If you can answer them all correctly, you win an evening with one of my slaves. For the lads: My slave girl Mag will show you the secrets of the Kamasutra. For the Ladies : You can chose between a male pleasure slave (fresh on stock) or Mag’s Kamasutra lessons (she doesn’t mind the touch of a women either).

I will have subsequent quizzes here in the future, with similar topics.

Test 1: The City of Tor

Question 1:
In tribesman of Gor there is one hint that tells us, to which Empire Tor belongs to. What is that hint?

Question 2:
Which city on Earth is most likly the counter part to Tor and why?

Question 3:
What is the common penalty for thievery in Tor?

Question 4:
What is the function of the Torian slave pens?

Question 5:
What is the reason that riders to protect a caravan are randomly chosen?

Question 6:
Why are Torian warriors conducive to raiding?

Question 7:
What do free women and slaves wear, when in the streets of Tor, and how does one distinguish a slave from a free woman?

Question 8:
How do cafe owners advertise their establishments? Name the two methods mentioned in the books.

Question 9:
In what is Torian architecture different to architecture in Northern cities?

Question 10:
Describe how men in Tor (and the Tahari) would be dressed.

Hand in the answers to me In world. Good luck. Citicen of the Sand Sleen Oasis or non citizen may participate.

Sheraka
Caste of Scribes

• It suggested that mercenaries and outlaws are the same thing or at least almost.
• It suggested that they are a powerful organization that controls the trade routes
• It suggested that they capture whatever woman is on sight to enslave her

First of all the question does arise: are mercenaries and outlaws a BTB role in the Tahari? The answer is a definite yes. They are just potrayed wrong in Second Life Gorean role play.

Outlaws and Mercenaries are not the same, not even similar. In Fact they are each others opponents or enemies. To understand this,  lets look at how mercenaries in the book are portrayed.

The first time we read about some kind mercenaries, is in Tor. Merchants that organize caravans to the various oases hired “riders” or paid guards, to protect the caravan from attacks. These guards however are NOT part of an mercenaries organization but individuals chosen randomly.  Their boss is not a mercenaries captain, but the merchants that runs the caravan. They are hired to protect the caravan from raiders – outlaws.

Are those “mercenaries” outlaws?  No, not at all . They are honorable people within the law doing a job they get paid for. Nothing dark or bad about that. In the books they get paid when the caravan reaches its destination safely and are said to spend most of their wage in the cafes for drinks and kajirae.

The second time we read about mercenaries is  about the warriors of the Salt Ubar. The Salt Ubar had a little army, in fact paid mercenaries. He had them for a specific reason and he also had them structured in military ranks. This is more a mercenaries organization then the riders I mentioned before, yet again individuals hired by a merchant for a specific purpose.

Resumed, mercenaries are BTB, however mercenary organizations are not. They actually make no sense in an environment like the Tahari, simply because there is nobody who would hire their services.

The tribesmen are too proud to leave the security of their people in the hands of hired warriors. Merchants prefer to maintain control over their riders. Also as we can see in the book , it’s easy to contract riders in Tor, why taken the risks involved of hiring a mercenaries “firm”?

Last but certainly not least: In tribesmen such organizations do not exist. The only organisation who comes somewhat close to it , is the Salt Ubars warriors. He lived in a massive luxury Kasbah in the desert and controled the salt mines (hence the name).

His business was not offering mercenaries services but the salt trade. He had hired mercenaries and placed  a female captain (see my article about Tarna). His biggest enemy was Hassan the bandit who interfered in his plans to make the two big tribes to go to war with each other.

Now lets look at “outlaws”.

Here we encounter a totally different scenario. Outlaw gangs, called “raiders”, are the norm in the Tahari. Norman chooses to to call them raiders instead of outlaws . The reason for that is, that the Tahari desert is a relatively law-less environment anyway and the line between an outlaw and a non outlaw is rather undefined.

So outside of which law would the outlaw stand? The laws of Turia? Turia claims sovereignty over the Tahari. So from a Turian point of view all the tribes in the Tahari could be considered outlaws as non of them warships the Home Stone of Turia. Despite , Turia has a merchant keep at the border of the Tahari and maintains trade with the oases.

