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Gorean Roleplay => Tuchuk Wagon Camp => MTC Discussion and Learning Center => Topic started by: tamara {MTC} on April 02, 2006, 10:50:57 PM
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"The Goreans claim that in each woman there is a free companion, proud and beautiful, worthy and noble, and in each, too, a slave girl. The companion seeks for her companion; the slave girl for her master. It is further said, that on the couch, the Gorean girl, whether slave or free, who has had the experience, who has tried all loves, begs for a master.
She wishes to belong completely to a man, withholding nothing,permitted to withhold nothing. And, of course, of all women, only a slave girl can truly belong to a man, only a slave girl can be truly his, in all ways, utterly, totally, completely, his, selflessly, at his mercy, his ecstatic slave, helpless and joyous in the total submission which she is given no choice but to yield."
-Hunters of Gor, page 102-
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"And, interestingly enough, I was not discontented. I could have wishes, I suppose, for lesser men, but I did not really want lesser men. I wanted the mightiest men, the most powerful men, the most glorious men, the most ferocious, grandest men. I did not want men who were like me, I wanted men who were like men, men in whose arms, ravished, loving, crying out, overwhelmed, mastered, I could be myself, and find myself. I wanted such men, and knew in my heart that I belonged to them. I wanted a man who was greater than I, and incomparably so, one whom I must, in the order of nature obey, one to whom I must look up. and I did not care if it was from my knees, black with dust, a collar on my neck, naked, that I looked up to his glory."
-Dancer of Gor, page 91-
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"Goreans, in their simplistic fashion, often contend, categorically, that man is naturally free and woman is naturally slave. But even for them the issues are far more complex than these simple formulations would suggest. For example, there is no higher person, nor one more respected, than the Gorean free woman. Goreans do believe, however, that every woman has a natural master or set of masters, with respect to whom she could not help but be a complete and passionate slave girl. These men occur in her dreams and fantasies. She lives in terror that she might meet one in real life."
-Hunters of Gor, page 311-
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"In short we shall suppose that he discovers that he has purchased as is often the case not a mere slave, but a treasure. And she belongs to him! What a fortune, and joy, to own such a woman! He will want to watch her, to observe her least movement, to know her smallest thought. He will want to talk with her and listen to her, and know her with a depth and fullness far beyond anything that might be accorded to a mere contractual partner. She is not merely a person who is living with him. She belongs to him, literally, and he prizes her. But he will take care to be strict with her."
-Guardsman of Gor, page 186-
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"Sometimes slaves are skillful in immeshing masters in the toils of their beauty. How often do they conquer us with their softness! How often are we the victims of their delicious, insidious charms and wiles! What drums and alarms are found, upon occasion, in their glances and smiles. What battalions can march in a tearful eye and a trembling lip. What potent strategies can lurk in the line of a breast or the turn of a hip. How a bent knee and a bowed head can wrench a man's guts. Helplessness and vulnerability seem strange shields; how implausible is gentleness as an instrument of diplomacy; what an unlikely weapon is her tenderness. Who is most powerful, I wondered, the master or the slave? Then I realized that it is the master who is most powerful for he may, if he wishes, put her on the block and sell her or dispose of her in any way he pleases. In the end, in the final analysis, it is he, and not she, who holds the whip. It is she who, in the end, must kneel at the feet of a master, completely at his mercy, her will, in the final analysis, nothing. It is she who, in the end, in the final analysis, is owned, and must please, absolutely."
-Blood Brothers of Gor, page 316-
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"The Gorean girl is, even if free, accustomed to slavery; she will perhaps own one or more slaves herself; she knows that she is weaker than men and what this can mean; she knows that cities fall and caravans are plundered; she knows she might even, by a sufficiently bold warrior, be captured in her own quarters and, bound and hooded, be carried on tarnback over the walls of her own city. Moreover, even if she is never enslaved, she is familiar with the duties of slaves and what is expected of them; if she should be enslaved she will know, on the whole, what is expected of her, what is permitted her and what is not; moreover, the Gorean girl is literally educated, fortunately or not, to the notion that it is of great importance to know how to please men; accordingly, even girls who will be free companions, and never slaves, learn the preparation and serving of exotic dishes, the arts of walking, and standing and being beautiful, the care of a man?s equipment, the love dances of their city, and so on."
