rejoiced that in at least one city on Gor the free women were not expected to wear the Robes of Concealment, confine their activities largely to their own quarters, and speak only to their blood relatives and, eventually, the Free Companion.
Outlaw of Gor - Book 2 pg 49

To be sure, in certain cities, as had been the case with Ko-ro-ba. Women were permitted status within the caste system and had relatively unrestricted existence. Indeed, in Ko-ro-ba, a woman might even leave her quarters without first obtaining the permission of a male relative or free companion, a freedom which was unusual on Gor. the women of Ko-ro-ba might even be found sitting unattended in the theater or at the reading of epics.
Outlaw of Gor - Book 2 pg 49
 

On Gor a woman normally travels only with a suitable retinue of armed guards. Women , on this barbaric world, are often regarded, unfortunately, as little more than love prizes, the fruits of conquest and seizure. too, often, they are seen less as persons, human beings with rights, individuals worthy of concern and regard than as potential pleasure slaves, silken, bangled prisoners, possible adornments to the pleasure gardens of their captors. There is a saying on Gor that the laws of a city extend no further than its walls.
Outlaw of Gor - Book 2 pg 50
 

There is no marriage as we know it on Gor, but there is the institution of free companionship, which is its nearest correspondent. Suprisingly enough, a woman who is bought from her parents, for tarns of gold, is regarded as a free companion, even though she may not have been insulted in the transaction. More commendably, a free woman may herself, of her own free will, agree to be such a companion. Such relationships are not entered into lightly, and they are normally sundered only by death.
Outlaw of Gor - Book 2 pg 54
 

On Gor, bravery is highly esteemed, and to save a female's life is in effect, to win title to it, for it is the option of the Gorean male to enslave any woman whose life he has saved. A right which is seldom denied, even by the citizens of the girl's City or her family. Indeed, there have been cases where the girl's brother has had her clad as a slave, bound in slave bracelets, and handed over to her rescuer, in order that the honor of the family and her City not be besmirched. There have been cases where a free woman in the vicinity of a man she desires has deliberately placed herself in jeopardy. The man then, after being forced to risk his life, is seldom in a mood to use the girl other than as his slave, claiming both her and her body as payment.
Outlaw of Gor - Book 2
 

Free women, incidentally, among the Wagon Peoples are not permitted to wear silk: it is claimed by those of the Wagons, delightfully I think, that any woman who loves the feel of silk on her body is, in the secrecy of her heart and blood, a slave girl, whether or not some Master has yet forced her to don the collar.
Nomads of Gor - Book 4 pg 58

The girl screamed but no one came to her aid, and Elizabeth spun her about, peeling off layers of robes of concealment until, in a heavy pile of silk, brocade, satin, and starched muslin the girl stood in a sleeveless, rather brief orange tunic, attractive, of a sort, sometimes worn by free women in the privacy of their own quarters.
Assassin of Gor - Book 5 pg 75
 

The Gorean girl is, even if free, accustomed to slavery; she will perhaps own one or more slaves herself; she knows that she is weaker than men and what this can mean; she knows that cities fall and caravans are plundered; she knows she might even, by a sufficiently bold warrior, be captured in her own quarters and, bound and hooded, be carried by tarnback over the wall of her own city. Moreover, even if she is never enslaved, she is familiar with the duties of slaves and what is expected of them; if she should be enslaved she will know, on the whole,what is expected of her, what is permitted her and not; moreover the Gorean girl is literally educated, fortunately or not, to the notion that it is of great importance to know how to please men; accordingly, even girls who will be free companions, and never slaves, learn the preparation and serving of exotic dishes, the art of walking, and standing, and being beautiful, the care of a mans equipment, the love dances of their city, and so on.
Nomads of Gor - Book 4 pg 63
 

Aphris of Turia, pleased with herself, assumed her place between the merchant and Kamchak, kneeling back on her heels in the position of the Gorean Free Woman. Her back was very straight and her head high, in the Gorean fashion.
Nomads of Gor - Book 4 pg 94
 

I have never been in one of these places before," she said . . ."I now understand why it is that free women never enter Paga taverns."
[Elizabeth Cardwell]
Assassin of Gor - Book 5 pg 2

