city to city. In some cities, a woman may not, with legal recognition, submit herself to a specific man as a slave, for in those cities that
is interpreted as placing at least a temporary qualification on the condition of slavery whichcondition, once entered into, all cities
agree, is absolute. In such cities, then, the woman makes herself a slave, unconditionally. It is then up to the man in question
whether or not he will accept her as his slave. In this matter he will do as he pleases. In any event, she is by then a slave, and only
that.

In other cities, and in most cities, on the other hand, a free woman may, with legal tolerance, submit herself as a slave to a specific
man. If he refuses her, she is then still free. If he accepts her, she is then, categorically, a slave, and he may do with her as he
pleases, even selling her or giving her away, or slaying her, if he wishes. Here we might note a distinction between laws and codes.
In the codes of the warriors, if a warrior accepts a woman as a slave, it is prescribed that, at least for a time, an amount of time up to
his discretion, she be spared. If she should be the least bit displeasing, of course, or should prove recalcitrant in even a tiny way, she
may be immediately disposed of.
It should be noted that this does not place a legal obligation on the warrior. It has to do, rather, with the proprieties of the codes. If
a woman not within a clear context of rights, such as capture rights, house rights, or camp rights, should pronounce herself slave,
simpliciter, then she is subject to claim. These claims may be explicit, as in branding, binding and collaring, or as in the uttering of a
claimancy formula, such as “I own you,” “You are mine,” or “You are my slave,” or implicit, as in, for example, permitting
the slave to feed from your hand or follow you.
Players of Gor, Page 21


"Beware of the words you speak," said Seibar. This was true. Such words, in themselves, in the appropriate context, effected
enslavement. Intention, and such, is immaterial, for one might always maintain that one had not meant them, or such. The words
themselves, in the appropriate context, are suffcient. Whether one means them or not one becomes, in their utterance, instantly,
categorically and without recourse, fully and legally a slave, soemthing with which masters are then entitled to do with as they
please. Such words are not to be spoken lightly. They are as meaningful as the collar, as significant as the brand.
"The words I speak, I speak knowingly," she said.
"Speak clearly," he said.
"I herewith proclaim myself a slave," she said. "I am a slave."
"You are now a slave," I said to her, "even in the cities. You are property. You could be returned to a master as such in a court of law.
This is something which is recognized even outside of the Barrens. This is much stronger, in that sense, than being the slave of Kaiila
or Yellow Knives."
"I know," she said.
Seibar looked down upon her.
"I am now a legal slave," she said.
He nodded. It was true.
Blood Brothers of Gor, page 364, 365

In most cities, on the other hand, a free woman may, with legal tolerance, submit herself as a slave to a specific man. If he refuses
her, she is then still free. If he accepts her, she is then, categorically, a slave, and he may do with her what he pleases, even selling
her or giving her away, or slaying her, if he wishes. Here we may note a distinction between laws and codes. In the codes of the
warriors, if a warrior accepts a woman as a slave, it is prescribed that, at least for a time, an amount of time up to his discretion, she
be spared. If she should be the least displeasing, of course, or should prove recalcitrant in even a tiny way, she may be immediately
disposed of. It should be noted that this does place a legal obligation on the warrior. It has to do, rather, with the proprieties of the
codes.  Players of Gor, page 21

Sleeping/Couching with Another's Slave

Any free woman who couches with another's slave or readies for such, becomes, by law, herself a slave and the property of said
slaves owner.
From Magicians of Gor, page 7

Theft and Capture

Theft, or capture, if you prefer, conferred rights over me. I would belong to, and must fully serve, anyone into whose effective
possession I came, even if it had been by theft. the original Master, of course, has the right to recover his property, which remains
technically his for a period of one week. If I were to flee the thief, however, after he has consolidated his hold on me, for example,
kept me even for a night, I could, actually in Gorean Law, be counted as a runaway slave, from him, even though he did not
technically own me yet, and punished accordingly. Analogies are that it is not permitted animals to flee the tethers on their necks, or
flee the posts in which they find themselves penned, that money must retain its value, and buying power, regardless of who has it in
hand, and so on. Strictures of this sort, do not apply to free persons, such as free women. The free women is entitled to attempt to
flee her captor , as best she can, and without penalty, even after the first night in his bonds, if she still chooses to do so. If she is
enslaved, of course, then she is subject too, the same customs, and practices, and laws, as any other slave. Dancer of Gor, page 96

From Earth? Automatic Enslavement/Not Sharing Homestones

"You understand further, of course," said he, "that under Gorean merchant law, which is the only law commonly acknowledged
binding between cities, that you stand under separate permissions of enslavement. First, were you of Ar, it would be my right, could I
be successful, to make of you a slave, for we share no Home Stone. Secondly, though you speak of yourself as the Lady Elicia of Ar, of
Six Towers, you are, in actuality, Miss Elicia Nevins of the planet Earth. You are an Earth girl and thus stand within a general
permission of enslavement, fair beauty quarry to any Gorean male whatsoever."
Earth girls had no Home Stones. No legalities, thus, were contravened in capturing them and making of them abject slave girls. Slave
Girl of Gor page 394

Lack of Clothing and Enslavement/Careful of What You Do or Sat

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, page 125

"If and when a free woman should utter this, in the Gorean culture, of course, this sort of thing is very significant. Indeed, in some
cities such things as kneeling before a man, or addressing him as "Master" effects legal imbondment on the female, being interpreted
as a gesture of submission." Players of Gor, page 139
Man owns woman by nature; in a complex society, and in a world with property rights and laws, female slavery, as a legalized fact, is
to be expected; it will occur in any society in which touch is kept with the truths of nature. Gorean law, of course, is complex and
latitudinous on these matters. For example, many women are free, whether wisely or desirably or not, and slavery is not always
permanent for a slave girl. Sometimes a girl, winning love, is freed, perhaps to bear the children of a former master. But the freedom
of a former slave girl is always a somewhat tenuous thing. Her thigh still bears the brand. And, should her ears be pierced, it is almost
certain she will, sooner or later, be re-enslaved. It is hard for men to leave a woman who can be a good slave girl free. Beasts of Gor
Laws, Codes and Rituals
Laws of Enslavement on Gor

"He then drew with the handle of his ax a circle, some
twenty feet in diameter, in the dirt floor of the temple. It
was a bond-maid circle."
Marauders of Gor, pg. 44

"'Go to the bond-maid circle,' said Ivar Forkbeard,
indicating the circle he had drawn in the dirt. The women
cried out in misery. To enter the circle, if one is a female,
is, by the laws of Torvaldsland, to declare oneself a
bond-maid. A woman, of course, need not enter the
circle of her own free will. She may, for example be
thrown within it naked and bound. Howsoever, she
enters the circle, voluntarily or by force, free or secured,
she emerges from it, by the laws of Torvaldsland, as a
bond-maid."
Marauders of Gor, page 44-45

Pronouncing Yourself Slave/Submitting

She belonged to Samos, of course. It had been within
the context of his capture rights that she had, as a free
woman, of her own free will, pronounced upon herself a
formula of enslavement. Automatically then, in virtue of
the context, she became his. The law is clear on this.
The matter is more subtle when the woman is not within
a context of capture rights. Here the matter differs from  
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