Fighting Slave of Gor (32 page)

I did not speak.

"You must clearly understand, of course, that I am Mistress," she said. "Is that clearly understood?"

"Yes, Mistress," I said.

"I like you, Jason," she said. "You excite me," she whispered. Women think little of speaking intimately to their silk slaves, for such are only their animals.

I felt sweat under the tight leather bands confining my wrists. I breathed heavily.

"Are you angry with me, Jason?" she asked.

"No, Mistress," I said.

"Sometime," she said, "perhaps, if you are a very good boy, I may let you take me again in your arms."

The air was soft and gentle. I could smell flowers in the gardens.

"But you must not hold me too tightly," she said, "and you must do exactly as I tell you."

"Yes, Mistress," I said.

"Kenneth, Barus!" she called.

The two men returned to the area. They had been waiting inside the house, near the portico.

"Return him to his kennel," she said. "Put balm on his wounds. Feed him later. Let him rest. Tomorrow he will run certain errands for me. Tomorrow, in the evening, send him to my chambers."

"Yes, Lady Florence," said Kenneth, who stood first among the two men.

The Lady Florence, then, with a movement of her robes, departed from the porch.

"Have you ever fought?" asked Kenneth, lifting me up, his fellow assisting him.

"NO," I said.

"No. Do not throw up until you reach the kennel," he said. "Yes, Master," I said.

16
THE
PERFUME
SHOP
OF
TURBUS
VEMINUS;
I
AM
CAPTURED

I knelt in the cool recesses of the shop of Turbus Veminius, a perfumer in Venna. Venna has many small and fine shops, catering to the affluent trade of the well-to-do, who patronize the baths and public villas of the area. I, a slave, unaccompanied by a free person, would wait until free customers were waited upon and served. I could smell perfumes, and their mixings in the long shop behind the counter. There, at various benches, attending to their work,-measuring and stirring, were apprentice perfumers. Though one is commonly born into a caste one is often not permitted to practice the caste craft until a suitable apprenticeship has been served. This guarantees the quality of the caste product. It is possible, though it is seldom the case, that members of a caste are not permitted to practice specific caste skills, though they may be permitted to practice subsidiary skills. For example, one who is of the Metalworkers might not be permitted to work iron, but might be permitted to do such things as paint iron, and transport and market it. Caste rights, of course, such as the right to caste support in time of need and caste sanctuary, when in flight, which are theirs by birth, remain theirs. The women of a given caste, it should be noted, often do not engage in caste work. For example, a woman in the Metalworkers does not, commonly, work at the forge, nor is a woman of the Builders likely to be found supervising the construction of fortifications. Caste membership, for Goreans, is generally a simple matter of birth; it is not connected necessarily with the performance of certain skills, nor the attainment of a given level of proficiency in such skills. To be sure, certain skills tend to be associated traditionally with certain castes, a fact which is clearly indicated in caste titles, such as the Leatherworkers, the Metalworkers, the Singers, and the Peasants. A notable exception to the generalization that women of a given caste normally do not engage in caste work is the caste of Physicians, whose women are commonly trained, as are the boys, in the practice of medicine. Even the physicians, however, normally do not admit their women to full practice until they have borne two children. The purpose of this is to retain a high level of intelligence in the caste. Professional women, it is well understood, tend not to reproduce themselves, a situation which, over time, would be likely to produce a diminution in the quality of the caste. Concern for the future of the caste is thus evinced in this limitation by the physicians on the rights of their women to participate without delay in the caste craft. The welfare of the caste, typically, takes priority in the Gorean mind over the ambitions of specific individuals. The welfare of a larger number of individuals, as the Goreans reason, correctly or incorrectly, is more important than the welfare of a smaller number of individuals. I do not argue this. I only report it.

"My thanks, Lady Teela," said Turbus Veminius, proprietor of the shop, accepting coins and handing to a robed woman a tiny vial of perfume. She then left.

The woman of the Physicians, at the age of fifteen, in many cities, wears two bracelets on her left wrist. When she has one child one bracelet is removed; when she has a second child the second bracelet is removed. She may then, if she desires, enter into the full practice of her craft.

Turbus Veminius then turned his attention to another customer.

