Free women, here and there, were delicately putting tidbits beneath their veils. Some even lifted their veils somewhat to drink of the flavored ices.
Some low-caste free women drank through their veils, and there were yellow and purple stains on the rep-cloth. Assassin of Gor, page 141

Almost everyone in the crowd wore some indication of the faction he favored. Generally, it was a small faction patch sewn on the left shoulder; the
faction patches of the High-Caste women tended to be fine silk, and tastefully done; those of low-caste women merely a square of crudely stitched,
dyed rep-cloth; some of the masters had dressed their slave girls in slave livery of the color of the faction they favored; others had twined a colored
ribbon about their hair or in their collar. Assassin of Gor, page 141

Many of the people he passed turned away. The free women drew their hoods about their faces. Some of the men angrily gestured for the little fool to
hurry from their area, lest he spoil the races for their women. I did note that a young slave girl, however, perhaps about fifteen, with a coin given her
by her master, did purchase a small candy from the little Hup. I might have bought some myself but I did not wish him to recognize me, assuming that
his simple mind might hold the remembrance of our first meeting, that at the tavern of Spindius, where I had saved his life. Assassin of Gor, page 145

Moreover, it was his intention to have his girls receive some training, probably in the pens of Ko-ro-ba, before taking them southeast to Ar.
Unfortunately for Targo, village girls are not of high caste. On the other hand, if worth a good deal less, they are much more easily acquired than a
high-caste free woman. Captive of Gor, page 60

For example, one who is of the Metalworkers might not be permitted to work iron, but might be permitted to do such things as paint iron, and
transport and market it. Caste rights, of course, such as the right to caste support in time of need and caste sanctuary, when in flight, which are theirs
by birth, remain theirs. The women of a given caste, it should be noted, often do not engage in caste work. For example, a woman in the Metalworkers
does not, commonly, work at the forge, nor is a woman of the Builders likely to be found supervising the construction of fortifications. Caste
membership, for Goreans, is generally a simple matter of birth; it is not connected necessarily with the performance of certain skills, nor the attainment
of a given level of proficiency in such skills. To be sure, certain skills tend to be associated traditionally with certain castes, a fact which is clearly
indicated in caste titles, such as the Leatherworkers, the Metalworkers, the Singers, and the Peasants. A notable exception to the generalization that
women of a given caste normally do not engage in caste work is the caste of Physicians, whose women are commonly trained, as are the boys, in the
practice of medicine. Even the physicians, however, normally do not admit their women to full practice until they have borne two children. The purpose
of this is to retain a high level of intelligence in the caste. Professional women, it is well understood, tend not to reproduce themselves, a situation
which, over time, would be likely to produce a diminution in the quality of the caste. Concern for the future of the caste is thus evinced in this limitation
by the physicians on the rights of their women to participate without delay in the caste craft. The welfare of the caste, typically, takes priority in the
Gorean mind over the ambitions of specific individuals. The welfare of a larger number of individuals, as the Goreans reason, correctly or incorrectly, is
more important than the welfare of a smaller number of individuals. I do not argue this. I only report it. Fighting slave of Gor, Page 209, 210

She wore a sleeveless, calf-length brown dress, woven of the wool of the bounding hurt. This was, in spite of the lack of sleeves, clearly the garment
of a free woman. That could be told by such things as its quality, length, sturdiness and opacity. It did not, for example, as might have rep cloth, a
light, clinging fabric often used for slave garments, make obvious the lineaments of its occupant's figure. But, too, it was surely the sort of garment that
would be likely to be worn only by a woman of the lower castes. It was a simple, plain, everyday work garment. I did, in spite of such features as its
sturdiness and opacity, find it attractive on her. It was, of course, save sandals, all she wore.
“I cannot wear this!” she had cried, looking at it, shaking it out, when I had thrown it to her.
“Why not?” I had asked, genuinely puzzled. She was, at that time, in a belly cord and slave strips.
“Impossible!” she said.
“It is the garment of a free woman,” I had said.
“It is a lower-caste garment!” she said. “I am of high caste!” Ina was, I had learned, of the Builders, one of the five high castes on Gor, the others
being the Initiates, Physicians, Scribes and Warriors. Vagabonds of Gor, page 106

“I am of high caste!” she cried. “I should not be here thusly, so held, so humiliated!”

I was silent.

“Men are fools!” she cried.

It was she, of course, and not they, who seemed to be in some sort of confinements. Witness of Gor, page 243

“But what could one such as you, of low caste,” said the voice, “know of one of my sensitivity and nature? How could one such as you understand the
feelings of one such as I?”

“Only with great difficulty, if at all, doubtless,” said I, perhaps somewhat testily.

“But have no fear,” said she. “I will be patient with you. We are, after all, despite the discrepancies in our caste, sisters in sorrow, in misery and grief.”
Witness of Gor, page 243

“What is your caste?” she asked.

I was silent.

“Mine is the merchants,” she said. “That is not a high caste, is it?” I asked. I had heard conflicting things about the Merchants.

“It certainly is!” she cried.

I was silent.

“I would take you to be of the leather Workers,” she speculated.

I did not respond.

“Or perhaps, less” she said, “ you are one of those boorish lasses from the fields, that you are of the Peasants.”

Again I did not respond,

“That is doubtless it,” she said, seemingly satisfied.  Witness of Gor, page 244

“Yes,” she said, “ you are of the Peasants.”

I was silent.

I trusted she would not fall into the clutches of peasants. I understand that they are not always tolerant of the laziness and insolence of arrogant,
urban free women. They enjoy using them, when they obtain them as slaves, in the fields. I wondered how the woman in the darkness would feel,
sweating, harnessed naked to a plow, subject to the whip, or crawling, perhaps hastened naked to a jabbing of a pointed stick, into a dark, low log
kennel at night. But perhaps  she would be permitted to sleep chained at her master’s feet, within reach, at his discretion. But I feared it might be
dangerous to speak to this person. To be sure, we were both in the darkness. But she was free. I was not free.

“ Do not be sensitive that you are only of the Peasants,” said the woman. “ There is much to be said for the caste.”

“Yes,” I said. “Those who eat are often thought to owe it a debt of gratitude.”

“Surely,” she agreed.

That seemed to me quite generous on her part.

“You were doubtless picked up on a country road,” she said, “Perhaps ravished in the nearest ditch.”

“Perhaps,” I said.

“I myself was the victim of an elaborate plot, an intricate stratagem to secure a highborn prize for ransom.”

“Oh?” said I.

“As you are merely of the Peasants,” said she, you must fear, terribly.”

“Why is that?” I asked, not that I was not afraid. I was a slave.

“They may not hold you for ransom, you see,” she said.

I was silent.

“I hesitate to call this to your attention, but you must face the possibility, my dear,” she said. “These men are brutes, powerful brutes! They may have
another fate in store for you, one we dare no even think of!”

“What?” I asked.

“How obtuse you are, my dear,” she said.

I did not speak.

“You are of low caste,” she said. Surely you can guess.”

I was silent.

“The collar!” she whispered. Witness of Gor, page 245, 246

'In many cities,' she said, ' such work ((caring of prisoners)) is performed by free women of low caste, but here it is done by slaves. Do you know why?"

"No," I said.

"That a token be conveyed to the prisoners of the contempt in which they are held." Witness of Gor, page 299
All rights reserved.
This research is done on the series of books written by John Norman, the comments in italics are mine and my point of view.
Woman of Gor
Free Women of Different Cultures
Free Women of Gor
Free Women & Caste