Kur of Gor coc-28 Read online

  Then she strove to discard such radical and disturbing thoughts.

  All the shallow, torrential, withering blasts of her former life rose up before her, outraged and denunciatory.

  She had always had power as a female. She would now exert it. Men were weaklings.

  She smiled at the brute in the container.

  Clearly he might protect her from the other female, whom she feared.

  He did not smile back.

  This disconcerted her.

  Her smiles had always proved a successful coin on her old world, easily purchasing accommodations and favors.

  But he seemed to see through its falseness.

  He spoke to her, it seemed not pleasantly, and doubtless in Gorean, for she shook her head, negatively, indicating her lack of comprehension. Then she spoke to him, hoping doubtless that she might somehow be understood. She doubtless spoke to him in an English, that of one of the Englands aforementioned. For the first time she detected a distinct reaction in her reticent, supple interlocutor. He had clearly not expected her to be conversant in that language, which is seldom heard on Gor. It was in his own native language, as it turned out, much to his astonishment, that he was addressed. This instantly exacerbated his suspicions. Tarl Cabot is not, we note, natively Gorean. I am told he speaks Gorean with an accent, but such subtleties seem to me neither here nor there. There are many accents, I am told, too, even amongst native Goreans. In any event, the fact that the female spoke his native tongue, as well as the hitherto noted excellencies of her face and figure, which seemed customized, so to speak, to his own tastes, informed him, as he had suspected, that her presence, and doubtless, too, that of the blonde, in the container, was not a matter of mere happenstance, but had some role to play in the designs of Priest-Kings. Certainly he did not think, as we had originally supposed, that they were some sort of gift to him, or even a mere concession to one of his appetites.

  The woman meanwhile, finding herself understood, shook with emotion, and, sobbing with unspeakable relief, eagerly, gratefully, neglecting to request permission, began to speak, enunciating what must have been a torrent of solicitations, questions, inquiries, demands, protests, and such, which was surely understandable. She was doubtless trying to explain, too, that some terrible mistake had been made, that there must be someone to whom to appeal, and so on. The fact that she had not requested permission to speak, at least at such length, doubtless seemed anomalous to Tarl Cabot. It was almost as though she might be a free woman, and not a slave. But he was tolerant, at least for a time, of her effusive excesses, doubtless taking into consideration her confusion and dismay, given her presumably recent entrapment and her present circumstances. There is a time, of course, to show a woman kindliness, compassion, and understanding, and then a time to put her to her knees and remind her that she is only a slave. Tarl Cabot, as he could, tried to answer the woman's questions, and apprise her to the best of his ability of the nature of her location, the identity of her captors, and such. There was much, to be sure, that was unknown to him, as well. At one point, she shook her head wildly, and then, a few moments later, apprising herself of the gravity, and more clearly of the nature of her surroundings, she threw back her head and apparently screamed in misery and terror, though one could not hear her outside the container. It had been made clear to her, it seems, that she was no longer on Earth, but was a captive of beings alien to her, in an artificial satellite of a planet she had not even known existed, the Prison Moon. She then began to sob hysterically, trying to keep herself covered, as before. Tarl Cabot could not only see her, but, now and then, given the lighting, could see her reflection, as well, in the barrier behind her. Gradually, despite the improbability of the matter, he began to suspect that she might not be a slave. To her horror he pulled her hands apart and placed them, fingers locked, behind the back of her head. She immediately removed them from this location but when he lifted his hand, irritably, and was obviously prepared to cuff her, sharply, as though she might be naught but a recalcitrant little brute, she quickly replaced them, putting them into the position he had prescribed. Her eyes were wide. It was doubtless the first time she had ever been subjected to discipline. She had strange feelings, being under a man's will.

  She was then handled, and turned about, for he was looking for slave brands. The most common site for such, recommended in Merchant Law, is high on the left thigh, under the hip. But there are other sites, as well. As the polities of Gor are largely scattered and independent there is, as would be expected, some variation in brands. The most common types are the staff and fronds, and the Dina, resembling a small and common flower of that world. Various cities, too, have their brands, such as Treve, and Ar, and some populations, as well, such as those of the nomadic Wagon Peoples. The white female slaves of the Red Savages of the Barrens are not branded. Being white in that area, it is understood they are slaves. Their colorful, beaded collars, however, identify their masters.

