Silks and
other slave attire
silks seem to be the most common online reference to what a slave is wearing, so
therefore this is split into the various types of silks and then the other types of slave attire that may be found upon Gor

silks and their colors and meanings

other slave attire
 
 
 

Silk Colors and meanings

There are a large number of ways in which slave silk is worn.  It can be worn, for example, on the shoulder or off the shoulder, with high necklines or plunging necklines, in open or closed garments, tightly or flowingly, and in carious lengths.  Sonetimes it is out on the girl in only halters and G-strings, or mere G-strings.  Sometimes, it is done, too, in strips wound around her body.  The tying of slave girdles, with such silk, and otherwise, to emphasize the girl's figure and make clear her bondage, is an art in itself.  Often too, and as usually in paga taverns it is worn in brief tunics.  Most of these are partable or wraparound tunics.  Such may be removed gracefully.  Some tunics, however, like some regular slave tunics, have a disrobing loop, usually at the left shoulder, where it may be easily reached by both a right-handed master and a right-handed slave.  A tug on the disrobing loop drops the tunic to the girl's ankles, also gracefully.
Dancer of Gor page 225

"Slave Silk, and certainly that sort which is commonly worn in page taverns and upon occasion in
     brothels, when the girls are permitted clothing there, is generally diaphanous. It leaves little doubt as to the beauty of the slave. Some girls claim they would rather be naked, claiming that such silk makes them 'more naked then naked,' but most girls, and I think, even those, too, who speak in such a way, are grateful for even the wisp of gossamer shielding it provides against the imperious appraisals of masters, even though it must be pulled away or discarded instantly at a man's whim."
Dancer of Gor  pg. 224

dancing silks
they can be very varied in style and color from tavern to tavern or girl to girl

"The girl wore Gorean dancing silk. It hung low upon her bared hips, and fell to her ankles. It was scarlet, diaphanous. A front corner of the silk was taken behind her and thrust, loose and draped, into the rolled silk knotted about her hips; a back corner of the silk was drawn before her and thrust loosely, draped, into the rolled silk at her right hip. Low on her hips she wore a belt of small denomination, threaded, overlapping golden coins. A veil concealed her muchly from us, it thrust into the strap of the coined halter at her left shoulder, and into the coined belt at her right hip. On her arms she wore numerous armlets and bracelets. On the thumb and first finger of both her left and right hand were golden finger cymbals. On her throat was a collar."
Tribesmen of Gor  pg 8

pleasure silk
sheer clingy form of silk worn only by slave girls; wraps like a pareau with a disrobing loop at the left shoulder.

I slipped on the bit of silk.  I looked in the mirror and shuddered.  I had been naked before men, many times, but it did not seem to me that I had been so naked as this.  It was Gorean pleasure silk.  Not naked, I seemed more then naked.
Captive of Gor, page 322

red silk
A slave girl who is not a virgin, or, as is said on Gor, her body has been 'opened by men'.

"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

"`To be sure,' I said, `' white' in the context of 'white-silk girl' tends less to suggest purity and innocence to the Gorean than ignorance, naivety, and a lack of experience. One expects a  red-silk girl, for example, to not only be able to find her way about the furs, but, subject to  the whip, owned and dominated, perhaps chained, to prove herself a sensuous treasure within them."
Savages of Gor page 205

"There is a stain of blood on your thigh," I said.
"My Master took my virginity," she said.
"You are now a red-silk girl," I said.
"Yes, Master," she said, "I am now a red-silk girl."
Explorers of Gor   pg 200

slave veil
a small triangle of diaphanous yellow silk worn across the bridge of the nose and covering the lower half of the face; it parodies the heavy veils worn by free women as it conceals nothing and often arouses the lust of masters.

