the neck strap he pulled her head down and tied it down, fastening it to her ankles by means of the neck strap; the leather between her neck and ankles, which were now crossed and bound, was short and taut. Her rag, the brown, torn tunic of the she-urt, stolen from she who had been Sasi, was then cut from her. She knelt bound then, and naked, in one of several Gorean submission positions." — Explorers of Gor, pages 67-68.

He took his strap off her throat, and unbound her hands. "Submit," I told her. She knelt before me, back on her heels, arms extended, head down, between her arms, wrists crossed, as though for binding.
       "I submit to you, Master,"' she said. I tied her hands together; she then lowered her bound wrists; I pulled up her head. I held before her an opened collar, withdrawn from my sea bag. I had had one prepared. — Explorers of Gor, page 74.

"Assume the posture of female submission," I told her. She did so, kneeling back on her heels, her arms extended, wrists crossed, her head between them, down. — Tribesmen of Gor, page 359.

"On your back," he said. "Throw your legs apart." Tears in my eyes, I obeyed. "Or on your stomach," he smiled, "or kneeling, bent over, or in any one of a thousand postures of submission and service." — Dancer of Gor, page 60.

• Fetch the Whip [Tahari]
In the Tahari, when given this command, he slave girl must crawl on hands and knees and fetch the whip with her teeth and bring it to her master to receive her punishment.

I gestured to a man, an Aretai, in white burnoose, with black kaffiyeh and white agal cording, who stood nearby. He tossed a Gorean slave whip to the tiles, some twenty feet from the girl. She looked at the whip in disbelief. Earth women, no matter what they do, are never punished. She could not believe that she was to be treated as a Gorean slave girl. "Fetch the whip," I told her.
       She stood straight. "Never!" she cried. "Never! Never!"
       "Bring a sand glass," I said, "of one Ehn's sand." It was brought. The Gorean day consists of twenty Ahn; the Gorean Ahn, or hour, of forty Ehn, or minutes; the Ehn consists of eighty Ihn, or seconds. An Ihn is slightly less than an Earth second. The glass was inverted.
       She looked at it. "You can never make me do this," she said, "Tarl." She watched the sand slip through the glass. She turned to face me. "I'm pleased that I betrayed Priest-Kings. I'm pleased that I served Kurii I'm pleased that I identified you for Ibn Saran. I'm pleased that I testified against you at Nine Wells! Do you understand? Pleased!"
       A quarter of the sand had slipped through the glass. "You did not free me in Lydius. You kept me a slave!" she cried petulantly. The sand had now slipped half through the glass. She looked about, from face to face, finding in them no sign of emotion, and then again she faced me.
       "Of course I smiled at Nine Wells," she cried. "I wanted you sent to Klima! I wanted you sent there! Vengeance was sweet! Only you escaped! Of course I mocked you from the window of the kasbah of Ibn Saran! There would be no women at Klima! Of course in insolence I hurled you a bit of perfumed silk, to torment you in the march and, later, at Klima. Of course I lightly blew you a kiss of farewell, delighted in my triumph over you! Of course! Of course! Yes, yes, I mocked you when you were helpless! It gave me much pleasure to do so!"
       There was only a quarter of the sand remaining. She looked at it, miserably. She turned to me again. "I was cruel and petty, Tarl," she said. "Forgive me!" The sand was almost slipped from the glass. "I am a woman of Earth," she cried. "Of Earth!" Such women, of course, were never punished, no matter what they did. They were always forgiven. "Forgive me, Tarl!" she cried. "Forgive me!" But she was a Gorean slave girl. "Never will I fetch the whip!" she cried. Then, crying out with misery, frightened, a moment before the sand slipped from the glass, she turned toward the whip.
       "In the fashion of the Tahari," I told her.
       She moaned, and fell to her hands and knees. The men, impassively, watched her go to the whip and pick it up, in her teeth.
       "Put the whip down," I told her.
       She put the whip down, dropping it from her teeth. She looked at me, joyfully. "Kneel," I told her. She did so, puzzled. "Strip," I told her, "without rising to your feet." She did so, angrily, slipping the tiny, torn rag over her head and putting it to one side. She shook her hair; she straightened her body. A murmur of appreciation coursed through the men in the room. Then one, in Gorean fashion, struck his left shoulder, and then the others. She knelt, straight, while men applauded the beauty of her. How proud she was! How fantastically beautiful are women! And I owned her.
       "Tie your garment about your right ankle," I told her. She did this, sitting, and then, again, knelt. "Now pick up the whip again," I said, "in your teeth." She did so. She did not wear a collar. I had had that of Ibn Saran removed. I would put her in one of mine later. She was naked except that about her right ankle was tied a rag, and, strangely perhaps, about her left wrist was knotted a bit of bleached slave silk. She looked at me, the whip in her teeth. "Now go to your former slave alcove to be beaten," I told her.
       She left the room, a slave girl on her way to discipline. — Tribesmen of Gor, pages 351-353.

• Gorean Love Bow
In this, the slave is knelt, thighs spread wide, then by a master, her back is bent leaning her over backwards until her head touches the ground. This position would be a bit difficult for a slave to do on her own unless she were a rubberband. There are no quotes in the books supporting this position as one performed solely by the slave girl!

Behind him stood a blond slave girl, naked, her hair falling to her waist. I gathered she belonged to him. "We are victorious!" said the man to her, brandishing the ring. Over her iron collar she wore a heavy leather Kur collar, high, heavily sewn, with its large ring. He thrust her two wrists, before her body, into the ring he had cut from the Kur. He then tied them inside, and to, the ring. He then, from his belt, took a long length of binding fiber and, doubling it, looped it, securing it at its center to the ring, leaving two long ends. He then threw her, on her back, over the body, head down, of the fallen Kur. He took the two loose ends of the binding fiber and, taking them under the body of the fallen Kur, dragged her wrists, elbows bent, over and above her head; he then, bending her knees, tied one of the loose ends about her left ankle, and the other about her right. It was the Gorean love bow." — Marauders of Gor, page 261.

"Let us see her!" called a merchant. The man reached down and seized her by the hair and pulled her again to her feet, now bending her body back, exposing her the bow of her beauty to the crowd. "Let the men see you, little slave," he laughed. She was indeed beautiful. — Hunters of Gor, page 52.

"He then, angrily, took the Lady Constanzia by the hair and bent her backwards, exhibiting the bow of her beauty. She winced, crying out with pain." — Witness of Gor, page 467.

"Under the torchlight Phyllis Robertson was now on her knees, the Warrior at her side, holding her behind the small of the back. Her head went farther back, as her hands moved on the arms of the Warrior, as though once to press him away, and then again to draw him closer, and her head then touched the furs, her body a cruel, helpless bow in his hands, and then, her head down, it seemed she struggled and her body straightened itself until she lay, save for her head and heels, on his hands clasped behind her back, her arms extended over her head to the fur behind her. At this point, with a clash of cymbals, both dancers remained immobile." — Assassin of Gor, page 187.

• Hair
When a slave girl is commanded, verbally or with a physical signal indicating this command, the girl must kneel with her head down, profferring the use of her hair for a variety of uses, such as a leash, a napkin, etc. Hair may also be used for the purposes of tying and binding a slave.

"I looked at the girl. I nodded to her to approach me. She did so. I held my left hand open, at my waist. She stiffened, and looked at me, angrily. I opened and closed my left hand once. I saw her training in Gorean customs had been thorough. But she never thought that such a gesture would be used to her. She came beside me, and a bit behind me, and, crouching, put her head down, deeply. I fastened my hand in her hair. She winced. Women are helpless in this position." — Beasts of Gor, page 409.

"When a girl hears the command, 'Hair,' she must kneel, lowering her head so that her hair may be used for a variety of purposes, such as a wiping cloth or napkin, by means of which the free person, male or female, may remove stains, grease or crumbs from his or her hands. Similarly, a girl's hair, if it is sufficiently long, may be used for the washing and cleaning of floors. In this command, she is usually on her hands and kneels, naked and chained. The hair is used in conjunction with soap and water, being dipped in the appropriate buckets, wrung out and rinsed, and so on. However, hair is not used for the application of such things as waxes or varnishes because of the difficulty of removing such substances, and possibly necessitating the shearing of her hair and thus lowering her market value." — Kajira of Gor, pages 68-69.

• Heel
A slave walks to the left of a right-handed master, and just slightly behind, so that she does not encumber the movements of the weapon hand. Heeling can be varied depending on the region. This is never commanded, for the slave girl knows her rightful position.

"Staggering under the weight of the shield, the pouch and bota about my neck, I followed him. Once he turned and, with the spear, indicated the position and distance at which I should follow. These things vary, I learned, from city to city, and depend, also, on such matters as context and conditions. In a market, in the crowding and jostling, for instance, a girl may follow so closely she pressed against the back of his left shoulder. Girls seldom follow behind and on the right. If she is thusly placed it is commonly a sign she is in disfavor. If more than one girl is involved, she who follows most closely on the left is generally taken to be in highest favor; girls compete for this position. In an open area, such as the fields in which we trekked, the girl is placed usually some five or ten feet behind, and on the left. If he must move suddenly she will not, thusly, constitute an impediment to his action." — Slave Girl of Gor, page 30.

The Forkbeard turned about and, one arm about Pudding, the other about Gunnhild, started from the dock. Hilda followed him, to his left. "She heels nicely," said Ottar. The men and bond-maids laughed. The Forkbeard stopped. Hilda's face burned red with fury, but she kept her head high.
       Pet sleen are taught to heel; so, too, sometimes, are bond-maids; I was familiar with this sort of thing, of course; in the south it was quite common for slave girls, in various fashions in various cities, to heel their masters. Hilda, of course, was a free woman. For her to heel was an incredible humiliation. The Forkbeard started off again, and then again stopped. Again, Hilda followed him as before. "She is heeling!" laughed Ottar. There were tears of rage in Hilda's eyes. What he said, of course, was true. She was heeling. On his ship the Fork-beard had taught her, though a free woman, to heel. — Marauders of Gor, page 123.

"He turned about and, with his weapons, strode from the camp. I followed him, at his heel, where a slave girl belongs." — Slave Girl of Gor, page 109.

"You, Claudia, slave girl," she said. "Kneel behind him and to his left." A slave girl, in heeling her master, commonly follows on the left. That she follows indicates that she is subservient, that he is master and she slave; that she follows on the left is a cultural matter probably indexed to the fact that most Goreans are right-handed. Her presence on the left, thus, is not likely to interfere with his draw or the movements of his sword arm. — Renegades of Gor, page 214.

"Normally, the girl heels a right-handed master on the left, that she not encumber the movements of the weapon hand." — Magicians of Gor, page 117.

• High-Harness
This position is used primarily with the display of slaves. The slave holds her head very high, exposing her neck.

"Lift your head," he said. "Higher! Higher!" She looked up at him, her head far back, the leash on her throat. … — Mercenaries of Gor, page 308.
       "You need not now keep your head in high-harness position," he said to the girl. — Mercenaries of Gor, page 309.

• Knee Crawl
At the command, in this particular "walk" or "crawl" the slave moves about on her knees, without standing, to fetch items or tend to duties.

I indicated a flat leather box to one side. "Knee crawl," I said. "Fetch it here." She went to the box on her knees and picked it up, and returned to a place before me. It had been a simple knee crawl. I was briefly reminded, however, of the Turian knee walk, sometimes used by slave dancers. — Magicians of Gor, page 342.

• Knee Walk, Turian
Similar to the Kneel Crawl, the Turian Knee Walk is often used in the performance of dances.

I indicated a flat leather box to one side. "Knee crawl," I said. "Fetch it here." She went to the box on her knees and picked it up, and returned to a place before me. It had been a simple knee crawl. I was briefly reminded, however, of the Turian knee walk, sometimes used by slave dancers. — Magicians of Gor, page 342.

• Kneel[ing] to the Whip
Also known as the Whipping Position
This is both a command and a position. A slave quickly drops to her knees and raises her hips, she then places her head to the ground and crosses her arms across her belly., waiting motionless, ready to accept her master's punishment. Slaves with long hair will pull their hair from their backs so as to ensure their backs are fully exposed for the whip.

"Do you know the penalty for lying?" asked Cernus. Elizabeth, trembling, lowered her head to the floor and crossed her wrists under her, kneeling, as it is said, to the whip. One of Cernus' men-at-arms looked at him, to see if he wished him to secure her to one of the slave rings in the base of the platform for punishment. — Assassin of Gor, page 46.

"I crossed my wrists beneath me and touched my head to the floor, exposing the bow of my back. It is the submissive posture of a slave girl who is to be punished. It is called Kneeling to the Whip." — Captive of Gor, page 200.

He then, crouching near me, reaching about me, put the whip to my lips. I kissed it, frightened, again and again. "Kneel now, in the following fashion," he said. "Do not waste time." He then had me kneel with my head to the floor, my hands clasped tightly behind the back of my neck, I cried out, grasped, fixedly held, put to his fierce, disciplinary purposes. — Dancer of Gor, page 268.

• Leading Position
At the command, spoken or by use of hand signal, the slave approaches the master's side and bends at the waist; the master then grasps her by her hair so he may lead as if leashed by her own hair.

"In a moment I had left the building, pulling the captive behind me, her head held down at my waist, in leading position." — Mercenaries of Gor, pages 399-400.

"Leading position," said Drusus Rencius. I put my head down to his waist and he fastened his left hand in my hair… It was in this fashion, my head down, his hand in my hair, my head turned to the side, hair, too, about my face and features, obscuring them, that Drusus Rencius had chosen to convey me past strangers in the alleys, coming and going to the house of Kliomenes. — Kajira of Gor, page 134.

"Leading position," he said. Sobbing, she rose to her feet and put her had down at what would be the height of a man's waist, her legs flexed. A guard walked over and fastened his hand in her hair. — Rogue of Gor, page 288.

"I looked at the girl. I nodded to her to approach me. She did so. I held my left hand open, at my waist. She stiffened, and looked at me, angrily. I opened and closed my left hand once. I saw her training in Gorean customs had been thorough. But she never thought that such a gesture would be used to her. She came beside me, and a bit behind me, and, crouching, put her head down, deeply. I fastened my hand in her hair. She winced. Women are helpless in this position." — Beasts of Gor, page 409.

• Leash
NOTE: "Leash" in the Gorean language is "Lesha."
The command for a slave girl to kneel with her back to the Master, crossing her wrists in the small of her back, turning her head to the left to await the leash.

"He then said, "Leash," and she looked at him angrily, then lifted her chin. He snapped the leash on her collar. Assassin of Gor, page 215.

"Leash!" said the fellow, suddenly, harshly, behind the girl, in Gorean. She jumped, startled, and cried out, frightened, but she did not, as a reflex, lift her head, turning it to the left, nor did the muscles in her upper arms suddenly move as though thrusting her wrists behind her, to await the two snaps of the slave bracelets. — Explorers of Gor, page 66.

• Lesha
Gorean for "Leash." See: "Leash."

"Lesha!" he said. Immediately, responsive to this command, I flung my wrists behind me, separated by some two inches, and lifted my chin, my head turned to the left. I felt slave bracelets flung, snapping shut, on my wrists. In another moment, I was leashed. — Dancer of Gor, page 365.

