goreen

« Il est facile de distinguer les femmes qui connaissent bien leur condition de celles qui la connaissent mal. Lorsqu’une femme comprend véritablement qu’elle est une esclave et qu’il lui est impossible d’échapper à cela, lorsqu’elle le comprend vraiment, émotionnellement, intellectuellement, physiologiquement, totalement, profondément, dans toutes les cellules de son beau corps, une transformation extraordinaire s’opère en elle. Elle comprend alors véritablement qu’elle est une esclave. Elle devient alors sauvage, sensuelle, et ne se soucie pas que l’on se moque de sa condition misérable ou de ses appétits dévorants ; elle sait qu’elle sera ce qu’elle doit être ; elle n’a pas le choix, c’est une esclave. Les femmes dans leur cœur ont envie de se soumettre ; c’est une nécessité chez l’esclave ; elle doit se soumettre ou mourir ; soumise elle est passionnée jusqu’au tréfonds de son être ; elle vit alors pour l’amour et le service, liés à la volonté de son maître. La joie de l’esclave est peut être incompréhensible du point de vue des femmes libres mais c’est une réalité »

« La gloire de l’esclave réside dans sa condition ; et la misère de l’esclave réside également dans cette condition »

A Panther girl is a female hunter, not a warrior!,  who hunts in the northern forests, occasionally venturing down the Laurius River to one of many exchange points where trading can be done without fear of attack. These exchange points are ones of neutrality, and one where free persons are respected. Slaves are usually traded for arrows or candy. Panther Girls often have cravings for sweets, among other things.  

It is often misunderstood that Panther Girls forswear their passion, their womanhood, but such is not the case. We feel our passion as strongly as any slave girl would, but we wield it where we will, and take as lovers whom we choose and when we choose.

 A Panther Girl can make a fierce frenzied partner, with scratching and biting, and if you are a man alone on a full moon, beware, for that is when our hearts race fastest, and it is not uncommon for a poor man to be enslaved by Panther Girls, his head shaven with the degradation stripe to show he has been taken by women, and then, he is staked out beneath the full moons of gor, where the Panther Girls gather to dance and make raucous celebration.

The music is only drumbeats, or perhaps none but the racing of our hearts, and the yips and yells of female hunters as they circle the hapless kajirus. Finally one of the Panther girls will take him, will give him the slave rape of a kajirus. A Panther Girl takes pleasure where she will, whether with a freeman , or even kajira. Many a Panther Girl has been known to have a fondness for the soft compliance of a trained kajira, or escaped slave.

Panther Girls themselves roam in bands most often, a solitary Panther Girl is more likely to be enslaved. It is said among us though, that any Panther Girl who becomes enslaved was truly a slave in her heart already.  Panther Girls come from all over Gor, women who flee unwanted companionships, or are banished from their hometown, or sometimes even escaped slavegirls become Panther Girls. Our life is not an easy one, and the only way into a band of Panther Girls is to defeat one of the band first.

Panther Girls are adept with bow and arrows as well as spears, and some are handy with knives, such as the quiva, the slender daggers of the wagon peoples. A Panther Girl must know the forest like her own soul, must learn to hear the whisper of a storm coming, or the subtle sounds of warriors on the prowl for Panther Girl Slaves.

 It is said once tamed that Panther Girls make excellent slaves, but even Marlenus himself having enslaved the greatest Panther Girl of all, Verna, freed her and offered to make her Ubara of Ar. She declined of course, choosing instead the freedom of the forest, of the open skies and the joy of the hunt.

Runaway women who live in the forest without free men, taking as slave any man who enters their domain and eventually selling him. Those of the northern forests dress in the teeth and skins of forest panthers which they slay with their spears and bows

-- Captive of Gor, page 82 and 118

How beautiful she was, and proud and fierce, in the brief skins and golden ornaments. She was beautifully figured and she carried herself arrogantly before them, taunting them with her beauty, and spear. Verna, leader of the Panther Girls, speaking to the men she and her band have just captured in the Northern Forest.

" I am Verna," she told them, "a Panther Girl, of the High Forest. I enslave men, when it pleases me.

"When I tire of them I sell them.

"I despise you," she said.

"We have outwitted you, and captured you. We have bound you. If we wished, we would take you into the forest and teach you what it is to be a slave!"

-- Captive of Gor, page 120

"I was nothing with these proud, free, dangerous, brave women, these independent, superb, unfearing, resourceful, fierce felines, panther girls of the northern forests of Gor.  They were swift and beautiful and arrogant, like Verna.  They were armed, and could protect themselves, and did not need men.  They could make male slaves, if they wished, and sell them later, if they were displeased with them or wearied of them.  And they could fight with knives and knew the trails and trees of the vast forests.  They feared nothing, and needed nothing."