Eta, from behind me, pinned the first of five veils about my face. It was light, and shimmering,of white silk, almost transparent. Then, one after the other, she added the freedom veil, or veil of the citizeness, the pride veil, the house veil, and street veil. Each of these is heavier and more opaque than the one which lies within. the street veil, worn publicly, is extremely bulky, quite heavy and completely opaque; not even the lineaments of the nose and cheeks are discernible when it is worn; the house veil is worn indoors when there are those present who are not of the household,as in conversing with or entertaining associates of one;'s companion. Veils are worn in various numbers and combinations by Gorean free women, this tending to vary by preference and caste. Many low class Gorean women own
only a single veil which must do for all purposes. Not all high-caste women wear a large number of veils. A free woman, publicly, will commonly wear, one or two veils; a freqent combination is the light veil, or last veil, and the house or street veil. Rich, vain women of high caste may wear ostentatiously as many as ninve or ten veils. In certain cities, in connection with the free companionship, the betrothed or pledged beauty may wear eight veils, several of which are ritualistically removed during various phases of the ceremony of companionship; the final veils, and robes, of course, are removed in private by the male who, following their removal, arms interlocked with the girl, drinks with her the wine of the companionship, after which he completes the ceremony. This sort, of thing, however, varies
considerably from city to city. In some cities the girl is unveiled, though not disrobed, of course, during the puclic ceremony. The friends of the male may then express their pleasure and joy in her beauty, and their celebration of the good fortunes of their friend. The veil, it might be noted, is not legally imperative for a free woman; it is rather a matter of modesty and custom. Some low-class, uncompanioned, free girls do not wear veils. Similarly certain bold free women neglect the veil. Neglect of the veil is not a crime in Gorean cities, though in some it is deemed a brazen and
scandalous omission. Slave girls may or may not be veiled, this depending on the will of their master. Most slave girls are not permitted to veil themselves. Indeed, not only are they refused the dignity of the veil, but commonly they are placed in brief, exciting slave livery and may not even bind their hair.
Slave Girl of Gor page 106

white silk
a virgin or as is said on Gor, a slave who has not been 'opened by men'.

"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

"You are a pretty slave, Evelyn," I said.
"Thank you Master," she said
"Are you white silk?" I asked.
"I am virgin," she said.
"then you are white silk," i said.
Explorers of Gor   pg. 172

"The buyers were also informed that I was `glana' or a virgin. The correlated term is
`metaglana,' used to designate the state to which the glana state looks forward, or that which it is regarded as anticipating. Though the word was not used of me I was also `profalarina', which term term designates the state preceding, and anticipating, that of `falarina,' the state Goreans seem to think of as that of being a full woman, or, at least, as those of Earth might think of it, one who certainly is no longer a virgin. In both terms, `glana' and `profalarina,' incidentally, it seems that the states they designate are regarded as immature or transitory, state to be succeeded by more fully developed, superior states, those of `metaglana' or `falarina.' Among slaves, not free women, these things are sometimes spoken of along the lines as to whether or not the girl as been `opened' for the uses of men. Other common terms, used generally of slaves, are `white silk' and `red silk', for girls who have not yet been opened, or have been opened, for the uses of men, respectively."
Dancer of Gor page 128

"`To be sure,' I said, `' white' in the context of 'white-silk girl' tends less to suggest purity and innocence to the Gorean than ignorance, naivety, and a lack of experience. One expects a  red-silk girl, for example, to not only be able to find her way about the furs, but, subject to  the whip, owned and dominated, perhaps chained, to prove herself a sensuous treasure within them."
Savages of Gor page 205

yellow silk

"I noted, too, that, clad in yellow silk, belled on the left ankle, as another paga girl, the dancer, carried a vessel of paga about."
Hunters of Gor Pg. 62

slave attire

camisk
(also see the quote below on Turian camisk)
simple,  poncho-like  slave  garment  about  18  inches  wide.