"Lesha," snapped the second officer to the blond girl. She spun from facing him, and lifted her chin, turning her head to the left, placing her wrists behind her, as though for snapping them into slave bracelets. Explorers of Gor, page 77.

• Nadu
Nadu is the Gorean term that simply means "kneel." It is NOT the name of a position. Nadu is the Gorean word for the command which translates to "kneel". It seems to be forgotten that pagar is the term for pleasure slave, and therefore, if a master had a reason to lower his authority with tedious explanations of how to kneel, to command a slave to kneel in pleasure slave position would be "Nadu, pagar". Slaves are taught in which position their knees are to be usually by the fact that they get their knees kicked opened and a stern remark to let them know for the next time. Women on Gor naturally know the tower position; as a free woman, it's how they already kneel. It's learning to keep those knees open sometimes takes a lashing or two. Even virgin slaves knelt thusly with knees opened, if they were being trained as a pleasure slave. Likely, this is where the confusion and misinformation was rooted. For further information, please refer to the Commands section.

• Nestle
When a slave is commanded to nestle she fits herself against the master's side, nestling in the crook of his arm.

"Nestle," I told her.
       "Yes, Master," she said. She nestled obediently in the crook of my left arm. Explorer's of Gor, page 279.

• Obeisance
This "position" is often called "obedience" on many pages and/or "submission" but is correctly referred in the books as "obeisance." There are many ways to perform obeisance, many positions of obeisance. Authorities do not always agree on exactly what obeisance is. Although it is a common position of slave submission, it is considered by masters to be a beautiful position. The position may be taken when commanded or simply as a means for a slave girl to demonstrate her submission.

Eta then faced my captor. "La Kajira," she said, submissively inclining her head to him… Then Eta turned to me, laughing, pointing to my mouth. I did not understand. She pointed to her own mouth, again faced my captor, and again said, "La Kajira," again performing an obeisance before him. — Slave Girl of Gor, pages 63-64.

Here are only three of such ways of performing obesiance:

"Perform obeisance," I said.
       "I am a free woman!" she said.
       "Out of your own mouth you have said it," I said. "You are a woman."
       "I do not know how to do so!" she said.
       "There are many ways to perform obeisance," I said.
       "I am a free woman," she said. "I know none of them."
       "I shall instruct you briefly in three," I said. "First, kneel before me, back on your heels, yes, with your knees wide, wider, your hands on your thighs, your back straight, your breasts out, good, your belly in, good, and now lower your head in deference, in submission."
       "Like a slave!" she said.
       "Do it," I said. She looked well, "now that," I said, "may not be exactly a performance of obeisance, for authorities do not all agree, but for our purposes we shall count it as one. It is, at any rate, a beautiful position, and it is, certainly, a common position of slave submission."
       "Slave submission!" she cried.
       "Yes," I said, "and you do it well. It looks natural on you."
       "Now," I said, "and this is clearly a form of obeisance, bend forward and put your head to the mat, the palms of your hands on the mat. Good. Now lift your head a little and come forward, substantially keeping the position. Forward a little more."
       "But then my face will be at your feet," she said. "My lips will be over them!"
       "Yes," I said. "Good. Now put your head down and lick and kiss my feet."
       "I am a free woman!" she said.
       "You are a woman," I said. "Now, softly, lingeringly and lovingly. Good."
       "I am not a slave," she said.
       "All women are slaves," I said. "Imagine what this would be like if you were truly a collared slave." She gasped. "Good," I said. "Continue." Frightened, she did so. "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."
       She looked up at me, through her blond hair. There was a sort of disbelief and awe in her eyes. I think she could not understand the emotions that had gone through her, as she had performed these overt actions, understanding and internalizing their meanings.
       "You may now kneel," I said. She did so, obediently. I then crouched down before her, and took her by the upper arms.
       Our eyes met. "I did not know it could be like that," she whispered. I said nothing. "I performed obeisance," she said, shaken, wonderingly. — Mercenaries of Gor, pages 409-411.

I wiped the tears from my eyes with a bit of slave silk. I straightened my body. I then hurried to the vicinity of the guest, who was sitting at the right hand of Eito, the host. I knelt before the guest, putting the palms of my hands on the floor and my head to the tiles. I then lifted my head, keeping the palms of my hands on the floor. "Did Master indicate an interest in Tiffany?" I asked. — Kajira of Gor, page 305.

"Heads to the dirt!" called a man. Swiftly we assumed a common form of slave obeisance, kneeling, the palms of our hands on the ground, our heads to the ground. Many masters, though it tends to be rather associated, usually, with given cities, require this position of their girls, usually when they first enter his presence, or find themselves, as in a room, which he has entered, in his prison. She is then, usually, when given permission, permitted to lift her head, but is to remain kneeling before him, beautifully, in a standard position, her knees closed if she is a house slave or tower slave, her knees open, if she was the sort of slave I was, whatever sort of slave that was supposed to be. It is almost universal, as far as I know, that a slave kneels in one fashion or another, when entering her master's presence, or if she should find herself in his presence. She also commonly kneels when spoken to by any free person. This is simply a matter of respect. To be sure, she can be slain, if she does not do so. The kneeling position, of course, which is usually required to break, is commonly an initial position. For example, after its deferential assumption, she may be dismissed from it, to other duties, such as cleaning, shopping or cooking. — Dancer of Gor, page 114.

"You are naked before me," whispered Tupita. "Obeisance!" I quickly knelt before the men and put my head to the floor, the palms of my hands, too, on the floor. I heard several of the beads touch the wood. — Dancer of Gor, page 186.

"At his entrance Susan put the palms of her hands on the floor and lowered her head to the tiles, assuming a position of slave obeisance common with her in the presence of her master. I wondered if Ligurious's slave master required this position of all of his women. I supposed so." — Kajira of Gor, page 157.

"You may do obeisance, my dear," said Kliomenes. The girl rose to her feet and went to Kliomenes. She knelt before him on the dais and put her head down. Gently, softly, she licked and kissed his feet. She then rose again to her feet, backed away, and then on the tiles again knelt. She put the palms of her hands on the tiles and lowered her head to the tiles. Then she straightened up, her back straight, assuming the position of the pleasure slave, thought keeping her head bowed deferentially. — Rogue of Gor, page 299.

• Pleasure Slave, Kneeling
Nadu is the Gorean term that simply means "kneel." It is NOT the name of a position. Nadu is the Gorean word for the command which translates to "kneel". The command of Position is also utilized when commanding a slave to a specific position, which can include the position of the pleasure slave, and is used in lieu of the term nadu.

It seems to be forgotten that pagar is the term for pleasure slave, and therefore, if a master had a reason to lower his authority with tedious explanations of how to kneel, to command a slave to kneel in pleasure slave position would be "Nadu, pagar". However, when a slave is new and in training, the master (or slave trainer) does step-by-step instruct the slave how she is expected to properly kneel, and the proper way for female slaves to kneel before men is in the pleasure slave position. Likely, this is where the confusion and misinformation was rooted.

A kajira is taught to know exactly how she should kneel at the command of "nadu." If a girl is a tower slave, she will kneel as a tower slave; if a girl is a pleasure slave, she will kneel in the pleasure slave position, which is confusedly and incorrectly referred to in online chat as "nadu."

Not always did the slave girl kneel before a man in the position of pleasure slave, specifically in this instance following, where clearly the slave expressed her desire for one master, but not the other.

"When she had knelt facing Samos, she had knelt in the position of the pleasure slave. When she had knelt facing me, she had knelt in the position of the serving slave." — Explorers of Gor, page 13.

In the position of the pleasure slave, a slave kneels with her knee spread widely apart, resting against the heels of her feet, with her back and shoulders straight in good posture (see: "Posture"), with her hands resting upon her thighs. Two misconceptions often found is that 1) the girls ankles are crossed, 2) the palms of the hand must always be palms-up. Neither are true. The girl's ankles are never to be crossed and the position of the hands signals a girls feelings and desires to serve. There are variations to this position, such as placement of hands and head, such as in Thentis, as well as many other cities, in which the wrists are crossed behind the back. The second misconception is the positioning of the palms of the hand. With her palms up, the slave girl signifies that she desires to pleasure the master in any way, as well as, vulnerability and need; one of many placatory behaviors.

"Position!" I snapped. Swiftly she knelt again, as she had been commanded earlier. "You obey with the alacrity of a slave girl," I observed.
       "If I do not," she said, "I could be punished as one, could I not?"
       "Yes," I said, "and would be." I walked about her, examining her. She kept her back very straight, and her head up. — Vagabonds of Gor, page 209.

"The girls were chained throat to throat, their wrists locked behind the small of their backs with slave bracelets, and they knelt in the customary position of Pleasure Slaves." — Priest-Kings of Gor, page 13.

"The position of the Pleasure Slave, incidentally, differs from the position of both the free woman and the Tower Slave. The hands of a Pleasure Slave normally rest on her thighs but, in some cities, for example, Thentis, I believe, they are crossed behind her. More significantly, for the free woman's hands may also rest on her thighs, there is a difference in the placing of the knees. In all these kneeling positions, incidentally, even that of the Pleasure Slave, the Gorean woman carries herself well; her back is straight and her chin is high. She tends to be vital and beautiful to look upon." — Priest-Kings of Gor, pages 46-47.

"Come now, my pretty slaves," said Ginger, "kneel straight. Back straight, heads up. Back on your heels there! Spread those pretty knees. Yes, that is the way men like it. Put your hands, palms down, on your thighs. Good. good. Excellent!" The girls now knelt in the coffle as pleasure slaves. — Savages of Gor, page 155.

"On one of these lines, number six, there knelt, one behind the other, in tandem fashion, seven girls. They were barbarians, but they had been knelt in the position of pleasure slaves, back on their heels, knees wide, hands on their thighs, backs straight, heads up." — Savages of Gor, page 135.

"Nadu!" he snapped. She swiftly turned, facing him, and dropped to her knees. She knelt back on her heels, her back straight, her hands on her thighs, her head up, her knees wide. It was the position of the pleasure slave. — Explorers of Gor, page 77.

"He suddenly snapped his fingers and, in the swift double gesture of a Gorean master, pointed to a place on the dirt floor before him, almost simultaneously turning his hand, spreading his first and index fingers, pointing downwards. I fled to him and knelt before him, my knees in the dirt, in the position of the pleasure slave, my head down, trembling." — Captive of Gor, page 143.

"A girl, incidentally, in the position of the Gorean pleasure slave, but who is not being kept in the position as a discipline, in which case she remains rigid, is allowed much subtle latitude, which she exploits, without breaking the position. Sometimes, as she becomes animated, she rises a bit from her heels, sometimes her hands move on her thighs, her shoulders and belly move, her head moves, her eyes are live and vital, she speaks and laughs, and, radiantly, every inch, every bit, of her alive, converses lyrically and delightedly. Any girl knows that an interesting body is a moving body. Even within the apparent restraint of the position of the pleasure slave a girl's body can be a subtle, provocative melody of motion. The interplay between the restraint of the position and her animation gives the position incredible power and beauty." — Slave Girl of Gor, page 36.

"At a gesture from my master I knelt. I did so in the manner in which I had been taught, back on my heels, back straight, hands on thighs, head high, chin up. I did not neglect a further detail. I spread my knees, widely. It was the position, of course, as I would later learn, of the Gorean pleasure slave. I had seen Eta naturally, unconsciously, assume it when she knelt. Such a girl, in kneeling, does not close her knees before a free man." — Slave Girl of Gor, page 77.

"Quickly I instructed the girl in the position of the pleasure slave, kneeling, back on heels, back straight, head high, hands on thighs, knees wide." — Slave Girl of Gor, page 400.

"Kneel on the tiles," I told her.
      She slipped from the couch and knelt on the tiles before me. She knelt in the blood of the sleen.
      "Position," I said.
      Swiftly she assumed the position of the pleasure slave. She knelt back on her heels, her knees wide, her hands on her thighs, her back straight, her head up. She was terrified. I looked down at her. — Beasts of Gor, page 15.

"She knelt back on her heels, her knees wide, her hands on her thighs, her back straight, her head down. It is a beautiful and significant position. It well betokens the submission of the female to the free man, her master." — Beasts of Gor, page 394.

"When she had knelt facing Samos, she had knelt in the position of the pleasure slave. When she had knelt facing me, she had knelt in the position of the serving slave." — Explorers of Gor, page 13.

"Frightened, Miss Blake-Alien straightened her back, and lifted her head. She knelt back on her heels, knees wide, hands on her thighs. It was the position of the Pleasure Slave. I had taught her the position. It is one of the first things a good-looking woman, fallen slave, is taught on Gor. — Tribesmen of Gor, page 53.

"Withdraw, slave," said Tasdron, proprietor of the tavern of Tasdron in Victoria, off the avenue of Lysurgus. "Yes Master," said Peggy, bowing her head, deferentially, and backing gracefully from the table as a slave. She was barefoot and wore a brief snatch of diaphanous yellow pleasure silk. Her long blond hair was tied back with a yellow ribbon. The close-fitting steel collar was lovely on her throat. The rustle of slave bells locked on her left ankle was subtle and sensual. She withdrew to the far side of the room and knelt there, back on her heels, knees wide, as befitted the sort of slave she was, a mere pleasure slave. — Rogue of Gor, page 226.

"Kneel, back on your heels," said the trainer to the dark haired woman. "Straighten your back, suck in your gut, put your shoulders back, thrust out your breasts, spread your knees, widely, lift your chin, put your hands on your thighs. You are not going to be sold as a tower slave, Lady Tina. You are going to be sold as a pleasure slave." — Kajira of Gor, page 141.

"In the corridors, in our movements through them, particularly in the upper levels, we would sometimes encounter slaves, usually employed in domestic tasks, such as running errands, carrying burdens, dusting or cleaning. These women were usually naked, except for their collars, which, I gathered, was the way women were usually kept in a slaver's house. At the approach of the free men, Hermidorus and Drusus, they would immediately position themselves, usually with their knees wide, kneeling back on their heels, their heads up, their bands on their thighs, in the position I had come to understand was that of the pleasure slave, but sometimes, instead; kneeling with the palms of their hands on the tiles, their heads down, too, to the same tiles." — Kajira of Gor, page 145.

He then turned to Emily. "You may kneel, Emily," he said. Swiftly she knelt. "You, too, are pretty," he smiled. Swiftly she opened her knees, baring to Him tender intimacies, enslaved, and the sweet interior softness of her thighs. — Kajira of Gor, page 276.

"The knees of the pleasure slave, when she is in a kneeling position, are to be kept open before the master, and, indeed, before all free men." — Kajira of Gor, page 282.

"Kneel," he said, "in the position of the pleasure slave." She knelt, then, back on her heels, her knees spread widely, her back straight, her shoulders back, her belly sucked in, her head up, her hands on her thighs. — Kajira of Gor, page 398.

"Keep your knees open," he said.
       "Oh, please, Master!" I begged. His eyes were stern. Immediately I open my knees, widely, as was appropriate for the type of slave I was, a pleasure slave.
       "One might think almost," he said, musingly, "that you are not a virgin. It is interesting to speculate what you will be like when you have been adequately opened and regularly utilized." — Dancer of Gor, page 146.