"In every woman," said Ute, "there is a Free Companion and a slave girl. The Free Companion seeks for her companion, and the slave girl seeks for her master."
Captive of Gor - Book 7pg. 83

Many girls [slave girls], even should they be so fortunate as to reach the walls of their own city, may not be admitted through its gates. Their slavery, even though no fault of their own, has deprived them of all their rights and canceled their citizenship. "Flee or be chained, Slave," is often said to them. They turn and run weeping from the gates.
Slave Girl of Gor - Book 11 pg 98
 

Veils are worn in various numbers and combinations by Gorean free women, this tending to vary by preference and caste. Many low-class Gorean women own only a single veil which must do for all purposes. Not all high-caste women wear a large number of veils. A free woman, publicly, will commonly wear one or two veils; a frequent combination is the light veil, or last veil, and the house or street veil. Rich, vein women of high caste may wear ostentatiously as many as nine or ten veils.
Slave Girl of Gor - Book 11 pg 107
 

He who can bend the long bow, a peasant saying has it, cannot be slave. Women, of course, it might be noted, lack the strength to bend this bow. I suppose if they could bend the bow, the saying would not exist or would be altered.
Slave Girl of Gor - Book 11 pg 112
 

Many Gorean women, in their haughtiness and pride, do not choose to have their features exposed to the common view. They are too fine and noble to be looked upon by the casual rabble. Similarly the robes of concealment worn by many Gorean women are doubtless dictated by the same sentiments. On the other hand veiling is a not impractical modesty in a culture in where capture, and the chain and the whip are not unknown. One not regarded as inconsiderable, is that it is supposed to provide something of a protection against abduction and predation. Who would wish to risk his life, it is said, to carry off a woman who might, when roped to a tree and stripped, turn out to be as ugly as a tharlarion?
Rogue of Gor - Book 15 pg. 41

There seem to be two major reasons why free women are seldom raped on Gor. first, it is thought that they, being free, are to be accorded the highest respect, and secondly, slave females are regarded as being much more desirable.
<br>Guardsman of Gor - Book 16 pg 184
 

"Here sexuality is deeply and fundamentally important, and here women are not men, and men are not women. The sexes are quite different, and here each is true to itself."
Kajira of Gor - Book 19 pg 54
 

The Goreans have a saying, "There are only two kinds of women,slaves, and slaves."
Kajira of Gor - Book 19 pg 137
 

. . .In some cities an unveiled free woman is susceptible to being taken into custody by guardsmen, veiled, by force if necessary, and publicly conducted back to her home... Repeated offenses in such a city usually result in the enslavement of the female.
Players of Gor - Book 20 pg.125
 

The most fundamental property prized by Goreans in women, I suppose, though little is said about it, is her need for love, and her capacity for love. How much does she need love? And how deep and loving is she? That is the kind of woman a man wants, ultimately, one who is helplessly and totally love's captive, in his collar.
Mercenaries of Gor - Book 21 pg. 322
 

This was not much different, incidentally, than what was the case in even the most prestigious paga taverns. In such places, free women were generally not permitted. In them, usually, the only women to be found would be collared slaves, generally belonging either to the tavern keeper or the guests, who may have brought them in, to avail themselves of the facilities of the alcoves. In such places, the mastery was practiced. Such places, regardless of their cost, their location, their appointments, the excellence of their food and drink, the beauty of their slaves, the quality of their music, existed, as did the tavern of Hendow, for the pleasure of men. That was the purpose of such places, whether they were within lofty towers, reached by graceful bridges, or near the wharves, close enough to hear the tide lapping at the pilings, whether they had a dozen musicians or only a single, dissolute czehar player, alone with his music, whether the girls were richly silked or stark naked, save for brands and collars, whether there were chains of gold and luxurious furs in the alcoves or only wire and straw mats. They were paga taverns.
Dancer of Gor - Book 22 pg.245
 