As I gazed on her she lowered her eyes shyly. She wore only a single garment, a long. narrow  rectangle of rough, brown material, perhaps eighteen inches in width, drawn over her head like a  poncho, falling in front and back a bit above her knees and belted at the waist with a chain.
          "Yes," she said with shame. "I wear the camisk."
          "You are lovely," I said.
Outlaw of Gor  page 102

The camisk is a rectangle of cloth, with a hole cut  for the head, rather like a poncho. The edges are  commonly folded and stitched to prevent ravelling. The camisk, I am told, normally falls to the  knees...The camisk, I am told, was at one time commonly belted with a chain. However, the camisks that I have personally seen, and those we  were given, were belted with a long, thin strap of leather binding fiber. This passes once around the  body, and then again, and then is tied, snugly, over the right hip....The belt of binding fiber not only  makes it easier to adjust the camisk to a given  girl, but of course, the binding fiber serves to remind her that she is in bondage. In a moment it may be removed, and she may be secured with it, leashed, or bound hand and foot....The camisk, in its way, is an incredibly attractive garment. It displays the girl, but provocatively. Moreover, it proclaims her slave, and begs to be torn away by the hand of the master. Men thrill to see a girl in a camisk.
Captive of Gor   pg 64

camisk, Turian
worn by slaves in Turia; the cloth  is shaped like an inverted 'T' with a beveled crossbar fastened behind the neck and falls before the wearer's body, the crossbar then passes between her legs and is  then brought forward snugly at the hips, is held in place by a single cord that binds it at the back of the neck behind the back and in front at the waist

The women in bondage present, who served us, each wore four golden rings on each ankle, and each wrist, locked on, which clashed as they walked or moved, adding their sound to the slave bells that had been attached to their Turian collars, and that hung from their hair; the ears of each, too, had been pierced and from each ear hung a tiny slave bell. The single garment of these women was the Turian Camisk. I do not know particularly why it is called a camisk, save that it is a simple garment for a female slave. The common camisk is a single piece of cloth, about eighteen inches wide, thrown over the girls head and worn like a poncho. It usually falls a a bit above the knees in front and back and is belted with a cord our chain. The Turian camisk, on the other hand, if it were to be laid out on the floor, would appear somewhat like an inverted "T" in which the bar of the "T": would be beveled on each side. It is fastened with a single cord. The cord binds the girl at three points, behind the neck, behind the back, and in front at the waist. The garment itself, as might be supposed, fastens behind the girls neck passes before her, passes between her legs, and is then lifted and, folding the two side of the T`s bar about her hips, ties in front. The Turian camisk, unlike the common camisk, will cover the girls brand; on the other hand, unlike the common camisk, it leaves the back uncovered and can be tied, and is, snugly, the better to disclose the girls beauty.
Nomads of Gor pg 90 chalwar
baggy pants of diaphanous silk worn by slave girls of the Tahari; similar to the harem trousers of Earth. The other girl, the white skinned, red-haired girl, also in vest, chalwar and veil, and bangles and collar, lifted her tray of spoons and sugars. But I turned away. She was not summoned. The girls, white skinned, were a matched set of slaves, one for the black wine, one for it's sugars.
Tribesmen of Gor, page 105

"From one side a slave girl, barefoot, bangled, in sashed, diaphanous, trousered chalwar, gathered at the ankle, its tight, red-silk vest, with bare midriff, fled to him, with the tall, graceful, silvered pot containing the black wine.  She was veiled.  She knelt, replenishing the drink.  Beneath her veil, I saw the metal of her collar."
Tribesmen of Gor  pg 88

     "She wore a high, red-silk vest, swelling, fastened with a single hook; diaphanous red-silk chalwar, low on her hips, gathered at the ankles; two golden bangles on her left ankle; collar."
Tribesmen of Gor   pg 156-157

