"You must learn," Torm had said matter-of-factly, "the history and legends of Gor, its geography and economics, its social structures and customs, such as the caste system and clan groups, the right of placing the Home Stone, the Places of Sanctuary, when quarter is and is not permitted in war, and so on." — Tarnsman of Gor, page 37.

Sociology of Caste Systems

The Gorean society is divided as a caste system. But — what exactly is a caste system?

Caste systems traditionally are hereditary systems of social restriction and social stratification, based on endogamy, occupation, economic status, race, ethnicity, et al, which is enforced by law or common practices. The caste system exists everywhere, in some fashion or another. The existence of superiority and inferiority due to skin color, religion, economic status, and social status is universal.

The word caste is partially derived from the Roman word casta which can mean lineage or race, as well as being dervied from the Latin word castus, which means pure or chaste.

Interestingly, the word outcast is dervied from the outcastes, or, people beyond the caste system. Not necessarily equalled to the "outlaw" of Gor, the outcastes are more akin to the lower castes of Gor.

About 1500BC, powerful nomadic warriors known as Aryans appeared in northern India. The Aryans divided their society into separate castes. Castes were unchanging groups. A person born into one caste never changed castes or mixed with members of other castes. Caste members lived, ate, married, and worked with their own group. The outcastes, however, were those whose jobs or cultural habits were considered a pollution, such as performing a job that ends a life (fishing, et al), working with dead animals such as cattle, any contact with human emissions (swet, feces, et al), and those people who ate meat. The outcastes were generally forced to sleep during the day and work at night, and were generally forbidden to enter temples, schools and wells where those of the higher castes drew water.

Many countries on Earth still live within a caste system, though most countries now consider such illegal. Let's explore some elements of the various caste systems. Caste has generally based on one's qualities and occupation. Over time, it is thought, influenced by economic and social factors, the caste system became a traditional, hereditary system of social stratification.

The Osu caste system in Nigeria and southern Cameroon are derived from indegenous religious beliefs and discriminate against the Osus people as owned by deities and outcastes. Caste systems in Somalia mandate non-Arab descended outcastes are ostracized from society. Similarly, other caste societies found in Africa have caste systems that divide society by occupation and ethnic ties. The Mande caste system regards the Jonow slave castes as inferior. Similarly, the Wolof caste system in Senegal is divided into three main groups, the Geer (freeborn/nobles), jaam (slaves and slave descendents) and the outcasted neeno (people of caste).

In India, the caste system was structured much like the Gorean High Castes: the Brahmins (scholar caste; described by the Greeks and Muslims as the Philosophers), the Kshatriya (warrior caste), Vaisya (trader and agriculturist caste), and the Shudra (worker and cultivator caste). The people who fell outside the caste system included those who did not subscribe to the rules and values of the caste system.

There are also several caste systems among some Muslims in India. They are broadly divided into two castes, Ashraf and Ajlaf, or oonchi zaat (high caste) and niichi zaat (low caste).

The Gorean Caste System

In the Gorean society the High Castes are the ruling castes of Gor; the Low Castes comprising everything else, generally speaking, the laborers castes. Sociologically, the caste system is probably the most efficient for this world called Gor. In its rigidity and harshness, it equally matches the harshness of life on this world. Every caste is comprised of a particular profession, and within each caste are numerous subdivisions (or as some say might say, sub-castes) of these professions.

"The caste system was socially efficient, given its openness with respect to merit, but I regarded it as somehow ethically objectionable. It was still too rigid, in my opinion, particularly with respect to the selection of rulers from the High Castes and with respect to the Double Knowledge." — Tarnsman of Gor, page 45.

"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." — Fighting Slave of Gor, pages 210-211.

Caste is important to Goreans in a way that is difficult for members of a non-caste society to understand. … The caste structure, in spite of its many defects, doubtless contributes to the stability of Gorean society, a society in which the individual has a place, in which his work is respected, and in which he can plan intelligently with respect to the future. — Slave Girl of Gor, page 213.

