The Annals of Gor

"Master," she asked, "why did you whip me?"
"Because it so pleases me," he said.
"Yes Master," she said.
"Slave," he said.
"Yes Master?" she asked.
"Curiosity in a kajira is not becoming; you could be slain for it," he said.
"Yes Master," she said.

The punishment of a slave is always at the whim of the Master. A slave may be punished simply to remind her that she is only a slave. It is well for a slave to remember that her very life depends upon her Master; she eats because her Master allows it; she drinks because her Master allows it; she lives because her Master allows it.

Common Forms of Punishment

• Death
Depending upon the whim of the Master and where he lives, a slave can be put to death a number of ways. For example, in Port Kar, paga tavern slaves found displeasing to a customer are customarily bound and tossed into the sea to the wharf urts. In other areas, a slave may be thrown to a pit of sleen. A slave is never allowed the honor of a quick, merciful death.

"I am a slave, Master," she wept. Disrespect in a slave can be punishable by death. — Fighting Slave of Gor, page 108.

"Do you fear your masters?" I asked.
"Of course," she said, "they hold over me the power of life and death." — Rogue of Gor, page 102.

"Though the Gorean coin girl is commonly one of several girls, one of a stable there so to speak, sent daily into the streets to earn money as the chattels they are for their master, under the penalty of whippings or tortures, or death, if their day's work does not prove sufficiently lucrative, it is not unknown for this sensual charge to be also placed upon a private girl, usually as a punishment for having failed in some way, often trivial or negligible, to be fully pleasing. After having been sent into the humiliations and dangers of the streets, it is a rare girl who does not hurry back, eager and chastened, to the intimate joys of a private slavery." — Rogue of Gor, pages 234-235.

"Surely you know, Bran Loort," said Thurnus, "it is the duty of a slave girl to be fully and completely pleasing to men. Were she not so she would be subject to severe punishment, including even torture and death, should it be the master's wish." — Slave Girl of Gor, page 226.

I knew that male slaves were carefully supervised. I knew it could be quite unpleasant for one of them to be caught looking upon a slave girl. To be caught looking upon a free woman could mean death for them. "He looked upon me," I said, pointing to the male slave. Surely he would be, at the least, whipped for his indiscretion. The beauty of slave girls was for free men, not for the slave likes of such as he. — Slave Girl of Gor, page 345.

"It is death, incidentally, for a slave to remove such a collar without permission. It can be understood then that slaves of the red savages do not tamper with their collars. They keep them on." — Blood Brothers of Gor, pages 15-16.

• Put to the Oar
This is a method of disciplining slave girls by stripping them and securing them on an oar, hands behind her with her head down toward the blade. As the oar sinks into the cold water, she must hold her breath until it lifts from the surface. A girl may be kept on the oar for several hours. Dangers include the sea slean and white sharks; popular in Torvaldsland.

"You will eat it," said the Forkbeard, "or you will be stripped and put to the oar." She looked at him with horror. "That will not violate you, my pretty," said the Forkbeard.
In this punishment, the girl, clothed or unclothed, is bound tightly on an oar, hands behind her, her head down, toward the blade. When the oar lifts from the water she gasps for breath, only in another moment to be submerged again. A recalcitrant girl may be kept on the oar for hours. There is also, however, some danger in this, for sea sleen and the white sharks of the north occasionally attempt to tear such a girl from the oar. When food is low it is not unknown for the men of Torvaldsland to use a bond-maid, if one is available on the ship, for bait in such a manner. The least pleasing girl is always used. This practice, of course, encourages bond-maids to vie vigorously to please their masters. An Ahn on the oar is usually more than sufficient to make the coldest and proudest of females an obedient, eager-to-please bond-maid. It is regarded as second only to the five-lash Gorean slave whip, used also in the south, and what among the men of Torvaldsland is called the whip of the furs, in which the master, with his body, incontrovertibly teaches the girl her slavery. — Marauders of Gor, page 66.

• She-Quadruped, Discipline of
Also: She-Quadruped, Modality of
This command is generally used as a means of punishment. The slave must remain on all fours and may not speak; in essence, the slave must behave as a dumb animal, reminding her that she, too, is considered nothing but an animal.

"Though this is not technically a position, it is definitely a command most commonly used for punishment or simply to remind the slave that she is, in fact, only an animal. When commanded to assume she-quadruped, the slave stays on all fours, like an animal, and cannot speak or reach for things with her hands. She is kept as only a mute pet. Sometimes the slave is even taught tricks she must learn without the help of verbal clues.In this form of slavery, which is commonly used for disciplinary purposes, or for the amusement of the Master, the woman is not permitted to arise from all fours; similarly she is not permitted human speech, though she may signify needs and desires by such means as cringing, and moaning and whimpering. Not permitted the use of her hands, save as a means of locomotion, she must also eat and drink from pans set on the floor, or, sometimes to satisfy her thirst, she must lap the water permitted to her from puddles or lick pillages from the tiles; too, it is no uncommon to chain her near her master's feet, while he dines, that he may, if he wishes, throw her scraps of food. She will also be taught tricks, through which paces she may be put for the entertainment of her master's guests, such things as begging, lying down, rolling over, and fetching his sandals in her teeth. And, needless to say, when her master wishes to use her sexually, it will be a position common to the she-quadruped." — Guardsman of Gor, page 225.

"She does not speak," said Boabissia.
"She is perhaps under the discipline of the she-quadruped," I said. The girl whimpered, looking at us, nodding her head affirmatively. Then she put her head down again.
"Oh," said Boabissia. In this discipline the female is forbidden human speech. She is also forbidden human posture, in the sense that she is not allowed to rise to her feet. Her locomotion, unless commanded to roll, or put under similar commands, suitable for a pet, will be on all fours. Her food will be thrown to her, or put in pans on the ground. In either case, she must feed without the use of her hands. She may also, of course, be fed by hand, but, again, will not be permitted to touch the food with her hands. She may be taught tricks. Sometimes these are taught as functions of arbitrary sounds, so that she must learn them as any animal might, without the benefit of an earlier understanding of the words used. If she is slow to learn, of course, she is punished, as would any other animal. When used, too, it will commonly be in the modality of the she-quadruped. This discipline is often used as a punishment, but it may also figure in the training of a new girl. It helps her to understand what she now is, an animal totally subject to her master. After some time, sometimes as little as a few Ahn, in this discipline, she begs mutely, pleadingly, as eloquently as she can, to be permitted to serve her master in fashions more typical of the normal female slave, fashions in which her bondage, because of the greater complexities and latitudes of dutifulness and subservience possible with human activity, speech and posture, for example, dance, beginning at least on her feet, and song, may be even more deliciously complete and pleasing to him. To make certain that there are no possible confusions or misunderstandings involved in such cases the master usually gives the female a brief opportunity to speak, usually only for a few Ihn, in which she must make her pleas, hoping to win his favor. If he is not satisfied with her pleas, of course, she is returned promptly to her former discipline. Too, for wasting his time, she might be exposed to other disciplines, as well, usually the lash. — Mercenaries of Gor, pages 215-216.