chatka
the strip of black leather, some 6 inches by 5 feet long, worn like a breech- clout over the curla by the slave girls of the Wagon Peoples. Among the Wagon Peoples, to be clad Kajir means, for a girl, to wear four articles, two red two black; a red cord, the Curla, is tied about the waist; the Chatka, or long , narrow strip of black leather, fits over the cord in front, passes under, and then again, from the inside, passes over the cord in back; the chatka is drawn tight; the Kalmak is then donned; it is a short sleeveless vest of black leather; lastly the koora, a strip of red cloth, matching the Curla, is wound about the head, to hold the hair back, for slave women, among the Wagon Peoples, are not permitted to braid, or otherwise dress their hair; it must be, save for the koora, worn loose.
Nomads of Gor pg 30 curla
 the red waist cord worn by slave girls of the Wagon Peoples Among the Wagon Peoples, to be clad Kajir means, for a girl, to wear four articles, two red two black; a red cord, the Curla, is tied about the waist; the Chatka, or long , narrow strip of black leather, fits over the cord in front, passes under, and then again, from the inside, passes over the cord in back; the chatka is drawn tight; the Kalmak is then donned; it is a short sleeveless vest of black leather; lastly the koora, a strip of red cloth, matching the Curla, is wound about the head, to hold the hair back, for slave women, among the Wagon Peoples, are not permitted to braid, or otherwise dress their hair; it must be, save for the koora, worn loose.
Nomads of Gor pg 30 girdle
a length of cord tied about a girl to mold a slave tunic to her form and enhance her curves, able to be crisscrossed about the body. The cord over Marcus’ shoulder, of course, was the slave girdle, which is used to adjust the garment on the slave. Such girdles may be tied in various ways, usually in such ways as to enhance the occupant’s figure. Such girdles, too, like the binding fiber with which a camisk is usually secured on a girl, may be used to bind her.
Magicians of Gor  pg 21 haik
covers the female from head to toe, over her eyes there is a bit of black lace through which she can see "Following him was a woman, in a black haik. Suddenly I was startled. As she passed me, her stride small and measured, I head the clink of a light chain, the sound of ankle bells. She was a slave....Beneath the haik, I supposed her collared, naked."
Tribesmen of Gor, page 45

"The haik, black, covers the woman from head to toe. At the eyes, there is a tiny bit of black lace, through which she may see. On her feet were soft, black, nonheeled slippers with curled toes; they were decorated with a line of silver thread."
Tribesmen of Gor, page 44

halter
a brief piece of silk covering a girl's upper part of her torso

He nodded to the girl. To the music she unhooked her slave halter of yellow silk and, as  though contemptuously, discarded it. I saw she was excited to see his interest in her.
Tribesmen of Gor, pg. 104

kalmak
vest of black leather worn by the slave girls of the Wagon Peoples.

Among the Wagon Peoples, to be clad Kajir means, for a girl, to wear four articles, two red two black; a red cord, the Curla, is tied about the waist; the Chatka, or long , narrow strip of black leather, fits over the cord in front, passes under, and then again, from the inside, passes over the cord in back; the chatka is drawn tight; the Kalmak is then donned; it is a short sleeveless vest of black leather; lastly the koora, a strip of red cloth, matching the Curla, is wound about the head, to hold the hair back, for slave women, among the Wagon Peoples, are not permitted to braid, or otherwise dress their hair; it must be, save for the koora, worn loose.  for a male slave or Kajirus, of the Wagon Peoples, and there are few, save for the work chains, to be clad Kajir means to wear the Kes, a short, sleeveless work tunic of black leather.
Nomads of Gor pg 30 kes
short tunic of black leather worn by the male slaves of the Wagon   for a male slave or Kajirus, of the Wagon Peoples, and there are few, save for the work chains, to be clad Kajir means to wear the Kes, a short, sleeveless work tunic of black leather.
Nomads of Gor pg 30 kirtle
 the garb of a slave girl of the Torvald thin white woolen garment ankle-length with a deep plunging neckline. "I saw four small milk bosk grazing on short grass. In the distance, above the acres, I could see mountains, snowcapped. A flock of verr, herded by a maid with a stick, turned bleating on the sloping hillside. She shaded her eyes. Se was blond; she was barefoot; she wore an ankle-length white kirtle of white wool, sleeveless, split to her belly; about her neck I could see a dark ring."
Marauders of Gor, page 81 koora
strip of red fabric worn as a headband by the slave girls of the Wagon Peoples. Among the Wagon Peoples, to be clad Kajir means, for a girl, to wear four articles, two red two black; a red cord, the Curla, is tied about the waist; the Chatka, or long , narrow strip of black leather, fits over the cord in front, passes under, and then again, from the inside, passes over the cord in back; the chatka is drawn tight; the Kalmak is then donned; it is a short sleeveless vest of black leather; lastly the koora, a strip of red cloth, matching the Curla, is wound about the head, to hold the hair back, for slave women, among the Wagon Peoples, are not permitted to braid, or otherwise dress their hair; it must be, save for the koora, worn loose.  for a male slave or Kajirus, of the Wagon Peoples, and there are few, save for the work chains, to be clad Kajir means to wear the Kes, a short, sleeveless work tunic of black leather.
Nomads of Gor pg 30 Red Hunter's slave dress
(includes stockings, boots, panties) "Before he had left, he had them sew northern garments for themselves, under his instruction.  From the furs and hides among the spoils at the wall they had cut and sewn for themselves stockings of lartskin and shirts of hide, and a light and heavy parka, each hooded and rimmed with lart fur. Too, they had made the high fur boots of the northern woman and the brief panties of fur, to which the boots, extending to the crotch, reach. On the hide shirts and parkas he had made them sew a looped design of stitching at the left shoulder, which represented binding fiber. This designated the garments as those of beasts. A similar design appeared on each of the other garments. About their throats now, too, they wore again four looped strings, each differently knotted, by means of which a red hunter might, upon inspection, determine that their owner was Imnak."
     Beasts of Gor, page 176

