Plunder of Gor (30 page)

Chapter Twenty-Five

“You need not look,” said Tyrtaios, lounging on the supper couch, on one elbow, looking to the circle of sand about which were arranged the tables. I was kneeling beside the couch. There was a chain on my neck; it was fastened to a ring fixed in the stone floor.

Two men, stripped to the loins, dagger in hand, were cautiously circling one another on the sand.

I wore a black tunic, and a black collar.

Two slaves, similarly clad and collared, but free of impediments, both exquisite, were serving the tables. Their hair was long. The hair of slaves is often long. Much can be done with it, in the furs, to please masters. Some dozen or so men, in black dinner robes, were reclining on the supper couches; some attending to the circle of sand, others differently occupied, chatting, sipping ka-la-na, sampling assorted viands proffered by the serving slaves.

The men at the tables, those attentive, those bemused, those bored, those testing and savoring beverages and dishes, wore dark chaplets upon their brow, these woven from somber dark leaves, muchly different from the tangles of aromatic blossoms worn by many Goreans at festive suppers. There was little of brightness or color in this place. It was muchly different from the bold and striking colors that, in bold display, characterize so many Gorean rooms, halls, and domiciles.

“It is dark, Master,” I whispered.

He had spoken to me.

“There is the lamp,” he said.

“So little light, for so large a place?” I said.

“Darkness is not to be feared,” he said. “Let others fear it. For he who is at ease in the darkness, in the dusk, in the stillness before the dawn, who is patient, who waits, it is a friend, a shield, an abetment to one's work. Who knows what lurks in the darkness, what might emerge from the night? Too, skills and strengths honed in, and augmented under, adverse conditions prepare one well for the tests of the common day. Why do you think runners train in heavy sand, and hurlers of the stone use stones twice in weight to those they will cast in the games? Why do you think that some, in training beasts, tharlarion, tarns, and slaves, weight saddles, and such things?”

“This is a place of police,” I said, “a barrack of soldiers?”

A fellow at a nearby table laughed, a short, unpleasant sound.

“Many warriors,” I said, “wear the scarlet of their caste.”

“That is true,” said Tyrtaios. “I have stained my blade with the blood of several.”

“It is dangerous to deal with them,” said a fellow at a table.

“Openly, to be sure,” said another fellow, peeling the rind from a larma.

“Better a flighted quarrel in the darkness, a tethered tarn at hand, awaiting one's departure,” said another.

“I favor the poisoned Anango dart,” said another.

“I favor,” said Tyrtaios, “the confrontation, the sword.”

“
Ela
, dear fellow,” said a man, “I fear the codes of your betrayed caste yet linger.”

“Rather,” said Tyrtaios, “one is unwilling to allow certain skills to languish.”

There was a sudden cry of pain, short, and ugly, from the sand, and I looked about, wildly, suddenly, startled, back to the sand, and then turned away, and put down my head, covering my eyes with my hands.

“Light the torches, the lamps,” said a fellow from a table across the sand. He wore the somber robes and dark chaplet of the others but seemed more dour, more formidable, more terrible, surely in a way the others did not. I had seen him enter the room, and the others, including my master, Tyrtaios, had stood, acknowledging his presence, and did not resume their positions until he had taken his place on his couch, a higher couch than the others. I gathered his presence was not usual in this place, but that he was a guest of sorts, perhaps a visitor to these precincts. In entering, he had passed closely to me, so closely that his somber robe had touched me, and I had drawn back, chilled. He stopped, stood near me, and looked down at me. I looked away, quickly, putting my head down. His skin seemed unusual, grayish, his eyes were as unexpressive as glass. He was a large man, and moved easily. The head, a large head, had moved a little, gently swaying, as he had entered, scanning the room. It reminded me, oddly, of the movement of another form of life, the movement of the head of a snake.

Before he had taken his position, one of the men had said, “We are honored that you appear in our court.”

“We are honored,” had then said the others, including my master. Shortly after that the two men with daggers had entered the circle of sand. Both had bowed to the strange figure, and then withdrawn to opposite sides of the circle of sand.

Slaves, the two who were serving the supper, and some others, similarly lovely, similarly long-haired, similarly clad and collared, hastened to kindle torches and lamps, and, shortly, the room was well lit.

The body of one of the two men who had trod the now-reddened sand was dragged away.

The other approached the high couch and knelt before it, head down.

“Bring him a robe, a supper robe, and a chaplet,” said he on the high couch.

