Capture Rights

I recalled hearing now, in the house, of "capture rights," respected in law. I had originally thought these rights referred to the acquisition of free women but I had later realized they must pertain, more generally, to the acquisition of properties in general, including slaves. I had not thought much about such things, in a real, or practical sense, until now, now that I was outside of the house. I tried to recall my lessons. Theft, or capture, if you prefer, conferred rights over me. I would belong to, and must fully serve, anyone into whose effective possession I came, even if it had been by theft. The original master, of course, has the right to try to recover his property, which remains technically his for a period of one week. If I were to flee the thief, however, after he has consolidated his hold on me, for example, kept me for even a night, I could, actually in Gorean law, be counted as a runaway slave, from him, even though he did not technically own me yet, and punished accordingly. Analogies are (pg. 96) that is not permitted to animals to challenge the tethers on their necks, or flee the posts within which they find themselves penned, that money must retain its value, and buying power, regardless of who has it in hand, and so on. Strictures of this sort, of course, do not apply to free persons, such as free women. A free woman is entitled to try to escape a captor as best she can, and without penalty, even after her first night in his bonds, if she still chooses to do so. If she is enslaved, of course, then she is subject to, and covered by, the same customs, practices and laws as any other slave. The point of these statutes, it seems, it to keep the slave in perfect custody, at all times, and to encourage boldness on the part of males. After the slave had been in the possession of the their, or captor, for one week she counts as being legally his. To be sure, the original maser may attempt to steal her back. A popular sport with young men is trying "chain luck." This refers to the capture of women, either free or bond, viewed as a sport. In war, of course, women of this world, slave and free, like silver and gold, rank high as booty. {Dancer of Gor}

Even Free Companions may be Captured. For example, many women are free, whether wisely or desirably or not, and slavery is not always permanent for a slave girl. Sometimes a girl, winning love, is freed, perhaps to bear the children of a former master. But the freedom of a former slave girl is always a somewhat tenuous thing. Her thigh still bears the brand. And, should her ears be pierced, it is almost certain she will, sooner or later, be re-enslaved. It is hard for men to leave a woman who can be a good slave girl free. {Beasts of Gor}



Castes

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, there were lower caste, the caste of Peasants for example, the most basic Caste of all Gor. {Outlaws of Gor, page 27}





Free Companionship

By Gorean law the companionship, to be binding, must, together, be annually renewed, pledged afresh with the wines of love. {Captive of Gor}

The Companionship, not renewed, [would be] dissolved in the eyes of Gorean law. It was further true that, had it not been so, the Companionship would have been terminated abruptly when one or the other of the pledged companions fell slave. {Hunters of Gor}

She belonged to Samos, of course. It had been within the context of his capture rights that she had, as a free woman, of her own free will, pronounced upon herself a formula of enslavement. Automatically then, in virtue of the context, she became his. The law is clear on this. The matter is more subtle when the woman is not within a context of capture rights. {Players of Gor}



Free Women

having saved her life she was now mine by Gorean law. {Priest-Kings of Gor}

It behooves a Man to take on an FC, not a slave, unfortunately many slaves are put into slavery by relatives for this very reason too.
It then occurred to me, suddenly, that, following Gorean civic law, the properties and titles, assets and goods of a given individual who is reduced to slavery are automatically regarded as having been transferred to the nearest male relative or nearest relative if no adult male relative is available or to the city or to, if pertinent, a guardian. {Nomads of Gor}

He had died and to satisfy his debts, no others coming forth to resolve them, the daughter, as Gorean law commonly prescribes, became state property; she was then, following the law, put up for sale at public auction; the proceeds of her sale were used, again following the mandate of the law, to liquidate as equitable as possible the unsatisfied claims of creditors. {Assassin of Gor}

After the death of Surbus, the woman had been mine. I had won her from him by sword right. I had, of course, as she had expected, put her in my collar, and kept her slave. To my astonishment, however, by the laws of Port Kar, the ships, properties and chattels of Surbus, he having been vanquished in fair combat and permitted death of blood and sea, became mine; his men stood ready to obey me; his ships became mine to command; his hall became my hall, his riches mine, his slaves mine. It was thus that I had become a captain in Port Kar. Jewel of gleaming Thassa. {Marauders of Gor}

