Quotes From
Explorers of Gor 
...She had served well, beautifully, effacing herself, as a serving slave. "Master," she whispered. "Return the things to the kitchen," he said. I saw, from her eyes, that she was more than a serving slave. It is interesting, the power that a man may hold over a woman. "Yes, Master," she said. When she had knelt facing Samos, she had knelt in the position of the pleasure slave. When she had knelt facing me, she had knelt in the position of the serving slave.

Explorers of Gor, page 5 & 6.

"Culture decides what is truth, but truth, unfortunately, is unaware of this. Cultures, mad and blind, can die upon the rocks of truth. Why can truth not be the foundation of culture, rather than its nemesis? Can one not build upon the stone cliffs of reality rather than dash one's head against them?"

Explorers of Gor, page 11.

"Perhaps, here and there, men will form themselves into small communities, where the names of such things as courage, discipline and responsibility may be occasionally recollected, communities which, in their small way, might be worthy of homestones. Such communities, emerging upon the ruins, might provide a nucleus for regeneration, a sounder, more biological regeneration of a social structure, one not antithetical to the nature of human beings" 

Explorers of Gor, page ?? 

"Preposterous," said Samos. "She is only a slave, only a thing to serve, and to beat and abuse, if it should please me." 

"But is not any slave," I asked, "even a love slave?"

 "That is true," said Samos, smiling. 

Gorean men are not easy with their slaves, even those for whom they care deeply. 

Explorers of Gor, page 14

"What of the slave, Vella" he asked 

"She was never, in my mind," I said "strictly an agent of Kurii." 

"She betrayed Priest-Kings," he said, "and served Kurii agents in the Tahari" 

"That is true" I admitted. 

"give her to me," said Samos. "I want to bind her hand and foot and hurl her naked to the urts in the canals" 

"She is mine," I said "If she is th be bound hand and foot and hurled naked to the urts in the canals, it is I who will do so" 

"As you wish," said Samos. 

Explorers of Gor, pages 24-25 

"His girls served nude and chained. Each ankle and wrist ring had two staples. Each girl's wrists were joined by about eighteen inches of chain and similarly for her ankles. Further each girl's left wrist was chained to her left ankle, and her right wrist to her right ankle. This arrangement, lovely on a girl, produces the 'four chains,' from which the establishment took its name. The four-chain chaining arrangement, of course, and variations upon it, is well known upon Gor." 

Explorers of Gor, page 42.

"`Lesha," snapped the second officer to the blond girl.
She spun from facing him, and lifted her chain, 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. She knelt back on her heels, her back straight, her hands on her thighs, her head up, her knees wide. It was the position of the pleasure slave.
`Sula, Kajira!' said the man.
She slid her legs from under her and lay on her back, her hands at her sides, palms up, legs open.

'Bara, Kajira!' he said.
She rolled quickly to her stomach, placing her wrists behind her, crossed, and crossing her ankles, ready to be bound."

Explorers of Gor, page 77.

"What are you?" he asked. 

"A slave girl, Master" she said, her neck in the loops of the whip. 

"What is a slave girl?" he asked. 

"A girl who is owned," she said. 

"Are you a slave girl?" he asked. 

"Yes, Master," she said. 

"Then you are owned," he said. 

"Yes, Master," she said. 

"Who owns you?" he asked. 

"Ulafi of Schendi," she said. 

"Who trains you?" he asked. 

"Shoka of Shendi," she said. 

"Do you have a brand?" he asked. 

"Yes, Master." 


"Because I am a slave." 

"Do you wear a collar?" 

"Yes, Master." 

"What sort of collar do you wear?" 

"A shipping collar, Master. It shows that I am a portion of the cargo of 

the 'Palms of the Schendi'." I thought the girl's Gorean, though the 

responses were generally simple, had improved considerably over the last 

few days. 

"What is the common purpose of a collar?" 

"The collar has four common purposes, Master," she said, "First, it 

visibly designates me as a slave, as a brand might not, should it be 

covered by clothing. Second, it impresses my slavery upon me. Thirdly, 

it identifies me to my Master. Fourthly - fourthly - " 

"Fourthly?" he asked. 

"Fourthly," she said, "it makes it easier to leash me." 

He kicked her in the side. She winced. Her response had been slow. 

"Do you like being a slave girl?" he asked. 

"Yes, Master," she said. She sobbed. She was again kicked. 

"Yes, Master! Yes, Master!" she cried. 

"What does a slave girl want more than anything?" he asked. 

"To please men," she said. 

"What are you?" he asked. 

"A slave girl," she said. 