Are those “raiders” outlaws from the Taharian Pashas point of view? Yes, but they are tolerated by the people in the oases. Pashas and their people are descendent themselves from raiders , a long time ago.

In fact raiders in tribesmen do enter freely the oases to trade and use freely facilities such as the Inn, the water reserves, the cafes. In some oases they enter only at night, in others at full daylight.

Nobody stops them, no questions asks.

Tarl was actually riding with a raiders group most of the time, as they pursued similar objectives. Tarl and Hassan the bandit became even good friends.

These raiders groups, where however not powerful organizations that “controlled” the trade routes of the Tahari. The control over the trade routes are shared (depending which ones) by the Pashas of the Kavar and the Aretei (North and Center), by the Salt Ubar (South and East) and by the Turian authorities (West).

Raiders are small groups of men raiding smaller caravans, or people insane enough to travel the tahari without appropriate security measures. They steal from those people whatever they can get, including their women which they trade in the oases for coin.

There are women in those raider groups with different functions (not fighting of course, we know that such thing does not exist on Gor). Using female spies seems to be a common method for those raiders to obtain information about routes certain caravans are taking.

Those raiders do dress like any other man or women in the Tahari. If you would enter a cafe in an oasis you could not tell the difference between a tribe warrior and a raider, other then by the color of the stripes of the warriors kayeff, which indicates his tribe.

Raiders ride kaiilas, they use the scimitar, they have lances and they live in movable tents. I would sooo love to see an authentic raiders group in the Sand Sleen Oasis. The House of Sirnah would welcome them at night, to buy their captives

Sheraka

Scribe of Gor

However, the waste majority of people you see on the SIM do not dress the part. I have chosen to believe that it’s because of them not knowing any better not because they are ignorant.

Hence the reason I would like to elaborate a little on the topic in today’s article. Lets look at a quote from tribesmen to start with:

The movements of the men of the Tahari are, during the hours of heat, usually slow, almost languid or graceful. They engage in little unnecessary movement. They do not, if they can help it, overheat themselves. They sweat as little as possible, which conserves body fluid. Their garments are loose and voluminous, yet closely woven. The outer garment when in caravan, usually the burnoose, is almost invariable white.

This color reflects the rays of the sun. The looseness of the garments, acting as a bellows in movement, circulates air about the body, which air, circulating, over the body, cools the body by evaporation; the close weave of the garment is to keep the moisture and water, as much as possible, within the garment, preferrably condensing back on the skin. There are two desiderata which are cruicial in these matters; the first is to minimize perspiration; the second is to retain as much moisture, lost through perspiration, as is possible on the body.
Tribesmen of Gor, page 73

Sorry guys, its white not black!

Nothing is more ridiculous in a SIM portraying a desert then a man with a black kilt and naked breast.  It’s just not Taharian, in fact it’s not even Gorean.

The burnoose is the loose, billowing outer robes favored by the men of the Tahari in caravan; it is a sleeveless,hooded desert cloak. This robe is preferred by those wielding scimitars.

Usually it is of white in color to reflect the rays of the sun. The burnoose is very loose and flowing to keep the wearer cool. Also, there is the djellaba for men, which is a striped, hooded loose robe.

The kaffiyeh is the head covering of the tribesmen of the Tahari; it is a folded, square cloth that is worn folded into a triangle and placed over the head. It consists of two points at the side of the shoulders and one in back to protect the back of the neck. Also, a head scarf/wrapped turban wound around the head, much often a repcloth worn by lower class males; acts as a cushion for carrying burdens on the head. The agal is a length of cord which is used to bind the kaffiyeh to the head, usually several loops secure it.

Samos turned away from the girl. He indicated to me a man who sat at a far end of one of the low tables. He did not drink wine or paga. The man, rare in Port Kar, wore the kaffiyeh and agal. The kaffiyeh is a squarish scarf, folded over into a triangle, and placed over the head, two points at the side of the shoulders, one in back to protect the back of the neck. It is bound to the head by several loops of cord, the agal. The cording indicates tribe and district.
Tribesmen of Gor, page 20

Men of the Tahari wore slippers rather than boots. They are cooler, circulate air, and can be easily slipped on and off while riding.

