The portal was empty.
The slaver’s man was at the foot of the circular platform. The auctioneer stood on the surface of the platform. A small breeze moved the blue-and-yellow robes. The auctioneer and the slaver’s man, and some of the others, as well, now turned about, were witnessing the departure of the former Lady Persinna, naked on her leash, and her master. Three or four of the fellows who had been at the platform were following the pair, jeering at the miserable slave. I saw her spat upon, and one fellow cast dirt upon her. The only bond she wore was her leash, and, with her hands, and arms, she tried to cover her head. The leash was not taut. She tried to follow her master as closely as she could. It is the master who will protect the slave, as any other animal, should he choose to do so. Her current master, however, seemed not to notice the abuse to which his lovely acquisition was subjected, and she, of course, not having been granted the appropriate permission, would not dare to speak.
Then, after a time, the fellows who had hung about the departing pair stood still, shook their fists, and, looking after the couple, the slave and her master, called out some final words, which, I gathered, may have been foul.
I knew little about the former Lady Persinna, or the affairs, political and otherwise, which had brought her to a tiny, readying cell in the Metellan district, but I hoped that her master would put a different name on her. Given the veiling, and half-veiling, particularly amongst higher-caste women, I would suppose that few in the city would recognize the former Lady Persinna in just another scantily clad collar-girl, one amongst many, hurrying about her errands, fearing to dally, in teeming Ar. Perhaps many might suppose the Lady Persinna had perished in the revolution, or in her imprisonment, in some obscure dungeon, perhaps strangled there, or had perhaps eventually met her end writhing on some obscure impaling stake. Perhaps her secret, that of her former identity, would be known to few. Indeed, perhaps, eventually, for most practical purposes, it would be a secret shared primarily between the slave and her master. Then, as she knelt, and kissed and licked at his feet, she might hope that he would not see fit to reveal her former identity. Could she be so pleasing to him? Too, her life had been transformed. She was now only the slave of a master. Perhaps she might find in this those fulfillments of which a free woman scarcely dares to dream. In the collar she might find her happiness, and a thousand times more freedom, though an abject slave, than she had ever known in her former life. She did have “golden hair,” which was rare, but surely not unknown. That would probably not be enough to identify her to strangers. “Golden hair” tends to raise prices in the south, but not in the north, where it is more common. “Golden hair,” I suspected, had brought more than one girl into the collar, at least in the south. Interestingly, auburn hair is that pelting, so to speak, which tends to be most favored in the markets. I am not sure why that is. It is probably a matter of its rarity, as it tends to be even more rare than “golden hair.” One thing that I learned of your world, which struck me as of much interest, is your preference for honesty, or truth, or your dislike of fraud, or what you think of as fraud. On my former world, for example, it is quite common for a brunette to dye her hair blond, and, so to speak, pass herself off as a blonde. No one thinks much of this, or much objects to this. On your world, on the other hand, at least amongst slaves, such things are taken seriously. If a barbarian slave is brought to the markets and she has dyed hair, this is made clear to possible buyers, and is commonly taken as a defect. Sometimes her head is shaved. If it is thought the girl did this of her own will on her own world, dyed her hair or had it dyed, it is taken as evidence of her deceitful and meretricious nature, and, accordingly, the rightfulness of embonding so duplicitous and worthless a creature. Masters, incidentally, take seriously the moral character of their slaves, and commonly regard themselves responsible for its supervision and improvement, by the whip, if necessary. Interestingly, to me at least, a slaver who misrepresents merchandise, for example, claiming former high caste for a girl who was actually formerly of low caste, or who tries to pass off a dyed blonde for a natural blonde, may be banished and ruined, his goods confiscated, his house burned to the ground. On your world, honesty, truth, and such, are obviously of great moment. Still, I have heard rumors that some free women dye their hair. They may do as they wish, of course, for they are free.
The fellows who had for a time pursued the former Lady Persinna, and discomfited her so cruelly, she now only a slave, were now returning to the area of the block. Too, the fellows there, who had watched, but had not left the vicinity of the block, now turned about again, and began to gather again, now more closely, about the block. Some looked through the bars. We, the other brunette and I, were at the back of the cell, standing, close together. We could be seen, but perhaps not well. Though muchly clothed, as such things go, for slaves, in the wrap-around tunic, and covered as much as possible by the sheet, I was uneasy at how I sensed myself being regarded. In the house I had often found myself well viewed as a slave by men, but here, in the cell, it seemed different, and somehow more meaningful. One of the men outside, looking through the bars, considering my ankles, and such, might buy me. And what would be done with me if I failed to please him, and fully, and as a slave? The slaver’s man was on the street level, and the auctioneer, on the surface of the block, looking down, conferred with him.
We, the other brunette, the darker, taller brunette, and I, exchanged glances, but did not speak. At the beginning of the sales, the slaves had been warned to silence. That injunction had not been rescinded. We remained silent.
Was she as frightened as I? Did she, as I, desire desperately to speak, so that we might comfort one another, that we might share our apprehension, our fear? But we, slaves, must be silent.
I smiled at her, timidly, bravely, wanting to be her friend, if only for a moment, hoping for some understanding, some small comfort, in our common plight.
But then she looked away, regally, disdainfully.
Tears formed in my eyes.
I recalled that I was, in her view, a barbarian.
How different was I from she!
Even though we were both slaves, worlds separated us.
When I better learned your language, I was surprised to learn that you tend to regard the women of my world as natural slaves, and thus legitimate and appropriate prey for slavers. There are apparently a large number of reasons for this, aside from such obvious matters as the frequent dying of hair. The fact that women of my world seldom veil themselves, but bare their faces, that often their ankles, their wrists and hands, and such, are bared, that they often conceal soft garments, slave garments, beneath their clothing, is taken as evidence that they are, and should be, slaves. Indeed, some women of my own world have, of their own free will, with their own consent, though you may find this hard to believe, pierced ears, which, on your world, is commonly taken as a sign of the most worthless and degraded of slaves. Without daring to comment on these matters, I have heard, from men, of course, that all women are natural slaves, and should be slaves, that they are the natural properties of the dominant sex, that they are designed by nature to be owned, and pleasing, that they are all slaves, only that some are not yet collared. I dare not comment on so bold, but so common, a view. If there is anything in it, and if it should be true, even obviously so, to an informed view, it may be only that the women of my world, in baring their faces, and such, in presenting themselves as attractive objects, thus encouraging men to their acquisition, are more open about their nature than yours, and, if this is so, would the women of my world not be, on the whole, more honest than yours? I trust my master will not beat me for this speculation. I do not think, ultimately, that there is that much difference, if any, between the free woman of Earth and the free woman of Gor. We are all women, and, being women, might we not be, all of us, appropriately, the slaves of men, the slaves of our masters?