tools of the trade

[sweetlarma]

Bells

When a girl fears she may be out of favor with her master, she sometimes kneels before him and begs, "Bell me." In this simple request, asking to be belled, the slave puts herself in her place, at the feet of her master, reconfirms to him her humble and loving acceptance of her bondage, reassures him of her desire to please, and gives promise of slave delights so exciting and intimate that they can be known only among masters and their women.
Vagabonds of Gor - Page 21

"Why have you not moved your left ankle?" asked Sucha.
"The bells," I whispered.
"What of them?" asked Sucha.
"They shame me," I said. "They make me feel so much a slave."
"Excellent," said Sucha. Then she snapped, "Rise, Slave Girl!"
I leaped to my feet with a jangle of bells. I was a belled slave.
"Walk to one end of the room and back," said Sucha.
"Please, no Mistress!" I begged. She lifted the whip. I did as she commanded. When I again stood before her she, to my dismay, touched me.
I turned my head away, biting my lip in shame.
"Excellent," she said. "A mere jangle of slave bells and you are ready for the arms of a man."
Slave Girl

"Do you like my bells?" she asked, happily. "They have been put upon me for your pleasure. It excites me to be belled." She lifted her left arm, and turned it. There was a shimmer of sound from the glinting rows of tiny bells locked on her wrist. "Are they not pretty?" she asked. "They mark my movements well, and as those of a slave," she smiled. Then she lowered her arm, and knelt back again, on her heels, in the position of the pleasure slave. "How happy I am yours," she said. "Thank you for bringing me to your house, my Master."
Guardsman

I also purchased a set of slave bells, of the thong as opposed to the lock variety. They are less expensive than the lock variety; also, they may be tied at various places on the body, about the neck, the wrist, the ankle, about the thigh, about the arm, etc.; it is delightful to bell a girl; she may not remove them, of course, without her master's permission.
Tribesmen

He had put the bells on me. It is often men who put slave bells on their girls. Such bells are indicative of bondage. Accordingly I suppose it makes sense that they might enjoy putting them on us, like brands and collars. Some men even dress their girls, us, and, always, the girl's choices of such things as garb, cosmetics, perfume, jewelry, and such, and, indeed, her entire ensemble, are subject to the master's approval. Indeed, most often, whether it only a simple tunic, before she hurries forth to shop, or in luscious slave silk and exciting adornments, before she is to welcome and serve her master's guests, displaying herself as one of his treasures, she is expected to present herself before him, for his inspection. She is owned.
Dancer

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Leash

"Indeed, the leash, not uncommonly, can cause a woman to sexually blossom. This is presumably a function of such things as its actual restraint, which is quite real; its message to her that she is an animal, a slave; and its making clear to her, by a device, such as a bracelet, a brand or collar, what is the order of nature, who it is who controls her and who it is whom she must obey, who is the slave and who is the master. A leash, even apart from questions of training, of course, can have powerful emotional impact on a girl. It is a very useful way of convincing a girl that she is slave; similarly it can always serve as an effective reminder. Some girls do not seem to believe they are slaves until they have been leashed. But after that, and after having been put through "leash paces," there is seldom any doubt in their mind. Some girls beg to be leashed, sometimes crawling to their masters, their leash held between their small, fine teeth. Most masters use the leash at one time or another. A Gorean saying has it that a leashed slave is a hot slave." Fighting Slave p 366