Slaves soon adorned the man.

“Come, join me on the high couch,” invited he on the high couch.

This invitation was greeted with a murmur of surprise by several of those assembled. I gathered that this sort of recognition was unusual in this place.

The fellow from the sand, startled, awed, and elated, had soon ascended the high couch, to join the dark figure reclining there, as though enthroned.

“Give me the dagger,” said the imposing figure on the high couch.

The dagger was instantly surrendered to him.

He of the high couch then reached to the head of the fellow and, by the hair, pulled him to the knife, which was thrust through the supper robe, to the heart.

“You were clumsy,” said he of the high couch.

The eyes of the fellow were wide, and then empty, and he expired without a sound, and was thrust from the supper table to the sand. I saw the blood, the staining of the rent garment, the dark chaplet fallen to the sand. The body was removed.

“Master,” I whispered, in horror, to Tyrtaios.

“The kill is to be clean,” said Tyrtaios. “We are not butchers.”

“I had thought he would have reached the fourth step,” said a man.

“No,” said another.

“Master,” I said.

“Yes?” he said.

“This place,” I said, “is the Black Court of Brundisium.”

“Yes,” he said.

“But what,” I asked, “is the Black Court of Brundisium?”

“You are, indeed, a naive barbarian,” he said.

“Please, Master,” I said.

“It is little different from other black courts,” he said.

“Master,” I begged, looking up, the chain on my neck.

“This is a chapter house,” he said, “of the black caste, the caste of Assassins.”

Chapter Twenty-Six

It may be useful to speak briefly of the nature of a black court.

As you have doubtless surmised, there is, and remains, much on this unusual, perilous, lovely world of which I am unaware, or, at least, too little informed.

A black court, I gather, is named for the color of the caste of Assassins, which is black. The caste is sometimes spoken of, when men dare to speak of it, as the black caste, or the sable caste. In many Gorean cities it is unwelcome, even outlawed. For example, it is outlawed in Ar and in Market of Semris. Its outlawry in Ar, I gather, followed an unsuccessful attempt by an army led by Pa-Kur, a high Assassin, to seize that great city, the largest, richest, and most populous in Gor's northern hemisphere. The city, it seems, was in disarray, and its Ubar challenged, following the temporary loss of its Home Stone, purloined by an unidentified tarnsman during the revels of the Planting Feast. Supposedly instrumental in the defeat of Pa-Kur and the restoration of the Ubar of the city to power was a figure known in the songs as Tarl of Bristol, which figure, as many such figures recounted in such songs, is presumably legendary. The hostile army, in some of the scrolls, is spoken of as the Horde of Pa-Kur, which disparaging epithet occurs in common parlance, doubtless reflecting the truism that history is likely to reflect the views of the victors. The outlawry of the caste of Assassins in Market of Semris may have been an independent act, or may have followed the example of Ar. In any event, it seems that “black courts” exist in a number of cities, though surely not all, either openly, as in Brundisium, or, one supposes, sometimes, where outlawed, secretly.

The existence of a “black caste,” on a world such as Gor, is not as surprising, inexplicable, or unconscionable, as it might seem. Indeed, it is highly likely that, long ago, in the beginning, the caste was formed to supply a need, or perform a role within society that was perceived as being not only fully justified, but desirable. On Gor there are no, or few, “nations” in the sense that one of my former world would be likely to think of as nations. Similarly there is no international law. Law, for most practical purposes, reaches no further than the swords of a given polity. The common Gorean polity is the town, village, or city, and whatever territory about the polity to which it can extend its hegemony. In this sense, polities may appear on maps but not borders. The territory controlled by a polity is likely, historically, to wax and wane with the fortunes of the polity. The nearest things to nations would seem to be the large island Ubarates, such as Tyros and Cos, where the sea forms natural barriers, or borders, so to speak, but even there power seems centered in particular cities, such as Kasra and Jad. A saying I have heard seems germane here, “the laws of Cos march with the spears of Cos.” Two further aspects of the Gorean way might also be considered, first, the suspicion and hostility obtaining amongst diverse polities, which militates against cooperation and assistance, and the limits of Gorean law, even within a polity, as Goreans tend to be radically independent and likely to resent the intrusion of others, even a polity, into what are regarded as their own concerns or affairs. For example, vendettas occasionally take place amongst families, in which the polity, and others, respecting the wishes of the participants, decline to intervene.

