"Perhaps you are right," I said. "How do you feel about kaiila raids?"

"I see littel wrong with them." said Cuwignaka. "That is not so much war as it is sport. We raid the Fleer. They raid us. And so it goes."

"What, then," I asked, "about a girl hunt, or a girl raid?"

"Perhaps," said Cuwignaka. "That, too, is more in the nature of a sport than anything else."

I knew that red savages occasionally went on girl raids. To be sure, the kaiila raid was much more common. The exploit marking, painting on the forequarters of a kaiila for captured kaiila, resembles an inverted 'U'. This convention has a heritage, clearly, it seems to me, which traces back to an animal other than the kaiila an animal, indeed, indigenous not to Gor, but to a distant world, one from which came the ancestors of the red savages. It seems clearly to be related not to a pawed, but to a hoofed animal. The usual exploit marking for a captured female is also a conventional representation. It resembles a pair of parentheses enclosing a vertical line. It seems to be a stylized representation, rather brazen, I think, of delicate female intimacies. There is, incidentally, no common, often-used sign for a captured male, comparable to that for the captured female. Males lf the enemy are selcom captured. They are usually killed. In the coup codes, opaque red circles on feathers usually stand for enemies slain.

"But," said Cuwignaka, "I was thinking not so much in terms of any red slave, as of some red slave."

"I see," I said. "Well, my friend, put the dream of Bloketu from your mind. She cannot be captured. She is Kaiila, and she is the daughter of a chief."

"I know," smiled Cuwignaka. Such a woman, even though she might be haughty and insolent, stood outside of Kaiila capture permissions. She was safe from the Kaiila.

"What is that you have there?" I asked. When Cuwignaka had come up to me he had been carrying an oblong object wrapped in rawhide.

"I have not forgotten it," he laughed. "I bring it from the lodge of Canka."

"What is it?" I asked.

"You may keep it," said Cuwignaka, "until the end of the festivals."

"What is it?" I asked.

"Look," he said, unwrapping the object.

"Ah!" I said.

"Canka was very pleased with your work with Winyela," said Cuwignaka.

"Apparently," I said.

"He desires that you keep this until the festivals' end."

I looked at the object. It was heavy, supple, beaded kaiila quirt. It was a symbol, of course, more than anything else. It gave its bearer warrior rights to open slaves, those not housed in private lodges, for the duration of the festivals. It was good for all of the girl herds of the Kaiila.

"This is very generous on the part of Canka," I said.

"He likes you," said Cuwignaka. "Also, as you know, he never wished to make you his slave. It was only that he had to do that, or have you attacked on the prairie, for having freed me from the stakes. Indeed, he is only waiting, I think, for an appropriate and safe time to free you. He must, of course, as having been a Blotanhunka, be judicious and politic in how he handles this matter."

"He is very generous," I said.

"I think he will free you during the feasts and giveaways," said Cuwignaka, smiling. "It would seem natural to do it then. Too, I think you will now be farily safe among the Kaiila, even without a collar. They are used to you now, and they know that you are my friend."

"This is welcome news, indeed," I said. For too long had I been inactive in my true mission n the Barrens, that of attempting to contact the Kur war genderal, Zarendargar, Half-Ear, and warn him of the death squad, determined remnants of which still survived, that was hunting him, that commanded by Kog and Stardak, the latter of Blood, a high officer, of the Kurii. My only clue to his whereabouts was a story hide, now in the keeping of Grunt. On this hide, among other things, was the representation of a shield bearing Zarendagar's image. If I could find the owner of this shield I might then, hopefully, be able to locate Zarendargar.

"Too," said Cuwignaka, "I think Canka may buy a woman for you, as a gift, after the festivals, one to do your unpleasant work and warm you, helplessly, in the furs."

"He must indeed be pleased with Winyela," I smiled.

"He is," said Cuwignaka. "And, too, I might mention, though I do not know if it is appropriate to do so or not, that they are much in love with each other."

"She must, nonetheless, be kept as a complete slave," I said.

"Have no fear," said Cuwignaka. "She will be."

I was pleased to hear this. The Earth redhead, under an iron discipline, would blossom most beautifully in her love.

"Should Canka get me a woman," I said, "I will put her, too, of course, completely at your disposal. I will see that she provides you, too, unquestioninly, with any intimacy that you might desire."

"How well things are going for us all!" said Cuwignaka. "A Yellow-Knife delegation is due in camp today. This is the time of the dances and feasts. Canka is happy. You may soon be free and I, Cuwignaka, Woman's Dress, will enter tomorrow the great lodge of the dance."

In the center of the camp a great circular brush lodge had been erected. Its high walls, some forty feet in height, built on poles, from platforms, and ceilinged with poles and branches, enclosed a dancing space, cleared, circular and packed down, of about fifty feet in diameter. In the center of this space was the pole which had been fromed, some days ago, from the tree which Winyela had felled. Fixed in the earth, buried to a depth of about seven or eight feet, and supported, too, with a circle of heavy stakes, to which it was bound, it was about twenty-two feet in height. Two forks had been left on the pole, one about ten feet from the ground and one about fifteen feet from the ground. In the lower fork, rolled in a bundle, were the jewelry and clothes Winyela had worn when she had cut down the tree. From the higher fork dangled two leather representations, one of a Kailiauk and the other of a male, with an exaggerated phallus. These representations were doubtless intended to be significant in the symbolism and medicine of the dance. This dance, to the red savage, is holy. It is sacred to him. It is a mystery medicine. I shall not, therefore, attempt to reduce it to simple terms or translate it into simplistic consepts. It does have to do, however, at least, obviously, with such things as luck, hunting and manhood.

"I am happy for you, Cuwignaka," I said.

"I have waited for years to enter the dance lodge," he said. "It will be one of the great things in my life."

"I am happy for you," I said.

"What do you want?" cried the boy, reining in his kaiila but feet before me. His words had a sibilant, explosive quality. This is a general characteristic of many of the languages of the red savages. It is even more pronounced, of course, when the speaker is excited or in an emotional state.

"Greetings, young man," I said, calmly. "You are Isanna, are you not?"

"I am Isanna," said the youth. "Who are you?" Another two lads, on kaiila, now approached me, remaining, however, some yards away.

"I am Tatankasa, a slave of Canka, of the Isbu," I said.

"He is a great warrior," said the youth, impressed.

"That is my understanding," I said.

"What are you doing here?" asked the youth.

"A man hunger is on me," I said.

"You should have a beaded quirt," said the youth.

"He is the slave of Canka," said another. "Let us not require the quirt."

"Behold," I smiled. I unwrapped the object which I carried.

"A beaded quirt," said the first youth, pleased.

"Yes," I said. About my left shoulder, in five or six narrow coils, there was a rope of braided rawhide. It was a light rope but it was more than sufficient for the sort of animal in which I was interested.