On Gor, marriage, as we think of it,
does not exist in the high cities. Its place is taken by
the "Free Companionship," which is distinguished,
of course, from the master/slave relationship. The Free
Companionship must be annually renewed, annually repledged,
which it commonly is. If it is not renewed, that, in effect,
constitutes a divorce.
---John Norman, Sept 2000
The joining of a
free man and a free woman, particularly in high city civilizations,
is subject to a number of rules, laws, customs and rituals
which although likely vary from city to city, essentially
carry similar meaning and share many fairly hard set standards.
If Free Companionship is often compared to marriage on Earth,
it is perhaps closer to the types of marriages which existed
in earlier times than today's modern concept of it. The
meaning though, remains the same: it consists of a partnership
of sorts, between a free man and a free woman, for the purpose
of becoming a legal couple.
And perhaps not too unlike
Earth marriages, the higher the station of the man and woman involved,
the higher the likelihood of the woman being selected on the basis
of family, political and/or economic alliance. The Gorean woman,
even free, is usually subject to the decisions of the men of her
family and who she will be paired off with is no exception to this.
There is
no marriage, as we know it, on Gor, but there is the institution
of the Free Companionship, which is its nearest correspondent. Surprisingly
enough, a woman who is bought from her parents, for tarns or gold,
is regarded as a Free Companion, even though she may not have been
consulted in the transaction. More commendably, a free woman may
herself, of her own free will, agree to be such a companion. And
it is not unusual for a master to free one of his slave girls in
order that she may share the full privileges of a Free Companionship.
One may have, at a given time, an indefinite number of slaves,
but only one Free Companion. Such relationships are not entered
into lightly, and they are normally sundered only by death. Occasionally
the Gorean, like his brothers in our world, perhaps even more frequently,
learns the meaning of love.
---Outlaw of Gor
, 6:54
Though we encounter women
of independent wealth and station and told of their turning down
suitors, it is more often than not explained that their future companion
is chosen by their father, brother or guardian. Indeed it is said
a woman often meets her companion for the first time once companionship
has been arranged and bride price been paid.
Though on
Gor the free maiden is by custom expected to see her future companion
only after her parents have selected him, it is common knowledge
that he is often a youth she has met in the marketplace. He who
speaks for her hand, especially if she is of low caste, is seldom
unknown to her, although the parents and the young people as well
solemnly act as though this were the case. The same maiden whom
her father must harshly order into the presence of her suitor, the
same shy girl who, her parents approvingly note, finds herself delicately
unable to raise her eyes in his presence, is probably the same girl
who slapped him with a fish yesterday and hurled such a stream of
invective at him that his ears still smart, and all because he had
accidentally happened to be looking in her direction when an unpredictable
wind had, in spite of her best efforts, temporarily disarranged
the folds of her veil.
---Outlaw of Gor, 8:68
The more commonly mentioned
conditions to the continuity of a companionship are those which
speak of annual renewal and the instant dissolution of the bond
should one or the other companion be enslaved. There is mention
of the companionship being dissolved by an authority figure but
more commonly, death is said to be the usual end to companionship
as these things are not entered lightly.
The next
to appear before Bila Huruma were two members of the nobility, a
man and his companion. He complained of her that she had been unwilling
to please him. By one word and a stroke of his hand between them
Bila Huruma dissolved their companionship....
---Explorers of Gor
, 18:231
"It
is long since you have been the Free Companion of Talena, daughter
of Marlenus," said Samos. "The Companionship, not renewed
annually, is at an end. And you were once enslaved."
I looked
at the board, angrily. It was true that the Companionship, not renewed,
had been 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
, 1:9
The above passages would
also seem to indicate that free companionship is a monogamous institution
and for the most part at least, this is certainly how we find it
throughout Gor. The one exception to this rule appears in the book
which speaks of subequatorial jungle cultures where one Ubar is
said to have literally hundreds of free companions, this collection
quite readily compared to the usual garden of slaves one would find
in this type of home. Political alliances play heavily into this
particular situation and there is, here at least, absolutely no
mention of love or even the faintest sense that indeed a companionship
exists beyond the legalities of trading the woman for land or economic
aid.
(Please note
that the following passage describes what seems to be an exception
rather than the norm as far as monogamous vs polygamous free companionships)
.... Too,
to seal the bonds of these political bargains, he, on behalf of
Aibu, offered to Bila Huruma the very daughter of the high chief,
Aibu, himself, a girl named Tende, as one of his companions.
"Is she beautiful?" asked Bila Huruma.
"Yes," responded Mwoga.
Bila Huruma shrugged. "It does not matter," he said. I
supposed it did not matter. There were doubtless many womens' courts
in his house. He had, I had heard, already more than two hundred
companions, not to mention perhaps twice the number of slave girls,
captures, purchases and gifts. If the body of Tende appealed to
him he could get heirs upon it If it did not, he could forget her,
leaving her neglected, a sequestered souvenir of state, another
girl lost in one of the womens' courts in the palace.
---Explorers of Gor, 18:232
The rituals which surround
companionship are scarcely described and it would make sense to
think that status and circumstances have much to do with whether
or not the joining will be a feast or a simple private ceremony
of sorts. There is mention of more intricate ceremonies which involve
'unveiling' the 'bride' to one degree or another, though these do
not seem universally practiced.
...In certain
cities, in connection with the free companionship, the betrothed
or pledged beauty may wear eight veils, several of which are ritualistically
removed during various phases of the ceremony of companionship;
the final veils, and robes, of course, are removed in private by
the male who, following their removal, arms interlocked with the
girl, drinks with her the wine of the companionship, after which
he completes the ceremony. This sort of thing, however, varies considerably
from city to city. In some cities the girl is unveiled, though not
disrobed, of course, during the public ceremony. The friends of
the male may then express their pleasure and joy in her beauty,
and their celebration of the good fortune of their friend....