"Many castes, incidentally, have branches and divisions." — Assassins of Gor, page 208.

Color Coded

Every caste, whether high or low caste, claim one or more colors to represent their caste. These colors are often a part of their clothing, their tents and other housing, their wagons, as well as other facets of their properties. For example, the caste color of the Initiates is white, and the caste color of the Merchants is gold and white. Please refer to the various Caste pages for more detail.

Caste Membership and Occupations

Gorean caste lines largely follow birth and occupation, though not always. In the event of a mixed-caste companionship, the woman may choose to retain her caste, however, any children born of this union retain the caste of their father.

"Caste, commonly, though not invariably, is a matter of birth. One may, too, be received into a caste by investment. Normally mating takes place among caste members, but if the mating is of mixed caste, the woman may elect to retain caste, which is commonly done, or be received into the caste of the male companion. Caste membership of the children born of such a union is a function of the caste of the father. Similar considerations, in certain cities, hold of citizenship. " — Slave Girl of Gor, page 213.

It is often seen on Gor that a member of a particular caste may not be engaged of work of their own caste, but instead be doing the work of a completely different caste.

"Whereas caste membership is commonly connected with the practice of an occupation, such as agriculture, or commerce, or war, there can be, of course, caste members who are not engaged in caste work and individuals who do certain forms of work who are not members of that caste commonly associated with such work." — Slave Girl of Gor, pages 212-213.

"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 Gorean recognize, is not strictly true. For example, some individuals have lost caste, or been deprived of caste; some individuals have been born outside of castes; 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 sub castes. 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." — Fighting Slave of Gor, pages 210-211.

Changing Castes

Gorean caste lines largely follow birth and occupation, though this is flexible. Too, unlike the more rigid caste systems of Earth, mating between mixed castes is fairly common. The caste system is very rigid in its requirements, however it is possible for a person to raise their caste based upon their ability and aptitude in the new caste. Such is rarely done, however, because a person's life has involved caste structure since birth; a deep sense of pride is developed for that caste, allies, or caste brothers formed, and so on.

With free women, changing caste is also possible, depending upon the city, although instances are much rarer. Usually a woman's caste is raised through free companionship.

Similarly, within the apprenticeship of ones caste, those not showing satisfactory aptitude in their caste can be lowered involuntarily.

"The caste structure," said my father patiently, with perhaps the trace of a smile on his face, "is relatively immobile, but not frozen, and depends on more than birth. For example, if a child in his schooling shows that he can raise caste, as the expression is, he is permitted to do so. But similarly, if a child does not show the aptitude expected of his caste, whether it be, say, that of a physician or warrior, he is lowered in caste." — Tarnsman of Gor, page 42.

"I knew that Gorean caste lines, though largely following birth, were not inflexible, and that a man who did not care for his caste might be allowed to change caste, if approved by the High Council of his city, an approval usually contingent on his qualifications for the work of another caste and the willingness of the members of the new caste to accept him as a Caste Brother." — Priest-Kings of Gor, page 71.

"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 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 he noted, often do not engage in caste work. For example, a woman in the Metalworker does not, commonly, work at the forgot 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 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 individual I do not argue this." — Fighting Slave of Gor, pages 209-210.

"Caste, commonly, though not invariably, is a matter of birth. One may, too, be received into a caste by investment. Normally mating takes place among caste members, but if the mating is of mixed caste, the woman may elect to retain caste, which is commonly done, or be received into the caste of the male companion. Caste membership of the children born of such a union is a function of the caste of the father. Similar considerations, in certain cities, hold of citizenship… Though there are doubtless difficulties involved with caste structure the caste situation lends an individual identity and pride, allies him with thousands of caste brothers, and provides him with various opportunities and services. Recreation on Gor is often associated with caste, and tournaments and entertainments. Similarly, most public charity on Gor is administered through caste structure. The caste system is not inflexible and there are opportunities for altering caste, but men seldom avail themselves of them; they take great pride in their castes, often comparing others' castes unfavorably to their own; a Gorean's caste, by the time he reaches adulthood, seems to have become a part of his very blood and being; the average Gorean would no more think of altering caste than the average man of Earth would of altering his citizenship, from, say, American to Russian, or French to Chinese. The caste structure, in spite of its many. defects, doubtless contributes to the stability of Gorean society, a society in which the individual has a place, in which his work is respected, and in which he can plan intelligently with respect to the future." — Slave Girl of Gor, page 213.