-Nomads of Gor, page 63-
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"According to the Gorean way of looking at things a taste of the slave ring is thought to be occasionally beneficial to all women, even the exalted Free Companions.
Thus when she has been irritable or otherwise troublesome even a Free Companion may find herself at the foot of the couch looking forward to a pleasant night on the stones, stripped, with neither mat nor blanket, chained to a slave ring, precisely as though she were a lowly slave girl.
It is the Gorean way of reminding her, should she need to be reminded, that she, too, is a women, and thus to be dominated, to be subject to men. Should she be tempted to forget this basic act of Gorean life the slave ring set in the bottom of each Gorean couch is there to refresh her memory. Gor is a man's world."
-Priest Kings of Gor, page 67-
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"I know of no pleasure comparable to the pleasure of owning a woman, fully. It is indescribably delicious; it is glorious; it fills one with joy and power; it exalts and fulfills the blood. It teaches a male, in the thunderous currency of intellect and emotion, what is the true meaning of manhood. Compared to it, the gratifications of pretense and denial, the insistence on subverting ones blood and virility in the name of a false manhood conditioned by a demented, antibiological society, are pallid indeed. Let those who can climb mountains climb them; let those who cannot climb them console themselves with denying their existence.?
-Rogue of Gor, page 81-
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"It is said," he remarked, "that one such as you might be hot."
Why had he phrased that in such a fashion? Those such as I might well be "hot"! That was not unusual. Indeed, we had better be, if we knew what was good for us! If we were not sufficiently hot, or sufficiently pleasing, we could expect to be whipped, or worse! We were not the sort of women who could use our favors, or the coolness of our responses, to achieve our own ends. Those weapons, if weapons they were, were no longer at our disposal. We had been disarmed. If wars were involved here, women such as I had clearly lost them. We had been defeated, utterly. We were now the helpless, obedient conquests of men. But, more importantly, we were, it seems, women like us, selected with various parameters in mind, such as intelligence, beauty, and heat. Then, too, we were placed in a situation where reservations, qualifications, inhibitions, compromises, and such, were simply not permitted. And our natural heats, which are in all of us, were brought forth, and encouraged, and even trained. They were fanned into flame, until we found ourselves their victims and prisoners, frequently, helplessly, profoundly, periodically, recurrently dependent upon men for their quenching."
-Witness of Gor, page 63-
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"One of the great pleasures of making love to a slave is the uncompromising exploitation of her marvelous sexual sensitivities, her helplessness, then putting her so much in your power, enabling you to do with her as you please and obtain from her what you want. She may be brought up and down, as you please, at your will, at your mercy, and played like an instrument. She may, if you wish, be held short of her ecstasy, cruelly, if you desire, or, in a moment, with a touch, granted it. There are few sights so exciting and beautiful as a helplessly orgasmic slave crying out her submission and love."
-Vagabonds of Gor, page 216-
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"A man, in his heart, desires freedom, and a woman, in her belly, yearns for love. The collar answers both needs. The man is most free, owning the slave. He may do what he wishes with her. The woman, being owned, is institutionally and helplessly subject, in her status as slave, to the submission of love."
-Slave Girl of Gor, page 180-
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"I moaned. I did not want polite love. I wanted to know that I was in the hands of a man who was capable of being excited, and who I excited, who found me truly marvelous, to whose fury of power I appeared whose fiece and voracious appetitles I triggered. I wanted to be in the arms of a true man. I did not want to be possibly mistaken about whether I had been had or not. I did not want to be touched as though I might break. I did not wish to be in danger of drowsing off during the making of love. I wanted him to own and master me, and whip me if I was not pleasing."
-Dancer of Gor, page 250-
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""What do you think should be her punishment?" asked Callimachus of me.
"If she is guilty," I said, "whatever you wish, as she is a slave." This was in full accord with Gorean law. Indeed, anything, for whatever reason, or without a reason, may be done to a slave."