shirtdress (from Red Savage slave dress)

 "About her throat, narrow, sturdy and closely fitting, was a steel collar. I stepped back that I might see her better. She wore a short, fringed, beaded shirtdress. This came up high on her thighs. It was split to her waist, revealing the sweetness and loveliness of her breasts. It was belted upon her with a doubly looped, tightly knotted rawhide string. Such a string is more than sufficient, in its length, and in the strength and toughness, to tie a woman a number of ways. She was barefoot. About her left ankle there was, about two inches high, a beaded cuff, or anklet. Her garb was doubtless intended to suggest the distinctive, humiliating and scandalously brief garment in which red savages are sometimes pleased to place their white slaves."
Savages of Gor  page 102

skirt (made of red bark cloth)

"You have moved well this night, slave," I said. "You have well earned a brief rag for your  thighs." "Thank you, Master," she said. I do not think she could have been more pleased if I had considered allowing her a sheath gown of white satin with gloves and pearls. I cut a length from the red bark cloth, about five feet in length and a foot in width. I wrapped it about the sweetness of her slave hips and tucked it in. I pushed it down so that her navel might be well revealed. It is called the ‘slave belly’ on Gor. Only slave girls, on Gor, reveal their navels.
"You make me show the ‘slave belly,’ Master," she said. "Is it not appropriate?" I asked. "Yes, Master," she said "it is." "Do you like it?" I asked. "Yes, Master," she said. "You are a slave, aren’t you?" I asked. "Yes, Master," she said. I liked it too. It reveals, well, the roundness of her belly, and, low at the hips, the beginning of subtle love curves. "Do you understand the meaning of the tuck closing on the skirt?" I asked. "Master?" she asked. I then, rudely, tore away the garment, spinning her, stumbling, from me. She gasped, brutally and suddenly stripped. She looked at me, frightened, again naked before her master. "Do you now understand?" I asked. "Yes, Master," she said. I threw her the garment again. Hastily she put it on again, not neglecting to thrust it well down on her hips, that the slave belly would be well revealed.
Explorers of Gor   pg 334

slave livery
a sleeveless briefly skirted garment terminating above the knee, sometimes the bottom is split

I missed in the croud the presence of slave girls, common in other cities, usually lovely girls clad only in the brief, diagonally striped slave livery of Gor, a sleeveless, briefly skirted garment terminating some inches above the knee, a garment that contrasts violently with the heavy, cumbersome Robes of Concealment worn by free women. Indeed, it was known that some free women actually envied their lightly clad sisters in bondage, free, though wearing a collar, to come and go much as they pleased, to feel the wind on the high bridges, the arms of a master who celebrated their beauty and claimed them as his own. I remembered that in Tharna, ruled by its Tatrix, there would be few, if any, female slaves. Whether or not there were male slaves I could not well judge, for the collars would have been hidden by the gray robes. There is no distinctive garment for a male slave of Gor, since. as it is said, it is not well for them to discover how numerous they are.
Outlaw of Gor  page 66