"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 Cloth worker, 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." — Fighting Slave of Gor, pages 210-211.

"To be sure, in certain cities, as had been the case in Ko-ro-ba, women were permitted status within the caste system and had a relatively unrestricted existence." — Outlaw of Gor, pages 49-50.

"I had seen few women, but knew that they, when free, were promoted or demoted within the caste system according to the same standards and criteria as the men, although this varied, I was told, considerably from city to city." — Tarnsman of Gor, page 44.

"In taking companionship with one of the Warriors she would raise caste, for the Warriors on Gor are among the high castes, of which there are five, the Initiates, Scribes, Physicians, Builders and Warriors." — Slave Girl of Gor, pages 113-114.

Caste Pride

As earlier stated, within each caste, members are prideful of who they are in the sociological structure, and take great pride in what their caste provides for their world, be they of the lofty High Castes down to the lowest of all the peoples, the Peasant Caste.

"Even men of a caste as low as that of the Tarn-Keepers were intolerably proud of their calling, for who else could raise and train those monstrous birds of prey? I supposed Zosk the Woodsman was proud in the knowledge that he with his great broad-headed ax could fell a tree in one blow, and that perhaps not even a Ubar could do as much. Even the Caste of Peasants regarded itself as the 'Ox on which the Home Stone Rests' and could seldom be encouraged to leave their narrow strips of land, which they and their fathers before them had owned and made fruitful." — Outlaw of Gor, page 66.

"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 Cloth worker, 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." — Fighting Slave of Gor, pages 210-211.

Caste Craftwork

Birth right into a caste does not preclude that person from having to actually serve an apprenticeship within the caste before being permitted to practice the caste craft fully. Additionally — roleplayers take note — just because a woman is a specific craft does not mean she was allowed to practice certain things within the craft. For example, a woman of the Metalworkers would not be permitted to work iron, but might be permitted to pain the iron, transport and market it. Women of the Physicians caste are not permitted to full practice until they have borne two children, for it is the general consensus that professional women will not busy themselves with the toils of family life and therefore not reproduce. Ensuring that these women first secure the caste before seeking personal goals is of highest precedence. The future of the castes are important, and stringent guidelines have been set up to ensure the castes' survival; a singular person within a caste is far less in importance than the caste as a whole.

"The caste structure," said my father patiently, with perhaps the trace of a smile on his face, "is relatively immobile, but not frozen, and depends on more than birth. For example, if a child in his schooling shows that he can raise caste, as the expression is, he is permitted to do so. But similarly, if a child does not show the aptitude expected of his caste, whether it be, say, that of a physician or warrior, he is lowered in caste." — Tarnsman of Gor, page 42.

"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 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 he noted, often do not engage in caste work. For example, a woman in the Metalworker does not, commonly, work at the forgot 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 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 individual I do not argue this. — Fighting Slave of Gor, pages 209-210.
      "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." — Fighting Slave of Gor, page 210.

"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 Gorean recognize, is not strictly true. For example, some individuals have lost caste, or been deprived of caste; some individuals have been born outside of castes; 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 sub castes. 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 Cloth worker, 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 cast pride." — Fighting Slave of Gor, pages 210-211.

Caste Brothers, Charity and Sanctuary

In the case of one who cannot perform their caste duties, or earn work with another caste, such as those who might suffer from physical maladies, must rely upon those of his caste for charity Caste sanctuary refers to the seeking of brothers of caste should one be in flight from trouble, including legal troubles.

