World of Gor

The codes of each caste constitute what may be otherwise described as a list of rules of conduct to which all caste members are held. They appear to be in the form of sayings, some rather clear, some more akin to a riddle understood perhaps only by those who have received the teachings of the caste to which they belong.

Tarl Cabot refers to Caste Codes not as laws, but by using the expression 'ethical teachings' which does well in giving the reader a sense that these codes have much more to do with the sense of right than the actual legal rightness. The beauty of the Gorean world is perhaps that for the most part, what is ethically right is also what is legally right, although it is sometimes difficult to slice between the law and the codes in situations where both need to be considered. Such would be the case for situations such as capture or submission and many other cases which may not appear as obvious as these two.

The codes of a caste essentially determine behavior with a more particular interest in the trade or specialty of its caste members. For the warrior then, much of the codes will establish rules with regards to battle, duals, challenges and the pledging of one's sword, whereas for the merchant these same codes would be about the dealings of sales and trade.

Note that the intent of this page is merely to offer a list of the various passages found scattered through the Gor series which refer to Caste Codes. Commentary on caste, including Caste Codes, can be found in other pages of this section.

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.

"It's just as well," said Torm. "You would never make a Scribe."

The Code of the Warrior was, in general, characterized by a rudimentary chivalry, emphasizing loyalty to the Pride Chiefs and the Home Stone. It was harsh, but with a certain gallantry, a sense of honor that I could respect. A man could do worse than live by such a code.
---Tarnsman of Gor. 3:40-41

Further, members of castes such as the Physicians and Builders use the fairs for the dissemination of information and techniques among Caste Brothers, as is prescribed in their codes in spite of the fact that their respective cities may be hostile. And as might be expected members of the Caste of Scribes gather here to enter into dispute and examine and trade manuscripts.
---Priest Kings of Gor, 1:9

"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, 9:226-227

Assassins

...Aside from these common uses, sleen are put to other uses, too. In Thentis, for example, sleen are used to smell out contraband, in the form of the unauthorized egress of the beans for black wine from the Thentian territories. They are sometimes, too, used by assassins, though the caste of assassins itself, by their caste codes, precludes their usage; the member of the caste of assassins must make his own kill; it is in their codes....
---Slave Girl of Gor, 8:186-187

"I see you are not of the assassins," I said. It is a matter of pride for members of that caste to avoid the use of poisoned steel. Too, their codes forbid it.
---Beasts of Gor, 7:141

He seemed slow. But I knew he did not come to his somber garb by any tardiness of action or hesitancy in deed. The training of the assassin is thorough and cruel. He who wears the black of that caste has not won it easily. Candidates for the caste are chosen with great care, and only one in ten, it is said, completes the course of instruction to the satisfaction of the caste masters. It is assumed that failed candidates are slain, if not in the training, for secrets they may have learned. Withdrawal from the caste is not permitted. Training proceeds in pairs, each pair against others. Friendship is encouraged. Then, in the final training, each member of the pair must hunt the other. When one has killed one's friend one is then likely to better understand the meaning of the black. When one has killed one's friend one is then unlikely to find mercy in his heart for another. One is then alone, with gold and steel.
I looked at Drusus.
The assassins take in lads who are perhaps characterized by little but unusual swiftness, and cunning, and strength and skill, and perhaps a selfishness and greed, and, in time, transform this raw material into efficient, proud, merciless men, practitioners of a dark trade, men loyal to secret codes the content of which is something at which most men dare not guess.
---Beasts of Gor, 30:358

Initiates

Their codes forbade them to kill but I knew that they hired men of other castes for this purpose.
---Priest Kings of Gor, 33:297

...Initiates, incidentally, are not permitted by their caste codes to bear arms; nor are they permitted to injure or kill; accordingly, they hire men for these purposes.
---Assassin of Gor, 18:267

Merchants

"I am a merchant," said Mintar, "and it is in my code to see that I am paid."
---Tarnsman of Gor, 10:121