"Go to the bond-maid circle," said Ivar Forkbeard, indicating the circle he had drawn in the dirt. The women cried out in misery. To enter the circle, if one is a female, is, by the laws of Torvaldsland, to declare oneself a bond-maid. A woman, of course, need not to enter the circle of her own free will. She may, for example, be thrown within it, naked and bound. Howsoever she enters the circle, voluntarily, or by force, free or secured, she emerges from it, by the laws of Torvaldsland, as a bond-maid. {Marauders of Gor}

Free Women may legally change their names. That in the north the lovely dina was spoken of as the "slave flower" did not escape the notice of the expatriated Turians; in time, in spite of the fact that "Dina" is a lovely name, and the dina a delicate, beautiful flower, it would no longer be used in the southern hemisphere, no more than in the northern, as a name for free women; those free women who bore the name commonly had it changed by law, removed from the lists of their cities and replaced by something less degrading and more suitable. {Slave Girl of Gor}

They had declared themselves slaves. The slave herself, of course, once the declaration has been made, cannot revoke it. That would be impossible, for she is then only a slave. The slave can be freed only by one who owns her, only by one who is at the time her master or, if it should be the case, her mistress. The legal point, I think, is interesting. Sometimes, in the fall of a city, girls who have been enslaved, girls formerly of the now victorious city, will be freed. Technically, according to Merchant Law, which serves as the arbiter in such intermunicipal matters, the girls become briefly the property of their rescuers, else how could they be freed? {Explorers of Gor}

"You have not yet been placed within the actual institution of slavery. You are not yet a legal slave, a slave under law. You have not yet, for example, been branded, nor have you been put in a collar, nor have you performed a gesture of submission." {Fighting Slave of Gor}

Here the matter differs from city to city. In some cities, a woman may not, with legal recognition, submit herself to a specific man as a slave, for in those cities that is interpreted as placing at least a temporary qualification on the condition of slavery which condition, once entered into, all cities agree, is absolute. In such cities, then, the woman makes herself a slave, unconditionally. It is then up to the man in question whether or not he will accept her as his slave. In this matter he will do as he pleases. In any event, she is by then a slave, and only that.
In other cities, and in most cities, on the other hand, a free woman may, with legal tolerance, submit herself as a slave to a specific man. If he refuses her, she is then still free. If he accepts her, she is then, categorically, a slave, and he may do with her as he pleases, even selling her or giving her away, or slaying her, if he wishes. Here we might note a distinction between laws and codes. In the codes of the warriors, if a warrior accepts a woman as a slave, it is prescribed that, at least for a time, an amount of time up to his discretion, she be spared. If she should be the least bit displeasing, of course, or should prove recalcitrant in even a tiny way, she may be immediately disposed of. {Players of Gor, pg 22}

Many women are free, legally, whether it is in their best interests or not. Such dances, then, "slave dances," at least on Gor, are not for such women. If a "free woman," that is, one legally, free, were to publicly perform such a dance on Gor she would probably find herself in a master’s chains by morning. Her "legal freedom," we may speculate, would prove quite fleeting. It would soon be replaced, we may suppose, with a new and more appropriate status, that of being a slave legally, a status fixed on her then with all the clarity and obduracy of Gorean law, and fixed oh her plainly as the collar on her neck and the mark on her thigh. {Dancer of Gor}

"She lived from men, following them and exploiting them," I said. "She was a debtor slut. I paid her bills and thus came into her de facto ownership, through the redemption laws." {Renegades of Gor}

She was veiled, as is common for Gorean women in the high cities, particularly those of station. In some cities the veil is prescribed by law for free women, as well as by custom and etiquette; and in most cities it is prohibited, by law, to slaves. {Vagabonds of Gor}

"Any free women who couches with another’s slave, or readies herself to couch with another’s slave, becomes herself a slave, and the slave of the slave’s master. It is a clear law." {Magicians of Gor, pg 8 & 42}

"The Ubara is above the law?" inquired Marcus, who had an interest in such things.
"In a sense, yes," said Tolnar, "the sense in which she can change the law by decree." {Magicians of Gor}

"You are taken into bondage," said Tolnar, "under the couching laws of Marlenus of Ar. Any free woman who couches with, or prepares to couch with, a male slave, becomes herself a slave, and the property of the male slave’s master." {Magicians of Gor, pg 456}