• Threat of Death
Often times, a slave new to the collar is merely threatened with the possibility of death. For example, a slave may be bound and tied to a rope or chain and hoisted over a pit of hungry sleen. As chunks of meat are tossed into the pit, the slave watches as the sleen rip the meat to shreds as the hoist is slowly lowered. The slave will beg to live. The Master may continue torturing the slave, lowering them farther and farther, until the slave has beg sufficiently to please the Master. The slave is then tamed.

"No!" I screamed. "No!" I lay on my side. My ankles were crossed and tied. I saw a large side of meat being hoisted by me, hung on a dangling hook. I had looked into the pit. I heard the raging of the animals. "No," I begged. A rope was tied, tightly, about my waist, and then tied about the linkage between the manacles confining my hands behind my back. My hands, then, must be held close to the small of my back. "Please, no, please, no!" I begged. Two men took another side of meat, large and heavy, and thrust it on a new hook. Then it was lifted up and swung, on a set of ropes, over the edge of the barrier and toward the center of the circular, sunken enclosure, whence it was lowered. I heard the snarling, the squealing, the frenzied feeding. "Please, no!" I begged. Never had I seen such beasts. They were darkly colored, usually brown, and some were black. They were, some of them, as much as twenty feet in length. Several must have weighed between twelve and fourteen hundred pounds. They were six legged, clawed, and doubly fanged. Their heads were wide and triangular, like those of vipers, but their bodies, long and sinuous, were thickly furred. They twisted and squirmed about one another. I had been held by the two men at the edge of the barrier, to see the attack on the first piece of lowered meat. The animals leaped for it, some of them thirty or more feet into the air. Some even caught and clung to it as it was being lowered, tearing at it and cutting at it with their hind pairs of feet. There was a stink in the place of the animals, and the noise of their snarling, their hissing, their squealing and challenge screams was ear piercing and horrifying.
       "No!" I screamed. One of the two men slipped a hook under the ropes that bound my ankles. In a moment it began to ascend and I was lifted, feet upward, above the walkway encircling the sunken enclosure. I hung, helpless, head downward. "Please, no!" I wept. The woman in the black leather, she, whom I had taken as my jailer, gave a signal.
       "No, please!" I cried. Helpless I felt myself lifted higher and, on the system of ropes, carried out over the sunken enclosure, the floor of which was some seventy-five feet below me. I could sense the animals below me, their large size, the fetid smell, almost overwhelming, swirling upward, their energetic stirring, their twisting in and about one another. I put my head back and could glimpse several of the furred bodies below. I saw their heads raised, their eyes blazing, their long, dark tongues, triangular, their distended jaws, the two rows of fangs. Then I felt the rope give a hitch and I was lowered a foot toward them.
       The first of the beasts leaped upward toward me, falling short by several feet, falling back, scrambling, among the others. I was then lowered some five to seven feet again. I wept with misery. I could feel the heavy collar now against the bottom of my chin, as it had slipped down. The metal attachment, which I took to he a ring, lay against my chin. I was then lowered some ten more feet, then another ten feet The animals were now much more frenzied save for some, here and there in the enclosure, in small groups, snarling and scratching, tearing apart meat already lowered into the pit. The rope then again slipped, being lowered again.
       "Please, stop!" I begged. I could see the woman with such white skin, she in the black leather, with the whip, at the height of the, barrier. Behind her were the two brutes who had taken me from my cell. I had never seen such strength as theirs. I had been helpless in their hands. They had controlled me with utter case. I was now, squirming and crying, some forty feet above the floor of the pit below. The rope lowered again. I screamed with misery. The animals, then, began to leap upward. I heard jaws snap not more than a yard or so below my head. I saw the raking of broad claws, exposed, curved and white, pass sweeping below me. I was certain they could, with a single, wicked blow, half tear my head from my body. My screams mingled with the raging snarls and piercing hunger screams of the beasts. The rope gave another hitch, and I was lowered another foot. Then I was lowered another foot. I cried out with misery.
       Then I felt my body, suddenly, swung to the side and drawn upward. I was hoisted up, on the system of ropes, then, to the barrier, and over it. The two brutes who had taken me from my cell removed me from the hook. They then unbound my ankles. They then removed the rope from my belly, which had held the manacles close to the small of my back. Two men placed a large piece of meat on the hook from which I had been removed and, in a moment, on the system of ropes, had hoisted it over the barrier out over the enclosure, and down to the animals. I heard them fighting, tearing at it. The large Oriental fellow pulled my hands, manacled behind my back, toward him. He then, with a key, removed them from me and replaced them in the snap strap at his belt. They had been his.
       "Kneel," said the fair-skinned, leather-clad woman, my jailer. I knelt, terrified. I could bear the animals tearing apart the meat below. "Legs spread," she said. I complied, shuddering. "Do you know now you are a slave?" she asked.
       "Yes," I said, "yes!"
       "Yes, what?" she asked.
       "I don't know," I said. "I don't know!"
       "Yes, Mistress," she said.
       "Yes, Mistress," I said. — Fighting Slave of Gor, pages 53-55.

• Withholding of Food
A very minor, but very effective method of discipline.

• Whip of the Furs
This is a method of disciplining slave girls by rape rather than by flogging; popular in Torvaldsland.

"It is regarded as second only to the five-lash Gorean slave whip, used also in the south, and what among the men of Torvaldsland is called the whip of the furs, in which the master, with his body, incontrovertibly teaches the girl her slavery." — Marauders of Gor, page 66.