Once in Ar, several years ago, several free women, in their anger at slaves, and perhaps jealous of the pleasures of masters and slaves, entered a paga tavern with clubs and axes, seeking to destroy it. This is, I believe, an example, though a rather extreme one, of a not unprecedented sort of psychological reaction, the attempt, by disparagement or action, motivated by envy, jealousy, resentment, or such, to keep from others pleasures which one oneself is unable, or unwilling, to enjoy. In any event, as a historical note, the men in the tavern, being Gorean, and thus not being inhibited or confused by negativistic, antibilogical traditions, quickly disarmed the women. They then stripped them, bound their hands behind their back, put them on a neck rope, and, by means of switches, conducted them swiftly outside the tavern. The women were then, outside the tavern, on the bridge of twenty lanterns, forced to witness the burning of their garments. They were then permitted to leave, though still bound and in coffle. Gorean men do not surrender their birthright as males, their rightful dominance, their appropriate mastery. They do not choose to be dictated to by females.
Magicians of Gor - Book 25 pg.51
 

Her toenails were not painted, of course. Such is almost unheard of among Gorean free women and is rare even among slaves. The usual Gorean position on the matter is that toenails and fingernails are not, say, red by nature and thus should not be made to appear as if they were. They also tend to frown upon the dyeing of hair... the reservations about hair coloring are particularly acute in commercial situations. One would not wish to buy a girl thinking she was auburn, a rare and muchly prized hair color on Gor, for example, and then discover later that she was, say, blond. Against such fraud, needless to say, the law provides redress
Vagabonds of Gor - Book 24 pg 186
 
 

"...A Free Woman does not learn overnight how to behave. She learns from childhood.

The Gorean girl is, even if free, accustomed to slavery; she knows that she is weaker than men and what this can mean; she knows that cities fall, and caravans are plundered; she knows she might even, by a sufficiently old warrior, be captured in her own quarters.

The Gorean girl is literally educated, fortunately or not, to the notion that it is of great importance to know how to please men. This prepares a girl who will be a Free Companion, and never a slave, to learn that preparation and serving of food, the arts of walking, and standing, and being beautiful, the care of her man's equipment, the love dances of her city and so on.

There is really no question as to what is found pleasing to men. It is the beauty, the grace, the intelligence and wit that they find in women..."

Nomads of Gor: page 63

Late one night, while the moon was in a raging glory, wisteria listened to four Freewomen, sisters. This girl heard anguish within Their voices, as they discussed Their sexual frustrations. Being a Free woman on Gor is very hard, They must control, There urges at all times.......in many of the scrolls, it describes, the Free woman, as deny the life of Their flesh...

Tribesmen of Gor, page 25.

"...Women who have not been previously owned, like free women, for the most part, even if naked and collared, do not yet understand their sexuality. That can only be taught to them by a man, they helpless, in his owner, an unowned girl, a free woman, thus, can never experience her full sexuality......Sexual heat, it might be mentioned, is looked upon in free women with mixed feelings; it is commanded, however, in a slave girl. Passion, is thought, deprives the free woman to some extent of her freedom and important self-control; it is frowned upon because it makes her behave, to some extent, like a degraded female slave; free women, thus to protect their honor and dignity, their freedom and personhood, their individuality, must fight passion, the slave girl, of course is not entitled to this privilege; it is denied to her, both by her society and her Master; while the free woman must remain cool and in control of herself, even in the arms of her companion, to avoid being "had", the slave girl is permitted no such luxury; her control is in the hands of her master, and she must upon mere word of her master, surrender herself, writhing, to the humiliating heats of a degraded slave girl's ecstasy. Only when a woman is owned can she be fully enjoyed."

Tribesmen of Gor, page 17.

"You are a slave," I said. "You are owned. You are a female. You will be forced to be a woman. If you were free, and Gorean, you might be permitted by men to remain as you are, but you are neither Gorean nor free. The Gorean man will accept no compromise on your femininity, not from a slave.