• She-Quadruped, Discipline of
also: She-Quadruped, Modality of
This command is generally used as a means of punishment, and is more a state of being rather than a position. When commanded to assume this modality, the slave must remain on all fours and may not speak; in essence, the slave must behave as a dumb animal, reminding her that she, too, is considered nothing but an animal. Please also reference the Slave Discipline and Punishment page for further information.

"Though this is not technically a position, it is definitely a command most commonly used for punishment or simply to remind the slave that she is, in fact, only an animal. When commanded to assume she-quadruped, the slave stays on all fours, like an animal, and cannot speak or reach for things with her hands. She is kept as only a mute pet. Sometimes the slave is even taught tricks she must learn without the help of verbal clues.In this form of slavery, which is commonly used for disciplinary purposes, or for the amusement of the Master, the woman is not permitted to arise from all fours; similarly she is not permitted human speech, though she may signify needs and desires by such means as cringing, and moaning and whimpering. Not permitted the use of her hands, save as a means of locomotion, she must also eat and drink from pans set on the floor, or, sometimes to satisfy her thirst, she must lap the water permitted to her from puddles or lick pillages from the tiles; too, it is no uncommon to chain her near her master's feet, while he dines, that he may, if he wishes, throw her scraps of food. She will also be taught tricks, through which paces she may be put for the entertainment of her master's guests, such things as begging, lying down, rolling over, and fetching his sandals in her teeth. And, needless to say, when her master wishes to use her sexually, it will be a position common to the she-quadruped." — Guardsman of Gor, page 225.

"She does not speak," said Boabissia.
       "She is perhaps under the discipline of the she-quadruped," I said. The girl whimpered, looking at us, nodding her head affirmatively. Then she put her head down again.
       "Oh," said Boabissia. In this discipline the female is forbidden human speech. She is also forbidden human posture, in the sense that she is not allowed to rise to her feet. Her locomotion, unless commanded to roll, or put under similar commands, suitable for a pet, will be on all fours. Her food will be thrown to her, or put in pans on the ground. In either case, she must feed without the use of her hands. She may also, of course, be fed by hand, but, again, will not be permitted to touch the food with her hands. She may be taught tricks. Sometimes these are taught as functions of arbitrary sounds, so that she must learn them as any animal might, without the benefit of an earlier understanding of the words used. If she is slow to learn, of course, she is punished, as would any other animal. When used, too, it will commonly be in the modality of the she-quadruped. This discipline is often used as a punishment, but it may also figure in the training of a new girl. It helps her to understand what she now is, an animal totally subject to her master. After some time, sometimes as little as a few Ahn, in this discipline, she begs mutely, pleadingly, as eloquently as she can, to be permitted to serve her master in fashions more typical of the normal female slave, fashions in which her bondage, because of the greater complexities and latitudes of dutifulness and subservience possible with human activity, speech and posture, for example, dance, beginning at least on her feet, and song, may be even more deliciously complete and pleasing to him. To make certain that there are no possible confusions or misunderstandings involved in such cases the master usually gives the female a brief opportunity to speak, usually only for a few Ihn, in which she must make her pleas, hoping to win his favor. If he is not satisfied with her pleas, of course, she is returned promptly to her former discipline. Too, for wasting his time, she might be exposed to other disciplines, as well, usually the lash. — Mercenaries of Gor, pages 215-216.

• Slave Lips
The command for a slave girl to purse her lips for a kiss, forbidden to move until the master's kiss releases her.

"On your back," I snapped. "Make slave lips. Throw apart your legs!" Swiftly the girl complied, tears in her eyes. She then lay there, her lips pursed to kiss, her ankles widely spread. I looked down at her. She looked up at me, tears in her eyes.
       A girl who is commanded to make slave lips, or who receives the command, "Slave lips," must form her mouth for kissing. She then, commonly, is not permitted to break this lip position until either she kisses or is kissed. Needless to say, a girl cannot speak when her lips are in the unbroken, fully-pursed slave-lips position. The command which commonly follows the "Slave-lips" command is, "Please me."
       I threw the quirt down beside the girl. She looked at it, there, gratefully. No longer was it in my hand. To be sure, it was where I might easily seize it up. I then crouched beside her and lifted her to a half-sitting position. She closed her legs somewhat. I then kissed her, and this permitted her to break the slave-lips position. — Blood Brothers of Gor, page 111.

• Slave Rape
Not a position or a command, but rather an action, however, there are various positions this may be done. However, the standard is that the girl lays motionless and supine in preparation to be raped. Another position of slave rape is on her hands and knees, her hands clasped behind her back.

I went to the side of the room and picked up my sea bag. I threw it to the center of the room. She looked down at it puzzled. It was of heavy blue material, canvas, and tied with a white rope. "Lie down upon it," I told her, "on your back, your head to the floor." She did so. "No, please," she said, "not like this." It is a common position for a disciplinary slave rape. In it the woman feels very vulnerable, very helpless. I then took her. — Explorer's of Gor, page 202.

How the she-sleen position may have been created in virtual chat, but…

He knelt me there. "Put your head down, to the floor," he said. "Clasp your hands, firmly, behind the back of your neck." "Yes, Master," I moaned. He was then behind me. He put his hands, under my arms, on my breasts, sweetly and firmly. Then he moved his bands back, caressing my flanks. My head was down. My fingers were together, behind the back of my neck. I was in his collar. It was steel, I could not remove it. I belonged to him. My body hurt, from his whip, that of my master. My head hurt, from my hair, where I had been conducted, unceremoniously, to this location. "Please, Master," I sobbed. "Not like this! Not you, please!"
       "The slave is pretty," he remarked.
       "Oh!" I cried. "Oh!"
       "You have a lovely ass," he said.
       … "Ohhh!" I said.
       "You may thank me," he said.
       "Thank you, Master!" I said. I tried not to move. It was difficult. Please do not treat me like this!"
       "I will do with you as I please," he said.
       "Please do not make me yield like this, please!" — Kajira of Gor, page 434.

The scenario continues. This is perhaps how the "she-sleen position" was created by virtual chatters. Rather than commanding her to position, he was in fact, calling the slave girl a she-sleen.

I lay now on love furs, at the foot of his couch. He had put a chain on my neck… I leaned over and kissed him, delicately, intimately."She-sleen!" he said, and then, with a rattle of a chain, threw me again beneath him. — Kajira of Gor, page 437.

And still the scene continues and the position is called…??

Later in the afternoon, when we had rested, and he had had food brought in, and we had eaten, he put me again in such a place, but this time I must face his feet and my hands were held behind me. In such a way, sometimes, a captured free woman, stripped, is placed backwards on a kaiila, her hands bound behind her. This is usually done only when she is being led to slavery. In such a way, then, he used me. My slavery was again well impressed upon me. This type of position, it might be mentioned, is also used by Gorean masters with the woman facing forward, where he can see her face, but with her hands tied, say, before her or behind her, or at her collar, bound either with actual thongs or, most cruelly, "by his will," that form of "tie" in which a woman must keep her hands in a given position, for example, holding them as if bound, or, say, keeping them on her hips or clasped behind the back of her neck. If she breaks such a position, of course, she is subject to terrible discipline. She must then, as he lies slothful and recumbent beneath her, at his ease, observing her, perhaps amused, writhe upon command and thus serve, and eventually cap, his volcano. Later he taught me this sort of thing first-hand. He used the collar tie and, mercifully with real thongs, when he was finished I had not only learned again that I was a slave but that this general sort of position, even with the female facing forward, has no intrinsic connection with female dominance. He had let me experience it in that fashion to see what it was like. He had then returned me to total bondage.
       "But was it necessary," I asked, "that you used me as you did earlier, after you had whipped me?"
       "How was that?" he asked. — Kajira of Gor, page 439.
       … "Master!" I protested. Then I saw that he wished to make me speak. "when you made me kneel, with my head down," I said, embarrassed.
       "No," he said. "It was not necessary."
       "Then why did you do it?" I asked.
       "It amused me," he said.
       "Surely there was more to it than ,that," I said.
       "Yes," he said, "it is a useful way to show a woman, one who may be proud, or not clear on the matter, that she is a slave."
       "Might I ever again be put under such a discipline?" I asked.
       "Perhaps," he said. I looked at him. "Perhaps if you beg prettily enough," he said."Do you recall the position?" he asked.
       "Yes," I said.
       "Speak," he said.
       "The girl kneels, with her head down, her hands clasped behind her neck," I said.
       "You recall the position perfectly," he admitted. — Kajira of Gor, page 440.
       "Assume it," he said. — Kajira of Gor, page 441.

OOPS! it was never named. This is simply another position of slave rape.

• Slave Star
This is a a form of binding, and not a command or position as incorrectly seen on other sites. Please refer to the Methods and Devices of Bondage page for complete information.

• Stake Position
In this position, slave girls which are serving as rent slaves, are often chained to the stake. In this position while so chained, the slave girl will lay down on the ground.

"Stake position," said Ephialtes to the two women. Immediately they both lay down, with the sound of chain. It is not unusual to forbid a rent slave, during her use times, when chained at a stake, to rise even to her knees. — Vagabonds of Gor, page 386.

• Stand
This is technically another version of the Display position, in which a slave girl displays her beauty by standing with her back straight and her head high, with her belly sucked in, and her hip turned outward.

"Stand as a slave," he said. I stood beautifully, back straight, head high, belly sucked in, hip turned. No woman can stand more beautifully than as a Gorean slave girl. — Slave Girl of Gor, page 249.

• Standard Binding Position
See: "Belly."

• Submission
See: "Female Submission" and "Obeisance."

• Sula
Gorean term meaning "lie down." When commanded, the slave lays flat on the ground on her back, her feet spread shoulder width apart. She places her wrists above her head and crosses them. Her eyes remain lowered in submission as she silently awaits her Master's pleasure.

"Sula, Kajira!" said the man. She slid her legs from under her and lay on her back, her hands at her sides, palms up, her legs open. — Explorers of Gor, page 77.

• Tahari Whipping Position
In this method, the master will tie the slave girl at the entrance to a slave cage, knelt facing the interior of the cage, her arms pulled back, her belly tight across the flat bar of the closing aperture; her arms are then bound and tied securely to the bars in such that she cannot fall backwards. This is the Tahari tie, and precedes the Tahari method of whipping, known as the Tahari whipping position.

I opened the small square gate in the alcove, set in the bars, some ten inches from the floor. The opening is about eighteen inches square… I would use a standard Tahari tie… The door is opened that the girl's beauty not be hurt against the closed bars of the tiny gate. "Oh!" she cried. I thrust her, holding her by her arms from behind, on her knees, belly tight, against the flat iron piece over which the door swings, in closing. Her knees were thus through the bars, on the inside of the cell. With a length of binding fiber, about her knees and behind and over the bars I secured her in position. She could not fall backwards. I then took her wrists up, one at a time, she, startled, not resisting, and tied them, on the outside, each to a separate bar, on either side of the small iron gate.. The right side of her face was pressed against the flat iron bar, some two inches high, at the top of the opening, against which the gate, when closed, rests. "Do you realize what you have done?"
       What?" I asked.
       "You have put me in Tahari whipping position," she said. — Tribesmen of Gor, pages 355-356.

• Tile Position
A variant of the pleasure slave position, as well as an example of obeisance, in which a slave girl places her head to the tiles.

"In the corridors, in our movements through them, particularly in the upper levels, we would sometimes encounter slaves, usually employed in domestic tasks, such as running errands, carrying burdens, dusting or cleaning. These women were usually naked, except for their collars, which, I gathered, was the way women were usually kept in a slaver's house. At the approach of the free men, Hermidorus and Drusus, they would immediately position themselves, usually with their knees wide, kneeling back on their heels, their heads up, their hands on their thighs, in the position I had come to understand was that of the pleasure slave, but sometimes, instead; kneeling with the palms of their hands on the tiles, their heads down, too, to the same tiles. — Kajira of Gor, page 145.

"You lifted your head from the tile position before free persons had passed you, Renata," he said. "You also addressed a free man twice by his name. Similarly your speech has been inadequately deferential. It has not been interspersed at appropriate points, for example, by the expression 'Master.' You have also referred to yourself as though you might still be 'Deirdre.' Such falsifications of identity are not permitted to slaves. Deirdre is gone. In her place there is now only a slave, an animal, who must wear whatever name masters choose to put on her. Similarly, when asked a question, that pertaining to your house name, you did not respond with sufficient promptness. Do you understand all that I am saying, fully and clearly, Renata?" — Kajira of Gor, page 146.

• Tower
A slave kneels with her knees pressed modestly together, with her back straight, resting her ass upon her heels, eyes are lowered, and her palms rest upon her thigh. It should be noted that a slave girl kneels in this position before a free woman. It should also be noted that a Tower Slave, or serving slave, when given the command of Nadu would then kneel as a tower or serving slave. I have seen some frees tell slaves to cross their hands before them to cover themselves. That's another onlinism that has plagued Gor. Perhaps poorly scanned books are the culprit.

The following quote demonstrates that the positioning of hands being crossed was only with regard to the position of the Pleasure Slave.

"The position of the Pleasure Slave, incidentally, differs from the position of both the free woman and the Tower Slave. The hands of a Pleasure Slave normally rest on her thighs but, in some cities, for example, Thentis, I believe, they are crossed behind her. More significantly, for the free woman's hands may also rest on her thighs, there is a difference in the placing of the knees. In all these kneeling positions, incidentally, even that of the Pleasure Slave, the Gorean woman carries herself well; her back is straight and her chin is high. She tends to be vital and beautiful to look upon." — Priest-Kings of Gor, pages 46-47.

"Kneel, back on your heels," said the trainer to the dark haired woman. "Straighten your back, suck in your gut, put your shoulders back, thrust out your breasts, spread your knees, widely, lift your chin, put your hands on your thighs. You are not going to be sold as a tower slave, Lady Tina. You are going to be sold as a pleasure slave." — Kajira of Gor, page 141.

Here is another quote that may have aided in the crossing of wrists before free women. Note that the master is telling his slave to conceal her sexuality, and NOT her physical sex. Before we look at the quote, let's explore the meaning of "sexuality" and "sex" from a higher authority:

Main Entry: Sex:
Function: noun;
"GENITALIA." — Merriam-Webster Dictionary ©2006

Main Entry: Sexuality:
Function: noun;
"The quality or state of being sexual:
       a): the condition of having sex;
       b): the condition of having reproductive functions dictated by the union of male and female;
       c): the expression of the sex instinct: sexual activity;
       d): the condition, potential, or state of readiness of the organism with regard to sexual activity" — Merriam-Webster Dictionary ©2006

"Incidentally," I said, "when you kneel before the free woman in your carefully prepared modest garb… be certain to kneel with your knees closely together."
       "Of course master," she said, "She is female, not a male."
       "But even more importantly," I said, "insofar as you can, before her, and before any other free women you might be in attendance upon her, conceal your sexuality. Do not let them suspect it. Let them think that you are as inert and meaningless as they are."
       "That is common by slave girls before free women, Master," she said. — Magicians of Gor, page 355.