• Whipping
The most common and preferred method of disciplining a slave, it is often said that a slave does not know the meaning of her collar until she feels the whip of a Master. The slave is bound by rings generally, though sometimes she is not bound, but must be sure she does not release her hold upon the ring or face more severe punishment. When the slave is being whipped, she is not permitted the luxury of falling into blissful unconsciousness. Should a slave collapse while being whipped, the whipping stops while she is awakened with cold water. Once she is awake again, the whipping resumes. The slave is meant to feel each stroke of the whip.

The initiatory whipping is the whipping of a slave, usually of about ten (10) strokes, which a slave girl receives upon being brought into a new household, to remind her that she is a slave and under discipline; sometimes called the lesson of the leather.

"Sometimes a girl is whipped when she is first brought into a new house. It is regarded, in some cities, including Victoria as a way of making clear to her that the house in which she now finds herself is a house in which she is a slave." — Rogue of Gor, pagea 129-130.

The final blow, also known as the gratis blow or the mnemonic blow is often delivered at the end of the initiatory whipping, for many reasons, such as for good measure (think of birthday spankings; one to grow one, one to be good on…), or to instill in the slave that she is fully under discipline and that her master may beat her as much as he pleases.

Etymology: Greek mnemonikos, from mnemon- mindful + -ikos -ic, -ical; akin to Greek mnasthai to remember;
"Assisting or intended to assist memory 'some mnemonic device like a string tied around the finger;' of or relating to mnemonics; of or relating to memory "mnemonic skill.'" — Merriam-Webster Dictionary ©2003-2006

"I then stood 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, page 205.

Often times a girl is required to fetch the whip and bring it to the master for punishment. In the Tahari, girls are required to do this by crawling and fetching the whip with her teeth. Certain regions of Gor also have specific methods and rules concerning whippings. In the Tahari, for example, a man will accompany the girl who crawls with the whip to be punished. He is known as the caller and performs what is sometimes called a "whip song" though is not truly a song. She is paraded before her sisters for them to beat and abuse her as she crawls past. However, the actual whipping in the Tahari is generally a private matter between the girl and the master, or he and his men. Other girls are seldom permitted to watch one of their sisters being whipped.

I gestured to a man, an Aretai, in white burnoose, with black kaffiyeh and white agal cording, who stood nearby. He tossed a Gorean slave whip to the tiles, some twenty feet from the girl. She looked at the whip in disbelief. Earth women, no matter what they do, are never punished. She could not believe that she was to be treated as a Gorean slave girl.
"Fetch the whip," I told her.
She stood straight. "Never!" she cried. "Never! Never!"
"Bring a sand glass," I said, "of one Ehn's sand." It was brought. The Gorean day consists of twenty Ahn; the Gorean Ahn, or hour, of forty Ehn, or minutes; the Ehn consists of eighty Ihn, or seconds. An Ihn is slightly less than an Earth second. The glass was inverted.
She looked at it. "You can never make me do this," she said, "Tarl." She watched the sand slip through the glass. She turned to face me. "I'm pleased that I betrayed Priest-Kings. I'm pleased that I served Kurii I'm pleased that I identified you for Ibn Saran. I'm pleased that I testified against you at Nine Wells! Do you understand? Pleased!"
A quarter of the sand had slipped through the glass. "You did not free me in Lydius. You kept me a slave!" she cried petulantly. The sand had now slipped half through the glass. She looked about, from face to face, finding in them no sign of emotion, and then again she faced me.
"Of course I smiled at Nine Wells," she cried. "I wanted you sent to Klima! I wanted you sent there! Vengeance was sweet! Only you escaped! Of course I mocked you from the window of the kasbah of Ibn Saran! There would be no women at Klima! Of course in insolence I hurled you a bit of perfumed silk, to torment you in the march and, later, at Klima. Of course I lightly blew you a kiss of farewell, delighted in my triumph over you! Of course! Of course! Yes, yes, I mocked you when you were helpless! It gave me much pleasure to do so!"
There was only a quarter of the sand remaining. She looked at it, miserably. She turned to me again. "I was cruel and petty, Tarl," she said. "Forgive me!" The sand was almost slipped from the glass. "I am a woman of Earth," she cried. "Of Earth!" Such women, of course, were never punished, no matter what they did. They were always forgiven. "Forgive me, Tarl!" she cried. "Forgive me!"
But she was a Gorean slave girl.
"Never will I fetch the whip!" she cried. Then, crying out with misery, frightened, a moment before the sand slipped from the glass, she turned toward the whip.
"In the fashion of the Tahari," I told her.
She moaned, and fell to her hands and knees. The men, impassively, watched her go to the whip and pick it up, in her teeth.
"Put the whip down," I told her.
She put the whip down, dropping it from her teeth. She looked at me, joyfully. "Kneel," I told her. She did so, puzzled. "Strip," I told her, "without rising to your feet." She did so, angrily, slipping the tiny, torn rag over her head and putting it to one side. She shook her hair; she straightened her body. A murmur of appreciation coursed through the men in the room. Then one, in Gorean fashion, struck his left shoulder, and then the others. She knelt, straight, while men applauded the beauty of her. How proud she was! How fantastically beautiful are women! And I owned her.
"Tie your garment about your right ankle," I told her. She did this, sitting, and then, again, knelt. "Now pick up the whip again," I said, "in your teeth." She did so.
She did not wear a collar. I had had that of Ibn Saran removed. I would put her in one of mine later. She was naked except that about her right ankle was tied a rag, and, strangely perhaps, about her left wrist was knotted a bit of bleached slave silk. She looked at me, the whip in her teeth. "Now go to your former slave alcove to be beaten," I told her.
She left the room, a slave girl on her way to discipline. — Tribesmen of Gor, pages 351-353.
I turned to one of the men nearby. "Be as her caller and guard," I said to him.
He nodded, and, bending down, picked up a strap which lay nearby. "I shall come presently," I told him. He acknowledged this. He left the room, following the girl.
A guard is not used in such cases to prevent the escape of the girl, for, in such a situation, in a house or kasbah, there is no escape for her. He serves to protect her, interestingly, from other slave girls. The strap or coiled rope be carries is used less often to hasten, in a humiliating fashion, a girl who might otherwise dally on the way to discipline, though it may serve this purpose, than it is to drive other girls from her. Such a strap or rope, of course, can sting hotly through slave silk. She is very vulnerable, you see, the girl who is to be punished, on the way to discipline. She is naked; she is not permitted to rise; she may not even speak, for the whip must be held between her teeth; to drop it is twenty extra lashes. Resentments, jealousies, petty feuds, enemies, are common among female slaves. Particularly is there jealousy and hatred for the most beautiful slaves, or for the highest slaves. Such a girl, on her way to discipline, is a delight to those who hate and envy her, and who would be only too pleased to take this opportunity to jeer and abuse her, sometimes cruelly and physically. Although many girls in the kasbah were chained here and there for the pleasures of men' most were freed of impediments, that they might fetch and serve, and be seized when and wherever the men might want them. These, in the halls, would constitute a genuine danger to Vella, who, a high slave, had been the object of much envy. How pleased they would be to see proud Vella crawling in the halls to her discipline. The second reason a man accompanies the girl is to be the caller. He performs what is spoken of sometimes as the whip song, though it is not a song, but rather a series of calls or announcements. These summon other girls to witness one of their sisters on the way to discipline. "Here is a girl who has not been fully pleasing," cries the man. "Look upon her. She is going to discipline. She was not completely pleasing. See her! Come, witness a girl who has not been fully pleasing!" These cries bring the other girls, with their burdens, and such, to watch the progress through the halls of the girl who is to be punished. Soon a derisive, moving gauntlet is formed, through which, constantly, the miserable, whip-bearing girl crawls. She is spat upon, and struck, with hands and straps, and kicked, and much abused, but, of course, only within those limits set by the caller and guard. This sort of thing is thought desirable in the Tahari, in encouraging the whipbearing girl to be more dutiful in the future, and the girls of the gauntlet to resolve, too, to be more dutiful, that it not be they, next, at the mercy of their enemies and rivals, who carries the whip. The actual whipping in the Tahari, incidentally, is usually a matter between the girl and the master, or he and his men. Other girls are seldom permitted to watch one of their sisters being whipped. All they know, when the doors close, is that she will be whipped. — Tribesmen of Gor, pages 353-354.

