by John Norman
"What of a red slave of white men? I asked.
"Male or female?" asked Grunt.
"Male," I said.
"I do not think I would give much for his chances," said Grunt.
"I thought not," I said.
"We should perhaps turn back," mused Grunt I did not speak.
"It will be dangerous to move eastward now," he said. "The blood of the youngmen will be high. The killing lust may yet be with them."
"They have done, surely," I said, "what they purposed. They have enforced theirlaws, against both the innocent and the guilty. They will now be returning totheir tribal areas."
"Smaller parties can be more dangerous than larger parties, at such a time," said Grunt "The larger party has done its work and is returning to its home,presumably under the command of a blotanhunka, a war-party leader, usually afellow of mature and experienced judgment. He exerts control; he commandsrestraint. The smaller party may consist of young men, insufficientlydisciplined, urging one another on to yet another hazard or feat, fellows whoare unwilling for the fun to be over, fellows who are eager to try for yet onemore killing, fellows who wish to obtain yet one more trophy."
"Such, you fear, might linger in the area?" I asked.
"Sometimes they are even left behind," said Grunt, "to track survivors who mighthave hidden in the grass."
"But we were not of the attacked parties," I said.
"One might hope, of course," said Grunt, "that they would be sensitive to suchdistinctions."
"We have not broken the laws," I said.
"We are white," said Grunt.
"I must move eastward," I said. It was important for me to determine the fate ofthe Kurii who had been with the mercenaries.
"Grunt," I said.
"Yes," he said.
"It is my understanding, gathered along the perimeter, that you are unusualamong traders, that you, of all of them, have penetrated most far into theBarrens, and know them best of white men."
"Perhaps," said Grunt. "It is hard to tell about such things."
"It was for this reason that I sought you out," I said.
He regarded me, not speaking.
"I have something among my stores, which I would show you," I said. "I suspectthat it is something which you have seen, or that you have seen similar thingsand are familiar with their origins."
"I shall be pleased to look at it," he said.
I returned to the fire in a few moments, and, on the dirt, in the light of theflames, spread the hide which Samos and I had obtained in the ruined tarncomplex some four pasangs from the northeast delta gate of Port Kar.
"It is a story hide," said Grunt.
"Can you read it?" I asked.
"Yes," he said.
"But you are not reading it," I said. I noted that he did not, with his eye orfinger, trace the spiraling account painted on that almost-white, softly tannedsurface.
"I have read it," he said. "Where did you get it?"
"Near Port Kar," I said.
"Interesting," be said.
"Why?" I asked.
"It is so far away," he said. "It is in the delta of the Vosk."
"This hide, I gather," I said, "has passed through your hands."
"Last fall," he said, "I obtained it from Dust Legs. They, in turn, had it fromKaiila."
"Do you know from what band of Kaiila?" I asked.
"No," he said.
"To whom did you sell the hide?" I asked.
"To Ram Seibar, in Kailiauk," he said.
"It all fits!" I said.
"You are not a trader," said Grunt. "What is your true business in the Barrens?"
I pointed to the painting of the two feathers near the beginning of thenarrative. "The painter's name," I said, "seems to have been Two Feathers." Irecalled that Kog had surmised this, in his interpretation of the hide.
Grunt shrugged. "That is not necessarily the case," he said, "at all. The twofeathers may be a talisman, or a luck sign. They may indicate a place. Theycould even indicate that the hide's painter has two coups, each coup beingmarked by one feather."
"I see," I said. This was indeed unwelcome news. Suddenly my task, and theBarrens, seemed far more formidable.
"It is easier to interpret sign, which can occasionally be difficult, than tointerpret a story hide. The conventions on the hide, and its meanings, are oftenmore idiosyncratic, more personal."
"Do you often deal in story hides?" I asked.
"No," said Grunt. "To encounter one among trade goods is quite uncommon."
"Ram Seibar paid well for this, did he not?" I asked.
"He paid a double tarn, of gold," said Grunt.
"He seemed anxious to obtain it?" I asked.