Yep. He said "sexuality" — NOT "sex". The other key to the quote is the sentence, "Do not let them suspect it." There is nothing to suspect of genitalia, and in the tower position with knees closed, there's not much to glimpse but pubic hairs at most and breasts, which are physical traits. Sexuality, however, is not physical, and something that could be "suspected" to exist within a woman based on demonstration of gestures, smiles, and so forth.

Not always did the slave girl kneel before a man in the position of pleasure slave, specifically in this instance following, where clearly the slave expressed her desire for one master, but not the other.

"When she had knelt facing Samos, she had knelt in the position of the pleasure slave. When she had knelt facing me, she had knelt in the position of the serving slave." — Explorers of Gor, page 13.

• Whipping Position
See: "Kneeling to the Whip."

Spoken Commands

Following is a compilation of the many spoken commands and their corresponding positions that may at any time be called out to a slave. This is a work in progress and will be updated constantly.

• Bara
This Gorean is translated to "Belly." When the master commands "Bara," the slave then, in fact, assumes the "belly position," also known as the "common or standard binding position."

"Bara," said Mincon to Tula. "Bara," I said to Feiqa. Both slaves went immediately to their bellies, their heads to the left, their wrists crossed behind their backs, their ankles also crossed. It is the common binding position. We did not bind them, however. It was enough that they lay there in this position. — Mercenaries of Gor, page 145.

"Bara, Kajira!" he said. She rolled quickly to her stomach, placing her wrists behind her, crossed, and crossing her ankles, ready to be bound. — Explorers of Gor, page 77.

• Beg for Love
In this command, the girl must cry out "I beg for love, Master" confessing her intimate needs of attention and love.

"You!" said the trainer, gesturing to another girl with his whip. "To his feet! Beg for love!" This girl hurried forward and knelt before Drusus Rencius. "I beg for love, Master," she whispered. "You!" said the trainer, indicating another girl. She, too, hurried forward. She knelt before Drusus Rencius, her palms on the floor, her head to the very tiles. "I beg for love," she whispered. "I beg for love, Master."
       I was startled. I realized, suddenly, that these two women, indeed, were begging for love. "Beg elsewhere, sluts!" I thought. "Leave Drusus Rencius alone!" And how offensive that a woman should beg for love! Surely her intimate, desperate needs for attention, for affection and love were better concealed even from herself, if possible, and certainly, at least, from others! And if they must beg, the helpless sluts, did they not know how a woman begs, by looks, by glances, by small, hopeful services. Surely a woman should not be expected to speak honestly in such matters. What brute would force her to such extremities? Too, how vulnerable a woman would make herself, placing herself so at the mercy of men, subject to being spurned, subject to his scorn and rejection. Yet how simple, how straightforward and liberating might be such a confession. How beautiful it might be to so express one's vulnerability, and femininity, so tenderly, so piteously, so openly. To be sure, one would expect such a confession only from a woman whose needs were both desperate and deep, a woman who had needs such as might characterize slaves. — Kajira of Gor, pages 139-140.

• Beg to be Used
In this command, the woman must beg for sexual use as a slave.

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." I smiled. I, a guest in the tent, now stood to her, of course, as master. Such girls come with the price of the lodging. "Please, Master," she wept, "take pity on me. Take pity on the miserable needs of a girl." — Beasts of Gor, page 80.

"You may now beg to be used as a slave," he said.
"I beg to be used as a slave, Master," I said. — Kajira of Gor, page 340.

• By the Master's Will
[Blindfolded, Bound and/or Gagged]
This command is used as a form of binding, as well as an instructional tool for the slave. The slave will hold position (stand, sit, lie down, or kneel) with hands hands and ankles positioned as instructed by the master, as if she were truly bound with chains or fiber. Despite discomfort, the slave or captive may not move that portion of he body that is rendered to be held until commanded to release such hold. Oftentimes, to break from this position is to be immediately slain. Please also refer to the Methods and Devices of Bondage page.

"Your hands are now bound behind your back," he said.
       "Yes, Master," I said. I must now keep my hands or wrists in contact with one another, and behind my back. I was now "bound by the master's will." I could not separate my hands or wrists from one another now without permission. There are many ways, of course, of "binding by the master's will." The behind-the-back position is one of the simplest and loveliest. This exposes the girl, frames the beauty of her breasts and makes her helpless. That the bond is a "will bond," too, makes clear to her the power of the master over her. Another common bond of this sort is when the girl must kneel, grasping her ankles. Another is when she is forced to sit and reach forward between her legs, passing the right arm from inside the right thigh to outside and beneath the right calf, to grasp the right ankle between her legs, passing the right arm from inside the right ankle from the outside, the left arm from inside the left thigh to outside and beneath the left calf, to grasp the left ankle in the same way. In this position she is helpless and cannot rise. Too, after a time, it becomes apparent to her that she also cannot close her legs. A girl may be kept in such bonds for hours. Too, of course, she may be tied in such a position. There are also, of course, different ways of decreeing such bonds. For example, with the behind-the-back-hands-tied bond in which I had been placed I could have been informed, but had not been, that my shoulders were pulled tightly back, which, of course, forces the breasts forward for the pleasure, or attentions, of the master. — Dancer of Gor, page 227.

"I was pleased that she had had the intelligence not to act as though she had been put at the ring 'bound by the master's will' because her leaving the ring might then have elicited astonishment or comment. There are many ways of putting a girl at the ring 'bound by the master's will.' One typical way is to stand her at the ring and have her place her right hand behind her back through the ring and grasp her left wrist. Another typical way is to kneel her at the ring and have her put her right hand through the ring, grasping her left wrist. One of the simplest and perhaps the most typical way of 'binding by the master's will' is simply to have the girl grasp her left wrist with her right hand behind her back. Needless to say whatever amusement, pleasure or (convenience this may afford a master it can be exquisitely frustrating to a slave to strive desperately and in terror to maintain this position while, say, being subjected to various attentions typical of the mastery. Most masters, in such a situation, would simply bind the girl, tying or braceleting her hands behind her back. In this fashion she knows her struggles will be unavailing, that she is helpless and cannot escape. She may then without fear or hesitation open herself completely to the joy of her subjugation, to the rapture of her conquest, to the bliss of her surrender." — Magicians of Gor, pages 388-389.

"Some of the other girls under the ropes and cloths were tied in more conventional fashions. Some were not even tied at all. An example was Oiputake, or Kiss, whom I well knew. … She wore the 'bonds of the master's will.' Grunt had put her in them. She lay on her stomach. Her wrists were crossed behind her. Her ankles, too, were crossed. She was 'bound.' She could not move from this position unless, at the word of a free person, she was freed from it. To break the position otherwise is to be instantly slain." — Blood Brothers of Gor, page 248.

"How much more merciful, I thought, if they would just hood the women. It is hard to be blindfolded by, gagged by, or bound by the 'Master's will.' In being 'blindfolded by the Master's will' one must keep one's eyes closed. I had, just shortly before, been so 'blindfolded.' In being 'gagged by the Master's will,' one may not speak, even to request permission to speak. In being 'bound by the Master's will,' one must keep one's limbs in the prescribed position, as though they were actually so bound, or so metal-clasped, or chained. There are several familiar versions of this. In one the slave crosses her wrists before her body and must retain the position until freed by 'the Master's will.' In another she kneels, her head down, and clasps her hands behind her back. If she is right-handed, she clasps her right wrist with her left hand. If she is left-handed, she clasps her left wrist with her right hand. Another common version of this sort of 'binding' is to put the slave on her belly and have her cross her wrists and her ankles. It is thus as though she were bound hand and foot. She remains this way, as in all these cases, perhaps for hours, until she is freed 'by the Master's will.' A very unpleasant application of this technique is to put a slave in the sun and spread-eagle her 'by the Master's will.' One then smears her face, and body, and hair, with honey and leaves her there, her presence being soon noted by a large variety of unpleasant insects. This is, of course, a punishment. After such a bout with thousands of tiny, swarming, crawling visitors, sometimes almost obscuring her, the slave is much improved. The more merciful master, of course, literally stakes the slave out, binding her wrists and ankles widely apart, to the four stakes, before applying the honey. In either case, the girl will be much improved. Even the threat of this sort of punishment, it might be noted, is likely to be effective. And this saves a good deal of unpleasantness all around, and some honey, as well. To be sure, for the threat to be effective, the girl must understand quite clearly, and will understand quite clearly, that the threat is not an idle one. If she entertains any doubts on that score, the master will see to it that they are soon satisfied." — Witness of Gor, pages 453-454.

• Bracelets
The command issued to a slave to assume the position by the same name in preparation for being bound.

"Bracelets!" snapped Ho-Sorl suddenly, and Phyllis flung her wrists behind her back, threw back her head and turned it to one side, the instantaneous response of a trained girl. — Assassin of Gor, page 214.

"Bracelets," he snapped. She put her head in the air and placed her hands behind her back. — Hunters of Gor, page 146.

"Bracelets!" I said in Gorean, harshly. The girl snapped to position, hands behind the small of her back, head lifted, chin up, turned to the left. In such a posture she may be conveniently put in bracelets, and leashed. — Tribesmen of Gor, page 78.

• Brand
The command for a slave to offer her brand for inspection .

"As they are free persons they could simply put the girl to her knees and issue the command, 'Brand,' to which the girl must respond by revealing her slave mark." — Witness of Gor, page 529.

• Cell-Broken
I've seen this noted in other sites as a position or a command. Being cell broken is neither one, but rather is an integral part of slave training and general hygiene. Please refer to the Slave Training page for detailed information.

• Collar
The command for a slave to display the collar she wears.

"Turn your flank to him, slave," I said. "Touch you collar." Phoebe complied. "You can see the brand," I said. "You can see the collar. Furthermore, it is yours." — Magicians of Gor, page 14.

"In response to the 'collar command,' the slave approaches the male, that he need not inconvenience himself by coming toward her. She then lifts her chin and places her hands behind her." — Witness of Gor, pages 357-358.

• Crawl
The command for a slave to crawl.

I pointed to the stones at my feet. "Crawl," I said, in Gorean. The girl slipped to her belly, and, as a slave girl, crawled to my feet. She put her lips to my foot; I felt her hair over it. "Return," I told her. On her belly, head down, she returned to where she had knelt. — Tribesmen of Gor, page 78.

• Down
The command for a slave to fling herself to her belly; not used in the same context as the "belly" ("bara") command. Please refer to "Bara."

"When the command 'Down!' is heard," said a man to us, "you will fling yourselves to your belly instantly. When the command 'Up!' is heard, you will stand, instantly, arranging yourselves as you are now.
       "Yes, Master," we said.
       There is a common command, familiar to all female slaves, "Belly," which brings us instantly to our bellies before he who commands us. This particular command expression, however, was not used in this context. I speculate that this was because the context of the two commands, and certainly their connotations, was so different. It is one thing, for example, to aesthetically and beautifully signify submission by bellying, perhaps on the furs at the foot of the couch, we being permitted upon them, and quite another to fling oneself down so that quarrels may be suddenly fired from behind one. Too, normally in a "belly command" one orients oneself toward he who commands, not away from him. — Witness of Gor, page 604.

• [Female] Submission
Sometimes referred to in virtual chat as the "collaring position"
The submission positions are many and varied and as many as a thousand positions that are considered to be of submission. When commanded to assume the posture of female submission, it is as follows:
       The slave (or free woman that submits to be collared) kneels at the master's feet, and leans her body back, sitting on her heels, extends her arms upward, and crosses her wrists, and her head beneath them lowered in submission.

"Assume the posture of female submission," I told her. She did so, kneeling back on her heels, her arms extended, wrists crossed, her head between them, down. — Tribesmen of Gor, page 359.

"On your back," he said. "Throw your legs apart." Tears in my eyes, I obeyed. "Or on your stomach," he smiled, "or kneeling, bent over, or in any one of a thousand postures of submission and service." — Dancer of Gor, page 60.

• Fetch the Whip
The command to a slave to fetch the master's whip and bring it to him to receive her punishment. In the Tahari, there is a specific position required to take at this command before fetching the whip.

I gestured to a man, an Aretai, in white burnoose, with black kaffiyeh and white agal cording, who stood nearby. He tossed a Gorean slave whip to the tiles, some twenty feet from the girl. She looked at the whip in disbelief. Earth women, no matter what they do, are never punished. She could not believe that she was to be treated as a Gorean slave girl. "Fetch the whip," I told her.
       She stood straight. "Never!" she cried. "Never! Never!"
       "Bring a sand glass," I said, "of one Ehn's sand." It was brought. The Gorean day consists of twenty Ahn; the Gorean Ahn, or hour, of forty Ehn, or minutes; the Ehn consists of eighty Ihn, or seconds. An Ihn is slightly less than an Earth second. The glass was inverted.
       She looked at it. "You can never make me do this," she said, "Tarl." She watched the sand slip through the glass. She turned to face me. "I'm pleased that I betrayed Priest-Kings. I'm pleased that I served Kurii I'm pleased that I identified you for Ibn Saran. I'm pleased that I testified against you at Nine Wells! Do you understand? Pleased!"
       A quarter of the sand had slipped through the glass. "You did not free me in Lydius. You kept me a slave!" she cried petulantly. The sand had now slipped half through the glass. She looked about, from face to face, finding in them no sign of emotion, and then again she faced me.
       "Of course I smiled at Nine Wells," she cried. "I wanted you sent to Klima! I wanted you sent there! Vengeance was sweet! Only you escaped! Of course I mocked you from the window of the kasbah of Ibn Saran! There would be no women at Klima! Of course in insolence I hurled you a bit of perfumed silk, to torment you in the march and, later, at Klima. Of course I lightly blew you a kiss of farewell, delighted in my triumph over you! Of course! Of course! Yes, yes, I mocked you when you were helpless! It gave me much pleasure to do so!"
       There was only a quarter of the sand remaining. She looked at it, miserably. She turned to me again. "I was cruel and petty, Tarl," she said. "Forgive me!" The sand was almost slipped from the glass. "I am a woman of Earth," she cried. "Of Earth!" Such women, of course, were never punished, no matter what they did. They were always forgiven. "Forgive me, Tarl!" she cried. "Forgive me!" But she was a Gorean slave girl. "Never will I fetch the whip!" she cried. Then, crying out with misery, frightened, a moment before the sand slipped from the glass, she turned toward the whip.
       "In the fashion of the Tahari," I told her.
       She moaned, and fell to her hands and knees. The men, impassively, watched her go to the whip and pick it up, in her teeth.
       "Put the whip down," I told her.
       She put the whip down, dropping it from her teeth. She looked at me, joyfully. "Kneel," I told her. She did so, puzzled. "Strip," I told her, "without rising to your feet." She did so, angrily, slipping the tiny, torn rag over her head and putting it to one side. She shook her hair; she straightened her body. A murmur of appreciation coursed through the men in the room. Then one, in Gorean fashion, struck his left shoulder, and then the others. She knelt, straight, while men applauded the beauty of her. How proud she was! How fantastically beautiful are women! And I owned her.
       "Tie your garment about your right ankle," I told her. She did this, sitting, and then, again, knelt. "Now pick up the whip again," I said, "in your teeth." She did so. She did not wear a collar. I had had that of Ibn Saran removed. I would put her in one of mine later. She was naked except that about her right ankle was tied a rag, and, strangely perhaps, about her left wrist was knotted a bit of bleached slave silk. She looked at me, the whip in her teeth. "Now go to your former slave alcove to be beaten," I told her.
       She left the room, a slave girl on her way to discipline. — Tribesmen of Gor, pages 351-353.

