« Silent Gestures »



On Gor, there are several things that are understood amongst Master and slave; being part of the culture, these gestures are silent and carry much meaning. A slave may not have permission to speak, but with these gestures she still sends a silent message.


I noted that the palm of her hands, so soft, so vulnerable, had turned on her thighs, so that they faced up. Among slave girls this is a common way of signaling need, helplessness, a desire to please. As she probably did not know that I took it to be instinctive, or semi-instinctive, perhaps a subconscious, or only partially understood, utilization of the symbolic aspects of the palm of the female's hand. One reason for thinking this is a very natural behavior is that almost all female slaves, in certain situations, will use it, even before it has been explicitly called to their attention by, say a whip-master or trainer.
...it is one of her nonverbal signals, one of those numerous signals, such as need knots, body touchings, and such, by means of which she may express herself, even if forbidden to speak. It is also be used as a begging, placatory behavior.
Vagabonds of Gor, page 209.


The first quote below explains one meaning of the bondage knot, and the meaning of offering fruit up to a Master. The second quote states the second meaning of the bondage knot, when it is tied by a Master.

"On Gor, the female slave, desiring her master, yet sometimes fearing to speak to him, frightened that she may be struck, has recourse upon occasion to certain devices, the meaning of which is generally established and culturally well understood. I shall mention tow such devices. There is, first, the bondage knot. Most Gorean slave girls have long hair. The bondage knot is a simple loped knot tied in the girl's hair and worn at the side on her right cheek or before her right shoulder. The girl approaches the master naked and kneels, the bondage knot soft, curled, fallen at the side of her right cheek or before her right shoulder.
Another device, common in Port Kar, is for the girl to kneel before the master and put her head down and lift her arms, offering fruit, usually a larma or a yellow Gorean peach, ripe and fresh. these devices, incidentally, may be used even by a slave girl who hates her master but whose body, trained to love, cannot endure the absence of the masculine caress.
From Tribesman of Gor, pages 27-28.


The second quote states the second meaning of the bondage knot, when it is tied by a Master, that the slave in question is taken, the knot represents a message, that a Master will return for the girl.

"I took a long set of strands of her dark hair, some inch and a half in thickness. I loosely knotted them at the right side of her cheek. "The bondage knot," she whispered. "this will mark you as having been taken," I said...
From Tribesman of Gor, page 321.


Another silent message is the placement of the palms of the hands, up or down.....palms up, sends the meaning of great need..

"Position!," I snapped.
Swiftly she knelt again, as she had been commanded earlier.
You obey with the alacrity of a slave girl," I observed.
If I do not," she said, "I could be punished as one, could I not?"
"Yes," I said, "and would be." I walked about her, examining her.... She kept her back very straight, and her head up. I was then again before her. I noted that the palm of her hands, so soft, so vulnerable, had turned on her thighs, so that they faced up. Among slave girls this is a common ways of signaling need, helplessness, a desire to please.
Vagabonds of Gor...pg.209

She knelt in the position of the Pleasure Slave but her hands on her thighs had unconsciously, pleadingly, turned their palms to me, and she no longer knelt quite back on her heels. It was as though she begged to be allowed to lift and open her arms and rise and come to my arms. But as I looked upon her sternly she turned her palms again to her thighs, knelt back on her heels and dropped her head, holding her eyes as if by force of will fixed on the plastic beneath my sandals.
"Priest Kings of Gor" (pages 234-235)



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