The Devices of Discipline

Listed below are various types of whips and other disciplinary devices commonly used on Gor.

Whips

• Gorean Slave Whip

The five-strapped leathered whip is a favored whip of Masters. The blow of this whip is devastatingly painful to the slave, yet does not cause serious injury, scarring the slave and thereby reducing the value of the slave. Once a slave has been whipped with this device, the slave rarely needs to be whipped again.

"Because of the miserable condition of Talena's single garment, Kazrak and I procured from the supply master some changes of slave livery for the girl. From his own tarn discs, Kazrak purchased two additional articles which he regarded as essential – a collar, which he had properly engraved, and a slave whip." — Tarnsman of Gor, page 126.

"Then she screamed with pain, throwing back her head, as the lash of the five-strap Gorean slave whip cut into her back." — Raiders of Gor, page 110.

• Quirt
A small leather whip, approximately two feet long, favored amongst the free women, as it is light and easy for them to wield, yet it delivers a vicious bite.

Etymology: Mexican Spanish cuarta;
"A riding whip with a short handle and a rawhide lash" — Merriam-Webster Dictionary ©2003-2006

"The Lady Gina then spoke to the two girls. Lola rose to her feet. She tied the brief rag again about her hips. Both took their quirts well in hand. They were long quirts, some two feet in length. They held them now, each of then, with two hands. " — Fighting Slave of Gor, page 68.

"In her hand she carried a long supple kaiila quirt of leather, about a half inch in width and a yard long." — Tribesmen of Gor, page 55.

• Snake
The most vicious whip known on Gor, used on men by men, of which it is said, that even a strong man may die under twenty blows of the snake.

"I lay on the stones of the cell, naked, in blood, my wrists and ankles chained. I could scarcely move my body. I had received five strokes of the snake, wielded by a man. " — Fighting Slave of Gor, page 78.

"I had received fifteen blows of the snake. I knew that twenty blows of that fearsome. Whip could kill some men." — Fighting Slave of Gor, page 207.

Other Devices

• Ankle Rack
Stockades in which a girl's ankles are secured. A disciplinary means of securing a slave girl.

"Bring an ankle rack," said Ulafi to one of the guardsmen. One was brought. "Put her in it," said Ulafi. The guardsman removed his neck strap from her throat, freeing, too, her ankles. He untied her hands. Lifting her under the stomach he held her ankles near the rack; another guardsman placed her ankles in the semicircular openings in the bottom block and then swung shut the top block, with its matching semicircular openings, over them. He secured the top block, hinged at the left, to the bottom block, with a metal bolt on a chain, thrust through the staple on the lower block, over the hasp, swung down from the upper block. — Explorers of Gor, —Explorers of Gor, page 68.
The guardsman who had held the girl then ceased to support her. She made a little cry. The weight of her upper body was then on the palms of her hands, her arms stiff. Her ankles were locked in the rack. This helped to support her weight. Her ankles protruded behind the rack. Her feet were small and pretty. She looked about, helplessly. — Explorers of Gor, page 69.

• Bastinado
In the history of earth, the bastinado is a thick cord, stick or cudgel, used to deliver painful blows to the bottoms of feet. It is most likely that on Gor, the slave was referring to the corded Oriental bastinado, rather than a stick bastinado. The reasoning would be that the stick or cudgel could possibly seriously harm or maim the slave girl, which is something, under Gorean discipline, this is not done in a simply punishment scenario; such would lower the prices of the slaves.

Etymology: Spanish bastonada, from bastón stick, from Late Latin bastum; Date: 1572:
       "1: a blow with a stick or cudgel;
       2a: a beating especially with a stick;
       2b: a punishment consisting of beating the soles of the feet with a stick." — Merriam-Webster Dictionary ©2002-2006

"A particularly painful, though not so deadly, type of flogging is the Oriental bastinado, or blows delivered on the soles of the feet with a light rod or knotted cord or lash." — Encyclopaedia Britannica ©2003-2006

"On the other hand, I had little doubt that many women in the past, in such places, and in thousands of others, had had their behavior corrected with perfection by just such instruments and their kin, such as the switch, the strap, the bastinado." — Dancer of Gor, page 45.

"These things, I thought, would give Tupita at least a bit of pause when she might be tempted to use the switch or bastinado on me." — Dancer of Gor, page 222.

• Dung Sack
Employed by the Wagon People, an unruly slave may be placed inside a dung sack, and forced to spend the night this way, secured beneath the Master's wagon.