"Free Kal-da for all!" cried Kron, and when the proprietor, who knew the codes of his caste, tried to object, Kron flung a golden tarn disk at him. Delightedly the man ducked and scrambled to pick it up from the floor.
---Outlaw of Gor, 24:224

"Ulafi should have been recruited," said the dark-haired girl. "He will do anything for gold."
"Except betray his merchant codes," said he who was called Kunguni.
I was pleased to hear this, for I was rather fond of the tall, regal Ulafi. Apparently they did not regard him as a likely fellow to be used in the purchase of stolen notes on speculation, to be resold later to their rightful owner. Many merchants, I was sure, would not have been so squeamish. Such dealings, of course, would encourage the theft of notes. It was for this reason that they were forbidden by the codes. Such notes, their loss reported, are to be canceled, and replaced with alternative notes.
---Explorers of Gor, 11:148

Peasants

"We took her without your permission," said Bran Loort.
"In this," said Thurnus, "you have committed a breach of code."
"It does not matter to me," said Bran Loort.
"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.
"I do not care," said Bran Loort.
"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, 9:226-227

I sensed that the codes were to be invoked. What Bran Loort and his fellows had done exceeded the normal rights of custom, the leniencies and tacit permissions of a peasant community; commonly the codes are invisible; they exist not to control human life, but to make it possible. The rapes of Verr Tail and Radish, interestingly, had not counted as code breaches, though in neither case had explicit permission for their conquest been granted by Thurnus; such permission, in such cases, was implicit in the customs of the community; it did not constitute a "taking from" but a brief use of, an "enjoyment of," without the intent to do injury to the honor of the master; "taking from," in the sense of the code is not, strictly, theft, though theft would be "taking from." "Taking from," in the sense of the codes, implies the feature of being done against the presumed will of the master, of infringing his rights, more significantly, of offending his honor. In what Bran Loort had done, insult had been intended. The Gorean peasant, like Goreans in general, has a fierce sense of honor. Bran Loort had known exactly what he had been doing.
---Slave Girl of Gor, 9:228

"I am caste leader," said Bran Loort.
"In what village is that?" asked Thurnus.
"In Tabuk's Ford," said Bran Loort, angrily.
"Have you conveyed this intelligence to Thurnus of Tabuk's Ford?" inquired Thurnus.
"I do so now," said Bran Loort. "I am first in Tabuk's Ford."
"I speak for Thurnus, caste leader in the village of Tabuk's Ford," said Thurnus. "He speaks it not so."
"I am first here," said Bran Loort.
"In the name of Thurnus, he of the peasants, caste leader of the village of Tabuk's Ford," said Thurnus, "I speak. He, Thurnus, is first."
"I am first!" cried Bran Loort.
"No," said Thurnus.
Bran Loort turned white.
"Will it be the test of five arrows?" asked Thurnus.
In this the villagers, with the exception of the two contestants, leave the village and the gate is closed. Each contestant carries in the village his bow, the great bow, the peasant bow, and five arrows. He who opens the gate to readmit the villagers is caste leader.
"No," said Bran Loort, uneasily. He did not care to face the bow of Thurnus. The skill of Thurnus with the great bow was legendary, even among peasants.
"Then," asked Thurnus, "it will be the test of knives?"
In this the two men leave the village and enter, from opposite sides, a darkened wood. He who returns to the village is caste leader.
"No," said Bran Loort. Few men, I thought, would care to meet Thurnus in the darkness of the woods armed with steel. The peasant is a part of the land. He can be like a rock or a tree. Or the lightning that can strike without warning from the dark sky.
Bran Loort lifted his staff. "I am of the peasants," he said.
"Very well," said Thurnus. "We shall subject this matter to grim adjudication. The staff will speak. The wood of our land will decide."
---Slave Girl of Gor, 9:229

