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

Those of the High Castes of Gor are permitted by the Priest-Kings only the Second Knowledge, and those of the lower castes are
permitted only the more rudimentary First Knowledge. I had speculated that there would be a Third Knowledge, that reserved for
Priest-Kings. Priest Kings of Gor, page 39

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, page 47, 48

I knew that Gorean caste lines, though largely following birth, were not inflexible, and that a man who did not care for his caste might
be allowed to change caste, if approved by the High Council of his city, an approval usually contingent on his qualifications for the work
of another caste and the willingness of the members of the new caste to accept him as a Caste Brother. Priest Kings of Gor, page 71

Further, because of his services to the state, including the sponsorship of games and races, Cernus was, upon the petition of
Saphronicus, Captain of the Taurentians, invested in the scarlet of the Warrior, thus honoring him with High Caste. He did not, of
course, give up the House of Cernus nor any other of his widely ranging interests in Ar and beyond it. I do not suppose the Hinrabian
Administrator much cared to approve this raising of caste in the case of Cernus, but he lacked the courage to go against the wishes of
the Taurentians, and of the city generally. The High Council, with scarcely a murmur, agreed to the investiture. That he was now of the
Caste of Warriors did not change much with Cernus, of course, save that a strip of red silk, with those of blue and yellow, now
adorned his left sleeve. I did know that Cernus had been, for years, trained in the use of weapons. Indeed, he was said to be, and I
do not doubt it, first sword in the house. He had doubtless hired masters of arms because he wished to acquire skill in weapons, but I
think, too, he may, even for years, have had in mind his investiture as Warrior. It perhaps need only be added that now being a
Warrior, and thus of High Caste, he was now eligible for a seat on the High Council of the city, and even for the throne itself, whether
it be that of Administrator or Ubar. Cernus celebrated his investiture by sponsoring the first games and races of the new season,
which began in En'Kara. Page 110,111

The Slavers, incidentally, are of the Merchant Caste, though, in virtue of their merchandise and practices, their robes are different. Yet,
if one of them were to seek Caste Sanctuary, he would surely seek it from Slavers, and not from common Merchants. Many Slavers
think of themselves as an independent caste. Gorean law, however, does not so regard them. The average Gorean thinks of them
simply as Slavers, but, if questioned, would unhesitantly rank them with the Merchants. Many castes, incidentally, have branches and
divisions. Lawyers and Scholars, for example, and Record Keepers, Teachers, Clerks, Historians and Accountant' are all Scribes.
Assassin of Gor, Page 207

Talena would now be in Ar. How startled, how crushed would she have been, to learn at last, incontrovertibly, that her disownment
was true. She had begged to be purchased, a slave’s act. Marlenus protecting his honor, on his sword and upon the medallion of Ar,
had sworn her from him. No longer had she caste, no longer a HomeStone. The meanest peasant wench, secure in her caste right,
would be more than Talena. Even a slave girl had her collar. I knew that Marlenus would keep her sequestered in the central cylinder,
that her shame not reflect upon his glory. She would be in Ar, in effect, a prisoner. She was no longer entitled even to call its
HomeStone her own. Such an act, by one such as she, was subject to public discipline. For it, she might be suspended naked, on a
forty foot rope from one of the high bridges, to be lashed by tarnsmen, sweeping past her in flight. Raiders of Gor, page 16

