Miscelánea de citas

SOBRE EL AMOR DE LOS ESCLAVOS:
"And in any event," he said, "the love a slave girl is worthless, is it not?"
"Yes, Master," she whispered, tears in her eyes. This was absurd, of course, as the love of a slave girl is the deepest and most profound love that any woman can give a man. Love makes a woman a man's slave, and the wholeness of that love requires that she be, in truth, his slave. With nothing less can she be fully, and institutionally, content.

SOBRE LA MAGIA Y EL PRIMER CONOCIMIENTO:
Goreans, on the other hand, often accept, rather uncritically, in my mind, that the reader can actually read thoughts, or usually read them. They reason that if one fellow can see farther than another, and such, why can't someone, similarly, be able to "see" thoughts. Similarly, less familiar with tricks, prestidigitation, illusions, and such, than an Earth audience, some Goreans believe in magic.

SOBRE LA VISIÓN DE ALGUNOS GOREANOS ACERCA DE LOS INICIADOS:
"Are you so fond of the unproductive, parasitic caste?" he asked.
"I do not think much about them," I said.
(pg. 208) "Surely you regret the minds they have stunted and spoiled," he said.
"If there are any such, of course," I said.
"They prey on credulity, they exploit fear, they purvey superstition," he said.
"It is their way of making a living," I said.

SOBRE LAS NECESIDADES SEXUALES DE LOS ESCLAVOS:
This is not to say that a slave may not occasionally be made to beg for sex, or that she may not, upon occasion, have to beg for it. These things help her to understand that she has sexual needs, and that whether or not these needs are to be satisfied, is at the option of the master. A formula sometimes used is: "I acknowledge unequivocally and without reservation that I have sexual needs. Similarly I inform you that I want them satisfied. I beg you, Master, to satisfy them." It might be noted in this, of course, that a slave may beg for sexual satisfaction. She is free to do so, and it is quite acceptable for her to do so. Such a liberty, of course, would be unthinkable in the case of a free woman. Needless to say, the master commonly accedes to the pleas of the slave. When he himself desires sex, of course, he simply takes it, or imposes it on the slave. Her will is nothing. And she must strive to be fully pleasing. He is master; she is slave.

SOBRE LOS MOTIVOS PARA CASTIGAR:
Also, 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 judgment on the master's part.

SOBRE EL ODIO DE LAS LIBRES A LAS ESCLAVAS:
Yes," laughed the girl, delightedly.
For some reason free women hate female slaves. They are often quite cruel even to those whom they themselves own. I am not certain of the explanation of this seemingly unreasoning, inexplicable hatred. Perhaps they hate the slave for her beauty, for her joy, her truth, her perfections, her desirability, her happiness. At the root of their hatred, perhaps, lies their own unhappiness and lack of fulfillment, their envy of the slave, joyfully in her rightful place in nature. In any event, this attack on the part of the free women, which happily had been only verbal, as they often are not, and the abused slaves in any event dare not protest or object, as they are at the mercy of free persons, was in its way a profound compliment. So beautiful and exciting was the girl that the woman had naturally assumed she was that most marvelous, helpless, lovely and degraded of objects, the female slave.

SOBRE LAS CUALIDADES SUPERIORES DE LAS ESCLAVAS RESPECTO A LAS LIBRES:
Also, it has been my personal experience, for what it is worth, that slaves are almost always more intelligent and sensitive than free women, who often, at least until taken in hand, tend to be ignorant, smug, vain and stupid.


SOBRE LAS CASTAS:
One does not expect a scribe to know the sword. Why, then, should one expect the warrior to know the pen? An excellent example of this sort of thing is the caste of musicians which has, as a whole, resisted many attempts to develop and standardize a musical notation. Songs and melodies tend to be handed down within the caste, from one generation to another. If something is worth playing, is it worth remembering, they say. On the other hand, I suspect that they fear too broad a dissemination of the caste knowledge. Physicians, interestingly, perhaps for a similar reason, tend to keep records in archaic Gorean, which is incomprehensible to most Goreans. Many craftsmen, incidentally, keep such things as formulas for certain kinds of glass and alloys, and manufacturing processes, generally, in cipher. Merchant law has been unsuccessful, as yet, in introducing such things as patents and copyrights on Gor. Such things do exist in municipal law on Gor but the jurisdictions involved are, of course, local.

