Concepts

Honor

Life without honor is meaningless -- Teehran Proverb

The pursuit of honor is a driving force behind those who are of the Tahari. For many, there is no greater cause. Even to those who dwell within Teehra, money and power mean nothing if they are attained at the expense of one's honor.

To those who live outside of the Tahari, the concept of honor may be complex. Honor is as natural and necessary as breathing, and its badge, for better or worse is as inescapable as death. At its broadest sense, honor is the embodiment of all that is good; honesty, integrity, kindness and forgiveness. Those with honor keep their word when it is given, they are generous and faithful. Men display their honor by shows of strength and bravery in battle, Women display their honor by being virtuous, free of shame, and courage in the face of hardship.

Every action, large or small serves to either enhance or erode one's honor. Every deed colors the honor of an individual's family. If a person behaves dishonorably, the offense may create a stain upon the family's honor and will be remembered for generations to come.

In the Tahari, honor is closely guarded. Every insult to a person or family's honor must be answered. If it is small, a simple apology may suffice. The graver the offense, the greater the restitution required, the harsher the punishment. For example, a thief caught stealing my lose their hand or become enslaved. At the very least they will be forced to make a humiliating public apology and to offer money to their victim. If a man kill's without just cause, the victim's family has the right to demand the offender's death in lieu of monetary compensation.

Blood Feud

blood feud
ˈbləd ˈˌfyo͞od/
noun
a lengthy conflict between families involving a cycle of retaliatory killings or injury.

To kill another person is not a crime if the killing is justified. What constitutes justification? A blood feud or a battle between two groups that begins when one side believes that a killing was justified and the other disagrees. Soon they are caught in a vicious cycle, exacting one vengeful killing after another, with each side attempting to balance the scales. This feud may not end until an objective third party intervenes and arranges a settlement, usually monetary between the two groups allowing each group to believe that its honor has properly been restored.

Home and Family

A man without family is not a man - Teerhan Proverb

In the Tahari, a love of family is closely linked to the love of one's home. To the Badu "home" and "family" are synonymous. To the Rijal Qabayil "home" means having roots and continuity, a safe and constant haven. Even those who by necessity must wander pay tribute to their home.

Home also represents familiarity. Given their settled tradition Rijal Qabayil take pride in being able to trace some relationship through blood, marriage, mutual history or experience that links them to most of the people in their own city. While it may not open the palace doors to a beggar, it does create a sense of community and it helps the Rijal Qabayil in gathering information and conducting business.

Blood ties are also very important; loyalty to one's family is tantamount. The families are lead by men. A father is in charge of his uncompanioned daughters, his son's and the families of his sons. If a son companions, his companion will move into his father's house and become part of her companion's circle. If the companionship is not renewed, the woman will then return to her family or siblings. Blood ties can never be broken.

Large families are valued. A man's wealth can be measured by his ability to support his family. The birth of a child is an occasion to host an event. Eventually, a paternal home will no longer be able to host all of the family, space will become scarce. It is at this point that the sons will leave their paternal home and start their own household. Whether it is one one of the dwellings within the city, or a tent, this custom remains the same.

A man's loyalty is first to his immediate family which includes all surviving generations and then to the tribe or the city in which he dwells. As noted before, a man's actions for better or worse will define the honor of his family, as will the woman's. If a man is wronged and asks for help from his immediate family they are honor bound to assist him. If he requests from someone outside of the circle of immediate family, they may or may not assist him, provided that in doing so they do not dishonor their immediate family.

Hospitality

The guest is the lord of the house --Teehran Proverb

Generosity brings honor, while stinginess spawns contempt. As a result, the hospitality of the Tahari is unrivaled. Those of the Tahari make much of welcoming visitors to their city gates--even strangers. A man must offer food and drink to anyone who appears upon his doorstep. In the absence of her companion, a woman must do the same. In practice, though, if an individual does not feel as great a sense of duty toward a stranger or guest they do not know, they may consider their responsibility discharged by directing the unfamiliar or displeasing person to the nearest Inn or tavern. After all, the "City" has made the guest welcome, even if the man or woman has not and that is what counts.