---Slave Girl of Gor
, 5:107
Ka-la-na, the wine made of
the fruit of trees by the same name and said to be the symbol of
romantic love, is shared by the couple and indeed, the free companionship
ritual is often referred to as 'the sharing of the wine of companionship'.
In the few cases where the reader witnesses such rituals, the drinking
of ka-la-na is always present. Similarly, talenders are often worn
in garlands by the 'bride', this bright yellow flower is also known
to Goreans as a symbol of love.
...In their
own quarters, unveiled Gorean women, with their family or lovers,
might fix talenders in their hair. A crown of talender was often
worn by the girl at the feast celebrating her Free Companionship.
---Outlaw of Gor, 15:131-132
"Would
you consent," asked Relius, "to be the companion of a
Warrior?"
"Companion?" she asked.
Relius nodded his head. He held her very gently. She looked at him,
unable to comprehend his words.
"It is the hope of Relius," said he, "that the free
woman, Virginia, might care for a simple Warrior, one who much loves
her, and accept him as her companion."
She could not speak. There were tears bright in her eyes. She began
to cry, to laugh.
"Drink with me the cup of the Free Companionship," said
Relius, rather sternly.
"Yes, Master," said Virginia, "yes!"
"Relius," said he.
"I love you!" she cried. "I love you, Relius!"
"Bring the wine of Free Companionship!" decreed Marlenus.
The wine was brought and Relius and Virginia, lost in one another's
eyes, arms interlocked, drank together.
He carried her from the court of the Ubar, she lying against him,
weeping with happiness.
There were cheers in the court of the Ubar.
---Assassin of Gor
, 24:401-402
The two above elements are
truly about as much detail as we get with regards to the actual
joining ritual and they may seem unusually love-focused considering
the numerous mentions of arranged companionship and bride prices.
We do need, however to look at this not from the angle of the more
modern earth marriage. Promises to love, throughout history, have
been part of joining rituals which similarly involved a couple of
strangers brought together by their families, politics and or economic
purposes. It did not seem odd to our ancestors to promise to love
a stranger and indeed this was the expected outcome of arranged
marriages, despite their businesslike appearance, and it was not
unusual for the pair to develop strong feelings for each other.
The Gorean woman understands
that choices which are made for her are made for her own well being,
or the benefit of a higher purpose, and in this she accepts and
welcomes her role and would apply herself to be successful at fulfilling
it.
...The pledged
companions, the Lady Sabina of Fortress of Saphronicus and Thandar
of Ti, of the Four Cities of Saleria, of the Salerian Confederation,
had, as yet, according to Eta, never laid eyes on one another, the
matter of their match having been arranged between their respective
fathers, as is not uncommon in Gorean custom. The match had been
initiated at the behest of Kleomenes, who was interested in negotiating
a commercial and political alliance with the Salarian Confederation.
---Slave Girl of Gor, 5:111
At the same time, companionships
born of love are clearly a common thing and we are given multiple
examples throughout the stories. Men and women alike aware of the
various social and political expectations placed upon them, are
not unlikely to find love within the circle of what is permissible
and of course, the likelihood of a peasant for example, meeting
and spending any significant amount of time in becoming acquainted
with a woman of high caste enough to fall in love with her, is not
a very common scenario. It would seem normal that not too unlike
Earth, family and social circles are the more common source of friendships
and love. It is perhaps with less resistance, that the Gorean woman
understands her role and accepts it.
The education of the Gorean
woman prepares her for this role as well as the many functions of
free companionship. If the law clearly draws a line between the
way men interact with female slaves as opposed to their treatment
of free woman, it remains no less obvious that the status of women
on Gor is not based on an equality principle. The numerous references
to the 'purchasing' of a companionship by which a woman's family
offers goods and moneys to attract suitors for their daughters,
makes clear that a free woman's value may well be limited to that
which she may bring into a relationship in terms of tangible assets.
Some Goreans
think of the Free Companionship as being a form of contract slavery...
---Blood Brothers of Gor
, 28:246
The station and privileges
of companionship as well as how much space a woman will occupy in
the couple's affairs will vary of course according to culture, rank
and social status. Unlike Earth customs, the name of a free woman
is not subject to change with the joining and she will retain her
name although she cannot pass it down to her children. On the other
hand, she may change caste and be received into her companion's
caste if this is desired but it is said to be a matter of personal
choice. The children born to cross-caste companionships will of
course carry the caste of the father.
In taking
companionship with one of the Warriors she would raise caste, for
the Warriors on Gor are among the high castes, of which there are
five, the Initiates, Scribes, Physicians, Builders and Warriors.
... It was my hope that the Lady Sabina would be happy. It was said
she was much pleased to raise caste and would become, by this match,
one of the high ladies of the Salerian Confederation, which was
becoming powerful in the north. ...
---Slave Girl of Gor, 5:113-114
...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 certain cities, hold of citizenship. ...
---Slave Girl of Gor, 9:212-213
...A free
woman's name, of course, tends to remain constant. A Gorean free
woman does not change her name in the ceremony of the Free Companionship.
She remains who she was. In such a ceremony two free individuals
have elected to become companions. ...
---Explorers of Gor, 34:365
Though clearly the collar
defines the place of certain woman in the general scheme of things,
the freedom of women does not define equality. The female sex is,
for all intents and purposes, viewed by Goreans as having a subservient
quality which is not solely related to the presence of a brand or
the legalities of slavery. The belief that this order is a natural,
biological, and right one would make reserving its application to
female slaves rather illogical. The service to men albeit clearly
on terms which differ from that of the enslaved woman, remains something
which Goreans believe is not only natural, but welcomed by women
and fulfilling to both men and women.