Oasis Of Two Scimitars

A Gorean RP In The Tahari
 
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 Gorean Laws

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raychel-SG
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Posts : 673
Join date : 2012-12-07
Age : 29

PostSubject: Gorean Laws   Tue Apr 02, 2013 1:43 pm

Gorean Law and the Homestone
Colonies, departing from a city to expand, will take their own homestone and develop their own charters, constitution and laws
The typical colonizing situation among Gorean politics tends to resemble classical colonization, and not the typical colonization of nation states, in which the colony, in effect, is held subject to alien domination. When a Gorean city founds a colony, usually as a result of internal overpopulation or political dissension, the potential colonists, typically, even before leaving the mother city, develop their own charter, constitution and laws. Most importantly, from the Gorean point of view, when the colony is founded, it will have its own Home Stone. The Home Stone of Port Cos, significantly, was not the Home Stone of Cos. Ar's Station on the other hand did not have its own Home Stone, but its Home Stone remained that of Ar. This is not to deny of course that the colony will not normally have a close tie with the mother city. It usually will. There are not too many bonds, cultural and historical, between them, for this not to be the case.
Rogue

Allegiance to a homestone, not a physical structure, defines communities
The community of those who had been Waniyanpi, of course, was not identified with a particular area of land, and certainly not with a territory occupied under the conditions of a leased tenancy. It now, in the Gorean fashion, for the first time, tended to be identified with a Home Stone. The community could now, if it wished, the Home Stone moving, even migrate to new lands. In Gorean law allegiances to a Home Stone, and not physical structures and locations, tend to define communities.
Blood Brothers

Where a man sets his homestone, he claims that land by gorean law
'Where a man sets his Home Stone, he claims, by law, that land for himself. Good land is protected only by the swords of the strongest owners in the vicinity.'
Tarnsman

A Man in his own hut rules, even over those of higher caste
Whereas I was of high caste and he of low, yet in his own hut he would be, by the laws of Gor, a prince and sovereign, for then he would be in the place of his own Home Stone. Indeed, a cringing whelp of a man, who would never think of lifting his eyes from the ground in the presence of a member of one of the high castes, a crushed and spiritless churl, an untrustworthy villain or coward, an avaricious and obsequious peddler often becomes, in the place of his own Home Stone, a veritable lion among his fellows, proud and splendid, generous and bestowing, a king be it only in his own den.
Outlaw

One who would steal the homestone faces torture and impalement
"I have been refused bread, and fire and salt," I said to Elizabeth.
She nodded. "Yes," she said. She looked at me, bewildered. "Hup told me yesterday it would be so."
I looked at Hup.
"But why has this been done to me?" I asked. "It seems unworthy of the hand of a Ubar."
"Have you forgotten," asked he, "the law of the Home Stone?"
I gasped.
"Better surely banishment than torture and impalement."
"I do not understand," said Elizabeth.
"In the year 10,110, more than eight years ago, a tarnsman of Ko-ro-ba purloined the Home Stone of the city."
"It was I," I told Elizabeth.
She shuddered, for she knew the penalties that might attach to such a deed.
"As Ubar," said Hup, "it would ill become Marlenus to betray the law of the Home Stone of Ar."
Assassin

"If a Ubar does not respect the law of the Home Stone, what man shall?"
Assassin

Earth girls have no homestone
"You understand further, of course," said he, "that under Gorean merchant law, which is the only law commonly acknowledged binding between cities, that you stand under separate permissions of enslavement. First, were you of Ar, it would be my right, could I be successful, to make of you a slave, for we share no Home Stone. Secondly, though you speak of yourself as the Lady Elicia of Ar, of Six Towers, you are, in actuality, Miss Elicia Nevins of the planet Earth. You are an Earth girl and thus stand within a general permission of enslavement, fair beauty quarry to any Gorean male whatsoever."
Earth girls had no Home Stones. No legalities, thus, were contravened in capturing them and making of them abject slave girls.
Slave Girl


Priest King Laws
Priest- Kings, on the,' whole, tend to ignore such beasts. They are permitted to live, as they will, where they may, on Gor, following even their ancient laws and customs, providing these do not violate the Weapons Laws and Technology Restrictions. To be sure, such beasts usually, once separated from the discipline of the ships, in a generation or two, lapsed into barbarism.
Savages

"Occasionally on Gor we destroy a city, selecting it by means of a random selection device. This teaches the lower orders the might of Priest-Kings and encourages them to keep our laws."
"But what if the city has done no wrong?" I asked.
"So much the better," said Misk, "for the Men below the Mountains are then confused and fear us even more - but the members of the Caste of Initiates, we have found, will produce an explanation of why the city was destroyed. They invent one and if it seems plausible they soon believe it. For example, we allowed them to suppose that it was through some fault of yours - disrespect for Priest-Kings as I recall - that your city was destroyed."
Priest Kings

