Gorean slave positions

~ Slave Positions ~

On kneeling �A Gorean slave girl in the presence of a free man or woman always kneels, unless excused from doing so.�Captive of Gor, p. 73

"The kneeling position is, of course, a suitable one for slaves. A slave will normally assume such a position on entering the presence of her master or a free person. She will probably remain in it until permitted to rise. It is a common position, too, for her to assume when she is in attendance of a master, for example, awaiting his notice or commands.� Blood Brothers of Gor, p. 246

"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 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 the master's, or free person's, permission, either tacit or explicit, 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, p. 114

�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, p. 46

"A girl, incidentally, in the position of the Gorean pleasure slave, but who is not being kept in 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." Slave Girl of Gor, p. 36

Positions and Commands

bara This is the prone form of the positions known as �standard binding positions�. A slave lays flat on her belly, her head turned to the left. She crosses her wrists in the small of her back, then crosses her ankles, keeping her legs straight. ��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, p. 77

��Bara�, said Mincon to Tula. �Bara�, said I 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 a common binding position.� Mercenaries of Gor, p. 145

belly A slave lays on her belly and places the palms of her hands on either side of her head, her forehead pressed to the ground. ��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, p. 427

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

blanket I am not sure a name is given to this �position� in the books. In the example I found, the Master tells the slave to curl up and then covers her with a blanket. The slave is to remain still and silent until the blanket is removed by a Free Man. ��Curl up�, I told her. �Yes, Master�, she said. I then threw the second blanket, the top blanket, over her, covering her completely. When a blanket, or a cloth, 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, p. 94

bound by the Master�s will There are several ways to be bound bt the Master�s will. Basically, a slave will be told to assume a certain position (for example, crossing her hands behind her back) and she will behave as if she were bound, even when she is not actually tied or braceleted. The slave may not break the assumed position until she is commanded to do so by a Free Person. �She wore the �bonds of the master�s will�. Grunt had put her in them. She could not rise to her feet. Yet there was not a rope or strap on her body. She was �bound by the master's will�. 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, p. 248

��You look well with your hands behind your back�, he said. I looked up. �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, p. 227

�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.� Magicians of Gor, p. 388

bracelets A slave turns her back to her Master, places her hands behind her back and brings her wrists together in preparation for being bound; she holds her head high. In the examples I have found in the books, the slaves are not kneeling, but standing, in �bracelets� position. ��Stand�, he said. She did so. �Bracelets�, he said. She looked at him, with hatred. �Bracelets�, he snapped. She put her head in the air and placed her hands behind her back. Marlenus locked bracelets on her. They were slave bracelets.� Hunters of Gor, p. 146

��Stand, girl�, I said to her in Gorean. Gracefully she stood. I observed her. �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. �Kneel�, I told her. Again she knelt, in the position of the pleasure slave.� Tribesmen of Gor, p. 78

��Stand straighter�, he said. I stood straighter. (�) �What do you have there?� I said. He had removed a pair of light bracelets, joined by about five inches of light chain, from his pouch. �Slave bracelets�, he said. �Turn around, facing the door, your hands behind your back.� Almost numbly I did so. I heard him approach me. Then he stood behind me, quietly, not moving. Perhaps he was looking at me. Then, suddenly, I felt the two bracelets flung about my wrists, striking them, encircling them and snapping shut.� Kajira of Gor, p. 132

collaring position (or the position of female submission) A slave kneels at the Master's feet, sitting on her heels. The back is kept straight or slightly leant backwards. The girl extendes her arms upward, crosses her wrists, and lowers her head between her arms. The verbal command often used is �submit�. �She came and stood before me, and then dropped to her knees, resting back on her heels. She lowered her head and extended he arms, wrists crossed, the submission of the Gorean female.� Raiders of Gor, p. 92

"�Ha!� cried Thurnock. And then he seized up a length of binding fiber. �Submit!� she 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.� Raiders of Gor, p. 93

��Submit�, he said. I could not disobey him. I fell to my knees before him, resting on my heels, extending my arms to him, wrists crossed, as though for binding, my head lowered, between my arms. I spoke in a clear voice. �I, Miss Elinor Brinton, of New York City, to the Warrior, Rask, of the High City of Treve, herewith submit myself as a slave girl. At his hands I accept my life and my name, declaring myself his to do with as he pleases.�� Captive Of Gor, p. 283

"�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. She was weeping.� Tribesmen of Gor

��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.� Explorers of Gor, p. 74

��Fetch a slave whip�, I said. She uttered a cry of misery and regarded me in disbelief. Then she leapt to her feet and hurried away. In a moment she had returned and knelt before me. She put down her head, as she had doubtless been taught, in submission. She then, lifting and extending her arms, her head still humbly down between them, lifted her hands to me. The backs of the wrists faced me. This was rather as in several common submission ceremonies. With the backs of the hands in this position it is easier to pull them together and tie them. Indeed, in most of these submission ceremonies the wrists are presented already crossed to the male, so that he may the more conveniently lash them together.� Mercenaries of Gor, pp. 366-67

�Submission� may also occur, either commanded of her or of her own accord, by a Free Woman. �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, wrists crossed. It was 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.�� Tarnsman of Gor, p. 93

��I can force you to take me�, she said. �How?� I asked. �Like this�, she responded, kneeling before me, lowering her head and lifting her arms, the wrists crossed. She laughed. �Now you must take me with you or slay me.� I cursed her, for she took unfair advantage of the Warrior Codes of Gor. �What is the submission of Talena, the daughter of the Ubar, worth?� I taunted. �Nothing�, she said. �But you must accept it or slay me.�� Tarnsman Of Gor, p. 109

��Submit�, he said. She looked at me, wildly, piteously. I aided her. I showed her how to kneel back on her heels, her arms extended to him, wrists crossed, her head down, between her arms. �Say �I submit��, I said. �I submit�, she said. He bound her wrists, tightly, before her body. �Look up�, I told her. She looked up. He collared her. I was very pleased to see her in the collar of Bosk of Port Kar. Slave Girl of Gor, p. 401

Interesting quote: �Every Gorean woman, incidentally, slave or free, is taught by the age of puberty how to render submission. Her life might depend on it.� Mercenaries of Gor, p. 367

crawl A slave drops to her belly and approaches the Master, maintaining that position. �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.� Tribesmen of Gor, p. 78 ��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 her Master.� Beasts of Gor, p. 80

disciplinary slave rape This position seems to me the same as 'sula'. �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.� Explorers of Gor, p. 202

gag law �When she had been used before my kennel, she had been under �gag law�, as is common when the guards use a girl, forbidden speech, save for moans and whispers.� Dancer of Gor, p. 65

Gorean love bow A slave kneels, her thighs parted, then arches her body backwards until her head touches the floor; her wrists over and above her head. In this position her body exposed fully to the Master. Once in this position, a girl may also be tied. �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 fibre 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 fibre 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, p. 261

�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� � Assassin of Gor, p. 185

hair A slave kneels before a Free and lowers her head so that her hair falls forward, and the Free can use it for whatrever purposes They wish. �For example, when a girl, serving at a banquet, hears the command �hair�, she knows she is to go to the guest and kneel, and lower her head, that her hair may be used as a napkin or wiping cloth, by means of which the free person, either male or female, may remove stains, crumbs or grease from his hands. Similarly a girl's hair, if sufficiently long, may be used for the washing and cleaning of floors. In this she is usually on her hands and knees, and naked and chained. The hair is used in conjunction with the soap and water, in the appropriate buckets, being dipped in, and wrung out, and rinsed, and so on.� Kajira of Gor

heel A slave takes her place behind the Master's left foot (if the Master is right-handed, so she will not interfere with His weapon hand). As He moves, she must follow Him (usually a few steps behind Him). The slave must stop if He does, but be ready to follow Him instantly if He starts to walk again. "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.� Marauders of Gor, p. 123

�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. He again took up his march. Carrying his shield, the pouch and bota, some eight or nine feet behind him, on his left, I followed him. I suppose I should have minded. I knew I was heeling him.� Slave Girl of Gor, p. 30

�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, p. 109

�A man�s slave usually heels him, following behind him, or behind him on his left.� Blood Brothers of Gor, p. 299

�He soon released my hair and I again straightened up. I was following him, generally, a little behind and on his left. It seemed appropriate that I, in my disguise, might seem to heel him, as though I might be a mere slave.� Kajira of Gor �The girl normally heels a right-handed Master on the left, that she not encumber the movements of the weapon hand.� Magicians of Gor, p. 117

high harness In this position, a slave raises her chin very high, her neck stretched upwards. ��Lift your head,� he said. �Higher. Higher!� She looked up at him, her head far back, the leash on her throat. �You need not now keep your head in high-harness position�, he said to the girl.� Mercenaries of Gor, p. 308-09

kneel to be coffled A slave kneels with her thighs parted and lifts either her left or right hand, so that her wrist can be attached to a ring within the coffle 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, p. 127