If a known traveler or guest has been invited into the house or tent of a host, then that host must offer lodging as well as sustenance and/or entertainment. On the first evening of a guest's arrival a great feast is laid out, often the host will do so, even if the cost is greater than their means. If the guest remains on the second and third evenings smaller meals ensue. The atmosphere is festive-the traveler or guest is expected to tell stories of their journeys, and the host expected to hire a story teller or to play games to offer entertainment. The host may even feel bound to offer the gift of a talented slave girl depending upon the host's status. On the third morning, the guest is expected to depart. The guest may choose to leave a gift of some kind, although it is not required.

It has often been said of the Badu, that they would rather know thirst and hunger, then to be unable to offer hospitality to a stranger at their oasis.

When a host offers hospitality to a guest, they assume the responsibility for the well-being of that guest. His honor depends on how well he treats those who place themselves in his care. For this reason, guests can expect safety as well as sustenance and entertainment even if they were once a host's enemy.

If a guest has no other business within the city, the host may request assistance with the family business: making deliveries, carrying messages, minding the store front and so forth. This often exposes the guest to a number of different professions. Occasionally, a wanderer may arrive in town, become intrigued by a particular craft and remain as an artisan, perhaps purchasing an apprenticeship from a "master" of the craft. As long as a guest is working on behalf of a host, the host is responsible for the guest's actions. In turn, the guest may not shame or endanger the host in any way. The guest may not steal from the host or the host's comrades, nor can they draw a weapon except in the defense of the host.

The Bond of Salt

The salt bond epitomizes Tahari hospitality and the mutual responsibility of host and guest. When a guest ingests salt offered by a host, the bond becomes formal. The host has vowed to protect the guest from harm for the duration of the salt bond.

The guest in turn has his or her own obligations. By accepting the salt, the guest agrees not to bring harm to the host. Furthermore, a polite guest should leave when it becomes apparent that remaining will stress the host's ability to continue to offer hospitality, or when three days have passed.

The bond of salt is so strong that there are several tales surrounding it. One tells of a thief in the guise of a merchant who enters the modest home a textile worker, who recognizing the merchant as a thief in disguise offers the thief a meal. The "merchant" does not wish to accept the offer of the meal and claims that he is fasting at the urging of the initiates. The textile worker insists that the "merchant" must share a meal with him before he can discuss business. The "merchant" relents and states that he cannot eat meat nor salt, nor drink of milk. Even the unscrupulous merchant would refrain from violating the laws of hospitality. If he were to consume salt he would then be honor bound to bring no harm to the textile worker!

The textile worker arranges for a tale teller to come to entertain while the meal is being prepared. The tale teller using a scimitar as a prop begins to tell a story of adventure and great deeds, and as he ends the story plunges the scimitar into the heart of the thief. The thief having purposely avoided the bond of salt allowed the host the option of killing him because he was not a guest and had come to the textile workers house to cause him harm. The story may have had a very different ending had the thief chosen the bond of salt.

"Bring salt," he said to the judge.
The judge gestured to a boy, who brought him a small dish of salt.
.........................................
"Let there be salt between us," he said.
"Let there be salt between us," I said.
He placed salt from the small dish on the back of his right wrist. He looked at me. His eyes were narrow. "I trust," said he, "you have not made jest of me."
"No," I said.
"In your hand," he said, "steel is alive, like a bird."
The judge nodded assent. The boy's eyes shone. He stood back.
"I have never seen this, to this extent, in another man." He looked at me. "Who are you?" he asked.
I placed salt on the back of my right wrist. "One who shares salt with you," I said.
"It is enough," he said.
I touched my tongue to the salt in the sweat of his right wrist, and he touched his tongue to the salt on my right wrist. "We have shared salt," he said.
He then placed in my hand the golden tarn disk, of Ar, with which I had purchased my instruction.
"It is yours," I said.
"How can that be?" he asked.
"I do not understand," I said.
He smiled. "We have shared salt," he said.
(Tribesmen of Gor)

Daily Routine of Badi al Zaman ibn Basim, Merchant

Badi al Zaman ibn Basim is a merchant of modest means whose main trade goods include items woven of kaiila hair, textiles such as silk or linens suitable for women and slaves. Like most in Teehra, he is seldom seen during the heat of the day, preferring to stay indoors, and if he is seen, his languid actions and slow speech have often been confused with being lower in intelligence, or slow to react in time of need.

Before he awakens, his servants have prepared water scented with veminium and the first hours of his day are spent with daily ablutions with stirgil and oil, washing his hands in the water and a breakfast consisting mostly of bread, curded cheese from verr or kaiila milk, briney olives and sweet dates.