Tribesmen of Gor (Volume 10) from page 10

Women who have not been previously owned, like free women, for the most part, even if naked and collared, do not yet understand their sexuality. That can only be taught to them by a man, they helpless, in his power. An unowned girl, a free woman, thus, can never experience her full sexuality. A corollary to this, of course, is that a man who has never had an owned woman in his arms, does not understand the full power of his manhood. Sexual heat, it might be mentioned, is looked upon in free women with mixed feelings; it is commanded, however, in a slave girl. Passion is thought, deprives the free woman some extent of her freedom and important self control; it is frowned upon because it makes her behave, to some extent, like a degraded female slave; free women, thus, to protect their honor and dignity, their freedom and personhood, their individuality must fight passion; the slave girl, of rouce, is not entitled to this privlige; it is denied to her, both by her society and her master; while the free woman must remain cool and in control of herself even in the arms of her companion to avoid being truly 'had', the slave girl is permitted no such luxury.

Tribesmen of Gor: page 15

Outlaw of Gor (Volume 2)
from pages 49-50:
There were many things supposedly strange about Tharna, among them that she was reportedly ruled by a queen, or Tatrix, and, reasonably enough in the circumstances, that the position of women in that city, in contrast with common Gorean custom, was one of privilege and opportunity.
I rejoiced that at least in one city on Gor the free women were not expected to wear the Robes of Concealment, confine their activities largely to their own quarters, and speak only to their blood relatives and, eventually, the Free Companion.
I thought that much of the barbarity of Gor might perhaps be traced to this foolish suppression of the fair sex, whose gentleness and intelligence might have made such a contribution in softening her harsh ways. To be sure, in certain cities, as had been the case in Ko-ro-ba, women were permitted status within the caste system and had a relatively unrestricted existence.
Indeed, in Ko-ro-ba, a woman might even leave her quarters without first obtaining the permission of a male relative or the Free Companion, a freedom which was unusual on Gor. The women of Ko-ro-ba might even be found sitting unattended in the theatre or at the reading of epics.
In the cities of Gor that I knew, with the possible exception of Tharna, women had been most free in Ko-ro-ba, but now, Ko-ro-ba was no more.

from page 50:
On Gor a woman normally travels only with a suitable retinue of armed guards. Women, on this barbaric world, are often regarded, unfortunately, as little more than love prizes, the fruits of conquest and seizure. Too often they are seen less as persons, human beings with rights, individuals worthy of concern and regard than as potential pleasure slaves, silken, bangled prisoners, possible adornments to the pleasure gardens of their captors. There is a saying on Gor that the laws of a city extend no further than its walls.

from page 54:
Paradoxically, the Gorean, who seems to think so little of women in some respects, celebrates them extravagantly in others. The Gorean is keenly susceptible to beauty; it gladdens his heart, and his songs and art are often paens to its glory. Gorean women, whether slave or free, know that their simple presence brings joy to men, and I cannot think but that this pleases them.

from page 54:
There is no marriage as we know it, on Gor, but there is the institution of the Free Companionship, which is its nearest correspondent. Surprisingly enough, a woman who is bought from her parents, for tarns or gold, is regarded as a Free Companion, even though she may not have been consulted in the transaction. More commendably, a free woman may herself, of her own free will, agree to be such a companion. And it is not unusual for a master to free one of his slave girls in order that she may share the full privileges of a Free Companionship. One may have at a given time, an indefinite number of slaves, but only one Free Companion. Such relationships are not entered into lightly, and they are normally sundered only by death. Occasionally, the Gorean, like his brothers in our world, perhaps even more frequently, learns the meaning of love.

Priest-Kings of Gor(Volume 3)
from page 67:
The Gorean women, for reasons that are not altogether clear to me, considering the culture, rejoices in being a woman. She is often an exciting, magnificent glorious creature, outspoken, talkative, vital, active, spirited.

Marauders of Gor (Volume 9)
from page 21:
She looked at me. "I am free," she said. "I can speak what I wish. Look at yourself! You cant even walk. You cannot even move your left arm! You are a cripple, a cripple! You make me ill! Do you think that one such as I, the daughter of Marlenus of Ar, could care for such a thing? Look upon me. I am beautiful. Look upon yourself. You are a cripple. Care for you? You area fool, a fool!"

