Beasts of Gor (7 page)

The young man brushed past me. The girl’s hair was still bound, knotted, on her head; it had not yet even been loosened, as that of a slave girl. Looped about her neck, locked, was a slender, common, gray-steel slave collar. He had wired a tag to it, that she might be identified as his. She had been of Ram, probably of high caste, given the quality of her beauty. She would now be slave in the river port of Ven. The man appeared to be a young bargeman. Her lips were delicate and beautiful. They would kiss him well.

I watched him press on through the crowds, toward the looming palisade which ringed the Sardar mountains, black and snow-capped, behind it.

The numbers in the game are set at a hundred young men and a hundred young women, in order that there be a young woman for each winning male.

This was the first year, incidentally, in which masks had been permitted to the young women in some of these contests. The masks, however, had been brief and feminine. They concealed little and did little more than to excite the men and stimulate them to the beauty’s pursuit, culminating in her rude assault, capture and unmasking. Still I suspected the innovation, next year, would be dropped. It is easier to gamble on the taking of given girls, and how long they will be at large, if their beauty is better visible to the bettors.

I looked after the young man. He was going to the palisade. There he would climb one of the platforms and, putting the girl on her knees, her ankles and wrists crossed and bound, at his feet, facing the Sardar, he would unbind her hair. Then he would lift her in his arms, hair unbound, before the mountains of the Sardar, rejoicing, and giving thanks to Priest-Kings that she was now his.

“Where are the merchant tables,” I asked a fellow from Torvaldsland, with braided blond hair and shaggy jacket, eating on a roast hock of tarsk, “where the odds on the Kaissa matches are being given?”

“I do not know,” he said. ‘They play Kaissa only in the North.”

“My Thanks, fellow,” said I. It was true that the Kaissa of the north differed in some respects from tournament Kaissa in the south. The games, however, were quite similar. Indeed, Kaissa was played variously on the planet. For example, several years ago Kaissa was played somewhat differently in Ar than it was now. Most Gorean cities now, at least in the south, had accepted a standard tournament Kaissa, agreed upon by the high council of the caste of players. Sometimes the changes were little more than semantic. For example, a piece which once in Ar had been called the “City” was now identified officially as the “Home Stone” even in Ar. Indeed, some players in Ar had always called it the Home Stone. More seriously there were now no “Spear Slaves” in common Kaissa, as there once had been, though there were distinctions among “Spearmen.” It had been argued that slaves had no right upon the Kaissa board. One might note also, in passing, that slaves are not permitted to play Kaissa. It is for free individuals. In most cities it is regarded, incidentally, as a criminal offense to enslave one of the caste of players. A similar decree, in most cities, stands against the enslavement of one who is of the caste of musicians.

The man of Torvaldsland bit a large chunk from his hock of roast tarsk. “Where are the slave markets?” he asked.

“There are many,” I said. Indeed, one might buy slaves here and there, publicly and privately, at many places in the Fair of En’Kara, one of the four great annual fairs at the Sardar. It is not permitted to fight, or kill, or enslave within the perimeters of the fairs, but there is no prohibition against the buying and selling of merchandise within those precincts; indeed, one of the main functions of the fairs, if not their main function, was to facilitate the buying and selling of goods; the slave, of course, is goods. The fairs, too, however, have many other functions. For example, they serve as a scene of caste conventions, and as loci for the sharing of discoveries and research. It is here, for example, that physicians, and builders and artisans may meet and exchange ideas and techniques. It is here that Merchant Law is drafted and stabilized. it is here that songs are performed, and song dramas. Poets and musicians, and jugglers and magicians, vie for the attention of the crowds. Here one finds peddlers and great merchants. Some sell trinkets and others the notes of cities. It is here that the Gorean language tends to become standardized. These fairs constitute truce grounds. Men of warring cities may meet here without fear. Political negotiation and intrigue are rampant, too, generally secretly so, at the fairs. Peace and war, and arrangements and treaties, are not unoften determined in a pavilion within the precincts of the fairs. “The nearest,” I told the fellow from Torvaldsland, pointing down a corridor between pavilions and booths, “lies some quarter of a pasang in that direction, beyond the booths of the rug merchants. The largest, on the other hand, the platforms of slave exhibition and the great sales pavilion, lie to your left, two pasangs away, beyond the smithies and the chain shops.”

