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The Gorean Voice is always proud to present quality scholarship. This is the first of three articles examining Gorean greetings. The author, Makaku Oyami, first encountered the Gor series in the 1980s and began actively studying and applying the Gorean philosophy in the mid-1990s. He lives in the Bay Area, California, with his kajira torachan, and meets regularly with the Bay Area Goreans group and with other Goreans from other states. He is a trial attorney, a medieval martial arts instructor, and has a special interest in the legal issues surrounding D/s and power exchange. SAYING HELLO WITH GOREAN KEIGO
A comprehensive study of “Tal” and “Greetings” in the Gor series
by Makaku Oyami
CONTENTS PART ONE PART TWO PART THREE This article is PART ONE. PART ONE I. INTRODUCTION A study of the 26 books of the Gor series reveals that characters in John Norman’s stories regularly use two different words when they say hello, namely: Tal and “Greetings.” In the entire series to date, the word Tal appears 96 times altogether, on 58 occasions, while the word “Greetings” occurs 170 times on 113 occasions. Tal is Norman’s invented Gorean word for “Hello,” in keeping with Norman’s fragments of a fictional Gorean language that are liberally sprinkled throughout the books. In fact, we are told explicitly on p.145, in Chapter 14 of Book 21, Mercenaries of Gor, that the literal translation of Tal is “Greetings.” The salutation “Greetings,” however, is also widely used in the series, in its English form, but with no Gorean translation. It hardly needs to be said that while the characters in the stories are all supposed to speak alien languages (the various languages of Gor), Norman writes his stories in English, for the benefit of the reader. Since we are told that Tal translates to “Greetings,” are Tal and “Greetings” then the same word? We know that every Tal translates to “Greetings,” but does every “Greetings” translate to Tal? It appears that Tal and “Greetings” cannot be the same word, because we are explicitly told by Norman, in the Gor stories, that the greeting Tal is a Gorean word for use only when addressing a free person (as opposed to a slave) (See Book 7: Captive of Gor, Chapter 13, p.237). This must mean, logically, that slaves are to be addressed differently. Since slaves are almost always greeted with the word “Greetings,” and not Tal, the presumption arises that Tal and “Greetings” are two different greeting words used by two different classes of person on Gor, one term to be used when addressing free persons (Tal) and one term to be used when addressing slaves (“Greetings”). But free persons use the word “Greetings” to each other throughout the series. Are they actually saying Tal, but Norman did not bother to translate it into Gorean for the reader? Is Norman in any way consistent in his stories as to the usage of Tal and “Greetings”? If Tal and “Greetings” are not the same word (even though Tal translates as “Greetings”), what then is the Gorean translation of “Greetings,” so liberally used not only by slaves but also by the free? And finally, are there other implied rules for saying hello that are not clearly articulated in the books? In short, just how many Gorean words are there for “Greetings”? In Norman’s series there are at least two Gorean words for “Greetings.” One is the formal Tal. Norman never tells us the other - all we know is that the second word translates into the English “Greetings” (just as Tal does). But while there are at least two words for hello, the inhabitants of the fictional planet Gor do not appear to have a free choice as to which Gorean word they use when greeting each other. In the discussion below I examine the multiple occurrences of Tal and “Greetings” in the books, and suggest some possible rules for their use. My conclusion is that a set of rules can indeed be found, which indicate that the choice of Tal or “Greetings” in the stories is dictated by the dynamic of (1) familiarity (family, friend or stranger); (2) rank/status (superior rank/status or inferior rank/status); (3) condition (captor or captive); and (4) social class (slave or free). Further, that these rules can be set inside the three fundamental relationship dynamics: superior to inferior, inferior to superior and equal to equal. II. WHAT IS KEIGO? The idea of a word conveying not only its immediate meaning but also indicating the familiarity, rank/status, condition or social class of the speaker in relation to the person spoken to, is not