--Captive of Gor

"... that only weaklings, and fools, and men who deserve to be slave girls, fall slave to women."

-- Hunters of Gor, p.13

"High on the beach, I saw two pairs of sloping beams. They were high, large and heavy structures. The feet of the beams were planted widely, deeply, in the sand; at the top, where they sloped together, they had been joined and pegged. They were rather like the English letter "A," though lacking the crossbar. Within each "A," her wrists bound by wrapped and taut leather to heavy rings set in the sloping sides, there hung a girl, her full weight on her wrists. Each wore the brief skins of forest panthers. They were panther girls, captured. Their heads were down, their blond hair falling forward. Their ankles had been tied rather widely apart, each fastened by leather to iron rings further down the beams. It was an exchange point."

-- Hunters of Gor; page 18

"The panther girl, Sheera, who was leader of this band, sat down in the warm sand.

'Let us bargain,' she said. She sat cross-legged, like a man. Her girls formed a semi-circle behind her.

Sheera was a strong, black-haired wench, with a necklace of claws and golden chains wrapped about her neck. There were twisted golden armiets on her bronzed arms. About her left ankle, threaded, was an anklet of shells. At her belt she wore a knife sheath. The knife was in her hand, and, as she spoke, she played with it, and drew in the sand. ... Panther girls are arrogant. They live by themselves in the northern forests, by hunting, and slaving and outlawry. They have little respect for anyone, or anything, saving themselves and, undeniably, the beasts they hunt, the tawny forest panthers, the swift, sinuous sleen. I can understand why it is that such women hate men, but it is less clear to me why they hold such enmity to women. Indeed, they accord more respect to men, who hunt them, and whom they hunt, as worthy foes, than they do to women other than themselves. They regard, it seems, all women, slave or free, as soft, worthless creatures, so unlike themselves."

-- Hunters of Gor, page 28

Then, about me, the panther girls, circling, swaying, began a slow stalking dance, as of hunters.  I lay in the center of the circle.  Their movements were slow, and incredibly beautiful. Then suddenly one would cry out and thrust at me with her spear. But the spear was not thrust into my body. Its point would stop before it had administered its wound. Many of the blows would have been mortal. But many thrusts were only to my eyes, or arms and legs. Every bit of me began to feel exposed, threatened. I was their catch.  Then the dance became progressively swifter and wilder, and the feigned blows became more frequent, and then, suddenly, with a wild cry, the swirling throng about me stood for an instant stock still, and then with a cry, each spear thrust down savagely toward my heart. I cried out. None of the spears had struck me. The girls cast aside the spears. Then, like feeding she-panthers they knelt about me, each one, with her hands and tongue, touching and kissing me.

I cried out with anguish.  I knew I could not long resist them.

-- Hunters of Gor, page 138

There was a long silence, of some Ihn, and then, at a nod from Hura, who threw her long black hair back and lifted her head to the moons, the drum began again its beat. Mira's head was down, and shaking. Her right foot was stamping. The panther girls put down their heads. I saw their fists begin to clench and unclench. They stood, scarcely moving, but I could sense the movement of the drum in their blood. The men of Tyros glanced to one another. It was few free men who had ever looked, unbound, on the rites of panther girls. Hura's eyes were on the moons. She lifted her hands, fingers like claws, and screamed her need.  The girls then, following her, began to dance...

How starved must be the lonely, hating panther women of the forests, so gross is their hostility, so fierce their hatred, and yet need, of men. They twisted, screaming now, clawing at the moons. I would scarcely have guessed at the primitive hungers evident in each movement of those barbaric, feline bodies. They would be masters of men. Proud, magnificent creatures. And yet by biology, by their beauty, by their aroused inwardness, could not, in fact, own but only, in their true fulfillment, belong, be taken, be conquered....

The drum was now very heady, swift. The dance of the panther girls became more wild, more frenzied. Vicious, sinuous, clawing, lithe, these savage beauties, in their skins and gold, with their knives, their light spears, weapons darting, danced. They were terrible, and beautiful, in the streaming, flooding light of the looming, primitive moons of perilous Gor. I could hear their cries of rage and need, hear their heels striking in the earth, their hands slapping at their thighs. I saw the teeth of some, white, bared, at the moons, their eyes blazing. The hair of all was unbound. Several had already, oblivious of the presence of the men of Tyros, torn away their skins to the waist, others completely. On some I could hear the movement of the necklaces of sleen teeth tied about their necks, the shivering and ringing of slender golden bangles on their tanned ankles. In their dance they danced among the staked-out bodies of the men of Marlenus, and about the great Ubar himself. Their weapons leapt at the bound men, but never did the blows fall... The dance would soon strike its climax. It could continue little longer. The women would go mad with their need to strike and rape. Suddenly the drum stopped and Hura stopped, her body bent backward, her head back, her long black hair falling to the back of her knees. She was breathing deeply, very deeply. Her body was covered with a sheen of sweat.