• Hair
The command for a girl to kneel and offer the use of her hair for a variety of uses, such as a leash, a napkin, etc. Hair may also be used for the purposes of tying and binding a slave.

"When a girl hears the command, 'Hair,' she must kneel, lowering her head so that her hair may be used for a variety of purposes, such as a wiping cloth or napkin, by means of which the free person, male or female, may remove stains, grease or crumbs from his or her hands. Similarly, a girl's hair, if it is sufficiently long, may be used for the washing and cleaning of floors. In this command, she is usually on her hands and kneels, naked and chained. The hair is used in conjunction with soap and water, being dipped in the appropriate buckets, wrung out and rinsed, and so on. However, hair is not used for the application of such things as waxes or varnishes because of the difficulty of removing such substances, and possibly necessitating the shearing of her hair and thus lowering her market value." — Kajira of Gor, pages 68-69.

• Har-ta
Literal translation, "Faster."

"Har-ta!" said Imnak to the girls." Har-ta!" The expression "har-ta" is Gorean. "Faster! Faster!" — Beasts of Gor, page 191.

• Heads to the Dirt
A command of obeisance.

"Heads to the dirt!" called a man. Swiftly we assumed a common form of slave obeisance, kneeling, the palms of our hands on the ground, our heads to the ground. Many masters, though it tends to be rather associated, usually, with given cities, require this position of their girls, usually when they first enter his presence, or find themselves, as in a room, which he has entered, in his prison. She is then, usually, when given permission, permitted to lift her head, but is to remain kneeling before him, beautifully, in a standard position, her knees closed if she is a house slave or tower slave, her knees open, if she was the sort of slave I was, whatever sort of slave that was supposed to be. It is almost universal, as far as I know, that a slave kneels in one fashion or another, when entering her master's presence, or if she should find herself in his presence. She also commonly kneels when spoken to by any free person. This is simply a matter of respect. To be sure, she can be slain, if she does not do so. The kneeling position, of course, which is usually required to break, is commonly an initial position. For example, after its deferential assumption, she may be dismissed from it, to other duties, such as cleaning, shopping or cooking. — Dancer of Gor, page 114.

• Juice
The command for a slave must excrete her arousal in preparation for slave rape; it is also the command for a girl to yield her orgasm to the master.

He then stepped back from us. "You are slaves," he said. "I am Borkon, your whip master. Within these walls you will be to me as my own slaves, in all ways. Is that understood?"
       "Yes, Master," murmured several of the girls.
       "Louder," he said, "all of you!"
       "Yes, Master!" we shouted.
       "You will work, eat, drink, juice, sleep, dream and excrete upon my command," he said.
       "Yes, Master!" we said. — Kajira of Gor, page 270.

Before he had taken the sack from its shelf he had ordered me to the floor of the utility room, to my back on the dusty boards. "Lie there and juice," he had told me. "Waste no time about it." I had lain there and, briefly, shut my eyes and thought of his might and power, and my helpless slavery, and then I was ready, almost in a moment, to receive him. He had had me swiftly. — Kajira of Gor, page 273.

"Are you going to be absolutely compliant and fully pleasing?" he asked.
       "I will be absolutely complaint," I said, "and I will attempt to be fully pleasing."
       "Good," he said.
       "Am I to be hurt, then?" I asked.
       "It will be done with you as I please," he said.
       "Yes, Master," I said.
       "It is interesting," he said. "Earlier you seemed warm and ready. You were weak and almost panting. I could smell you. Now you seem cold, and tight."
       "Forgive me, Master," I said.
       "Do you juice well?" he asked.
       "Usually, Master," I said.
       "Perhaps I can warm you," he said. He then began to touch me. I dared not resist that touch, and I was helpless under it. … "Ohhh!" I said. His touch was now reminding me, clearly, that I was in a collar.
       "I think you are going to juice," he said.
       "Yes," I said. "Yes!" — Kajira of Gor, pages 307-308.

• Kiss
The command of a master for a girl to kiss him.

"To my lips," he said. She crept to her feet and lifted her lips to his. He tasted her well. — Tribesmen of Gor, page 156.

• Knee Crawl
Also: Knee Walk, Turian Knee Crawl
The command for a slave to walk on her knees to fetch items or tend to duties, or, as in the case of the Turian Knee Walk, in the performance of dances.

I indicated a flat leather box to one side. "Knee crawl," I said. "Fetch it here." She went to the box on her knees and picked it up, and returned to a place before me. It had been a simple knee crawl. I was briefly reminded, however, of the Turian knee walk, sometimes used by slave dancers. — Magicians of Gor, page 342.

• Kneel to be Coffled
The command to slaves to kneel and wait to be shackled to the coffle.

"Kneel to be coffled," said one of the men. The girls knelt, closely, one behind the other, there were six wrist rings on the chain he carried. He placed the girl who had been whipped by Lady Sabina first in the coffle line. "Left wrist coffle," he said. They lifted their left wrists, frightened. Interestingly, the man snapping the wrist rings on the girls' left wrists did not put the first girl in the first ring, but the second. When the four maids were coffled there was, thus, an empty wrist ring both at the head and rear of the line. "Stand, Slaves," said the man. "Lower chain." The girls stood. Then, ordered, the lowered their wrists. They were then in line, standing, coffled. — Slave Girl of Gor, page 127.

• Kneel[ing] to the Whip
The command for a slave to take the position by the same name and ready herself for her master's punishment.

"Kneel to the whip," he said. I obeyed. I put my head down, and, beneath my body, crossed my wrists, as though they were bound. My back was bowed, ready for whatever punishment he might see fit to administer to me. — Slave Girl of Gor, page 436.

"Kneel to the whip," she said. She lifted the crop. — Tribesmen of Gor, page 197.

"Kneel to the whip, Melpomene!" she ordered her. Melpomene then, sobbing, knelt, her legs close together, her wrists held crossed under her, as though bound, her head down, touching the floor, the bow of her back exposed, a slave girl awaiting punishment. — Fighting Slave of Gor, page 284.

"Kneel to the whip!" I cried. Terrified the girl scrambled to her knees and knelt down, making herself small, her head to the furs. Her wrists crossed under her as though bound. — Rogue of Gor, page 21.

"Kneel to the whip!" said Samos. Piteously she knelt, a slave girl. Her wrists were crossed under her, as though bound, her head was to the floor, the bow of her back was exposed. — Marauders of Gor, page 13.

• Leading Position
The command for the slave to approach and assume the position to be led by her hair.

"In a moment I had left the building, pulling the captive behind me, her head held down at my waist, in leading position." — Mercenaries of Gor, pages 399-400.

"Leading position," said Drusus Rencius. I put my head down to his waist and he fastened his left hand in my hair… It was in this fashion, my head down, his hand in my hair, my head turned to the side, hair, too, about my face and features, obscuring them, that Drusus Rencius had chosen to convey me past strangers in the alleys, coming and going to the house of Kliomenes. — Kajira of Gor, page 134.

"Leading position," he said. Sobbing, she rose to her feet and put her had down at what would be the height of a man's waist, her legs flexed. A guard walked over and fastened his hand in her hair. — Rogue of Gor, page 288.

• Leash
NOTE: "Leash" in the Gorean language is "Lesha."
The command for a slave girl to kneel with her back to the master, crossing her wrists in the small of her back, turning her head to the left to await the leash.

"He then said, "Leash," and she looked at him angrily, then lifted her chin. He snapped the leash on her collar. Assassin of Gor, page 215.

"Leash!" said the fellow, suddenly, harshly, behind the girl, in Gorean. She jumped, startled, and cried out, frightened, but she did not, as a reflex, lift her head, turning it to the left, nor did the muscles in her upper arms suddenly move as though thrusting her wrists behind her, to await the two snaps of the slave bracelets. — Explorers of Gor, page 66.

• Lesha
Gorean for "Leash." See: "Leash."

"Lesha!" he said. Immediately, responsive to this command, I flung my wrists behind me, separated by some two inches, and lifted my chin, my head turned to the left. I felt slave bracelets flung, snapping shut, on my wrists. In another moment, I was leashed. — Dancer of Gor, page 365.

"Lesha," snapped the second officer to the blond girl. She spun from facing him, and lifted her chin, turning her head to the left, placing her wrists behind her, as though for snapping them into slave bracelets. Explorers of Gor, page 77.

• Nadu
Nadu is the Gorean term that simply means "kneel." It is NOT the name of a position. Nadu is the Gorean word for the command which translates to "kneel". The command of Position is also utilized when commanding a slave to a specific position, which can include the position of the pleasure slave, and is used in lieu of the term nadu.

It seems to be forgotten that pagar is the term for pleasure slave, and therefore, if a master had a reason to lower his authority with tedious explanations of how to kneel, to command a slave to kneel in pleasure slave position would be "Nadu, pagar". In the following passage, you can see that he commands "Bracelets" and then commands "Kneel," "Crawl," "Return," and again "Kneel." Of course "Bracelets" is in English and not in Gorean; the same with "Kneel," "Crawl" and "Return," and thusly why the passage was written in this manner.

"Bracelets!" I said in Gorean, harshly.        "I am a free woman!" she said.
The girl snapped to position, hands behind the small of her back, head lifted, chin up, turned to the left. In such a posture she may be conveniently put in bracelets, and leashed.        "I am a free woman!" she said.
"Kneel," I told her. Again she knelt, in the position of the pleasure slave.        "I am a free woman!" she said.
To one side, her arms folded, the quirt in her hand, in leather strips and halter, with collar and ring, with high-laced sandals, stood the large female slave, who had originally conducted the girl from the room, and had brought her back today. She smiled.        "I am a free woman!" she said.
I pointed to the stones at my feet. "Crawl," I said, in Gorean.        "I am a free woman!" she said.
The girl slipped to her belly, and, as a slave girl, crawled to my feet. She put her lips to my foot; I felt her hair over it. "Return," I told her. On her belly, head down, she returned to where she had knelt.        "I am a free woman!" she said.
"Kneel," I said.        "I am a free woman!" she said.
Again she knelt in the position of the pleasure slave. Her eyes were angry. — Tribesmen of Gor, page 78.

Similarly to the above, and to help clarify the terminology, the following is a slave put through various commands of taking positions, and each time, the Gorean term is used; "Bara" is Gorean for Belly, "Sula" is Gorean for Supine, "Lesha" is Gorean for Leash, and "Nadu" is Gorean for … Kneel.

"Nadu!" he snapped.        She swiftly turned, facing him, and dropped to her knees. She knelt back on her heels, her back straight, her hands on her thighs, her head up, her knees wide.        It was the position of the pleasure slave.        "Sula, Kajira!" said the man.        She slid her legs from under her and lay on her back, her hands at her sides, palms up, her legs open.        "Bara, Kajira!" he said.        She rolled quickly to her stomach, placing her wrists behind her, crossed, and crossing her ankles, ready to be bound.        "She is a pretty thing," said Ulafi, and turned away.        "Yes," I said.        "Sula!" said the man. "Bara! Nadu! Lesha! Nadu! Bara! Sula! Nadu!" — Explorers of Gor, page 77.

When a slave is new and in training, the master (or slave trainer) does step-by-step instruct the slave how she is expected to properly kneel, and the proper way for female slaves to kneel before men is in the pleasure slave position. Likely, this is where the confusion and misinformation was rooted. A kajira is taught to know exactly how she should kneel at the command of "nadu." If a girl is a tower slave, she will kneel as a tower slave; if a girl is a pleasure slave, she will kneel in the pleasure slave position, which is confusedly and incorrectly referred to in online chat as "nadu."

Not always did the slave girl kneel before a man in the position of pleasure slave, specifically in this instance following, where clearly the slave expressed her desire for one master, but not the other.

"When she had knelt facing Samos, she had knelt in the position of the pleasure slave. When she had knelt facing me, she had knelt in the position of the serving slave." — Explorers of Gor, page 13.

• Nestle
The command for a slave to fit herself against the master's side, nestling in the crook of his arm.

"Nestle," I told her.
"Yes, Master," she said. She nestled obediently in the crook of my left arm. — Explorers of Gor, page 279.

• Obeisance
The command to perform one of the many forms of supplication at the master's feet.

"Perform obeisance," I said.
       "I am a free woman!" she said.
       "Out of your own mouth you have said it," I said. "You are a woman."
       "I do not know how to do so!" she said.
       "There are many ways to perform obeisance," I said.
       "I am a free woman," she said. "I know none of them." — Mercenaries of Gor, pages 409.

"Heads to the dirt!" called a man. Swiftly we assumed a common form of slave obeisance, kneeling, the palms of our hands on the ground, our heads to the ground. Many masters, though it tends to be rather associated, usually, with given cities, require this position of their girls, usually when they first enter his presence, or find themselves, as in a room, which he has entered, in his prison. She is then, usually, when given permission, permitted to lift her head, but is to remain kneeling before him, beautifully, in a standard position, her knees closed if she is a house slave or tower slave, her knees open, if she was the sort of slave I was, whatever sort of slave that was supposed to be. It is almost universal, as far as I know, that a slave kneels in one fashion or another, when entering her master's presence, or if she should find herself in his presence. She also commonly kneels when spoken to by any free person. This is simply a matter of respect. To be sure, she can be slain, if she does not do so. The kneeling position, of course, which is usually required to break, is commonly an initial position. For example, after its deferential assumption, she may be dismissed from it, to other duties, such as cleaning, shopping or cooking. — Dancer of Gor, page 114.

"You are naked before me," whispered Tupita. "Obeisance!" I quickly knelt before the men and put my head to the floor, the palms of my hands, too, on the floor. I heard several of the beads touch the wood. — Dancer of Gor, page 186.

"You may do obeisance, my dear," said Kliomenes. The girl rose to her feet and went to Kliomenes. She knelt before him on the dais and put her head down. Gently, softly, she licked and kissed his feet. She then rose again to her feet, backed away, and then on the tiles again knelt. She put the palms of her hands on the tiles and lowered her head to the tiles. Then she straightened up, her back straight, assuming the position of the pleasure slave, thought keeping her head bowed deferentially. — Rogue of Gor, page 299.

• Perform
A the command of perform, the slave girl may be required to do many things, dependant upon the master's desire, such as to dance or to display a girl's need. Please note that the underlined portion of the following quote is the small bit that mIRC Gorean chat sites based their created command of "Sula-Ki" upon.