"When charity is in order, as when a man cannot work or a woman is alone, usually such is arranged through the caste organization, but sometimes through the clan, which is not specifically caste oriented but depends on ties of blood through the fifth degree. If one, of course, finds oneself in effect without caste or clan, as was perhaps the case with the small fool named Hup, and one cannot work, one's life is likely to be miserable and not of great length." — Assassin of Gor, pages 11-12.

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. — Fighting Slave of Gor, page 210.

"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." — Fighting Slave of Gor, pages 209-210.

The Caste Codes

Each caste has a set of ethical teachings, or Caste Codes, which constitute, in simplicity, a list of rules of conduct to which all caste members are held. Some of these teachings are in the form of sayings, profound or otherwise; some mere riddles. Though not stated as laws, in the Gorean world most of what is ethically correct is also legally correct. Naturally there would be those predicaments where the discussion of ethical and legal are quite diverse, as in the case (third quote) of the rape of two slave women. Often, caste codes have more to do with a man's personal honor and integrity.

In simpler terms, each set of codes of a caste determine a behavior with a particular interest the specialty of its caste members. As an example, the codes of the warrior establish rules with regards to allegiance to his city (the pledge of his sword), especially with regards to war, as well as individual duals. Caste codes for the scribe would include those of law; for the merchant with regards to the trade of goods, banking and other forms of commerce.

"The ethical teachings of Gor, which are independent of the claims and propositions of the Initiates, amount to little more than the Caste Codes — collections of sayings whose origins are lost in antiquity. I was specially drilled in the Code of the Warrior Caste." — Tarnsman of Gor, pages 40-41.

"What is it, Bran Loort, that separates men from sleen and larls?" asked Thurnus.
      "I do not know," said Bran Loort.
      "It is the codes," said Thurnus.
      "The codes are meaningless noises, taught to boys," said Bran Loort.
      "The codes are the wall," said Thurnus.
      "I do not understand," said Bran Loort.
      "It is the codes which separate men from sleen and larls," said Thurnus. "They are the difference. They are the wall." — Slave Girl of Gor, pages 226-227.

I sensed that the codes were to be invoked. What Bran Loort and his fellows had done exceeded the normal rights of custom, the leniencies and tacit permissions of a peasant community; commonly the codes are invisible; they exist not to control human life, but to make it possible. The rapes of Verr Tail and Radish, interestingly, had not counted as code breaches, though in neither case had explicit permission for their conquest been granted by Thurnus; such permission, in such cases, was implicit in the customs of the community; it did not constitute a "taking from" but a brief use of, an "enjoyment of," without the intent to do injury to the honor of the master; "taking from," in the sense of the code is not, strictly, theft, though theft would be "taking from." "Taking from," in the sense of the codes, implies the feature of being done against the presumed will of the master, of infringing his rights, more significantly, of offending his honor. In what Bran Loort had done, insult had been intended. The Gorean peasant, like Goreans in general, has a fierce sense of honor. Bran Loort had known exactly what he had been doing. — Slave Girl of Gor, page 228.

Caste Leadership

Within each city, each caste appoints a caste leader, whose function is to ensure the livelihood and future of the caste. The caste leader must be fully knowledgeable in the workings of the caste, as well as have gained the respect of the majority of its members.

Those who err against the caste in some form or another, are subject to caste discipline. There are those times when one's authority as caste leader may be usurped by another who desires the coveted position. Each caste within its codes settles such disputes as mandated. With the Caste of Peasants, this can be a number of ways.

"My master is Thurnus," I said, "caste leader in Tabuk's Ford, of the caste of peasants, one who makes fields fruitful and is, too, a trainer of sleen." — Slave Girl of Gor, page 212.