"Nonsense," said Misk. "But perhaps I shall show you the Scanning Room someday. We have four hundred Priest-Kings who operate the scanners, and we are accordingly well informed. For example, if there is a violation of our weapons laws we usually, sooner or later, discover it and after determining the coordinates put into effect the Flame Death Mechanism."
I had once seen a man die the Flame Death, the High Initiate of Ar, on the roof of Ar’s Cylinder of Justice. I shivered involuntarily.
Priest Kings

In the laws of Priest-Kings it was up to such species, those of Kurii and men, to resolve their differences in their own way.
Marauders

I did not tell Ivar that those he knew as Kurii, or the beasts, were actually specimens of an alien race, that they, or those in their ships, were locked in war with Priest-Kings for the domination of two worlds, Gor and the Earth. In these battles, unknown to most men, even of Gor, from time to time, ships of the Kurii had been shattered and fallen to the surface. It was the practice of Priest-Kings to destroy the wrecks of such ships but, usually, at least, they did not attempt to hunt and exterminate survivors. If the marooned Kurii abided by the weapon and technology laws of Priest-Kings, they, like men, another life form, were permitted to survive. The Kurii I knew were beasts of fierce, terrible instincts, who regarded humans, and other beasts, as food.
Marauders


Initiates Law
Initiates have their own laws and courts
The initiates are an almost universal, well-organized, industrious caste. They have many monasteries, holy places and temples. An initiate may often travel for hundreds of pasangs, and, each night, find himself in a house of initiates. They regard themselves as the highest caste, and in many cities, are so regarded generally. There is often a tension between them and the civil authorities, for each regards himself as supreme in matters of policy and law for their district. The initiates have their own laws, and courts, and certain of them are well versed in the laws of the initiates. Their education, generally, is of little obvious practical value, with its attention to authorised exegeses of dubious, difficult texts, purporting to be revelations of Priest-Kings, the details and observances of their own calendars, their interminable involved rituals and so on, but paradoxically, this sort of learning, impractical though it seems, has a subtle practical aspect. It tends to bind initiates together, making them interdependent, and muchly different from common men. It sets them apart, and makes them feel important and wise, and specially privileged.
Marauders


Gorean Laws & Property
All property, titles, assets and goods of one enslaved automatically transfers to nearest male relative, or to the city, or a guardian if pertinent
"Unless you permit it," said Kamras sternly, "I may never have an opportunity to cross steel with this barbaric sleen."' It then occurred to me, suddenly, that, following Gorean civic law, the properties and titles, assets and goods of a given individual who is reduced to slavery are automatically regarded as having been transferred to the nearest male relative or nearest relative if no adult male relative is avail- able or to the city or to, if pertinent, a guardian. Thus, if Aphris of Turia, by some mischance, were to fall to Kamchak, and surely slavery, her considerable riches would be immediately assigned to Saphrar, merchant of Turia. Moreover, to avoid legal complications and free the assets for investment and manipulation, the transfer is asymmetri- cal, in the sense that the individual, even should he somehow later recover his freedom, retains no legal claim whatsoever on the transferred assets.
Nomads


Gorean Law & Slander
Legally, if it is true, it is not slander
I wondered if it were true. If it were true, in Gorean law, it could be no slander.
Slave Girl


Gorean Laws & Slavery
There is a body of law that enforces the relationship of slaves to their Masters
How incredibly meaningful, how explosively and thunderingly meaningful, how devastatingly meaningful, how momentously significant they were, these females of my species, presenting themselves before me in the modalities incumbent upon them, modalities constituting civilized and delicious refinements of relationships instituted and determined eons ago by nature, modalities which will always, in one way or another, in one nomenclature or another, be required of beautiful women by strong men, modalities most simply and directly though of, and most honestly thought of, as those of slave and master. One of the glories of the Gorean culture is that it has a body of law, sanctioned by tradition and mercilessly enforced, pertaining, without evasion or subterfuge, to this relationship.
Mercenaries

The collar, by law, cancels the past of a slave
Once, it was true, she had served Priest-Kings, but then, so, too, had I, and that was long ago. And then we did not know, and she did not know, that she was a true slave, as was revealed in a tavern in Lydius. We had thought her a free woman, pretending to be slave. Then, in a tavern in Lydius, we had learned her slave. It was now out of the question that she, a slave, might serve Priest-Kings. The collar, by Gorean law, cancelled the past. When Sarpedon had locked his collar on her throat her past as a free woman had vanished, her current history as a slave had begun.
Tribesmen

