White Eyes: Blutsbrüder (German Edition)
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More formally, of course, one speaks of the kailiauk. The expression 'kailiauk' is a Gorean word and, as far as I know, does not have an Earth origin.
I looked beyond Hci to the beasts, some two to three pasangs away. The kailiauk is a large, lumbering, shaggy, trident-horned ruminant. It has four stomachs and an eight-valved heart. It is dangerous, gregarious, small-eyed and short-tempered. Adult males can stand as high as twenty or twenty-five hands at the shoulder and weigh as much as four thousand pounds. The Isbu will hunt.
The Casmu will hunt! The Isanna will hunt! The Napoktan will hunt! The Wismahi will hunt! The Kaiila will hunt! The origins of these names are not always clear. It seems probable that the Little-Stones and the Sand bands may have had their names from geographical features, perhaps those adjacent to riverside encampments.
'Blood Brothers' by Ernst Haffner
The Wismahi, or Arrowhead, band is said by some to have once made their winter camp at the confluence of two rivers, the joining of the rivers resembling the point of an arrowhead. Others claim that they once lived in a flint-rich area and, prior to the general availability of trade points, conducted a lively trade in flint with surrounding tribes.
The Bracelets band, or the Napoktan, wear copper bracelets on the left wrist. This band, outside of the Kaiila, is often known as the Mazahuhu band, which is the Dust-Leg word for bracelets. I do not know the origin of the name for the Isanna, or the Little-Knife, band.
Sometimes, as I suspect was the case with the Napoktan, these names may owe their origin to the idiosyncrasies of given leaders, to unique historical events or perhaps, even, to dreams. Dreams, and dreaming on matters of importance, are taken very seriously by the red savages. Indeed, is it not that in dreams one may even enter the medicine world itself?
In dreams is it not the case that one might sit about the fires of the dead, conversing with them?
Is it not the case that in dreams one may understand the speech of animals? And is it not the case that in dreams one may find oneself in distant lands and countries, moons away, and yet, in a single night, find oneself, awakening, returned to one's lodge, to the embers of one's fire and the familiar poles and skins about one? Cuwignaka did not even deign to respond. To be sure, the penalties were not light. One might be publicly denounced and abused, even beaten, in the village.downtownla.thestandardrates.com/3-negozio-azitromicina.php
Ernst Haffner: 'Blood Brothers'
One's weapons could be broken. One's lodge, and robes, and possessions could be taken away or cut to pieces with knives and scattered to the winds. In the beliefs of the red savages the welfare of the whole, that of the tribe, takes precedence over the welfare of the individual. In the thinking of the red savages the right to diminish and jeopardize the community does not lie within the prerogatives of the individual. Hci angrily gestured to the string of sleen claws about his neck, the sign of the Sleen Soldiers. He is a Sleen Soldier, and it is among his duties to track and protect the kailiauk.
Do not think of it as a personal thing. He is a Sleen Soldier, doing his work. In his place you would doubtless do much the same. Cuwignaka nodded, recognizing the justice of this view. It was not Hci, so to speak, who was being obeyed, but rather a duly constituted authority, an officer, a constable or warden in such matters. I think I will give you the name of a woman.
I think I will call you Siptopto. Cuwignaka's fists clenched on the reins of his kaiila. The expression 'Siptopto' is a common expression for beads. You cannot mate among us. Why do you not go away? My hand on his arm restrained Cuwignaka from charging Hci. Had he attempted to do so he would have been, without a saddle, dragged literally from the back of the kaiila.
Cuwignaka, on the back of his kaiila, wore the remains of a white dress, a portion of the loot of a destroyed wagon train. He had been a slave of soldiers traveling with the train. Originally he had been Isbu Kaiila. He had twice refused to go on the warpath against the Fleer, hereditary enemies of the Kaiila. The first time he had been put in the dress of a woman and forced to live as a woman, performing the work of a woman and being referred to in the feminine gender.
It was from that time that he had been called Cuwignaka, which means "Woman's Dress. The second time Cuwignaka had refused to go on the warpath he had been bound in his dress and traded to Dust Legs, from whom, eventually, he was purchased as a slave by whites, in the vicinity of the Ihanke, the border between the lands of farmers and ranchers and the lands of the red savages.
Near the perimeter, as a slave, he had learned to speak Gorean. Later he was acquired by soldiers and brought again into the Barrens, their intention being to use him as an interpreter. When the wagon train had been destroyed, that with which the soldiers were then traveling, he had fallen into the hands of the victors. He had returned to the Barrens.
He had been the slave of the hated enemy. He was staked out, to die. A lance, unbroken, had been placed by him, butt down, in the earth, in token of respect, at least, by Canka, Fire-Steel, his brother. Canka had also taken the dress which Hci had thrown contemptuously beside him, taken from the loot of one of the wagons, and wrapped it about the lance.
Dolmetsch Online - Music Dictionary Bj - Bn
In this fashion Canka had conspicuously marked the place, as though with a flag. It has been my considered judgment that Canka, in doing this, had hoped to draw attention to the location, that he hoped by this device to attract others to the spot, who might free the lad, or perhaps to mark it for himself, that he might later, accepting exile and outlawry at the hands of the Isbu, free his brother.
As it turned out Grunt and I, traversing the Barrens, had come on the lad and freed him. Shortly thereafter we were apprehended by a mixed group of unlikely allies, representatives of Sleen, Yellow Knives and Kaiila, who, in virtue of the Memory, as it is called, had joined forces to attack the wagon train and soldiers. Grunt had brought a coffle of white slave girls into the Barrens with him, as pack animals and trade goods. He had also acquired two prisoners, two former enemies of his, Max and Kyle Hobart, in effect as gifts from Dust Legs.
The Sleen took two of his girls, Ginger and Evelyn, former tavern girls from the town of Kailiauk, near the Ihanke, and the Hobarts, from him. Four other girls were led away from him naked and bound, their necks in tethers, by a Yellow-Knife warrior. They were under the command of Canka, Cuwignaka's brother. He was of the Casmu, or Sand, band.
Grunt's prize on the coffle, a beautiful red-haired girl, a former debutante from Pennsylvania, once Miss Millicent Aubrey-Welles, was selected out by Canka as a personal slave, one to run at the left flank of his own kaiila and wear her leather, beaded collar, placed on her by his command, for him alone. Grunt's last slave, the dark-haired beauty, Wasnapohdi, or Pimples, whom he had acquired in trade for three hatchets from Dust Legs, he was permitted to keep.
This was probably because Canka truly bore us no ill will. Indeed, he was probably pleased, as I now understand, that we had freed Cuwignaka. He may also have permitted Grunt to keep Wasnapohdi, of course, because she was conversant in Kaiila.
He would have respected her for that. I did not meet his eyes. It was I, of course, who had actually freed Cuwignaka.