"I am caste leader," said Bran Loort.
      "In what village is that?" asked Thurnus.
      "In Tabuk's Ford," said Bran Loort, angrily.
      "Have you conveyed this intelligence to Thurnus of Tabuk's Ford?" inquired Thurnus.
      "I do so now," said Bran Loort. "I am first in Tabuk's Ford."
      "I speak for Thurnus, caste leader in the village of Tabuk's Ford," said Thurnus. "He speaks it not so."
      "I am first here," said Bran Loort.
      "In the name of Thurnus, he of the peasants, caste leader of the village of Tabuk's Ford," said Thurnus, "I speak. He, Thurnus, is first."
      "I am first!" cried Bran Loort.
      "No," said Thurnus.
      Bran Loort turned white.
      "Will it be the test of five arrows?" asked Thurnus.
      In this the villagers, with the exception of the two contestants, leave the village and the gate is closed. Each contestant carries in the village his bow, the great bow, the peasant bow, and five arrows. He who opens the gate to readmit the villagers is caste leader. "No," said Bran Loort, uneasily. He did not care to face the bow of Thurnus. The skill of Thurnus with the great bow was legendary, even among peasants.
      "Then," asked Thurnus, "it will be the test of knives?"
      In this the two men leave the village and enter, from opposite sides, a darkened wood. He who returns to the village is caste leader. "No," said Bran Loort. Few men, I thought, would care to meet Thurnus in the darkness of the woods armed with steel. The peasant is a part of the land. He can be like a rock or a tree. Or the lightning that can strike without warning from the dark sky.
      Bran Loort lifted his staff. "I am of the peasants," he said.
      "Very well," said Thurnus. "We shall subject this matter to grim adjudication. The staff will speak. The wood of our land will decide." — Slave Girl of Gor, page 229.

"The caste leader must know many things," said Thurnus. "It takes many years to learn them, the weather, the crops, animals, men. It is not easy to be caste leader."
      Thurnus turned away, his head down, to tie his sandal. Bran Loort hesitated only an instant, and then he struck down, the staff stopped, striking across Thurnus's turned shoulder. It had been like striking a rock. Bran Loort stepped back.
      "Too, to earn the respect of peasants," said Thurnus, straightening up, retrieving his staff, his sandal tied, "the caste leader should be strong."
      Bran Loort was white-faced. "Now let us fight," said Thurnus.
      Swiftly did the two men engage with their quick staves. There was a fierce ringing of wood. Dust flew about their ankles. Blows, numerous and fierce, were struck and parried. Bran Loort was not unskilled, and he was young and strong, but no match was he for the grim and mighty Thurnus, caste leader of Tabuk's Ford, my master. As well might a young larl with spotted coat be matched against a giant, tawny claw Ubar of the Voltai. At last, bloodied and beaten, Bran Loort lay helpless at the feet of Thurnus, caste leader of the village of Tabuk's Ford. He looked up, glazed-eyed. Some five of his cohorts, two of whom had recovered consciousness, seizing their staves, edged nearer.
      "Beat him!" cried Bran Loort, pointing out Thurnus. There was a cry of anger from the onlookers. The young men raised their staves, together, to charge upon Thurnus, who turned, to accept their challenge.
      "Stop!" cried a voice. There were the shrill squeals of sleen. Sandal Thong stood at the edge of the circle, in each fist the leash, a short leash, of a sleen. The animals strained against the leashed collars, trying to creep forward, their eyes blazing, saliva loose and dripping from their jaws, the wet fangs shining in the firelight. "On the first man who moves," cried Sandal Thong, "I shall set a sleen!"
      The young men drew back. Melina cried out with fury.
      "Throw down your staves," ordered Thurnus. They, looking at the sleen, threw down their staves.
      "She is only a slave!" cried Melina. "How dare you interfere?" she cried to Sandal Thong.
      "I freed her this afternoon," laughed Thurnus. I saw no rope collar on her throat. She had removed it when she had stolen away from the circle of the fire.
      She stood there, holding the sleen leashes, a proud free woman, in the firelight, though she wore still the rag of a slave.
      "On your feet, Bran Loort," said Thurnus.
      The young man, unsteadily, stood up. Thurnus, swiftly, tore away the tunic about his waist, and, taking him by the arm, rudely thrust him to the heavy rack, where I lay helplessly secured. "Here is the little slave you find so lovely, Bran Loort," said Thurnus. "She lies before you, helpless." Bran Loort looked at me, miserable. "She is a juicy little beauty, is she not?" asked Thurnus. I recoiled on the beams, so spoken of. "Is she not a pretty little cake?" asked Thurnus. "Yes," whispered Bran Loort. "Take her," said Thurnus. "I give you my permission." Bran Loort looked down. "Go ahead," urged Thurnus. "Take her!" "I cannot," whispered Bran Loort. He was a defeated man.
      Bran Loort turned away from the rack and bent down to pick up his tunic. He went to the gate and it was opened for him. He left the village of Tabuk's Ford.
      "Follow him, who will," said Thurnus to the young men who had been his cohorts. But none made to follow their former leader. "Of what village are you?" asked Thurnus.
      "Tabuk's Ford," they said, sullenly.
      "And who is caste leader in Tabuk's Ford?" asked Thurnus, sweating, grinning.
      "Thurnus," they said.
      "Go to your huts," he said. "You are under caste discipline." They withdrew from the circle of the fire. I expected that they would tend his fields for a season. — Slave Girl of Gor, page 233-234.

