Gor is a world of rather
precise definition of roles. A precision which sometimes appears
contradictory in its application if only, for example, in the areas
of laws vs caste codes. We are often witness to situations where
behavior is labeled right or wrong based not so much on what was
done, but rather, on who did it. There is little use in this world
for the concept of equality, nor is it something the Gorean seems
intent on achieving. There is all in all, a harmony within this
somewhat uneven system and an understanding that social equality
is an inaccurate reflection of nature.
A behavior or an action is
often simply explained by statements such as 'I am of the warriors',
'I am Tuchuk', 'She is a free woman', 'I am of Treve'. Belonging
to a group then, establishes a number of rights or expected and
accepted behaviors which may or may not be granted or accepted from
members of a different group.
...I was
puzzled that the garb, like the helmet and shield, bore no insignia.
This was contrary to the ways of Gor, for normally only the habiliments
of outlaws and exiles, men without a city, lack the identifying
devices of which the Gorean is so proud.
---Outlaw of Gor
, 2:24
What happens when one finds
oneself removed from these structures? When one is not subject to
the rules, codes, rights and obligations of their caste, city or
cultural group? The Gorean outlaw, by choice, by decree or by exile,
finds himself 'without law'. In a land where individuals are almost
entirely defined by who, or with whom they are, is it possible to
survive without the group and as a nobody?
Caste is
important to the Gorean in ways that are difficult to make clear
to one whose social structures do not include the relationships
of caste. In almost every city, for example, one knows that there
will be caste brothers on whom one may depend. Charity, too, for
example, is almost always associated with caste rights on Gor. One
of the reasons there are so few outlaws on Gor is doubtless that
the outlaw, in adopting his way of life, surrenders caste rights....
---Fighting slave of Gor, 16:210
Interestingly, it would seem
that the outlaw's place is indeed not to have a place and that this
in itself defines his role by giving way to a number of expected
behaviors. Indeed it would seem that 'to not have a place' in fact
ends up creating a place for the outlaw. Being without law is what
defines the outlaw and what determines others' attitudes toward
him in various circumstances.
I wondered
if I might be able to secure a tarn in the intriguing city of Tharna.
It would shorten the trip to the Sardar Mountains by weeks. I had
no money with which to purchase a tarn but I reasoned my hiring
price as a swordsman might be sufficient to purchase a mount. For
that matter, though I did not seriously consider the possibility,
being without a city, in effect an outlaw, I was entitled in the
Gorean way of thinking to take the bird or its purchase price in
any way I saw fit.
---Outlaw of Gor, 6:50
The outlaws we encounter
through our readings of the Chronicles of the Counter Earth are
seldom unimportant to the story. Marlenus of Ar, banished from his
own kingdom for losing the luck of Ar to a bold Ko-Ro-Ban tarnsman,
forever led by his determination to protect his former city from
the endless parade of bad guys, is perhaps the most striking example
of the outlaw/underdog/hero image. Let us not, however, forget that
for the most part, outlaws are unwelcome and quite simply disposed
of by hamstringing or impalement when apprehended within the limits
of a 'socially organized' part of Gor.
"Who
are you?" asked Marlenus.
"I am
Verna," she said, "the outlaw."
Then, to
her astonishment, and that of all those watching, saving the Ubar
himself, Marlenus took the key to her collar from his pouch. He
opened the collar and replaced the key in his pouch. He then removed
the collar from her throat and cast it to one side, in the dirt.
She looked
up at him; puzzled.
"Hamstring
the outlaw," he said...
... Hanging
is a not uncommon penalty in the northern forests for outlawry.
Another such penalty, not infrequently inflicted, is hamstringing.
---Hunters of Gor
, 11:160
Outlaws are without caste
and without Home Stone. In fact, the definition of the Gorean outlaw
could be just as simple as that. If a man does not belong to a group,
he is, by definition, an outlaw. This makes perfect sense if we
consider the fact that laws and behavior codes are determined by
grouping.
...There
were only three statuses conceivable to the Gorean mind outside
of 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
, 3:45-46
The code of each caste applies
to the members of its caste, the laws of a city apply to those who
are 'of' and 'in' this city, the codes and rules of a culture apply
to those of that culture or the guests of their land ... when in
Rome ...
Further, the Gorean seems
to muddle through the meshing of caste codes and city laws without
batting an eyelash. One can, then, break a law by doing something
which is within the codes of their caste and be legally punished
for it though not be deemed dishonorable. Times of war are excellent
examples of this.
Too, one needs to differentiate
between one who breaks the law and one who is outlawed. The banishing
of an individual from his caste and from his city is not determined
by the mere breaking of a law or committing of a crime. It needs
to be clear that breaking the law is not how one becomes an outlaw.
Gorean systems do provide for modes of social retribution and before
one is thrown out of caste and city, it is usually clear to the
powers who determine these things that grave dishonor has been brought
to a city by this person's actions.
"I am
an outlaw," said Ivar. "In a duel I killed Finn Broadbelt."
"It was in a duel," I said.
"Finn Broadbelt was the cousin of Jarl Svein Blue Tooth."
