excite men, and drive them wild. Few women object to this, though, to be sure, sometimes slaves fear the power of their collars, knowing, as they do, what effect their sight can have on men. Too, they know that the collar marks them, and they cannot remove it, as the helpless and fit objects on which may be practiced the predations of the mastery. Similarly, the collar often has an interesting 'releasing effect' on the sexuality of the female.
A girl in a slaver's tent, for example, stripped and freshly collared, will often rage and sob, and cry out, and attempt to tear the collar from her throat. But when she finds she cannot remove it, she will often crawl on her belly, across the rugs, to the slaver's feet, begging to be had as the slave she now is. If she is comely perhaps the slaver will use her. If she appears less comely or clumsy, he will presumably order her out of the tent, to appeal to first one of his men, and then to another, to find one who is willing to use her. When she has learned something, he may then permit her to serve him.
If he has only a few girls he may 'try her out' before putting her on sale. This could make a difference in the price he asks for her. The 'releasing effect' of the collar on female sexuality is interesting and complex. Perhaps a word or two pertaining to the matter would be in order.
Wearing the collar, the girl knows that she is a slave, and, accordingly, that the fullness of her sexuality, in all its helplessness, delicacy and profundity, is now subject to the imperious beck and call of men. She knows, too, that she may now be summoned to perform sexually, and fully, by as little as the merest snapping of the master's fingers. Further, she knows that she will not be permitted the least restraint or inhibition, of any sort whatsoever, on her sexuality. Such things are simply not permitted to her. She is a slave. This condition tends, with its vulnerability and helplessness, as might be expected, to be an extremely arousing one for the female. She knows that she must be ready to serve, even on an instant's notice. This tends to keep her, as the Goreans say, rather vulgarly perhaps, 'ready in her collar.'
One would not say to a free woman, for example, when one had a moment to spare, 'Strip, and run to the furs,' but one, of course, would not even think twice before ordering a slave to do so. Furthermore, the slave knows that when the master arrives at the furs, she is to be waiting there for him, vulnerable and soft, eager, luscious and loving, his. To most women the very thought of being a female slave is fearfully fraught with sexual significance. They know very well the sorts of things that would be required of them. And, of course, they are not mistaken. If they had any doubts about it, these doubts will be swiftly dispelled, once they find them selves in the collar. They are not long left in doubt as to what it is to be a man's slave, totally.
It must be understood, of course, that the slave's sexuality is imbedded in an entire matrix of obedience, love and service. In her heart and mind these things are inextricably, and delicately and beautifully, intertwined. Her sexuality, commanded of her by her master, by the whip, if necessary, is, in one sense, but one aspect and expression of her total bondage; she serves fully, and in all things; yet; in another sense, her entire condition is, in its way, an expression of the depth, complexity and beauty of her sexuality. She ties her master's sandals; she looks up at him; she loves; she serves; she is the female.
The slave girl, it might be mentioned, in connection with the 'releasing effects' of the collar, is relieved of many social pressures to which the free woman, because of her freedom, must remain subject. The free woman, for example, may fear that men will learn of her sexual vitality. It would not do for her for them to know that she, that lofty creature, on the couch, is a helpless, panting, licking she-sleen.
The slave girl, on the other hand, does not have this problem. She knows that she belongs to a category of women toward which respect need not be shown, and will not be shown. She, a slave, she knows, is expected to be an obedient, lascivious animal in her master's furs or, if permitted, on her master's couch. Indeed, she will be punished severely, if she is not. She is thus free, irreservedly, joyfully, gloriously, to revel in her sensuality. Furthermore, she knows that her most intimate performances and qualities are likely to be discussed openly and with candor by her master with others, perhaps even in her presence. Accordingly, rather than becoming ashamed of her sexual nature, she becomes quite proud of it, and often becomes competitive with her imbonded sisters, vying with them to become the most desirable slave in the house, or in the circle of her friends.
