Claims to the effect, say, that ageing is, or is not, a disease are at least cognitive. One can be right or wrong about them. They should be distinguished from claims, or seeming claims, which are noncognitive, namely, which lack either truth or falsity. For example, it is impossible to confute nonsense for it is neither true nor false, and that which is neither true nor false cannot be shown to be either. The truth or falsity of such things is not hiding. It just does not exist. It must not be lost sight of in these matters, of course, that nonsense is often well armed. Consider poison. It, too, is neither truth nor false, but it is dangerous, and it can kill.
Please forgive the above digression.
I thought it germane to the narrative, however, to refer to the stabilization serums, because of the reference to the rare “bred slave.” Two characteristics of the economic condition, as is well known, are the scarcity of resources and the disutility of labor. Both of these conditions militate against the breeding of slaves, except in special cases, usually exotics, where the rarity is thought to justify the attendant expenditures. It is expensive and troublesome to raise a slave from infancy at one’s own expense and that is why slaves are seldom bred, at least on a wide scale. It is much more convenient to acquire them when they are ready for plucking, so to speak. Why raise the grapes when they are about, and one may pick them, as one sees fit, when they are nicely ready and ripe? To be sure, there are some slave farms which, after a few years, produce their annual crop, so to speak. On the other hand, these enterprises usually require a large initial investment, say, large physical facilities, and hundreds of breeding slaves, male and female, to be carefully matched and crossed, and it normally takes years for the first crop to be readied for market. And such farms, too, commonly deal in exotics. The most common exotic is the virgin slave who has been raised without the knowledge that men exist. Slaves, too, of course, may be bred for a diversity of colors, peltings, facial features, and such.
There is a technique, incidentally, based on a variation of the stabilization serums, for hastening physical maturation, but this is little used because one has then to show for one’s pains only an unusual child. Much can be done with the body, it seems, but little with the mind, saving, perhaps, by Priest-Kings in the recesses of the Sardar. Gorean men are not interested in children, even if they have the bodies of women. They find them uninteresting. Nor will they be of interest until several years have passed. Then they may be interesting, perhaps quite interesting. Humanity, one notes, exceeds physiology. Unfortunately, too, several of these children will suffer confusing stress, as they lack the emotional maturation to relate comprehensibly to the needs and demands of their grown bodies, bodies hastened beyond the horizons of a child’s understanding. Accordingly, this application of the stabilization serums is frowned upon in Gorean society, and in many cities is illegal. A much more benign, or, at least, more acceptable, application of the stabilization serums is founded on a related, and accepted, but opposing principle, the reversibility of all physical processes. In this application, within limits, adjustments to the serums may effect the restoration of youth. The usual application of this technique, as would be expected, is to return a middle-aged, or older, female, to her youth, health, energy, and beauty. As I understand it, this is normally done only with particularly selected women, ones whose once remarkable beauty, this usually determined from old drawings, paintings, and photographs, has faded. Brought to Gor, restored to their earlier vitality and beauty, and collared, they will find themselves, not surprisingly, of great interest on the block. All beauty, of course, is not confined to a particular generation. Would it not be nice to see Thais, Phyrne, Cleopatra, and such on the block?
The usual thing, of course, at least where girls from Earth are concerned, as free Goreans have access to these serums as a matter of course, is to pick out young, superb, slave fruit, and then bring it to the chains of Gor, and here, in the pens, or, at any rate, early in its bondage, subject it to the stabilization serums, that it may be protected from the ravages of alteration and deterioration. Gorean masters, predictably, tend to favor young, luscious, female slaves. Slavers, too, who wish to buy and sell them, wish them to stay this way, as their value is maintained and, in many cases, improved. Cecily, whom we have met in the preceding pages, was subjected to the serums not on Gor but in the Pleasure Cylinder associated with the Steel World ruled at that time by Agamemnon, Eleventh Face of the Nameless One. Though she was far from immortal, and might even be fed to sleen, she would retain her youth and beauty. To be sure, it would wear a collar.
Doubtless a value judgment is involved in such things.
One might balance, say, freedom, misery, and death, against bondage, happiness, and life.
One might consider two lives. In one, we might suppose a given woman who, with some good fortune, might live a life of, say, some eighty to ninety years, and live to watch her interest and beauty fade, and observe her once lovely body submit to the slow degradations of age, watch it dry, wither, suffer, decay, and weaken until it subsides into an infantile helplessness, characterized by misery and pain, or perhaps a semi-comatose, bedridden state in which, indifferent and drugged, she waits for an encroaching end which she no longer even understands. Conceivably that could be the choice of a given woman. Does it fulfill her? Does it make her happy? Has her life been a good life? Let us hope so. Then let us consider another life. Let us suppose a young woman is brought to Gor, to be collared and sold like meat off a block. She will learn she is property, and a slave. She will find herself at the feet of men, subject to discipline, chains, and the whip. She will find herself the most degraded and despised, and the most valued and sought-after, of women. She will be expected to kneel and obey. She will be dressed in revealing fashions. She will learn to labor. She will learn what it is to be roped, to wear a chain, perhaps to crouch in a tiny, locked cage. She will learn a life of radical and profound sexuality, in which she will be expected to perform for, and well please, a master, in ways which might have been beyond her hopes, dreams, and ken as a mere female of Earth. She will learn what it is, for the first time in her life, to breathe good air, to look into a blue sky, to see an unpolluted sunset or sunrise, to eat fresh and natural foods, to relish the taste of fresh bread, to be grateful for a piece of meat fed to her by a master’s hand, to put her tongue, if permitted, to a wine beyond what she thought might exist. The purpose of her life will be to please her master. She may fall in love with him, but she should be wary of letting him suspect this, and surely should not speak of it, lest she be peremptorily sold. And in this degradation she may live indefinitely. She learns to understand men and herself. She is likely, in most cases, to be rapturously content, and is likely to live in joy, but she is, of course, when all is said and done, only a slave. She is in a collar. It gives her security, and meaning, and happiness, and identity. Perhaps it is right for her. Could that be? But whether it is right for her or not, she cannot remove it. She is slave.