It is a felony to forge or falsify slave papers / pedigrees.
Some female slaves, incidentally, have a pedigreed lineage going back through several generations of slave matings, and their masters hold the papers to prove this. It is a felony in Gorean law to forge or falsify such papers. Many Goreans believe that all women are born for the collar, and that a woman cannot be truly fulfilled as a woman until a strong man puts it on her, until she finds herself reduced to her basic femaleness at his feet.
In the case of the bred female slave, of course, she has been legally and literally, in anyone's understanding, bred to the collar, and in a full commercial and economic sense, as a business speculation on the part of masters. The features most often selected for by the breeders are beauty and passion. It has been found that intelligence, of a feminine sort, as opposed to the pseudomasculine type of intelligence often found in women with large amounts of male hormones, is commonly linked, apparently genetically, with these two hitherto mentioned properties.
Savages

By law, a slave who escapes one who has captured her, is a runaway.
Free women, captured but not yet enslaved, may escape legally
theft, or capture, if you prefer, conferred rights over me. I would belong to, and must fully serve, anyone into whose effective possession I came, even if it had been by theft. the original Master, of course, has the right to recover his property, which remains technically his for a period of one week. If I were to flee the thief, however, after he has consolidated his hold on me, for example, kept me even for a night, I could , actually in Gorean Law, be counted as a runaway slave, from him, even though he did not technically own me yet, and punished accordingly. Analogies are that it is not permitted animals to flee the tethers on their necks, or flee the posts in which they find themselves penned, that money must retain its value, and buying power, regardless of who has it in hand, and so on. Strictures of this sort, do not apply to free persons , such as free women. The free women is entitled to attempt to flee her captor , as best she can, and without penalty, even after the first night in his bonds, if she still chooses to do so. If she is enslaved, of course, then she is subject too, the same customs, and practices, and laws, as any other slave.
Dancer

A free woman couching with or preparing to couch with another's slave, becomes a slave of the other slaves owner
Any free woman who couches with another`s slave or readies for such, becomes , by law, herself a slave and the property of said slaves owner.
Magicians

In some cities, a woman who submits to a man becomes a slave whether he accepts her as his or not
In many cities, a woman may submit to a specific man and, if rejceted, remain free.
In these cities, if the man accepts her as his slave, she becomes a full legal slave
She belonged to Samos, of course. It had been within the context of his capture rights that she had, as a free woman, of her own free will, pronounced upon herself a formula of enslavement. Automatically then, in virtue of the context, she became his. The law is clear on this. The matter is more subtle when the woman is not within a context of capture rights. Here the matter differs from city to city. In some cities, a woman may not, with legal recognition, submit herself to a specific man as a slave, for in those cities that is interpreted as placing at least a temporary qualification on the condition of slavery which condition, once entered into, all cities agree, is absolute. In such cities, then, the woman makes herself a slave, unconditionally. It is then up to the man in question whether or not he will accept her as his slave. In this matter he will do as he pleases. In any event, she is by then a slave, and only that.
In other cities, and in most cities, on the other hand, a free woman may, with legal tolerance, submit herself as a slave to a specific man. If he refuses her, she is then still free. If he accepts her, she is then, categorically, a slave, and he may do with her as he pleases, even selling her or giving her away, or slaying her, if he wishes. Here we might note a distinction between laws and codes. In the codes of the warriors, if a warrior accepts a woman as a slave, it is prescribed that, at least for a time, an amount of time up to his discretion, she be spared. If she should be the least bit displeasing, of course, or should prove recalcitrant in even a tiny way, she may be immediately disposed of.
It should be noted that this does not place a legal obligation on the warrior. It has to do, rather, with the proprieties of the codes. If a woman not within a clear context of rights, such as capture rights, house rights, or camp rights, should pronounce herself slave, ‘simpliciter, then she is subject to claim. These claims may be explicit, as in branding, binding and collaring, or as in the uttering of a claimancy formula, such as “I own you,” “You are mine,” or “You are my slave,” or implicit, as in, for example, permitting the slave to feed from your hand or follow you.
Players

Anything may be done to a slave, for any or no reason
"What do you think should be her punishment?" asked Callimachus of me.
"If she is guilty," I said, "whatever you wish, as she is a slave." This was in full accord with Gorean law. Indeed, anything, for whatever reason, or without a reason, may be done to a slave."
Guardsman

Speaking words which indicate acceptance of slavery, even if not intended to mean such, legally make one a slave
"Beware of the words you speak," said Seibar. This was true. Such words, in themselves, in the appropriate context, effected enslavement. Intention, and such, is immaterial, for one might always maintain that one had not meant them, or such. The words themselves, in the appropriate context, are suffcient. Whether one means them or not one becomes, in their utterance, instantly, categorically and without recourse, fully and legally a slave, soemthing with which masters are then entitled to do with as they please. Such words are not to be spoken lightly. They are as meaningful as the collar, as significant as the brand.
"The words I speak, I speak knowingly," she said.
"Speak clearly," he said.
"I herewith proclaim myself a slave," she said. "I am a slave."
"You are now a slave," I said to her, "even in the cities. You are property. You could be returned to a master as such in a court of law. This is something which is recognized even outside of the Barrens. This is much stronger, in that sense, than being the slave of Kaiila or Yellow Knives."
"I know," she said.
Seibar looked down upon her.
"I am now a legal slave," she said.
He nodded. It was true.
Blood Brothers