"Perform," I commanded.
       Almost instantaneously she seemed transformed. I was startled. I found myself, for the first time, partner to a woman's dream. How vividly she was re-enacting the experience. Nay, how intensely was she reliving it. I could sense almost the high, oblong stone, that rude, barbaric eminence, on which, cross-legged, sat her master. I could almost sense the torches, the pool of reptiles to one side, the rude altar, with its rings, in the background. I could almost feel and see the savages, those red men and women, in their ornate robes and feathers, in the midst of whom a white beauty, freshly enslaved, piteously strove to save her life by pleasing her stern red master. I watched her perform. I marveled. I think that no one will ever again be able to lie to me about women. How incredibly exciting and marvelous they are! What a fool a man is who does not seek, and release, the deepest slave in them!
       Then she was on her belly, whimpering, scratching at the turf, her face pressed against it. Delicately she extended her tongue and licked a stone. Then, moaning, she rolled onto her back and twisted, moving her head from side to side, in the dirt before me. The firelight was beautiful on her body. I think there was no aspect or attitude of her beauty which she had not, pleadingly, presented before me for my inspection and appraisal. Then she lay on her back, her knees drawn up, before me. She arched her back. Her breasts were lifted beautifully. I observed their lovely rise and fall, correlated with the respiratory cycle of her small lungs. Then she lay back, her shoulders in the dirt, and pressing against the earth with her small feet, piteously, lifted before me, for my examination, and seizure, if I pleased, the deep belly of her, the sweet cradle of her slave's heat. How vulnerable are female slaves! I rose to my feet, my fists clenched. She lay back, before me, at my feet. "It was thus," she said, "that I tried to please him." I scrutinized from head to toe, the naked slave who lay at my feet. I could feel my fingernails in the palms of my hand. I gritted my teeth. I must not now take her. She was not yet fully ready. One must sometimes be patient with slaves. The next time I took her, I resolved, she would be a well-prepared feast. On the occasion of that feast it was my intention to teach the girl who she was, truly, to free at long last the hidden slave which was her secret self, her true self, that girl which, hitherto, had been permitted to emerge only in the disguise of clandestine dreams, that piteous girl, denied and suppressed, who had been for so long so cruelly imprisoned in the dungeon of her mind. I would free the secret slave from her dungeon; then I would make her mine. I would call her "Janice." — Explorers of Gor, pages 328-329.

• Please Me
The command is given to a slave girl to intimately please a master; generally preceeded by the command, "Slave Lips."

A girl who is commanded to make slave lips, or who receives the command, "Slave lips," must form her mouth for kissing. She then, commonly, is not permitted to break this lip position until either she kisses or is kissed. Needless to say, a girl cannot speak when her lips are in the unbroken, fully-pursed slave-lips position. The command which commonly follows the "Slave-lips" command is, "Please me." — Blood Brothers of Gor, page 111.

• Position
The command has several interpretations based upon the context of which it is direction. For example, it could mean the slave assume the position of the pleasure slave; it could mean for the slave to return to an earlier position; or it could mean the slave straighten her position.

"Position!" I snapped. Swiftly she knelt again, as she had been commanded earlier. "You obey with the alacrity of a slave girl," I observed.
       "If I do not," she said, "I could be punished as one, could I not?"
       "Yes," I said, "and would be." I walked about her, examining her. She kept her back very straight, and her head up. I was then again before her. — Vagabonds of Gor, page 209.

"Position," said Kamchak.
       I spoke sharply to the girl. "Be as you were before."
       Terrified the girl straightened herself and again, knees placed, back straight and head high, knelt before us in the position of the Pleasure Slave. — Nomads of Gor, page 48.

"Look up," he said. "Kneel, kneel straightly. Put your hands on your thighs. Head up. Split your knees. More widely, slut!" I obeyed. I was then kneeling before him, straightly, my head up, my hands on my thighs, my knees widely spread, the chain from my collar dangling down before me, between my breasts, I could feel it on my body, and going back, between my knees, to a ring. — Dancer of Gor, page 51.
       … "Put your hands, clasped, behind the back of your head, and put your head back," he said. I did so. "Farther back," he said. I put my head farther back… He walked about me… I shuddered, feeling the coils of the whip move on my stomach. "You may resume your original position," he said. I returned then to my former position, with my hands on my thighs. — Dancer of Gor, page 53.
       … "Position," said he. I readjusted my position, improving it, kneeling, back on my heels, my back straight, my hands on my thighs, my knees spread. — Dancer of Gor, page 59.

"Position," he said. Immediately, I released the chain and knelt as I had before, back straight, back on my heels, my hands on my thighs, my knees spread. — Dancer of Gor, page 62.

"Position!" we heard. Immediately every girl on every platform assumed position. I looked about, as I could. Every girl that I saw has assumed, as I had, the open-kneed position. It was required of them. I gathered, as it was required of me. They were all attractive. I wondered what sort of slaves we were, that we must kneel in this fashion. — Dancer of Gor, page 119.

I knelt, covering my body as I could. It was muchly flushed. I covered my breasts. I did not want them to see the erection of my nipples. I was gentle. They were tender. I kept my head down.
       "Position," said the main in the chair. I must obey, instantly. I knelt now with my back straight, back on my heels. My hands, now, were down on my thighs. My knees were spread. I kept my head down. — Witness of Gor, page 202.

• Posture
The command for a slave girl to hold her torso straight and stand or walk tall.

"Posture!" snapped Verna, from yards behind me. I straightened my body and, tears in my eyes, walked between the trees, in the moonlight. — Captive of Gor, page 131.

I stumbled forward, and was now again walking before him. "Posture," he said. And so I walked well, as he wished, before him. — Captive of Gor, page 186.

"Stand," I told them. "Stand straight, heads high. Place your wrists behind your back." I then picked up the slave silk they had worn and, under the throat tether of each, thrust the silk. Then, with the binding fiber I had earlier removed, I fastened their wrists behind their backs. … — Hunters of Gor, page 185.
       "Posture," I snapped. The girls stood perfectly… I regarded the slave girls, standing in the sand, in coffle, their wrists behind their backs, bound. They stood very still. They stood very straight. Their heads were very high. I had commanded them to stand so. … — Hunters of Gor, page 186.
       "Posture!" I snapped. The girls again stood, backs straight, heads high. They were very beautiful. — Hunters of Gor, page 188.

• Pretended Disinterest
Sometimes commanded because of the danger involved, the slave girl plays hard to get, only later to "allow" the master to seduce her and bring out her slave fires. Also used as a disciplinary measure in training. See also: "Rebellion." Refer also to the Slave Training page.

"If I sent you forth on the floor in your present condition," he said, "you would probably belly to the first male whose sandals you saw."
       "Perhaps, Master," I said, bitterly. If he was so cruel as to deny me his touch, of course, I would, driven by my needs, have to made do elsewhere. It was Mirus, of course, who had not lit these flames in my belly. It was for him that they burned. The particular man is terribly important to the woman. He is a part of the whole that enflames her. To be sure, the slave is so needful and alive that it is not hard for her to see the beauty in any man. If I were sent forth upon the floor, however, in my condition, as it was, I do not think I would have bellied to the first man I saw. I would still have been able to look about, and select one out, one suitable incendiary to the wholeness of my need, and then prostrate myself before him. No, I was not so desperate that I would have bellied to the first man I saw. At that time, I did not even realize I could ever be so desperate as to do that. I would learn later, however, that I was wrong.
       "But if you were to do that," he said, "it might not fit in as well as one might wish with the new image of the tavern, as we have now upgraded our décor, slave silk for the girls, and such, and service."
       "Oh?" I asked.
       "We would not want them thinking the paga slaves of the tavern of Hendow were too easy," he said.
       "Of course not," I said, puzzled.
       "They must play hard to get," he said.
       "A slave?" I asked. I could imagine being punished terribly for such a thing. We must run to a man eagerly, at his least summons. We could be "gotten" as easily as by a snapping of the fingers.
       "Some fellows would like to think that the girls had at least taken a look at him before they flung themselves to their belly at his feet."
       "I understand," I said.
       "Of course he may simply pick out one that pleases his fancy, and summon her to his table, and command her.
       "Of course, Master," I said.
       "You seem puzzled," he said.
       "How, really," I asked, "are we to play hard to get?" "You must make certain he has paid for his drink first," he said.
       "Ah, I see," I smiled. "Master sports with the slave." I had thought that perhaps he had been referring to something I had heard about in training, the dangerous, "pretended disinterest" sometimes commanded by masters of their girls, usually with respect to supper guests to whom he intends to lend her for the night. She must then, even if her belly is raging for the touch of the guest, attempt to pretend to disinterest in him, and even loathing, if the master wishes, though she must, of course, serve him with perfection. She then, gradually, permits herself to let her true feelings appear, thus attempting to give the impression of having been seduced by him, and then, later, after a suitable time, she is honestly piteous, kneeling beside him, licking and kissing. He then sends her to his room, that she may prepare it, and herself, for him. Most masters, however, do not do this sort of thing for it is meretricious, and, at best, a joke. Too, it can be dangerous to the girl, as she is usually under the obligation, at least by the seventh Ahn, if he has not penetrated to the heart of the matter by then, which is usually the case to inform the use master of her master's jest, which intelligence he might or might not appreciate. Many girls have been whipped for such things, which are not really their fault. They are only obeying, as they must. But then a girl must sometimes expect the whip, I suppose. She is, after all, a slave. On the other hand, few men will whip a girl for having pretended not to be attracted to him, if she is actually attracted to him, particularly if she has done so under her master's orders. Such devices, of course, but without the authenticity and ultimate surrender, are often resorted to by "lure girls," slaves who serve as bait for captains who need crewmen, masters of work gangs, and such. Such work can be very dangerous, given the astuteness of many Gorean masters. Such a pretense, however, can be maintained with many men for at least a few minutes, and with some men for an hour or so, which is generally more than enough time for the purposes of the master, and the master's men, unobtrusively, are usually near at hand. It is not unknown, of course, for a girl who serves at such a supper, and is genuinely disinterested, or repulsed, by a given guest, to be given to him for the night. Such things can amuse the master and the guest. Too, they tend to be good for the girl's discipline. — Dancer of Gor, pages 244-245 .

• Rebellion
The command for a slave girl to pretend to be rebellious of her slavery; done for the amusement of a Master. See also: "Pretended Disinterest."

There is a mock rebellion which is sometimes permitted a slave girl, or even commanded of her, for the master's amusement. I felt a tear on my cheek. "Show rebellion," is a command which a girl must, as any other, obey. Yet it is a terribly cruel command. "Kneel," is the command which, commonly, puts an end to her rebellion. When a girl has been permitted defiance it is then all the sweeter, I gather, to bring her again to her knees before you. — Slave Girl of Gor, page 153.

"I had thought that perhaps he had been referring to something I had heard about in training, the dangerous, 'pretended disinterest' sometimes commanded by masters of their girls, usually with respect to supper guests to whom he intends to lend her for the night. She must then, even if her belly is raging for the touch of the guest, attempt to pretend to disinterest in him, and even loathing, if the master wishes, though she must, of course, serve him with perfection. She then, gradually, permits herself to let her true feelings appear, thus attempting to give the impression of having been seduced by him, and then, later, after a suitable time, she is honestly piteous, kneeling beside him, licking and kissing. He then sends her to his room, that she may prepare it, and herself, for him. most masters, however, do not do this sort of thing for it is meretricious, and, at best, a joke. Too, it can be dangerous to the girl, as she is usually under the obligation, at least by the seventh Ahn, if he has not penetrated to the heart of the matter by then, which is usually the case to inform the use master of her master's jest, which intelligence he might or might not appreciate. Many girls have been whipped for such things, which are not really their fault. They are only obeying, as they must. But then a girl must sometimes expect the whip, I suppose. She is, after all, a slave. On the other hand, few men will whip a girl for having pretended not to be attracted to him, if she is actually attracted to him, particularly if she has done so under her master's orders. Such devices, of course, but without the authenticity and ultimate surrender, are often resorted to by "lure girls," slaves who serve as bait for captains who need crewmen, masters of work gangs, and such. Such work can be very dangerous, given the astuteness of many Gorean masters. Such a pretense, however, can be maintained with many men for at least a few minutes, and with some men for an hour or so, which is generally more than enough time for the purposes of the master, and the master's men, unobtrusively, are usually near at hand. It is not unknown, of course, for a girl who serves at such a supper, and is genuinely disinterested, or repulsed, by a given guest, to be given to him for the night. Such things can amuse the master and the guest. Too, they tend to be good for the girl's discipline." — Dancer of Gor, pages 244-245.

• Return
The command to a slave to return to the master and kneel as she was previous to the preceding command. For example, if a girl is commanded to walk or run or crawl, she will rise from her kneeling position and immediately do so. When the master commands her with "return," she will return to him, in the mode she was currently obeying (walk, run, crawl, etc.) and kneel once again before him, in the kneeling position she began from.

I pointed to the stones at my feet. "Crawl," I said, in Gorean. The girl slipped to her belly, and, as a slave girl, crawled to my feet. She put her lips to my foot; I felt her hair over it. "Return," I told her. On her belly, head down, she returned to where she had knelt. — Tribesmen of Gor, page 78.

• Run
The command to a slave girl to run as a slave.

"Run, El-in-or," he said, "put it back, and return to me." I ran to the side of the tent and put back the wine crater, and fled back to his side. — Captive of Gor, page 333.

• Sandals
The command for the slave to fetch her master's sandals, then kneel before him to place them on his feet; when finished she places a kiss to each knot of lacing.

"Sandals!" I suddenly snapped.
       A Gorean command need not be repeated. Peggy startled wild-eyed, rose to her knees and seized my sandals. I stood up bending over in the low alcove. I pulled on my tunic. She thrust the sandals to her lips, kissing them. "Master?" she asked. She placed the sandals on my feet, thonging them tightly. I buckled my belt, with its dependent pouch. I slung the sword belt with its attached scabbard with its sheathed steel over my left shoulder.
       "Master?" asked Peggy.
       "Can you not hear it?" I asked.
       She finished tying my sandals. As she knotted each, she kissed the knot and then when fished with both, put her head to my feet in a graceful gesture of submission. Tying his sandals, and often thusly, is a small, homely service often performed by the slave girl for her Master. Then she looked up at me, puzzled. — Rogue of Gor, page 172.

• She-Quadruped, Discipline of
also: She-Quadruped, Modality of
This command is generally used as a means of punishment. The slave must remain on all fours and may not speak; in essence, the slave must behave as a dumb animal, reminding her that she, too, is considered nothing but an animal. Please also reference the Slave Discipline and Punishment page for further information.

"Though this is not technically a position, it is definitely a command most commonly used for punishment or simply to remind the slave that she is, in fact, only an animal. When commanded to assume she-quadruped, the slave stays on all fours, like an animal, and cannot speak or reach for things with her hands. She is kept as only a mute pet. Sometimes the slave is even taught tricks she must learn without the help of verbal clues.In this form of slavery, which is commonly used for disciplinary purposes, or for the amusement of the Master, the woman is not permitted to arise from all fours; similarly she is not permitted human speech, though she may signify needs and desires by such means as cringing, and moaning and whimpering. Not permitted the use of her hands, save as a means of locomotion, she must also eat and drink from pans set on the floor, or, sometimes to satisfy her thirst, she must lap the water permitted to her from puddles or lick pillages from the tiles; too, it is no uncommon to chain her near her master's feet, while he dines, that he may, if he wishes, throw her scraps of food. She will also be taught tricks, through which paces she may be put for the entertainment of her master's guests, such things as begging, lying down, rolling over, and fetching his sandals in her teeth. And, needless to say, when her master wishes to use her sexually, it will be a position common to the she-quadruped." — Guardsman of Gor, page 225.