"The caste leader must know many things," said Thurnus. "It takes many years to learn them, the weather, the crops, animals, men. It is not easy to be caste leader."
Thurnus turned away, his head down, to tie his sandal. Bran Loort hesitated only an instant, and then he struck down, the staff stopped, striking across Thurnus's turned shoulder. It had been like striking a rock. Bran Loort stepped back.
"Too, to earn the respect of peasants," said Thurnus, straightening up, retrieving his staff, his sandal tied, "the caste leader should be strong."
Bran Loort was white-faced.
"Now let us fight," said Thurnus.
Swiftly did the two men engage with their quick staves. There was a fierce ringing of wood. Dust flew about their ankles. Blows, numerous and fierce, were struck and parried. Bran Loort was not unskilled, and he was young and strong, but no match was he for the grim and mighty Thurnus, caste leader of Tabuk's Ford, my master. As well might a young larl with spotted coat be matched against a giant, tawny claw Ubar of the Voltai. At last, bloodied and beaten, Bran Loort lay helpless at the feet of Thurnus, caste leader of the village of Tabuk's Ford. He looked up, glazed-eyed. Some five of his cohorts, two of whom had recovered consciousness, seizing their staves, edged nearer.
"Beat him!" cried Bran Loort, pointing out Thurnus.
There was a cry of anger from the onlookers.
The young men raised their staves, together, to charge upon Thurnus, who turned, to accept their challenge.
"Stop!" cried a voice. There were the shrill squeals of sleen. Sandal Thong stood at the edge of the circle, in each fist the leash, a short leash, of a sleen. The animals strained against the leashed collars, trying to creep forward, their eyes blazing, saliva loose and dripping from their jaws, the wet fangs shining in the firelight. "On the first man who moves," cried Sandal Thong, "I shall set a sleen!"
The young men drew back.
Melina cried out with fury.
"Throw down your staves," ordered Thurnus. They, looking at the sleen, threw down their staves.
"She is only a slave!" cried Melina. "How dare you interfere?" she cried to Sandal Thong.
"I freed her this afternoon," laughed Thurnus. I saw no rope collar on her throat. She had removed it when she had stolen away from the circle of the fire.
She stood there, holding the sleen leashes, a proud free woman, in the firelight, though she wore still the rag of a slave.
"On your feet, Bran Loort," said Thurnus.
The young man, unsteadily, stood up. Thurnus, swiftly, tore away the tunic about his waist, and, taking him by the arm, rudely thrust him to the heavy rack, where I lay helplessly secured. "Here is the little slave you find so lovely, Bran Loort," said Thurnus. "She lies before you, helpless." Bran Loort looked at me, miserable. "She is a juicy little beauty, is she not?" asked Thurnus. I recoiled on the beams, so spoken of. "Is she not a pretty little cake?" asked Thurnus. "Yes," whispered Bran Loort. "Take her," said Thurnus. "I give you my permission." Bran Loort looked down. "Go ahead," urged Thurnus. "Take her!" "I cannot," whispered Bran Loort. He was a defeated man.
Bran Loort turned away from the rack and bent down to pick up his tunic. He went to the gate and it was opened for him. He left the village of Tabuk's Ford.
"Follow him, who will," said Thurnus to the young men who had been his cohorts.
But none made to follow their former leader.
"Of what village are you?" asked Thurnus.
"Tabuk's Ford," they said, sullenly.
"And who is caste leader in Tabuk's Ford?" asked Thurnus, sweating, grinning.
"Thurnus," they said.
"Go to your huts," he said. "You are under caste discipline." They withdrew from the circle of the fire. I expected that they would tend his fields for a season.
---Slave Girl of Gor, 9:233-234

On Peasants who are forced out of their lands by the great farms

...Usually, as it is their caste policy, the farmers or villagers seek new land, usually farther away, to start again. They seldom attempt to enter the cities, where they might eventually contribute to the formation of a discontented urban proletariat. Their caste codes discourage it....
---Dancer of Gor, 20:303

Physicians - code or practice?