“You speak clearly for one of the south,” he said. He thrust the hock of roast tarsk to me. I took it and, holding it with both hands, cut at it with my teeth. I tore away a good piece of meat. I had not had food since the morning, when I arrived at the fair.

“My thanks,” I said.

“I am Oleg,” he said.

“I have been called Jarl Red Hair in the north.” I said.

“Jarl!” he cried. “Forgive me, I did not know!”

“The meat is good,” I said. I handed it back to him. It was true that in the north, by the word of Sevin Blue Tooth, I had stood upon the shields as Jarl.

“I fought with you,” he said, “at the camp of the beasts. I saw you once near the tents of Thorgard of Scagnar.”

“It was a good fight,” I said.

“It was,” said he, smacking his lips.

“Is the north quiet?” I asked. “Is there Kur activity in Torvaldsland?”

“No,” said he, “no more than an occasional stray. The north is quiet.”

“Good,” I said. The Kurii were not active in Torvaldsland. They had been driven from that bleak, rocky land by the mighty men of the high-roofed halls.

He grinned at me.

“Good hunting,” said I, “in the slave markets.”

“Yes, Jarl,” said he, grinning, lifting the hock of roast tarsk. He turned toward the nearest market. In a few moments he hurled the bone of the tarsk from him, wiping his hands on the sides of his jacket. Over his shoulder hung the great ax of Torvaldsland.

It had rained in the night, and the streets of the fair were muddy.

The Sardar fairs are organized, regulated and administered by the Merchant Caste.

I heard a girl screaming, being lashed. She was on her knees, to one side, between two tents; she was chained at a short stake, about which she had wrapped her arms, holding it for support. The side of her cheek was against the stake. The prohibition against violence at the Sardar, of course, does not extend to slaves. They may there, as elsewhere, be lashed, or tortured or slain, as it should please the master. They are slaves.

I turned down one of the muddy streets, making my way between booths featuring the wares of pottery and weavers. It seemed to me that if 1 could find the fair’s street of coins, that the makers of odds might well have set their tables there. It was, at any rate, a sensible thought.

“Where is the street of coins?” I asked a fellow, in the tunic of the tarnkeepers.

“Of which city?” he asked.

“My thanks,” I said, and continued on. The fairs are large, covering several square pasangs.

I turned another corner.

“Buy the silver of Tharna,” called a man. “Buy the finest silver on all Gor.”

He was behind a counter at a booth. At his belt, as did the men of Tharna, he wore two yellow cords, each about eighteen inches long. At the back of the booth, kneeling, small, her back low, her head and hair down to the mud, naked, collared, was a woman.

I stepped to one side to make way for a procession of initiates, who, with a ringing of bells, and shaking of bowls on chains, containing burning incense, passed me on their way to the palisade. An initiate in the lead carried a standard on which was mounted the sign of the Priest-Kings, a golden circle, that which has no beginning or end, the symbol of eternity, the symbol of Priest-Kings.

They were white-robed and chanting, and shaven-headed. The caste of initiates is rich on Gor.

I glanced to the kneeling woman in the booth of the man from Tharna. She had not dared so much as to raise her head. She had not been given permission. There are few free women in Tharna. One of the most harsh and cruel slaveries on Gor, it is said, is that of the slave girls of Tharna.

“Where are odds made on the Kaissa matches,” I asked the fellow from Tharna.

“I do not know,” he said.

“My thanks,” I said, and turned away. The woman remained kneeling as she had been placed.

I hoped the fellow from Torvaldsland would be able to buy a good piece of meat at the market.