She wore the briefly skirted, sleevless slave livery common in the northern cities of Gor; the livery
was yellow and split to the cord that served as her belt; about her throat she wore a matching collar,
yellow enameled over steel.
Assassin of Gor  pg 7

slave strips
about 18 inches in length, strips of cloth looped around and about a slave's body

"Clasp your hands behind the back of your neck," I said, "and do not interfere."
"What are you doing?" she asked.
"Kneel up, off your heels," I said.
"What are you doing?" she asked.
"This garment you are wearing," I said, "what is, in effect, a charka, I am shortening and
transforming into two slave strips," I drew the long strip before the cord in front back over the cord
so that it would no longer hang midway, or about midway, between her knees and ankles but was
now about eighteen inches long. The garment then looped below her body. I then cut the garment a
bit behind and below the cord in front. I then moved her about and treated the garment similarly in
the back, drawing the strip back over the cord so that it was now only about eighteen inches long,
and then cutting it off a bit below and behind the cord. She now wore two slave strips, each about
eighteen inches long, one over the cord in front, one over it in back.
"Face me," I said.
She obeyed. "What have you done?" she asked.
"Exactly what you think I have done," I said
"You have removed nether shielding from me!" she said.
"Yes ," I said.
"Restore it," she said. "Quickly!. There is enough left of the cloth! Please!"
She gasped. I had thrown the remaining portion of the cloth in to the fire.
She watched it burn, in dismay.
"Do you feel vulnerable!" I asked.
"Yes!" she said.
"In such ways may one increase the passion of a female," I said.
She shuddered.
"You are aware, of course," I said, "that these pieces of cloth might be pulled away, easily."
"Yes!" she said.
"Keep your hands clasped behind the back of your neck," I said.
"Now what are you doing!" she cried.
"In the future," I said, "the cord will be tied in this fashion, or in some equivalent fashion."
She moaned, looking down. I had refastened it in a simple bow knot, a sort of knot which on Gor, in certain contexts, as in the present context, is spoken of as a slave knot. It is called that, I think, because it is sometimes prescribed by masters for the fastening of slave garments. Its advantage, of course, is that it may be easily undone, by anyone. It is fastened at the left side of the girl's waist, where it is handy for a right-handed male, facing her.
"Now," I said, "it is possible not only to remove the pieces of cloth singly, but, if one wishes, one may easily, with a casual tug, remove the cord and, with it, both cloths together, simultaneously, expeditiously."
Renegades of Gor  page 160

ta-teera
a simple cloth, one piece, sleeveless, short slave garment, also called a slave rag

     later on, in the morning, that i felt, thrown against my body by my Master, a bit of brown cloth. It was a sleeveless body scrap,a shed of slave rag. It was a few threads, fit for a bond girl...slipping it over my head and fastened it ,more tightly about me, by the two tiny hooks on the left. The slit made the garment, a rather snug one, easier to slip into, the two hooks, when fastened, naturally increased the snugness of the garment, drawing it closely over the breasts and hips
Slave girl of Gor pg. 75-76

"One of the most exciting slave garments, if a slave is permitted clothing, is the Ta-Terra or, as it is sometimes called, the slave rag. This is analogous to the tunic, but it is little more, and intentionally so, than a rag or rags.  In it the girl is in no doubt as the whether or not she is a slave. Some cities do not wish girls in Ta-Teeras to be seen publicly on the streets. Some masters put their girls in such garments only when they are camping, or in the wild. Others, of course, may prescribe the Ta-Teera for their girls when they are within their own compartments."
Guardsman of Gor, Pg. 107

tunic
a simple, sleeveless, pullover tunic of brown cloth, slit deeply at the hips with narrow shoulder straps, little more than strings .Some have a disrobing loop at the shoulder.