  The brunette was not accustomed to being handled so, as might be a slave. But she did not object, perhaps for fear of being struck, or perhaps for another reason, having to do with surprising and unexpected sensations. He did not test her slave reflexes, though, had he done so, he might have found them such as would considerably raise her price in a market. To her misery and chagrin she found herself waiting and hoping that he, this unusual man, would touch her intimately, but he did not do so. Had he done so, she feared she might have cried out, softly, gratefully, and squirmed with pleasure, and was this so different from a slave?

  The blonde, while all this was proceeding, had been profoundly puzzled. It seemed that these two humans, members of her own species, actually communicated with one another, rather as did the Kurii. That such creatures should be able to do this, that they should have a language, had been hitherto beyond her ken. Now, enflamed with curiosity, and sensing amazing and unforeseen horizons, she longed to speak, as well. When Tarl Cabot had positioned the brunette the blonde, instantly, to please him, had straightened her body and placed her own hands, fingers interlocked, behind the back of her head. Too, when he turned toward her, she did her best, of her own accord, to turn about for him, that he examine her as he had the other.

  Tarl Cabot indicated that the blonde might lower her hands, and she did so. She tried to press herself against him, but he gently pushed her back. She uttered a small protestive whimper, but drew back.

  The brunette, too, lowered her hands, but, at the male's frown, returned them to the position behind her head.

  He was not too pleased with her.

  It annoyed him that she would attempt to cover herself. It was too much like a free woman.

  The brunette blushed, wholly, but kept her hands, fingers interlocked, behind the back of her head.

  It is a common examination position. It lifts the bosom nicely, and keeps the hands from interfering with the examination, in both its visual and tactile dimensions. If she had been standing on an examination platform it would be usual for her legs to be placed widely apart.

  He regarded her, and she looked away.

  She tried to look away, as though indifferently, but we fear she failed to do so. She recalled his hands on her body, handling her as though she might have been an animal. Never had she had an experience of that sort. And she had dared not protest. She had the sense that he would do with her as he wanted. He had handled her as though she might be the least, the most worthless, the most unimportant, the most contemptible, the most meaningless, and the most desirable, of human females, the female slave. Too, she was well aware of how she might appear to him, in her present position. The thought crossed her mind that the men she had known on earth, and had so despised, would have been delighted to see her so. She thought of herself placed so before them, helpless, completely subject to a masculine will. Would they have rushed to afford her succor? No. How amused rather, and pleased, they would have been! What a pleasant vengeance on her they would have found in this! And she was aware, displayed,
too, that she was now suffused with unfamiliar feelings and sensations. She found them disturbing and, in their way, frightening. She feared to speculate on their nature.

  Tarl Cabot crouched in the container, and reflected. It had seemed clear to him that the two females, given their attractiveness and their placement in the container, must be slaves.

  Yet, clearly, they were not collared, nor, as far as he could discern, were they branded.

  Commonly a slave is both branded and collared. The brand identifies its wearer as a slave; the collar also identifies its wearer as a slave but it, too, commonly, bears a legend, or identifies the master, or such. A typical legend might be something like “I am Margaret, the slave of Rutilius, of Venna."

  Not all slaves, of course, are branded and collared.

  Tarl Cabot supposed that the blonde might be an exotic, in this case a slave raised without a language.

  He was more puzzled, and a great deal more uneasy, in the case of the brunette.

  Surely she must be a slave!

  But there were so many anomalies in her behavior, her attempts to cover herself, the absence of lovely symbolisms of servitude, such as obeisances, her failure to request permission to speak, her general lack of deference, and so on.

  Slaves may lie, of course, but it is extremely dangerous for them to do so. It is expected that they will speak the truth. They do not have the liberty of the free woman to deceive and dissimulate, to conceal the truth, or twist it and deny it, as they please.

  It then occurred to him, in fury, what must be the plan of Priest-Kings.