-Guardsman of Gor, page 115-
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"It is the nature of the female to submit; accordingly, it is natural that, when she is forced to acknowledge, accept, express and reveal this nature, that she should be almost deliriously joyful, and thankful, to her master; she has been taught her womanhood."
-Marauders of Gor, page 155-
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Not to derail your thread... but I do so look forward to these daily quote postings!
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" 'Where are we branded?' She said.
'A girl is commonly branded on the left or right thigh,' I said, 'sometimes on the lower left abdomen.'
'I am afraid to be branded,' she said.
'It does not hurt afterwards,' I said. 'It is only a mark to help keep track of you.'
'Really, Master?' she asked.
'Well,' I said, 'if the truth must be told, it does, considerably, enhance your beauty. Also it is sometimes not without its psychological effecct.'
'I can well imagine its psychological effect,' she said. She shuddered.
'It can help to impress upon a girl that she is a slave,' I admitted. "
-Beasts of Gor, page 229-
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"But where is the ring?' he asked. Tuchuk women, both slave and free, have fixed in their noses a tiny ring of gold, small and fine, not unlike the wedding rings of Earth. The ponderous bosk on which the Wagon Peoples live, among which are numbered the Kassars and the Tuchuks, also wear such rings, but there, of course, the ring is much larger and heavier.
'My last master, she said, 'Clark of the House of Clark in Thentis, removed it.'
'He is a fool,' said Cernus. 'Such a ring is marvelous. It bespeaks the barbarian, the promise of pleasures so wild and fierce a man of the cities could scarcely conceive of them.'"
-Assassin of Gor, page 45-
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"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-
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"She had immediately knelt, for she was in the presence of a free man...she had suddenly dropped her eyes. I saw a tiny movement in her hands, on her thighs, as though she would turn them, exposing the palms to me, but then she pressed them down her thighs, hard. I crouched beside her. Then I smiled. I smelled slave heat."
-Explorers of Gor, page 81-
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"Similarly, the expression "red-silk," in Gorean, tends to be used as a category in slaving, and also, outside of the slaving context, as an expression in vulgar discourse, indicating that the woman is no longer a virgin, or, as the Goreans say, at least vulgarly of slaves, that her body has been opened by men. Its contrasting term is `white-silk,' usually used of slaves who are still virgins, or, equivalently, slaves whose bodies have not yet been opened by men. Needless to say, slaves seldom spend a great deal of time in the "white-silk" category. It is common not to dally in initiating a slave into the realities of her condition."
-Blood Brothers of Gor, page 472-
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"I betrayed myself," she said.
"Let us think clearly about this matter," I suggested.
"Your assertion might be construed as meaning that you had committed some treason against yourself, or, perhaps, as meaning merely that you had revealed, or manifested, yourself. Let us consider, first, the matter of treason. A free woman might, possibly, feel that she had betrayed herself, in this sense, if she had so yielded to a man as to supply him with some perhaps subtle hint as to the latency of her slave reflexes. A slave girl, on the other hand, cannot commit treason against herself in this sense, for she is a slave. To commit this type of treason one must have a right, say, to deceive others as to one's sensuality, to conceal one's sexuality, and so on. The slave girl, an owned animal, under the command of her master, does not have this sort of right. Indeed, she has no rights. Accordingly, she cannot commit this sort of treason. Her legal status precludes its possibility. She may, of course, rationally, fear the consequences of her responsiveness being discovered, thus increasing, perhaps to her terror, in a slave culture, her desirability. Similarly she may lie, or attempt to lie, about her responsiveness, but she is then, of course, merely a lying slave and, when found out, will be treated accordingly" "Such treason, then," she said, "can be committed only by a free woman."
"Yes," I said. "It is a luxury not permitted to the slave."
"It is a function only of the free woman's right to lie, and defraud others?" she asked.
"Yes," I said."
-Savages of Gor, page 189-
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"The men of Gor, like beasts and loving gods, subject the women they own to their total mastery. It pleases them to do so. They are men. Should I be distressed, or displeased? Not truly, for I am a woman. I admire their honesty, that they scorn to conceal the sovereignty which is theirs by nature. They do not play games. They put me to their feet, where I belong. Should I be displeased? No, for I am a woman. Only where there are true men can there be true women. Whatever be the reasons, whether genetic or cultural, or both, the men of Gor are different from those of Earth. They have remained men, perhaps simply because it has pleased them to do so. This also pleases me becasuse only where there are true men can there be true women."