an invention of Norman’s, but exists in many languages, including Greek and Latin. One very good, and still-living, illustration of this concept can be found in the Japanese concept of Keigo, or high honorific language. In Japan, Keigo is the art (and the rules) of ultra-polite speech, in which a speaker carefully chooses the proper word to express a concept. The word chosen not only communicates the concept but also conveys information about the social relationship between the speaker and the listener. In Japanese Keigo, this is accomplished by the use of different verb or noun endings or completely different words, depending on the level of politeness required. The rules of Keigo are very strict, and many contemporary Japanese traditionalists bewail the fact that most modern Japanese no longer understand how and when to use Keigo. Keigo still survives however, and is still in regular use in the very ritualized world of Japanese business. As one writer describes it: “Keigo is a legacy of class stratification, a holdover from a time when people were born into specific roles and places in Japanese society. A clear marker of your place in that system was your spoken language, and the way people addressed you. For work, many people in Japan not only have to put on clothing uniforms, but clear and distinct language uniforms as well. Keigo is a language that explicitly confers social power. I wonder if some of the beauty and reverence of Keigo can be kept if fixed social roles and hierarchies in Japan break down.” Keigo is classified into three types, referred to as: Sonkeigo (“honorific language”), Kenjougo (“humble language”) and Teineigo (“polite language”). Sonkeigo or “honorific language” is the way to speak when one is in a lower position than the person one is speaking to. Sonkeigo is used by the speaker to show that he recognizes the listener’s higher social position or status. In other words Sonkeigo governs polite communication from lower status to higher status. Kenjougo or “humble language” is the way to speak when on is in a higher position than the listener. Kenjougo is used by the speaker to show that he recognizes the listener’s lower social position or status. In other words Kenjougo governs polite communication from higher status to lower status. Teineigo or “polite language” is the way to express simple and formal politeness to the listener, without expressing either a lower or higher status. In other words, Teineigo governs polite communication between equals. As another writer describes it: “Western students of the language still have difficulty finding their way through the intricacies of Keigo, and proffered explanations are not always helpful. ‘It’s incredible,’ said my wife after reading an essay on the peculiarities of Japanese. ‘Why there seems to be an infinite number of terms for even such a simple word as ‘I.’ It all seems to have to do with respect and one’s own position in respect to that of the other.’ Though the terms are finite rather than otherwise, one can recognize her astonishment. The famous dictionary of synonyms, Nihon Ruigo Daijiten, lists almost one hundred twenty ways of expressing ‘I.’ Fortunately, the majority are obsolete, literary, or very seldom used. And, indeed, Japanese is not alone in this peculiarity. Think of the Italian tu, voi, lei, the German du and Die, the French tu and vous. Still, Japanese wins in number alone. I reassured her by observing that one could manage quite well with only half a dozen, used with the right person at the right time and in the right place. My attempt was not too successful. A mastery of Keigo means that not only must you know the words but you must also know how, when, and if to use them.” The reader can also read an interesting short article on Keigo at: A good example of the complexities of a Keigo approach to communicating in the Japanese language can be seen in the usage of the English honorific “Mister.” In the Japanese language one has many ways to address another person with this honorific, using words that convey not only the immediate word (“Mister”), but also express the relationship of the speaker to the person spoken to, in terms of power, rank, social status, class and/or familiarity. Literally speaking there is no word for “Mister” in Japanese, and no literal translation of the Japanese terms used below, but these endings listed below are similar kinds of honorifics and are illustrative of the Keigo approach to addressing others. Let us imagine a person by the name of Mr. Makaku. In Japanese, one