• Slave Lips
The command for a slave girl to purse her lips for a kiss, forbidden to move until the master's kiss releases her.

"On your back," I snapped. "Make slave lips. Throw apart your legs!" Swiftly the girl complied, tears in her eyes. She then lay there, her lips pursed to kiss, her ankles widely spread. I looked down at her. She looked up at me, tears in her eyes.
       A girl who is commanded to make slave lips, or who receives the command, "Slave lips," must form her mouth for kissing. She then, commonly, is not permitted to break this lip position until either she kisses or is kissed. Needless to say, a girl cannot speak when her lips are in the unbroken, fully-pursed slave-lips position. The command which commonly follows the "Slave-lips" command is, "Please me."
       I threw the quirt down beside the girl. She looked at it, there, gratefully. No longer was it in my hand. To be sure, it was where I might easily seize it up. I then crouched beside her and lifted her to a half-sitting position. She closed her legs somewhat. I then kissed her, and this permitted her to break the slave-lips position. — Blood Brothers of Gor, page 111.

• Stake Position
The command for the slave to take the same-nameds position to be readied to be chained to the stake.

"Stake position," said Ephialtes to the two women. Immediately they both lay down, with the sound of chain. It is not unusual to forbid a rent slave, during her use times, when chained at a stake, to rise even to her knees. — Vagabonds of Gor, page 386.

• Stand
The command for a slave to display her beauty.

"Stand as a slave," he said. I stood beautifully, back straight, head high, belly sucked in, hip turned. No woman can stand more beautifully than as a Gorean slave girl. — Slave Girl of Gor, page 249.

• Stay
The command for the slave to remain in place until she allowed to move.

"Shall the female be held?" asked a fellow.
       "That will not be necessary," I said. "Stay, Feiqa"
       "Yes, Master," she said. She would now keep her place, kneeling as she was, until a free person might permit her to move. — Mercenaries of Gor, page 52.

• Strip
The command for the slave to strip whatever clothing she might be wearing.

"Strip," he said.
       "There are others present," she protested.
       His right hand, in a backhand blow, lashed forth, fierce and powerful, striking her from her knees to her side on the tiles. She rose to her hands and knees and, blood at her mouth, regarded him, disbelievingly.
       "Must a command be repeated?" he inquired.
       Swiftly she tore away the slave tunic, stripping herself. He snapped his fingers and pointed to his feet. She crawled to his feet on her belly. She looked up at him. — Guardsman of Gor, page 257.

• Submit
The command of a free for the slave to assume the position of submission.

I surveyed the two girls, the blond one and the shorter one, and looked to Thurnock and Clitus. "Do you like them?" I asked. "Beauties!" said Thurnock. "Beauties!" The girls trembled.
       "Yes," said Clitus, "though they are rence girls, they would bring a high price."
       "Please!" said the blond girl.
       I looked at Thurnock and Clitus. "They are yours." I said.
       "Ha!" cried Thurnock. And then he seized up a length of binding fiber. "Submit!" he boomed at the large, blond girl and, terrified, almost leaping, she lowered her head, thrusting forward her hands, wrists crossed. In an instant, with peasant knots, Thurnock had lashed them together.
       Clitus bent easily to pick up a length of binding fiber. He looked at the shorter girl, who looked up at him with hate. "Submit," he said to her, quietly. Sullenly, she did so. Then, startled, she looked up at him, her wrists bound, having felt the strength of his hands. I smiled to myself. I had seen that look in the eyes of girls before. Clitus, I expected, would have little difficulty with his short rence girl. — Raiders of Gor, page 93.

"Submit," he said. I could not disobey him. I fell to my knees before him, resting back on my heels, extending my arms to him, wrists crossed, as though for binding, my head lowered, between my arms. — Captive of Gor, page 283.

He took his strap off her throat, and unbound her hands. "Submit," I told her. She knelt before me, back on her heels, arms extended, head down, between her arms, wrists crossed, as though for binding.
       "I submit to you, Master,"' she said. I tied her hands together; she then lowered her bound wrists; I pulled up her head. I held before her an opened collar, withdrawn from my sea bag. I had had one prepared. — Explorers of Gor, page 74.

• Sula
The Gorean word meaning "Supine" or to lie on one's back. This command is given to a slave to assume the same-named position.

"Sula, Kajira!" said the man. She slid her legs from under her and lay on her back, her hands at her sides, palms up, her legs open. — Explorers of Gor, page 77.

• Up
At the command of "up", a slave will stand instantly; used in a different context that "Stand." See also: "Down."

"When the command 'Down!' is heard," said a man to us, "you will fling yourselves to your belly instantly. When the command 'Up!' is heard, you will stand, instantly, arranging yourselves as you are now." — Witness of Gor, page 604.

• Walk
The command given to a slave to walk in display.

"Turn," he said. "Walk about. Then return and stand before me." Happily I moved about in the garment. "Do you not know how to walk?" he asked.
       "Forgive me, Master," I said. I then walked as a slave, proudly, my shoulders back, gracefully and beautifully, as a woman owned by men… — Dancer of Gor, page 156.
       I returned then to the foot of the dais, to stand there before Hendow, of the tavern of Hendow, on Dock Street, in Brundisium. — Dancer of Gor, page 158.

• Withdraw
The command to a slave girl dismissing her from service.

"Withdraw, slave," said Tasdron, proprietor of the tavern of Tasdron in Victoria, off the avenue of Lysurgus. "Yes Master," said Peggy, bowing her head, deferentially, and backing gracefully from the table as a slave. She was barefoot and wore a brief snatch of diaphanous yellow pleasure silk. Her long blond hair was tied back with a yellow ribbon. The close-fitting steel collar was lovely on her throat. The rustle of slave bells locked on her left ankle was subtle and sensual. She withdrew to the far side of the room and knelt there, back on her heels, knees wide, as befitted the sort of slave she was, a mere pleasure slave. — Rogue of Gor, page 226.

• Yield
The command for a slave girl that she may feel her orgasm, thus yielding this control to the master. Not always did the master command the slave to yield; such cases were specific to the master, and in the following quote, used as a means to "train" the new slave to feel like a slave. The last quote is evidence that not always did a slave "receive permission" or was commanded to orgasm. See also: "Juice."

… his hands then again on my body, forcing me to feel. "Please be gently, Master!" I begged. Then, suddenly, he was gentle with me. I leaped gratefully under his touch. Then again he was strong with me, reminding me that I was owned. Then I reared helplessly to him, at his mercy.
       "How are you going to yield to me?" he asked.
       "However Master wishes," I cried.
       "Do not try to resist me further," he said. "I do not like it."
       "No, Master," I said.
       "Feel!" he said. "Feel, deeply."
       "Yes, Master," I said. Then I began to feel, and feel deeply, as a helpless, commanded slave. I felt him beginning to turn me inside out with sensation. I began to moan and whimper. Then I could no longer even think of resisting him. I sobbed, and begged for his penetration. — Kajira of Gor, pages 309-310.
       I then held him to me, desperately. I scarcely dared move. I was a surrendered slave. I sensed myself on the brink of a submission orgasm such as I had never suspected existed. "Resist me now," he said.
       "I cannot!" I sobbed. "You have brought me too far! You know you have brought me too far! You know that resistance is now impossible."
       "Struggle to resist," he said.
       "Yes, Master," I sobbed. Then, with various rhythms and depths, he began to subject me to the torture of the withheld submission. "Please," I begged him. "Please!"
       "Very well," he said, after a time, and I cried out, yielding to Hassan, the Slave Hunter. Afterward he had me clean him, with my lips and tongue, and I, naively, did so, not understanding what he intended. Then I was startled by his vitality. Then I found myself again had. They had taught me nothing of that in school. Then Hassan finished with me, drew his tunic again about himself and returned to conversation with Eito. I crept away and retrieved my slave silk. I then lay down on my side at the side of the room, my knees drawn up, the bit of slave silk clutched to me. I was half in shock. I felt small and helpless, and had. I had been devastated by Hassan, the Slave Hunter. Never before, and particularly the second time, had I yielded so helplessly, so slavishly, to a man. Never before had I been taught so thoroughly, so incontrovertibly, that men are the masters. Yet never before, too, had my femaleness felt so deeply real. Conquered and taught, informed and grateful, I lay there; I found myself rejoicing in my femininity; I found myself treasuring my womanhood; how glad, how very glad I was that I was a woman. — Kajira of Gor, pages 310-312.

"You may now yield, Lady Sheila," he said, "as you have begged, as a slave."
       "Thank you, Master!" I cried, and threw my head back elation and gratitude, and freed myself of feeling, and, as He mastered me, cried out my slave's submission to him. — Kajira of Gor, page 342.

"Then, after a time, at last, he permitted her her slave's yielding, and in it she cried out her slavery, and her submission to men, and, specifically, to he who was her master of the evening." — Kajira of Gor, page 401.

As you can see, not always did a slave "receive permission" or was commanded to orgasm, thusly putting an end to yet another onlinism myth carried over from the BDSM world that a slave must always have permission to yield.

"I rolled over and seized her. Almost instantly, this time, she attained slave orgasm. Then she looked up at me, frightened, and I touched the side of her forehead, brushing back some hair." — Explorers of Gor, pages 93-94.

Hand Signals and Commands

Following is a compilation of the many hand signals and commands given to a slave. This is a work in progress and will be updated as time allows.

• Finger Snap and Hand Signal to Come, Remain Standing

"I snapped my fingers and Ina hurried to me. As I had kept the palm of my hand up, she did not kneel. She stood happily before me." — Vagabonds of Gor, page 327.

• Finger Snap and Hand Signal for Hair and Leading Position

"I looked at the girl. I nodded to her to approach me. She did so. I held my left hand open, at my waist. She stiffened, and looked at me, angrily. I opened and closed my left hand once. I saw her training in Gorean customs had been thorough. But she never thought that such a gesture would be used to her. She came beside me, and a bit behind me, and, crouching, put her head down, deeply. I fastened my hand in her hair. She winced. Women are helpless in this position." — Beasts of Gor, page 409.

"I then snapped my fingers and held my right hand open at my hips. Swiftly the girl rose to her feet and half crouching, put her head by my hand. I fastened the fingers of my hand deeply and firmly in her red hair. She winced and kissed at my thigh. I then, the goblet of paga in my left hand, her hair in my right, dragged her beside me, her slender chains rustling, to the nearest empty alcove." — Rogue of Gor, page 59.

"I snapped my fingers, and the girl, to the side, rose from her knees and lightly hurried to the table, beside which she again knelt, head down." — Rogue of Gor, page 127.

• Finger Snap and Hand Signal to Kneel, Pleasure Slave Position

"He suddenly snapped his fingers and, in the swift double gesture of a Gorean master, pointed to a place on the dirt floor before him, almost simultaneously turning his hand, spreading his first and index fingers, pointing downwards. I fled to him and knelt before him, my knees in the dirt, in the position of the pleasure slave, my head down, trembling." — Captive of Gor, page 143.

"At a gesture from my master I knelt. I did so in the manner in which I had been taught, back on my heels, back straight, hands on thighs, head high, chin up. I did not neglect a further detail. I spread my knees, widely. It was the position, of course, as I would later learn, of the Gorean pleasure slave. I had seen Eta naturally, unconsciously, assume it when she knelt. Such a girl, in kneeling, does not close her knees before a free man." — Slave Girl of Gor, page 77.

• Finger Snaps to Kneel and Stand
One snap of fingers to kneel; two snaps to stand.

I snapped my fingers. "Yes Master," she said. She approached the sound and knelt before me. "I am Beverly," she said. "I have been sent to serve you." I did not speak. "It is a great honor for me, Master," she said, "that one such as you should select Beverly to serve you." I did not respond to her.
       "The water will have been readied," she said. Near the couch was a large, round, sunken tub, with some six inches of water in it. Too, to one side there were rising jars. She put the objects she carried on the floor to her right.
       "Here Master," she said, feeling for it, "is a slave collar. You may place it on me when you wish." She put it with the key at my feet. "Here too," she said, putting the objects near the collar, "are slave cuffs and anklets." I regarded the objects, with their tiny belts and buckles, with their attached, sewn in metal snap rings. "And here, Master," she said, "is your whip." She kissed it and put it too at my feet.
       "Beverly is now ready to serve her Master," she said. I again snapped my fingers and the girl stood. — Rogue of Gor, page 200.

"Then after a few Ehn, she toweled my body dry and then knelt before me head down. I snapped my fingers, and she stood." — Rogue of Gor, page 202.

Quickly I snapped my fingers, sharply. She knelt immediately on the furs among the chains. She knew well where she knelt. She knelt back on her heels, spreading her knees. — Rogue of Gor, page 204.

"I snapped my fingers. She knelt. I snapped my fingers again. She stood." — Rogue of Gor, page 215.

• Hand Signal for Head Down Within Hands

"Abruptly, as though he could not understand my dalliance, made an angry gesture across his lower belly. I put my head down, in my hands." — Dancer of Gor, page 310.

• Hand Signal for Silence

"I cautioned her to silence, holding my finger across my lips. This is a very natural gesture. I do not know if the gesture, considered as a Gorean gesture, had an independent development, or if, specifically, somewhere in the remote past, it had an Earth origin. There are many Gorean gestures, of course, some of which are very similar to Earth gestures and some of which are not. Another way of warning an individual to silence, incidentally, is to touch the fingers twice, lightly, to the lips. The origin of that gesture, as far as I know, is uniquely Gorean." — Players of Gor, page 180.

• Hand Signal to Disrobe and Kneel, Pleasure Slave Position

"Two gestures then did he make, in quick succession, the first indicating the left shoulder where, had I been tunicked in that fashion, there would have been a disrobing loop, and the second indicating, fingers spread, palm down, the floor. Instantly I drew the tunic over my head, stripping myself before him, and turned about, and put myself to my belly, legs and arms spread widely, spread-eagled." — Witness of Gor, page 144.

• Hand Signal to Hurry and Away

"I then gestured her up with a casual motion of my finger and away, that she should hurry to the kitchen." — Renegades of Gor, page 72.

• Hand Signal to Kneel, Pleasure Slave Position

"I spread the first two fingers of my right hand and gestured downward, toward a place nearby in the sand. Immediately she knelt there, her knees widely spread. There are many signals by means of which such behaviors can be commanded. In this particular signal, one of several which, from city to city, might have similar import, the downward movement of the hand indicates that the girl is to kneel, the place where she is to kneel is indicated in effect by pointing, and the spreading of the fingers indicates how she is to kneel, in this case, in effect, in the position of the pleasure slave, the knees spread." — Vagabonds of Gor, page 328.

• Hand Signal to Sit, Leaning Back, Resting on Hands

"He gestured to the grass, permissively. I sat back, on the grass, leaning back, on the palms of my hands. In this fashion one's hands are rather behind one, and rather held in place, by one's own weight. This position is one we are taught. In it, as is clear to us, we are more vulnerable" — Witness of Gor, page 61.