-- Hunters of Gor, page 197

"Panther girls are arrogant.  They live by themselves in the northern forests, by hunting, and slaving and outlawry.  They have little respect for anyone, or anything, saving themselves and undeniably, the beasts they hunt, the tawny forest panthers, the swift, sinuous sleen."

--Hunters of Gor

"She was barbaric, a panther girl, a beauty.  She carried a spear. She wore at her belt a sleen knife.  She wore the skins of forest panthers, primitive ornaments of beaten gold."

--Hunters of Gor

"She looked at my men, as a man might have looked upon women.  "Some of these men," she said, "seem interesting.  They are strong and handsome.  They would look well in the chains of slaves."

She strode to the opening in the stakes, and there turned again, to face me.

"Be warned," said she.  "These are the forests of the panther girls.  Leave them!"

--Hunters of Gor

"I thought that it was I who was hunting women," said he. "But it was they who were hunting me."

--Hunters of Gor

Each band of panther girls customarily has a semi-permanent camp, particularly in the winter, but, too, each band, customarily, has it's dancing circle. Panther girls, when their suppressed womanhood becomes sometimes too painful, repair to such places, there to dance the frenzy of their needs. But, too, it is in such places, that the enslavement of males is often consummated.

-- Explorers of Gor, Page 30

"Some call them the forest girls," said Ute. "Others call them the panther girls, for they dress themselves in the teeth and skins of the forest panthers, which they slay with their spears and bows.  They live in the forest without men," she said, "saving those they enslave, and then sell, when tiring of them. They shave the heads of their male slaves in that fashion to humiliate them. And that, too, is the way they sell them, that all the world may know that they fell slave to females, who then sold them."

"Who are these women?" I asked. "Where do they come from?"

"Some were doubltless once slaves," said Ute. "Others were once free women. Perhaps they did not care for matches arranged by their parents. Perhaps they did not care for the ways of their cities with respect to women. Who knows? In many cities a free woman may not even leave her dwelling without the permission of a male guardian or member of her family." Ute smiled up at me.

"In many cities a slave girl is more free to come and go, and be happy, than a free woman."

-- Explorers of Gor,  Page 82

Talunas are similar to panther girls in some ways, but are rogue females of the southern rainforests., white-skinned jungle girls.

"...We are the slaves of the talunas, said one of the men. their leader. I nodded. I had thought so, from their behavior. It was from the talunas, too, doubtless, that they had learned their Gorean. We fish and hunt for them, and make cloth, and serve them,? said one of the men. Men should not be the slaves of women, I said. Women should be the slaves of men. We are small, said a man. The talunas are too large and strong for us.?"

"...Lightly I dropped down within the stockade of the talunas. It contained several small, thatched huts. It was not difficult to see in the light of the three moons.

I made my way quietly, crawling, stopping upon occasion to listen, toward the more central huts. In one of the huts, one with a door tied shut from the outside, I heard a rustle of chain. I picked that hut which seemed the largest and most impressive, one in the center of the camp. On my belly, quietly, I entered it. Moonlight filtered in through the thatched roof and between the sticks which formed the sides of the hut. She was sleeping within, in her brief skins. Her weapons were at the side of the hut. She lay on a woven mat, her blond hair loose about her head. I examined her thighs, moving back the skins she wore. They had never been branded. She turned, restlessly. She was the girl who had feigned being chained at the post, to lure us into a trap. She was, I was sure, the leader of the talunas. She had given commands in our pursuit. She did not share her hut with another girl. She threw her arm restlessly over her head. I saw her hips move. I smiled. She was a woman in need. She moaned. I waited until her arms were again at her sides, and she lay upon her back. I saw her lift her haunches in her sleep. She was starved for a man?s touch. Such women, in their waking hours, are often tense and restless; it is not unusual, too, for them to be irritable; and many times they are hostile toward men; many times they are not even fully aware of the underlying causes of their uncomfortable conscious states; how horrified they might be if they were told that they were women, and desired a master; yet must they not, on some level, be aware of this; would not their hostility toward the male who does not understand their needs or is too cowardly or weak to satisfy them not be otherwise inexplicable; what other hurt could the uncooperative male be inflicting upon them; the more he tries to please them the more they demand; the more he tries to do what they claim to wish the more he finds himself disparaged and despised; can he not see that what they really want is to be thrown to his feet and subjected, totally, to his will? They wish to be women, that is all. But how can they be women if men will not be men? How cruel a man is to deny to a woman the deepest need of her womanhood. Can they not care for them? Can they not see how beautiful they are, and how marvelous? But I steeled myself against thoughts of mercy for the blond beauty. She was an enemy..."

