an occasional sand sleen, and some species of tabuk, it is rare; the suckling of
the young in the sand kaiila is a valuable trait in the survival of the animal;
kaiila milk, which is used, like verr milk, by the peoples of the Tahari, is
reddish, and has a strong, salty taste; it contains much ferrous sulphate; a
similar difference between the two animals, or two sorts of kaiila, is that the
sand kaiila is omnivorous, whereas the southern kaiila is strictly carnivorous;
both have storage tissues; if necessary, both can go several days without water;
the southern kaiila also, however, has a storage stomach, and can go several
days without meat; the sand kaiila, unfortunately, must feed more frequently:
some of the pack animals in a caravan are used in carrying fodder; whatever is
needed, and is not available enroute, must be carried; sometimes, with a mounted
herdsman, caravan kaiila are released to hunt tabuk; a more trivial difference
between the sand kaiila and the southern kaiila is that the paws of the sand
kaiila are much broader, the digits even webbed with leathery fibers, and
heavily padded, than those of its southern counterpart.
I returned to my place in the caravan line.
In the Tahari there is an almost constant wind. It is a hot wind, but the nomads
and the men who ply the Tahari welcome it. Without it, the desert would be
almost unbearable, even to those with water and whose bodies are shielded from
the sun.
I listened to the caravan bells, which sound is pleasing. The kaiila moved
slowly.
Prevailingly, the wind in the Tahari blows from the north or northwest. There is
little to fear from it, except, in the spring, should it rise and shift to the
east, or, in the fall, should it blow westward.
We were moving through hilly country, with much scrub brush. There were many
large rocks strewn about. Underfoot there was much dust and gravel.
On the shaded sides of some rocks, and the shaded slopes of hills, here and
there, grew stubborn, brownish patches of verr grass. Occasionally we passed a
water hole, and the tents of nomads. About some of these water holes there were
a dozen or so small trees, flahdah trees, like hat-topped umbrellas on crooked
sticks, not more than twenty feet high; they are narrow branched, with
lanceolate leaves. About the water, little more than muddy, shallow ponds, save
for the flahdahs, nothing grew; only dried, cracked earth, whitish and buckled,
for a radius of more than a quarter of a pasang, could be found; what vegetation
there might have been had been grazed off, even to the roots; one could place
one’s hand in the cracks in the earth; each crack adjoins others to constitute
an extensive reticulated pattern; each square in this pattern is shallowly
concave. The nomads, when camping at a watering place, commonly pitch their tent
near a tree; this affords them shade; also they place and hang goods in the
branches of the tree, using it for storage.
From time to time the caravan stopped and, boiling water over tiny fires, we
made tea.
At a watering hole, from a nomad, I purchased Alyena a brief second-hand,
black-and-white-striped, rep-cloth slave djellaba. It came high on her thighs.
This was that she would have something in which to sleep. She was permitted to
wear it only for sleep. I slept her at my feet. I taught her to pitch a tent,
and cook, and perform many useful services for a man.
At night, when the caravan made camp, I would lift Alyena from the kurdah, and,
sweeping her across the saddle and lowering her, drop her to her feet in the
gravel.
“Find Aya,” I would tell her. “Beg her to put you to work.” Aya was one of the
slave women of Farouk.
Once she had dared to say to me, “But Aya makes me do all her work!”
I kicked the kaiila toward her, and she was buffeted from her feet rolling in
the gravel, and then lay, hands shielding her face, on her back beneath the very
paws of the beast, it hissing and stamping, scratching at the gravel about her.
“Hurry!” I told her.
She scrambled to her feet, and fled to Aya. “I hurry, Master!” she cried.
Inadvertently, she had cried in Gorean. I was pleased.
Of course Aya exploited her. It was my intention that she should. But, too, Aya,
with her kaiila strap, continued her lessons in Gorean. Too, she taught her
skills useful to a Tahari female, the making of ropes from kaiila hair, the
cutting and plaiting of reins, the weaving of cloth and mats, the decoration and
beading of leather goods, the use of the mortar and pestle, the use of the grain
quern, the preparation and spicing of stews, the cleaning of verr and, primarily
when we camped near watering holes in the vicinity of nomads, the milking of
verr and kaiila. Too, she was taught the churning of milk in skin bags.
“She is making me learn the labors of a free woman,” once had complained Alyena
to me.
I had gestured her to her knees. “You are a poor sort,” L told her. “To a nomad
I may sell you. In his tent the heavy labors of the free woman will doubtless be
yours, in addition to the labors of a slave.”
“I would have to work as a free woman,” she whispered, “and yet be also a
slave?”
“Yes,” I said.
She shuddered. “Sell me to a rich man,” she begged.
“I will sell you, or give you, or loan you, or rent you,” I said, “to whomsoever
I please.”