"On the whole, it seemed to me that Kamchak treated his little barbarian slave notably well, considering that he was Tuchuk. This does not mean that she was not worked hard, nor that she did not receive a good drubbing now and then, but, on the whole, considering the normal lot of a Tuchuk slave girl, I do not think she was ill used. Once, it might be noted, she returned from searching for fuel with the dung sack, dragging behind her, only half full. "It is all I could find," she told Kamchak. He then, without ceremony, thrust her head first into the sack and tied it shut. He released her the next morning. Elizabeth Cardwell never again brought a half-filled dung sack to the wagon of Kamchak of the Tuchuks." — Nomads of Gor, page 65.

"Bring perfumes!" she called to the feast steward, and he sent forth the camisk-clad slave who carried the tiny tray of exotic Turian perfumes. She took one or two of these small bottles and held them under her nose, and then sprinkled them about the table and cushions. Her actions delighted the Turians, who laughed.
      Kamchak now was still smiling, but he no longer laughed. "For that," he said, smiling, "you will spend your first night in the dung sack." — Nomads of Gor, page 95.

"Do you not recall," asked Kamchak, "the affair of the tiny bottles of perfume and the smell of bosk dung how nobly you attempted to rid the banquet hall of that most unpleasant and distasteful odor?"
      "Yes," said the girl, very slowly.
      "Do you not recall," asked Kamchak, "what I then said to you�what I said at that time?"
      "No!" cried the girl leaping up, but Kamchak had jumped toward her, scooped her up and threw her over his shoulder.
      She squirmed and struggled on his shoulder, kicking and pounding on his back. "Sleen!" she cried. "Sleen! Sleen! Sleen!"
      I followed Kamchak down the steps of the wagon and, blinking and still sensible of the effects of the Paga, gravely held open the large dung sack near the rear left wheel of the wagon. "No, Master!" the girl wept.
      "You call no man Master," Kamchak was reminding her.
      And then I saw the lovely Aphris of Turia pitched head first into the large, leather sack, screaming and sputtering, threshing about.
      "Master!" she cried. "Master! Master!"
      Sleepily I could see the sides of the sack bulging out wildly here and there as she squirmed about. Kamchak then tied shut the end of the leather sack and wearily stood up. "I am tired," he said. "I have had a difficult and exhausting day." I followed him into the wagon where, in a short time, we had both fallen asleep. — Nomads of Gor, page 144.

• Gags
An [often simple] device used on slaves to keep them silent. There are various forms of the gag, such as the ball-gag, but often times, a gag is simply a bit of cloth, or even a girl's silks folded and thrust in the mouth, then secured with straps. The Ball-Gag typically is a heavy, rolled-leather wadding which is then thrust back behind the teeth and over the tongue of a slave, secured in place by a broad, mouth-covering strap, with three smaller straps attached to it; most likely fashioned from the horse gag.

Etymology:Middle English gaggen to strangle, of imitative origin;
1. "Something thrust into the mouth or throat to prevent or hinder speaking or outcry."
2. "A bit with rings at each end through which the cheekpiece of the bridle is continuous with the reins used to keep the horse's head properly up." — Merriam-Webster Dictionary ©2003-2006

"I was then gagged and hooded, utilizing the devices of the ball-gag, the straps, the leather covering, the buckles and lock, as I had been when first leaving the house of my training. There were very good reasons for this, as I later learned." — Dancer of Gor, pages 147-148.

I did so, and felt a heavy, rolled-leather wadding thrust back, behind my teeth, over my tongue, so that I could scarcely move my tongue. This device would be secured in place by a broad, mouth-covering strap, with three smaller straps attached to it, across the mouth, pulling it back between the teeth, and one to secure it at the chin. These straps were then pulled back tightly, and fastened, to the top strap above my ears, behind the back of my head, and the two lower straps behind the back of my neck. The roll in my mouth then loosened a little, as I could not help struggling with it, and this, by design, caused it to expand and, secured in place, pack my entire oral orifice. "Are you well gagged?' she asked. I made a very tiny, pathetic, affirmative whimper. I could do little more. — Dancer of Gor, page 271.

• Iron Belt
The Gorean chastity belt. Although generally it is used to protect the virginity of a slave girl, it is also used at times as a means of punishment. It consists of a horizontal and vertical piece; the horizontal portion, shaped in an oval, encircles well around the girl's waist. The vertical portion is shaped like the letter "U" and hinged in front to the horizontal portion, flattened, shaped and slotted at its center, then swings up between the legs and there it is fastened via a laterally slotted end, much like a hasp, and would be secured over the staple on the left side, and then padlocked. The girl then is safe from sexual intercourse — except, of course, by the one who holds the key. If it's not fitted properly on a girl, it can cause much skin irritation.

"The White Silk Girls, of course, having been released from the house, would have been placed in locked, iron belts." — Assassin of Gor, page 147.

"To their consternation, before being permitted to leave the training room, Virginia and Phyllis, beneath their livery, had locked on their bodies, by Sura, the iron belt." — Assassin of Gor, page 214.

"We were all naked. It was easy to tell, however, which of us were virgins, for the virgins, like myself, wore the "iron belt." Its horizontal portion, like an iron oval, would close about my waist, and the vertical portion, like a "U", hinged in front to the horizontal portion, flattened, shaped and slotted at its center, would swing up between my legs and there it flattened, laterally slotted end, like a hasp, would be placed over the staple on the left side, already over this staple, and secured there, behind my back, with a heavy, dangling padlock. There was little danger I would be penetrated while wearing this device." — Dancer of Gor, pages 64-65.

"I did not lift my head. I moved as little in the iron belt. It was not as well fitted to me as it might have been. They just take belts they have at hand, and, finding one of the proper size, or approximately so, they put it on her. The 'U-shaped' vertical bar on this belt was, at the center, hammered flat, shaped and slotted. It chafed the upper interior of my thighs a little. I had diffidently called this to the attention of a fitter some weeks ago, but, after he checked it, and had determined to his satisfaction that the matter was not serious enough to have warranted my complaint, he had simply cuffed me, and sent me, blood in my mouth, back to my lessons. I had not complained afterwards.." — Dancer of Gor, page 70.

"Too, more than once one of the guards at the house had angrily tested the security of the iron belt on me, and then, finding it secure, had thrust me from him, then taking another girl in hand, one not in such a belt, for the satisfaction of his fierce needs." — Dancer of Gor, page 88.