Given such considerations, and the consequent difficulty, frequently recognized, of obtaining justice, satisfaction, or vengeance, as the case may be, one can well understand the existence of an order of men, itinerant, independent, dedicated, armed, and skilled, for hire. Such men may, for example, pursue a fugitive from city to city with impunity, regardless of caste, warfare, and Home Stone. Few will interfere with the hunting Assassin, sable-clad, dagger on brow, passing amongst them, going quietly about his work. Similarly, few would challenge the wind, or the dark sky from which lightning might strike.

Some Assassins are particular in accepting their commissions, but, clearly, others are not. One might accept a handful of copper tarsks to do justice, at least as he understands it, whereas another, for a purse of gold, might kill an administrator, murder a business rival, or eliminate a competitive legatee. Some rich men pay local black courts not to accept commissions against them.

There seems little doubt that over the years the black courts became less scrupulous in the commissions they accepted. The original image of the elite mercenary, hired to do good and carry right into otherwise inaccessible precincts, supplying a needed service not otherwise available, became transformed into that of the contemporary black caste, an order of skilled, dangerous men particular about little else but their fees.

It might be noted, in passing, that the black caste is jealous of what it regards as its prerogatives. It will seek out and kill other hired killers. It does not favor competition, and wishes to maintain, in effect, its monopoly in that area. It might also be noted, again in passing, that the black caste, as a matter of policy, does not concern itself with members who might be slain while about their work. There is no notion of vengeance or seeking retribution involved. It might be regretted that a fee is lost, but nothing else. One who is slain in his work is regarded as having failed, and, in virtue of this, is denied any further consideration. It will, on the other hand, hunt an individual who might, in its view, have gratuitously slain one of its members.

In my time in the black court I occasionally witnessed the admission of clients who sought the services of the “dark sword.” Other clients, by means of messengers, may request a discreet interview with a representative of the caste, in which fees might be negotiated and arrangements made. As is understandable, certain individuals would not wish to be noticed entering the precincts of the court. Slaves were not privy to such interviews, either within or outside the court.

As I suppose is clear, the caste of Assassins is not a typical caste. For example, there were no free women in the black court. Companionship is forbidden to members of the caste. Membership, as with the Warriors, with which caste the Assassins are often compared, is not earned by birth, but by deeds. In the case of the dark caste, however, there is no devotion to the codes of honor, which might spare a disabled foe, which might temper victory, say, with the recognition of opposed valor, no generous companionship of the blade, no brothers in arms. Friendship is frowned upon. Emotion is eschewed. Such things are alleged to weaken the will, to soften resolve, to stay the hand the fraction of an Ihn that might compromise the strike. The Assassin is to be much alone. Like the forest panther, he is commonly a solitary hunter. He is to have no associations, connections, interests, or entanglements that might distract, compromise, or impair his capacity to discharge the requirements of his office, the fulfillment of his commission. His life belongs to the caste. His allegiance is to be undivided. He is to devote himself to his skills, and to his tools, the dagger, the quarrel, the wire noose, the dart, the brewing of poisons, to deception, patience, disguise, and ruthlessness. One applies, one trains, one strives, and one is either accepted or rejected, and the rejected have commonly perished in trials of arms.

The black caste is generally feared, and loathed.

Who then would seek admission to such a despised caste?

Perhaps the feared, and loathed.

But, too, in some, is there not an attraction to dark power, and the gratification of inspiring apprehension?

But admission is not easily purchased. Few are permitted to compete, and of those who are permitted to compete, few live to don the sable tunic. It is not easy to climb the nine steps of blood.

There is no place in the caste, incidentally, for the inept and dull, for thugs, vandals, and bullies, for the naively, simplistically brutal, for the petty, or the merely cruel and greedy, for the refuse of a city's gutters, for those regarded as the unworthy. Few survive to carry the “dark sword.”

Doubtless there are reasons why one, perhaps despairing and ruined, might seek entrance into dreaded precincts.

Amongst applicants might be found the dishonored and failed, the disappointed and abandoned, the despised and hated, the hopeless and resigned, the mocked and ridiculed, ones who have fled from Home Stones, who have repudiated codes, perhaps fugitives who seek a sanctuary behind dark walls, possibly seekers of thrills, possibly mercenaries intent on bartering steel for gold, without compunction, perhaps those seeking approval for their pathological instincts that, suitably exercised, will be condoned, even celebrated.

It is hard to say.