The woman of the Physicians, at the age of fifteen in many cities, wears two bracelets on her left wrist. When she has one child one bracelet is removed; when she has a second child the second bracelet is removed. She may then, if she desires, enter into the full practice of her craft.
---Fighting Slave of Gor, 16:210

Warriors

On the length of a Ubar's rule

"Normally the office is surrendered after the passing of the crisis," said my father. "It is part of the Warrior's Code."

"But what if he does not give up the office?" I asked. I had learned enough of Gor by now to know that one could not always count on the Caste Codes being observed.

"Those who do not desire to surrender their power," said my father, "are usually deserted by their men. The offending war chief is simply abandoned, left alone in his palace to be impaled by the citizens of the city he has tried to usurp."

I nodded, imagining a palace, empty save for one man sitting alone on his throne, clad in his robes of state, waiting for the angry people outside the gates to break through and work their wrath.

"But," said my father, "sometimes such a war chief, or Ubar, wins the hearts of his men, and they refuse to withdraw their allegiance."

"What happens then?" I asked.

"He becomes a tyrant," said my father, "and rules until eventually, in one way or another, he is ruthlessly deposed." My father's eyes were hard and seemed fixed in thought. It was not mere political theory he spoke to me. I gathered that he knew of such a man. "Until," he repeated slowly, "he is ruthlessly deposed."
---Tarnsman of Gor, 3:42-43

Submission and the codes

"You must take me with you," she said, eyes still downcast.

"Why?" I asked. After all, according to the rude codes of Gor, I owed her nothing; indeed, considering her attempt on my life, which had been foiled only by the fortuitous net of Nar's web, I would have been within my rights to slay her, abandoning her body to the water lizards. Naturally, I was not looking at things from precisely the Gorean point of view, but she would have no way of knowing that. How could she know that I would not treat her as--according to the rough justice of Gor--she deserved?
---Tarnsman of Gor, 7:92

...It was the same simple ceremony that Sana had performed before me in the chamber of my father, back at Ko-ro-ba--the submission of the captive female. Without raising her eyes from the ground, the daughter of the Ubar said in a clear, distinct voice: "I submit myself."

Later I wished that I had had binding fiber to lash her so innocently proffered wrists. I was speechless for a moment, but then, remembering that harsh Gorean custom required me either to accept the submission or slay the captive, I took her wrists in my hands and said, "I accept your submission."...
---Tarnsman of Gor, 7:93-94

"Like this," she responded, kneeling before me, lowering her head and lifting her arms, the wrists crossed. She laughed. "Now you must take me with you or slay me," she said, "and I know you cannot slay me."

I cursed her, for she took unfair advantage of the Warrior Codes of Gor.
---Tarnsman of Gor, 8:109

Challenge

"I like this girl," said the warrior. "Yield her to me!"

"No," I said.

"Yield her or I will have my tharlarion trample you," he snapped, "or would you prefer to be spitted on my lance?"

"You know the codes," I said evenly. "If you want her, you must challenge for her and meet me with the weapon of my choice."
---Tarnsman of Gor, 9:117

Sword brotherhood

"DO NOT HARM HIM," SAID Kazrak. "He is my sword brother, Tarl of Bristol." Kazrak's remark was in accord with the strange warrior codes of Gor, codes which were as natural to him as the air he breathed, and codes which I, in the Chamber of the Council of Ko-ro-ba, had sworn to uphold. One who has shed your blood, or whose blood you have shed, becomes your sword brother, unless you formally repudiate the blood on your weapons. It is a part of the kinship of Gorean warriors regardless of what city it is to which they owe their allegiance. It is a matter of caste, an expression of respect for those who share their station and profession, having nothing to do with cities or Home Stones.
---Tarnsman of Gor, 10:119

The raising of a weapon - challenge again

"You have lifted a weapon against me," he said. "My codes permit me to kill you."
---Outlaw of Gor, 1:14