Free Women wore gowns, cloaks and veils. The most common was the haik, which is actually worn by both Free Women and slaves. It is often black and covers a woman from head to toe. A tiny piece of black lace lies over the eyes so that she may see. The women also wear black, non-heeled slippers with curled toes decorated sometimes with a line of silver thread. Slaves are naked beneath a haik save for their collar.

The general clothing of the Taharian slaves is chalwar. Chalwar by definition is much similar to the harem trousers of earth; the pants bear a sash The pants are a baggy diaphanous silk, very sheer. The vest is of the same color, also silk, and bears the midriff. In the Kasbah, girls in training as ‘whitesilks’ will wear white. Once moving on, the color is silver of the state slave. Slaves also wear the haik, but underneath they are naked, save for their collars and wear slave bells so one knows its a slave not a free woman.

Also included in a slave’s attire may be the slave djellaba which is repcloth and varies in color, coming high on the thighs of the wearer. In the caravan, it is what a slave may use to sleep in.

Slaves also wore veils held by a tiny (sometimes golden) string, ear rings, bangles on wrists and ankles, and dancing chains.

Here some examples:

The first one is pretty close to how a tribesman is described in the book. The turban is not exactly right but close enough. We don’t want to be pedantic either. Then you see a slave girl in the typical chalwar and last in a haik which is worn by free women and slaves alike. It is utter non sense for a salve girl running around in the desert in silks and half naked.  The sun would literally  fry her in no time!

Tribesman of Gor

Slave Girl in Chalvar

Slave Girl in Haik

Slavers do offer training services

Sheraka

Nothing could be further from the truth. In fact, Tarna is yet another example of Gorean men using women as muppets as they see fit and yet another example that women on Gor are not a match for a Gorean warrior.

Lets look at the story about Tarna in its context.

The first time we hear about her is, when our heros, Hassan and Tarl,  are doing business in the Oasis of the two Scimitars, a Bakah oasis – vassal tribe of the Kavar. Its there when they hear the incredible news about Aretei warriors attacking a Kavar oasis without an obvious reason. This on its own seems to be unusual news. Even more so that it has been reported that the aggressors destroyed wells, the biggest crime in the desert and perceived as an act of great dishonor.

Then the man says something very remarkable: “But the strangest thing of all was, the raiders were led by a woman”.

Now lets reflect about this a little.

He did not say: “Oh, and by the way, the captain was female, just you know”. No. He said the fact, that a woman was leading the riders was the strangest thing of all. Even more strange then the fact that  riders, assumed to be of the Aretei, destroyed wells. Even more strange that the Aretei  in times of piece suddenly attack a Kavar stronghold, the Sand Sleen Oasis as well as the Oasis of the two Scimitars. The strangest thing of all, not just a by the way!

That clearly tells us: female warriors where a strange, until then unknown, thing in the Tahari.

Read here the entire chapter:
First time Tarna is mentioned

Hassan knew about those strange circumstances already as we learn later in the book (In fact almost at the end).

Hassan the bandit is really the leader of the Kavar. The circumstances of this attack where so strange that he decided to investigate the matter  disguised as an outlaw. The objective being, to avoid a full scale war between his people and the Aretei tribe.

The second time we read about Tarna is when Hassan and Tarl just checked in at the local Inn at the Oasis of the Red Rock. Tarna is riding with 400 mercenaries of the Salt Ubar a full scale attack on the Red Rock pretending to be of the Kavar.

Tarna attacks the Oasis of the red Rock

As of now it becomes obvious what is going on. She is not a warrior of either tribe but pretends to be of the Kavar when raiding an oasis of the Aretei and vice versa. Somebody is trying to provoke a war between the two leading tribes of the Tahari. That somebody was not Tarna, but the man behind her: The Salt Ubar.

Why is the Salt Ubar using a woman?

For three reasons: Humiliation. A Kavar or an Aretei is  hot tempered and very proud. When attacked or worse, defeated by a  woman he would feel very humiliated. Add to this the destroying of wells and you have two tribes facing each other in a fierce war. That was the plan and Tarna the muppet.

Second reason is simply: When she has done the job it would be easy to dispose of her: Snap a collar around her neck and done. With a man that would be somewhat more difficult, as he might have the support of the riders, which a woman never will fully have.

Last but certainly not least: It is difficult, if not impossible, to find a skilled warrior who is dishonorable enough to order the destruction of wells in the Tahari desert.