-Explorers of Gor, page 305-
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"There is no standardization or little standardization for better or for worse in Gorean slave dance. Not only can the dances differ from city to city, and town to town, and even from tavern to tavern, but they are likely to differ, too even from girl to girl. This is because each girl, in her own way, brings the nature of her own body, her own dispositions, her own sensuality and needs, her own personality, to the dance. For the woman, slaves dance is a uniquely personal and creative art form. Too, of course, it provides her with a wondrous modality for deeply intimate self-expression."
-Guardsman of Gor, page 260-
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"The slave cannot free herself. She can be freed only by an owner. The condition of slavery does not require the collar, or the brand, or an anklet, bracelet or ring, or any such overt sign of bondage. Such things, as symbolic as they are, as profoundly meaningful as they are, and as useful as they are for marking properties, identifying masters, and such, are not necessary to slavery. They are, in effect, though their affixing can legally effect imbondment, ultimately, in themselves, tokens of bondage, and are not to be confused with the reality itself. The uncollared slave is not then a free woman but only a slave who is not then in a collar. Similarly a slave is still a slave even if her brand could be made to magically disappear or, if she has been made a slave in some other way, if she has not yet been branded. Indeed, some masters, somewhat foolishly, I think, dally in the branding of their slaves. Indeed, some, perhaps the most foolish, do not brand them at all. Such girls, however, when they come into the keeping of new masters, usually discover that oversight is promptly remedied.?
-Renegades Of Gor, page 273-
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"I had been so much a fool as to be sad. That is not the mood in which to enter battle, even the battle which one knows one cannot win, even the ultimate battle in which one knows is doomed to defeat. Do not be sad. Better to take the field with laughter, with a joke, with a light thought, with a buoyant thought, or to go forward with sternness, or in fury, or with hatred, or defiance, or calculation, but never with self pity, never with sadness. Never such things, never them!"
-Vagabonds of Gor, page 446-
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I LOVE that last quote, and I re-read it several times in the novel! But I had thought the quote was in Marauders, during the Kur battle... Thanks for reminding me of the proper book, too! ~grumbles at my frizzled brain~
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"Tears are not unbecoming to the soldier," said Callimachus. "The soldier is a man of deep passions, and emotion. Many men cannot even understand his depths. Do not fear your currents and your powers. In the soldier are flowers and storms. Each is a part of him, and each is real. Accept both. Deny neither."
-Guardsman of Gor, page 238-
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"Come here," I said, " and kneel here." She rose from the water, it dripping from her body, and came and knelt on the grass, on the bank of the small stream, where I had indicated. I took the comb from her and laid it to the side. I then took the brush and, kneeling behind her, began to brush out her hair. It is not unusual for Gorean masters to comb and groom slaves, or ornament them personally, much as they might any animal that they owned."
-Savages of Gor, page 237-
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"Sexual heat, it might be mentioned, is looked upon in free women with mixed feelings; it is commanded, however, in a slave girl. Passion, it is thought, deprives the free woman to some extent of her freedom and important self-control; it is frowned upon because it makes her behave, to some extent, like a degraded female slave; free women, thus, to protect their honor and dignity, their freedom and personhood, their individuality, must fight passion; the slave girl, of course, is not entitled to this privilege; it is denied to her, both by her society and her Master; while the free woman must remain cool and in control of herself, even in the arms of her companion, to avoid being truly "had", the slave girl is permitted to no such luxury; her control is in the hands of her Master, and she must, upon the mere word of her Master, surrender herself, writhing, to the humiliating heats of a degraded slave girl's ecstasy. Only when a woman is owned can she be fully enjoyed".