Warrior pledge

"I come on behalf of Lara, who is true Tatrix of Tharna. Sheathe your weapons. No more shed the blood of men of your own city. I ask this in the name of Lara, and of the city of Tharna and its people. And I ask it in the name of the codes of your own caste, for your swords are pledged to the true Tatrix--Lara--not Dorna the Proud!"
---Outlaw of Gor, 24:231

I wondered how it was that Thorn had given his life for this woman. It did not seem it could have been a matter of caste obligation for this obligation had been owed not to Dorna but to Lara. He had broken the codes of his caste to support the treachery of Dorna the Proud.
---Outlaw of Gor, 25:242

Death in battle

I am of the Caste of Warriors, and it is in our codes that the only death fit for a man is that in battle, but I can no longer believe that this is true, for the man I met once on the road to Ko-ro-ba died well, and taught me that all wisdom and truth does not lie in my own codes.
---Priest Kings of Gor, 1:14

The treatment of slaves

Had I now become so much the Gorean warrior that I could disregard the feelings of a fellow creature, in particular those of a girl, who must be protected and cared for? Could it be that I had, as the Codes of my Caste recommended, not even considered her, but merely regarded her as a rightless animal, no more than a subject beast, an abject instrument to my interests and pleasures, a slave?
---Priest Kings of Gor, 6:47-48

Peril and steel

"Until you find Talena," he said, "your companion is peril and steel."

It was an old Warrior saying.
---Priest Kings of Gor, 34:307

Swearing by the sword

"His hand on the hilt of his sword," said Mira, "and his other hand on the medallion of Ar, his daughter was disowned."
I gasped, stunned.
"Yes," laughed Verna, "according to the codes of the warriors and by the rites of the city of Ar, no longer is Talena kin or daughter of Marlenus of Ar."
I lay, stunned. According to irreversible ceremonies, both of the warriors and of the city of Ar, Talena was no longer the daughter of Marlenus. In her shame she had been put outside his house. She was cut off. In law, and in the eyes of Goreans, Talena was now without family. No longer did she have kin. She was now, in her shame, alone, completely. She was now only slave, that and nothing more.
---Hunters of Gor, 9:131

The circle of each man's sword and the swords of others

In the codes of the warriors, there is a saying: "Be strong, and do as you will. The swords of others will set you your limits."
---Marauders of Gor, 1:10

"Within the circle of each man's sword," say the codes of the warrior, "therein is each man a Ubar."
---Marauders of Gor, 1:10

"Steel is the coinage of the warrior," say the codes. "With it he purchases what pleases him."
---Marauders of Gor, 1:10

Poison

"Poison, I think," said he, "perhaps a subtle toxin, coated on a blade, thus entered into a wound."
"Such is contrary to the codes," I said.
"Poisoned steel," he said.
I said nothing.
"Sullius Maximus," he said, "is in Tyros."
"I would not have thought Sarus of Tyros would have used poisoned steel," I said. Such a device, like the poisoned arrow, was not only against the codes of the warriors, but, generally, was regarded as unworthy of men. Poison was regarded as a woman's weapon.
---Marauders of Gor, 1:18 (revised edition)

A time for steel

"No," said the prisoner, "but there is a time and a place for speaking, as there is a time and a place for steel."
"It is a saying of the warriors," said Borchoff.
---Slave Girl of Gor, 12:269

What makes a warrior

"Flee!" she said.
"I am of the Warriors," I said.
"But you may die," she said.
"That is acknowledged in the codes," I said.
"What are the codes?" she asked.
"They are nothing, and everything," I said. "They are a bit of noise, and the steel of the heart. They are meaningless, and all significant. They are the difference. Without the codes men would be Kurii."
"Kurii?" she asked.
"Beasts, such as ice beasts, and worse," I said. "Beasts such as the face you saw in the sky."
---Beasts of Gor, 27:340