"I shall use the leash after dark," I told her. The use of leashes differs among masters. Some masters use leashes for little more than tethering a girl. Others, of course, use them liberally as leading devices. The are often used with a proud, rebellious, recalcitrant girl, sometimes to publicly humiliate her. After being led on a leash it is not unusual for a girl to beg her master to be permitted to heel for him, following him deferentially in her proper place. Leashes are generally used in cities, or in crowds. A loose slave can be a nuisance. They may be useful too, of course, in broken or wooded areas, where a fleeing girl might attempt to find cover, or in dangerous places, where she might be stolen. A leash, it might be mentioned, aside from its convenience in controlling a slave, particularly the choke leash, is an extremely useful training device. Many trainers, the leash loop about their wrist, hold the leash in their left hand and their training whip in their right. Girls too, can be taught to use the leash to enhance their seductiveness, appearing to draw away, then approaching, using it about their body, kissing it, taking it in their mouth, fingering it, and so on. A test for slave potential used by some slavers is to leash a new girl and see if sh, in her apparent rebellion and defiance, actually, subtly, perhaps in the beginning unconsciously, uses the leash to enhance her desirability and beauty. This indicates that she, in her heart, is not displeased to wear the leash of the master. Indeed, the leash, not uncommonly, can cause a woman to sexually blossom. This is presumably a function of such things as its actual restraint, which is quite real; its message to her that she is an animal, a slave; and its making clear to her, by a device, such as a bracelet, a brand or collar, what is the order of nature, who it is who controls her and who it is whom she must obey, who is the slave and who is the master. A leash, even apart from questions of training, of course, can have powerful emotional impact on a girl. It is a very useful way of convincing a girl that she is slave; similarly it can always serve as an effective reminder. Some girls do not seem to believe they are slaves until they have been leashed. But after that, and after having been put through "leash paces," there is seldom any doubt in their mind. Some girls beg to be leashed, sometimes crawling to their masters, their leash held between their small, fine teeth. Most masters use the leash at one time or another. A gorean saying has it that a leashed slave is a hot slave. Page 366 ...It is interesting, the effect that a device such as a leash can have on a woman. The common Gorean leash, indidentally, unlike the simple strap I was using, has a lock snap and closes either about a collar or a collar ring. It might be mentioned that there are also such devices as wrist leashes and ankle leashes.

Page 371 Explorers of GOR

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offerring bonds

'A device such as that with the fresh fruit," she said, "is more appropriate to a free woman. We do have at our disposal, as slaves, however, a number and variety of begging signals, such things as groveling and moaning, and bringing bonds to him in our teeth, wherewith we may endeavor to call our needs to his attention.'
Kajira of Gor, pg. 61,

[sweetlarma]

Restraints

'For example, in this particular case, I suspected that her chaining might have been a factor. Restraining the female, sometimes symbolically, sometimes in fashions which are literally physically coercive, making her absolutely helpless, for various reasons psychological and physical, intensifies her orgasm.'
Renegades of Gor

[sweetlarma]

The Whip

'The whip is a very tangible symbol of the relationship between the master and the slave, and if the master is not satisfied, it can quickly become, as the slave knows well, more than a symbol.'
Dancer of Gor

What woman could respect a man who is not strong enough to put her under the whip?
Guardsman of Gor - Page 102

It is not so much, I think, that the lash, in such a situation, as a punishment, changes the woman's behavior, that she obeys because she does not wish to be whipped, but rather that the whip convinces her that she is now free to be the sensuous, sexual, marvelous creature which she is in herself and has always desired to be. In this sense the whip does not oppress the woman but rather liberates her to be herself, wild, uninhibited, free in a sense, even though she may be bound in chains, and sexual. To be sure, the whip is also used to punish women, and they do fear it, and mightily, for such a reason."

page 197, Magicians of Gor

""The whip is good for us," she said. "Perhaps it is hard for you to understand that, as you are not a woman. It makes our womanhood a hundred times more meaningful. The essential point here is not being whipped, of course, which hurts, but being subject to the whip, and being truly subject to it. You see the distinction, I am sure.

We know that men are by nature sovereign over us. That comprehension requires no greater insight. Accordingly, men must then either fulfil their nature, or deny it, and in denying their nature, deny us ours, for ours is the complement to theirs. Accordingly we despise men who surrender their natural sovereignty. Surely, we would not be so stupid, would not be such weaklings and fools as to do that, if we were men. It would be too valuable and too glorious a thing to give up. Its surrender would be a tragedy.

But we are not men! We are women, and want, truly, with everything in our hearts and bellies, to be women, and we cannot be women truly if men are not truly men! Lay down the whip, and we will attack you, and undermine you, and use your own laws, institutions, and rhetorics to destroy you, inch by inch. Lift it, and we will lick your feet in gratitude.

