Results Details

The red savage is usually quite willing to grant that the enemy has medicine; it is his hope, however, of course, that his medicine will prove stronger. - (Blood Brothers of Gor, Chapter 30, Sentence #50)

"Do not fear it! It is only wood and leather!" I smiled again to myself. Mahpiyasapa had made a suitable adjustment, implicitly drawing a distinction between true and false medicines, the medicine of the Kaiila presumably being true medicine, and that of the Yellow Knives false. A more typical distinction would have been not between true and false medicines, but between weaker and stronger medicines. The red savage is usually quite willing to grant that the enemy has medicine; it is his hope, however, of course, that his medicine will prove stronger. On the other hand, if the medicine of the enemy was false medicine altogether, then what had he to fear? The test for the stronger medicine, incidentally, implicitly, appears to be victory or success. The matter is perhaps rather similar to the claim that the will always acts on the stronger motive, the stronger motive being implicitly defined as that motive on which the will acts. In a creature priding itself on its rationality this penchant for irrefutable fables is, at least at first glance, somewhat remarkable; scrutinized more closely, however, it appears that such fables, in many cases, play psychologically significant roles; this perhaps explains their prevalence in all, or most, cultures, and their appearance in all, or most, human beings; allegiance to such fables, for example, it is clear, can be conducive to tribality; tribality, in turn, is often conducive to group survival. - (Blood Brothers of Gor)