Without a Caste

There are three groups of people on Gor that do not have a caste, or claim a caste, either by choice or by Gorean law. These groups are: outlaws, Priest Kings, and slaves. Yet, even in this statement, there is an untruth. Certain cultures within Gor do not know the caste system; the Wagon Peoples follow a clan system, but groups such as the inland peoples have no similar system. On the other hand, there are those of caste who cannot conceive of a culture without caste. Too, lines between certain castes are narrow, and some castes think of themselves as castes, but are not.

"There were only three statuses conceivable to the Gorean mind outside the caste system: slave, outlaw, and Priest-King. A man who refused to practice his livelihood or strove to alter status without the consent of the Council of High Castes was, by definition, an outlaw and subject to impalement." — Tarnsman of Gor, pages 45-46.

The slave, too, of course, has no caste rights, He stands outside the structure of society. He is an animal. — Fighting Slave of Gor, page 210.

"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 Gorean recognize, is not strictly true. For example, some individuals have lost caste, or been deprived of caste; some individuals have been born outside of castes; 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 sub castes. 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." — Fighting Slave of Gor, pages 210-211.

The Clan Groups

Although the caste system is the largest and most universal of social structures on Gor, it is not the single system. For instance, the Wagon Peoples recongnize a clan structure rather than a caste system, based on a system of trades or roles within the social structure of the people. Even still, despite such clan structure, each member of the Wagon Peoples must foremost above all other occupation, must tend to the bosk, be skilled in the saddle [of the kaiila] and be skilled with the weapons of the hunt and of war.

"The Wagon Peoples, as might be expected, have a large and complex oral literature. This is kept by and occasionally, in parts, recited by the Camp Singers. They do not have castes, as Goreans tend to think of them. For example, every male of the Wagon Peoples is expected to be a warrior, to be able to ride, to be able to hunt, to care for the bosk, and so on. When I speak of Year Keepers and Singers it must be understood that these are not, for the Wagon Peoples, castes, but more like roles, subsidiary to their main functions, which are those of the war, herding and the hunt. They do have, however, certain clans, not castes, which specialize in certain matters, for example, the clan of healers, leather workers, salt hunters, and so on. I have already mentioned the clan of torturers. The members of these clans, however, like the Year Keepers and Singers, are all expected, first and foremost, to be, as it is said, of the wagons namely to follow, tend and protect the bosk, to be superb in the saddle, and to be skilled with the weapons of both the hunt and war." — Nomads of Gor, page 12 (footnote).