"Ah," I said. Svein Blue Tooth was the high jarl of Torvaldsland,
in the sense that he was generally regarded as the most powerful.
In his hall, it was said he fed a thousand men. Beyond this his
heralds could carry the war arrow, it was said, to ten thousand
farms. Ten ships he had at his own wharves, and, it was said, he
could summon a hundred more. "He is your Jarl?" I asked.
"He was my Jarl," said Ivar Forkbeard.
"The wergild must be high," I speculated.
The Forkbeard looked at me, and grinned. "It was set so high,"
said he, "out of the reach of custom and law, against the protests
of the rune-priests and his own men, that none, in his belief, could
pay it."
"And thus," said I, "that your outlawry would remain
in effect until you were apprehended or slain?"
---Marauders of Gor
, 6:93-94
"I would
speak!" called Svein Blue Tooth, rising to his feet, lifting
a horn of mead. "Outlawry," said he, "once proclaimed
by the hall of Blue Tooth against the person of Ivar Forkbeard,
he of Forkbeard's Landfall, is herewith, in this hall, in this place,
in the name of Svein Blue Tooth, Jarl of Torvaldsland, lifted!"
There was a great cheer.
"Charges appertaining thereto," roared the Blue Tooth,
spilling mead, "are revoked!"
---Marauders of Gor, 21:279
Other than those who are
declared outlaw by the authorities of their cities, there are those
who become outlaws by choosing to remove themselves from social
constraints, sometimes as an escape from judgment for actions they
have not yet been taken to task for, or in a form of preventive
measure, simply because they realize Gorean society will not allow
them the life they are seeking. This would be the case of Panther
girls and their southern cousins of the jungle. It is difficult
to determine how many of the members of these 'organized' outlaw
groups ended up in these groups while fleeing justice rather than
social obligations.
"What
is your name?" I asked him. He now had a name, for he was free.
"Rim," he said proudly.
I did not ask him his city, for he was outlaw. Outlaws do not care
to reveal their city.
---Hunters of Gor, 1:15
Nonetheless we do encounter
various forms of organized outlaw groups who have adopted a number
of rules and a structure of their own. Even outlaws then, in these
cases, have laws.
...The northern
forests, the haunts of bandits and unusual beasts, far to the north
and east of Ko-ro-ba, my city, are magnificent, deep forests, covering
hundreds of thousands of square pasangs. Slave girls who escape
masters or some free women, who will not accept the matches arranged
by their parents, or reject the culture of Gor, occasionally flee
to these forests and live together in bands, building shelters,
hunting their food, and hating men; there are occasional clashes
between these bands of women, who are often skilled archers, and
bands of male outlaws inhabiting the same forests; hardy Slavers
sometimes go into the forests hunting these girls, but often they
do not return; sometimes Slavers simply meet outlaws at the edges
of the forests, at designated locations, and buy captured girls
from them; interestingly, at other locations, on the eastern edges
of the forests, Slavers from Port Kar meet the female groups and
purchase men they have captured; it is not too uncommon that a Slaver
Warrior has entered the forest only to be captured by his prey,
enslaved, and eventually, when the girls tire of him, be sold, commonly
for arrow points and adornments, to Port Kar Slavers, whence he
will find himself chained to the oar of a cargo galley.
---Assassin of Gor
, 19:293-294
Goreans are said to be wary
of strangers and remain cautious around them, especially those who
do not appear to have allegiances which can be recognized. Many
cities do not allow outlaws within their walls and the reader feels
a general distrust toward them which is easily understood in a world
of Home Stones and caste codes. Indeed what worth is a man's word
who is bound by no pledge and answers to no code of honor?
The peasant
on Gor does not fear the outlaw, for he seldom has anything worth
stealing, unless it be a daughter. Indeed, the peasant and outlaw
on Gor live in an almost unspoken agreement, the peasant tending
to protect the outlaw and the outlaw sharing in return some of his
plunder and booty with the peasant. The peasant does not regard
this as dishonest on his part, or as grasping. It is simply a way
of life to which he is accustomed. It is a different matter, of
course, if it is explicitly known that the outlaw is from a city
other than one's own. In that case he is usually regarded as an
enemy, to be reported to the patrols as soon as possible. He is,
after all, not of one's city.
---Outlaw of Gor, 6:48-49
Despite the obvious disadvantages
of outlawry, despite the expected crook/thief, shady types which
are likely to constitute the ranks of outlaws, John Norman, like
any good adventure writer, has given Gor its Robin Hoods. It is
thus that we meet up with the likes of Hassan and Ivar and Verna,
noble heroes to their followers, fighters for a justice and a greater
cause, and of course, giants of courage and honor and victors of
their respective battles against enormous odds.
...Two days
out of Ko-ro-ba, crossing the fields northward toward Laura, the
sky had darkened with a flight of outlaw tarnsmen, more than a hundred
of them, under the command of the terrible Rask of Treve, one of
the most dreaded warriors on all Gor....
---Captive of Gor
, 7:62
How easily the reader falls
for the charm of these rather endearing rogues and forgets about
the more common type of throat-slitting purse thief that is the
Gorean outlaw.