�There is a large variety of coffle arrangements, given mixtures and combinations of materials and bonds, and aesthetic, physical and psychological considerations. Coffle arrangements are seldom random. From the physical point of view, the most common coffles are left-wrist coffles, left-ankle coffles and throat coffles. Left-wrist coffles and throat coffles are useful trekking coffles. The left-ankle coffle and the throat coffle free the hands to carry burdens.� Slave Girl of Gor

kneel to the whip (whipping position) A slave kneels. She then crosses her arms in front of her, across her chest or belly; leans forward and places her head to the floor. In this position she will receive a Master's punishment (either whipping or other). �Elizabeth, trembling, lowered her head to the floor and crossed her wrists beneath her, kneeling, as it is said, to the whip.� Assassin of Gor, p. 46

�I went to Targo, trembling, and knelt at his feet, my head to the boards of the floor (�) 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. I shook, visibly, at his feet.� Captive of Gor, p. 200

��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. She shuddered. I had little doubt but that this slave knew well, and much feared, the disciplining kiss of the Gorean slave lash.� Marauders of Gor, p. 13

��Kneel to the whip, Melpomene!� she ordered. 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, p. 284

�She crawled to the point, trembling, where I had indicated. �Kneel to the whip�, I ordered her. She knelt there, trembling, her head down to the grass, her wrists crossed beneath her, as though bound. I struck her thrice.� Blood Brothers of Gor, p. 137

leading position A slave stands behind the Master and bends at the waist, or croutches, lowering her head to the Master�s hip, so that He can lead her easily by her hair or collar. There is also a non-verbal command for this position: the Master lowers His left hand to His hip, opening and closing it. �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 (�) I entered, conducting the girl.� Beasts of Gor

�I then snapped my fingers and held my right hand, open, at my hip. 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 alcove.� Rogue of Gor, p. 59

"Leading position, he said. Sobbing, she rose to her feet, and put her head 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, p. 248

��Leading position�, said Drusus Rencius. I swiftly put my head down and felt his fingers lock themselves deeply in my hair. I turned my head and pressed my lips suddenly, helplessly, to his thigh, kissing him. He twisted my head cruelly to the side, holding it there, turned, so that my lips could not touch him.� Kajira of Gor, p. 134

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

�The slave was pulled to her feet. She was roughly turned about. The hand of Tenalion's man was then in her hair, fastening itself deeply therein. It was like the closed talon of a bird of prey. She, bound, held, was helpless. She cried out softly, so held, startled, in pain. Then, bent over, her wrists confined in the cruel, encircling binding fiber, that which I had earlier put well on her, holding them so mercilessly, so helplessly, behind her back, her head at his hip, stumbling, weeping, she was conducted swiftly from our presence." Mercenaries of Gor, p. 437

"Her master seized her from the circle then and hurried her from the light, her head down, held by the hair, at his left hip. This is a common leading position for female slaves being conducted short distances. As the master holds her hair in the left hand, it leaves his right hand, commonly the sword hand, free." Magicians of Gor, p. 46

lesha (also leasha) A slave turns her back to the Master, her head held high and slightly turned to the left so that a leash can be attached to her collar; her wrists in the small of her back, side by side, ready for bracelets. The slaves in the following examples are standing when they assume this position. The position known online as �high lesha� is explained as �a variation of leasha in which the slave is standing, not kneeling'. But, in the examples found in the books, the slave is already standing when she assumes lesha. I have not found �high lesha� in the books. ��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. �Nadu!� he snapped. She swiftly turned, facing him, and dropped to her knees.� Explorers of Gor, p. 76

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

nadu (or the position of the pleasure slave) A slave kneels with her heels tucked under her bottom, thighs spread wide, her back arched, her chest out, belly in, her head held high and her eyes lowered; her hands rest upon her thighs. ��Kneel�, I told her. She knelt. �Straighten your body slave�, I told her. Frightened, Miss Blake-Allen 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, p. 53

