CASTES
          Political Organisation    Caste Codes   Caste Ceremony
CASTE SYSTEM
          Caste Structure    Caste Mobilty    Caste Knowledge    Caste Solidarity   
          Caste and Free Women    Caste and Society   

CASTES

Political Organisation

"'The city-state,' said my father, speaking to me late one afternoon, 'is the basic political division on Gor - hostile cities controlling what territory they can in their environs, surrounded by a no-man's land of open ground on every side.'
'How is leadership decided in these cities?' I asked. 'Rulers,' he said, 'are chosen from any High Caste.' "
"Tarnman of Gor" page 42

"'The High Castes in a given city,' said my father, 'elect an administrator and council for stated terms. In times of crisis, a war chief, or Ubar, is named, who rules without check and by decree until, in his judgement, the crisis is passed.'" "
"Tarnman of Gor" page 42

"The high castes are normally accounted five in number--the Warriors, the Builders, the Physicians, the Scribes, and the Initiates. The Initiates are sometimes thought of as the highest of the five high castes, and the Warriors as the least of the five high castes. In actual fact, the Warriors commonly produce the administrators and ubars for a city. It is not easy in a world such as this to deprive those who are skilled with weapons their share of authority. If it is not given to them, they will take it."
"Witness of Gor" page 225

"The Chamber of the Council is the room in which the elected representatives of the High Castes of Ko-ro-ba hold their meetings. Each city has such a chamber. It was in the widest of cylinders, and the ceiling was at least six times the height of the normal living level. The ceiling was lit as if by stars, and the walls were of five colors, applied laterally, beginning from the bottom - white, blue, yellow, green, and red, caste colors. Benches of stone, on which the members of the Council sat, rose in five monumental tiers about the walls, one tier for each of the High Castes . These tiers shared the color of that portion of the wall behind them, the caste colors.
The tier nearest the floor, which denoted some preferential status, the white tier, was occupied by Initiates, Interpreters of the Will of Priest-Kings. In order, representatives of the Scribes, Builders, Physicians, and Warriors occupied the ascending tiers, blue, yellow, green, and red." "
"Tarnman of Gor" page 61

"In the center of the amphitheater was a throne of office, and on this throne, in his robe of state - a plain brown garment, the humblest cloth in the hall - sat my father, Administrator of Ko-ro-ba, once Ubar, War Chieftain of the city. At his feet lay a helmet, shield, spear, and sword." "
"Tarnman of Gor" page 62

Caste Codes

"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" page 40

"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" page 226/7

"There is at least one area, however," said my father, "in which the Priest-Kings do take a most active interest in this world, and that is the area of technology. They limit, selectively, the technology available to us, the Men Below the Mountains. For example, incredibly enough, weapon technology is controlled to the point where the most powerful devices of war are the crossbow and lance. Further, there is no mechanized transportation or communication equipment or detection devices such as the radar and sonar equipment so much in evidence in the military establishments of your world.
"On the other hand," he said, "You will learn that in lighting, shelter, agricultural techniques, and medicine, for example, the Mortals, or the Men Below the Mountains, are relatively advanced." He looked at me--amused, I think. "You wonder," he said, "why the numerous, rather obvious deficits in our technology have not been repaired--in spite of the Priest-Kings. It crosses your mind that there must exist minds on this world capable of designing such things as, say, rifles, and armored vehicles."
"Surely these things must be produced," I urged.
"And you are right," he said grimly. "From time to time they are, but their owners are then destroyed, bursting into flame."
"Like the envelope of blue metal?"
"Yes," he said. "It is the Flame Death merely to posses a weapon of the interdicted sort. Sometimes bold individuals create or aquire such war materials and sometimes for as long as a year escape the Flame Death, but sooner or later they are struck down." His eyes were hard. "I once saw it happen," he said."
"Tarnsman of Gor" page 31/2