Man owns woman by nature; in a complex society, and in a world with property rights and laws, female slavery, as a legalized fact, is to be expected; it will occur in any society in which touch is kept with the truths of nature. Gorean law, of course, is complex and latitudinous on these matters. For example, many women are free, whether wisely or desirably or not, and slavery is not always permanent for a slave girl. Sometimes a girl, winning love, is freed, perhaps to bear the children of a former master. But the freedom of a former slave girl is always a somewhat tenuous thing. Her thigh still bears the brand. And, should her ears be pierced, it is almost certain she will, sooner or later, be re-enslaved. It is hard for men to leave a woman who can be a good slave girl free.
Beasts

A slave becomes a legal slave by branding, a collar, or a gesture of submission
"The sense in which you are not a slave, of course," he said, "is a trivial one. You have not yet been placed within the actual institution of slavery. You are not yet a legal slave, a slave under law. You have not yet, for example, been branded, nor have you been put in a collar, nor have you performed a gesture of submission."
She looked at him with horror.
"But do not fear," he said, "you will eventually find yourself in full compliance with any necessary legal pedantries. You will eventually find that you are, fully and legally, under law, a slave, totally a slave, and only a slave." He smiled at her. "You may now say, `Yes, Master,'" he said.
Fighting Slave

Legally a slave is an animal, an article of property.
Legally a slave has no name
Legally a slave has no caste
Legally a slave has no citizenship
"She is no longer a citizen of Ar," said Marlenus. "She is a slave."
In the eyes of Goreans, and Gorean law, the slave is an animal. She is not a person, but an animal. She has no name, saving what her master might choose to call her. She is without caste. She is without citizenship. She is simply an object, to be bartered, or bought or sold. She is simply an article of property, completely, nothing more.
Hunters

Name and identity are gone upon enslavement
On Gor a slave, not being legally a person, does not have a name in his own right, just as, on earth, our domestic animals, not being persons before the law, do not have names. That name which he has had from birth, by which he has called himself and knows himself, that name which is so much a part of his own conception of himself, of his own true and most intimate identity, is suddenly gone.
Outlaw

Slaves have no rights or appeal within the law
The brand was on Gor legal, institutional status; that which it marks it makes an object; its victim has no rights, or appeal, within the law.
Slave Girl


Gorean Law - Family related
Apparently, disownment be a father is upheld legally, that the person have no family at all
I lay, stunned. According to irreversible ceremonies, both of the warriors and of the city of Ar, Talena was no longer the daughter of Marlenus. In her shame she had been put outside his house. She was cut off. In law, and in the eyes of Goreans, Talena was now without family. No longer did she have kin. She was now, in her shame, alone, completely. She was now only slave, that and nothing more.
Hunters

A high official of the city, permitting one who has been disowned to kiss the homestone, restores citizenship to that person.
“Talena,” he said. “Have you heard of her?”
“Yes,” I said.
“Marlenus was dissatisfied with her,” said the fellow. “It had to do with some business in the Northern forests. He swore her from him, making her no longer his daughter. For years she has lived in obscurity, sequestered in the Central Cylinder. Now, with the absence of Marlenus, and the generosity of Gnieus Lelius, she is carried once again, in the streets of Ar.”
“I gather that would not be in accord with the will of Marlenus,” I said.
“Marlenus is not here,” he said.
“Why would one think of her in the terms of a Ubara?’ I asked. “Sworn from Marlenus, she is no longer his daughter.”
“I am not a scribe of the law,” he said. “I do not know.”
“I do not think she has a Home Stone,” I said.
“Gnieus Lelius permitted her to kiss the Home Stone,” he said. “It was done in a public ceremony. She is once again a citizeness of Ar.”
Mercenaries


Gorean Law & Changing Names
Names may be changed within the legal system
That in the north the lovely dina was spoken of as the "slave flower" did not escape the notice of the expatriated Turians; in time, in spite of the fact that "Dina" is a lovely name, and the dina a delicate, beautiful flower, it would no longer be used in the southern hemisphere, no more than in the northern, as a name for free women; those free women who bore the name commonly had it changed by law, removed from the lists of their cities and replaced by something less degrading and more suitable. Dina, in the north, for many years, had been used almost entirely as a slave name.
Slave Girl