So is the character Tarna a plausible example for female warriors in the Tahari? I don’t think so. Is Tarna a good example for women being used as muppets? Indeed! So if you want to role play an evil man’s muppet, go ahead -  its by the books.

Tarna ends up in a collar, after a one on one fight with Tarl. He states she is no match for a warrior. Easily he wins her over and she begs on her knees for her live. He collars and brands her in her own kasbah and re-establishes, yet again, the natural order of things.

I hope this puts the character Tarna in it’s place.

Tarna’s  end.

In this article I want to show once again that Taharian tribes differ substantially from the known Gor as portrayed in most Second Life Gor Sims. Unfortunately most players do not know those differences and apply “normal” Gorean politics to a Tahari SIM. This often results in bizarre structures and players being confused about how to correctly play their characters.

In order to understand what is actually the cause for this mix up, lets look at the Governmental structure in a “normal” Gorean city:

The high council

The normal Gorean city is Governed by what is called the high council. The council is formed by the heads of the 5 high castes: The initiates, the scribes, the builders, the physicians and the the lowest of the five: The warriors. The men of each caste vote (in most cities women do not have voting rights but may be elected) a head of caste. This head of caste is the one who represents the caste in the high council.

In the really big cities, there might be one person that represents all of the low castes, this person does not have voting rights in the council but can take part in meetings and voice his opinion.

The council votes about laws, regulations and hold trials. Usually praetors, magistrates and the ambassador report to the council. The power of the council is absolute, if the council says leaves are black then leaves stop being green.

The council then votes an administrator who basically runs the city based on the laws voted upon in the high council. The magistrates execute the councils and the administrators decisions. It has to be notes that it is the magistrates who are are in command of the city guards not the head of the red caste!

Magistrates are the only power that can issues a warrant of arrest or order the enslavement of a citizen. In many Second Life Gor cities this is done wrong and an ubar or worse: the captain issues a warrant of arrest against a citizen or enslaves a citizen. That is totally wrong as the guards have no such power.

An Ubar is the head of the warriors caste who has been given by the council temporarily the power and command over the city in times of crisis, such as a war. In that function he rules by decret. When the crisis is resolved he gives back the command of the city to the council, assuming he respects the warriors code.

This is how it should be.  Now what is different in the Tahari oases?

The short answer is: Non of the above exists in the Tahari

There are no castes hence forth there are no head of caste, there is no council, there is no administrator, no Ubars as such and no such thing as elections. Not even a civil register or slave papers.

Instead the tribes are headed by the high pasha. Now lets look at where they come from. The following quote from Tribesmen describes it best:

“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.”

In another words, the pasha is the descendent of a man that was simply the strongest in a group of raiders. He settled down in an oasis and founded a tribe.  Simple as that.

The pasha is council, ubar, head of whichever profession, magistrate and head of the warriors, in command of the guards – all in one person. His ruling is absolute, untouchable and about the concept of an elected council he would burst out laughing and probably kill the person suggesting such non sense. He sees the tribe as the heritage of his grand grand parents, the oasis was their land and a council would be seen as intruding in his birth rights.

However the Pasha delegates some of his power:

Military power is given to a captain. The captain runs the warriors and the guards. Civil power is given to a Magistrate or Judge. He decides in trials of criminal and civil nature.

Both of these report to the Pasha.

The Pashas, Suleiman as well as Hassan the Pasha of the Kavar where described as very strong and honorable men. They cared for their people to the extend that Hassan disguised himself as a bandit and traveled the Tahari to find out what is the real reason for the provocations of the Aretei.

Therefore a Pasha was not perceived by the men and women of a tribe as a tyrant but more so like the father of the tribe, a patriarchal structure.

Conclusion:

We should forget about things like ubars, castes and councils. There is no place for them in the Tahari desert. Of course, if your character is from another city, you have a caste. But it is irrelevant and not recognized by the tribesmen of the Tahari nor does being of caste give any special rights or status other then that of a guest.

Sheraka

Quickly she puts on her chalwar and vest, the normal dress for slaves in most Taharian places. On top she puts on haik, those long black rope like dresses that cover the entire body including the hair and leave just a little bit open for the eyes.

Strangers from other parts of Gor are wondering why slaves are allowed a dress typical for the free woman on Gor?