�Tossing my head I knelt, the chain dangling from my collar before my body, to the grass. I knelt back on my heels, my back very straight, my hands on my thighs, my head high, looking straight ahead. I thrust my shoulders back, my breasts forward. I did not neglect the placement of my knees; I opened them as widely as I could, as I knew the men wanted. I knelt before them again in that most elegant and helpless position in which men may place a woman, that position I was later to learn was that of the Gorean Pleasure Slave.� Slave Girl of Gor, p. 20

��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, p. 77

"She knelt back on her heels, her back straight, her head up, her hands on her thighs. She knelt in the position of the house slave. I looked at her sternly. Swiftly, she spread her knees. She knelt now in the position of the pleasure slave, the slave of interest to men." Fighting Slave of Gor, p. 346

��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, p.141

�She had now spread her knees, the shameless slut! I then moved a bit to my left, toward the gate of the cage, and spread my own knees, doubtlessly just as shamelessly. It gave me great pleasure to do this. It was like an act of rebellion, or defiance, in my heart, to the woman who had beaten me on the wagon. To be sure, she, with her stick, could not see me. I would not have been so brave, doubtless, if she had been about. But I was now pleased to be again so kneeling. It was the way I was supposed to kneel, and it was the way I would kneel, I decided, even before free women, if a man were present, unless he ordered me to kneel differently. It was to men that I belonged, not women. Let them rant! Let them cry out with rage. I was proud to belong to men, to men such as those of this world! I would thus, rightfully, and joyously, kneel before them as what I was, a woman, and their slave.� Dancer of Gor, p. 84

In online Gor, girls who are commanded to perform nadu are often taught to place their hands palms up on their thighs; so that is what all of us usually do. However, we find in the books that a slave will turn her palms up to show strong desire for a Master, but that nadu is also possible with palms down on one�s thighs. ��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, p. 155

�She knelt in the position of the Pleasure Slave but her hands on her thighs had unconciously, 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, pp. 234-35

�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 palms 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.� Vagabonds of Gor, p. 209

There are other possibilities. In the following quote, the hands of the the girl assuming nadu are not on her thighs at all. �Then, to the dark-haired girl, he said, sharply, �Nadu!� She struggled to her knees and, as she could, her wrists braceleted behind her, assumed before him the lovely, elegant postion of the pleasure slave." Explorers of Gor, p. 166

There is also another variation, used in Thentis. �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.� Priest-Kings of Gor, pp. 46-47

There is a non-verbal command associated with this position: the Master points to the floor with His hand, and spreads His first and index fingers. �He suddenly snapped his fingers and, in the swift double gesture of the Gorean Master, pointed to a place on the dirt floor before him, almost simultaneously turning his hand, spreading the 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, p. 143

nestle A slave settles against a Master, 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 p. 279

obeisance Obeisance can be performed in several different ways. In Mercenaries of Gor, three different froms are explained. 1. The first is a variation of the �nadu� position (difference: the slave�s head is bowed, emphasising her submission). ��There are many ways to perform obeisance�. I said. �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�.� Mercenaries of Gor, p. 409

2. This is a continuation of the first form. The slave, kneeling in nadu, leans forward and lowers her head to the floor; her hands are also on the floor, palms down. The girl lifts her head a little and moves forward to the Master, not breaking the position; she then licks/kisses the Master�s boots. ��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 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�.� Mercenaries of Gor, p. 409-410

3. In this variation, the slave lays on her belly and moves forward remaining low on it; upon reaching the Master�s feet, she licks and kisses them. Then she takes the Master�s foot and places it on her head for a moment, before lowering it again to the floor and kissing it again. ��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 will take a very simple variation, 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, p. 410

Other examples of obeisance. "�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 upon the tiles, and lowered her head to the tiles. Then she straightened up, her back straight, assuming the position of a pleasure slave, though keeping her head bowed, deferentially." Rogue of Gor, p. 299

�Susan, frightened, with an effort that must have been painful for her striped body, knelt, with her head down to the tiles, the palms of her hands on the floor, in that form of obeisance apparently required by Ligurious of his women.� Kajira of Gor

�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 presence.� Dancer of Gor, p 114