Gorean Law & Capture Rights
slave must fully serve the one who possesses her, even by theft
Original Master has one week to recover the slave

Theft, or capture, if you prefer, conferred rights over me. I would belong to, and must fully serve, anyone into whose effective possession I came, even if it had been by theft. The original Master, of course, has the right to recover his property, which remains technically his for a period of one week. If I were to flee the thief, however, after he has consolidated his hold on me, for example, kept me even for a night, I could , actually in Gorean Law, be counted as a runaway slave, from him, even though he did not technically own me yet, and punished accordingly. Analogies are that it is not permitted animals to flee the tethers on their necks, or flee the posts in which they find themselves penned, that money must retain its value, and buying power, regardless of who has it in hand, and so on. Strictures of this sort, do not apply to free persons , such as free women. The free women is entitled to attempt to flee her captor , as best she can, and without penalty, even after the first night in his bonds, if she still chooses to do so. If she is enslaved, of course, then she is subject too, the same customs, and practices, and laws, as any other slave.
Dancer

A free woman proclaiming herself slave when captured becomes a legal slave
She belonged to Samos, of course. It had been within the context of his capture rights that she had, as a free woman, of her own free will, pronounced upon herself a formula of enslavement. Automatically then, in virtue of the context, she became his. The law is clear on this. The matter is more subtle when the woman is not within a context of capture rights. Here the matter differs from city to city. In some cities, a woman may not, with legal recognition, submit herself to a specific man as a slave, for in those cities that is interpreted as placing at least a temporary qualification on the condition of slavery which condition, once entered into, all cities agree, is absolute. In such cities, then, the woman makes herself a slave, unconditionally. It is then up to the man in question whether or not he will accept her as his slave. In this matter he will do as he pleases. In any event, she is by then a slave, and only that.
In other cities, and in most cities, on the other hand, a free woman may, with legal tolerance, submit herself as a slave to a specific man. If he refuses her, she is then still free. If he accepts her, she is then, categorically, a slave, and he may do with her as he pleases, even selling her or giving her away, or slaying her, if he wishes. Here we might note a distinction between laws and codes. In the codes of the warriors, if a warrior accepts a woman as a slave, it is prescribed that, at least for a time, an amount of time up to his discretion, she be spared. If she should be the least bit displeasing, of course, or should prove recalcitrant in even a tiny way, she may be immediately disposed of.
It should be noted that this does not place a legal obligation on the warrior. It has to do, rather, with the proprieties of the codes. If a woman not within a clear context of rights, such as capture rights, house rights, or camp rights, should pronounce herself slave, ‘simpliciter, then she is subject to claim. These claims may be explicit, as in branding, binding and collaring, or as in the uttering of a claimancy formula, such as “I own you,” “You are mine,” or “You are my slave,” or implicit, as in, for example, permitting the slave to feed from your hand or follow you.
Players


Gorean Law & Debt
When a man dies in debt, and debts are not satisfied, daughter is enslaved and sold to satisfy debts
Nela had been a slave since the age of fourteen. To my surprise she was a native of Ar. She had lived alone with her father, who had gambled heavily on the races. He had died and to satisfy his debts, no others coming forth to resolve them, the daughter, as Gorean law commonly prescribes, became state property; she was then, following the law, put up for sale at public auction; the proceeds of her sale were used, again following the mandate of the law, to liquidate as equitably as possible the unsatisfied claims of creditors. She had first been sold for eight silver tarsks to a keeper of one of the public kitchens in a cylinder, a former creditor of her father, who had in mind making a profit on her; she worked in the kitchen for a year as a pot girl, sleeping on straw and chained at night, and then, as her body more adequately developed the contours of womanhood, her master braceleted her and took her to the Capacian Baths where; after some haggling, he received a price of four gold pieces and a silver tarsk; she had begun in one of the vast cement pools as a copper-tarn-disk girl and had, four years later, become a silver-tarsk girl in the Pool of Blue Flowers.
Assassin


Gorean Law & Stealing / Thieves
Theft, or capture, if you prefer, conferred rights over me. I would belong to, and must fully serve, anyone into whose effective possession I came, even if it had been by theft. The original Master, of course, has the right to recover his property, which remains technically his for a period of one week. If I were to flee the thief, however, after he has consolidated his hold on me, for example, kept me even for a night, I could , actually in Gorean Law, be counted as a runaway slave, from him, even though he did not technically own me yet, and punished accordingly. Analogies are that it is not permitted animals to flee the tethers on their necks, or flee the posts in which they find themselves penned, that money must retain its value, and buying power, regardless of who has it in hand, and so on. Strictures of this sort, do not apply to free persons , such as free women. The free women is entitled to attempt to flee her captor , as best she can, and without penalty, even after the first night in his bonds, if she still chooses to do so. If she is enslaved, of course, then she is subject too, the same customs, and practices, and laws, as any other slave.
Dancer


