Hassan slipped the golden tarn disk into his wallet. “Alyena!” he called.
The girl came running to him, and knelt before him. “Yes, Master,” she said.
“Give us more tea,” said Hassan.
“Yes, Master,” she said.
“Are you not afraid the free girl will kill her?” I asked Hassan. I referred to the switching in progress of the recently imbonded wench at the slave stake.
She who had been Zina was now shrieking for mercy. She was not receiving it.
“No,” said Hassan.
“Slave! Slave! Slave!” screamed the free girl, lashing down at the imbonded traitress.
But, after a time, he signaled to one of his men, and he, standing behind the free girl, who was on her knees, caught the switch on the backswing and, to her fury, took it from her. “It is enough,” he said to the free wench. She sat angrily in the gravel, her head down, her neck chained to the stake.
“Please, Mistress. Please, Mistress,” wept the slave, moaning.
“Alyena,” said Hassan.
“Yes, Master.” she said.
“Gather brush and dung,” he said. “Make a fire. Heat well an iron.”
“Yes, Master,” she said.
“Tonight.” he said, “we brand a slave.”
“Yes, Master,” she said.
I had little doubt that it would be the Tahari brand which, white hot, would be pressed into the thigh of the new slave, marking her thenceforth as merchandise.
The contact surface of the iron would be formed into the Taharic character ‘Kef’, which, in Taharic, is the initial letter of the expression ‘Kajira’, the most common expression in Gorean for a female slave.
Taharic is a very graceful script. It makes no distinction between capital and small letters, and little distinction between printed and cursive script. Anyone who can printed Taharic will have no difficulty in following cursive Taharic.
The men of the Tahari are content to form their letters carefully and beautifully, being fond of them. To scribble Taharic is generally regarded not as proving oneself an efficient fellow, but something of a boor, insensible to beauty. The initial printed letter of ‘Kajira’, rather than the cursive letter, as generally, is used as the common brand for women in the Tahari. Both the cursive letter in common Gorean and the printed letter in Taharic are rather lovely, both being somewhat floral in appearance.
“Give the free girl water,” said Hassan. It was done. “The slave will wait until she is branded before she drinks”, said Hassan.
“Yes, Hassan,” said one of the men.
“Water her after the kaiila,” said Hassan to Alyena.
“Yes, Master,” she said.
“You have lost some money on these women, haven’t you,” I asked, “if you brand her before bringing her to the market.”
Hassan shrugged.
Many men like to think they are buying a fresh girl, one who was free. Many men enjoy breaking a girl to slavery. Furthermore, slavers tend to pay more highly for free women than slave girls. Slave girls, less guarded, less protected, are more easily acquired. Slave girls, too, are less likely to be the objects of determined rescue attempts. No one cares too much what happens to a slave girl.
So they wear the collar of one man or another, in one city or another. What does it matter? They are only slave. Sometimes it seemed to me that, at least in the north, a tacit agreement existed among the isolated cities. Beautiful slave girls, barefoot, bangled, in scandalously brief slave livery, well displaying their considerable charms, collared, hair free, blowing in the wind, vital, walking exhileratedly, were common on the high bridges of the city, extending between the numerous cylinder towers, whereas free women, sedate, dignified, restricted, in their confining robes of concealment, were discouraged from the use of such bridges. Each city’s young tarnsmen, then, in testing their mettle, were offered convenient, well-displayed, delicious, female acquisition-targets.
Who would care to risk his life for a free woman, who, stripped, might prove disappointing, when, for less risk, he could get his capture loop on a known quantity, a girl who has quite probably been trained like an animal to deliciously satisfy the passions of a man, a girl who, responsive, helpless under his touch, his hands and mouth igniting her slave reflexes, will beg and strive to be a loving and, obedient joy to him. These arrangements, I suspected, had to do with the attempt of cities to protect their free women who, in numbers, seldom fall to the enemy, unless the city itself should fall, and then, of course, they would find themselves, like slaves, under the victory torches, their clothing removed, completely, strapped On the pleasure racks of the conquerors, thereafter, in the morning following the victory feast, to be chained and branded. Men respected free women; they desired, fought for, sought and relished their female slaves.
“As a free woman,” smiled Hassan, “she would have brought me nothing.” He referred to the one who had been Zina. “As a free woman,” said he. “I would have put her out into the desert. As a slave girl I will make a little on her.” He grinned. “And, of course,” he said, “her brand will be fresh.”
“That is true.” I acknowledged.
“Besides,” he said, “it will give me great pleasure to brand her.”
I smiled.
“In her slavery,” said he, laughing, “let her remember who it was who put the brand on her.”
“Hassan, the bandit,” I said.
“He,” acknowledged the desert raider. “Now let us have more tea.”
10 Hassan Departs from the Oasis of Two Scimitars
The oasis of Two Scimitars is an out-of-the-way oasis, under the hegemony of the Bakahs, which, for more than two hundred years, following their defeat in the Silk War of 8,11 °C.A., has been a vassal tribe of the Kavars. The Silk War was a war for the control of certain caravan routes, for the rights to levy raider tribute on journeying merchants. It was called the Silk War because, at that time, Turian silk first began to be imported in bulk to the Tahari communities, and northward to Tor and Kasra, thence to Ar, and points north and west. Raider tribute, it might be noted, is no longer commonly levied in the Tahari. Rather, with the control of watering points at the oasis, it is unnecessary. To these points must come caravans. At the oases, it is common for the local pashas to exact a protection tax from caravans, if they are of a certain length, normally of more than fifty kaiila. The protection tax helps to defray the cost of maintaining soldiers, who, nominally, at any rate, police the desert. It is not unusual for the genealogy of most of the pashas sovereign in the various eases to contain a heritage of raiders. Most of those in the Tahari who sit upon the rugs of office are those who are the descendants of men who ruled, in ruder days, scimitar in hand, from the high, red leather of the kaiila saddle. The forms change but, in the Tahari, as elsewhere, order, justice and law rest ultimately upon the determination of men, and steel.