from pages 56 - 57:
Forkbeared looked then at the younger, blond, more slender girl, she with her hair now loose, the snood of scarlet yarn ripped away, in her red vest and skirt, and black shoes. She looked up at him, boldly. "My father is poorer then Aelgifu's," she said, "but for me, too, there is be a ransom."
He looked down at her and grinned. "You are too pretty to ransom," he said.
She looked at him with horron. In the crowd I heard a man and a woman cry out with misery.
"Go to the circle and enter it," said Ivar Forkbeard to the girl.
She held up her head. "No," she said. "I am free. Never will I consent to be a bond-maid. I shall first choose death!"
"Very well," laughed the Forkbeard. "Kneel."
Startled, she did so, uncertainly.
"Put your head down," he said, "throw your hair forward, exposing your neck."
She did so.
He lifted the great ax.
Suddenly she cried out and thrust her head to his boot. She held his ankle. "Have mercy on a bond-maid!" she wept.

from page 148:
"So that," said Ottar, his hands on his heavy belt, inlaid with gold, "is Hilda the Haughty, daughter of Thorgard of Scagnar!"
"Gunnhild is better!" said Pouting Lips.
"Who is Gunnhild?" asked Hilda, coldly.
"I am Gunhild," said Gunhild. She stood proudly on the arm of the Forkbeard, the white kirtle split to her belly, the black iron at her throat.
"A bond-maid!" laughed Hilda, contemptuously.
Gunnihold stared at her, in fury.
"Gunnhild is better!" said Pouting Lips.
"Strip them and see," said Ottar.
Hilda turned white.
The Forkbeard turned about and, one arm about Pudding, the other about Gunnhild, started from the dock.
Hilda follwed him, to his left.
"She heels nicely," said Ottar. The men and bond-maids laughed. The Forkbeard stopped. Hilda's face burned red with fury, but she kept her head high.
Pet sleen are taught to heel; so, too, sometimes, are bond-maids; I was familiar with this sort of thing, of course; in the south it was quite common for slave girls, in various fashions in various cities, to heel their masters.
Hilda, of course, was a free woman. For her to heel was an incredible humiliation.

from pages 184 - 185:
At the foot of the steps leading down from the platform, the Forkbeard stopped, and bowed low. I, too, bowed. The slave grils feel to their knees, heads down, Gunnhild with them.
"How shameful!" said the free woman, sternly.
The slave girls groveled at her feet. The slave girls fear free women mucly. It is almost as if there were some unspoken war between them, almost as if they might be mortal enemies. In such a war, or such an enmity, of course, the slave girl is completely at the mercy of the free person; she is only slave. One of the great fears of a slave girl is that she will be sold to a woman. Free women treat their female slaves with increadible hatred and cruelty. Why this is I do not know. Some say it is because they, the free women, envy the girls their collars and wish that they, too, were collared, and at the complete mercy of masters.
Free women view the platform with stern disapproval; on it, felame beauty is displayed for the inspection of men; this, for some reason, outrages them; perhaps they are furious because they cannot display their own beauty, or that they are not themselves as beautiful as women found fit, by lusty men with discerning eyes, for slavery; it is difficult to know what the truth is in such matters; these matters are futher complicated, particlarly in the north, by the conviction among free women that free women are above such things as sex, and that only low and loose girls, and slaves, are intrested in such matters; free women of the north regard themselves as superior to sex; many are frigid, at least until carried off and collared; they often insist that, even when they have faces and figures that drive men wild, that it is their mind on which he must concertrate his attentions; some free men, to their misery, and the perhaps suprising irritation of the female, attempt to comply with this imperative; they are fools enough to believe what such women claim is the truth about themselves; they should listen instead to the dreams and fantasies of women, and recall, for their instruction, the responses of a free woman, once collared, squirming in the chains of a bond-maid. These teach us truths which many women dare not spreak and which, by others, are denied, intrestingly, with a most psychologically revealing hysteria and vehemence. "No woman," it is said, "knows truly what she is until she has worn the collar." Some free women apparently fear sex because they feel it lowers the woman. This is quite correct. In few, if any, human relationships there is perfect equality. The subtle tentions of dominance and submission, universal in the animal world, remain ineradilcable in our blood; they may be thwarted and furstrated, but thwarted and frustrated thery will remian. It is the nature of the male, among the mammals, to dominate, that of the female to submit. The fact that humans have minds does not cancel the truths of the blood, but permits their enrichment and enhancement, their expression in physical and psychhological ecstasies far beyond the reach of simpler organisms; the female slave submits to her master in a thosand domensions, in each of which she is his slave, in each of which he dominates her.
"Shameful!" cried the free woman.