CALOR DE ESCLAVA:
"You would not wish to be whipped for insufficient heat, would you?"
"No, Master!" she said.
"Think no more about it then," I said. "Surrender, rather, as you now must, and wish to do, to your deepest needs and desires, to your most profound and helpless passions, to those truths, hitherto concealed in the most secret recesses of your belly."
"Take me somewhere, Master!" she begged. "Take me somewhere!"
"You are somewhere," I informed her.
She looked wildly at me, and I then, by the upper arms, lifted her up, against the wall.
She looked down at me. "Master!" she begged.
(pg. 398) I kept her to the wall with my body, and, in an Ihn or two, got my hands to her waist, lifting her up. She put her arms about my neck, sobbing. "Oh, yes, Master!" she breathed. "I yield me, as a slave, your slave!"
For an Ehn or two I held her.
"Aiiii," I breathed, gasping.
"I am yours," she whispered, "your slave!"
"Yes," I said. "Yes, you are."
Shortly thereafter I became aware of a presence behind me. I turned. There was a guardsmen there, a regular, not an auxiliary. I had never seen him before. He did not seem angry. I lifted Lavinia upward. "Ai!" I said, softly. I then put her to her feet in the doorway. She kissed at my arm, and kept her arms about me. Surely she was aware of the observer, as well. "Do you not know enough to kneel in the presence of a free man?" I asked her. Quickly she removed her arms from my body, smoothed down her tunic, and knelt, properly, in the doorway.
"Does the whip master know where you are?" asked the guardsmen of Lavinia.
"No, Master," she said.
"You are pretty," he said.
"Thank you, Master," she said.
"These state sluts are all the same, " said the guardsmen.
"Oh?" I said.
"I liked it better when they were belled," he said.
"That was nice," I said.
"It made it easier to keep track of them, in alleys, in doorways, and such."
"Doubtless," I granted.
He looked at Lavinia, who lowered her head.
"I suspect it is lonely for them, in their chains, at night," he said.
"I suspect so," I said.
"She has duties," he said. "Do not stay here long."
"We shall be gone in a moment," I said.
He then turned about and went south on Varick.
Lavinia was trembling.

SOBRE LA BELLEZA Y EL VALOR DE LAS ESCLAVAS:
"She is pretty," said one of the fellows, he who had questioned her, looking after her.
"But she is only a female," said the other, he who had threatened her.
"And a slave," said he who had questioned her.
"Yet they are the prettiest and best, " said he who had threatened her.
"Yes," said he who had questioned her. "There is no comparison."

RESPUESTAS INCOSCIENTES DEL CALOR DE UNA ESCLAVA:
The authenticity of a slave's words and responses, of course, are attested to by numerous bodily ones, many of which are unaware of, and cannot control. A master who is alert to these can then determine, particularly over a period of time, whether or not the slave's words, feelings and responses are genuine or not. The alternatives accorded to the Gorean slave girl are, in effect, to become an authentic slave, or die. Interestingly this understanding, particularly on the part of a woman who has been the victim of an antibiological conditioning program, as some Earth females, can be received as a liberating and joyful revelation, permitting them then in good conscience to yield at least, as they have long wished, to their femininity. Most women, of course, including most Earth females brought to Gor, as slaves, for that is the usual reason for which one is brought to Gor, do not need anything of this sort. Most are so joyful to find themselves on a natural world where their beauty, their dispositions and feelings (pg. 435) are meaningful, that they can hardly wait to fulfill their depth nature, to be at last the women they are in their hearts, and bellies, and have always desired to be.


VALOR DE UN KAJIRUS (MILO):
"No," I said. "I am not of the theater."
"I do not understand why master has brought these things about," he said, "why he has brought me into his possession. Of what possible use can I be to master?"
"Perhaps I could sell you to the quarries, or into the fields," I said. "Perhaps I could take you to the Vosk, or the coast, and sell you to a captain. You might look well, chained to the bench of a galley."
"I do not think it was for such purposes that master purchased me," he said.
"You think you are valuable?" I asked.
"Surely master thinks so," he said. "I heard master himself conjecture that there were free women in Ar who would pay a thousand pieces of golf for me."
"And there are perhaps men," I said, "who would pay fifteen hundred."
"Yes, Master," he said, putting his head down, and clenching his fists. Then he looked up. "But master did not sell me, not offer me for sale," he said.

KAJIRUS-KAJIRI;KAJIRA-KAJIRAE:
"Curiosity is not becoming in a kajirus," I said.
"Yes, Master," he said. This was a play, of course, on the common Gorean saying that curiosity is not becoming in a female slave, or kajira. One of the traces of Earth influence on Gorean, incidentally, in this case, an influence from Latin, occurs in the singular and plural endings of certain expressions. (pg. 437) For example, 'kajirus' is a common expression in Gorean for a male slave as is 'kajira' for a female slave. The plural for slaves considered together, both male and female, or for more than one male slave is 'kajiri'. The plural for female slaves is 'kajirae'.