The sun is burning down on the desert, especially at noon.  The air temperature can reach up to 120 degrees or 50 in Celsius. If not covered properly a body will dehydrate within a few hours and possibly die. The sun in the Tahari kills those who don’t obey the laws of nature, merciless and cruel.

Mag wears slave bells around her angles. That way anyone she passes in the oasis will know there is no free woman under that haik but just a slave.

Quickly she leaves the House and turns around the corner directing herself to the library. When she goes to the bazaar she always does a bit the rounds so to speak. She just loves to see whats going on in the oasis and she is not in a hurry either. Mistress Lady Sheraka will not be up for at least two more hours.

At the bazaar most people know the charming girl and treat her friendly because she is owned by Lady Sheraka who has lived in the Oasis for some time. Here is where she gets the latest news and gossip; mostly from the girls that help the merchants in their stalls but also that rug merchant is always open for a chat with the slave girl while she is doing her chores.

Suddenly a group of Riders passes the bazaar on their Kaillas,  lances in their hand and their burnouse swelling in the wind, fast riding through the gate of the little Kasbah just above the market and turning North.

Those are warriors of the high Pasha of the Kavar.

“Why are the warriors out today, Master”? Mag is asking her friend the rug merchant. “We should have received a caravan from Tor; it is overdue and the warriors are out in the desert  to find them.  I hope nothing bad happened to them”.

Caravans are important for the merchants of the oasis. They depend on caravans, usually from Tor, sometimes from Kasra, sometimes even from far Turia, to supply many of their needs. In turn, of course, caravans export the products of the oases.  To the oases caravans bring various goods, for example, rep-cloth, embroidered cloths, silks, rugs, silver, gold, jewelries, mirrors, kailiauk tusk, perfumes, hides, skins, feathers, precious woods, tools, needles,  worked leather goods, salt, nuts and spices, jungle birds, prized as pets, weapons, rough woods, sheets of tin and copper, the tea of Bazi, wool from the bounding Hurt, decorated, beaded whips, female slaves, and many other forms of merchandise.

They are the clients of the artisans and merchants of the oasis. There are only so many people that can buy rugs within the oasis, so the  rug merchants really need the trade with Tor, Kasra, and even sometimes merchants from the rich and sophisticated Turia. It takes them about seven days to reach the Sand Sleen Oasis and sometimes the caravans are as large as 200 Kaillas including the riders, hired guards, that protect them.

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

“This is already the second troop leaving in the desert. I have heard the captain of the guards took 30 riders with him yesterday, its really worrying”, shouts the silk merchant from the neighboring stall, “rumor is that raiders are after the caravans to the Sand Sleen.

Raiders are not unusual in  the Tahari.  Bandits  or outlaws that ride the desert and attack smaller caravans or people that are insane enough to travel alone through the desert. They take what ever they can find of use, take the women of such parties as slaves and kill the men. Sometimes they don’t bother with killing the men and simply take their water bags and kaillas with them, which is guarantee for a painful death under the harsh sun of Tahari desert.

When the night falls in the Tahari, those raiders enter the different oases to trade what they have stolen in the day. Mag knows too well as she has seen those dealings in the house of her Mistress on occasions. Scary strong men in black burnooses standing in the yard of the house, just in front of  the auction blog, negotiating the price for two women standing on the block naked. Mag shivers remembering those unpleasant visitors.

“Mag, take these silks with you and give it to Lady Sheraka, its a free gift”, says the silk merchant. Of course, he does that for Mistress to see the quality of his new sets of silks and hopes she comes back to negotiate for some more. Slave merchants, like Lady Sheraka, are the best clients of  a silk merchant.

“Thank you Master, very kind of you,” she answers, even so knowing its not mere kindness but for a commercial purpose. “I wish you well Masters, and may your water bags never be empty Masters,” she says and turns away.

On her way back she passes the Inn. She notices a lot of activity there. Men preparing the stables for the expected caravan. There is a lot of work involved to host some 200 Kaillas for several days. Kajiras are preparing the rooms. The upper more comfortable ones with a roof terrace, are reserved for those rich merchants that organize the caravans, usually traveling with several Kajira.