Own us, dominate us! Enslave us, properly, so that we may love you as women are meant to love, wholly and irreservedly, totally, without thought of ourselves!" She looked at me, tears in her eyes. "Is it so wrong to want to be ourselves?" "

Page 157 - Renegades of Gor

The whipping had convinced her that she was under discipline. This understanding, of course, goes far beyond the mere pain of a particular episode. The whipping in itself, though of considerable moment, is insignificant when compared to the lesson it teaches. It teaches the girl that she is under me total domination of a man. It teaches her that she is at his mercy, and is owned, truly.
This fulfills something very deep in the female. This is the lesson of the leather. This is not to deny, of course, that a woman who is fully conscious of her imbonded condition, does not fear the whip. She does, for she knows what it can, and will, do to her if she is not pleasing. The only woman who does not fear the whip is she who has not felt it.
-Rogue of Gor

"Of course, my Master," she cried suddenly, delightedly. "I have been carried across the threshold. And now I have been put in whipping position I am being introduced into a house, in which I am to be a slave. My mysterious master must, thus, be of Victoria, or of some other city in which are practiced the customs of the capture carry and the initiatory whipping!" The point of these customs, of course, is clear.

The girl knows that she is carried into the house as a helpless slave, and then, in the initiatory whipping, learns that it is a house in which she is under discipline. These are thought to be salutary lessons for a new girl, when she is first introduced into a new house. To be sure, whether in Victoria or not, or in a city with comparable customs, new girls, in one way or another, are usually reminded, promptly and effectively, that their slavery is uncompromising and actual, and that they are fully at the disposition of their masters.

I observed the former Miss Henderson, chained in whipping position in my house, the tight bracelets holding her hands high above her head, at the termination of the chain, her heels a quarter of an inch from the floor, most of her face covered by the tightened slave hood. I felt moved to tenderness. Then I removed the Gorean slave lash from the wall. She was a slave.

I walked to a position behind her and to her left. Gently I slid the whip, the blades folded back, against her, moving it from her left thigh to her waist, and thence upward against her left side. "Yes, Master," she said. I walked about her. The slave was beautiful, and exquisitely figured. I then stood behind her, and slightly to her left. I shook out the blades of the whip, with a gentle loosening of the leather, so that she would know they were free.

"Yes, Master," she said. "I am a new girl, who is being introduced into the house."
Then I gave her ten strokes. This seemed to me a suitable number for such a purpose. She shook, gasping, in the bracelets. I timed the blows mercifully, and uniformly. I did not use a random timing, nor did I use a customized timing, in which the blows are indexed to the particular psychological and, emotional condition of the individual slave. There are many ways to beat a girl. Against several of them there is no way that a woman can maintain resistance. I did not strike her with my full strength.

"Master kissed me earlier," she gasped, happily. "And Master did not strike me as hard as he might have!" She drew in a deep breath, and put her head back, delightedly. "I think that Master might care a little for his slave!" she laughed.

Angrily I went to the wheel at the side of the room, that to which the chain was attached. I put the whip on its hook, and angrily disengaged the wheel, and then turned it. "Oh!" she cried, suddenly drawn, painfully, to the very tips of her toes under the chain. I then locked the wheel in place, and seized again the whip from its hook. "Please, forgive me, Master!" she cried. "I am nothing! I am only a slave!" I then struck her ten times, savagely, with the unrestrained strength of a man. "Forgive me, Master!" she cried. "Oh!" she screamed then, sobbing, fighting for breath, she could only endure. After the tenth blow she hung helplessly in the bracelets, her full weight on the chain. I examined the beaten slave. I did not think she would soon again be presumptuous. Such presumptions, she had now learned, might entail penalties. Too, after this beating, I thought her position in the house might be clearer to her. I tapped her on the back of the left shoulder with the whip. One more blow was to be struck.

"Yes, Master," she said, "that blow which is to remind me that I am a slave."
I then stood again behind her, and to her left. I grasped the handle of the slave whip with two hands. Then again, with unrestrained force, the hardest blow of all, was she struck. She cried out in pain. Then, again, sobbing, she hung in the bracelets, a whipped slave. This last blow is often, though not invariably, added to a slave's whipping. It is sometimes referred to as the gratis blow, or the mnemonic blow. Often it functions as little more than a stroke for, say, good measure. To be sure, whatever its purpose, it makes it very clear to the slave that she is fully under discipline, and that the master may, if he wishes, beat her how, when and as much as he pleases.
-Guardsman of Gor