Gorean Law & Companionship
By Gorean law the companionship must be annually renewed with the wines of love by both.
"That is true," I admitted. By Gorean law the companionship, to be binding, must, together, be annually renewed, pledged afresh with the wines of love.
Enslavement dissolves companionship
"And," said Telima, "both of you were once enslaved, and that, in itself, dissolves the companionship. Slaves cannot stand in companionship."
Captive

I looked at the board, angrily. It was true that the Companionship, not renewed, had been dissolved in the eyes of Gorean law. It was further true that, had it not been so, the Companionship would have been terminated abruptly when one or the other of the pledged companions fell slave.
Hunters

"I was kept in great honor in Ko-ro-ba, " she said, " respected and free, for I had been your companion even after the year of companionship had gone, and it had not been renewed."
At that point, in Gorean law, the companionship had been dissolved. The companionship had not been renewed by the twentieth hour, the Gorean Midnight, of its anniversary.
Marauders


Gorean Law & Free Women
In many cities it is a crime to bring silk in contact with the skin of a free woman
The girl who was serving as the small brunet's keeper withdrew from the chest, and shook out, a flimsy, tiny, diaphanous snatch of yellow pleasure silk. It was the sort of garment which, commonly, would be worn only by the most lascivious of dancing slaves writhing before strong, rude men in the lowest taverns on Gor. Free women had been known to faint at the sight, or touch, of such cloth. In many cities it is a crime to bring such cloth into contact with the flesh of free women. It is just too exciting, and sensuous.
Guardsman

To touch a free woman can be a crime
I now saw them as unique, exciting masters, each different and incredibly individual, who might, for a word or gesture, have me; how could I not regard them differently from a free woman; and, too, doubtless, they saw me in a similarly immediate and intensely personal fashion, not as an object shielded, by prejudice and law, and fear and pride, from them, even to touch whom could be a crime, but rather as a slave girl, vulnerable, exposed, at their mercy, unique in her exact helplessness and individuality, the same in some respects as all other bond girls and yet interestingly and profoundly different, too, from all the others.
Slave Girl

When a man saves a womans life, she becomes his by law
I smiled to myself for I could always tell her, and truthfully, that having saved her life she was now mine by Gorean law, so brief had been her freedom, and that it was up to me to determine the extent and nature of her clothing, and indeed, whether or not she would be allowed clothing at all.
Well could I imagine her fury upon the receipt of this announcement, a fury not diminished in the least by the knowledge that the words I spoke were simply and prosaically true.
Priest Kings


Merchant Law
The fairs incidentally are governed by Merchant Law and supported by booth rents and taxes levied on the items exchanged. The commercial facilities of these fairs, from money changing to general banking, are the finest I know of on Gor, save those in Ar’s Street of Coins, and letters of credit are accepted and loans negotiated, though often at usurious rates, with what seems reckless indifference. Yet perhaps this is not so puzzling, for the Gorean cities will, within their own walls, enforce the Merchant Law when pertinent, even against their own citizens. If they did not, of course, the fairs would be closed to the citizens of that city.
Priest Kings

There is a saying on Gor, "Gold has no caste." It is a saying of which the merchants are fond. Indeed, secretly among themselves, I have heard, they regard themselves as the highest caste on Gor, though they would not say so for fear of rousing the indignation of other castes. There would be something, of course, to be said for such a claim, for the merchants are often indeed in their way, brave, shrewd, skilled men, making long journeys, venturing their goods, risking caravans, negotiating commercial agreements, among themselves developing and enforcing a body of Merchant Law, the only common legal arrangements existing among the Gorean cities.
Nomads

They had declared themselves slaves. The slave herself, of course, once the declaration has been made, cannot revoke it. That would be impossible, for she is then only a slave. The slave can be freed only by one who owns her, only by one who is at the time her master or, if it should be the case, her mistress. The legal point, I think, is interesting. Sometimes, in the fall of a city, girls who have been enslaved, girls formerly of the now victorious city, will be freed. Technically, according to Merchant Law, which serves as the arbiter in such intermunicipal matters, the girls become briefly the property of their rescuers, else how could they be freed? Further, according to Merchant Law, the rescuer has no obligation to free the girl. In having been enslaved she has lost all claim to her former Home Stone. She has become an animal. If, too, she is sufficiently desirable, it is almost certain she will not be freed. As the Goreans have it, such women are too beautiful to be free. Too, as often as not, city pride enters into such matters. Such girls, with other slave girls, both of various cities and with the former free women of the conquered city, now collared slaves, too, will often be marched naked in chains in the loot processions of the conquering cities. It is claimed they have shamed their former city by having fallen slave, and if they were good enough to be only slaves in the conquered city then surely they should be no more within the walls of the victorious city. Such girls usually are marched in a special position in the loot processions, behind and before banners which proclaim their shame. The people much abuse them and lash them as they pass. Such girls usually beg piteously to be sold to transient slavers. It is hard for them to wear their collars in their own city.
Explorers