Caste Ceremony

"In the center of the amphitheater was a throne of office, and on this throne, in his robe of state a plain brown garment, the humblest cloth in the hall, sat my father, Administrator of Ko-ro-ba, once Ubar, War Chieftain of the city. At his feet lay a helmet, shield, spear, and sword.
"Come forward, Tarl Cabot," said my father, and I stood before his throne of office, feeling the eyes of everyone in the chamber on me. Behind me stood the Older Tarl. I had noted that those blue Viking eyes showed almost no evidence of the previous night. I hated him, briefly.
The Older Tarl vas speaking. "I, Tarl, Swordsman of Ko-ro-ba, give my word that this man is fit to become a member of the High Caste of Warriors."
Then, beginning with the lowest tier, each member of the Council spoke in succession, giving his name and pronouncing that he, too, accepted the word of the blond swordsman. When they had finished, my father invested me with the arms which had lain before the throne. About my shoulder he slung the steel sword, fastened on my left arm the round shield, placed in my right hand the spear, and slowly lowered,the helmet on my head.
"Will you keep the Code of the Warrior?" asked my father.
"Yes," I said, "I will keep the Code."
"What is your Home Stone?" asked my father.
Sensing what vas wanted, I replied, "My Home Stone is the Home Stone of Ko-ro-ba."
"Is it to that city that you pledge your life, your honor, and your sword?" asked my father.
"Yes," I said.
"Then," said my father, placing his hands solemnly on my shoulders, "in virtue of my authority as Adminstrator of this city and in the presence of the Council of High Castes , I declare you to be a Warrior of Ko-ro-ba."
"Tarnsman of Gor" pages 62/3

CASTE SYSTEM

Caste Structure

"'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 40

"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. But far more deplorable than the caste system was the institution of slavery. 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" Page 45/6

"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.
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 cities, hold the citizenship. caste is important to Goreans in a way that is difficult for members of non-caste to understand. Though there are doubtless difficulties involved with caste structure the caste situation lends and individual identity and pride, allies him with thousands of caste brothers, and proved him with various opportunities and services. Recreation on Gor is often associated with caste and tournaments and entertainment's.
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 apart of his very blood and being; the average Gorean would not 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 212/3

""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 that quality of the caste product. It is possible, though it is seldom the case, that members of a caste are not permitted to practice specific caste skills, though they may be permitted to practice subsidiary skills. For example, one who is of the Metalworkers might not be permitted to work iron, but might be permitted to do such things as paint iron, and transport and market it. Caste rights, of course, such as the right to caste support in time of need, and caste sanctuary, when in flight, which are theirs by birth, remain theirs. The women of a given caste, it should be noted, often do not engage in caste work. For example, a woman in the Metalworkers does not, commonly, work at the forge, nor is a woman of the Builders likely to be found supervising the construction of fortifications. Caste membership, for Goreans. is generally a simple matter of birth; it is not connected necessarily with the performance of certain skills, more the attainment of a given level of proficiency in such skills. To be sure, certain skills tend to be associated traditionally with certain castes, a fact is clearly indicated in caste titles, such as the Leather Workers, the Metalworkers, the Singers, and the Peasants.(...)
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 of incorrectly, is more important than the welfare of a smaller number of individuals. I do not argue this. I only report it.
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 reason there are so few outlaws on Gor. Doubtless that the outlaw, in adopting his way of life, surrenders caste rights. The slave, too, of course has not caste rights. She is an animal. It is said on Gor that only slaves, outlaws and Priest-Kings, rumored to be the rulers of Gor, reputed to live in the remote Sardar Mountains, are without caste. This saying, however, it might be pointed out, as Goreans recognize, it is not strictly true. For example, some individuals have lost caste, or been deprived of caste; certain occupations are not traditionally associated with caste, such as gardening, domestic services and herding; and indeed, there are entire cultures and peoples of Gor to whom a caste is unknown.
Similarly, caste lines tend to sometimes to be vague, and the relation between castes and subcastes. Slavers, for example sometimes think of themselves as being of the merchants, and sometimes as being a separate caste. They do have their own colors, blue and yellow, those of the merchants being white and gold. Too, are the bargemen of the Southern Cartius a caste or not? They think of themselves as such, but many do not see the matter in the same light.
There are, on Gor, it might be mentioned, ways of raising and altering caste, but the Goreans seldom avails himself to 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 Leathermaker, or either the Clothworker, and so on. All need sandals and wallets, and clothes, and metal tools. Each does, however, tend to think of his own caste as something special, and, somehow, I suspect, as being perhaps a little bit preferable to the others. Most Gorean are quite content with their castes ; this is probably a function of caste pride. I have little doubt but what the caste structure contributes considerably to the stability of Gorean society.
Among other things it reduces competitive chaos, social and economic, and prevents the draining of intelligence and ambition into a small number of envied, prestigious, occupations. If one may judge by the outcome of Kaissa tournaments, amateur tournaments as opposed to those in which members of the caste of Players participates, there are brilliant men in most castes ."
"Fighting Slave of Gor" page 211