“Yes, Master,” she said, angrily.
At night, around the campfire, I knelt her behind me, her wrists braceleted
behind her. By hand I fed her. On me she depended for her food.
I listened to the caravan bells. I pulled the burnoose down about my face,
shading my eyes.
The movements of the men of the Tahari are, during the hours of heat, usually
slow, almost languid or graceful. They engage in little unnecessary movement.
They do not, if they can help it, overheat themselves. They sweat as little as
possible, which conserves body fluid. Their garments are loose and voluminous,
yet closely woven. The outer garment when in caravan, usually the burnoose, is
almost invariably white. This color reflects the rays of the sun. The looseness
of the garments, acting as a bellows in movement, circulates air about the body,
which air, circulating, over the damp skin, cools the body by evaporation: the
close weave of the garment is to keep the moisture and water, as much as
possible, within the garment, preferably condensing back on the skin. There are
two desiderata, which are crucial in these matters; the first is to minimize
perspiration: the second is to retain as much moisture, lost through
perspiration, as is possible on the body.
I was growing drowsy, lulled by the bells, the even gait of the kaiila.
On a rise, pushing back the burnoose, I stood in my stirrups and looked back. I
saw the end of the caravan, more than a pasang away. It wound, slowly,
gracefully, through the hills. At its very end came a man on a single kaiila.
From time to time, he dismounted, gathering shed kaiila hair and thrusting it in
bags at his saddle. The kaiila, unlike the verr and hurt, is never sheared. When
it sheds its hair, however, the hair may be gathered, and, depending on the
hair, various cloths can be made from it. There is a soft, fine hair, the most
prized, which grows on the belly of the animal; there is an undercoating of
hair, soft but coarser, which is used for most cloth; and there are the long,
outer hairs. These, though still soft and pliant, are, comparatively, the most
coarse. The hairs of this coat are used primarily for rope and tent cloth.
I scanned the horizon. I saw nothing.
Once more I lowered myself into the saddle. Again I drew the hood of the
burnoose about my face. I shut my eyes against the reflection of the sun from
the dust, the gravel and rocks. I removed my slippers after a time, and thrust
them under the girth strap. I put my feet against the neck of the kaiila.
I listened to the kaiila bells.
Alyena was learning Gorean quickly. This pleased me. When I had picked her up at
the pens of Tor, she had been there for fourteen days, almost three Gorean
weeks. I had asked, of course, for a report on her from the slave master, who
had consulted his records. She had been placed, of course, as I had requested,
in a stimulation chamber; the first five nights the rope harness had been used,
as I had specified; it had not been used thereafter for discipline, however, as
the girl had been cooperative and diligent; furthermore, her attention and
efforts were such that it had not been deemed necessary either to deny her food
or put her under the whip; she had not been starved; she had not been lashed.
The first Gorean words the Earth girl had been taught, and she had learned them
in the pens of Samos of Port Kar, were “La Kajira,” which means, “I am a slave
girl.”
“The barbarian,” said the slave master, “is highly intelligent, as the
intelligence of females goes, but, strangely, her body is stupid; its muscles
seem locked together.”
“Have you heard of Earth?” I asked.
“Yes,” he said. “I have heard of it.” He looked at me. “Is there truly such a
place,” he asked.
“Yes.” I told him.
“I had thought it might be mythical,” he said.
“No,” I told him.
“I have had girls in the pens.” he said, “who have claimed to have been from
there. Some have begged me to return them to Earth.”
“What did you do with them?” I asked.
“I whipped them,” he said, “and they were silent. Interestingly, I have never
had a girl who claimed to be from Earth, who had been fully owned, who wished to
return. Indeed, it is enough merely to threaten such 1 girl with return to Earth
to make them do anything.” He smiled. “They love their collars.”
“Only in a collar can a woman be truly free.” I said. It was a Gorean saying.
History on Earth, long ago, had taken a turning away from the body, from nature,
from the needs of men and women, from genetically linked psyche-biological
realities; this turning away, ultimately and inevitably, had produced an
unloved, exploited, polluted planet swarming with miserable populations of
unhappy, petty, self-seeking, frustrated animals, the human being of Earth had
no Home Stone; this turning away had never taken place on the planet Gor.
“The girl, then,” said the slave master, referring to Alyena, “is an Earth
girl.”
“Yes,” I said, “she is an Earth girl, brought here, like many others, by slave
ship.”
“Interesting,” he said.
“Over several years,” I said, “entire sets of her muscles have become habituated
to moving in mechanistic, conjoint patterns, like the parts of machines, other
muscles, perhaps partly atrophied, were not used at all.”