from pages 187 - 188:
She lifted the hem of her kirtle of scarlet wool about the ankles of her black shoes and turned away. She looked back, briefly, once. She indicated the kneeling slaves. "Kirtle their shame," she said. Then she strode away, followed by several men-at-arms.
"Kirtle your shame!" cried the Forkbeard.
His girls, quickly, frightened, tears in their eyes, drew about them as well as they could their kirtles. They covered, as well as they could, their bodies, having been shamed by the free woman. It is common practice for free women, for some reason, to attempt to make female slaves ashamed of their body.

from pages 236:

The women of the north, commonly, do not veil themselves.

from pages 236 - 237:

"You poor, miserable girl," cried Bera.
"It could happen to any female," said Hilda, "even you, great lady."
"Men are beasts," Bera cried. She regarded Ivar, and me, and his men, with furty. "Shame be upon you, you beasts!" she cried.
"Svien Blue Tooth, Jarl of Torvaldsland, meet Hilda, daughter of Thorgard of Scagnar," said Ivar. "Hilda, daughter of Thorgard of Scagnar, meet Svein Blue Tooth, Jarl of Torvaldsland."
Hilda inclined her head in deference to the Jarl.
There was another great cheer in the hall.
"Poor girl," cried Bera, "how you must have suffered!"
Hilda lowered her head. She did not respond to Bera. I thought she smiled.
"Never had I thought to have Hilda, daughter of Thorgard of Scagnar, stand prisioner before me, before the high seat of my house," said Svein Blue Tooth.
"Before you I stand more than prisioner, my Jarl," said she.
"I do not understand," said Svein Blue Tooth.
She did not raise her head.
"You need not address me as your Jarl, my dear" said Svein Blue Tooth. "I am not your Jarl."
"But every free man is my Jarl," she said. "You see, my Jarl," she said, lifting her head proudly and pulling her rich glistening robes some inches down upon her shoulders, "I wear the collar of Ivar Forkbeard."
The collar of black iron, with its heavy hinge, its riveted closure, its projecting ring of iron, for a chain or padlock, showed black, heavy, against the whiteness of her lovely throat.
"You have dared to collar the daughter of Thorgard of Scargnar!" cried Bera to Ivar Forkbeard.
"My master does what he pleases, Lady," said Hilda.
I wondered what Bera would say if she knew that Hilda had been put at oar, and taught to heel; that she had been whipped, and taught to obey; that she had been caressed and taught to respond.
"Silence, Bond-maid!" cried Bera
Hilda put down her head.
"To think," cried Bera, "That I expressed solicitude for a collar-girl!"
Hilda dared not to speak. For a bond-maid to speak in such a situation might be to invite a sentence of death. She shuddered.

from pages 339:
Gor is a perilous world, and particularly so, perhaps, for beautiful women. It is seldom that they , if not protected by a city and a Home Stone, escape the slave collar, the brand, the chains of a master.

from pages 341:
Whereas it commonly takes a third of an Ahn to arouse a free woman, a female slave is often responsive from almost the first touch of the master. Why this should be I do not know. I suspect it is due, primarily, to two factors: the first is psychological. The collar itssenf, and the state of bondage, for no reason clar in my mind, commonly trasforms even the tepod free woman into an orgasmic marvel ofa slave. Perhaps they fear to be whipped if they are not pleasing? Perhaps, behaviorally, given no choice but to act as a passionate female slave, they find, suddenly, through simple psychological relationships, they, to their horror, have become only a passionate female slave. Perhaps it is the knowing that hey are rightless, owned, dominated, which so deeply, so incredibly, triggers the profoudn web of yielding, piiteously receptive, helplessly submitting reflexes; perhaps in the deoth of their bodies lies the secret need to be sexually subjugated, totally, without which they cannot atttain their full sexuality. I do not know. They second reason is presumably simple. It is merely that the female slave, abandoned, responsive, owned, constantly at her master's beck and call. ready constatnly for his least pleasure, is frequently used.