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. In many cities only members of the high castes may belong to
the city’s high council. Most Gorean cities are governed by an executive, the Administrator, in conjunction with the high council. Some
cities are governed by a Ubar, who is in effect a military sovereign, sometimes a tyrant, whose word is law: The Ubar’s power is limited
institutionally only by his capacity to inspire and control those whose steel keeps him upon the throne. Sword loyalty is a bond of
fidelity sworn to the Ubar. Gorean warriors seldom break this bond. It is not sworn lightly. It is sworn only to those who are thought fit
to be Ubar. When the Ubar is thought to be unfit, it is thought, too, he has dishonored the pledge of sword loyalty. It is not then
uncommon for him to die beneath the steel of his outraged men. Only a Ubar, it is said, may sit upon the throne of a Ubar. Only when
a true Ubar sits upon the throne is it said the pledge of sword loyalty is binding. It was my hope that the Lady Sabina would be happy.
It was said she was muck 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. I did not think much of Thandar of Ti, perhaps because he was a man. I
supposed he was not too pleased at being matched with a girl who was not of the five high castes, but surely he could appreciate the
commercial and political significance of the match, and would be pleased to serve his city by doing his part. From the point of view of
his father the bargain was a good one for Thandar was the youngest and least important of five sons; it was not as if his first or
second son had been matched with a merchant’s daughter; besides the match was politically and commercially expedient; who knew
how ambitious might be the aspirations of Ti, and the Salerian Confederation? Too, from Thandar´s point of view, if the match turned
out to be a misery he, being a Gorean male of high caste, could content himself with bought women, who would fight one another and
beg on their bellies to serve one such as he. Tribesman of Gor, page 113, 114

“My master is Thurnus,” I said, “caste leader in Tabuk´s Ford, of the caste of peasants, one who makes fields fruitful and is, too, a
trainer of sleen.” I was proud of Thurnus, who owned me. A peasant who is actively engaged in agricultural pursuits is spoken of as
one who makes fields fruitful. Sometimes this expression is applied, too, to peasants who are not actively engaged in such pursuits,
as an honorific appellation. 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. Caste is important to Goreans in a way that is difficult for members of a non-caste society to understand. Though
there are doubtless difficulties involved with caste structure the caste situation lends an individual identity and pride, allies him with
thousands of caste brothers, and provides him with various opportunities and services. Recreation on Gor is often associated with
caste, and tournaments and entertainments. Similarly, most public charity on Gor is administered through caste structure. The caste
system is not inflexible and there are opportunities for altering caste, but men seldom avail themselves of them; they take great pride
in their castes, often comparing others´ castes unfavorably to their own; a Gorean´s caste, by the time he reaches adulthood, seems
to have become a part of his very blood and being; the average Gorean would no more think of altering caste than the average man
of Earth would of altering his citizenship, from, say, American to Russian, or French to Chinese. The caste structure, in spite of its
many. defects, doubtless contributes to the stability of Gorean society, a society in which the individual has a place, in which his work
is respected, and in which he can plan intelligently with respect to the future. The clan structures are kinship groups. They function, on
the whole, given mating practices, within the caste structure, but they are not identical to it. For example, in a given clan there may
be, though often are not, individuals of different castes. Many Goreans think of the clan as a kinship group within a caste. For most
practical purposes they are correct. At least it seldom does much harm to regard the matter in this way. Clans, because of practical
limitations on mobility, are usually associated, substantially, with a given city; the caste, on the other hand, is transmunicipal or
intermunicipal. These remarks would not be complete without mentioning Home Stones. Perhaps the most significant difference
between the man of Earth and the Gorean is that the Gorean has a Home Stone, and the man of Earth does not. It is difficult to make
clear to a non-Gorean the significance of the Home Stone, for the non-Gorean has never had a Home Stone, and thus cannot
understand its meaning, its reality. I think that I shall not try to make clear what is the significance to a Gorean of the Home Stone. It
would be difficult to put into words; indeed, it is perhaps impossible to put into words; I shall not try. I think this is one of the saddest
things about the men of Earth, that they have no Home Stone. Kajira of Gor,  page 212, 213