It seems they hate them, whereas men find them fascinating, delightful and useful; indeed the female slave, by her master, is usually regarded as a wonderful, delicious treasure. Indeed, it is not unusual for a master and his slave to love one another with a richness and depth perhaps unknown, perhaps impossible, amongst free couples. This has to do, in part, I suppose, with the biological proprieties of the master/slave relationship, and the pervasive, profound, glorious richness of the sexuality of the relationship. The master, entitled to, and receiving all he could want from the slave, and with the ultimate, clear power to see that he gets it, and more, is likely to be well content. The slave strives to avoid the whip, but is thrilled to know that she is subject to it.
Sometimes, however, she may beg to be tied and whipped, for this reassures her that she is still of interest to, and important to, the master. Better the whip and his anger than his coldness or indifference. “Have I not been pleasing to my master? I fear I may have been insufficiently pleasing. I beg, therefore, that he will see fit to instruct me, to admonish me, to reprove me, that my many faults, those of an unworthy slave, may to some extent be rectified, that I may be more pleasing to him. Therefore, I kneel unclothed before him, his bared property, his slave. I am contrite. I beg to be lashed.”
She expects, and hopes, of course, understanding that she is a slave, and desiring to be a pleasing slave, that he will use the whip on her if there are any laxities or imperfections in her service; this reassures her that she is still meaningful, if only in her small way, to him, that he is concerned to attend to and correct her behavior, and that he will be prompt to deal with the least lapse in the perfection of her service.
She must know the whip is there, and will be used upon her, if she is not pleasing.
Without the reality of the whip how can she be a slave?
Indifference on the part of the master is often a sign that she is soon to be led to the market.
Sometimes, too, she desires to be tied and whipped, if merely to remind her that she is a slave. Her bondage is precious to her. And there is nothing like a lash or two to make it quite clear to her that she is indeed a slave, that her bondage is quite real.
She relishes his domination; she wants to be his; she rejoices to be owned; she loves to be his property, and to be regarded as, and treated as, what she is, his property. She is pleased to be subject to his discipline. She is pleased to know that there are penalties, and consequences, attached to any failure on her part to be pleasing. She wants it this way. This is, incidentally, extremely sexually stimulatory to her. Her bondage adds a particular dimension, a thrilling vividness, an edge, a special reality to her life, one unknown to free women. This is perhaps connected with the domination she craves, a relationship with a strong, uncompromising male, and the submission she yearns to yield, as a mastered female.
On Gor, of course, her relationship to the master is open, public, institutionalized, accepted, taken for granted, and celebrated, a matter of law.
On Earth, on the other hand, her bondage would normally be a private matter, between her and her master. To see her on the streets, or shopping in supermarkets, or such, one would not know she is a slave. But she knows. Many is the free woman of Earth who languishes in a sexual wilderness, who is bored, who finds her life, her work, her marriage, a drab, repetitious routine of tediums. That ends, of course, if she is placed in bondage. She now has a new, thrilling reality, perhaps a secret one, that enflames her, that makes her life worth living. She now has meaning, and worth, if only that of a slave. She kneels before the chair of her master, perhaps fully clothed, her hands clasped behind her, her head down, waiting for him to enter.
-Captive of Gor
_________________
It was not long that I waited in the shadows before I heard, from within the stockade, commands and the piteous remonstrances of pleading slave girls. I then heard, again and again, the fierce, snapping crack of the slave lash. It fell again and again on the vulnerable, secured bodies of girls in bondage. Its searing cruelty would teach them, and swiftly, that no choice was theirs but immediate, complete and abject obedience. I heard no screaming. A girl cannot scream under the lash. She can scarcely breathe. She can scarcely whisper, hoarsely, piteously, begging for mercy. In Port Kar I had seen the fingernails of girls torn to the quick as they scratched at stones against which they were tied. If she is bound against a wall her entire body may be injured, cut, scoured, cruelly abraded, as she tries to escape the whip. For this reason a girl to be whipped is often suspended from a ring or a pole.
-Hunter of Gor
_________________
Some women desire occasionally, or at least once, to be whipped by the man they love. This has to do, it seems, with deep psychological feelings, feelings probably connected with the woman's desire to submit and fulfill her biological destiny, this perhaps being a manifestation, within the human species, of the dominance/submission ratios endemic in nature. This involves, of course, an intense sentient interaction with the lover. Intense emotions, sensations and feelings are involved. In this situation the woman, who desires to surrender and yield, understands that she is now at the mercy of the lover, and is helpless under his will. It gives her an opportunity, too, of course, to show the lover that she, in her love, and in the intensity of her feelings, offers herself up to him.
-Kajira of Gor