It was a sleeveless, pullover tunic of brown rep cloth. It was generously notched on both sides at the hem, which touch guarantees an additional baring of its occupant’s flanks. I saw that Phoebe wanted to reach out and seize the small garment but that she, under discipline, kept her hands, as she had been directed, at her sides.
Magicians of Gor  pg 21

"Rim's slave, clad in the brief slave tunic of white wool, her hair bound back with the woolen fillet."
Hunters of Gor Pg. 62

tunic with buttons

"Remove quickly your garment," he said, happily, "or I will tear it from your body!"
     I undid the five buttons, red, which ran from the throat of the garment to the waist. Buttons, interestingly, were a relatively recent innovation in some Gorean slavewear. They are not used on the garments of free persons. Most Gorean garments do not have buttons, but are slipped on, or held with brooches or pins.Hooks, however, are used with some frequency. Buttons, interestingly, are regarded as rather sensuous on Gor. Buttons, obviously, may be unbuttoned, or cut away with a knife, thus revealing the slave. Many masters do not permit a girl to button her tunic in the privacy of their compartments. When a slave opens the door of the master's compartments and kneels, head down, say, to admit a visitor, her garment may have been closed only an instant before. This is also true of a hooked slave garment. Slaves, too, may be kept nude in the compartments. These, before answering the door, will usually don a light tunic, slipping it over their heads or wrapping it about their shouders. When one sees the slave one does not know if, a moment before, she has been beautifully naked in her slavery or if, when the door closes, she has again, behind the door, stripped herself for her master's pleasure. I undid, too, the red, rep-cloth sash of the tunic. The buttons and sash on the tunic were red. The tunic itself, sleeveless, was white. I now faced Bran Loort clad only in the collar of my master and my brand.
Slave Girl of Gor  page 417

winter dress for the Wagon People

"The Wintering was not unpleasant, although, even so far north, the days and nights were often quite
     chilly; the Wagon Peoples and their slaves as well, wore boskhide and furs during this time; both male and female, slave or free, wore furred boots and trousers, coats and the flopping, ear-flapped caps that tied under the chin; in this time there was often no way to mark the distinction between the free woman and the slave girl, save that the hair of the latter must needs be unbound; in some caes of course, the Turian collar was visible, if work on the outside of the coat, usually under the furred collar; the men too, free and slave were dressed similarly, save that the Kajiri, or he-slaves wore shackles, usually with a run of about a foot of chain."
Nomads of Gor, pg. 59

work tunic
brief and in one piece, usually colored brown or gray

I wore a brief, one-piece, brown work tunic. It was all i wore, with the  exception of the collar. We wore such tunics when engaged as work slaves.  The tunics of work slaves are usually brown or gray.
Slave Girl of Gor page 265

 

other attire quotes

I spun suddenly about, the sword half drawn. The girl stopped, extremely frightened. She put her hand before her mouth, the back of her hand toward her face. She stepped back, faltering, frightened. She was slim, and extremely dark-haired, and very white skinned. Her hair was drawn back behind her head and tied there with a yellow cord, her breasts were bared. A black cord was knotted about her waist. Tucked over this cord in front was a long strip, some seven inches wide, of heavy, opaque, yellow cloth. It then passed under her body and was pulled up, snugly, and thrust over the cord in the back. The front and back ends of this cloth hung evenly, and fell about midway between her knees and ankles. The effect was much like that of the curla and chatka, a portion of the garmenture, or livery, in which the wagon peoples of the south place most of their slaves females,  save that the curla, the cord, was black and not red, and the chatka, the strip, was of cloth and  yellow, not of black leather. She had nothing corresponding, of course, to the kalmak, or southern  slave's brief, open vest of black leather, and the cord binding her hair was quite different from the koora, the red band of cloth commonly used to confine the hair of the southern slave. In all then, since she wore cloth and not leather, and less than the southern slave, her appearance, if anything, was even more slavelike than hers.
Renegades of Gor  page 121

"The dressing of slaves, incidentally, is an interesting and intricate pastime. The slave is almost never totally nude. Her body is marked almost always with some token of her condition, which is bond. This is usually a collar, but it may also be an anklet, sometimes belled, or a bracelet. Her brand, of course, fixed in her very flesh, deep and lovely, is always worn. There is no mistaking it. The iron has seen to that. Beyond theses things, much depends on the individual girl and on her particular master of the time. Individual taste is here supreme. To be sure, there are natural congruences and proprieties which are generally observed.  For example, although one may see a girl in the streets, naked save for, say, her brand and collar, or a bit of chain, this is not common. This sort of thing is done, usually, only as a discipline. Free Women tend to object, for the eyes of their companions tend almost inadvertently to stray to the exposed flesh of such girls. Perhaps, too, they are angry that they themselves are not permitted to present themselves so brazenly and lusciously before men. Needless to say it is difficult for Men to keep their minds on business when such girls are among them. Perhaps this is the reason that magistrates tend to frown upon the practice. After all, Goreans are only human.