Much in the black court is secret. If they have codes, I do not know what they would be, saving perhaps a relentless fidelity to a commission. For example, slaves were not permitted to witness training, not that I would have cared to do so, certainly following the killing I had seen at the banquet, nor attend instructions, even while serving, addressed to the candidates. I have seen the plates of weapons and devices borne to the training chambers, the daggers, the balanced throwing knives, the easily concealed hook knife, the swords, the darts, the loops of wire, the chain garrotes, and, in particular, the crossbow and quarrel, the favored striking weapon of the caste, which may be easily concealed beneath a cloak, and in whose guide a quarrel may wait for Ahn, like the ost, before it strikes.

I was some days in the black court.

My master, for I was not owned by the court, frequently occupied himself in the city, I think in the vicinity of the wharves, presumably waiting for, or searching for, the mysterious shipment that was supposed to arrive at Brundisium, claimedly deriving from a “steel world.” I had no idea what might be the contents of this shipment, or its importance, or what it might have to do with me, or with my first master, Kurik, of Victoria.

In the meantime I was kept busy in the court, cleaning, scrubbing, laundering, assisting in the kitchen, and serving at the common meals. The first girl was stern, but fair. She played no favorites. That I was a barbarian did not adversely affect my treatment, as it might easily have done in many situations. I was grateful to her. The slaves are at the disposal of the men, as one would expect, but I, as a private slave, a status envied by my collar-sisters, was reserved to my master. On the other hand, he made little use of me, apparently busying himself, in various disguises, conducting inquiries in the city, attempting to garner useful gossip, or intelligence, at various taverns, and so on. Accordingly, most nights I lay in my kennel, untouched, and, I confess, as a slave, deprived, and miserable. We need the touch of our masters. Men have made us so. We are no longer ours, but theirs.

I will recount an anecdote, or two, which, in their way, might shed some light on the nature of a black court. First, let it be understood that the edifice that houses the black court is not large, but it does have a formidable, menacing aspect. It is like a small fortress in the city, with high, dark walls, with a moat, a drawbridge, and a portcullis, a heavy, vertically barred, reinforced gate that may be raised or lowered by means of a windlass. The court's position is isolated, in a sense, as, even within the city, it occupies an area of unplanted ground on all sides. This area is several yards in width, and, as it is open, it affords no cover to any who might approach the court, and its moat.

“You two,” said the first girl, “go to the salt market, at the east gate, to the vendor, Porus, and return with a stone of salt.”

“As we are, in the black collar?” asked the other girl.

“I will have it so,” said the first girl. “Here is the sack. When it is filled, have its contents weighed carefully.”

“Porus switched you, yesterday, did he not?” asked the other girl, amused.

“Perhaps,” said the first girl.

“Come along,” said the other girl.

I had no idea, of course, of the best route to the east gate.

“Why am I coming along?” I asked her.

“Someone must carry the salt,” she said.

“Why not you?” I asked.

“I am not a barbarian,” she said.

“I see,” I said.

This was the first time, since my arrival at the black court, that I had been allowed outside the court.

I did not think of escape, of course, as I was collared. Tunicked, collared, and marked, there is no escape for the Gorean slave girl. The best she might hope for would be to fall into the hands of a new master, who would know she has fled a former master. How heavy then would be her chains, how cruel the stroke of the lash! Too, the recovered slave girl risks at least a severe beating, but perhaps, as well, a hamstringing, or being disposed of, perhaps being fed to sleen, or being cast, naked and bound, amongst writhing, ravenous leech plants. But I did not even wish to escape, for I had found myself on this perilous, beautiful world. I had learned something on Gor, of which I had been unaware, or, better, not completely or fully aware, on my former world, that I belonged in a slave collar. How thrilled I was to be so reduced, so shamed, so owned! I dare not speak for other women, being a mere slave, but, for me, it was right. I wanted the collar, and belonged in it, and was in it. I loved that it was on my neck, closed and locked. It was there. I could not remove it. I did not wish to remove it. I was a slave.

Let other women scorn me, if they wish.

I loved being a slave.

How glorious to be a property, helpless, and owned by men!

How free I was!

I was a slave.

“Have you money?” I asked.

I had not seen the first girl hand her any money. Too, as far as I could tell, she had no coin, or coins, in her mouth, nor clutched in her hand.

“No,” she said.

“I do not understand,” I said.

“Do not concern yourself,” she said.

We continued on for a time. I held the empty sack, four times folded. We turned onto a large street.

“Beware,” I whispered, “a free woman approaches.” She walked regally, and carried a switch.