�I pointed to the sand before me. She immediately, frightened, dropped to her knees and again put her head down to the sand, the palms of her hands, too, on the sand. It is pleasant to have a woman perform obeisance before one. It is also appropriate. In such way, in such symbolisms, may the order of nature, and its profound truths, in a conventional and civilised manner, be expressed and acknowledged.� Vagabonds of Gor, p. 205 ��Then, obeisance!� snapped Ephialtes. Immediately, with a rustle of chain, they knelt, the palms of their hands on the ground, their heads to the dirt.� Vagabonds of Gor, p. 389

run A slave runs with small quick steps, her legs almost straight, feet barely leaving the floor. Her head is turned to the left, her arms are at her sides with palms facing outward. When she reaches her objective she usually assumes the position of nadu. �She ran rapidly to a place before the stone platform, before the curule chair of Cernus, where she fell to her knees in the position of pleasure slave, head bowed. I was amused, for she had run as a slave girl is sometimes taught to run, with rapid short steps, her legs almost straight, her feet scarcely leaving the ground, back straight, head turned to the left, arms at her sides, palms out at a forty-five degree angle, more of a dancer's motion than a true run.� Assassin of Gor, p. 45

she-sleen This position may serve various purposes: discipline, preparing the girl to be used sexually, or as a reminder of her present status. I have not been able to find a thorough description of this position in the books; what is explained, though, is that the slave is on her hands and knees. �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.� Slave Girl of Gor, p. 238

The �slavery of the she-quadruped�, on the other hand, though similar, is more than a position; it implies a complete change in the girl�s habits: she performs her regular duties on her hands and knees, she may not rise to her feet, and she may only use her mouth (not her hands) to manipulate objects. ��Drop to your hands and knees, to all tours, and turn away from me�, I said. (�) �In what slavery, or slaveries, will Master place me?� she asked. I looked at her position. �Perhaps in the slavery of the she-quadruped�, I said. (�) 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, pp. 220-25

��Girl�, I said to her. She, addressed, scrambled to her knees. she kept her head down. She whimpered. �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 down her head, again. 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 word used. If she is slow to learn, of course, she is punished, as would be 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 figure in the training of a new girl. It helps her to understand what she now is, an animal totally subject to her master.� Mercenaries of Gor, pp. 215-16

��Kneel!� commanded the free woman. Lale struggled to her knees. �Get on all fours�, said the woman. Lale was then on all fours. �You are now in the modality of the she-quadruped�, said my hostess. Lale moaned. (�) �Can you understand me, my little she quadruped?� asked my hostess. �Whimper once for �Yes�, whimper twice for �No�.� Lale whimpered once. (�) �Have you ever served as a she-quadruped before?� asked my hostess. Lale whimpered twice. �But you understand something of what is involved, do you not?� asked my hostess. One whimper. �For two weeks�, said my hostess, �or more, if I choose, you will be chained in the darkness, in one of the back alcoves, serving there as a speechless animal any who may come upon you or desire you.��

�show rebellion� This is a command, not a position. Rebellion may be commanded of a slave. �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, p. 153

slave lips A slave turns her head up to her Master, puckering her lips in a kissing position as she does so. She is forbidden to move until the Master's kiss releases her. �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 lips position until 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, p. 111

�I knelt beside her. �Sit up�, I said. �Put your arms about my neck.� She obeyed. �Slave lips�, I commanded. She pursed her lips and then I, gently, kissed them.� Blood Brothers of Gor, p. 138

��Slave lips�, said Hci, angrily. Iwoso looked at him, puzzled. �Purse your lips, as a white female slave,� said Hci. Iwoso did so. �Now kiss�, said Hci, angrily. Iwoso did so, fully upon the lips, as a slave girl.� Blood Brothers of Gor, p. 404

�Similarly, I was not required to respond to certain sorts of commands, for example, to make �slave lips�, pursing my lips for kissing, or to writhe slowly before my viewers.� Kajira of Gor, p. 224

slave rape This position is different from 'disciplinary slave rape'. ��You own me�, I said. �I am Your slave.� �Yes?� he said. �But I am curious to know what my status is, Master.� I said. I would try slyly to determine his feelings towards me. �Your status?� he asked. �Yes�, I said. �What sort of slave am I?� �What do you mean?� he asked. �Am I a high slave?� I asked. �Do you wish to be whipped?� he asked. �No,Master!� I said. �Turn about�, �he said. �Kneel down. Put your head to the ground, clasp your hands together, behind the back of your neck.� �Yes, Master!� I wept. I hastened to obey. This is a common position for slave rape.� Dancer of Gor, pp. 457-58