"He did not even bargain," said Grunt. "Yes."
I nodded. For such a coin one might easily buy five girls.
"What is your business in the Barrens?" asked Grunt.
"Do you see this beast?" I asked. I pointed to the image on the representationof a shield, that painted at the conclusion of the hide's account. It was theimage of a Kur, the left ear half torn away.
"Yes?" Grunt.
"I seek it," I said.
He regarded me.
"No," I said. "I am not mad."
"That is a beast of a medicine vision," said Grunt. "It is not a real beast."
"It is real," I said. "I do not know, beyond that, whether or not it occurred ina medicine vision."
"I have never seen such a beast," said Grunt.
"They are not indigenous to the Barrens," I said.
"You think it is now in the Barrens," said Grunt.
"I am sure of it," I said. "And I think, too, that there may be several others,as well." I did not know what had been the fate of the Kurii who had been withthe mercenary captain, Alfred, of Port Olni. It was possible, of course, thatthey had been destroyed in the attack on his column and the wagon train.
"Are you a hunter?" asked Grunt.
"In my way," I said.
"The Barrens are large," said Grunt.
"Do you think the hide is Kaiila?" I asked.
"I obtained it from Dust Legs, who obtained it from Kaiila," he said. "Whetheror not it is originally Kaiila, I do not know."
"I must venture to the country of the Kaiila," I said. "To do so, you will haveto pass through Fleer country, and the lands of Sleen and Yellow Knives," hesaid.
"As far as I know, I have not broken their laws," I said.
"You are white," said Grunt. "You may be attacked at their pleasure, whether ornot you have broken their laws."
"I understand," I said.
"You are leaving in the morning?" he asked.
"Yes," I said.
"You understand the dangers?" he asked.
"I think so," I said.
"I will accompany you," he said.
"You need not do so," I said.
"It is already summer," said Grunt "I did not come this far to turn back."
"You, too, would go eastward, then?" I asked.
"Yes," he said.
"Is it your intention to go to the land of the Kaiila?" I asked.
"Yes," said he. "I have business there. I was there last summer."
"Have you a bargain to keep?" I asked.
"Yes," he said, "and it is important that I keep it. It is important that Imaintain my integrity with these people, that I speak, as it is said, with astraight tongue."
"When are you to be there?" I asked.
"In Kantasawi," he said, "the moon when the plums are red." This was the moonfollowing the next moon, which is known variously as Takiyuhawi, the moon inwhich the tabuk rut, or Canpasapawi, the moon when the chokecherries are ripe.
"Will this give you time to return to Kailiauk?" I asked. Otherwise he wouldhave to winter in the Barrens. The red savages themselves sometimes found itdifficult to survive the long and severe winters, particularly if the huntingwas poor.
"Two moons will be sufficient to return to Kailiauk," said Grunt, "If one doesnot sto
p for trading." The two moons he had in mind, as I later learned, wereCanwapegiwi, the moon in which the leaves become brown, and the moon knownvariously as Wayuksapiwi, the Corn-Harvest Moon, or Canwapekasnawi, the moonwhen the wind shakes off the leaves. The autumnal equinox occurs in Canwapegiwi.
"What is important about Kantasawi?" I asked.
"It is the moon during which the Bento herd enters the country of the Kaiila. Itis a time of the gathering of the Kaiila, of great hunts and dances."
"I would welcome your company," I said. I did not question him further on thenature of his business with the Kaiila.
"It is then decided," said Grunt. "We shall leave, and together in the morning."
"Good," I said.
The girls, in their neck shackles, of course, did not know of our decision, norof what might be involved in it. This was appropriate, for they were merelyslaves.
"On the way to the country of the Kaiila, I would like to examine the field ofthe killings, the massacres," I said.
Grunt looked at me, puzzled.
"I have determinations to make there," I said.
"It is not far from here," he said.
"I thought not," I said.
"It will not be pleasant," he said.
I nodded. Yet I must determine if Kurii were among the fallen, and, if possible,their number.