..in the Gorean culture, of course, this sort of thing is very significant. Indeed, in some cities such things as kneeling before a man, or addressing him as 'Master' effects legal imbondment on the female, being interpreted as a gesture of submission. {Players of Gor, pg 139}



Home Stones

"Where a man sets his Home Stone, he claims, by law, that land for himself. Good land is protected only by the swords of the strongest owners in the vicinity." {Tarnsman of Gor}

When a Gorean city founds a colony, usually as a result of internal overpopulation or political dissension, the potential colonists, typically, even before leaving the mother city, develop their own charter, constitution and laws. Most importantly, from the Gorean point of view, when the colony is founded, it will have its own Home Stone. The Home Stone of Port Cos, significantly, was not the Home Stone of Cos. Ar’s Station on the other hand did not have its own Home Stone, but its Home Stone remained that of Ar. This is not to deny of course that the colonly will not normally have a close tie with the mother city. It usually will. There are not too many bonds, cultural and historical, between them, for this not to be the case. {Rogue of Gor, pg 266}

In Gorean law allegiances to a Home Stone, and not physical structures and locations, tend to define communities. {Blood Brothers of Gor}

Too, anyone whose citizenship, for whatever reason, is rescinded or revoked, with due process of law, is no longer entitled to the protections and rights of that polity’s Home Stone. That Home Stone is then no longer his. {Dancer of Gor}



Merchant Law

The fairs incidentally are governed by Merchant Law and supported by booth rents and taxes levied on the items exchanged. {Priest-Kings of Gor}

Yet perhaps this is not so puzzling, for the Gorean cities will, within their own walls, enforce the Merchant Law when pertinent, even against their own citizens. If they did not, of course, the fairs would be closed to the citizens of that city. {Priest-Kings of Gor}

..for the merchants are often indeed in their way, brave, shrewd, skilled men, making long journeys, venturing their goods, risking caravans, negotiating commercial agreements, among themselves developing and enforcing a body of Merchant Law, the only common legal arrangements existing among the Gorean cities. {Nomads of Gor}

The Weight and the Stone, incidentally, are standardized throughout the Gorean cities by Merchant Law, the only common body of law existing among the cities. {Raiders of Gor}

Various cities, through their own Merchant Law, legislated and revised, and upheld, at the Sardar Fairs. {Captive of Gor}

"It is my understanding, following merchant law, and Tahari custom," I said, "that I am not a slave, for though I am a prisoner, I have been neither branded nor collared, nor have I performed a gesture of submission." {Tribesmen of Gor}

The fairs, too, however, have many other functions. For example, they serve as a scene of caste conventions, and as loci for the sharing of discoveries and research. It is here, for example, that physicians, and builders and artisans may meet and exchange ideas and techniques. It is here that Merchant Law is drafted and stabilized. {Beasts of Gor}

"Girls such as I must expect to be marked," she said. "It is In accord with the recommendations of merchant law."{Kajira of Gor}

In the case of the girl, Rowena, of course, as she was already a self-pronounced slave, the brand and collar were little more than identificatory formalities. Nonetheless she would wear them. They would be fixed visibly and clearly upon her. This is in accord with the prescriptions of merchant law. {Players of Gor, pg 37}

Merchant law has been unsuccessful, as yet, in introducing such things as patents and copyrights on Gor. Such things do exist in municipal law on Gor but the jurisdictions involved are, of course, local. {Magicians of Gor, pg 395}



Other

And as she [the Tatrix] had spoken, according to the customs of Tharna, her words became the law.. {Outlaw of Gor}

Many Slavers think of themselves as an independent caste. Gorean law, however, does not so regard them. {Assassin of Gor}

Those who contact the disease are regarded by law as dead. {Assassin of Gor}

At any rate, for the first time in several years, there was now a single, effective sovereign in Port Kar, the Council. Accordingly, its word, and, in effect, its word alone, was law. {Raiders of Gor}

The initiates have their own laws, and courts, and certain of them are well versed in the laws of the initiates. Their education, generally, is of little obvious practical value, with its attention to authorised exegeses of dubious, difficult texts, purporting to be revelations of Priest-Kings, the details and observances of their own calendars, their interminable involved rituals and so on, but paradoxically, this sort of learning, impractical though it seems, has a subtle practical aspect. It tends to bind initiates together, making them interdependent, and muchly different from common men. {Marauders of Gor}

..they [slaves] are not permitted near the law courts or the assemblies of deliberation.. {Marauders of Gor}