Caste is important to the Gorean in ways that are difficult to make clear to one whose social structures do not include the relationships of caste. In almost every city, for example, one knows that there will be caste brothers on whom one may depend. Charity, too, for example, is almost always associated with caste rights on Gor. One of the reasons there are so few outlaws on Gor is doubtless that the outlaw, in adopting his way of life, surrenders caste rights. The slave, too, of course, has no caste rights. He stands outside the structure of society. He is an animal. It is said on Gor that only slaves, outlaws and Priest-Kings, rumored to be the rulers of Gor, reputed to live in the remote Sardar Mountains, are without caste. This saying, however, it might be pointed out, as Goreans recognize, is not strictly true. For example, some individuals have lost caste, or been deprived of caste; some individuals have been born outside of caste; certain occupations are not traditionally associated with caste, such as gardening, domestic service and herding; and, indeed, there are entire cultures and peoples on Gor to whom caste is unknown. Similarly, caste lines tend sometimes to be vague, and the relation between castes and subcastes. Slavers, for example, sometimes think of themselves as being of the Merchants, and sometimes as being a separate caste. They do have their own colors, blue and yellow, those of the Merchants being white and gold. Too, are the bargemen of the Southern Cartius a caste or not? They think of themselves as such, but many do not see the matter in the same light. There are, on Gor, it might be mentioned, ways of raising and altering caste, but the Gorean seldom avails himself of these. To most Goreans it would be unthinkable to alter caste. He is generally too proud of his caste and it is too much a part of him for him to think in such terms. It is, too, recognized that all, or most, of the castes perform necessary, commendable or useful functions. The Leatherworker, accordingly, does not spend much time envying the Metalworker, or the Metalworker the Leatherworker, or either the Clothworker, and so on. All need sandals and wallets, and clothes, and metal tools. Each does, however, tend to think of his own caste as something special, and, somehow, I suspect, as being perhaps a little bit preferable to the others. Most Goreans are quite content with their castes' this is probably a function of caste pride. I have little doubt but what the caste structure contributes considerably to the stability of Gorean society. Among other things it reduces competitive chaos, social and economic, and prevents the draining of intelligence and ambition into a small number of envied, prestigious occupations. If one may judge by the outcome of Kaissa tournaments, amateur tournaments as opposed to those in which members of the caste of Players participate, there are brilliant men in most castes.

"Is the perfume of the Lady Kita of Bazi ready?" Turbus Veminius called to the back of the shop.

"No," a voice answered him.

"Do not hurry," called Turbus Veminius. "It must be Perfect."

"Yes, Turbus," I heard.

Turbus Veminius then turned, sternly, toward the Lady Kita. She was a small, delicate, brown-skinned woman, with a light yellow veil, common in Bazi. She shrank back. "When was your perfume to be ready, Lady Kita?" he inquired. He did not seem deterred by the two large, smooth-skinned, brownish guards, arms folded, who stood behind her.

"At the fifteenth Ahn," she said, timidly.

"It is now the fourteenth Ahn," he said, casting a meaningful glance at the water clock on the counter to his right.

"I am early," she explained.

"Obviously," he said.

"Yes, Turbus," she said.

"Return at the fifteenth Ahn, and not before," he said.

"Yes, Turbus," she said.

The Lady Kita turned about and hurried, followed by her guards, from the shop.

Turbus Veminius looked after her. He, like many perfumers, and hairdressers and cosmeticians, treated his female clientele almost as though they were slave girls. Indeed, he was famous for once having said, "They are all slave girls." Yet, in spite of the gruff, authoritarian way in which they might be handled, and the rude, peremptory fashion in which they might be addressed, women, and high-caste women, for no reason that was clear to me, flocked to his shop. He was, of course, one of the foremost perfumers of Gor. His prices, it might be mentioned, were beyond the reach of all but the very wealthy. It might also be mentioned that he did not deal at all in slave perfumes.

"Will the perfume of the Lady Kita be ready at the fifteenth Ahn?" Turbus called back to someone in the shop.

"I do not know," said the voice.

"Do not hurry it," he said. "If it is not ready, I will order her to wait, or to return tomorrow. It must be perfect."

"Yes, Turbus," I heard.

I smiled at the thought of ordering a free woman to wait, or to come back tomorrow, and knowing that she would obey you. "They are all slave girls," Turbus Veminius was once reputed to have said.