"What is it to be a warrior?" she asked.
"It is to keep the codes," I said. "You may think that to be a warrior is to be large, or strong, and to be skilled with weapons, to have a blade at your hip, to know the grasp of the spear, to wear the scarlet, to know the fitting of the iron helm upon one's countenance, but these things are not truly needful; they are not, truly, what makes one man a warrior and another not. Many men are strong, and large, and skilled with weapons. Any man might, if he dared, don the scarlet and gird himself with weapons. Any man might place upon his brow the helm of iron. But it is not the scarlet, not the steel, not the helm of iron which makes the warrior."
She looked up at me.
"It is the codes," I said.
---Beasts of Gor, 27:340

Flags

"Even warriors long sometimes for the sight of their own flags, atop friendly walls, for the courtyards of their keeps, for the hearths of their halls. Thus admit the Codes."
---Blood Brothers of Gor, 35:306

This was the Kur I had come to think of as the eighth Kur. It had been apparently separated from its companions at the time of the massacre of the wagon train and the fight between the soldiers and the savages. I had met it once before, when it had returned to the field to feed. It was that Kur which had been threatening the Waniyanpi, and whose attack I had frustrated. As we had not been similarly armed, it alone, afoot, and I with Grunt, he with an armed crossbow, and as it had not rushed upon me, I had not contested its withdrawal from the field. Such had seemed in accordance with codes to which I had once subscribed, codes which I had never forgotten.....
---Blood Brothers of Gor, 51:459

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. 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.

It should be noted that this does not place a legal obligation on the warrior. It has to do, rather, with the proprieties of the codes. If a woman not within a clear context of rights, such as capture rights, house rights, or camp rights, should pronounce herself slave, simpliciter, then she is subject to claim. 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, 1:21

...Warriors, it is said in the codes, have a common Home Stone. Its name is battle.
---Renegades of Gor, 20:343

He who cannot think is not a man, so saith the codes. Yet neither, too, they continue, is he who can only think.
---Vagabonds of Gor, 3:65

"What is the 97th Aphorism in the Codes?" inquired Labienus.
"My scrolls may not be those of Ar," I said. To be sure, the scrolls should be, at least among the high cities, in virtue of conventions held at the Sardar Fairs, particularly the Fair of En’Kara, much in agreement.
"Will you speak?" asked Labienus.
"Remove the female," I said.
"He is a Warrior," said one of the men.
One of the men lifted the bound Ina in his arms, one hand behind the back of her knees, and the other behind her back, and carried her from where we were gathered. In a few moments he returned.
"The female is now out of earshot?" inquired Labienus, staring ahead.
"Yes," said the fellow, "and she will stay where I left her, on her back, as I tied her hair about the base of a stout shrub."
"The 97th Aphorism in the Codes I was taught," I said, "is in the form of a riddle: "What is invisible but more beautiful than diamonds?"
"And the answer?" inquired Labienus.
"That which is silent but deafens thunder."
The men regarded one another.
"And what is that?" asked Labienus.
"The same," said I, "as that which depresses no scale but is weightier than gold."
"And what is that?" asked Labienus.
"Honor," I said.
---Vagabonds of Gor, 28:305-306

"...The warrior does not kill himself or aid others in the doing of it. It is not in the codes."
---Vagabonds of Gor, 46:446

"You have drawn a weapon against me," I said.
"You are of the warriors?" said the fellow. He wavered. He, too, knew the codes.
---Magicians of Gor, 8:129

...Too, both Marcus and myself were of the warriors, the scarlet caste, and as such were not above taking slaves, Such is not only permitted in the codes, but encouraged by them. "The slave is a joy and a convenience to the warrior."...
---Magicians of Gor, 19:315

"Honor," I said, "has many voices, and many songs."
He looked down at me, startled. "That is a saying of warriors," he said. "It is from the codes. It is a long time since I have heard it. I had almost forgotten it. Where did you, a slave, hear it?"
---Witness of Gor, 46:711