The formal duel is quite complex, and I shall not describe it in detail. Two men meet, but each is permitted a shield bearer; the combatants strike at one another, and the blows, hopefully, are fended by each’s shield bearer; three shields are permitted to each combatant; when these are hacked to pieces or otherwise rendered useless, his shield bearer retires, and he must defend himself with his own weapon alone; swords not over a given length, too, are prescribed. The duel takes place, substantially, on a large, square cloak, ten feet on each side, which is pegged down on the turf; outside this cloak there are two squares, each a foot from the cloak, drawn in the turf. The outer corners of the second of the two drawn squares are marked with hazel wands; there is this a twelve-foot-square fighting area; no ropes are stretched between the hazel wands. When the first blood touches the cloak the match may, at the agreement of the combatants, or in the discretion of one of the two referees, be terminated; a price of three silver tarn disks is then paid to the victor by the loser; the winner commonly then performs a sacrifice; if the winner is rich, and the match of great importance, he may slay a bosk; if he is poor, or the match is not considered a great victory, his sacrifice may be less. These duels, particularly of the formal variety, are sometimes used disreputably for gain by unscrupulous swordsmen. A man, incredibly enough, may be challenged risks his life among the hazel wands; he may be slain; then, too, of course, the stake, the farm, the companion, the daughter, is surrendered by law to the challenger. {Marauders of Gor}

In the laws of Priest-Kings it was up to such species, those of Kurii and men, to resolve their differences in their own way. {Marauders of Gor}

Nominally a sheriff of the Tahad merchants, he, ensconced in his kasbah, first among fierce warriors, elusive and unscrupulous, possesses a strangle bold on the salt of the Tahari, the vital commerce being ruled and regulated as he wills. He holds within his territories the right of law and execution. In the dunes he is Ubar and the merchants bow their heads to him. {Tribesmen of Gor}

In many cities only members of the high castes may belong to the city’s high council. Most Gorean cities are governed by an executive, the Administrator, in conjunction with the high council. Some cities are governed by a Ubar, who is in effect a military sovereign, sometimes a tyrant, whose word is law: The Ubar’s power is limited institutionally only by his capacity to inspire and control those whose steel keeps him upon the throne. {Slave Girl of Gor}

Red Savages. "As far as I know, I have not broken their laws," I said.
"You are white," said Grunt. "You may be attacked at their pleasure, whether or not you have broken their laws."{Savages of Gor}

Red Savages. "Surely we have broken no law," I said.
"They have superior advantages in numbers and arms," said Grunt. "I do not think they need more law than that."{Savages of Gor}

Free may be taken to the courts in cases of slander: "A slave!" she cried, outraged. "I shall have you taken before the law for slander!" {Players of Gor, pg 303}

Some cities have fire laws: "You should have lamps illuminating the stairs," said Boabissia. "I suppose that tharlarion oil is just too expensive."
"Yes," said the proprietor. "But it is also against the law."
"Why is that?" I asked.
"The danger of fire," he said.
"Oh," said Boabissia, sobered.
Insulae, incidentally, are famed for their proneness to fire. Sometimes entire districts of such dwellings are wiped out by a single fire. {Mercenaries of Gor, pg 275}

"All law exists to serve the interests of the dominant powers," said Kog. "Our institutions secure this arrangement, facilitate it and, not unimportantly, acknowledge it. Our institutions are, thus, less dishonest and hypocritical than those of groups which pretend to deny the fundamental nature of social order. Law which is not a weapon and a wall is madness." {Savages of Gor}

Laws cannot go against facts: Laws cannot validly be passed against facts. Any such law is automatically null and void. {Mercenaries of Gor, pg 375}

The youth of Tharna is usually bred from women temporarily freed for purposes of their conception, then reenslaved. In Tharnan law a person conceived by a free person on a free person is considered to be a free person, even if they are later. Carried and borne by a slave. {Vagabonds of Gor}

"You have drawn before a guardsman!" he said. "Did you think we would not?" I asked. "It is against the law [in Ar]," he said. {Magicians of Gor, pg 129}

"Neither a plow, nor a bosk, nor a girl may one man take from another, saving with the owner’s saying of it," quoted Thurnus. {Slave Girl of Gor}



slaves

On Gor a slave, not being legally a person, does not have a name in his own right, just as, on earth, our domestic animals, not being persons before the law, do not have names. {Outlaw of Gor}