can address Mr. Makaku in many ways. In Japanese Keigo, if one does not really know Mr. Makaku, one would offend Mr. Makaku by simply calling him Makaku. In Japan, to call a stranger by name without an honorific implies that you believe the stranger to be inferior in status to you, and is highly insulting. Firstly one can address Mr. Makaku as Makaku-san, which is a formal and polite “Mr. Makaku.” The use of -san conveys formality, courtesy, and also communicates that the speaker considers themselves to be of equal status to Mr. Makaku. This is a Teineigo expression. Secondly one could use the expression Makaku-shi, which is a politer form of address than Makaku-san, used to express respect for a professional qualification. This is a Sonkeigo expression. Thirdly, one can convey great respect, coupled with a recognition that Mr. Makaku is very much a social superior, by addressing him with the much more formal Makaku-sama. The -sama ending indicates that the speaker considers themselves to be inferior to Mr. Makaku’s elevated status. This is also a Sonkeigo expression. Fourthly, one might even go further, and convey a recognition that Mr. Makaku’s status is extraordinarily far above yours, by referring to him with the extremely ritualistic and formal title O-Makaku-sama. Such an address not only says “Mr. Makaku” but also conveys tremendous reverence for Mr. Makaku as a highly superior person, such as a lord or a king, worthy of worship, and places the speaker far below Mr. Makaku on the social scale. This is also a Sonkeigo expression. Fifth, in certain circumstances, one can be very familiar with Mr. Makaku by greeting him using the affectionate honorific Makaku-kun. This is acceptable if you are very good friends with Mr. Makaku and wish to show him affection, but if you were not a close friend, it would imply a superior status over Mr. Makaku, and would be deemed insulting. If it is used as an affectionate greeting to a good friend, it would be a Teineigo expression. If it were used to imply superiority over someone, it would classify as a Kenjougo expression. Sixth, we have the expression Makaku-chan. -chan is an honorific usually used to small children (girls), or used between lovers (rather similar to the expression “baby”), if this expression were used by a stranger to Mr. Makaku, it would patronizingly suggests that Mr. Makaku is no more than a little child, and would be very offensive. -chan is a Kenjougo expression when used to imply superiority. To communicate love and affection it might qualify as a Teineigo expression. The reader will notice that within a category of expression like Teineigo, one can find both formal expressions like -san and informal expressions like -kun and -chan. Seventh, if Mr. Makaku were your teacher, or instructor, one might address him as Makaku-sensei, which conveys respect for a superior, while at the same time placing the speaker in a student-teacher relationship with the person spoken to. This would be a Sonkeigo expression. In all of the above examples, one could translate the Japanese expression to the same English words: “Mr. Makaku,” but in Keigo, the precise choice of words conveys much more than just “Mr. Makaku,”, and includes information about how, in the speaker’s perception, the speaker and Mr. Makaku relate on the social status scale. If we assume Mr. Makaku to be a free person on an imaginary Japanese speaking planet Gor, then his free colleagues of equal status might well address him formally using the Teineigo form Makaku-san (the Gorean greeting equivalent, as will be seen, is Tal). Mr. Makaku’s very good friend might address him with the informal Teineigo Makaku-kun. (The Gorean greeting equivalent as will be seen, as “Greetings”). Mr. Makaku’s slave (whom we shall name tora) on the other hand could get into trouble if she addressed her Master with either of the Teineigo expressions Makaku-san (conveying formal equal status), or Makaku-kun (conveying informal equal status). She would more likely address Mr. Makaku using the Sonkeigo form Makaku-sama, or Makaku-sensei (the Gorean equivalent, as will be seen, is “Greetings”), conveying her position as lower than he in social class. Mr. Makaku, on the other hand, would doubtless use the Kenjougo form and call his slave tora-chan, both as a term of endearment and also to indicate his power and superior status over her (the Gorean greeting equivalent is “Greetings.”) Notice how, in all three of these expressed relationships, Japanese Keigo in its three forms - Sonkeigo, Kenjougo