stake position ��Amina and Rimice�, he said, �I have been using as rent slaves.� �I see�, I said. �Stake position�, said Ephialtes to the two women. Immediately they both lay down, with a 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, p. 386

stand �stand as a slave� is a command. However, kajirae always stand beautifully, even if not explicitly commanded to do so. Online, I have seen it is sometimes called �display�, but there are also other ways in which a slave may be displayed, depending on the situation and, of course, on the decision of each Master. ��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 a Gorean slave girl. �Excellent�, said Ladletender, smacking his lips. �Master is pleased�, I said. �Yes�, he said. �The slave, too, is then pleased�, I said.� Slave Girl of Gor, p. 249

standard binding positions These comprise the several positions that may be adopted by a slave when she is to be bound. They usually depend on how a girl is positioned prior to the command. The quote below clearly describes �bara�, one of these binding positions. ��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, p. 125

sula A slave lays on the floor upon her back, her legs extended and parted, her hands at her sides, palms upturned, and awaits the 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, legs open.� Explorers of Gor, p. 77

supine capture position One of several positions that indicate indicate that a girl is within the capture rights of a particular Gorean Free. The girl must remain 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, p. 442

thigh The command 'thigh' may be given by a free man to a woman in order to see if she is a slave (branded) or a free woman. �'Thigh', I said. The dark-haired woman turned immediately to her side, exposing her left thigh to me. There was a chain on her neck, run to a stake near the wagon. A small copper bowl was beside her. 'Thigh', I said, to the other woman, also dark-haired, but smaller. With an exciting, sensuous movement she exhibited her thigh. (...) 'They look well, branded' I said.� Vagabonds of Gor, pp. 383-85

�'Thigh', said the fellow who had admitted us, looking at Ina. He wished, of course, to ascertain if she was a slave.� Vagabonds of Gor, p. 399

tower A slave kneels with her knees modestly together, back straight, eyes lowered. The palms of her hands rest upon her thighs or the slave may have her hands crossed before her. �The position of the Tower Slave, in which Vika knelt, differs from that of a free woman only in the position of the wrists which are held before her and, when not occupied, crossed as though for binding. A free woman's wrists are never so placed.� Priest-Kings of Gor, p. 46

�The position of the tower slave, in most cities, is very similar to that of the pleasure slave. The major difference is that the tower slave, whose duties are commonly, primarily, domestic, kneels with her knees in a closed position, whereas the pleasure slave, in a symbolic recognition of the fuller nature of her bondage, and its most significant aspects, kneels with them in open position. The tower slave, of course, like any other slave, is fully at the disposal of the master, in any and every way. The distinction between the tower slave and the pleasure slave, though honored in some markets, some specializing in girls sold primarily for housekeeping purposes and others in girls sold primarily for the pleasures of men, is not really a hard and fast distinction; it is not absolute; indeed, it can even be transitory. A girl who is ordered to open her knees, or who finds them kicked apart, for example, realizes that she has now become a pleasure slave. Similarly a girl in one context may function as one kind of slave and in another context, as another sort. Serving supper to a young man and his mother, for example, the girl may appear merely efficient and deferential. She kneels nearby, her knees closed. After the mother departs, however, she may kneel differently before the young man, with her knees open, his.� Blood Brothers of Gor, p. 107

�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. Perhaps she might be mollified to some extent by such an apparent modesty. I did not know. Still, looking down at me, I did not think she would be likely to be fooled by it. I did not think she would be stupid. She would probably know what I was, really. It was probably not hard to tell. Perhaps we were just different sorts of women. I did not know. I did realize that such women, in all their frustration and anger, would probably want me to be like them. That thought horrified me. I found it terrifying. It would be like going back to the sterilities, the barrenesses, the pathologies, of Earth. Tears formed in my eyes, in the hood. What was I to do? 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.� Dancer of Gor, p. 83

�She is then [after performing obeisance], 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.� Dancer of Gor, p. 114

When kneeling before a Free Woman, unless explicitly commanded to do otherwise, a female slave is expected to kneel in �tower�. This also applies to male slaves kneeling before Free Men. �She kept her knees tightly together before the free woman. Had she knelt before a man she would probably have had to keep them open, even if they were brutally kicked apart, a lesson to her, to be more sensitive as to before whom she knelt.� Magicians of Gor, p. 18

