“Oh, oh!” moaned one.
But the boy who was her keeper just put his switch lightly upon her left shoulder, cautioning her to silence, not even looking at her, unable, it seemed, to take his eyes from the floor.
Then he lifted the switch a little, absently, hardly aware, it seemed, that he still held it.
He was a lad, and had not seen such things before.
The woman turned suddenly, as though she could not help herself, and kissed, and licked, the supple disciplinary instrument near her shoulder.
The boy was hardly aware of this.
The attention of both was then returned to the floor.
“See her writhe at the spear!” cried a man.
“Aii!” said another.
The attention, even, of many of the creatures alien to men, was focused upon the floor. Whereas much must have been lost to them surely the vibrations in the air, however they may have experienced them, and the rhythm, and grace, of certain movements, must have had some effect upon them, as they shared with men a world in which there were, should one listen, should one see, should one be attentive, the movements, the songs, of nature, a world in which there were rhythms and cycles, a universe in which there were stars and orbits, and seasons, and days and nights, and tides, even in the earth, drawn by moons, and rain and heat, snow and winds.
She was now on her knees at the massive spear, the spear of oathing, supported, its butt in the dirt, by two warriors, grasping it, caressing it with her body, her small hands, her helpless lips and mouth.
Had it been a man surely it would have cried out, mad with pleasure.
Then she flung herself before it, and, so before it, so prostrated, rolling and twisting, supine, and prone, and on her side, in the rush-strewn dirt, she writhed, sometimes holding out her hands to it, sometimes as though she might half fend it away in unendurable ecstasy, sometimes as though for pity, sometimes as though begging mercy.
“Let me kill her now, great Abrogastes!” cried a man. “Let me cut her throat!”
“There is time enough for that later,” growled another man.
The slave must have heard this, for she moaned in terror.
“Kill her!” cried another man, one who may have cast his pellet earlier into the pan of death.
“Be silent!” said a fellow.
The slave threw the fellow a look of gratitude, but his scowl was such that she was again plunged into misery and terror.
“Dance, dance, slut!” cried men.
Then she knelt before the spear, a yard or so before it, and, slowly, to the music, bent herself backward, until her head was back, upon the dirt floor, her dark hair scattered upon it, in which position she could doubtless see Abrogastes, above and behind her, on his bench, between the high-seat pillars, and then she slowly straightened her body, until she was kneeling, and then knelt forward, until her head was in the dirt again, and then the palms of her hands were on the dirt, too, and she was, as men cried out with pleasure, in a common position of obeisance, and then she lowered herself to her belly, and inched herself to the spear, as in the belly obeisance where the slave hopes to be permitted to kiss the feet of the master, and she pressed her lips to the dirt before it, and then, tenderly, to its sides, the left and right.
“Glory to the Alemanni!” cried a man.
“Glory to the Alemanni!” cried others.
Among slaves and masters there are many such ceremonies, which are meaningful.
The spear, as we have mentioned, may not be touched by free women, but the ministrations of female slaves figure frequently in its rituals.
“She is on her feet again!” cried a man.
The slave then began to dance to the tables, and to individual men, pathetically, at first, almost timidly, begging their attention, their indulgence, but soon she noted, whether it was the subtle effect of those rich, sensuous, exotic melodies which, by themselves, might have swept away the resolve of the coldest and most determined of men, and tempted even the most frigid of free women to tear away their garments, or whether it was something of her own beauty, which she now began for the first time to truly understand might be something precious and remarkable, something of great interest to men, for which they might pay much, or the dance itself, or all these things, that in the eyes of many men there glistened intense interest, heat, and desire. She saw even, in the eyes of some, awe.
I am beautiful, she thought to herself, startled.
She danced before Anton, the short-haired primate, and she saw the knuckles of his hairy hands, beneath the hair, whiten.
She saw a drinking horn whose edge had been half chewed away.
There were furrows in the table of Granicus, of the Long-Toothed People, where his claws had left, as he watched, their marks.
The scales of one of the saurians rippled.
She hastily moved down the table.
The bright, compound eyes of the insectoidal warriors were upon her, but they may have seen a hundred of her.
Before the least human aliens, too, you see, she danced, even before those who had already cast their pellets in the pan of death, as though acknowledging their right to decide as they did, but nonetheless presenting herself before them, for their inspection, and contempt, if they wished, contritely, too, in her dance begging their forgiveness for not having been found by them to be sufficiently pleasing, performing for them, thusly, you see, as for the others, as what she was, in all humility, a slave.
