"Slave girls, Mistress?" I asked.
      "Yes," she said. "They are stinking, meaningless, lascivious little sluts who have been as slaves in the arms of Gorean men. It has spoiled them for freedom. They are worthless, sensuous little beasts whose passions Gorean men have seen fit, as cruel masters, to ignite. Their sexuality, their shamelessness, their needs, their helplessness, makes them an insult to free women." — Fighting Slave of Gor, page 63.

Who is she? Truly?

What really is a kajira, a slave girl of Gor? Sometimes, I have found, not even slaves know the answer to this question.

A slave girl of Gor differs greatly from the slaves, or submissives, of the BDSM world. Submissives are in control of their world, their submission, having the ability of a "safe word" when he or she becomes uncomfortable. Rules are set by the submissive to the dominant as well. Male submissives are comfortably accepted in the BDSM philosophy.

With the Gorean slave, it is much different. The Gorean slave does not make rules, is not allowed the luxury of a "safe word." The Gorean slave lives the ultimate submission. Men consider themselves the only dominants, and many look down upon the male slave. I often admire the conviction a male slave of Gor has, his life much harder than that of the female. For more on the male slave, please see the Kajirus page.

The basic Gorean philosophy is one of the natural order; men are born free, and women are born to be their slaves. Even in companionship, it is a fine line the woman skirts upon, and often what keeps a woman free within the companionship, is her lineage and/or political alliance which would benefit the Gorean man on matters of practicality and status.

"In Gorean mythology it is said that there was once a war between men and women and that the women lost, and that the Priest-Kings, not wishing the women to be killed, made them beautiful, but as the price of this gift decreed that they, and their daughters, to the end of time, would be the slaves of men." — Dancer of Gor, page 352.

The Gorean slave girl, or kajira, is the epitome of beauty and grace. She is well-trained in the arts of pleasing men. She must learn to walk properly, to serve, to cook and sew, to clean and perform other chores, and most of all, she must serve in absolute perfection in everything she does. To do otherwise, is to be subject to the displeasure of the masters. The kajira is taught how to walk with grace. If she is not graceful, she is not pleasing. Grace is tantamount to beauty, to being appealing. The kajira is taught how to bathe, how to massage, to touch and even to kiss. There are over one thousand (1,000) kisses taught to girls. The use of a girl's lips, tongue, hair and fingers are important. How she smiles, how she speaks, knowing when she may speak.

The kajira is taught how to apply perfumes and make up. She is required to bathe and be hygienically perfect at all times. She must not only look beautiful and sensual, she must also smell as such.

The kajira must always be perfect, must always be graceful; she is to be proud of her beauty, vanity allowed for a kajira to feel. Often a kajira asks her master, if she looks beautiful, if he finds her appealing in chains, if he finds her more attractive than other kajirae.

A clumsy kajira will only earn displeasure in a master. Her clumsiness could cause her to become injured, marring her flesh. A kajira's flesh, once scarred, makes her less valuable. La KajiraA girl who cannot be graceful, is also valued much less. A kajira prides herself in the price she brings, often asking her owner what he purchased her for.

A kajira must not only be pleasing in the furs of her master, but she also must be pleasing in all else. Often, kajirae are worked hard, laboring in the kitchens, in the household, among other chores, and only if she is found pleasing in her work, she is then summoned to the foot of her master's couch.

A kajira found to be clumsy or marred of flesh is disposed of in two ways. The girl is fed to the sleen or urts, either given whole and alive, or hacked into pieces. Or, a girl may find herself sold to a peasant who needs girl hearty and healthy to pull the plows in the fields and other extreme labors; or sold to the labor camps to haul water for the laborers to drink; or sold to work in such places as mills. After all, a kajira is only livestock; an animal, a bit of property, chattel, tradeable, salable, and easily replaced.

So what truly is a kajira? She is a slave to her master, in all things, in love, in devotion, trusting him always, working daily to please him. She is unconditionally his.

"I wanted to crawl to the men, to tell them I understood, to beg them to have me, to let me give them pleasure. I wanted to please them as a slave girl, theirs. My eyes were vulnerable with the helpless lust of a bound girl who would crawl to a man to serve him. I had not dreamed such an emotion could exist. It was not merely that I was eager to piteously and submissively display my beauty to them, that they might be moved to take it in their arms and vanquish it, but, beyond this, I was overwhelmed by an entire dimension of emotion which might be spoken of, though inadequately, as the desire to yield service and love. I wanted to give, unstintingly, with no thought of return. Always I had been concerned with what I might obtain. Now, for the first time in my life, in my joy and self-acceptance as a female slave, I wanted to give. I wanted to give all of myself, wholeheartedly, to deliver and bestow myself unto them as their girl, who loved them and would do all for them, asking nothing. I wished to be nothing, and to give all. I wanted to be their slave. I shook with the selfless ecstasy of the slave girl. I wanted to crawl to them to tell them that I now understood, and that I was theirs. I wanted to cry out to them, to weep, to kneel to them, to kiss and lick submissively at their bodies in my joy." — Slave Girl of Gor, page 102.

Despite that she is a woman devoted, burning with that passionate belly to serve, she is also an intelligent and prideful woman, knowing that there is no equal to her.

"There is a difference," laughed Hassan, "between the pride of a free woman and the pride of the slave girl. The pride of a free woman is the pride of a woman who feels herself to be the equal of a man. The pride of the slave girl is the pride of the girl who knows that no other woman is the equal of herself." — Tribesmen of Gor, page 333.

"In your heart," I said, "You know you are a woman. Thus, when you find you simply will be given no alternative other than being a true woman, in the full sense of the word, designed by nature as a love slave for males strong enough to master you, you cannot help but be thrilled. You are forced to be yourself, your true self. There is a joy in this, and a liberating honesty, and openness; it is natural that this be felt as exciting, as genuine, as authentic, as real, as significant, as true, indeed, as profoundly and thrillingly true. Gone are the politically and economically motivated lies; gone is the cant and hypocrisy. Present then is the sweet thrilling truth, at last freed, no longer suppressed and hidden, and love." — Beasts of Gor, page 309.

These pages on the slaves of Gor will help to bring about a better understanding of what and who exactly the kajira is.

 

 

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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.