"Let the melody be soft, and slow, and simple," said Philebus to the flutist, who nodded.

"May I speak, Master," asked Temione.

"Yes," said Philebus.

"May the melody also be," said she, "one in which a slave may be well displayed."

"A block melody?" asked the flutist, addressing his question to Philebus.

"No," said Philebus, "nothing so sensuous. Rather, say, the "Hope of Tina."»

Approval from the crowd met this proposal. The reference to "block melodies" had to do with certain melodies which are commonly used in slave markets, in the display of the merchandise. Some were apparently developed for the purpose, and others simply utilized for it. Such melodies tend to be sexually stimulating, and powerfully so, both for the merchandise being vended, who must dance to them, and for the buyers. It is a joke of young Goreans to sometimes whistle, or hum, such melodies, apparently innocently, in the presence of free women who, of course, are not familiar with them, and do not understand their origins or significance, and then to watch them become restless, and, usually, after a time, disturbed and apprehensive, hurry away. Such women, of course, will doubtless recall such melodies, and at last understand the joke, if they find themselves naked on the sales block, in house collars, dancing to them. Some women, free women, interestingly, even when they do not fully understand such melodies, are fascinated with them and try to learn them. Such melodies, in a sense, call out to them. They hum them to themselves. They sing them in private, and so on. Too, not unoften, on one level or another, they begin to grow careless of their security and safety; they begin, in one way or another, to court the collar. The "Hope of Tina," a melody of Cos which would surely be popular with most of the fellows present, on the other hand, was an excellent choice. It was supposedly the expression of the yearning, or hope, of a young girl that she may be so beautiful, and so feminine, and marvelous, that she will prove acceptable as a slave. As Temione was from Cos I had little doubt that she would be familiar with the melody. To be sure, it did have something of the sensuousness of a block melody about it. Yet I thought, even so, she would probably know it. It was the sort of melody of which free women often claim to be completely ignorant but, when pressed, prove to be familiar, surprisingly perhaps, with its every note.

"Why do you wish to dance before me?" asked the burly fellow of the slave.

"Did Master not wish to see a woman dance?" she asked.

"Yes," he said.

"Surely then," she said, "that is reason enough."

He regarded her, puzzled. It was clear he did not recall her, but also clear, for he was no fool, that he suspected more was afoot than a mere compliance with a masterly whim, even though such whims, for the slave, in many contexts, constitute orders of iron.

"Why do you wish to dance?" he asked.

"Perhaps," she said, "it is that a master may be pleased, perhaps it is simply that I am a slave."

I saw Philebus' hand tighten on the handle of the whip.

"Do I know you?" asked Borton.

"I think not, Master," she said, truthfully enough.

She put her hands over her head, her wrists back to back.

"She is beautiful!" said a fellow.

"Dance, Slave," said Philebus.

"Ah!" cried men.

To be sure, Temione was not a dancer, not in the strict, or trained sense, but she could move, and marvelously, and so, somehow, she did, swaying before him, and turning, but usually facing him, as though she wished not to miss an expression or an emotion that might cross his countenance. Yet, too, uncompromisingly, she was one with the music, and, particularly in the beginning, with the story, seeming to examine her own charms, timidly, as if, like the «Tina» of the song, she might be considering her possible merits, whether or not she might qualify for bondage, whether or not she might somehow prove worthy of it, if only, perhaps, by inward compensations of zeal and love, whether or not she might, with some justification, aspire to the collar. Then later it seemed she danced her slavery openly, unabashedly, sensuously, so slowly, and so excitingly, before the men and, in particular, before the burly fellow. Surely now, all doubts resolved, there was no longer a question about the suitability of bondage for such a woman.

"She can dance!" said a man.

"She should be trained!" said another.

"See her," said another.

"Has she not had training?" asked one of Philebus.

"No," said Philebus. "Only days ago I bought her free."

"See her," said yet another.

"It is instinctual in a woman," said another.

I tended to agree with the fellow about the instinctuality of erotic dance in a female. The question is difficult, to be sure, but I am confident that there are genetic codings which are germane to such matters. Certainly the swiftness and skill with which women attain significant levels of proficiency in the art form argues for the involvement of biological latencies. It is easy to speculate, in general terms, on such latencies having been selected for in a variety of ways, for example, in noting their affinity with movements of love and luring, their value in displaying the female, their capacity to stimulate the male, their utility in pleasing and placating men, and such. The woman who can move well, who can dance well, so to speak, and please men in many ways, is more likely to be spared, and bred. Many is the woman who has survived by dancing naked before conquerors in the hot ashes of a burning city, who, perhaps ostensibly lamenting, but inwardly thrilled, sensing the appropriateness and perfection of her imminent bondage, has put forth her fair limbs for the clasp of chains and her lovely neck for the closure of the collar. Yes, I thought, there is, in the belly of every woman, somewhere, a dancer. Too, I was not unaware that in certain cases, as in that of Temione now, as she was not as yet really skilled, and was certainly untrained, the man himself might make a difference. One man might, and another might not, at her present stage, call forth the dancing slave in her. What woman has not considered to herself what it might be like to dance naked before some man or another, one before whom she knows she could be naught but his slave?

"Beautiful!" said a man.

Temione was pleased.

The collar looked well on her neck. It belonged there. There was no doubt about it.

How she looked at the burly fellow! He was now so taken with her he could hardly move.

Now the exquisite slut began to sense her power, that of her beauty and desirability.

She had determined, I now realized, from the first moment she had leaped to her feet, obedient to the command of her master, Philebus, that she would make test of her womanhood, that she would, courageously, regardless of the consequences, risking contempt and perhaps even punishment, display herself before him, this rude fellow who had once so scorned and tyrannized her as a free woman, as what she now was, ultimately and solely, female and slave. To be sure, she, new to her slavery, had perhaps not fully realized that she had really no choice in this matter but, willing or not, must do so, and to the best of her ability, in total perfection.

Borton moaned in desire, scarcely daring to move, his eyes glistening, fixed on the dancing slave.

How bondage had transformed Temione! What is the magic, the mystery of the brand, the collar, I wondered, that by means of them such marvels might be wrought? It had to do, I supposed, with the nature of woman, her deepest needs, with the order of nature, with the pervasive themes of dominance and submission. In bondage woman is in her place in nature, and she will not be truly happy until she is there. Given this, it may be seen that, in a sense, the brand and collar, as lovely and decorative as they are, and as exciting and profoundly meaningful as they are, when they are fixed on a woman, and she wears them, and as obviously important as they are from the point of view of property law, may be viewed not so much as instituting or producing bondage as recognizing it, as serving, in a way, as tokens, or outward signs, of these marvelous inward truths, these ultimate realities. The true slave knows that her slavery, her natural slavery, is not a matter of the brand and collar, which have more to do with legalities, but of herself. She may love her brand and collar, and beg them, and rejoice in them, but I do not think this is merely because they make her so exciting, desirable and beautiful; I think it is also, at least, because they proclaim publicly to the world what she is, because by means of them her deepest truth, freeing her of concealments and deceits, cutting through confusions, resolving doubts, ending hesitancies, making her at last whole and one, to her joy, is marked openly upon her. The true slave is within the woman. She knows it is there. She will not be happy until she terminates inward dissonances, until she casts out rending contradictions, until she achieves emotional, moral, physiological and psychological consistency, until she surrenders to her inward truths.