Though one is commonly born into a caste one is often not permitted to practice the caste craft until a suitable apprenticeship has
been served. This guarantees the quality of the caste product. It is possible, though it is seldom the case, that members of a caste are
not permitted to practice specific caste skills, though they may be permitted to practice subsidiary skills. For example, one who is of the
Metalworkers might not be permitted to work iron, but might be permitted to do such things as paint iron, and transport and market it.
Caste rights, of course, such as the right to caste support in time of need and caste sanctuary, when in flight, which are theirs by
birth, remain theirs. The women of a given caste, it should be noted, often do not engage in caste work. For example, a woman in the
Metalworkers does not, commonly, work at the forge, nor is a woman of the Builders likely to be found supervising the construction of
fortifications. Caste membership, for Goreans, is generally a simple matter of birth; it is not connected necessarily with the
performance of certain skills, nor the attainment of a given level of proficiency in such skills. To be sure, certain skills tend to be
associated traditionally with certain castes, a fact which is clearly indicated in caste titles, such as the Leatherworkers, the
Metalworkers, the Singers, and the Peasants. A notable exception to the generalization that women of a given caste normally do not
engage in caste work is the caste of Physicians, whose women are commonly trained, as are the boys, in the practice of medicine.
Even the physicians, however, normally do not admit their women to full practice until they have borne two children. The purpose of
this is to retain a high level of intelligence in the caste. Professional women, it is well understood, tend not to reproduce themselves, a
situation which, over time, would be likely to produce a diminution in the quality of the caste. Concern for the future of the caste is
thus evinced in this limitation by the physicians on the rights of their women to participate without delay in the caste craft. The welfare
of the caste, typically, takes priority in the Gorean mind over the ambitions of specific individuals. The welfare of a larger number of
individuals, as the Goreans reason, correctly or incorrectly, is more important than the welfare of a smaller number of individuals. I do
not argue this. I only report it. Fighting Slave of Gor, page 209, 210

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. The slave, too, of course, has no caste rights. He stands
outside the structure of society. He is an animal. It is said on Gor that only slaves, outlaws and Priest-Kings, rumored to be the rulers
of Gor, reputed to live in the remote Sardar Mountains, are without caste. This saying, however, it might be pointed out, as Goreans
recognize, is not strictly true. For example, some individuals have lost caste, or been deprived of caste; some individuals have been
born outside of caste; certain occupations are not traditionally associated with caste, such as gardening, domestic service and
herding; and, indeed, there are entire cultures and peoples on Gor to whom caste is unknown. Similarly, caste lines tend sometimes to
be vague, and the relation between castes and subcastes. Slavers, for example, sometimes think of themselves as being of the
Merchants, and sometimes as being a separate caste. They do have their own colors, blue and yellow, those of the Merchants being
white and gold. Too, are the bargemen of the Southern Cartius a caste or not? They think of themselves as such, but many do not see
the matter in the same light. There are, on Gor, it might be mentioned, ways of raising and altering caste, but the Gorean seldom
avails himself of these. To most Goreans it would be unthinkable to alter caste. He is generally too proud of his caste and it is too
much a part of him for him to think in such terms. It is, too, recognized that all, or most, of the castes perform necessary, commendable
or useful functions. The Leatherworker, accordingly, does not spend much time envying the Metalworker, or the Metalworker the
Leatherworker, or either the Clothworker, and so on. All need sandals and wallets, and clothes, and metal tools. Each does, however,
tend to think of his own caste as something special, and, somehow, I suspect, as being perhaps a little bit preferable to the others.
Most Goreans are quite content with their castes' this is probably a function of caste pride. I have little doubt but what the caste
structure contributes considerably to the stability of Gorean society. Among other things it reduces competitive chaos, social and
economic, and prevents the draining of intelligence and ambition into a small number of envied, prestigious occupations. If one may
judge by the outcome of Kaissa tournaments, amateur tournaments as opposed to those in which members of the caste of Players
participate, there are brilliant men in most castes. Fighting Slave of Gor, page 210, 211

…The classical knowledge distinctions on Gor tend to follow caste lines, the first knowledge being regarded as appropriate for the
lower castes and the second knowledge for the higher castes, that there is a third knowledge, that of the Priest-Kings, is also a
common belief. The distinction, however, between knowledge tend to be somewhat imperfect and artificial. For example, the second
knowledge, while required for the higher castes and not of the lower castes, is not prohibited to the lower castes. It is not a body of
secret or jealously guarded truths, for example. Gorean libraries, like the table of Kaissa tournaments, tend to be open to men of all
castes. Page 388, 389

