attendant on the maskings and disguisings. They might, for example, give one an opportunity to try out new identities, to relieve boredom, to break up routines, to release tension, and so on. They also provide one with an opportunity for foolery, jokes, pranks, and horseplay. Who was that fellow, for example, who poured paga on one's head? And who, the free woman might wonder, was that fellow who gave he so sudden, so unexpected, so fierce a pinch? Indeed, perhaps she is fortunate that her very veil was not lifted up and her lips pressed by those of a stranger, or was it a stranger? And who are those fellows in the robes of the caste of physicians, apparently administering medicines to one another, after which they leap and roll about, seemingly in great distress? Are they physicians? It seems more likely they are sawyers or sailmakers from the arsenal. Carnival, too, with its freedom and license, is often used by both men and women as a time for the initiation of affairs, and for arrangements and assignations, the partners often not even being known to one another. In such relationships another advantage of the mask is clearly demonstrated, its provision of anonymity to the wearer, should he or she desire it.
Masks, incidentally, at times other than carnival, are not entirely unknown on Gor. They are often used by individuals traveling incognito or who do not, for one reason or another, wish to be recognized in a certain place or at a certain time. Their use by brigands or highwaymen, of course, is a commonplace. They are also sometimes used by gangs of high-born youths prowling the streets, usually looking to catch a slave girl for an evening's sport. Lower-caste gangs, engaged in similar pursuits, seldom affect masks. They can afford, of course, to be relatively open about their interest, and its indulgence. They are comparatively invulnerable to the nuisances of scandal.
'Paga!' cried a fellow.
We exchanged swigs from our botas. He reeled away into the crowd.
Three fellows walked by supporting swirling carnival figures. These particular constructions had huge, stuffed, bulbous, painted heads, and great flowing robes. They were some nine feet tall. They are supported on a pole and the operator, holding the pole, supporting the figure, is concealed within the robes. He looks out through a narrow, gauze-backed, rectangular opening in the robes. The figures bobbed and nodded to the crowd.
Children fled by, playing tag.
I saw a woman stripped to the waist. She had a brief cloth tied about her hips. She was collared. She looked at me, over her shoulder, and turned away.
In at least a dozen places on the great piazza there must have been groups of musicians.
I saw Tab, a caption once associated with my holding, one with whom I still had occasional dealings. He was with his slave, Midice. She clung to his left arm. It was too crowded here even to heel him properly. I called out to him. But, in the press, and noise, he did not hear. His scabbard was empty. So, too, was mine. We had checked our weapons before entering the piazza.
'I shall have to trouble you for your sword, Sir,' said one of the Arsenal Guards, on duty here tonight.
'No,' had said another. 'Do you not recognize him? That is Bosk, the Admiral, he of the Council of Captains.'
'Forgive me, Captain,' had said the man. 'Enter as you are.'
'No,' I said. 'It is perfectly all right.' I surrendered my sword to him, and the knife, too, I commonly carried, a quiva, a Tuchuk saddle knife, balanced for throwing. I myself had voted in the council for the checking of weapons before entering the piazza during carnival. The least I could do, it seemed to me, was to comply with a ruling which I myself had publicly supported.
I remembered now where I had seen the man who had spoken to me near the platform of the magician. He had been waiting near one of the checking points opening onto the piazza, that point through which I had entered. It was there that I had seen him.
The checking of the weapons is accomplished as follows: One surrenders the weapons and the guard, in turn, tears a ticket in two, placing one half with the weapons and giving you the other half. This ticket is numbered on both ends. In reclaiming the weapons one matches the halves, both with respect to division and number. My half of the ticket was now in my wallet. The ticket is of rence paper, which is cheap in Port Kar, owing to its proximity to one of Gor's major habitats for the rence plant, the vast marshes of the Vosk's delta.
'Captain,' said a voice.
I turned about. 'Captain Henrius?' I asked. He, grinning, thrust up the mask. It was he. I thought I had recognized the voice. The young Captain Henrius was of the lineage of the Sevarii. Once he had been of my house but now held sway in his own house. With him was his lovely slave, Vina, who once had been intended to be the companion of gross Lurius of Jad, then, sharing his throne, to be proclaimed the Ubara of Cos. She was now a slave in Port Kar. I had not recognized her immediately for the gaudy paints which had been applied to her body. She knelt beside Henrius, holding to his thigh, that she not be forced away from him in the crowd.
'Someone is looking for you,' said Henrius.
'Who?' I asked.
'I do not know,' he said.
'He suggests that you meet him among the purple booths, in Booth Seventeen.'
'Thank you,' I said.
Henrius, then, with a grin, readjusted his mask, drew Vina to her feet and, with her in tow, by an elbow, vanished in the crowd.
I looked after them. I was fond of them both.
A free woman, in swirling robes of concealment, veiled, appeared before me. 'Accept my favor, please!' she laughed. She held forth the scarf, teasingly, coquettishly. 'Please, handsome fellow!' she wheedled. 'Please, please!' she said. 'Please!'
'Very well,' I smiled.
She came quite close to me.
'Herewith,' she said, 'I, though a free women, gladly and willingly, and of my own free will, dare to grant you my favor!'
She then thrust the light scarf though an eyelet on the collar of my robes and drew it halfway though. In this fashion it would not be likely to be dislodged.
'Thank you, kind sir, handsome sir!' she laughed. She then sped away, laughing.
She had had only two favors left at her belt, I had noted. Normally in this game the woman begins with ten. The first to dispense her ten favors and return to the starting point wins. I looked after her, grinning. It would have been churlish, I thought, to have refused the favor. Too, she had begged so prettily. This type of boldness, of course, is one that a woman would be likely to resort to only in the time of carnival. The granting of such favors probably has a complex history. Its origin may even trace back to Earth. This is suggested by the fact that, traditionally, the favor, or the symbolic token of the favor, is a handkerchief or scarf. Sometimes a lady's champion, as I understand it, might have borne such a favor, fastened perhaps to a helmet or thrust in a gauntlet.
It is not difficult, however, aside from such possible historical antecedents, and the popular, superficial interpretations of such a custom, in one time or another, to speculate on the depth meaning of such favors. One must understand, first, that they are given by free women and of their own free will. Secondly, one must think of favors in the sense that one might speak of a free woman granting, or selling, her favors to a male. To be sure, this understanding, as obvious and straightforward as it is, if brought to the clear light of consciousness, is likely to come as a revelatory and somewhat scandalous shock to the female. It is one of those cases in which a thing she has long striven to hide from herself is suddenly, perhaps to her consternation and dismay, made incontrovertibly clear to her. In support of the interpretation are such considerations as the fact that these favors, in these games, are bestowed by females on males, that, generally, at least, strong, handsome males seem to be the preferred recipients of such favors, that there is competition among the females in the distribution of these favors, and that she who first has her «favors» accepted therein accounts herself as somewhat superior to her less successful sisters, at least in this respect, and that the whole game, for these free women, is charged with an exciting, permissive aura of delicious naughtiness, this being indexed undoubtedly to the sexual stimulations involved, stimulations which, generally, are thought to be beneath the dignity of lofty free women.
In short, the game of favors permits free women, in a socially acceptable context, by symbolic transformation, to assuage their sexual needs to at least some extent, and, in some cases, if they wish, to make advances to interesting males. There is no full satisfaction of female sexuality, of course, outside of the context of male dominance. I wondered what the free woman whose favor I wore would look like, stripped and in a collar.