SOBRE AGUJEREAR LAS OREJAS:
To Gorean eyes the piercing of the ears, this visible set of wounds, inflicted to facilitate the mounting of sensual and barbaric ornamentations, is customarily regarded as being tantamount, for most practical purposes, to a sentence of irrevocable bondage. Normally ear-piercing is done only to the lowest and most sensuous of slaves. It is regarded, by most Goreans, as being far more humiliating and degrading to a woman than the piercing of a girl's septum and the consequent fastening on her of a nose ring. Indeed, such an aperture does not even show. Some slave girls, of course, are fixed for both. Their masters, thus, have the option of ornamenting their lovely properties as they please.

It might be mentioned that nose rings are favored in some areas more than in others, and by some peoples more than others. On behalf of the nose ring, too, it should be mentioned that among the Wagon Peoples, even free women wear such rings. This, however, is unusual on Gor. The nose ring, most often, is worn by a slave.

These rings, incidentally, those for the ears and for the nose, do not serve simply to bedeck the female. They also have a role to play in her arousal. The brushing of the sides of the girl's neck by the dangling ornament is, in itself, a delicate stimulation of a sensitive area of her body, the sides of her neck beneath the ears; this area is quite sensitive to light touches; if the earring is of more than one piece, the tiny sounds made by it, too, can also be stimulatory; accordingly, the earring's feel and movement, and caress, and sometimes sound, persistent, subtle and sensual, functioning on both a conscious and subliminal level, can often bring a female to, and often keep her indefinitely in, a state of incipient sexual readiness. It is easy to see why free women on Gor do not wear them, and why they are, commonly, only put on low slaves. Similar remarks hold, too, of course, for the nose ring, which touches, lightly, the very sensitive area of a girl's upper lip. The nose ring, too, of course, makes clear to the girl that she is a domestic animal. Many domestic animals on Gor wear them.

ULS
We heard, outside, the screaming of a predatory ul, a gigantic, toothed, winged lizard, soaring over the marshes. "How was this rendezvous arranged?" I asked.

SOBRE LA COBARDÍA EN LOS HOMBRES:
In most tribes, incidentally, a man who refuses to go on the warpath is put in women's clothes and given a woman's name. He must then live as a woman. Henceforth he is referred to in the female gender. Needless to say, she is never permitted to mate. Sometimes she must even serve the members of a warrior society, as a captive female. Interestingly enough, whites stand outside the coup structure. This is something that few of them will object to. It seems they are simply not regarded, on the whole, as being suitable foes, or foes worthy enough to stand within the coup structure. It is not that the red savages object to killing them. It is only that they do not take pride, commonly, in doing so.

SOBRE LA PIEDRA DEL HOGAR:
Do not ask a Gorean what the Home Stone means because he will (pg. 486) not understand your question. It will puzzle him. It is the Home Stone. Sometimes I think that many Home Stones are so simple because they are too important, too precious, to be insulted with decoration or embellishment. And then, too, sometimes I think that they are kept, on the whole, so simple, because this is a way of saying that everything is important, and precious, and beautiful, the small stones by the river, the leaves of tress, the tracks of small animals, a blade of grass, a drop of water, a grain of sand, the world. The word "Gor", in Gorean, incidentally, means "Home Stone'. Their name for our common sun, Sol, is "Tor-tu-Gor" which means "Light upon the Home Stone'

SOBRE EL ENGAÑO A LOS GOREANOS Y LOS TABLONES PÚBLICOS:
moral rhetorics. That had worked in the past. Perhaps it would work in the future. Those who control the public boards, it is said, control the city. But I was not sure of this. Goreans are not (pg.489) stupid. It is difficult to fool them more than once. They tend to remember.

SOBRE UN KAJIRUS SIRVIENDO VINO:
(pg. 447) "Serve me wine!" she snapped.
"Mistress?" he asked.
"It that not wine, and assorted dainties," she asked, "on the table by the couch, that which I see behind me, in the mirror?"
"Yes, Mistress," he said.
"And certainly female slaves humbly and beautifully serve their masters in such a way," she said.
"Yes, Mistress," he said.
"Must a command be repeated?" she inquired.
"I am a male slave," he said. "I am not a female slave."
Surely you are aware that male silk slaves are trained in such things as the serving of wine to their mistresses," she said.
"I am not a silk slave," he said.
"I see that a command must be repeated," she said.
"No, Mistress!" he said. He hurried to the small table and put a tiny bit of wine into one of the small glasses. He then returned, and knelt before her. He then, holding the tiny glass in both hands, his head down between his extended arms, proffered her the beverage. But she did not receive it as yet at his hands. "Look up," she said. He did so. She fingered the small, capped cylinder at her neck. "Surely you know what is contained in this capsule," she said.
He did not respond.

SOBRE LA HOMOSEXUALIDAD DE APPANIUS:
She laughed. "I see you do not know our dear Appanius," she said. "The most he would want from a woman would be to have her do his cleaning and scrub his floors!"

EXPRESIONES:
"This is more of Your Kaissa," he said.
Nay, a master of masters."