“I am a citizen of Ar,” said the player. “It is my understanding that the cities of Brundisium and Ar stand leagued firmly in friendship,
that the wine has been drunk between them, and the salt and fire shared, that they are pledged both in comity and alliance, military
and political. If this is not true, I should like to be informed, that word may be carried to Ar of this change in matters. Similarly, I am
curious to know why a player of Cos, no understood ambassador or herald, sits at a high table, at the table even of Belnar, Ubar of
this city. Similarly, how is it that Temenides, only a player, and one of Cos, as well, to whom both Brundisium and AR stand opposed, to
whom both accord their common defiance, dares to speak so boldly? Perhaps something has occurred of which I was not informed,
that ubars now take their orders from enemies, and those not even of high caste?” Players of Got, page 321

"You are kind," I said. To be sure, much charity, and fraternal organizations, and evening outings, and such, are organized on caste
lines. Caste is extremely important to most Goreans, even when they do not all practice the traditional crafts of their caste. It is one of
the "nationalities" of the Gorean, so to speak. Other common "nationalities," so to speak, are membership in a kinship organization,
such as a clan, or phratry, a group of clans, or a larger grouping yet, a tribe or analogous to a tribe, a group of phratries, and a
pledged allegiance to a Home Stone, usually that of a village, town or city. It seems that in the distant past of Gor, these kinship
allegiances were, in effect, political allegiances, as life became more complex, and populations more mobile, became separated. Kinship
structures do not now figure strongly in Gorean public life, although in some cities divisions of the electorate, those free citizens
entitled to participate in referenda, and such, remain based on them. Dancer of Gor, page 293
The man with the fellow who had returned to the terrace was, as I would later learn to recognize at a glance by his garb, a member of
the leather workers. In many of the Gorean cities there is a caste structure which is significant not only socially but politically. The
leather  workers are a “lower caste.” The high castes normally accounted five in number---the Warriors, the Builders, the Physicians,
the Scribes, and the Initiates. The Initiates  are sometimes thought of as the highest f the five castes, and the Warriors as the least of
the high five castes. In actual fact, the Warriors commonly produce the administrators and ubars for a city. It is not easy in a world
such as  to deprive those who are skilled with weapons their share of authority. If it is not given to them, they will take it. They are
some ambiguities in the caste structure. For example, some rank the Merchants as a high caste, and some do not; and some rank the
Slavers with the merchants, and some see them as a separate caste, and so on. It is usually a very serious thing to lose caste in this
society. To be sure, not everyone has caste. Priest-Kings, for example, whoever they may be, have no caste. They are said to be
“above caste.” Similarly, outlaws and slaves have no caste. Outlaws are thought to have relinquished caste, and, in a sense , thus to
be “out of caste,” and slaves, of course, as animals, are “below caste,” or perhaps better, “aside from caste,” or “apart from caste.”
Witness of Gor, page 225, 226
All rights reserved.
This research is done on the series of books written by John Norman, the comments in italics are mine and my point of view.
Woman of Gor
Council of High Caste to raise caste. None of course
would accept a lower caste, and there were lower
castes, the caste of Peasants for example, the most
basic Caste of all Gor. Outlaw of Gor, page 27
"How is leadership decided in these cities?" I asked.
"Rulers," he said, "are chosen from any High Caste."
"High Caste?" I asked.
"Yes, of course," was the answer. "In fact, in the First
Knowledge, there is a story told to the young in their
public nurseries, that if a man from Lower Caste should
come to rule in a city, the city would come to ruin."
Tarnsman of Gor, page 42

Marlenus, in spite of his heroic role in the victory,
submitted himself to the judgement of Ar's Council of
High Castes. The sentence of death passed over him by
the usurping government of the Initiates was rescinded,
but because his imperialistic ambition was feared, he
was exiled from his beloved city. Such a man as
Marlenus can never be second in a city, and the men of
Ar were determined that he should never again be first.
Accordingly, the Ubar, tears in his eyes, was publicly
refused bread and salt, and, under penalty of death,
was ordered to leave Ar by sundown, never again to
come within ten pasangs of the city. Tarnsman of Gor,
page 215
Laws, Codes and Rituals
Laws of the Castes