..before the law he [the slave] has no rights; he is dependent on his master not only for his name for for his very life; he may be disposed of by the master at any time and in any way the master pleases. {Raiders of Gor}

I would be his, by collar-right, by all the laws of Gor, to do with as he pleased. {Captive of Gor}

I would be his, by collar-right, by all the laws of Gor, to do with as he pleased. {Captive of Gor}

The Gorean slave, in the eyes of Gorean law, is an animal, with no legal title to a name. {Hunters of Gor}

In the eyes of Goreans, and Gorean law, the slave is an animal. She is not a person, but an animal. She has no name, saving what her master might choose to call her. She is without caste. She is without citizenship. She is simply an object, to be bartered, or bought or sold. She is simply an article of property, completely, nothing more. {Hunters of Gor}

It was now out of the question that she, a slave, might serve Priest-Kings. The collar, by Gorean law, cancelled the past. When Sarpedon had locked his collar on her throat her past as a free woman had vanished, her current history as a slave had begun. {Tribesmen of Gor}

The forms change but, in the Tahari, as elsewhere, order, justice and law rest ultimately upon the determination of men, and steel. {Tribesmen of Gor}

The kennel master, though slave, too, is Ubar, with power of life and death, in the squalor of his domain. How is it, I wondered, that such a man can survive a night, that such a man dare turn his back upon the fierce, envious sleen among whom, with whip, and laughter, he walks. His will, his word, in the kennel decrees law. He may, if he choose, stake out, or whip or slay a man who fails his quota of gathered salt, or strikes a fellow, administering fierce, dread discipline as the whim may seize him, and yet, should he himself be slain, his slayer is not punished, but accedes to his authority and, in his place, becomes master of the kennel. How is it, I wondered, that men survive at Klima, and that they do not die at one another’s throats? {Tribesmen of Gor}

The brand was on Gor legal, institutional status; that which it marks it makes an object; its victim has no rights, or appeal, within the law. {Slave Girl of Gor}

The slave is not a person before Gorean law but a rightless animal. {Slave Girl of Gor}

Earth girls had no Home Stones. No legalities, thus, were contravened in capturing them and making of them abject slave girls. {Slave Girl of Gor}

Gorean law, of course, is complex and latitudinous on these matters [of slavery]. {Beasts of Gor}

Slavery also, of course, encompasses the ownership of male slaves, for which there is less precedent in nature. Where males are concerned the institution is primarily economic. The labor of male slaves is useful and cheap. It is applied in such places as the quarries, the roads, the great farms, in certain types of cargo galleys, on the wharves, at the walls of cities and in the forests. Male slaves are usually debtors or criminals; sometimes they are captives, taken in actions against enemy cities or facilities; sometimes they have merely accrued the displeasure of powerful men or families; some slavers, working in gangs, specialize in the capture of free men for work projects; they obtain a fee per head on a contractual basis. {Beasts of Gor}

"Yes, my dear, you are legally an animal. In the eyes of Gorean law you are an animal. You have no name in your own right. You may be collared and leashed. You may be bought and sold, whipped, treated as the master pleases, disposed of as he sees fit. You have no rights whatsoever. Legally you have no more status than a tarsk or vulo. Legally, literally, you are an animal." {Explorers of Gor}

But her left thigh wore no brand. Her right thigh, too, as I soon noted, did not wear the slave mark, nor did her lower left abdomen. These are the three standard marking places, following the recommendations of Merchant Law, for the marking of Kajirae, with the left thigh being, in practice, the overwhelmingly favored brand site. {Fighting Slave of Gor}

We now, though women of Earth, could admit to ourselves what we knew we were, categorically and absolutely legal slaves, lovely propertieis, which might be barted and sold, and who might figure in transactions which would be upheld in any court of law. {Rogue of Gor, pg 212}

But the slave girl, standing outside the protections of such devices, stands before her master as an exposed, raw human female, without rights, his to do with as he pleases. Similarly the master, owing the slave nothing, and knowing that she is completely his, his very property, may relate to her freely in the order of nature. In his treatment of her, he is untrammeled by either conscience or law, and this she knows, and loves, and accordingly hastens to obey and be pleasing. {Rogue of Gor, pg 240}