"What do you want more than anything?" he asked. 

"To please men!" she cried. 

"Nadu!" he cried, lossening the whip coils on her throat. 

She swiftly knelt, back on her heels, back straight, head high, hands on 

her thighs, knees wide.

Explorers of Gor, pages 79-80


"'What sort of collar do you wear?'
'A shipping collar, Master. It shows that I am a portion of the cargo of the Palms of Schendi.'" 

Explorers of Gor, page 79 - 80

"I have five brands," said the metal worker, "the common Kajira brand, the Dina, the Palm, the mark of Treve, the mark of Port Kar." 

Explorers of Gor, page 70

"Yesterday the blond-haired girl had been permitted to walk about the deck. I had stopped near her and she had, immediately, knelt, for she was in the presence of a free man. I had walked slowly about her. She was very nice. I had then stood before her, and she had, suddenly, dropped her eyes. I saw a tiny movement in her hands, on her thighs, as though she would turn them, exposing the palms to me, but then she pressed them down her thighs, hard. I crouched beside her. Then I smiled. I smelled slave heat."

Explorers of Gor, page 81

She laughed. It was true. Gorean men, on the whole, do not free slaves. The freeing of a girl is almost unheard of. This makes sense. They are not free women. They are belongings, valuables, slaves, treasures. Who discards precious possessions, who surrenders treasures? If the slave girl were worth less perhaps she would be freed more. She is too marvelous to free; and if she is not marvelous, she can be slain. Too, what man who has known the glory and joy of a girl at his feet is likely to wish to exchange that for the inconvenience and bother of a free woman? No, slave girls, for all practical purposes, are not freed. They will remain in one collar or another. Men will have it that way.

Explorers of Gor, page 90

"Many goods pass in and out of Schendi, as would be the case in any major port, such as precious metals, jewels, tapestries, rugs, silks, horn and horn products, medicines, sugars and salts, scrolls, papers, inks, lumber, stone, cloth, ointments, perfumes, dried fruit, some dried fish, many root vegetables, chains, craft tools, agricultural implements, such as hoe heads and metal flail blades, wines and pagas, colorful birds and slaves. Schendi's most significant exports are doubtless spice and hides,with kailiauk horn and horn products also being of great importance. One of her most delicious exports is palm wine. One of her most famous and precious, exports are the small carved sapphires of Scehndi. These are generally a deep blue, but some are purple and others, interestingly, white or
yellow. They are usually carved in the shape of tiny panthers, but sometimes other animals are found as well, usually small animals or birds. Sometimes however the stone is carved to resemble a tiny kailiauk or kailiauk head. Slaves, interestingly, do not count as one of the major products in Schendi,
in spite of the fact that the port is the headquarters of the League of Black Slavers. The black slavers usually sell their catches nearer the markets, both to the north and south. One of the major markets, to which they generally arrange for the shipment of girls overland, is the Sardar Fairs, in
particular that of En'Kara, which is the most extensive and finest. This is not to say of course that Schendi does not have excellant slave markets. It is a major Gorean port. The population of Schendi is probably about a million people. The great majority of these are black. Individuals of all races, however, Schendi being a cosmopolitan port, frequent the city." 

Explorers of Gor, page115 

"I then gave my attention to the dancer, a sweetly hipped black girl in yellow beads." 

Explorers of Gor, page 133

'Is it wrong for the tree to be a tree, the rock a rock, the bird a bird?' I asked. 
'No, no,' she said. 
'Why, then,' I asked, 'is it wrong for a slave to be a slave?' 
'I do not know,' she said. 
'Perhaps it is not wrong for a slave to be a slave,' I said." 

Explorers of Gor, page 176. 

"`Show her your slave heat,' I said.
`But should one not be ashamed of one's passion?' she asked...
`Be proud of your slave heat,' I told her."

Explorers of Gor, page 191-192.

"`Masculinity and femininity are complementary properties,' I told her. `If a man wishes a woman to be more feminine, he must be more masculine. If a woman wishes a man to be more masculine, she must be more feminine.'"

Explorers of Gor, page 205.

"The meaning of history lies not in the future, but in the moment."

Explorers of Gor, page 230.

"`Do you think you will have an easy slavery with me?' he asked.
`No, Master,' she said.
`You are right,' he said. `Your slavery will be a full slavery.'
`I desire no other,' she said, turning her head to face him.
I could smell the heat of her."

Explorers of Gor, page 276.

"Master," said the girl. 

"Yes," I said. 

"You need not have struck me, earlier this afternoon," she said. "But I 

suppose that you are the judge of that, for you are the Master," she 

added, airily. 