  Neither woman, he then suspected, was a slave!

  He had been placed in the container with two beautiful free females, and his codes, his honor.

  It seemed likely to him, you see, at that point, that the blonde, too, must be free, perhaps a freed slave.

  The Priest-Kings doubtless counted on this natural surmise.

  He was to be torn then between his nature and his codes, between his passion and his honor.

  Sooner or later, rather as a starving man put in with food, he would feed, and would then in this way betray his codes.

  Then, humiliated, lost to honor, broken as a warrior and man, shamed and degraded, mocked, they might do with him as they pleased, perhaps doing away with him in some grisly, amusing fashion on some holiday, or even turning him loose, if they wished, naked in some wilderness, to live as he could with himself and his dishonor, a dishonor doubtless to be broadcast, from city to city, amongst those of the warrior caste.

  He then, in anger, addressed his question to the brunette, who, for a time, scarcely understood its import. The question seemed to her incomprehensible. Her world had not prepared her to even understand such a question. On her world, as far as she knew, slavery did not even exist, or certainly not, at least, in areas with which she was familiar, and certainly not with such as she. Had she not made clear to him her wealth, her standing, her position, her class, her breeding? Too, could he not see that she was fair? She was not such as would be enslaved! She was not such as could be enslaved! Her, in a collar, never! She was not a brown or dusky lass!

  He then let her lower her arms, and she covered her lovely breasts, and turned away from him. She was furious and shamed, but, too, she then thought of herself as a slave, and what it might be to be a slave. Had she not, in her dreams, in thongs and chains, often enough, lifted her body fearfully, beseechingly, to strong, silent men bearing whips?

  So, she was not, and presumably neither was the other, the blonde, a slave.

  The brunette's denials of her collaring, and her insistence on her status as a free woman, once she even understood what he was asking, had been violent and intense, even hysterical. The very thought that she might be a slave, such an abjectly debased and degraded thing, had seemingly been found insulting, demeaning, and outrageously offensive.

  Tarl Cabot leaned back in the container.

  He had not expected the intensity of her response to his question. It had been surprisingly emotional, the tearful hysteria of her denials of bondage, the agitation and near frenzy with which she enunciated her claims to be a free woman.

  He found such things of interest.

  He smiled.

  Clearly a nerve had been touched. Some sensitivity, seemingly, had here been somehow engaged.

  But he thought no more of it at the time. It was the sort of thing which might well be left to an inward dialogue, say, that between a girl and her pillow, or her secret self.

  It was not that he accepted uncritically the brunette's denials of bondage, of course, so much as that the supposition of her freedom seemed to best explain, and best cohere with, a hundred small details of her temperament and behavior. And even more to the point, if she, and the other, were free, this suddenly illuminated why they should have been inserted into his small, glassine world. They were neither gifts nor commonplace sexual provender, but torture devices, wherewith to despoil him of his honor, and perhaps his sanity.

  Slave girls may be used as men please. It is what they are for. But these were free women.

  There were the codes.

  Female slavery is quite common on Gor, for men enjoy owning women, as they might other domestic animals, but not every woman at every time stands for every man within the rights of the capture loop.

  A female, for example, who is within the rights of the capture loop for one man may well not be within such rights for another.

  For example, whereas I am not clear on the nature of “Home Stones,” or their meaning, if any, it would be unusual, as I understand it, for a woman to be enslaved by a man with whom she shares a Home Stone. She might, of course, be enslaved for vagrancy, misdemeanors, or crimes. Too, it is generally accepted that a man may enslave a woman who has insulted him or in some way treated him badly, but this option is seldom acted upon, it seems, if a Home Stone is shared. Interestingly, Gorean free women are commonly proud, haughty, insolent, arrogant and outspoken. They often treat males with contempt and ridicule. One supposes then that they are relying on the assumed protection of a common Home Stone. Or perhaps it is their way of, as it is said, “courting the collar.” In any event there are considerable differences between the Gorean free woman and the Gorean slave girl, for example, in attitude, speech, garmenture, and behavior. For example, Gorean slave girls must be pleasing to their masters. If they are not, they will be punished.