But her greatest strengths, of course, came, as she began to comprehend, almost daring to begin to hope, with the mammals, and mammalian sorts, and, progressively, among these forms of life, with the primates, both those closer to and farther from humans, and then, advancing further, with humanoidal sorts, and even more humanlike sorts, many of whom kept women such as she for labor and pleasure, and with some of whom such women, commonly with certain biological adjustments, would even be cross-fertile, and culminatingly, of course, like explosions and eruptions, like tides and seasons, with those for whom she had been prepared by a billion years of evolution and selection to appeal to and delight, the males of her own species, human males, and these, at the tables, she gratefully noted, were in the vast majority.
I am beautiful, she thought to herself. I am desired. I am wanted, and as a slave!
It is well known how beautiful and exciting women are when they dance the dances of slaves, even a legally free woman, but one who would be, of course, a slave in her heart, dancing before one, out there in the darkness, she hopes is her master. Suppose then that she who dances such a dance is truly a slave, fully and legally, which must be the case in many places in the empire, who can be priced and purchased, who knows herself slave, and is subject to discipline, and must obey. A thousand times more meaningful then is her dance, and her reality! How men might scream for her, and bid for her!
“A gold ring for the slut!” called a man.
“Two!” cried another.
“No!” shouted a man, in fury. “The scales, and lead, will decide her fate!”
On many worlds it is well known, though on others the information is suppressed, that biological realities exist, such as dominance and submission, strength and vulnerability, reciprocal needs, jealousy, possessiveness, protectiveness, sexual dimorphism and its meaning, claimancy and command, behavioral genetics, readinesses to respond to sign stimuli, longings for completeness, the desire to belong to, and yield to, the master animal, and such. Illustrative of one small aspect of these matters, one might consider the matter of sign stimuli and, in particular, what one might speak of as “emphasis sign stimuli.” The lips of a woman, for example, have a natural color and function as sign stimuli, having a role to play, as does the totality of her loveliness, inward and outward, in arousing the male. But it is well known in many cultures for the color of the lips to be deepened and intensified by the application of, say, lipstick. This, in its way, enhances and intensifies nature, and thus, in its way, constitutes a sign stimulus which does not occur in nature itself, or, at least, in nature short of its witting enhancements, taken then as a part of nature. That is an “emphasis sign stimulus.” Cosmetics, generally, and jewelry, and perhaps clothing, on the whole, function as such “emphasis sign stimuli.” Now consider the subtler matter of possession. There is little doubt that the primitive human male, in effect, claimed and owned his mate, much as he might have his tools and weapons, though a legal concept of property is unlikely to have existed at such a time. In such a sense then, the sense of male dominance and female submission, the sense of the possession and ownership of the mate, and of other women captured, one can think of slavery as natural. Women who might, say, evade or flee such relationships would have been less likely, presumably, to replicate their genes, and thus, in time, nature would have selected for the dominant male and the submissive female, his subordinated, serving, treasured prize. As civilization developed, these relationships would tend to be elaborated and complicated, and, for example, the slavery of nature would tend to come, in some of its aspects, at least, to be the slavery, in effect, of merchant law. Thus, just as cosmetics and jewelry, and such, might enhance, as emphasis sign stimuli, the natural female, rendering her even more exciting and attractive, so, too, legalized slavery, in the context of a complex civilization, in the emotive and cognitive dimensions, as emotional and cognitive emphasis sign stimuli, would render the female ever more desirable, exciting, and attractive. This is doubtless one reason the female slave is far more sexually arousing than the free female; her slavery itself is an incredibly powerful emphasis sign stimulus. Add in then the lore of the slave, her skills, her role in the civilization, how she might be marked, or identified, collared, or ankleted, or such, how she is to be dressed, how she is to behave, and such, and considering all these things as emphasis sign stimuli, one begins to suspect something of the secret of her sexual magnetism, something of her incredible desirability, something of the extraordinary power of her attraction. And, too, of course, these things are reciprocal, working as much on the female, perhaps even more, than on the male. The woman who must see males as masters cannot help but find them sexually disturbing, and a thousand times more interesting and attractive than might a free woman. Bondage induces not only interest in the opposite sex in the human female, but primes her with readiness and eagerness. The collar makes her not only the slave of her master, but of her own passion, as well. Too, she longs to kneel and express her devotion in a thousand ways. She longs to love and serve, and give of herself. She is a slave.