"Too, it is not uncommon, as a discipline, to send a girl out naked on errands. In such a case she is often locked in an iron belt. Too, it is not unusual, in taverns, particularly lower taverns, as I would learn, for girls to be publicly naked." — Dancer of Gor, pages 163-164.

• Leg-Spreader
Leg-spreaders are devices of various designs and complexity used to keep a slavegirl's legs spread while being used sexually; sometimes used on male captives as an indication of humiliation; used mostly among the Red Savages of the Barrens.

Below us, half concealed in the tall grass, on their backs, lay the two fellows I recognized as the brothers, Max and Kyle Hobart. They were stripped and their hands were thonged behind their backs. They could not rise to their feet. Each wore a crude, single-position, greenwood leg-spreader.
       "It is a present to me, from my friends, the Dust Legs," laughed Grunt, "The leaders of those who followed us."
       "A thoughtful present," I said. "Now they are yours."
       "And a rich joke it is, too," laughed Grunt. "See?"
       "Yes," I said. Max and Kyle Hobart wore leg-spreaders. These are commonly reserved by the red savages for their white female slaves. They wore single-position leg-spreaders. One ankle, by thongs threaded through a pierced end, is fastened tightly to one end of the sturdy spreader. The other ankle is then pulled to a corresponding position at the other end of the pole where, by means of another thong passed through another hole, drilled at that point in the spreader, it is fastened securely in place. More sophisticated spreaders have several positions. In the simplest case a series of holes is drilled in the pole and the girl's ankles are merely fastened on the pole at whatever separation the master desires. In more sophisticated devices, two, or even three, poles or boards are used, which can slide apart, and are fastened at given points by pegs or thongs. In this latter sort of device the girl's ankles, fastened at the far ends of the pole or board, need not be untied and retied. One may then, in accordance with one's moods, and at one's convenience, regulate the distance between them.
       These spreaders may be used in a variety of ways, of course. Sometimes they are used for the wrists, the pole or board then usually behind the girl's back. Too, they may be used in concert with other devices. In the lodges of Warrior Societies, for example, as a portion of the amusements accompanying a feast, a girl may be richly used in one, her hands tied behind the back of her neck, in the draw cords, looped once or twice about her neck, of the sack drawn over her head. In this way she fears all the men of the society for she does not know who it was who was the most cruel to her. Too, she regards all the men of the society with mixed feelings of sensual uneasiness, for she does not know which one among them it was who made her yield most ecstatically, most abjectly, as a slave. This is thought good by the men for the camaraderie of the society. To be sure, eventually she is usually awarded to one or another of the society members. This will usually be either to he who was most cruel to her or to he who made her yield most abjectly, most rapturously. She will learn which it is when she, in the privacy of his own lodge, after her labors, is ordered to his furs. Not unoften, incidentally, it turns out that these two fellows are the same that he who most cruelly and effectively dominated her as a master is also he to whom she yielded most abjectly as a slave. — Savages of Gor, pages 162-163.

• Scimitar of Discipline
The penalty for a runaway slave can be dismemberment. This discipline is used by the black slavers in which a scimitar is brought and threateningly laid against the flesh of a slave girl as if she were to be dismembered. The fright the girl experiences is generally enough to deter any future ideas of running away.

"Bring the scimitar of discipline," said Ulafi. This was brought by a guardsman. Ulafi showed the heavy, curved blade to the girl. She looked at it with horror. "You should not have run away, little white slave," he said.
       "No, no!" she said, in English.
       He went behind her and, gently, that be not cut her, laid the blade upon her ankles.
       "No, no!" she cried. "Please, don't! Please, don't! I will be good! I will be good!"
       She tried to turn her head, to look behind her. "I will not run away again!" she cried. "Please, please," she whimpered, "do not cut off my feet."
       Ulafi handed the scimitar to one of the guardsmen. He then went to the girl's head, taking the dagger from his sash. She was trembling in misery. Ulafi pointed to the high desk of the praetor. Then he looked at her. "Kajira?" he asked.
       The girl had lied before the desk of the praetor. She had denied being a Kajira, a slave girl. She twisted her head upward, toward the praetor's desk. "Forgive me! Forgive me!" she begged.
       "Kajira?" asked Ulafi.
       "Yes, yes," she sobbed. Then she cried out, "La Kajira! La Kajira!" This was a bit of Gorean known to her. 'I am a slave girl.'
       Ulafi, with his dagger, but not cutting her, put it first to her right ear, and then to the side of her small nose, and then to the left ear.
       "Don't hurt me," she begged. "I'm sorry I lied! Forgive me, forgive me! La Kajira! La Kajira!"
       Ulafi stood up, replacing the dagger in his sash. The girl had now learned that her feet might be cut off for running away, that her ears and nose might be cut from her for lying. She was still an ignorant girl, of course, but she now knew a little more of what it might be to be a slave on Gor. — Explorers of Gor, page 69.

• Slave Box
Often, this device is used to discipline a slave. A small, square iron box the slave is forced inside, the iron door bolted shut. Only two openings are in the box, both on the door. One is at the top, an aperture one inch high and seven inches long. The other at the bottom, two inches high and twelve inches long. These are to allow air into the box, which is hot and dark, and also to allow food and water to be passed to the slave.

"If you do," she said, "you will be punished, and promptly, and your punishment will not be pleasant."
       "You will be beaten," said one of the girls nearby, her eyes wide, "and put in the slave box!" — Slave Girl of Gor, page 269.