“We have subjected her to an intense exercise program,” said the man, “but we
have had little success. She does not yet feel as a female, so she does not yet
move as a female. I think she does not yet know what it is to be a female.”
“That,” I said, “she will learn from a man.”
“Are all the women of Earth like that?” asked the man.
“Many,” I said, “not all.”
“It must be a dreary place,” said the man.
“On Earth,” I said, “women try to be identical with men.”
“Why should that be?” asked the man.
“Perhaps because there are few men,” I said.
“The male population is small?” he asked.
“There are many males,” I said, “but few men.”
“I find this hard to understand,” said the slave master.
I smiled. “The distinction,” I said, “makes little sense to a Gorean.”
He shrugged.
“I do not blame the males,” I said, “nor the females. Both are fellow victims.
In virtue of historical factors, social, institutional and technological, having
to do with the development of a given world, the male, from the cradle, is
programmed with antimasculine values, taught to distrust his instincts, to hate
and fear them, and, ideally, to revel in his de-masculinization. He lives
miserably, of course, unfulfilled, frustrated, subject to hideous diseases, and
has little to console himself with other than the ignorant servility with which
he has worn his chains, taking smug, righteous pride in his allegiance to them.”
“On such a world, then, women have won?” asked the man.
“No,” I said, “the machine has won. Women, too, have lost.”
“Surely, someday on Earth,” said the man, “the males will dare to be men?”
“I do not think so,” I said, “save for rare individuals. The process of
teaching, unconscious, subtle, pervasive, is too effective. It is not unusual
for a woman to fear her womanhood; what is less generally recognized is that
many men fear their own manhood; they conceal their blood; they pretend it does
not exist; it is even dangerous, in such a society, to suggest that men consider
honesty in such matters, to suggest that they dare to be men, to suggest that
they might, if they wished, tear away their own chains. The weakest, the most
trapped among them, are often the first, with hysteria, knowing they themselves
are not strong enough to take their rightful freedoms, and envying others they
fear might have the strength, to denounce such modest suggestions.”
“The weak,” said the man, “are always those who fear the strong.”
“They fear, not strangely, a world in which not everyone is like themselves.”
“Let all be weak, for I am weak,” smiled the man.
“Yes, “I said.
“And what of the women?” asked the man.
“They attempt to imitate the masculinity they do not find in men,” I said.
“Grotesque,” said the man.
“It is depressing,” I said. “Let us see the slave.”
The slave master clapped his hands, then called through the silver curtain.
“92,683,” he said.
“She has a bit more fluidity, more sensuality, in her body movement now,” he
said. “She moves somewhat better than she did. Here are her exercises.” He
thrust a sheet of paper to me. I looked at it. They were familiar exercises,
slave-female: exercises, designed to keep a girl supple, loose, vital, fit, for
her master. “You are familiar with ma
tters of diet?” he asked.
“Yes,” I said. The diet of the slave girl was regulated with the same attention
and care as that which a man of Earth would bestow on his prize hunting dogs, or
otherwise esteemed domestic animals. Caloric intake was supervised with
particular care. A common problem with slave girls was petty thievery, as they
attempted to steal pastries or sweets. Many slave girls have a craving for
sweets. These are commonly kept from them. A girl might have to perform superbly
for hours before her master before he, in his generosity, would consent to throw
her a candy.
“Her body, of course,” said the man, “is now much more alive to the world about
her.”
The stimulation chamber would have accomplished this. Now her skin would be much
more aware of such tiny things as a change in air movement in a room,
temperature, humidity, and such; also she would now be more keenly sensitive to
differences in textures with which her body might come in contact, such as the
granulation of the stones on which her feet walked, whether there was slight
moisture on tiles, the fall of silk, in different varieties, on her shoulder,
the precise feeling of the pile of a rug beneath her thigh, the exact feeling of
a strap cinched on her body, the exact feeling of slave bracelets, cool and
inflexible, on her small wrists. Her entire body would, now, be alive, an organ
of touch, a sheet of sentience and vitality. I was satisfied. It was a step
toward sensuality.
“The slave, 92683,” said a woman’s voice.
Through the strings of the silver curtain emerged the girl. “Kneel here, little
Alyena,” said the slave master, in Gorean.
I observed as the girl knelt. I thought the slave master too modest. Subtly, but
unmistakably, she was a different girl. She still had far to go, but there was
no doubt as to the fact that improvement had heed wrought in her. Interestingly,
I sensed that the girl did not really understand certain changes, which had been
brought about in her. Doubtless she still thought herself the identical girl who
had been placed in the pens. Certain of these changes, mostly in movements, and
ways of holding the body, are, sometimes, unconscious concomitants of the
training of the girl: they accompany, as pleasant consequences, a latent value,
Norman, John - Gor 10 - Tribesmen of Gor.txt Page 10
