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 paeans to its glory. Gorean women, whether slave or free, know that
their simple presence brings joy to men, and I cannot but think that this pleases them. Outlaw of Gor, page 54



Vika dropped her head. 'Every woman in her heart,' said Vika, 'wants to wear the chains of a man.'

This seemed to me quite doubtful.

Vika looked up and smiled. 'Of course,' she said, 'we would like to choose the man.'

This seemed to me only a bit less doubtful.

'I would choose you, Cabot,' she said.

'Women wish to be free,' I told her.

'Yes,' she said, 'we also wish to be free.' She smiled. 'In every woman,' she said, 'there is something of the Free Companion and something of the
Slave Girl.'

I wondered at the things she said to me for they seemed strange, perhaps more so to my ears than they would have to one bred and raised from
infancy as a Gorean, one as much accustomed to the submission of women as to the tides of the gleaming Thassa or the phases of the three moons.
Priest-Kings of Gor, page 204

The institution of freedom for women, I decided, as many Goreans believed, was a mistake. Nomads of Gor, page 286


"On Gor," I said, "the myths have it that only the woman who has been an utter slave can be truly free."

"I am not sure," she said, "that I understand the meaning of that."

"It has nothing to do, I think," I said, "with what woman is actually slave or free, has little to do with the simplicity of chains or the collar, or the brand."

"Then what?" she asked.

"It means, I think," I said, "that only the woman who has utterly surrendered and can utterly surrender losing herself in a man's touch can be truly a
woman, and being what she is, is then free." Nomads of Gor, page 289

"The Goreans recognize," I said, "that this truth is hard for women to understand, that they will reject it, that they will fear it and fight it."

"Because," said Elizabeth, "it is not true."

"You think," I said, "that I am saying that a woman is nothing that is not it, I am saying she is marvelous, but that she becomes truly herself and
magnificent only after the surrenders of love."

“Silly!" said Elizabeth.

“That is why," I remarked, "that upon this barbaric world the woman who cannot surrender herself is upon occasion simply conquered." Nomads of
Gor, page 290



The Gorean myths have it," I said, "that the woman longs for this identity to be herself in being his if only for the moment of paradox in which she is
slave and thus Freed."

"It is all very silly," said Elizabeth.

"It is further said that the woman longs for this to happen to her, but does not know it." Nomads of Gor, page 291

How hard it must be, to be a woman, I thought. She, noble creature, so marvelous in her temptations and beauties, with the excellences of her mind
and the determined prides of her heart, how strange that she, so much prizing her freedom, is made whole only as it is ruthlessly swept from her, that
the true totality of her response, the fullness of her ecstasy is the yielding and the surrender, and the more delicious and incontrovertible the more
complete.

The Goreans claim that in each woman there is a free companion, proud and beautiful, worthy and noble, and in each, too, a slave girl. The companion
seeks for her companion; the slave girl for her master. It is further said, that on the couch, the Gorean girl, whether slave or free, who has had the
experience, who has tried all loves, begs for a master. She wishes to belong completely to a man, withholding nothing, permitted to withhold nothing.
And, of course, of all women, only a slave girl may truly belong to a man, only a slave girl can be truly his, in all ways, utterly, totally, completely, his,
selflessly, at his mercy, his ecstatic slave, helpless and joyous in the total submission which she is given no choice but to yield. Hunters of Gor, page
102


Strangely, with perhaps one exception, each of the Hinrabians had had his throat cut, even the women; this was unusual, for the women of a captive
caravan, regarded as portions of its booty, are almost always enslaved; the one Hinrabian whose body was not found among the dead, scattered on
the plains and among the burning remains of the wagons, was, interestingly, Claudia Tentia Hinrabia. Assassin of Gor, page 235


No female, incidentally, may become an Initiate. It is a consequence, thusly, that no female can obtain eternal life. Marauders of Gor Page 30


The Golden Beetle and FW

Her throat, I was pleased to see, no longer wore the collar of a slave.

I wondered if her collar had been the same as that placed on the girl I had seen. If the sizes matched I supposed it would have been. The Priest-Kings
often practice such small economies, jealously conserving the inanimate resources of the Nest.

I wondered if the removal of the collar meant that Vika had been freed before being closed within the tunnels of the Golden Beetle. I recalled vaguely
that Misk had once said to me that in deference to the Golden Beetle it was given only free women. . Priest-Kings of Gor, page 176


The Dina

It was more slender, more vertical, more like a stem with floral, cursive loops, about an inch and a half in height, and a half inch in width; it was, I
would later learn, the initial letter in cursive script of the Gorean expression ‘Kajira´; my own brand was the “dina”; the dina is a small, lovely, multiply
petaled flower, short-stemmed, and blooming in a turf of green leaves, usually on the slopes of hills, in the northern temperate zones of Gor; in its
budding, though in few other ways, it resembles a rose; it is an exotic, alien flower; it is also spoken of, in the north, where it grows most frequently,
as the slave flower; it was burned into my flesh; in the south, below the Gorean equator, where the flower is much more rare, it is prized more highly;
some years ago, it was not even uncommon for lower-caste families in the south to give the name ‘Dina´ to their daughters; that practice has now
largely vanished, with the opening and expansion of greater trade, and cultural exchange, between such cities as Ko-ro-ba and Ar, and the giant of
the southern hemisphere, Turia. In the fall of the city of Turia, some years ago, thousands of its citizens had fled, many of them merchants or of
merchant families; with the preservation of the city, and the restoration of the Ubarate of Phanias Turmus, many of these families returned; new
contacts had been made, new products discovered; even of those Turians who did not return to their native city, many of them, remaining in their new
homes, became agents for the distribution of Turian goods, and for the leathers and goods of the Wagon Peoples, channeled through Tuna. That in
the north the lovely dina was spoken of as the “slave flower” did not escape the notice of the expatriated Turians; in time, in spite of the fact that
“Dina” is a lovely name, and the dina a delicate, beautiful flower, it would no longer be used in the southern hemisphere, no more than in the northern,
as a name for free women; those free women who bore the name commonly had it changed by law, removed from the lists of their cities and replaced
by something less degrading and more suitable. Dina, in the north, for many years, had been used almost entirely as a slave name. The reason, in the
north, that the dina is called the slave flower has been lost in antiquity. One story is that an ancient Ubar of Ar, capturing the daughter of a fleeing,
defeated enemy in a field of dinas there enslaved her, stripping her by the sword, ravishing her and putting chains upon her. As he chained her collar
to his stirrup, he is said to have looked about the field, and then named her “Dina.” But perhaps the dina is spoken of as the slave flower merely
because, in the north, it is, though delicate and beautiful, a reasonably common, unimportant flower; it is also easily plucked, being defenseless, and
can be easily crushed, overwhelmed and, if one wishes, discarded. Slavegirl of Gor , page 61-62
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
Facts, Sayings and Anecdotes