and Teineigo - makes the relationship very clear. Norman, on the other hand, uses the word “Greetings” to express more than one relationship dynamic, which is confusing. In any society with strictly applied complex social class divisions, one would expect to see an equally strictly applied complex version of Keigo operating in the language, because in such societies, it matters what social class or status you are when you speak to another person, and identifying yourself is usually mandatory. Furthermore, certain words or expressions are simply not allowed to persons of certain classes or status. By the same token, one might expect Norman to have created a Keigo system on planet Gor, with its rigid class structure and caste system. To have created a comprehendible Keigo system (comprehendible to the reader that is) for saying “Hello” on Gor, Norman at the very least should have modeled the Japanese Keigo system, and created the three basic forms of greeting: one between equals, one from superior to inferior and one from inferior to superior. Below is an extensive discussion of all of the Tals and “Greetings” in the 26 books of Gor. During the course of this discussion, I will show how the three forms of Japanese Keigo - Sonkeigo, Kenjougo and Teineigo - are all represented in the books, some for slaves and some for free persons, through a discussion of eleven identified rules of Keigo or etiquette for using Tal and “Greetings” in the world of Gor, together with a few examples from the books where the rules of Keigo are deliberately or perhaps accidentally broken or ignored (these are exceptions not rules). Some might argue that the Gor series was simply not well-planned enough (I would certainly concur to an extent), and that the various uses of Tal and “Greetings” reflect inconsistency, not planning. It can also be pointed out that even if Norman has more than one way to say “Hello,” there is only one way to say “Goodbye” which all classes use (“I wish you well”). Why have more than one way to say “Hello” and yet only one way to say “Goodbye”? Surely, if Keigo exists on Gor, it must apply to both “Hello” and “Goodbye”? I am not arguing below that the Gor series is entirely consistent. But while the rules of Gorean Keigo are incomplete and fragmentary, enough evidence exists to show that Norman was at least experimenting with, and creating, a very simple form of Keigo, as it pertains to saying “Hello.” In the scenarios discussed below, I have identified, and will be discussing, the following relationships where Gorean Keigo rules for greeting are applied: (1) Familiarity: greetings between strangers, family or friends; As will be seen below, these relationships make up 11 rules of Gorean Keigo - 5 Teineigo expressions, 3 Sonkeigo expressions and 3 Kenjougo expressions. III. THE RULES OF GOREAN KEIGO The use of Tal as a formal greeting used by free persons to greet other free persons of equal status, occurs throughout the Gor series. Norman states this rule explicitly in Book 7, Captive of Gor: “‘Tal,’ cried Ute, greeting me as a free person.” The book references supporting this rule (Rule 1) of Gorean Keigo are detailed below. Tal does not appear at all in Book 1, Tarnsman of Gor. Instead, we have to wait until Chapter 3 of Book 2 in the series, Outlaw of Gor, before we see Tal used for the first time. The word Tal appears 14 times in Outlaw of Gor, on 8 different occasions. In every case, it is spoken by one free person to another (both free males and free females are shown using it), usually in a very formal setting. The usage of Tal in Outlaw thus gives rise to our first rule of Gorean Keigo - that Tal is a formal greeting used by free persons of both genders to greet other free persons, in a way which conveys equal status. This is Rule 1 of Gorean Keigo and it is a Teineigo rule (a greeting between equals).
RULE 1. "TAL" IS A FORMAL GREETING USED BY FREE PERSONS OF EITHER GENDER TO GREET OTHER FREE PERSONS OF EQUAL STATUS The page references from Outlaw of Gor for Tal are as follows: Chapter 3, p.28; Chapter 6, p.55; Chapter 8, p.70; Chapter 19, p.172; Chapter 21, p.186; Chapter 24, p.224; Chapter 24, p.230; and Epilogue, at p.245. The use of Tal as a formal greeting between free persons of equal status continues in subsequent books. References are as follows: In Book 3, Priest Kings of Gor, there is not one usage of Tal. In Book 4, Nomads of Gor, Tal occurs 2 times on 2 occasions, as follows: Chapter 2, p.8; and Chapter 2, p.15. Both uses support Rule 1. In Book 5, Assassin of Gor, Tal