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breast bondage

"Her breasts, of course, do not escape notice in her bondage. They are as open and available to the master as any other part of her…..so sweet and soft, so delicious and marvelous, so wonderful and exciting, will, like the rest of her, without a second thought, be submitted to attentions appropriate to her status. For example, they may be lovingly handled, and kissed and caressed by the master however and as long as he pleases. Too, they might be emphasized and accentuated by various forms of garments and bindings. The tying of slave girdles, for example, and the arrangement of binding fiber, often has this subtle, delicious feature in mind. Too, of course, they may be confined, if one wishes, in open brassiers of cord, or netting,"
~Mercenaries of Gor, pages 389 & 390~

[sweetlarma]

chains

She wore on her throat a high, gold collar, with, in front, a large golden loop, some two inches in width. Threaded through this loop was a golden chain. This chain terminated, at each end, with high, golden slave bracelets. When the girl stands her hands may fall naturally at her sides, each in its bracelet, each bracelet attached to the same chain, which passes through the collar loop. It is a very beautiful way of chaining a girl." Beasts of Gor, page 79

"The use of a light walking chain, tethering the ankles, meant to be worn abroad, accompanying the master, incidentally, is not uncommon in the regions of the Tahari. A beautifully measured gait is thought, in the Tahari, to be attractive in a woman." Tribesmen of Gor, page 45

I paused before a given stall, where light walking chains were being sold. They were strung over racks rather like parrot perches. Without much haggling, I bought one, which seemed to me pretty. They are adjustable, with rings, from a length as small as two inches, for security, to a stride length of about twenty inches. Two keys are provided, each of which fits both ankle-ring locks." Tribesmen of Gor, page 49

The loop of the body chain was some five feet in length. It was made to loop the throat of a woman several times, or, by alternative windings, to bedeck her body in a variety of fashions. The chain was not heavy, but too, it was not light. It had a solid heft in one's hand. It was closely meshed and strong. It could be used, if a man wished, and perfectly, for purposes of slave security. It was decorated sensuously with colorful wooden beats, semiprecious stones and bits of leather. Detachable, but not attached to the chain at one point were two sets of clips one of snap clips and one of lock clips.

It is by means of these clips that the chain can be transformed from a simple piece of slave jewelry into a sturdy and effective device of slave restraint.

I put down the tarsk bit, and the man took it, and slipped it into his pouch. "Do not give that to a free woman," he grinned. "It is pretty," I said. I wondered whyI had bought it. It was pretty surely. Perhaps that was why I had bought it.

"When I was free," said the girl, "I could not wear such things. "They are not for free women," said the man. "No, Master," she said quickly. "But now," she said, "I may, with my master's permission, make myself as beautiful and exciting as I can."

"It is I who can decide what it is which you can wear," he said. "Yes, Master," she smiled, "and even if I am permitted to wear anything at all." "And do not forget it." he said. "No, Master," she said.
Magicians of Gor, page 284

adjusted the chain, placing it between my breasts. It went to the ground where it lay in a coil, then moved back to the ring. By intent it was of a generous length. I pulled it down a bit at the collar. I did this in such a way that the men could tel it was well locked there. I knew this would excite them, as it excited me. Too of course was a practical matter, this further assured that the draw would be at the front of the collar. I flexted my knees. I lifted my hands over my head, gracefully, their wrists back to back.
Rogue of Gor, pages 71-72
Guardsman of Gor, page 281

Then, when I was absolutely naked, a golden collar, to which a chain was attached, with wrist rings and ankle rings, was brought. It was a chaining system of that sort called a sirik. My chin was thrust up and I felt the golden collar locked about my throat. Almost as the same time my wrists, held closely together before me, were locked helplessly in the wrist rings. In another instant, my ankles, held, were helplessly in the ankle rings. A chain then ran from my collar to the chain on my wrist rings and from thence, the same chain, to the chain on my ankle rings. My ankle rings chain was about twelve inches in length, and my wrist chain was about six inches in length. The central chain, where it dangled down from the wrist rings, lay on the floor before the throne, before it looped up to where it was closed about the central link of the ankle ring chain.
Kajira of Gor, pages 185-186

sirik
The chain she wore was a work sirik. It resembles the common sirik but the wrists, to permit work, are granted about a yard of chain. Like the common sirik, it is a lovely chain, Women are beautiful in it.
Kajira of Gor, page 145