Further down the road, when we get to Slave Girl of Gor,, we learn that word clan is also used within the many cultures with the city-states as part of the caste system. We learn that clans are kinship groups functioning within the caste structure, yet not identical to it. As an example, there can be several different castes within a clan group, though it is more often not the case, but rather, a possibility, perhaps due to mating practices, a woman of one caste companioned to a man of another. We also learn that while the caste, and all its codes, structure, etc., are not only within a given city, but are transmunicipal. Clan groups are usually associated within a given city; admission to such a clan would then be within the caste itself, and not by appointment, nomimation, or apprenticeship.

"The clan structures are kinship groups. They function, on the whole, given mating practices, within the caste structure, but they are not identical to it. For example, in a given clan there may be, though often are not, individuals of different castes. Many Goreans think of the clan as a kinship group within a caste. For most practical purposes they are correct. At least it seldom does much harm to regard the matter in this way. Clans, because of practical limitations on mobility, are usually associated, substantially, with a given city; the caste, on the other hand, is transmunicipal or intermunicipal." — Slave Girl of Gor, page 213.

Not Caste Yet Not Clan

As earlier mentioned, there are those groups which consider themselves a caste, yet are not a true caste or clan. One such group is that of the Players. This group is made up of those individuals who have dedicated their lives to the furtherance of the Gorean game of Kaissa. This group of men are supported in almost any city. Members of this group are granted blanket immunity to prosecution and slavery, and are highly regarded based upon there level of skill. They wear distinctive red and yellow checkered hooded robes which denote their "caste colors."

"The Players are not a caste, nor a clan, but they tend to be a group apart, living their own lives. They are made up of men from various castes who often have little in common but the game, but that is more than enough. They are men who commonly have an extraordinary aptitude for the game but beyond this men who have become drunk on it, men lost in the subtle, abstract liquors of variation, pattern and victory, men who live for the game, who want it and need it as other men might want gold, or others power and women, or others the rolled, narcotic strings of toxic kanda." — Assassin of Gor, page 27.

"There, lost to the bustle in the tavern, oblivious to the music, sat two men across a board of one hundred red and yellow squares, playing Kaissa, the game. One was a Player, a master who makes his living, though commonly poorly, from the game, playing for a cup of paga perhaps and the right to sleep in the taverns for the night." — Hunters of Gor, page 47.

"Players, incidentally, are free to travel where they wish on the surface of Gor, no matter what might be their city. By custom, they, like musicians, and like singers, there are few courts at which they are not welcome." — Hunters of Gor, page 148.

 

 

*



Special Note

Because of the differences in publishing the books, depending upon whether published in the U.S. or Europe, depending upon whether a first publishing or a Masquerade Books release, page numbers will often vary. All of my quotes are from original, first-printing U.S. publications (see The Books page for a listing of publishers and dates) with the exception of the following books:

  • Tarnsman of Gor (2nd Printing, Balantine)
  • Outlaw of Gor (11th Printing, Balantine)
  • Priest-Kings of Gor (2nd Printing, Balantine)
  • Assassin of Gor (10th Printing, Balantine)
  • Raiders of Gor (15th Printing, Balantine)
  • Captive of Gor (3rd Printing, Balantine)

Disclaimer

These pages are not written for any specific home, but rather as informational pages for those not able to get ahold of the books and read them yourself. Opinions and commentaries are strictly my own personal views, therefore, if you don't like what you are reading — then don't. The information in these pages is realistic to what is found within the books. Many sites have added information, assuming the existences of certain products and practices, such as willowbark and agrimony for healing, and travel to earth and back for the collection of goods. I've explored the books, the flora, the fauna, and the beasts, and have compiled from those mentioned, the probabilities of certain practices, and what vegetation mentioned in the books is suitable for healing purposes, as well as given practicalities to other sorts of roleplaying assumptions.