"�Incidentally�, I said, �when you kneel before the free woman, in your carefully prepared modest garb, fit for a lowly slave, as you must soon do, to convey to her the message which will be inserted in the message tube about your neck, be certain to kneel with your knees closely together.� �Certainly, Master�, she said. �She is a female, not a male.� �But even more importantly�, I said, �insofar as you can, before her, and before any other free woman who 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. �It does not take us long to learn that, once we are in the collar.�� Magicians of Gor, p. 355

walk I am in doubt about this position because I have not been able to find a quote to support it yet. This is the description I have found online: A slave gracefully walks with her body erect, her feet barely leaving the floor. Upon reaching her destination she stops, and stands with her back straight and her breasts thrust forward, her belly sucked in, hands at her sides; she helds her head high and lowers her eyes. She turns her hip a bit and points one foot.

About positions and commands * If a slave is at the service of a Free, and They snap Their fingers at her, she will drop to her knees if she is standing. If she is kneeling already, she will rise to her feet. �I snapped my fingers. She knelt. I snapped my fingers again. She stood.� Fighting Slave of Gor, p. 215

�I snapped my fingers. �Yes Master�, she said. She approached at the sound and knelt before me.� Fighting Slave of Gor, p. 248

* If a slave has assumed a certain position at a Free�s command, or when serving a Free, it is not a good idea to �break� the position she is in unless she is given permission, or until she is released/dismissed. If she needs to leave, or if someone else requires her services, it is prudent to ask permission before moving or changing her position. Not every Free may expect to be asked, but it will show respect on the part of the slave. �At the time I did not realize how light had been my discipline considering the gravity of my offense. I had both spoken without permission, and broken position without permission. Most simply, I had been displeasing to a free man.� Slave Girl of Gor, pp. 34-45

�I did not break position. I had not been given permission. Perhaps he kept me in position to discipline me. I did not know. I was afraid to break position. I told myself, of course, that this was rational, that he might wake and discover me out of position, or that, perhaps, at times, he was not truly asleep, but was, through half-closed eyes, watching me, to see if I, in the slightest, moved. But in my heart I know I had not broken position because he had not given me permission to do so, because he had not released me from his command. I was terribly afraid of him. I was afraid to break position. I was obeying him.� Slave Girl of Gor, p. 35

* It is also a bad idea to have a command by a Free repeated. They expect slaves to hurry to comply, for that is precisely our duty... and it should also be our pleasure to do so. �I had been commanded by a man. I obeyed immediately, or did my best to obey. If a command needs to be repeated, as the saying goes, the girl needs to be punished.� Dancer of Gor, p. 211

��Turn and approach me�, I said. �But I am naked�, she said. �Do you wish for me to repeat a command?� I asked. She turned white. �No, Master�, she said.� Explorers of Gor, p. 200

Of course, that does not apply if the slave has not understood a command. She can, and should, respectfully, ask for clarification. �If the girl thinks, however, that the command may have been, say, an inadventance, or mistake, or that the master might relent, or something along these lines, she might, say, beg or inquire. She is reasured of the intent and seriousness of the command if, for example, she is asked if the command need be repeated, which eventually she will presumably be anxious to avoid. If she has, sincerely, and not as a girl's trick, not understood the command, or has not heard it, or fears she may not have heard it correctly, she may also inquire into the matter, of course, and normally without penalty. In such cases the repetition of a command is not regarded as cause for discipline. A girl is seldom punished for trying to be pleasing, at least at first. If her efforts continue to fail, however, that is a different matter. The whip is an absolutely marvelous instructional device for improving female conduct.� Dancer of Gor, pp. 211-12

�Punishment for having to repeat a command is always at the option of the Master. For example, a command might not be clearly heard, or might not be clear in itself, or might appear inconsistent with the Master's presumed intentions. Whether punishment is in order or not is then a matter for judgement on the Master's part.� Magicians of Gor, p. 198

* Slaves do not take liberties with a Free Person such as �hopping� onto Their lap, or hugging Them of our own accord. Our place is at Their feet, unless we are commanded to act differently. Also, the distance at which slaves kneel from a Free is important. (Slaves in personal collars, though, are sometimes instructed, or permitted, by their Masters, to act differently). �It is customary in the kneeling position to remain a few feet back 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 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 kneeling woman is incredibly beautiful. It also puts enough 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 not a tenuous one, for the slave, tending to reduce, to some extent, the frequency in which, in a culture with such interpersonal proximities, she might 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, p. 156-57