Sometimes, I had heard, before nights such as this, a girl is kept in close chains, sitting or lying, scarcely able to move. Too, sometimes, for days before a night like this she wears the sirik. I had very seldom been in sirik, though I had worn one in my training once or twice, so that I might be instructed in the strict limitations it would impose on me, and how I might, nonetheless, move in it, if it were set to suitable widths, in a way pleasing to masters. The full sirik consists of a collar an three chains. One of these chains, a long, vertical chain, attached to the collar, dangles downward. To it are fastened two horizontal chains, one, from its attachment point near the lower belly, terminating in slave bracelets, wrist-rings, or manacles, and the (pg. 166) other, from its attachment point at the end of the dangling chain, usually lying on the floor, or ground, terminating in shackles or ankle-rings. Parts of this arrangement may function separately, of course, for example, the long chain as a leash, the horizontal attachments as, say, slave bracelets or ankle shackles. Too, in many siriks, the chain widths are adjustable. In that way the latitudes of movement accorded to the slave may be enlarged or reduced, as the master pleases. They are, as many other things in the slave's life, under his exact governance. In the harshest adjustments, she may move with considerable grace and beauty; indeed, in some siriks, it is possible for her to dance. In the sirik adjustments often prescribed for a girl before a night like this she can scarcely walk, the vertical chain's lower attachment point being drawn up between her ankles, which are then, separated by as little as three or four inches, and her wrists, too, before her body, are even more closely confined
Dancer

I served muchly that afternoon, and five times did I dance. Sometimes in my dance I made use of the chain, sometimes pretending, to the music, to fight it, a fight which I had to lose, or not to understand it, looking to the men then, as though they might explain its meaning to me; they did, with raucous cries; sometimes I used it to caress me, with the soft, lovely chain caresses of bondage, to which I, whimpering, responded; sometimes I seemed to confine myself variously, seemingly sometimes more strictly, more helplessly, more mercilessly, with it; sometimes I kissed it and caressed it, gratefully and lovingly expressing therein the welling up within me of my joy at finding myself at last in my rightful place in nature; there is much that one can do with a chain. Once a free woman came to watch, for a moment, I dared not meet her eyes, but, too, I did not falter in my dance, or beauty; indeed, I tried to show her, lovingly, as one woman to another, what a woman could be, even a lowly slave, especially a lowly slave. She hurried away, trembling with her robes. I wondered if sometimes she, too, would care to wear a collar, and move so before men.
Dancer

I was then naked, except for the belly chain. Its links were heavy. Whereas it is sometimes possible for a male to slip such a chain, because of his straight hips, they stay well on females. About our waists, between the flaring of our hips and the swelling of our bosoms, they find a natural, lovely and secure mounting. This chain was locked on me with a heavy padlock, from the back. in the front, linked to the chain, and dangling down from it, over my lower belly, was a heavy, medallionlike metal disk. On this disk, so that it could be read from the front, was a large, cursive "Kef," for "Kajira," a larger version of the same letter adorning my thigh.
Dancer

Love chains

"Perhaps I will put love chains on you again," he said. "You serve well in them."

"Thank you, Master," I said. It was indeed my hope that he would do so again, and, indeed, put me in many different bonds, which, in their various ways, for various reasons, both physical and psychological, influence and condition the responses of the female.