occurs 6 times on 4 occasions, as follows: Chapter 1, p.4; Chapter 20, p.322; Chapter 24, p.392; Chapter 24, p.395. All of the uses support Rule 1. The use of Tal in Chapter 20, p.322 of Assassin is revealing. Here the kaissa champion, Scormus of Ar, enters the House of Cernus, who is Ubar of the city: “He stood before the table of Cernus and though Cernus was Ubar of his city he merely lifted his hand in common Gorean greeting, palm inward. Notice that Norman tells us that though Cernus was Ubar of his city, Scormus “merely” greets him with Tal. We have evidence here that Gorean Keigo exists, because the implication is clearly that Scormus of Ar should not have used the expression Tal to Cernus, but should have greeted Cernus using a different greeting word, and that to greet Cernus with Tal was in itself shocking and a breach of protocol. Norman tells us too, that Cernus is “somehow in awe before this mere boy,” and therefore (presumably) permits Scormus to break the rules of Gorean Keigo with impunity. Not only that, but there is also the implication that Cernus too, in responding with Tal, has greeted incorrectly. But instead of Tal, how should Scormus have properly greeted Cernus? (And how should Cernus have greeted Scormus?) Norman does not tell us here, but he is certainly hinting at the existence of Gorean Keigo. Scormus used a Teineigo expression to greet a social superior. He should have used a Sonkeigo expression. And Cernus should have used a Kenjougo expression. Scormus is not of equal status with Cernus. Scormus is the social inferior, and Norman is hinting to us that, as an inferior, Scormus should have greeted Cernus differently. By using Tal, Scormus has communicated that he holds equal status to Cernus, and when Cernus responds also with Tal, Cernus is acknowledging Scormus’ equal status with Cernus (Perhaps Scormus, as an eccentric and obsessive Kaissa grandmaster and champion, has little time for the social niceties of Gorean Keigo). So, this use of Tal in Assassin, by both Scormus and Cernus, is actually a misuse of the Tal greeting. After Book 5, Assassin, we have to wait until Book 10, Tribesman of Gor, before the standard usage of Tal once more occurs. In Book 6, Raiders of Gor, there is not one usage of Tal. In Book 7, Captive of Gor, Tal is used 4 times on 3 occasions, but all of the usages of Tal in this book actually break Rule 1 of Gorean Keigo, and so will not be discussed in this section, but will be discussed in SECTION III. BREAKING THE RULES OF GOREAN KEIGO, later. In Book 8, Hunters of Gor, there is not one usage of Tal.
In Book 9, "Marauders of Gor, there is not one usage of Tal.
In Book 10, "Tribesman of Gor, Tal occurs 10 times on 7 occasions. On 5 of these 7 occasions, Rule 1 applies: Chapter 2, p.58; Chapter 7, p.119 (twice); Chapter 10, p.151-152; and Chapter 11, p.185-186. The remaining 2 occasions in this book where Tal is used actually break Rule 1 of Gorean Keigo, and so will not be discussed in this section, but will be discussed in SECTION III. BREAKING THE RULES OF GOREAN KEIGO, later. The use of Tal as a formal greeting between free persons continues in Book 11, Slave Girl of Gor. In Slave Girl, Tal occurs 4 times on 2 occasions. The first occasion of Tal, in Chapter 2, p.18, supports a second rule, Rule 2 of Gorean Keigo, since it is a standard formal greeting used between free warriors. But we are not told this at this time by Norman. This rule is articulated in Book 12, Beasts of Gor. (See below). The second occasion of Tal, in Slave Girl actually breaks Rule 1 of Gorean Keigo, and so will not be discussed in this section, but will be discussed in SECTION III. BREAKING THE RULES OF GOREAN KEIGO, later. Continuing with the evidence supporting Rule 1 of Gorean Keigo: that Tal is a formal greeting used by free persons of either gender to greet other free persons of equal status, we find the following: In Book 12, Beasts of Gor, Tal as a greeting between free persons occurs 10 times on 5 occasions, as follows: Chapter 6, p.112-113; Chapter 6, p.115; Chapter 6, p.125; Chapter 22, p.282; and Chapter 33, p.381. In Chapter 6, p.115 of Beasts, Norman gives us a second Rule - Rule 2 - for the use of Tal in Gorean Keigo. This is also a Teineigo rule (greetings between equals): “He looked at me. RULE 2: "TAL" IS A FORMAL GREETING USED BY MEMBERS OF THE CASTE OF WARRIORS WHEN GREETING EACH OTHER This Rule is, of course, a kind of subset of Rule 1, since Gorean warriors are free men. One should also note that at Chapter 22, p.282, of Beasts, Imnak