The lower small ones for the riders, mere mercenaries that are usually hired for one trip. They get paid part of their wage when arriving in the Sand Sleen so they won’t need a comfortable room. They will spend most of the night, and most of their money, in the Moonlight Cafe, renowned for its pleasure slaves and its unique ambiance right on the central lake of the Sand Sleen Oasis.

It will be busy tonight at the Moonlight, but that is a story for another day. Mag is heading back to the house. Another day is to beginning in the Sand Sleen Oasis in the Taharian desert – our father and our mother.

Writen By:
Sheraka Sirnah

Edit by:
Redwood Lorefield

Those of you who know me already will go now:  Here we go again the infamous pedantic BTB scribe writes again. Wasn’t it nice and quite when she was on Holidays?

For those who don’t know me yet: I am Sheraka of Tyros. Former head scribe and council member of a Tyrian colony called Tem Wood.  There I builded what was considered the biggest library ever in SL Gor, with a collection of scrolls about nearly anything related to Gor. Including some of my own writings which have been published on my blog and on various Gorean portals.

So I am not a Kavar.

I am a guest who got invited by Lady Jeanie and granted security by the Pasha  when politics in Tyros went sour and Sheraka had to flee from a power drunk Ubar who resolved the council and became an absolute tyrant. (Plus OOC reason that the place went  from BTB to outright Disney).

I am living here in the Sand Sleen oasis starting up a slave trading  business.  All IC of course and soly for the purpose of role play.

Gold has no caste they say on Gor, and my abilities and knowledge as a member of the caste of scribes will ensure that the house will produce fine and extremely well educated slaves which is what will set us apart from other Gorean houses.

Why am I telling you all this?

Because I made some observations in the last two days which I would like to share with you all and I need to clarify, that my very own character is not contradicting the points I will comment on in the following.

Also be advised that this is not some clever snobby “I know better stuff” , its meant to be constructive as usual and shall be my contribution to make this an even better place then it is already. I hope the input is appreciated.

My first observation is:

In the group message there are certain titles mentioned, they speak of “head of such and such caste”, they speak of Physician apprentices, even an Ubar was announced.

As far as I understand, the Sand Sleen Oasis prides itself, rightfully to be a BTB SIM. BTB meaning : by the books. It even says that on the notecard you receive at the entrance. The book in question is:

Tribesmen of Gor!

Already in the first chapters we learn, that the oases in the Tahari differ substantially from Gorean cities. The most significant difference is the absence of the caste system.

The only times when people of certain castes are mentioned, it is referred to people who are guests in the oasis (like Tarl of the warriors), people who are hired from elsewhere (like a scribe in the service of Pasha Suleiman) and merchants that come with caravans to do trade with the oases.

Unlike in cities of civilised Gor, the people are not divided in castes and there is consequently no such thing as a head of caste.

When i came to the Sand Sleen oasis I was offered the title “head of Scribes” which is what  I have done  in Tem Wood. Then I was reading Tribesmen and felt but sooo out of place.

I told then Sahraa that I can not play a head of scribe here, because its as plausible as a warrior woman or even worse. Think about this: Would a real Kavar accept somebody in a leading position of his people who is:

1. A foreigner (Tyros in this case)
2. Of an institution not recognized in his culture (castes)
3. A woman

I dont think so.

My second observation

The same applies to the title of Ubar. An Ubar is somebody the council of a city appointed to lead the city during a crisis. Again in a city.

The tribes in the Tahari are all led by a Pasha. The books dont mention exactly the origin of a Pasha but I think it’s fair comment to assume that the origins of a Pasha are the same  like in the earthen counter part of the people in the Tahari: Northern African and middle Eastern Bedouin tribes.

Hence a Pasha is basically the descendent of the founder of a tribe. He doesn’t get elected into such position he gets born into it. Because of a Pasha is somewhat a symbol of the sheer existence of  a tribe, the members of that tribe (many of them being of the Pashas family) are as loyal to him as a Gorean of the cities would be to his Home Stone.

The highest Military rank is a Captain.

Resumed: I feel the oasis is mixing Gorean culture of the more known culture of Cities with the tribal cultures of the Kavar in the Tahari. Maybe we should reconsider those things or alternatively remove the BTB label, so not to confuse people about the nature of the place.

I am more than happy to make this topic of a group chat.