"It is my understanding, following merchant law, and Tahari custom," I said, "that I am not a slave, for though I am a prisoner, I have been neither branded nor collared, nor have I performed a gesture of submission."
Tribesmen

But her left thigh wore no brand. Her right thigh, too, as I soon noted, did not wear the slave mark, nor did her lower left abdomen. These are the three standard marking places, following the recommendations of Merchant Law, for the marking of Kajirae, with the left thigh being, in practice, the overwhelmingly favored brand site.
Fighting Slave


Local Law - Torvaldsland
A woman entering the bond-maid circle, whether by her own choice or not, is legally a slave
"Go to the bond-maid circle," said Ivar Forkbeard, indicating the circle he had drawn in the dirt.
The women cried out in misery. To enter the circle, if one is a female, is, by the laws of Torvaldsland, to declare oneself a bond-maid. A woman, of course, need not to enter the circle of her own free will. She may, for example, be thrown within it, naked and bound. Howsoever she enters the circle, voluntarily, or by force, free or secured, she emerges from it, by the laws of Torvaldsland, as a bond-maid.
Marauders

Duels are used to settle many disputes, legal and personal
The stakes are surrendered by law to the winner
"Let us watch duels," said the Forkbeard. The duel is a device by which many disputes, legal and personal, are settled in Torvaldsland. There are two general sorts, the formal duel and the free duel. The free duel permits all weapons; there are there are no restrictions on tactics or field. At the thing, of course, adjoining squares are lined out for these duels. If the combatants wished, however, they might choose another field. Such duels, commonly, are held on wave-struck skerries in Thassa. Two men are left alone; later, at nightfall, a skiff returns, to pick up the survivor. The formal duel is quite complex, and I shall not describe it in detail. Two men meet, but each is permitted a shield bearer; the combatants strike at one another, and the blows, hopefully, are fended by each’s shield bearer; three shields are permitted to each combatant; when these are hacked to pieces or otherwise rendered useless, his shield bearer retires, and he must defend himself with his own weapon alone; swords not over a given length, too, are prescribed. The duel takes place, substantially, on a large, square cloak, ten feet on each side, which is pegged down on the turf; outside this cloak there are two squares, each a foot from the cloak, drawn in the turf. The outer corners of the second of the two drawn squares are marked with hazel wands; there is this a twelve-foot-square fighting area; no ropes are stretched between the hazel wands. When the first blood touches the cloak the match may, at the agreement of the combatants, or in the discretion of one of the two referees, be terminated; a price of three silver tarn disks is then paid to the victor by the loser; the winner commonly then performs a sacrifice; if the winner is rich, and the match of great importance, he may slay a bosk; if he is poor, or the match is not considered a great victory, his sacrifice may be less. These duels, particularly of the formal variety, are sometimes used disreputably for gain by unscrupulous swordsmen. A man, incredibly enough, may be challenged risks his life among the hazel wands; he may be slain; then, too, of course, the stake, the farm, the companion, the daughter, is surrendered by law to the challenger. The motivation of this custom, I gather, is to enable strong, powerful men to obtain land and attractive women; and to encourage those who possess such to keep themselves in fighting condition. All in all I did not much approve of the custom. Commonly, of course, the formal duel is used for more reputable purposes, such as settling grievances over boundaries, or permitting an opportunity where, in a case of insult, satisfaction might be obtained.
Marauders


Local Law - Port Kar
If a man is vanquished in fair combat, and is allowed to see Thassa before he dies, all his property becomes that of the winning man
After the death of Surbus, the woman had been mine. I had won her from him by sword right. I had, of course, as she had expected, put her in my collar, and kept her slave. To my astonishment, however, by the laws of Port Kar, the ships, properties and chattels of Surbus, he having been vanquished in fair combat and permitted death of blood and sea, became mine; his men stood ready to obey me; his ships became mine to command; his hall became my hall, his riches mine, his slaves mine. It was thus that I had become a captain in Port Kar. Jewel of gleaming Thassa.
Marauders