uses Tal to address a sleen that he and Tarl are hunting. Even though Imnak is addressing an animal, this is still a demonstration of Rule 1 of Gorean Keigo, because here it appears that Imnak is showing his great respect for the sleen he hunts, by addressing it with Tal, as an exaggerated exhibition of politeness and formality (treating the sleen as if it were an equal). In Book 13, Explorers of Gor, where Tal occurs 9 times on 5 occasions. On all 5 occasions, Rule 1 is demonstrated: Chapter 3, p.45; Chapter 4, p.47; Chapter 4, p.70; Chapter 44, p.390; and Chapter 44, p.391. In the Jason trilogy of Book 14, Fighting Slave of Gor, Book 15, Rogue of Gor, and Book 16, Guardsman of Gor, Tal is (interestingly) entirely absent. In Book 17, Savages of Gor, Tal occurs 10 times on 6 occasions. 5 occasions demonstrate Rule 1 of Gorean Keigo: Chapter 1, p.20; Chapter 1, p.21; Chapter 1, p.23; Chapter 1, p.24 (all occasions where Goreans are addressing the bestial Kurii with the polite and formal greeting of equals); Chapter 5, p.87-88. The sixth usage, at Chapter 19, p.321, demonstrates Rule 2, since it is a warrior’s greeting given by Tarl to Canka: “‘Canka,’ said the young warrior, striking himself on the chest with his fist. In Book 18, Blood Brothers of Gor, Tal is entirely absent. In Book 19, Kajira of Gor, Tal appears 4 times on 2 occasions. The first occasion, at Chapter 8, p.134, demonstrates Rule 1 of Gorean Keigo: that Tal is a formal greeting used by free persons of either gender to greet other free persons of equal status. The second occasion, at Chapter 10, p.165, demonstrates Rule 2, that Tal is a formal greeting used by members of the caste of Warriors when greeting each other. In Book 20, Players of Gor, Tal occurs 3 times on 2 occasions. The first is a standard Rule 1 usage, where free persons ritually greet: “Boots puffed across the stage, as though to obtain a better vantage point. The second occasion is another usage of Tal to a beast, this time a giant urt. Here it is likely that Tarl greets the urt with Tal to show an exaggerated respect for the dangerousness of the beast in question. Or perhaps he uses Tal to mock it by greeting it as an equal free person. Or perhaps both: “‘Tal, ugly brute,’ I said, softly. I turned, keeping it in sight as it circled me, sniffing. Then it had completed its circuit. Those small, myopic eyes peered up at me. In Book 21, Mercenaries of Gor, Tal occurs 7 times on 5 occasions. The first "Tal" in Mercenaries demonstrates Rule 1, at Chapter 3, p.28. The second use of Tal, at Chapter 15, p.146 (demonstrating Rule 2), is significant. Here for the first time Norman explicitly tells us that the Gorean word Tal translates literally to the English word “Greetings”: “‘You are quick,’ he said. ‘Excellent. It is doubtless as Mincon had suspected. His judgment is good. You are a soldier.’ Other appearances of "Tal" in Mercenaries are: Chapter 15, p.147 (Rule 2); Chapter 16, p.199 (Rule 2); and Chapter 26, p.380 (Rule 1). In Book 22, Dancer of Gor, Tal does not appear at all. In Book 23, Renegades of Gor, Tal appears 4 times on 2 occasions: Chapter 3, p.53 and Chapter 20, p.351. Both occasions demonstrate Rule 1 of Gorean Keigo. In Book 24, Vagabonds of Gor, Tal occurs 4 times on 3 occasions. All demonstrate Rule 1: Chapter 3, p.73 (Rule 1); Chapter 29, p.333 (Rule 1); and Chapter 48, p.464 (Rule 1). In Book 25, Magicians of Gor, Tal occurs 2 times on 2 occasions, both demonstrating Rule 1: Chapter 18, p.272; and Chapter 23, p.404. Finally, in Book 26, Witness of Gor, Tal occurs 2 times on one single occasion, at Chapter 40, p.650, also demonstrating Rule 1. And so we finish our study of Tal with 2 rules for Gorean Keigo. Both are Teineigo rules:
Rule 1: Tal is a formal greeting used by free persons of either gender to greet other free persons of equal status; and: Rule 2: Tal is a formal greeting used by members of the caste of Warriors when greeting each other. But if the Gorean word Tal explicitly translates to “Greetings” (as Norman tells us in Mercenaries of Gor, Chapter 14, p.145), and since the English “Greetings” (of course) means “Greeting,s” how do we, the readers, know whether, when Goreans say “Greetings” they are actually saying Tal (in the Gorean language) or some different Gorean word not told us by Norman? An analysis of the uses of the word “Greetings” in the Gor series reveals some interesting Gorean Keigo rules. Until next month, then, I wish you well. Thanks to my kajira, torachan, for research assistance on the 26 books. Makaku Oyami |