The slave girl, of course, will usually have many friends. These are, of course, almost always wenches collared like herself. Friends of her master will often bring their own girls with them, in visiting, and with these, after the men have been served, she may make friends, perhaps chatting in the kitchen. These girls may be exchanged among the men, but commonly they are not. Most masters are rather possessive about their slaves, particularly if they are fond of them. She may also, of course, meet girls in the streets, encountered in the neighborhood, or on her errands. The slave girl, almost always, has no dearth of friends. To be sure, they are likely only to be mere slaves like herself. Women desire, in their hearts, to be beautiful, helpless, conquered animals, owned and dominated by masters. The collar makes it clear to them that their dream has been enacted upon them; that, indeed, their dream, to their joy, has become their reality. They know that they are now in their place, and will be kept there. They are happy.
The 'intensification effect' of the collar, incidentally, might also be briefly mentioned. Not only does the collar serve often to release the female's sexuality, and deeper nature, but it tends to deepen and intensify them. Knowing herself as an owned animal, rightless, one forced to submit, one who must obey in all things, who must yield wholly to the master, holding nothing back, she can be driven to almost excruciatingly ecstatic orgasmic heights, experiencing sensations and raptures, perhaps enforced cruelly upon her, of which the free woman, in her freedom, cannot even begin to dream.
A third reason why girls tend to wear their collars with pleasure and pride, aside from the attractiveness of the collar and its seductiveness, is seldom mentioned. That is, that the collar, in its way, functions as a symbol of interesting differences among women. It, like a wired seal of quality, attests to the value of the merchandise upon which it is fastened. 'Beautiful enough to be collared' is a Gorean compliment, though perhaps a rather rude one, and one that one would not be likely to hear addressed openly and to the face of a free woman. 'She has legs pretty enough to be those of a slave girl!' is another such compliment. If the free woman should hear such compliments she will be scandalized. But she may also wonder if, indeed, she is beautiful enough to be collared, and if, indeed, her legs are as pretty as those of a slave girl. If, at some later time, she is collared, she will then, for all practical purposes, have the answers to her questions. Normally it is only the finest, and the most feminine and desirable of women who are enslaved. This makes sense.
There can be many dangers involved for the slaver in the capture of women for slave markets. Accordingly, generally, at any rate, he wishes to take no risks which are not justified.
Too, of course, he has his reputation to consider. When he leads his chain to market he wants it to be a chain of beauties. Too, of course, obviously, he is out to make money on these women. It is thus in his best interest to put up for sale the highest quality merchandise he can obtain. The collar, thus, particularly statistically, is a symbol of excellence and quality, of value, among women. It says, in effect, 'Here is a woman whom men have wanted. Here is a woman whom men have found beautiful enough, and desirable enough, to enslave.' The slave girl, in her tunic and collar, trembling, kneels in the street before the ornately robed, arrogant, imperious free woman. Perhaps she is even struck or kicked by her. But who, truly, is the superior woman? Many Goreans believe that it is the girl who kneels on the stones.
But, 'officially,' of course, the functions of the collar are simple. It serves to mark the girl as a slave, and identify her master. The true momentousness here, of course, is not the collar, but what it signifies, the condition of bondage. This condition, also, of course, could be signified in many other ways, for example, by such devices as a bracelet or anklet, or even a ring. But I think that there is no real competitor to the collar.
It is the bondage device, particularly on a girl, par excellence. It is beautiful, and the throat seems the perfect place for mounting the bondage symbol. On the throat it is prominently displayed, for all to easily see. One may see at a glance that she is slave. Too, the throat is beautiful, and soft and vulnerable. How appropriate then that it should be here, in this delicate, prominent and defenseless place that the steel, or the leather or chain, should be placed. Too, where else on the body, that the impossibility of escaping it could be more obvious, could it be placed? Surely the physics of widths dictates such a mounting. But, too, psychologically, where could it be more advantageously placed? Where else on the body might it be placed that its security, its effectiveness and its meaning could be more clearly brought home to its lovely captive?
The collar also, of course, has other utilities. For example, it can be useful in leading her about, either because of its ring, to which a leash may be attached, or in connection with a leash with a snap lock, which can be placed about the collar itself; similarly it is useful, in connection with various forms of hardware, in fastening her to such things as trees and slave rings; her hands, too, can be tied at her collar, making it impossible for her to defend her beauties from the master's assault. Lastly, of course, many animals wear collars; in animals the throat