Trials
Bila Huruma was then hearing cases at law, selected for his attention.
...
His first case dealt with a widow who had been defrauded by a creditor. The fellow was dragged screaming from the court. His hands would be cut off, as those of a common thief. His properties were to be confiscated and divided, half to the widow and half, predictably, to the state.
The next fellow was an actual thief, a mere boy, who had stolen vegetables. It turned out that he had been hungry and had actually begged work in the gardens of his victim. “No one who wants to work in my ubarate,” said Bila Huruma, “will go hungry.” He then directed that the boy be given work, if he wished, in his own gardens, which were considerable. I supposed that if one did not wish to work, one might well expect to starve. Bila Huruma, I conjectured, was not one to be patient with laggards. Fairness is a central thesis of sound governance.
Two murderers were next brought to him for sentencing. The first, a commoner, had slain a boatsman from Schendi. The second, an askari, had killed another askari. The commoner was ordered to have his fingers cut off and then be put upon a tharlarion pole in Lake Ushindi. That his fingers be removed was accounted mercy on the part of Bila Huruma, that he be able to cling less long to the pole and his miseries be the sooner terminated. He had slain not one of the domain of Bila Huruma but one of Schendi. His crime, thus, was regarded as the less heinous. The askari was ordered to be speared to death by one of his own kin. In this fashion his honor would be protected and there would be no beginning of a possible blood feud between families. The askari petitioned, however, to be permitted to die instead fighting the enemies of the ubarate. This petition was denied on the grounds that he had, by slaying his comrade, not permitted this same privilege to him. This judgment was accepted unquestioningly by the askari. “But am I not of my own kin, my Ubar?” he asked. “Yes,” had said Bila Huruma. He was taken outside. He would be given a short-handled stabbing spear and would be permitted to throw himself upon it.
The next fellow had lied about his taxes. He would be hung, a hook through his tongue, in a market. His properties were to be confiscated and distributed, half to be given to members of his village and half to the state. It was conjectured that, when he was removed from the pole, if he were still alive, he would be more careful in his accounts.
The next to appear before Bila Huruma were two members of the nobility, a man and his companion.. He complained of her that she had been unwilling to please him. By one word and a stroke of his hand between them Bila Huruma dissolved their companionship. He then ordered that the man be put in the dress of a woman and beaten from the court with sticks. This was done. He then ordered that the woman be stripped and a vine leash be put on her neck. She was then sentenced to a barrack of askaris for a year, that she might learn how to please men.
Kisu, the rebel, in chains, was then dragged before Bila Huruma. He was thrown upon his knees. He was sentenced to the canal, to be put upon the rogues’ chain, that he might now, at last, well serve his sovereign, Bila Huruma. Kisu, kept on his knees, was then dragged to one side. Next to approach Bila Huruma was Mwoga, ambassador of the villages of Ukungu, representative of the high chief, Aibu, who had organized the chiefs of Ukungu against Kisu, and deposed him. He presented gifts, skins and feathers, and brass rings and the teeth of tharlarion, to Bila Huruma, and swore to him the fealty of the Ukungu villages. Too, to seal the bonds of these political bargains, he, on behalf of Aibu, offered to Bila Huruma the very daughter of the high chief, Aibu, him self, a girl named Tende, as one of his companions.
Explorers

On the other hand, there have been cases when a free woman, boldly, has donned such a garment and dared to walk in the streets and upon the bridges, masquerading as a mere slave upon an errand for her master. She will not be recognized for, commonly, when she goes out, she is veiled.
On the streets, now, of course, she will be taken for only another slave. She revels in this new-found freedom; she exults in the bold appraisals to which she now finds herself subjected, those which free men may fittingly bestow upon a slave; she inclines her head submissively as she passes. free men; should they stop her, perhaps to question her, or inquire after directions, she falls to her knees before them; then, later, aroused, excited, trembling, breathless, she returns to her home and enters her compartment, perhaps there to throw herself on her couch, to bite and tear at the coverlets, sobbing with unrelieved passion.
The excursions of such women, commonly, grow more bold. Perhaps they take to walking the high bridges, under the Gorean moons. Perhaps they fall to the noose of a passing tarnsman. Perhaps they attract the attention of a visiting slaver. His men receive their orders. She is brought to him and subjected to rude assessments. If she is found sufficiently comely she is gagged and hooded, and slave iron is locked upon her body. When this caravan leaves the city she is carried away with it, another girl, another piece of merchandise, in chains, bound for a distant market, and a master.
One of the most interesting examples of such a case occurred in Venna some years ago, in the vicinity of the Stadium of Tharlarion, where tharlarion races are held. Several young men captured for their sex sport what they took to be a slave girl, and thrust her, gagged, her hands bound behind her, into the corner of one of the giant tharlarion stables behind the stadium. They discovered only after her thorough and lengthy raping and their own apprehension that they had been lavishing their predatory attentions not upon a slave but upon a young and beautiful free female who had been masquerading as a slave. Obviously the case was complex. The decision of the judge was generally regarded as judicious. The young men were banished from the city. Outside the gate, lying in the dust of the road leading from Venna, bound hand and foot, was the girl. She was clad in the rag of a slave. The young men were seen leaving the vicinity of the city leading the girl behind them, her hands bound behind her, on a neck-rope.
Guardsman
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