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Authors: John Norman
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the encircling hides. The sky was still almost dark, visible through the smoke hole.
"Hurry," said Cuwignaka.
I thrust back the robes, and sat up. In the half darkness I saw Cuwignaka pull his dress over his head. He stood up, then, and straightened it on his body, and pulled down the hem. He had, a few days ago, torn away the sleeves. Prior to that, even on the feild of battle, weeks ago, he had shortened it, and ripped it at the left thigh, to give himself greater freedom of movement. Males of the red savages, incidentally, commonly sleep naked. I, too, was naked, save that I wore Canka's collar. As a slave I was not permitted to remove it. It must stay on me. Collars are, of course, sometimes removed from slaves. This is often the case, for example, when they are sold or given away. Too, however, they may be removed at other times, for other purposes. It can be done, of course, solely on the decision, and will, of free persons. A given individual may, for example, for one reason or another, not want others to know that a given woman is his slave. Accordingly, she may wear her collar only in his lodge.
This is analogous to the secret slaveries which sometimes exist on Earth, where a woman, returning home, kneels and waits to be collared. How startled would be the fellows in the office to discover that the trimly figured, luscious coworker
page 45
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of theirs, to them seemingly so cool, aloof and inaccessible, is at home another man's slave. Too, how startled would be the women in certain neighborhoods, or certain organizations and groups, to discover that one of their most popular neighbors, or prominent members, is, in the privacy of her own dwelling, a slave. Alerted by a code word in a seemingly innocent phone call, she prepares herself for her master. She bathes herself and combs herself. She makes herself up. She applies perfume. When he arrives home she is awaiting him, naked, kneeling, on the slave mat, at the foot of his bed, her collar before her. "Greetings, Master," she says. She then lifts the collar in her teeth, that he may put it on her.
"Wakapapi," said Cuwignaka to me. This is the Kaiila word for pemmican. A soft cake of this substance was pressed into my hands. I crubled it. In the winter, of course, such cakes can be frozen solid. One then breaks them into small piexes, warms them in one's hands and mouth, and eats them bit by bit. I lifted the crumbled pemmican to my mouth and ate of it. There are various ways in which pemmican may be prepared, depending primarily on what one adds into the mixture, in the way of herbs, seasonings and fruit. A common way of preparing it is as follows. Strips of kailiauk meat, thinly sliced and dried on poles in the sun, are pounded fine, almost to a powder. Crushed fruit, usually, chokecherries, is them added to the meat. The whole, then, is mixed with, and fixed by, kailiauk fat, subsequently, usually, being divided into small, flattish, rounded cakes. The fruit sugars make this, in its way, a quick-energy food, while the meat, of course, supplies valuable, long-lasting stamina protein. This, like the dried meat, or jerky, from which it is made, can be eaten either raw or cooked. It is not uncommon for both to be carried in hunting or on war parties. Children will also carry it in their play. The thin slicing of the meat not only abets its preservation, effected by time, the wind and sun, but makes it impractical for flies to lay their eggs in it. Jerky and pemmican, which is usually eatern cooked in the villages, is generally boiled. In these days a trade pot or kettle is normally used. In the old days it was prepared by stoneboiling. In this technique a hole is used. This hole, dug either within the lodge or outside of it, is lined with hide and filled with water. Fire-heated stones would then be placed in the water, heating it, eventually, to boiling. As the stones cooled, of course, they would be removed from
"Hurry," said Cuwignaka.
I thrust back the robes, and sat up. In the half darkness I saw Cuwignaka pull his dress over his head. He stood up, then, and straightened it on his body, and pulled down the hem. He had, a few days ago, torn away the sleeves. Prior to that, even on the feild of battle, weeks ago, he had shortened it, and ripped it at the left thigh, to give himself greater freedom of movement. Males of the red savages, incidentally, commonly sleep naked. I, too, was naked, save that I wore Canka's collar. As a slave I was not permitted to remove it. It must stay on me. Collars are, of course, sometimes removed from slaves. This is often the case, for example, when they are sold or given away. Too, however, they may be removed at other times, for other purposes. It can be done, of course, solely on the decision, and will, of free persons. A given individual may, for example, for one reason or another, not want others to know that a given woman is his slave. Accordingly, she may wear her collar only in his lodge.
This is analogous to the secret slaveries which sometimes exist on Earth, where a woman, returning home, kneels and waits to be collared. How startled would be the fellows in the office to discover that the trimly figured, luscious coworker
page 45
~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~
of theirs, to them seemingly so cool, aloof and inaccessible, is at home another man's slave. Too, how startled would be the women in certain neighborhoods, or certain organizations and groups, to discover that one of their most popular neighbors, or prominent members, is, in the privacy of her own dwelling, a slave. Alerted by a code word in a seemingly innocent phone call, she prepares herself for her master. She bathes herself and combs herself. She makes herself up. She applies perfume. When he arrives home she is awaiting him, naked, kneeling, on the slave mat, at the foot of his bed, her collar before her. "Greetings, Master," she says. She then lifts the collar in her teeth, that he may put it on her.
"Wakapapi," said Cuwignaka to me. This is the Kaiila word for pemmican. A soft cake of this substance was pressed into my hands. I crubled it. In the winter, of course, such cakes can be frozen solid. One then breaks them into small piexes, warms them in one's hands and mouth, and eats them bit by bit. I lifted the crumbled pemmican to my mouth and ate of it. There are various ways in which pemmican may be prepared, depending primarily on what one adds into the mixture, in the way of herbs, seasonings and fruit. A common way of preparing it is as follows. Strips of kailiauk meat, thinly sliced and dried on poles in the sun, are pounded fine, almost to a powder. Crushed fruit, usually, chokecherries, is them added to the meat. The whole, then, is mixed with, and fixed by, kailiauk fat, subsequently, usually, being divided into small, flattish, rounded cakes. The fruit sugars make this, in its way, a quick-energy food, while the meat, of course, supplies valuable, long-lasting stamina protein. This, like the dried meat, or jerky, from which it is made, can be eaten either raw or cooked. It is not uncommon for both to be carried in hunting or on war parties. Children will also carry it in their play. The thin slicing of the meat not only abets its preservation, effected by time, the wind and sun, but makes it impractical for flies to lay their eggs in it. Jerky and pemmican, which is usually eatern cooked in the villages, is generally boiled. In these days a trade pot or kettle is normally used. In the old days it was prepared by stoneboiling. In this technique a hole is used. This hole, dug either within the lodge or outside of it, is lined with hide and filled with water. Fire-heated stones would then be placed in the water, heating it, eventually, to boiling. As the stones cooled, of course, they would be removed from
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