In a family house, of course, girls are almost always modestly garbed. Children of many houses might be startled if they could see the transformation which takes place in their pretty Didi or Lale, whom they know as their nurse, governess and playmate, when she is in their absence or after their bedtime, ordered to the chamber of one of the young masters, there to dance lasciviously before him, and then to be had, and as a slave.

Context determines much. If a young man is giving a proper and refined dinner, his girl, modestly attired, will commonly serve it, shyly and deferentially, quietly and self-effacingly, as befits a slave. She may even draw commendations from his mother, pleased that he has purchased such a modest, useful girl. In a dinner given for his rowdy male companions, of course, in which even unmixed wines might be served, she, obedient, writhing and sensuous, is quite a different girl. Perhaps he has even purchased her some training, from local slave masters. His guests, uncontrolled in their desire, driven half mad with passion, will mightily envy him his girl. Perhaps he, in Gorean hospitality, will share her with them, but, in the end, when they have gone, it is at the foot of his own couch that she, licking and kissing, and begging, will be chained.

The main purpose of slave garments, of course, is not particularly to clothe the girl, for she need not even be clothed, as she is an animal, but to, as I have suggested, 'set her off.' In this sense slave garments may be as resplendent and complex as the robes of an enslaved Ubara, to be removed by the general who has captured her upon a platform of public humiliation, or as simple as the cords on a girl's wrists and a piece of rope knotted on her throat.

Additional functions of slave garments, of course, other than those of displaying the girl and making it clear to all how desirable she is, are to remind her, clearly, that she is a slave, which is useful in her discipline, and, also, interestingly, to stimulate, intensify and deepen her sexuality. It is impossible for a woman to dress and act as a slave, and be enslaved, in full legality, and not, sooner or later, understand that she is really what she seems to be, a slave."
Guardsman of Gor, Pg. 105 - 109

The wool of the hurt is usually used for male slave garments; it absorbs perspiration well; and rep-cloth is commonly used for female slave garments; it is quite thin and clings well to the curves of the female body
Fighting Slave of Gor  pg 262

"You put me in this garment," she said. "And it is the sort of garment a slave might be put in."
"Probably not in leather, however," I said. She nodded. Leather is generally not permitted to slaves. Softer and more feminine fabrics, silk, rep-cloth, and such, often brief and clinging, not only stunningly attractive and aesthetically pleasing, but also indicative of, and reflective of, their subjection to masculine domination, are generally required of them.
Mercenaries of Gor   pg 404

"Do you like the garment?" he asked. "Whose use I may have, if only for a moment,"
she smiled, "Yes, Master. Oh, yes, my Master!"
"It is not much," he said.
"It is a treasure," she said.
I smiled. To her, I supposed, a slave, such a tiny thing, little more than a brief rag, would indeed be a treasure.
"You understand, of course," he said, "that its use may be as easily taken from you as given to you." "Yes, Master," she said.
"Do you  wish to retain its use?" he asked.
"Of course, Master," she said.
"You now have an additional motivation for striving to please," he said.
"Yes, Master," she smiled.
The control of a girl’s clothing, and many other things, such as her diet, chaining, name, whether or not her head it to be shaved, and so on, are all within the purview of the master. His power over the slave is unqualified and absolute.
Magicians of Gor    pg 26

"There are many types of slave garments, of course, other than such obvious categories as tunics, camisks and Ta-Teeras. Pleasure silks, in all varieties, and swirling, diaphanous dancing silks, might be mentioned. The leathers forced on the slave maidens of the Wagon Peoples, taught to care for the bosk and please their masters, too, might be called to mind."
 Guardsmen, Pg. 108