-Tribesmen of Gor, page 17-
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"I did not always want gentleness. It did not displease me to be forced to recognize, and incontrovertibly, and with my whole body, that I was in a man's arms, those of a true man, and was a slave. Sometimes, I confess, I even wanted the whip, not for its pain, which I feared, but for its proof of my domination, that I was owned, and wholly, and was going to be mastered. But, sometimes, too, I wanted gentleness, and, in a slave's helplessness, begged for it."
-Dancer of Gor, page 347-
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"'A slave girl is not a slave only, you see, when she is commanded or taken in the arms of the master. She is a slave wholly, fully, all the time. It is what she is. I think it is this wholeness, this fullness, this beauty, this totality of bondage which you men do not understand. It is hard to speak of it. When a girl is a slave all of her is a slave. It is what she is. Oh, I could speak to you of a woman's need for emotional fulfillment, security, exceitement, romance, discipline; her need to relate, to be happy, to a strong male figure, one before whom she knows herself, truly, is the intimacy of herself to be a female, and his; the bankruptcy of egoism, ambition and greed for many women; their need to love, their desire to please and be of service; their intrinsic yearning to submit to an uncompromising, dominant organism; their deep-seated desire to be found so beautiful and attractive that men will want them, and give them everything, but are not all these things only futile words peripheral to the speechless emotional reality felt by the girl when she kneels before the master, and he then touch her as his own?'"
-Beasts of Gor, page 312-
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"The attire of Goreans slave girls is of great importance to their masters. They concern themselves with its tiniest details. The clothing, you see, as well as the girl, belongs to the master; it is natural for him, thus, to take an interest in it; both, in thier diverse ways, can be reflections upon him, his taste, his judgement, his discrimination. That a male of Earth may not even know what clothing his wife owns, or what she buys, would be unthinkable to most Goreans, even those who stand in free companionship. To the master it would simply be preposterous. What his girl wears, if she is to wear anything, is of great interest to him. After all, she is not a wife; she is much more important; she is a prized possession. The clothing she wears, any cosmetics or jewelery, or perfume, must be absolutely perfect. He is "in", so to speak, on everything. Should she tie her hair with as little as a new ribbon, it must pass his strict inspection. If it is not "right" for her, she will not be permitted to wear it. That a wife might wear a new dress and her husband not even notice it would be incredible, if not incomprehensible, to any Gorean, whether proprietor or companion. In short, Gorean masters concern themselves closely with their girls. Clothing, like other matters, is quite important. It must be perfect for its purpose. Its purpose may be to humiliate or brazenly and publically display the girl, to discipline her, to keep her humble, to remind her she is nothing, only a wench in bondage; it might be to reveal her beauty, of which he is proud, for the eyes of all, or for his pleasure and that of his peers; it may be to reveal his wealth, the value in girl and raiment which he owns; it may be to augment his prestige, or to incite envy in others; it may be to stimulate her with beautiful things; it may be to excite her sexually, and so on. These purposes, of course, are not all incompatible. Clothing, too, it might be mentioned, like food, is a usefull instrument in controlling the girl. Few girls, for example, enjoy being sent to the market nude, to do shopping."
-Slave Girl of Gor, pages 76-77-
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""Look" Cried Pudding. "A silk girl!"
The expression silk girl is used, often among the bondmaids of the north, to refer to their counterparts in the south. The expression often reflects their belief that such girls are spoiled, excessively pampered indulged and coddled, sleek pets, who have little to do but adorn them self with cosmetics and await their masters, cuddly cutely, on plush, scarlet coverlets, fringed with gold. There is some envy in this charge, I think. More literally, the expression tends to be based on the fact that the brief slave tunic of south, the single garment permitted the female is often of silk"
-Marauders of Gor, page 144-
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"The larma is lucious. It has a rather hard shell but the shell is brittle and easily broken. Within, the fleshy endocarp, the fruit, is delicious, and very juicy. Sometimes, when a woman is referred to as a "larma," it is suggested that her hard or frigid exterior conceals a rather different sort of interior, one likely to be quite delicious. Once the shell has been broken through or removed, irrevocably, there is, you see, exposed, soft, vulnerable, juicy and helpless, the interior, in the fruit, the fleshy endocarp, in the woman, the slave."