Next he turns to his work. As a merchant his shop is located in a permanent store front in the bazaar. He is very proud of his new location which places him most prominently near the trade gates which remain ever open. Prior to this move he had spent many years renting a smaller stall located in the suq (covered market). It is in his shop that he completes his business. His shop is located between a shop that sells wood a hard commodity to come by in the desert, and a woman who claims to be a cosmetician.

Badi closes his store for a lunch of two ahn purchased from the inn's public kitchen. He usually escapes to the suq inside the market gates and its public square. He is entertained by public speakers who wish to teach, harangue, or enlighten the masses. Travelers dine here frequesntly and they tell of their discoveries and encounters. On a more practical side, the arrival of caravan's or ships are also announced in this area as are entertainers such as poets, tale-tellers, musicians and dancers. Badi has frequently secured the services of an entertainer for a private engagement in this manner.

With the approach of evening, most of those working in Teehra are returning home including Badi. It is at his house that he enjoys the largest meal of his day. Frequently he has invited guests to his home to further is business, to talk of trade or politics. His slaves, of which he is proud to say he owns two, will have prepared a meal consisting of a number of courses laden with plates and bowls overflowing with ragouts, pilafs, soups, flat bread and desserts of candies and spiced or sweetened tea.

Those who are not as wealthy will eat a meal with fewer courses, but it will still be the largest meal of their day. They devour a great deal more rice and far less meat then their wealthier counterparts.

Eating utensils are seldom used, spoons being the exception. Most food is eaten with the fingers or scooped up using flat pieces of bread. Civilized people will always eat with their right hand. To do otherwise is a breach of etiquette. Following the evening meal is entertainment. This may consist of stories, small games and dancing.

Many cities observe a curfew, during which time no one is permitted to wander the streets. Those found wandering the streets during these times may be issued a fine, or find themselves before a judge.

Leadership

The ultimate leadership within Teehra is the Pasha, who answers only to the Sulieman of the Aretai. The Pasha is the descendent of a man whose sword was strong enough to win the land upon which he has settled. He is a strong and honorable man who cares for the people of his city.

"It is not unusual for the genealogy of most of the pashas sovereign in the various eases to contain a heritage of raiders. Most of those in the Tahari who sit upon the rugs of office are those who are the descendants of men who ruled, in ruder days, scimitar in hand, from the high, red leather of the kaiila saddle. 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 pasha's ruling is absolute and untouchable as he is the highest power within Teehra. At his right hand stands the Vazier, who advises him on all matters. The Pasha has appointed learned men to make up his advisors; scribes, physicians, merchants & artisan's, and warriors.

"Tor was, as Gorean cities went, rich, trading city. It was headquarters for thousands of caravan merchants. In it, too, were housed many craftsmen, practicing their industries, carvers, varnishers, table makers, gem cutters, jewelers, carders, dyers of cloth, weavers of rugs, tanners, makers of slippers, toolers of leather, potters, glaziers, makers of cups and kettles, weapon smiths, and many others. Much of the city, of course, was organized to support the caravan trade. There were many walled, guarded warehouses, requiring their staffs of scribes and guards, and, in hundreds of hovels, lived kaiila tenders, drovers, and such, who would, at the caravan tables, when their moneys had been exhausted, apply, if accepted, making their mark on the roster, once more for a post with some new caravan. Guards for these caravans, incidentally, were usually known by, and retained by, caravan merchants between caravans. They were known men."
(Tribesmen of Gor)

"The member of the caste of physicians, a laver held for him in the hands of another man, put his hands on the girl's head."
(Tribesmen of Gor)

"The warrior slipped from his saddle, and, on foot, approached me."
(Tribesmen of Gor)

Military power has been given to a Captain in Teehra, who manages the warriors including lancers and guards. Civil power belongs to the Magistrate. The Pasha's guards are known as the Al'Leshuk, this means "Dagger's of Silent Death". It is they who have the duties of guarding the Pasha and his family. They are often times not seen within the walls of the city, but when needed are called upon.

Respect for Authority

All civilized men recognize that there are greater authorities who help bind them together in the world of Gor. Yet each city, city-state, village, island etc. feels a great independence and sense of superiority. Distance can account for part of this attitude, the greater the distance, coupled with tolerance and respect gives the authorities of these communities a free hand in attending to the demands of those who live within them.

The Badu are accustomed to choosing their own leadership, and if they prove unfit, have few qualms about removing them. The relations