�The Gorean slave girl, incidentally, will space herself from her master quite differently in different situations. For example, if she is somewhat farther away, it is easier for her to display herself in all her beauty; if she wishes to wheedle for his caress she may approach quite closely; if she is receiving instructions she may kneel a few feet away; if she is begging to serve his pleasure she may kneel at his feet, perhaps kissing them, and holding his ankles; obviously, too, a girl who fears she is to be disciplined will commonly hang back; sometimes too, a girl will fear to approach too closely until the master, by an expression or small sign, indicates that she is not in obvious disfavor and may do so.� Explorers of Gor, p. 200

* Eye contact between Master and slave: This seems a complex issue on Gor. Generally, a slave will not look directly into a Master's eyes unless she has been commanded to do so. And even then, it is usually difficult for a slave to look at a free man in the eyes. ��Stand straight�, called Grunt to the coffle, which now, in our pause, had put down its burdens. �Keep your heads up, but do not meet his eyes. It is you who are the merchandise, the beauties, the slaves, not he. It is not yours to examine, but to be examined, not yours to consider, but to be considered.� I thought Grunt was wise not to have the girls look into the eyes of the Fleer warrior. Such an exchange of glances, or looks, can be like an electric shock, an encounter almost fearfully significant. Who knows what each might recognize in the eyes of the other? Does she see in his eyes that he is one such as might be her master? Does he see in her eyes that she is one who could not help but acknowledge herself, and soon, despite what she might now take to be her desires, his helpless and natural slave? Sometimes, at as little as a meeting of eyes, masters and slaves know one another. �I must have her. She is mine�, he tells himself. �I belong to him. I am his slave�, her heart whispers to her.� Savages of Gor, pp. 257-58

In Slave Girl of Gor (p. 267) we read that �Gorean men have a way of looking at women which is like stripping them and putting them to their feet.� This is particularly shocking to Earth females when they have been just brought to Gor, but applies to Gorean females as well. �This matter of eye contact is interesting and has many facets. One of the most initially frightening and disturbing things to Earth women brought to Gor as slaves is the way Gorean men look at them. They are not used to being looked at as women, truly, with appraisal, desire and ownership. This tends, in the beginning, when they are still new to their collar, to confuse and frighten them, but also, of course, as it will continue to do, and even more powerfully, to stimulate them. It is the first time that they have found themselves in the order of nature, and as what they are, and it is the first time that they have found themselves being looked at, frankly, and honestly, within the order of nature, and as what they are, females, appropriate objects of male predation and desire. This recognition of her femaleness, and this joy in release and self-discovery, often comes as a stunning revelation to the Earth female. Never again, once having discovered this, does she retreat to the conditioned ideals of neuterism and pseudomasculinity, nor, indeed, even if she desired to do so, would her masters permit it.� Savages of Gor, p. 258

There are several reasons why slaves are not permitted to look at free men in the eyes. �Sometimes in training, incidentally, or as a discipline or punishment, the slave is not permitted to look into the eyes of the master. Indeed, sometimes, in training, she is not permitted to raise her eyes above the belt of the trainer. Also, it must be recognized that many slaves often, and perhaps all slaves sometimes, find it difficult to look into the eyes of the master. He, after all, holds total power over them and they fear to displease him. What if he should interpret her gaze as suggesting the least insubordination or insolence? Are they truly prepared to have the soles of their feet lashed or to live on bread crusts for the next five days?� Savages of Gor, p. 258

On the other hand, there are reasons why eye contact between Master and slave is encouraged in certain situations. �But, on the other hand, there is, on Gor, in circles of the mastery, no discouragement, commonly, of eye contact between masters and slaves. Indeed, in the deep and profound relationships of love and bondage, such eye contact is usually welcomed and encouraged. What can be understood of the glances of masters and slaves by those who have been united only in lesser relationships? Too, to be sure, from the practical point of view, it is useful for a girl to be able to look into the eyes of the master. In this way she may be able to better read his moods, and desires, and, accordingly, be able 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. 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, p. 258-59

~ These are general guidelines. Rules may vary from place to place, and they may also be different between slaves who are privately owned and their Master/Mistress. ~ ~*~*~*~*~*~*~*~*~*~*~*~*~*~*~

Positions not found in the books

The online positions karta, suga, sula-ki, high leasha and table are not in the books, nor are these words used. The expression �slaver�s caress/kiss� is used in the books, but it is not the name of a position.