"Tonight," said Grunt, getting up, "you may use Priscilla, if you wish."
"No," I said, "not tonight."
15 The Fleer
"Here," said Grunt, pointing down from the saddle of the lofty kaiila, "you seethe wagon tracks, the ruts?"
"Yes," I said. We found them where they had emerged from a small stream. Thetracks were several days old.
"It will not be far now," he said.
"You have seen the smoke?" I asked. I referred to the slow liftings of smoke,rising from low buttes, behind us and to our left, and before us, and to theright. The distance between the two fires was probably some ten to fifteenpasangs.
"Yes," said Grunt, "but its intent is not hostile, as I read it. It is, rather,informational. It is doing little more than marking our passage."
Such signals are common on the plains, but perhaps not so common as mirrorsignals. The code in mirror signals, conveyed by the pacing and number offlashes, is very similar to that of the smoke signals. The signals,incidentally, are not a substitution cipher, for the languages of the redsavages, not being written languages, in any conventional sense, do not have astandardized alphabet or syllabary. The signals, of which there are some fiftyor sixty, have conventionalized meanings, such as "We are Kaiila', "Who areyou? ,' Go back', "we have counted coup' and "we are returning to camp'. Thecommon smoke signal is produced by placing greenery, such as branches, leaves orgrass, on a fire. The smoke produced is then regulated in its ascent by theaction of a robe or blanket, the manner of its releasing being a function of theconventions involved. At night such signals can be conveyed by the number andplacement of fires, or by a single fire, alternately revealed and concealed bythe action, again, of a robe or blanket. Other common signaling methods,incidentally, involve such things as the use of dust cast into the air, themovement of robes and the motions imparted to a kaiila.
"I do not care to be under surveillance in this fashion," I said.
"In a way it is heartening," said Grunt. "You see, they are letting you see thatyou are under surveillance. If their intentions were hostile, or immediatelyhostile, they would not be likely to be so open about the matter."
"That is true," I admitted.
"As I read the smoke," he said, "it is saying that a small party of white men ismoving eastward. The smoke on the right is merely acknowledging the receipt ofthis message."
"I hope you are right," I said.
"That would be the customary reading," said Grunt "To be sure, the customarymeanings are sometimes rearranged to conceal the true meaning. For example, amessage which commonly means that kailiauk have been sighted may, byprearrangement, be understood to communicate an intention of attack to acollaborative force."
"Marvelous," I said, bitterly.
Grunt shrugged. "These people," he said, "must survive with one another."
"Hold!" said Grunt, suddenly, tensing.
The rider had appeared very suddenly, over a small rise in front of us, sometwenty yards away. He reined in his kaiila. Dust swept about the paws and legsof the beast.
"Do not reach for your weapons," said Grunt. "He is Fleer," he added.
"How do you know?" I asked.
"The hair," said Grunt, "is won in the high pompadour, combed back."
"Like Corn Stalks," I said. The fellow's hair came down his back, flowing evenover the spine of the kaiila. He was riding bareback. He carried a long,feathered lance, and a small, round shield, a war shield, on which wereinscribed medicine signs.
The fellow moved his kaiila down the slope towards us.
"Be careful," said Grunt. "He has made two killings and has counted severalcoup. The scarlet circles on the feather indicate killings, the red marks on hislegs, and on the nose of the kaiila, show coups."
The Fleer reined in his kaiila a few feet from us. Grunt relaxed in his saddleand smiled, broadly. He raised his right hand to the side of his face, the indexand middle fingers extended upwards and held together, the other fingers closed.
"He has no saddle," said Grunt. "His body, and that of his kaiila, is stillpainted with coup marks. Undoubtedly he took part in the action of a few daysago."
Grunt then, still smiling, clasped his left hand with his right, and shook it.
This, too, is used by some tribes as a sign for friend.
"Kodakiciyapi," said Grunt. "Hou, Koda. Hou, Mitakoda." "Peace, friendship, hadsaid Grunt, "Greetings, friend. Greetings, my friend, in Dust Leg. He thenadded, in Kaiila, for good measure, substantially the same message. "Hou, Kola.