  Warfare among polities, not always declared, is common on Gor, and the women of one polity in such a case are regarded by those of the other as objects eminently suitable for apprehension, as prizes, as loot, they, as well as rugs, jewels, coin, art works, fine cloths, draperies, saddles, harnesses, kaiila, and such. When a city falls her women, stripped and chained, are herded to the conquering city, to be sold, or, if kept, to serve and please the victors. Such depredations pertain, of course, to the seas, and to the roads, as well. Sometimes wars are fought to obtain slaves, for men desire them. It is supposedly delicious to capture a woman of the enemy, and enslave her, and publicly display and humiliate her, leashing her and marching her about, and such, this making clear that even the high-caste women of the enemy are worthy of no more than being abject slaves to the victor.

  Gorean women are always at risk of the collar. It is strange that more Gorean free women do not seem to understand this. Doubtless it becomes clearer to them when they are stripped and chained.

  They are relatively safe, usually, only within the walls of their city, and amongst those with whom they share a Home Stone, but not always, as suggested, even then.

  To make this matter more clear, and to be fairer to the customs of Gor, it should be noted that any woman, any woman whatsoever with whom one does not share a Home Stone, is understood to be fair game for the capture loop. This does not entail, of course, that one is under any obligation to bring them within one's chain, but only that one is entitled to do so. The cities need not be at war. They need only be different. To be sure, some deference is usually
accorded to allied cities, which, however, are few, as Gorean polities tend to be mutually suspicious of, and often hostile to, one another. Accordingly, slave raids are a common pastime amongst young men, raids in which not only slaves, but free women, as well, may be taken as booty.

  A common Gorean saying has it that all women are slaves. It is only that some are in collars and others are not.

  Free women hear such sayings with trepidation.

  And there are, of course, slavers, who specialize in these matters, and brigands, and bands of brigands, who frequently engage in these activities.

  Travel between cities is usually accomplished in caravans, which affords some protection, both to goods, and females.

  Goreans, as Kurii, have their senses of propriety, and what is to be permitted and what is not to be permitted. For example, it is understood that free women are not permitted in paga taverns. Some, however, curious, or bold, or such, disguise themselves as boys, or even as slaves, and dare to enter such forbidden precincts. If they are discovered, they are not unoften enslaved. If they would be in such a tavern, let them be so appropriately, bringing paga to the tables and serving in the alcoves, in their own collars, locked on their necks, slaves. Similarly, should a free woman impersonate a slave, which is frowned upon, it is thought suitable that she be made a slave. If she would appear a slave, let her be a slave. It is, in most cities, incidentally, a capital offense for a slave to impersonate a free woman. It is understood that there is a vast and unbridgeable chasm between the priceless free woman and the worthless slave. To be sure, some slaves are quite expensive, and some free women, displayed, would not be likely to receive a bid.

  As a last remark, it might be noted that it is generally understood that any woman who becomes a slave should be kept a slave.

  As an extreme example, let us suppose that the daughter of a household is captured, carried away, and enslaved. Then, let us suppose that she, say, through exchanges, buyings and sellings, and such, is recovered by her family. They will not free her, but, disowning her, will keep her as a slave, as any other slave in the house. She will serve as any other slave, and, as any other slave, if her work is not satisfactory, will be lashed. Eventually, once she has fully understood how she has shamed and humiliated her family, she will sold out of the house, as might be any other slave. Cast her into the markets. She is now only goods. It is the Gorean way. Similarly, let us suppose a woman of a given city falls slave and eventually finds herself once more in her native city. There she will remain a slave, and may well be kept in a slavery more grievous than what was hers outside the city. Her bondage, that she has served others, rendered obeisance to them, cried out and leapt, collared, in their arms, and such, has shamed her city. Too, for such despicable activities, she is an insult to free women. To them she is an abomination. She has been a slave. Thus, she will remain a slave. Sometimes a fellow, who was once a spurned suitor, discovers a woman whom he had earlier courted in vain is now a slave, and buys her. He will see to it that she serves him splendidly.