-- Explorers of Gor

L’identité Goréenne est fondée sur la maison, le travail, et l'ordre social. Les «trois piliers» de la société Goréenne sont décrits comme "la pierre du foyer, le système des castes, et " l'ordre de la nature". Beaucoup de ceux qui ont étudié et adopté la morale Goréenne, ne possèdent pas d'esclaves. L’adhésion à l’esclavage n'est pas obligatoire pour ceux qui aspirent à devenir Goréens.

La pierre du foyer est une roche qui peut être une pierre ordinaire ou même une grosse gemme précieuse, comme une topaze. Elle est de la taille d'un poing et est gravée d’une lettre qui est souvent l’emblème de la famille. La pierre du foyer représente la souveraineté, la marque du territoire. Même les paysans sont considérés comme souverains dans leur hutte, telle est la force de l'idéal de la pierre du foyer. Les villages et les villes ont également des pierres du foyer. La plupart des Goréens ne se mettraient jamais en travers du chemin d'un homme qui possède une telle pierre, en raison du respect qu’inspire l'idéal de la pierre du foyer, et de l'acharnement avec lequel elle serait défendue.^[

Les pierres du foyer sont placées au centre d'une hutte, d’un village ou d’une ville. Cette pierre est tenue pour sacrée par chaque ville, ainsi que par la loi, et elle se trouve toujours sous bonne garde. Toute louange ou insulte à l’encontre d’une pierre du foyer est considérée comme leur étant personnellement adressée par ceux qui vivent dans la ville qu’elle symbolise. Le vol d'une pierre du foyer est le crime le plus grave et, paradoxalement, la plus noble entreprise que tout guerrier pourrait entreprendre.

La maison est de première importance pour le Goréen, et cela vaut aussi bien pour les Cités Etats des origines jusqu’aux résidences ou aux campements. "la maison d’un homme est son château" se traduit en langage de Gor par "Chaque homme est un Ubar dans le cercle de son épée." (le Ubar est un chef de guerre, un général, qui prend le pouvoir à un moment de crise, et dont le pouvoir équivaut à celui d’un tyran jusqu'à ce que la crise soit résolue.)

Les Goréens vivants dans le monde réel, ceux qui appliquent les règles de la morale Goréenne, ici sur Terre, gardent en très haute considération l'idéal de la pierre. La pierre du foyer telle qu’elle s’est matérialisée sur Terre, est considérée comme la souveraineté sur soi-même, ainsi que la bonne citoyenneté: les deux doivent être bien équilibrées, de sorte que ni l'individu ni la collectivité n’en souffre.

L’activité des Goréens est déterminée par leur caste. Le système des castes, établit une identité Goréenne aussi forte que la terre des ancêtres. En raison de l'éthique Goréenne du travail et de la fierté de caste, toutes les castes sont par essence égales. Il existe peu de mobilité sociale en raison de cette fierté identitaire de caste, même les paysans respectent les codes de leur caste et croient fermement en leur supériorité sur toutes les autres castes. Mais en réalité quelques castes sont plus égales que les autres. Ceux des hautes castes qui comprennent les scribes, les guerriers, les médecins, les architectes et les initiés (hommes saints) ont un accès privilégié à l'éducation et ont la perspective d’accéder au pouvoir. L'ordre social a été ensuite consolidé par décret : "Un homme qui refuse d'exercer la profession déterminée par sa caste ou prétend modifier son statut sans le consentement du Conseil des Hautes castes, se met de lui-même hors-la-loi". Un Goréen considère le bien-être de sa caste comme supérieure au sien propre, mais en retour, la caste veille à son bien-être et organise la charité quand un membre de la caste est dans le besoin.

Dans la vie réelle, un moyen pour les Goréens d’appliquer la morale Goréenne dans l’exercice de leur profession, est d'établir un code de bonne pratique et de le mettre en oeuvre. Ceci combiné avec la recherche de l'excellence dans leur profession, est une transposition du système des castes décrit dans la saga de Gor.

Parmi ce que Norman considère comme l'ordre naturel, on trouve le fait que les hommes auraient une prédisposition à être dominant, et les femmes une prédisposition à se soumettre. Norman indique que les changements de société induits par l'industrialisation et le féminisme ont entraîné beaucoup de confusion et que les instincts humains ont été réprimés.