"What do you think should be her punishment?" asked Callimachus of me.
"If she is guilty," I said, "whatever you wish, as she is a slave." This was in full accord with Gorean law. Indeed, anything, for whatever reason, or without a reason, may be done to a slave. {Guardsman of Gor}

"You know that you cannot change your mind on this matter," I said, "and that there is no escape for you on Gor."
"I know it well, Master," she said. "On this world; the law even, as I am a slave, in all its force, puts me in your total power."
"In the total power of any Master," I said, "to whom you might legally belong." {Guardsman of Gor}

Some female slaves, incidentally, have a pedigreed lineage going back through several generations of slave matings, and their masters hold the papers to prove this. It is a felony in Gorean law to forge or falsify such papers. {Savages of Gor}

"Consider the case of the female slave," I said. "She was once a primitive, brutish female, innocent of legalities but, in effect, owned. She is now, commonly, a collared, imbonded beauty, properly marked as merchandise, effectively displayed and marketed, and owned in the full right of law." {Savages of Gor}

"You are now a slave," I said to her, "even in the cities. You are property. You could be returned to a master as such in a court of law. This is something which is recognized even outside of the Barrens. This is much stronger, in that sense, than being the slave of Kaiila or Yellow Knives." {Blood Brothers of Gor}

The laws of Ar, incidentally, do not require a similar visible token of bondage on the bodies of male slaves, or even any distinctive type of garments. {Kajira of Gor}

Slaves are seldom permitted to play Kaissa. In some cities it is against the law for them to do so. {Kajira of Gor}

These claims may be explicit, as in branding, binding and collaring, or as in the uttering of a claimancy formula, such as "I own you," "You are mine," or "You are my slave," or implicit, as in, for example, permitting the slave to feed from your hand or follow you. {Players of Gor, pg 22}

The slave, for example, does not ask if the master now wants the body of Gloria but, rather, does he want Gloria. In Gorean thought, and, indeed, Gorean law is explicit on this, what is owned is the whole slave. It is she who is owned, the whole woman, and uncompromisingly and totally.{Mercenaries of Gor, pg 353}

Even Gorean law makes it clear that it is the entire slave who is owned, not merely a part of her. {Dancer of Gor}

This point in Gorean law is apparently motivated by the consideration that a slave always have some master. In the case of a master’s death the slave, like other property, passes to the heirs, or, if there are no heirs, to the state. {Dancer of Gor}

..possession is generally regarded as crucial from the point of view of the law, such possession being taken, no other claims forthcoming within a specified interval, as conferring legal title. This is the case with a kailla or a tarsk, and it is also the case with a slave. In such a case, presumably the woman would expect the master who has then put claim on her to free her. That would presumably be the point of the matter. Otherwise she could simply submit herself to him as an escaped or strayed slave. Thus, in this fashion, she could reveal her hidden truth, thereby alleviating her acute mental conflicts, and her sufferings, attendant upon its concealment, and by another, as she has no legal power in the matter herself, be restored to freedom. {Renegades of Gor}

One would not wish to buy a girl thinking she was auburn, a rare and muchly prized hair color on Gor, for example, and then discover later that she was, say, blond. Against such fraud, needless to say, the law provides redress. Slavers will take pains in checking out new catches, or acquisitions, to ascertain the natural color of their hair, one of the items one expects to find, along with fingerprints and measurements, and such, on carefully pre­pared slave papers. {Vagabonds of Gor}

The testimony of slaves is commonly taken under torture in Gorean law courts. {Magicians of Gor}

..general considerations of property law. The power of the master over the slave, on the other hand, is absolute. He can do whatever he wishes with her. She belongs to him, completely. {Magicians of Gor, pg 331}

"Your slavery is complete," I said, "by all the laws of Ar, and Gor. Your papers, and certified copies thereof, will be filed and stored in a hundred places." {Magicians of Gor, pg 476}



Weapons Law

when a Man makes a forbidden weapon He is killed by Priest King Weapons Law (Priest-Kings of Gor)

Some of the goods, however, were surely of Earth. Among them was a high-powered rifle with telescopic sights. To possess such a weapon, of course, on Gor was a capital offense, it being a violation of the weapon laws of Priest-Kings. {Assassin of Gor}

Weapons Law of Ar and Cos: "I am unarmed!" he said. "It is the law! We of Ar may not carry weapons." {Magicians of Gor, pg 381}




In dedication to
Master Saxus

Hosted by www.Geocities.ws