He then turned his attention to a new customer. She hurried deferentially forward.

I knelt on the tiles. It was warm outside, but cool inside, in the shade. I smelled the perfumes of the shop, many of which were being blended by hand from signature recipes in the back of the shop. Signature recipes are unique, and secret. They are the result of a perfumer's consultations and experiments, the outcome of an effort to devise the perfect perfume for a given woman, though perhaps relativized to a time of day and mood. A wealthy woman may have as many as ten or fifteen signature recipes, each different. They are called signature recipes not only because they are individualized to a given woman but because the recipe bears the perfumer's signature, indicating that he accepts it as a perfume worthy of his house. These recipes, interestingly, are kept on file in the perfumer's, strong boxes. The ingredients and processing remain the secrets of the perfumer. There are also, of course, perfumes associated with a given house, which may be purchased by more than one woman. These recipes are sometimes, by an extension of usage, also called signature recipes. They are, at any rate, supposedly unique to given houses. Also, of course, there are hundreds of more standard perfumes, the preparation of which is widely understood by the perfumers of many cities. Slave perfumes, of course, are an entirely different area. These are usually heavier scents, and more sensual, than those used by free women, scents more fitting to a woman who must obey, and perfectly. There are hundreds of slave perfumes, as there are hundreds of perfumes for free women. The perfumes of Gor, as those of Earth have not, have given special attention to the development of perfumes for slaves. There is thus, on Gor, a subtle and complex variety of slave perfumes available, exciting, provocative, sensuous and unmistakable. There are perfumes for the slave in any woman on Gor. Sometimes, though this is more expensive, a girl is brought in to the perfumers by her master for a consultation; the perfumer then questions the girl, orders her about, and may even caress her; then, in the light of her background and history, and intellectual and physiological nature, he recommends a perfume, or blend of perfumes, for her; this perfume, or blend of perfume, is thus, in its way, matched to her unique beauty and bondage. Most slave girls, however, feel that an individualized perfume is not necessary. Too, they often wish to use a variety of perfumes, depending on various factors, such as the time of day and their own moods, and those of the master. Too, many girls are stimulated by wearing a perfume that they know, like the collar and the brand, is common to many slaves. It can make them feel their bondage even more deeply and sensuously. Perhaps, as one slave girl once said, "What difference does it make what slave perfume we wear? They all excite us. They all teach us that we are slaves."

Turbus Veminius had now finished with the customer on whom he had been waiting.

He looked at me. I put my head down; before a free man. He did not summon me forward. I must still wait.

I heard a man outside in the street, selling bread.

I lifted my head. Turbus Veminius was no longer paying me any attention.

"Is the perfume of the Lady Kita of Bazi ready?" he called to the back of the shop. He cast a glance at the water clock.

"It is done," said a voice. "It requires now only your approval."

Turbus then left the counter, and went to the back of the shop.

It is not unusual, on Gor, incidentally, for the articles sold in a shop to be manufactured on or near the premises. This is often the case with craft products, such as glassware, metalware, particularly gold and silver work, rugs and mats, sandals and jewelry. The tradesman, thus, closely supervises the production, and controls the quality of the articles he markets. There are also, of course, many shops which specialize in the sale of, so to speak, foreign goods. A major difference between Gorean shopping and that on Earth is that on Gor there are few stores of a general nature, handling a large variety of goods. One tends, usually, to go from one shop to another, garnering what one needs from a place which specializes in that sort of product. This is inconvenient, perhaps, in some respects, but at least, one knows that the shopkeeper one visits knows his goods and that the quality of his livelihood is intimately connected with the excellence of his merchandise. The place of general stores is taken largely by bazaars and markets where, quite close to one another, in various booths, sometimes of canvas, one may find a large variety of goods. There are, of course, shopping districts in all Gorean cities, where one may find clusters of shops, often specializing in different items. Sometimes, of course, certain areas specialize in, or are known for, given types of services or products. Each city usually has, for example, its "Street of Coins." On such a street, or in such an area, its banking will largely be done. Similarly most cities will have their "Street of Brands," on which street, or in which area, one would expect to find the houses of its slavers. It is to one of these houses, or one of the markets in the area, that one would go if one wished to buy a woman. As I have mentioned, most Gorean slaves are female.