“Where are odds made on the Kaissa matches?” I asked a small fellow, in the garb of the leather workers. He wore the colors of Tabor on his cap.

“I would ask you that,” he said.

“Do you favor Scormus of Ar?” I inquired.

“Assuredly,” he said.

I nodded. I decided it would be best to search for a merchant who was on the fair’s staff, or find one of their booths or praetor stations, where such information might be found.

I stepped again to one side. Down the corridor between tents, now those of the carvers of semiprecious stones, came four men, in the swirling garb of the Tahari. They were veiled. The first led a stately sand kaiila on which a closed, fringed, silken kurdah was mounted. Their hands were at their scimitar hilts. I did not know if the kurdah contained a free woman of high state or perhaps a prized female slave, naked and bejeweled, to be exhibited in a secret tent and privately sold.

I saw two men of the Wagon Peoples pass by, and, not a yard from them, evincing no concern, a fellow in the flowing robes of Turia. The fairs were truce ground.

Some six young people, in white garments, passed me. They would stand before the palisade, paying the homage of their presence to the mysterious denizens of the Sardar, the mysterious Priest-Kings, rulers of Gor. Each young person of Gor is expected, before their twenty-fifth birthday, to make the pilgrimage to the Sardar, to honor the Priest-Kings. These caravans come from all over known Gor. Most arrive safely. Some are preyed upon by bandits and slavers. More than one beauty who thought to have stood upon the platforms by the palisade, lifting laurel wreaths and in white robes singing the glories of the Priest-Kings, has found herself instead looking upon the snow-capped peaks of the Sardar from the slave platforms, stripped and heavily chained.

Colorful birds screamed to one side, on their perches. They were being sold by merchants of Schendi, who had them from the rain forests of the interior. They were black-visaged and wore colorful garments.

There were many slave girls in the crowd, barefoot, heeling their masters.

Schendi, incidentally, is the home port of the league of black slavers. Certain positions and platforms at the fairs are usually reserved for the black slavers, where they may market their catches, beauties of all races.

I stopped to watch a puppet show. In it a fellow and his free companion bickered and struck one another with clubs.

Two peasants walked by, in their rough tunics, knee-length, of the white wool of the Hurt. They carried staves and grain sacks. Behind them came another of their caste, leading two milk verr which he had purchased.

I returned my attention to the puppet show. Now upon its tiny stage was being enacted the story of the Ubar and the Peasant. Each, wearied by his labors, decides to change his place with the other. Naturally this does not prove fruitful for either individual. The Ubar discovers he cannot tax the bosk and the Peasant discovers his grain cannot grow on the stones of the city streets. Each cannot stop being himself, each cannot be the other. In the end, of course, the Ubar returns gratefully to his throne and the peasant, to his relief, manages to return to the fields in time for the spring planting. The fields sing, rejoicing, upon his return. Goreans are fond of such stories. Their castes are precious to them.

A slave girl in the crowd edged toward me, and looked up at me. She was alone.

I saw a short fellow in they street crowd. He was passing by. He was squat and broad, powerful, apparently very strong. Though the weather was cool in the early spring he was stripped to the waist. He wore trousers of fur, and fur boots, which came to the knee. His skin was dark, reddish like copper; his hair was bluish black, roughly cropped; his eyes bore the epicanthic fold. About his shoulder he had slung some coils of braided rope, fashioned from twisted sleen hide, and, in his hand, he carried a sack and a bundle of tied furs; at his back was a quiver containing arrows, and a short bow of sinew-bound, layered horn.

Such men are seldom seen on Gor. They are the natives of the polar basin.

The herd of Tancred had not appeared in the north. I wondered if he knew this.

I had arranged with Samos to have a ship of supplies sped northward.

Then he was gone, lost in the crowd.

The slave girl put her head down. I felt her timidly biting at my sleeve.

She lifted her eyes to mine. Her eyes were dark, moist, pleading.