Ten more strokes he gave to the helpless slave girl, who twice more lost consciousness, and twice more was awakened to the drenching of cold water. And then, as she scarcely understood, hanging half conscious in the fires of her pain, she heard him say, "Cut her down."
       The binding fiber was removed from her wrists but her hands, that she might not tear at her brands, were snapped behind her back in slave bracelets. Then, by the hair, she stumbling, scarcely able to stand, he dragged her to the small, square iron box which sat near the whipping pole, and thrust her within.
       Crouching inside the box, I saw the door shut, and heard the two heavy, flat bolts sliding into place. I then heard the click of two padlocks, securing them in place. I was locked inside. I could see a tiny slit of the outside through the aperture in the iron door, about a half an inch in height and seven inches in width. There was a somewhat larger opening at the foot of the door, about two inches in height and a foot wide. The box itself was square, with dimensions of perhaps one yard square. It was hot, and dark. I remembered that a slave girl, on my first day in the camp of Rask of Treve, had warned me, that if I lied or stole, I would be beaten and put in the slave box. I moaned and fell to my side, my knees drawn up under my chin, my hands braceleted behind me. My thigh burned terribly, from the branding, and my back and the back of my legs still screamed from the cruel flames of the leather lash. Elinor Brinton, of Park Avenue, had been branded as a liar, a thief and a traitress, and a bold tarnsman, from a distant world, her master, had put into her flesh, insolently, the mark of his own city. The girl in the slave box was under no delusion as to who it was who owned her. He had collared her, and, with a hot iron, had placed in her flesh his brand.
       In the slave box, she fell unconscious. But that night, cold, she awakened, still in pain. Outside, she heard the sounds of pleasure and feasting, that celebration called in honor of the capturing of two young girls, who had fled from undesired companionships, which had been arranged by their parents. I remained in the slave box. The door was opened, when I was braceleted, only to feed and water me. I was not allowed to stretch my body. On the fifth day the bracelets were removed, but I was kept in the box. My brands had now healed. But the box itself, its heat, its darkness, its tiny dimensions, worked their tortures in me.
       In the first days, braceleted, I screamed and kicked, and begged to be released. After my bracelets were removed, and the food then, and water, would only be thrust through the hole under the tiny iron door, I pounded, and screamed, and scratched at the inside of the box. I thrust my fingers through the tiny aperture and cried out for mercy. I feared I would go insane. Ute would feed me, and fill my water pan, but she would not speak to me. Once, however, she did say to me, "You will be freed when your master wishes it, not before." Once Inge came by, to taunt me. "Rask of Treve has forgotten you," she said. Rena, too, accompanied Inge. "Yes," she laughed, " he has forgotten you. He had forgotten you!"
       On the tenth day, instead of the pan of bread, with the water, Ute thrust a different pan under the door. I screamed. Tiny things, with tiny sounds, moved, crawling over and about one another in it. I screamed again, and thrust it back out. It had been filled with far, loathsome green insects which, in the Ka-la-na thicket, Ute had told me were edible. Indeed, she had eaten them. �They are nourishing," she had said. I screamed hysterically, pounding at the sides of the slave box. The second day, too, I thrust the pan away, almost vomiting. I saw Ute, through the slit, take one of the insects and bite it in two, eating it. The third day, almost vomiting, I ate five of them. They, such insects, and water, were my food for the remainder of my time in the tiny slave box. I would spend hours at the slit in the door, hoping to see someone walk by. I would call to them, but they would not answer, for one does not converse with a girl in a slave box. Then I was happy, even, to see someone pass by, or birds alight on the grass and peck for seeds. I spent eighteen days in the slave box.
       On the night of the eighteenth day, Ute, with Inge and Rena, crouched before the box. "Does El-no-or, the slave, wish to leave the box?" asked Ute.
       On my knees in the box, my eyes at the opening, frightened, my fingers on the slit, I whispered, "yes, El-in-or, the slave, wished to leave the box."
       "Does El-in-or, the slave, beg to leave the box?" asked Ute.
       "Yes, yes!" I wept. "El-in-or, the slave, begs to leave the box!"
       "Release the slave," said Ute, to Inge and Rena. Elinor Brinton heard the padlocks unlocked. She heard the flat, heavy bolts slide back. She saw the small door swing open. On her hands and knees, painfully, inch by inch, she crawled from the box. She then collapsed to the grass.
       "Wash the slave," said Ute, with disgust, to Inge and Rena. I screamed with pain as Inge and Rena stretched out my body, and then, with brushes and water, almost vomiting, they cleaned me. — Slave Girl of Gor, pages 313-316.

• Slave Goad
A small electrical device much like the tarn goad. When the switch is depressed, an electrical charge is emitted, sparks of yellow bright, which causes a painful shock to the slave. The use of the goad does not mar the slaves flesh, therefore there is no fear of scarring, thus reducing the value of the slave.

"On the other side of the belt, there hung a slave goad, rather like the tarn goad, except that it is designed to be used as an instrument for the control of human beings rather than tarns. It was, like the tarn goad, developed jointly by the Caste of Physicians and that of the Builders, the Physicians contributing knowledge of the pain fibers of human beings, the networks of nerve endings, and the Builders contributing certain principles and techniques developed in the construction and manufacture of energy bulbs. Unlike the tarn goad which has a simple on-off switch in the handle, the slave goad works with both a switch and a dial, and the intensity of the charge administered can be varied from an infliction which is only distinctly unpleasant to one which is instantly lethal. The slave goad, unknown in most Gorean cities, is almost never used except by professional slavers, probably because of the great expense involved; the tarn goad, by contrast, is a simple instrument. Both goads, interestingly, emit a shower of yellow sparks when touched to an object, a phenomenon which, associated with the pain involved, surely plays its role in producing aversion to the goad, both in tarns and men." — Assassin of Gor, pages 84-85.

• Slave Whistle
Whistle used in controlling slaves.

"Also, clipped to the belt, was a slave whistle, used in issuing signals, summoning slaves, and so on." — Assassin of Gor, page 84.

• Yokes
Referred to also as a Girl-Yoke and Northern Yoke; this is a narrow piece of wood with holes drilled in the middle and at each end. A girl is secured via thongs, which are looped through each end hole and the hole at the neck, attached to both wrists and neck. Such devices can be used for punishment or simply to instill in a woman that she is slave. In the northern yoke, again, it is made of a narrow piece of wood, though bones may also be used instead, with holes drilled in the center and at each end. In securing a slave in this yoke, a leather strap is knotted about the girl's wrist, passed through the drilled hole at one end of the yoke, usually that on her left, taken up through the hole behind the neck, looped twice about her neck, threaded back down through the center hole, taken up through the other hole at the end, usually the one at her right, and tied about her right wrist. Yokes are also useful in the performance of chores, such as carrying buckets of grain.