I looked at her. 

"Surely one needs a reason for striking a slave," she said. 

"No," I said. 

"I see," she said, putting her head down. She trembled. 

"Come here," I said. "Kneel before me, back on your heels." 

She did so, looking at me. "Master?" she asked. 

Suddenly I struck her, a fierce blow which flung her, mouth bloodied, to 

her side in the dirt. 

I stood up. "Do you see?" I asked. 

"Yes, Master," she whispered, looking up at me, horrified. 

"Now kneel before me and kiss my feet," I said, "and thank me for having 

struck you." 

Tremblingly, she crawled to me, and knelt before me. She put her head 

down. I felt her lips on my feet. "Thank you for having struck me, 

Master," she whispered. She looked up at me. 

"Do you now understand that you are a slave?" I asked. 

"Yes, Master," she said. 

"Do you still think that a Master requires a reason to strike you?" I 


"No, Master," she said. 

"And why is that?" I asked. 

"Because I am a slave," she said.

Explorers of Gor, page 295.

"`In the eyes of Gorean law you are an animal. You have no name in your own right. You may be collared and leashed. You may be bought  and sold, whipped, treated as the master pleases, disposed of as he sees fit. You have no rights whatsoever. Legally you have no more status  than a tarsk or vulo. Legally, literally, you are an animal.'

Explorers of Gor, page 316.


"From the box he then took a small, curved knife and a tiny, cylindrical leather flask. I gritted my teeth, but made no sound. With the small knife he gashed my left thigh, making upon it a small, strange design. He then took a powder, orange in color, from the flask and rubbed it into the  wound.

Kneel he said.  I did so.  From the flat box he then took a yellow neck belt, two inches in height, and beaded.  It is fatened with a thong, which ties before the throat.  

Say 'I am a slave.  I am your slave, Master,'  he said. 

'I am a slave,'  I said 'I am your slave Master,'  

He then put the  neck best on me, tying it shut with the thong, with what I knew must be a slave knot.  From the box then he took a yellow leather disk, which had a small hole, possible drilled with tiny stome implement, near its top.  There was writing of some barbaric script upon it.  He threaded an end of the thong through the hole then, using the other  end of the thong, too,  knotted the disk snugly at the very base of the collar in the front, below my throat.  He looked down at me.  

'You have been knife branded'  he said 'The orange mark upn your thigh will be recognized  in the jungle for hundreds of miles around.   If you should be so foolish as to attempt to escape  any who apprehend you, seeing the mark, will return you to the city as a runaway slave. 

Explorers of Gor, page 330

"In all cultures there are the lonely ones, the solitary walkers, those who climb the mountains, and look upon the world, and wonder." 

Explorers of Gor, page 333

"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."

Explorers of Gor, page 334

"Am I an object?" she asked. 

"Of course," I said. "And a very delicious one," I added. 

"Thank you, Master," she said. 

"Does it trouble you to be an object?" I asked. 

"I do not feel like an object," she said. 

"Technically," I said, "in the eyes of Gorean aw you are not an object 

but an animal." 

"I see," she said. 

"In one sense," I said, "no living human being, not bird nor squirrel, 

can be an object. They are not, for example, tables or rocks. In another 

sense, all living creatures are objects. For example, they occupy space 

and obey the laws of physics and chemistry." 

"You know what I mean," she said. 

"No," I said. "I do not. Speak more clearly." 

"A woman is treated like an object," she said, "when men do not listen 

to her or care for her feelings." 

"Surely women, in the single-minded pursuit of certain goals, can treat 

other women, and men, in that way?" I asked. "And men could treat men in 

that way, and so on? Is not the problem you have in mind rather a 

general one?" 

"Perhaps," she said. 

"Similarly," I said, "do not confuse being treated as an object with 

being an object. Similarly, do not confuse being treated as an object 

with being regarded as an object. For example, indivduals who treat human 

beings as objects very seldom think that they are really objects. That 

would suggest insanity." 

"You do not respond properly," she smiled. 

"Is your criterion for being treated as an object that men do not agree 

with you?" I asked, "If so, then that is somewhat obtuse." 

"I suppose it is," she said. "If men do not do what we want, then they, 

so to speak, have not listened to us or paid attention to our feelings." 

"That is a very interesting way of thinking," I admitted. "By the same 

token, if women did not pay close attention to the wishes of men and 

comply with their desires, then men might be entitled to regard 

themselves as being treated as objects." 

"How silly," she said. 

"Yes," I said. 

"It is hard to talk with you about these things," she said. 

"I think so," I said. 

Explorers of Gor, page 352