-Renegades of Gor, page 437-
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"The life of a female slave," he said, "is a life wholly given over to love. It is not a compromised life. It is not one of those lives which is part this, and part that. It is a total way of life, a total life. There are no bargains made with her, no arrangements."
-Mercenaries of Gor, page 435-
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?You must, accordingly, strive to understand, relate to, serve and please the unique master in each man. You must bring your own individual personalities and talents to bear on his challenge. Try in your uniqueness to be perfect and special for him in his uniqueness. Read him. Learn him. Become acutely aware of him. Be sensitive to his moods, and his changes. Find out what he wants from you, and then see that he gets it, and more. Find out what he wants you to be and then be it, beyond his wildest dreams. Remember that you are the slave. You exist for his service and pleasure.?
-Kajira of Gor, page 293-
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"The true slave is within the woman. She knows it is there. She will not be happy until she terminates inward dissonances, until she casts out rending contradictions, until she achieves emotional, moral, physiological and psychological consistency, until she surrenders to her inward truths."
-Vagabonds of Gor, page 41-
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"Gorean masters, incidentally, almost never deprive a girl of sex. though it can, of course, be done with an end view, for such purposes as punishment, increasing her need for a later time, or bringing her to a good, hot ready point for, say, her sale from a block. The deliberate starving of a women of sex is almost unheard of on Gor. That sort of thing, is, I think, more likely to be done on Earth than Gor, and, on Earth, it seems to be practiced more frequently, interestingly enough, not on slaves, but free women. Indeed, one of the major difference between the slave and free sister is that the slave is generally far more sexually fulfilled than her free sister, This is not to say that a slave may not occasionally be made to beg for sex, or that she may not, upon occasion, have to beg for it. These things help her to understand that she has sexual needs, and that whatever or not these needs are the be satisfied, is at the option of the master."
-Dancer of Gor, page 298-
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"Her face was incredibly delicate, and her lips. Her face was extremely sensitive, and feminine. It was a face on which emotion could be easily read. Her lip was swift to tremble, her eyes swift to moisten, filling with bright tears. Her feelings were easily hurt, a valuable property in a slave girl. Too, she could not control her feelings, another excellent property in a slave girl. Her feelings, vulnerable, deep, exploitable, in her expressions and on her face, betrayed her, exposing her to men, and their amusement, as helplessly as her stripped beauty. They made her more easily controlled, more a slave."
-Tribesmen of Gor, page 104-
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"Indeed, in the deep and profound relationships of love and bondage, such eye contact is usually welcomed and encouraged. What can be understood of the glances of masters and slaves by those who have been united only in lesser relationships? Too, to be sure, from the practical point of view, it is useful for the girl to be able to look into the eyes of the master. In this way she may be able to better read his moods, and desires, and, accordingly, be able the better to serve him, in the process perhaps saving herself a few cuffings and beatings, such as might be garnered by a less alert, more slothful, laxer girl. To be sure, all girls, upon occasion, are cuffed or beaten. This is good for them, and helps to remind them that they are slaves. Beauty in a slave girl, incidentally, and most slaves are beautiful, for this is the sort of woman that tends to be enslaved, does not excuse poor service. The most beautiful girl must serve with the same perfection as the lesser girl. Gorean masters are uncompromising on this point."
-Savages of Gor, page 259-
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"From the point of view of the master, too, not only is it pleasant to look into the eyes of a slave, but there are certain practical advantages attached to doing so. For example, one might, in her eyes, read desire, and thus order her to perform an act which she, even though a slave, might not have dared to beg to perform, or, say, by looking into her eyes, one might determine if she has been up to something or has neglected something to which she should have attended. Has she been into the sweets? Has she, perhaps gossiping and dawdling with the other girls, been amiss in the discharge of her duties? Perhaps the shopping has not yet been done? Perhaps the laundry has not yet been finished? Such infractions call for discipline. But perhaps, in lieu of discipline, the master will accept the performance of desperate placatory services on the part of the offending slave. The decision is his. I would, incidentally, advise the slave to be superb."
-Savages of Gor, page 259-
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"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 head moves, her eyes are alive 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. Yes, power."
-Slave Girl of Gor, page 36-