He then removed the love chains from me, and tossed them to the side, among his things. He then, too, freed the neck chain (pg. 468) from the tree, and then, in a moment, from my neck as well. He tossed the chain to the side, so that it lay with the love chains, among his things. He then lay back on the blankets, with his hands under his head. He looked up, at the moons. I knelt beside him.
Dancer ch 34

[sweetlarma]

branding

"I have wondered upon occasion why brands are used on Gorean slaves. Surely, Goreans have at their disposal means for indelibly but painlessly marking the human body. My conjecture, confirmed to some extent by the speculations of the Older Tarl, who had taught me the craft of arms in Ko-ro-ba years ago, is that the brand is used primarily, oddly enough, because of its reputed psychological effect. In theory, if not in practice, when the girl finds herself branded like an animal, finds her fair skin marked by the iron of a master, she cannot fail, somehow, in the deepest levels of her thought, to regard herself as something which is owned, as mere property, as something belonging to the brute who has put the burning iron into her thigh.
Most simply, the brand is supposed to convince the girl that she is truly owned; it is supposed to make her feel owned. When the iron is pulled away and she knows the pain and degradation and smells the odor of her burned flesh, she is supposed to tell herself, understanding its full and terrible import, I AM HIS. Actually, I suppose the effect depends greatly on the girl."


Page 189 - Outlaw of Gor

The girls are usually branded impersonally, perfunctorily, as cattle. Though they feel the mark intensely physically, it is felt, interestingly, even more intensely, more profoundly, psychologically; not unoften it, in itself, radically transforms their self images, their personalities; they are only slaves, not permitted their own wills, rightless, at the bidding of masters; the mark is an impersonal designation; this is understood by the girls; when she is marked she understands herself not to be marked by a given man for a given man, to be uniquely his, but rather, so to speak, that she is marked for all men; to all men she is a slave girl; usually, of course, only one among them, at a given time, will be her master; the brand is impersonal; the brand marks her property; the brand is impersonal; the collar is intensely personal; the brand marks her property; the collar proclaims whose property she is, who it is who has actually taken, or paid for, her; that the brand is an impersonal designation of absence of status in the social structure is perhaps another reason why masters do not often brand their own girls; the brand relationship to the free man is institutional; the collar relationship on the other hand is an intensely personal one."


Page 42 - Tribesmen of Gor


"The slave cannot free herself. She can be freed only by an owner. The condition of slavery does not require the collar, or the brand, or an anklet, bracelet or ring, or any such overt sign of bondage. Such things, as symbolic as they are, as profoundly meaningful as they are, and as useful as they are for marking properties, identifying masters, and such, are not necessary to slavery. They are, in effect, though their affixing can legally effect imbondment, ultimately, in themselves, tokens of bondage, and are not to be confused with the reality itself.

The uncollared slave is not then a free woman but only a slave who is not then in a collar. Similarly a slave is still a slave even if her brand could be made to magically disappear or, if she has been made a slave in some other way, if she has not yet been branded. Indeed, some masters, somewhat foolishly, I think, dally in the branding of their slaves. Indeed, some, perhaps the most foolish, do not brand them at all. Such girls, however, when they come into the keeping of new masters, usually discover that oversight is promptly remedied."


Page 273 - Renegades of Gor

[sweetlarma]

I could not deny that I loved bonds, both of a physical and social sort, those tangible evidences of my womanhood, and my place in nature. He might bind me, I supposed, merely to secure me for the night. On the other hand, I hoped that he might now bind me not for the night but rather for the evening, either in such a way as merely to make clear to me that I was a slave, little more than a symbolic binding, or even in such a way that I should be utterly helpless to resist his attentions, whatever they might be.

[sweetlarma]

anklets

On her left ankle was a narrow, locked slave anklet. Then, quickly, she concealed her leg and ankle within the robe. The slave collar, of one form or another, band or bar, or chain and lock, is almost universal on Gor for slaves. On the other hand, some masters use a bracelet or anklet. Too, the slaves of others may wear as little to denote their condition as a ring, the significance of which may be known to few. The bracelet, the anklet and ring are often worn by women whose slavery is secret, largely hidden from the world.... And even such women, when in private with their masters, will often strip themselves and kneel, or drop to all fours, to be collared, as soon as they enter their Master's domicile. (Magicians, 257.)

[sweetlarma]

Slave Sack

I crawled into the sack, and it was pulled up, over my head, and laced shut, I then felt it dragged across the floor. He then lifted it up, partly, I now sitting in it, and left it against a wall. He then left. The confinement was not intended to be one of full security, of course. If it had been, then I would have been bound and gagged within it, that I might not be able, by fingernail or teeth, to attack seams or cut through the leather. Indeed, if I caused the least bit of damage to the slave sack, I had little doubt but what I would be well punished. Confinement in the slave sack is, incidentally, a familiar form of light punishment for a girl.
Kajira of Gor - 273