Hou, Mitakoda. Olakota. Wolakota." "Greetings, Friend. Greetings, my friend.
Peace, Peace, Friendship.
The fellow regarded us, not speaking, either verbally or in sign.
I was not certain that Grunt was wise in addressing him in the dialect of theKaiila, for the Fleer and Kaiila are hereditary enemies. On the other hand,interestingly, the many affinities between their languages suggest a commonancestor. The distinction between dialects and languages, as the dialecticaldivergencies increase, can become, at times, almost arbitrary. Most people, forwhat it is worth, regard Fleer and Kaiila as different languages. Certainly theFleer and Kaiila do, and few see much profit in arguing the point with them.
"Wopeton," said Grunt, pointing to me. "Wopeton," he said, pointing to himself.
This is the word in both Dust Leg and Kaiila for a trader, or merchant.
The fellow did not drop his lance into the attack position, grasping it firmly,anchoring it under his right arm.
"Do not move," said Grunt.
The fellow then, kicking back with his heels into the flanks of his kaiila,moved his beast about us, and our party.
"Stand straight," called Grunt to the coffle, which now, in our pause, had putdown its burdens. "Keep your heads up, but do not meet his eyes. It is you whoare the merchandise, the beauties, the slaves, not he. It is not yours toexamine, but to be examined, not yours to consider, but to be considered."
I thought Grunt was wise not to have the girls look into the eyes of the Fleerwarrior. Such an exchange of glances, or looks, can be like an electric shock,an encounter almost fearfully significant. Who knows what each might recognizein the eyes of the other? Does she see in his eyes that he is one such as mightbe her master? Does he see in her eyes that she is one who could not help butacknowledge herself, and soon, despite what she might now take to be herdesires, his helpless and natural slave? Sometimes, at as little as a meeting ofeyes, masters and slaves know one another. "I must have her. She is mine," hetells himself. "I belong to him. I am his slave," her heart whispers to her.
This matter of eye contact is interesting and has many facets. O
ne of the mostinitially frightening and disturbing things to Earth women brought to Gor asslaves is the way Gorean men look at them. They are not used to being looked atas women, truly, with appraisal, desire and ownership. This tends, in thebeginning, when they are still new to their collar, to confuse and frightenthem, but also, of course, as it will continue to do, and even more powerfully,to stimulate them. It is the first time that they have found themselves in theorder of nature, and as what they are, and it is the first time that they havefound themselves being looked at, frankly, and honestly, within the order ofnature, and as what they are, females, appropriate objects of male predation anddesire. This recognition of her femaleness, and this joy in release andself-discovery, often comes as a stunning revelation to the Earth female. Neveragain, once having discovered this, does she retreat to the conditioned idealsof neuterism and pseudomasculinity, nor, indeed, even if she desired to do so,would her masters permit it. Sometimes in training, incidentally, or as adiscipline or punishment, the slave is not permitted to look into the eyes ofthe master. Indeed, sometimes, in training, she is not permitted to raise hereyes above the belt of the trainer. Also, it must be recognized that many slavesoften, and perhaps all slaves sometimes, find it difficult to look into the eyesof the master. He, after all, holds total power over them and they fear todisplease him. What if he should interpret her gaze as suggesting the leastinsubordination or insolence? Are they truly prepared to have the soles of theirfeet lashed or to live on bread crusts for the next five days? But, on the otherhand, there is, on Gor, in circles of the mastery, no discouragement, commonly,of eye contact between masters and slaves.
Indeed, in the deep and profound relationships of love and bondage, such eyecontact is usually welcomed and encouraged. What can be understood of theglances of masters and slaves by those who have been united only in lesserrelationships? Too, to be sure, from the practical point of view, it is usefulfor a girl to be able to look into the eyes of the master. In this way she maybe able to better read his moods, and desires, and, accordingly, be able thebetter to serve him, in the process perhaps saving herself a few cuffings andbeatings, such as might be garnered by a less alert, more slothful, laxer girl.