I occasionally heard men and women about. Conversation. Some bargaining. One fellow was hawking tastas, which is a confection, mounted on a stick. Sometimes female slaves are referred to as tastas.
I could hear the chain on its rings as we moved.
I felt myself prodded by a switch.
In many respects I did not know where I was, not only the district in which I might be, but even the city. I was sure, from the size of the house in which I had been trained, the city was large, at least by Gorean standards. It would take a large city with a substantial commerce to support a house so complex and impressive. I would learn it was Ar. Even were I familiar with the city, which I was not, I would have been thoroughly disoriented given the hood and the many twists and turns of the narrow streets. I was sure, of course, from my secret reading, that I was on Gor. I was still shaken by the comprehension that such a world actually existed. On it I found myself hooded, naked, and coffled, a slave. How could such a world exist and not be known, or, I thought, is it known? Perhaps it is known, but as a guarded secret, official or governmental, to be kept from the general public? Is it the will of the Priest-Kings, the alleged lords of this world, I wondered, that the existence of their world be known or not? Were the Gorean manuscripts intended to be hints of Gor, allusions to that world, a modality by means of which possibly alarming facts, facts for which a general population might not be ready, might be concealed under the veil of fiction? Or were such manuscripts somehow dangerously smuggled to Earth, against the will of, and without the consent of, Priest-Kings? I supposed, on balance, the existence of such manuscripts did not concern entities as mighty and mysterious as the supposed Priest-Kings. Doubtless they knew of them, but thought little of them one way or another. What difference might such thing make to them, the remote and disengaged gods of a world? But I now, at least, was in no doubt as to the reality of Gor. I felt it beneath my bared feet. I twisted my head a bit inside the hood I wore. I could not see. I was helpless. I jerked a little at the bracelets which held my hands behind my back. I, once Allison Ashton-Baker, once a member of a prestigious, wealthy sorority at an exclusive educational institution on the planet Earth, once a scion of the envied upper classes on my world, was helpless, and on Gor, a manacled, hooded, coffled slave!
“Oh!” I cried, suddenly pelted with gravel.
“Kajirae, kajirae!” I heard, a sing-song, mocking chanting of children. “Kajirae, kajirae!” Small stones, stinging, one after another, apparently from almost at my elbow, were hurled against me, and, from the disturbance in the coffle, the rattle of chain, and cries of surprise and pain, I knew I was not the only victim of this petty aggression. “Kajirae, kajirae!” they mocked, running beside us, now on each side. I cried out with pain, struck by a supple, barkless branch, a child’s makeshift switch. I heard the sound of such implements strike elsewhere, as well. “Please, no, Masters!” cried out more than one member of the coffle. They had addressed the word ‘Masters’ to children! Then I realized the children were doubtless free persons. “Please be kind, please be kind, Masters!” I wept, stung twice again. “Be off with you,” said one of the guards to our young assailants. “If you would beat a slave, buy your own!” There was laughter, from adults about. We tried to hurry, stumbling on. “Do not gaze upon such worthless, disgusting things!” I heard a woman’s voice say, perhaps admonishing a daughter, a child, one paused to look upon the coffle. Then we were beyond the children.
We continued on.
My body still stung.
The coffle was stopped, twice, before discharging one or more of its occupants, once when, apparently, a line of wagons was passing near us. They were probably produce wagons. We were pressed to the side, against a wall to our left. Some such wagons are driven by teamsters, others are conducted by small boys, with sticks. In the better part of the city such wagons move only at night, when they are less obstructive of traffic. I heard the creaking of wheels, their sound on the stones, and some grunting, and snorting, apparently of large beasts. These were draft tharlarion as I now realize, but I had not, at the time, seen such animals. Most Gorean streets are narrow, winding, and crooked. The boulevards, on the other hand, are spacious and straight, often with plantings. Many Gorean streets have no names, really, other than, say, the street of the “smithy of Marcus,” the alley “where Decius the cobbler has his shop,” and so on. The streets are familiar, of course, to those who live in their vicinity. Others may inquire their way, or fee a guide. The second time we were stopped we were ordered to the side, and ordered to kneel, our heads to the stones. The palanquin of a free woman was passing. It stopped. Perhaps the free woman had parted the curtains of the palanquin for a moment, to regard us. The palanquin then moved on.
“Up, beasts,” we heard.
We struggled to our feet.
We continued on, for another twenty Ehn, or so.
In what district of the city might we be?
I was sure we had passed through more than one.
My Gorean was acute enough, now, to detect some differences in accents. The local diction, with its lapses, and grammar, and vulgarities, its rapidities, its simplicities, its contractions, its elisions, unusual words, and vulgarities, was quite other than that of my instructresses, intelligent women who uniformly spoke, as nearly as I could determine, an educated, excellent Gorean. Four had supposedly attained to the “Second Knowledge,” whatever that was. All could write. I had some difficulty in even understanding the speech about me. I would learn that some members of some castes even reveled in a deliberately barbarous or vulgar Gorean, as though this were some badge of quality or superiority by means of which they might distinguish themselves from their despised “betters.” It was sometimes said that the power of Marlenus, the Ubar himself, rested ultimately on the lower castes, whom he cultivated and flattered. Is it not, ultimately, in the mass that the power lies? Who else, at a word, might swarm into the streets, armed with paving stones and clubs? Woe to the former free Gorean woman of high caste who, enslaved, might fall into the power of her hitherto despised “inferiors.” Each Gorean caste, interestingly, regards itself as equal to, or superior to, all other castes. Accordingly, each member of each caste is likely to have his caste pride. In some sense this doubtless contributes to social stability, and, surely, it tends to make the average fellow content with his own person, profession, background, antecedents, and such. He respects himself, and these things. Even the Peasants, commonly regarded as the lowest of castes, regards itself proudly, and with justification, as “the ox on which the Home Stone rests.” A casteless society, an open society, in which elevation, wealth, and success is supposed to depend, or does depend, on the outcome of merit and free competition will obviously generate an enormous amount of frustration, jealousy, envy, and hostility. In such a society most will fail to fulfill their ambitions and must almost inevitably fall short of achieving at least the greatest rewards and highest honors which such a society has to bestow. In an open race to which all are invited and in which all are free to run there will be only one winner, and many losers. It is natural then for the loser to blame not himself but the course, the starter, the conditions, the judge, the rules of the race, even that there is a race, at all.
The free woman of a high caste and the free woman of a lower caste commonly have one thing in common which unites them, securely, as free women. That is their contempt of, and hatred for, the female slave.