• Hand Signal to Stand

"The Lady Gina turned her right hand, back down, to the floor, and lifted it slightly. Both girls, obedient to the gesture; rose together to their feet." — Fighting Slave of Gor, page 65.

• Sword Gesture to Kneel, Pleasure Slave Position

"I saw myself then, noting his eyes in the mask, the subject of his gaze. I saw the point of his sword. He, looking at me, moved it, slightly. Inwardly I laughed with joy. I swiftly, in response to his gesture, as I could, spread my knees before him." — Dancer of Gor, page 426.

Unspoken Signals and Commands

Following is a compilation of the many unspoken commands which a free may require of a slave, as well as, the unspoken signals that are exclusive to that of the female slave to give. This is a work in progress and will be updated as time allows.

• Blanket
An unspoken command that are imperative that slaves remember. It is a form of being bound by the master's will. If something is thrown over the slave's head, she must remain silent and motionless until freed from it.

"I then threw the second blanket, the top blanket, over her, covering her completely. When a blanket, or cloak, or covering of any sort, is thrown over a slave like this she may not speak or rise. She must remain as she is, silent, until the master, or some free man, lifts the covering away." — Explorers of Gor, page 94.

• 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.

• Offering of a Gorean Peach
The silent plea of a slave begging her rape, the offering of the 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 of a Larma
The silent plea of a slave begging her rape, the offering of the larma fruit. 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.

• Submit
In the unspoken signal of the woman, she approaches the man, and assumes the female position of submission.

Etymology: Middle English, from Middle French, from Latin submission-, submissio act of lowering, from submittere; Date: 14th century;
       "1) The condition of being submissive, humble, or compliant;
       2) an act of submitting to the authority or control of another." — Merriam-Webster Dictionary ©2003-2006

"She had risen and walked across the room, her feet bare on the stone floor, and dropped to her knees before me, lowering her head and lifting and extending her hands to me, the wrists crossed. The ritual significance of the gesture of submission was not lost on me; her wrists were offered to me, as if for binding." — Tarnsman of Gor, page 67.

They knelt before me, back on their heels, head down, arms lifted and extended, wrists crossed as though for binding. "I submit myself," said each, in turn. They need not be bound. They need not be collared. They need not even have spoken. The posture of submission itself, assumed by them before me, constituted them my slaves. — Hunters of Gor, page 182.

"Most of the silver masks however, when it was understood their battle had been lost and the laws of Tharna were irrevocably shattered came of their own free will into the streets and submitted themselves in the traditional fashion of the captive Gorean female, kneeling, lowering the head, and lifting and raising the arms, wrists crossed for binding." — Outlaw of Gor, page 247.

• 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.

• Wearing of Talendars
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.

Not a Position; Not a Command

So what are they? Some are misinterpretations, some are inventions of the pioneers of online Gor. Or, even commands not of slaves, but of free person to free person.

• Cell-Broken
I've seen this noted in other sites as a position or a command. Being cell broken is neither one, but rather is an integral part of slave training and general hygiene. Please refer to the Slave Training page for detailed information.

• Feet
I have seen on a few websites (the woes of copying another's work and the reason so much misinformation is spread through Gor) in which this quote is used as proof for the command called "Feet."

"Feet," I said. This time she had enough presence of mind to squirm to my feet and press her lips upon them, kissing them. — Vagabonds of Gor, page 276.

The woe falls into place when the entire passage is not looked up to be sure that firstly, what you copy from another site is accurate, and secondly, posted so that the reader can understand the correct context of the passage. Following is the entire quote's context; you can see that the command was not "Feet" but in actuality, Obeisance. Please refer to Obeisance on this page, specifically the quote in which a free woman is taught three of the forms of obeisance.

"Belly," I said.
       "Belly?" she said.
       I took her by the hair and threw her angrily to the sand, on her belly. "Feet," I said. This time she had enough presence of mind to squirm to my feet and press her lips upon them, kissing them. — Vagabonds of Gor, page 276.

• Karta
*NOTE: This is an IRC invented position.
The following quote is what was used to create the fictional slave position of "Karta." Technically, this is simply another form of obeisance. Please refer to "Obeisance" (on this page), specifically the quote in which a free woman is taught three of the forms of obeisance.

I wiped the tears from my eyes with a bit of slave silk. I straightened my body. I then hurried to the vicinity of the guest, who was sitting at the right hand of Eito, the host. I knelt before the guest, putting the palms of my hands on the floor and my head to the tiles. I then lifted my head, keeping the palms of my hands on the floor. "Did Master indicate an interest in Tiffany?" I asked. — Kajira of Gor, page 305.

• Placate
This is neither a command or a position, but rather the plea of a slave to regain her master's favor, especially to avoid punishment. Again, this faux-command was posted on various websites (oh, the woes again!) without the complete passage. I have posted such in following; NOTE: the slave was issued the command Kneel to the Whip and the slave in turn, begged permission to placate in order to avoid being whipped.

"Kneel to the whip!" I cried. Terrified the girl scrambled to her knees and knelt down, making herself small, her head to the furs. Her wrists crossed under her as though bound. She trembled. I now stood over her, the slave whip in my hand. I drew it back, then I threw it aside angrily. I crouched down. Then I jerked her head up, by the hair. "Permission to placate," she begged, reaching for me with her lips and mouth. But I held her by the hair from me. She whimpered, denied. Then I released her hair and permitted her to touch me.
       "Thank you, Master," she whispered.
       She was a slave. I would permit her to attempt to placate me, in one of the ancient fashions of the female slave. — Rogue of Gor, page 21.

• She-Sleen
Also known as the position of slave rape. The name, "She-Sleen Position" is another IRC invention. Possibly, this position for raping a slave girl was created by those reading of the mating of sleens. Another possibility is with regards to a girl led about as a she-sleen to the rape rack. Unfortunately, many websites only offer a small portion of that particular quote (oh, the woes once again!). Below, I have provided the entire quote. Please refer to Slave Rape on this page.

"The mating of sleen is interesting… It is a very fierce and marvelous spectacle. It is not unusual for slave girls, seeing this, to kneel at their master's feet and beg their caress… Sometimes slave girls are called she-sleen, but I do not think this expression is completely apt. Sexual congress in the human is not confined to a particular season. We are not she-sleen. The heat of the she-sleen occurs in the spring. We are slave girls. Our masters keep us in heat constantly." — Slave Girl of Gor, pages 185-186.

"In the tiny cage she who had been Melina crouched down, sleen-collared, her face miserable behind the bars, clutching them with her fists. She would soon wear the mark of a slave in her flesh. … At the height of the festivities the cage was opened and its occupant, a former free woman, whose name had been Melina, now a naked slave in sleen collar, was ordered forth on her hands and knees. A sleen leash was attached to her collar and she was marched, as a she-sleen, crawling, abused, to the rape-rack in which I had been earlier confined. Therein she was fastened, the beams locking her ankles and neck, and wrists, in place, and, as her left thigh was held by strong men, branded by the hand of Thurnus, caste leader of the village of Tabuk's Ford. She screamed wildly, branded, and, her thigh released, cleanly marked, moaned and twisted on the wood. Her head was then shaved. Then she wept, her head back, softly moaning, held in place by the heavy beams, forgotten, as men and women returned to their feasting." — Slave Girl of Gor, page 238.

• Slaver's Caress
Not a position or a command, it is the slaver's touch to a slave girl, to test her responses. Refer to the Slave Training and Slave Auctions pages.

"Her movements were wooden. The crowd was not pleased. There was only a two gold piece bid. Then taking the whip from the whip slave the auctioneer stepped to the disconsolate girl; suddenly, without warning, he administered to her the Slaver's caress, the whip caress, and her response was utterly, uncontrollably, wild, helpless. She regarded him in horror. The crowd howled with delight.' " Assassin of Gor, p. 294 — Vagabonds of Gor, page 386.

• Slaver's Kiss
*NOTE: This is an IRC invented position. Probably mistaken for the Slaver's Caress.

Sula-Ki
Also: Alternate Sula
*NOTE: This is an IRC invented position.
OY! So many of these made up positions. It's especially pleasurable to suck the thunder from a know-it-all slave that has departed from mIRC to the HTML chat world and learn that most everything she has learned, is garbage, and she is not quite so know-it-all after all. ;)

In accordance with the Gorean language, "Ki" meaning "not," or "against," then the command of "Sula-Ki" would mean to "not take the Sula position." Please refer to the Gorean Encyclopedia for an explanation of terms. The following quote is one that many sites have only partially taken pieces from to create the fictitious "sula-ki" position (yep, insert all those woes again). I have underlined the portion of the quote that has been used to create this fictitious position. As you can see, the slave has actually been commanded to "Perform." See: "Perform."

"Perform," I commanded.
       Almost instantaneously she seemed transformed. I was startled. I found myself, for the first time, partner to a woman's dream. How vividly she was re-enacting the experience. Nay, how intensely was she reliving it. I could sense almost the high, oblong stone, that rude, barbaric eminence, on which, cross-legged, sat her master. I could almost sense the torches, the pool of reptiles to one side, the rude altar, with its rings, in the background. I could almost feel and see the savages, those red men and women, in their ornate robes and feathers, in the midst of whom a white beauty, freshly enslaved, piteously strove to save her life by pleasing her stern red master. I watched her perform. I marveled. I think that no one will ever again be able to lie to me about women. How incredibly exciting and marvelous they are! What a fool a man is who does not seek, and release, the deepest slave in them!
       Then she was on her belly, whimpering, scratching at the turf, her face pressed against it. Delicately she extended her tongue and licked a stone. Then, moaning, she rolled onto her back and twisted, moving her head from side to side, in the dirt before me. The firelight was beautiful on her body. I think there was no aspect or attitude of her beauty which she had not, pleadingly, presented before me for my inspection and appraisal. Then she lay on her back, her knees drawn up, before me. She arched her back. Her breasts were lifted beautifully. I observed their lovely rise and fall, correlated with the respiratory cycle of her small lungs. Then she lay back, her shoulders in the dirt, and pressing against the earth with her small feet, piteously, lifted before me, for my examination, and seizure, if I pleased, the deep belly of her, the sweet cradle of her slave's heat. How vulnerable are female slaves! I rose to my feet, my fists clenched. She lay back, before me, at my feet. "It was thus," she said, "that I tried to please him." I scrutinized from head to toe, the naked slave who lay at my feet. I could feel my fingernails in the palms of my hand. I gritted my teeth. I must not now take her. She was not yet fully ready. One must sometimes be patient with slaves. The next time I took her, I resolved, she would be a well-prepared feast. On the occasion of that feast it was my intention to teach the girl who she was, truly, to free at long last the hidden slave which was her secret self, her true self, that girl which, hitherto, had been permitted to emerge only in the disguise of clandestine dreams, that piteous girl, denied and suppressed, who had been for so long so cruelly imprisoned in the dungeon of her mind. I would free the secret slave from her dungeon; then I would make her mine. I would call her "Janice." — Explorers of Gor, pages 328-329.

• Table
*NOTE: This is an IRC invented position.
Enough said.

Thigh
Not a command to a slave, but a command to gangs of roaming youth by city magistrates that they show the girl's thigh to prove whether or not they are authorized to use the slave.

Let us suppose that the Gorean youth buys his first girl. Before this, of course, he may have used house slaves or the girls in the paga taverns. Indeed, in gangs of roaming youths, he may have caught and raped slave girls on errands in his own city. Some young men regard this as an interesting sport. If a magistrate should chance upon them in some alley he will commonly say, "Thigh," to them, and they will turn the girl, so that he may see if she is branded or not. If she is branded, he will commonly continue on his rounds. The unauthorized rape of slave girls, without the permission of their masters, is officially frowned on in most cities, but, too, it is as often winked at. — Guardsman of Gor, page 184.

• Wait for the Kiss of the Iron
This is neither a command nor a position. What is commonly placed on sites is that a girl must wait for the kiss of the iron, meaning, that she is strapped down on the branding rack and is waiting for the brand to touch her flesh. The quotes used on these pages do not give the complete context of the situation. Here, I have placed the quotes in entirety, to demonstrate that the girl was being held, and the context of waiting for the iron's kiss quite different.

"Hold her," he said to four of his men.
       "Please!" I cried. "No, Master, no!" Four men held me, naked, near the brazier. I could feel the heat blazing from the cannister. The sky was very blue, the clouds were white. "Please, no!' I wept.
       I saw Rask, with a heavy glove, draw forth one of the irons from the fire. It terminated in a tiny letter, not more than a quarter of an inch high. The letter was white hot. "This is the penalty brand," he said. "It marks you as a liar."
       "Please, Master!" I wept.
       "I no longer have patience with you," he said. "Be marked as what you are."
       I screamed uncontrollably as he pressed in the iron, holding it firmly into my leg. Then, after some two to four Ihn, he removed it. I could not stop screaming with pain. I smelled the odor of burned flesh, my own. I began to whimper. I could not breathe. I gasped for breath. Still the men held me.
       "This penalty brand," said Rask of Treve, lifting another iron from the brazier, again with a tiny letter at its glowing termination, "marks you also as what you are, as a thief."
       "Please, no, Master!" I wept. I could not move a muscle of my left leg. It might as well have been locked in a vise. It must wait for the iron. I screamed again, uncontrollably. I had been branded as a thief.
       "This third iron," said Rask of Treve, "is, too, a penalty iron. I mark you with it not for myself, but for Ute." Through raging tears I saw, white hot, the tiny letter. "It marks you as a traitress," said Rask of Treve. He looked at me, with fury. "Be marked as a traitress,' he said. Then he pressed the third iron into my flesh. As it entered my flesh, biting and searing, I saw Ute watching, her face betraying no emotion. I screamed, and wept, and screamed. Still the men did not release me. Rask of Treve lifted the last iron from the fire. It was much larger, the letter at its termination some one and a half inches high. It, too, was white hot. I knew the brand. I had seen it, on Ena's thigh. It was the mark of Treve. Rask of Treve had decided that my flesh should bear that mark.
       "No, Master, please!" I begged him.
       "Yes, Worthless Slave," said he, "you will wear in your flesh the mark of the city of Treve."
       "Please," I begged.
       "When me ask you," said he, "who it was that marked you as liar and thief, and traitress, point to this brand, and say, I was marked by one of Treve, who was displeased with me."
       "Do not punish me with the iron!" I cried. I could not move my thigh. I must wait, helpless, for the blazing kiss of the iron. — Captive of Gor, page 310-311.

 

 

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.

Menu

• The Slaves Main Page

The Slaves

• The Kajira
• The Kajirus
• A Day in the Life…
• The Fighting Slave
• Slave Classifications
• Sociology of Slavery

Appearance

• Brands & Branding
• Collars & Collaring
• Slave Livery

A Life of Service

• The Dances
• (Virtual) Dancing Tips
• Positions & Commands
• Rituals of Bondage
• Serving & Chore Tips

Training & Punishments

• Devices of Bondage
• Discipline & Punishment
• Slave Training

Buy Me Master

• Slave Auctions
• The Auction House

Other Related Links

• A Matter of Speaking
• Pain Wenches on Gor?
• The Gladiator
• The Heteira
• Sociology of Slavery
• _________
• Contact Me
• Gor Home
• Gorean Blog
• Message Board

Search the Annals