"The welfare of the caste, typically, takes priority in the Gorean mind over the ambitions of specific individuals. The welfare of a larger number of individuals, as the Goreans reason, correctly or incorrectly, is more important than the welfare of a smaller number of individuals."
"Fighting Slave of Gor" page 210

"Most Goreans take caste very seriously. It is apparently one of the socially stabilizing forces on Gor. It tends to reduce the dislocations, disappointments and tragedies inherent in more mobile structures, in which men are taught that they are failures if they do not manage to make large amounts of money or excel in one of a small number of prestigious professions. The system also helps to keep men of energy and high intelligence in a wide variety of occupations, this preventing the drain of such men into a small number of often artificially desiderated occupations, this tending then to leave lesser men, or frustrated men, to practice other hundreds of arts the survival and maintenance of which are important to a superior civilization. Provisions for changing caste exist on Gor, but they are seldom utilized. Most Goreans are proud of their castes and the skills appropriate to them. Such skills, too, tend to be appreciated by other Goreans, and are not looked down on."
"Dancer of Gor" page 186

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

"A slave, of course, in one sense, has no caste. In being enslaved, she is robbed of caste, as well as of her name."
"Captive of Gor" page 60

Caste Mobilty

"'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 41

"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

"In rare cases, one might have been permitted by the Council of High Caste to raise caste. None of course would accept a lower caste, and there were lower castes , the caste of Peasants for example, the most basic Caste of all Gor."
"Outlaw of Gor" page 27

Caste Knowledge

"Though one is commonly born into a caste one is often not permitted to practice the caste craft until a suitable apprenticeship has been served. This guarantees the quality of the caste product. It is possible, though it is seldom the case, that members of a caste are not permitted to practice specific caste skills, though they may be permitted to practice subsidiary skills. For example, one who is of the Metalworkers might no 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 is theirs by birth, remain theirs. The women of a given caste, it should be noted, often do not engage in caste work."
"Fighting Slave of Gor" Page 209

Caste Solidarity

"Much charity, and fraternal organizations, and even outings, and such, are organized on caste lines. Caste is extremely important to most Goreans, even when they do not all practice the traditional crafts of their caste. It is one of "nationalities" of the Gorean, so to speak. Other common "nationalities" are membership in a kinship organization, such as a clan, or pharaty, a group of clans, or a larger group yet, a tribe or analogous to a tribe, a group of phratries, and a pledged alliance to a Home Stone, usually that of a village, town or city."
"Dancer of Gor" page 293

"Goreans do not generally favor begging, and some regard it as an insult that there should be such, an insult to them and their city. 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 ties of blood through the fifth degree."
"Assassins of Gor" page 12

"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 apart of his very blood and being; the average Gorean would not 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 212/3

Caste and Free Women

"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

"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 cities, hold the citizenship. caste is important to Goreans in a way that is difficult for members of non-caste to understand. Though there are doubtless difficulties involved with caste structure the caste situation lends and individual identity and pride, allies him with thousands of caste brothers, and proved him with various opportunities and services. Recreation on Gor is often associated with caste and tournaments and entertainment's.
"Slave Girl of Gor" page 212/3

"A notable exception to the generalization that woman of a 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 childeren. 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 of 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 ambitiouns of specific individuals." >br>"Fighting Slave of Gor" page 210

Caste and Society

"Whereas I was of high caste and he was of low, yet in his own hut he would be, by the laws of Gor, a prince and sovereign, for then he would be in the place of his own Home Stone."
"Outlaw of Gor" page 28

"Beyond this, lastly, it might be mentioned that Gorean society, on the whole, tends to be tradition bound, and there is little questioning of the wisdom of ones fathers; in such a society individuals usually have an identity satisfactory to themselves, and a place in which to feel comfortable; accordingly, they are less susceptible to the social confusions attendant in a society in which greater mobility is encouraged and traditional prestige considerations replaced with materialistic ones."
"Raiders of Gor" page 135

"I wondered if men in this city were not proud of their castes, as were, on the whole, other Goreans, even those of the so-called lower castes. 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

"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 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 with a given city; the caste, on the other hand, is transmunicipal or intermunicipal."
"Slave Girl of Gor" page 213

"He who is a Singer must sing; he who weaves the beautiful rugs of Ar or Tor must weave; the Physician must heal; the Builder build; the Merchant buy and sell; and the Warrior must fight."
"Assassin of Gor" page 341