Etymology:Middle English yok, from Old English geoc; akin to Old High German joh yoke, Old Norse ok yoke, Gothic juk yoke (of oxen), Latin jugum yoke, jungere to join, Greek zygon yoke, zeugnynai to yoke, join, Sanskrit yuga yoke, yunakti he yokes, joins;
       "1a(1): A bar or frame of wood by which two draft animals (as oxen) are joined at the heads or necks for working together and especially for drawing a plow or a load and which is usually a piece of timber hollowed or made curving near each end, laid on the necks of the oxen, secured in place by a bow passing under and enclosing each neck, and fastened through the timber;
       1a(2): an arched or curved device formerly laid upon the neck of a defeated person; also: an arch consisting of a spear resting horizontally upon two upright spears under which a captured foe is compelled to pass as a symbol of submission;
       1a(3): a usually wooden frame fitted to a person's shoulders to carry a load suspended in two equal portions on opposite sides of the body." — Merriam-Webster Dictionary ©2003-2006

"She wore an improvised girl-yoke. This consisted of a stout branch, about two inches thick. and some five feet in length, drilled at the center and near the extremities. It fits behind the back of the girl's neck. A long, single thong of rawhide fastens the girl in place. Her left wrist is thonged and then the thong is passed through the drilled aperture in the left end of the yoke. Her wrist is pulled tight to the yoke. The same thong is then taken behind the yoke and passed through the center hole, whence, after having been knotted, to prevent slippage to the left, and having been looped about the girl's neck, usually some five times, and having been knotted again, to prevent slippage to the right, it is returned through the same hole, whence it is taken behind the yoke to the hole drilled at the right-hand extremity of the apparatus. It is passed through that hole and then, of course, is used to fasten the girl's right wrist in place, tightly against the yoke. When this action is completed then, as you can see, the whole package is neatly tied. The knots near the throat and, in preventing slippage, serve two functions; they hold e girl's wrists against the yoke and, at the same time, prevent any undue stress from being placed on the throat bands. The function of the throat bands is to hold the girl's throat in the yoke, securely and perfectly, not to cause her discomfort, nor to strangle her. Gorean men are not fools in tying women. Longer yokes, such as this, incidentally, are commonly used for marches.
"Confined as she is, with her arms extended, a girl can exert almost no leverage to free herself. Smaller yokes, some two to two and a half feet in length, similarly constructed, can be used for other purposes, such as enjoying a girl in the furs. Afterwards she can always be kenneled or chained. A soft, braided leather rope, a trade rope, cored with wire, some fifteen or twenty feet in length, was looped some five times about the girl's left ankle, and tied, thence being run to the axle of the nearby wagon to which she was tethered. This is a useful sanitary provision as the girl, then, need not sit or lie too near to her own wastes. The wire coring in the rope, of course, tends to discourage the attempt to chew through the bond. Light chains, sheathed in silk, or satin or velvet, incidentally, have this utility as well, as well as their intrinsic strength, more than adequate for the securing of a female.
"Three separate thongs, incidentally, two short and one long, are sometimes used for this type of securing of. the female. In this way of doing things each wrist is tied in the center of one of the short thongs. The two free ends of the short thong are then taken back through the hole and, once through the hole, are simply knotted, heavily. This knot cannot, of course, be drawn back through the small drilled hole by the girl. Her wrists are thus held in place. One end of the longer thong is taken through the center aperture and that thong is then looped about the girl's throat, usually, again, some five times, and then returned through the center aperture. Once through the aperture it is knotted together, heavily, with the other end of the thong. Again, of course, this knot, a heavy one, prevents the thongs from slipping back through the narrow aperture. The girl's neck is thus held closely to the yoke. This, too, of course, is an effective way of securing a girl. Indeed, there is, in my opinion, normally little to choose from between these two yoke ties. Which is preferred may well depend on matters so trivial as the nature and lengths of the binding material available, for example, ropes, cordage, binding fiber, twisted silk, thongs or straps. If there is a preference, perhaps it would be for the single-bond tie. It is stout, and, in its unity, aesthetically attractive. Second only to the absolute helplessness of the female in her ties, in the Gorean mind, is the attractiveness of her bonds. They should be used to enhance her beauty as well as to imprison it with absolute perfection. These yoke ties, incidentally, are not to be confused with a stock tie, or a stock yoke. This is normally a pair of hinged planks, with matched, semicircular openings in the planks. The girl's wrists and neck are placed appropriately between the planks, aligned with the semicircular openings. The planks are then closed and tied or locked shut. Her neck and wrists, then, of course, helplessly, are fixed in place. They find themselves enclosed in effective and perfect constraints. This yoke is sometimes placed on a girl while she is on her back. If the planks are sufficiently wide the girl cannot see what the man is doing to her. She can only feel it. Similar sensations may be induced in a woman by putting her in a slave hood. She may then either be bound or not, as the master pleases." — Savages of Gor, pages 281-283.

"She was dressed, save for her bondage strings, in much the same way as most of the women of the red hunters, bare-breasted, with high boots and panties. Thistle, however, behind her, was naked, in a northern yoke and on a leather leash. The northern yoke is either of wood or bone, and is drilled in three places. The one Thistle wore was of wood. It was not heavy. It passed behind her neck at which point one of the drilled holes occurred. The other two holes occurred at the terminations of the yoke. A leather strap is knotted about the girl's wrist, passed through the drilled hole at one end of the yoke, usually that on her left, taken up through the hole behind the neck, looped twice about her neck, threaded back down through the center hole, taken up through the other hole at the end, usually the one at her right, and tied about her right wrist. She is thus fastened in the yoke. From each end of the yoke hung a large sack." — Beasts of Gor, pages 196-197.

Special Note

Because of the differences in publishing the books, depending upon whether published in the U.S. or Europe, depending upon whether a first publishing or a Masquerade Books release, page numbers will often vary. All of my quotes are from original, first-printing U.S. publications (see The Books page for a listing of publishers and dates) with the exception of the following books:

Tarnsman of Gor (2nd Printing, Balantine)

Outlaw of Gor (11th Printing, Balantine)

Priest-Kings of Gor (2nd Printing, Balantine)

Assassin of Gor (10th Printing, Balantine)

Raiders of Gor (15th Printing, Balantine)

Captive of Gor (3rd Printing, Balantine)

Disclaimer

These pages are not written for any specific home, but rather as informational pages for those not able to get ahold of the books and read them yourself. Opinions and commentaries are strictly my own personal views, therefore, if you don't like what you are reading — then don't. The information in these pages is realistic to what is found within the books. Many sites have added information, assuming the existences of certain products and practices, such as willowbark and agrimony for healing, and travel to earth and back for the collection of goods. I've explored the books, the flora, the fauna, and the beasts, and have compiled from those mentioned, the probabilities of certain practices, and what vegetation mentioned in the books is suitable for healing purposes, as well as given practicalities to other sorts of roleplaying assumptions.

The Slaves

Discipline and Punishment