May you always have water

Sheraka

Unlike other areas of Gor, in the Tahari strangers are not looked at with suspicious or as enemies. The opposite appears to be the case. The oasis seems not even to be walled.

The explanation for this is really quite simple. The tribes in these oasis-es live very remote. They need the visit of caravans for trade hence they welcome them. At night time they even allow bandits and raiders to enter the oasis to do trade with them.

It was the next day, at the eleventh Ahn, one Ahn past the Gorean noon, that we arrived at the Oasis of Red Rock.

It was dominated by the kasbah of its pasha, Turem a’Din, commander of the local Tashid clans, on its rim to the northeast. There were five palm groves. At the east of the oasis lay pomegranate orchards. Toward its lower parts, in its center, were the gardens. Between two of the groves of date palms there was a large pool. The kasbah contained a single gate. On the summits of its four towers flew petitions, those of the Tashid and Aretai.

“Do you fear to enter the oasis of a vassal tribe of the Aretai?” asked Hassan.
“We are far from Nine Wells,” I said.
“I think, too, there is little danger,” said Hassan.

We entered the oasis slowly, single file, in caravan style. There is almost always a constant, hot wind on the Tahari. Our burnooses lifted behind us, slowly, swelling, over the flanks of our animals. The girl, Alyena rode next to the last in our line, in the position of least status; she was followed by one of Hassan’s men, the guard; such a guard is commonly posted; he, from time to time, watches the trail behind the caravan and, of course, prevents the escape of slave girls.

The oasis, which we were entering, is named for the Battle of Red Rock, which is a large shelf of reddish sandstone behind the oasis, north by northeast from its lowest point, and center. It was used as the vantage point for the Aretai commander at that time, Hammaran, who also launched at a crucial point in the struggle, his picked cavalry, and bodyguard, from that height, turning the battle’s tide.

The Tashid commander of the time, Ba’Arub, died on the shelf of red stone, with ten men, trying to reach Hammaran. It was said that he came within ten yards of him. Ba’Arub was, it was said, a brave man. It was also believed that if he had stood siege in his kasbah, in time Hammaran would have been forced to retire.

It is difficult to maintain a lengthy siege in the Tahari. Food supplies at the oasis are short, except for the stores in the kasbah, and supply lines are long, and difficult to defend. Had Ba’Arub destroyed or fouled the public wells at Red Rock, those outside the walls of the kasbah, Hammaran would have been forced to retire in twenty-four hours, and perhaps lose most of his men on the return march to his country.

But, being of the Tahari, Ba’Arub, as it is told in the stories, related about the campfires, would not do this. It is said he came within ten yards of Hammaran.

Men regarded us with some curiosity, as is common when newcomers arrive at an oasis, but I detected neither apprehension nor hostility. The wars and raids, I gathered, had not touched Red Rock. A child ran beside the stirrup of Hassan, playing. “You have no bells on your kaiila,” said the child.

“They were stolen by raiders,” said Hassan. The boy laughed and ran beside him.
“We shall seek an inn,” said Hassan.

Sheraka of Tyros
Caste of Scribes

“Pay me!” she demanded.
At a gesture from Hassan, one of the men, from a small coffer to one side, drew forth a golden tarn disk, and gave it to the girl. She clenched it in her hand.
“Give me clothing,” she said.
“No,” said Hassan.
She looked at him, frightened.
“You have been paid,” he said. “Go.”
She looked about herself, fearfully. She looked at the tarn disk.
“Give me water,” she said.
“NO,” he said.
“I will buy it,” she said, frightened.
“I do not sell water,” he said. “Go.”
“No!” she wept.
“Go.” he said.
“I will die in the desert,” she cried. The golden tarn disk glinted in her hand.
“I betrayed the caravan to you!” she cried.
“You have been paid,” he said.
She looked from man to man, into the eyes of each. Her lip trembled. “No,” she whispered. “No!”
She looked at Alyena, who knelt beside the tea, looking down at the mats, not daring to raise her eyes. Alyena’s shoulders shook. Her breasts, pendant, were sweet, loose, inside the rep-cloth blouse. The naked girl knelt beside her, frantic, timid, and reached out to touch her shoulder.
“Plead for me,” begged Zina.
“I am only a slave,” wept Alyena.
“Plead for me!” begged Zina.