Wagons People Part 1

The people of the cities of Gor consider various other cultures that live outside of the cities to be barbarians. This would include such peoples as the Red Savages of the Barrens, the Red Hunters of the polar north, the natives of the jungles near Schendi and the raiders of Torvaldsland. During the course of the Gorean series, Tarl Cabot visited many of these various barbarian groups but his first encounter was with the fierce Wagon Peoples. Nomads of Gor, the fourth book in the Gorean series, is the primary source for information on the Wagon Peoples. Based on my research, the Wagon Peoples seem to be an amalgamation of inspirations from two Earth cultures, the infamous Mongols as well as the gauchos of South America. Though the Mongol connection is the more obvious one, there is ample evidence to indicate the gauchos were a source for Norman as well.

The Wagon Peoples are nomadic, roaming across the vast, grassy prairies of the southern hemisphere. These prairies are largely treeless and often flat though there are some areas of small hills. The prairies teem with wildlife, from deadly prairie sleen, vicious predators, to tiny, brown prairie urts, scavengers. You will also find herds of kailiauk, tumits, and maybe even a larl that descended from the Ta Thassa Mountains. These prairies extend over 2500 pasangs from the coast of Thassa, at the Ta Thassa Mountains, to the southern foothills of the Voltai Range.

Due to their great size, these plains have a diverse climate with some of the more southern regions receiving snow in the winter. The northern regions, closer to the equator, do not receive any snow. Winter on the plains can be brutal, with harsh snowstorms and strong winds. The grass then dies or becomes frozen and nearly worthless. One must often dig deep beneath the snow to find a handful of useable grass. When the snow arrives, the Wagon Peoples must then move their bosks and wagons to the winter pastures, far north of Turia. It is not unusual for bosk to starve to death during this snowy trek, unable to garner sufficient grass. This also means that some wagons might have to be abandoned, as there is usually no time to train new bosk to pull the wagons.

The plains seem to extend as far north as the banks of the Cartius River. The Cartius River was once thought to be a tributary of the Vosk River, and is even stated as such in Nomads of Gor. But, Explorers of Gor showed this belief to be incorrect. The explorer Ramus eventually discovered that the Cartius and Thassa Cartius were different rivers and that the Cartius is not a tributary to the Vosk. The Cartius is actually an important subequatorial waterway that flows generally west by northwest. It enters the tropical rainforests and finally empties into Lake Ushindi. The regions of the Cartius may sometimes be referred to as either the eastern or western Cartius, dependent on which geographic area one is referring to. For example, one might refer to the valleys of the eastern Cartius. The western Cartius is located far from the cities of Gor.

The Cartius River derives its name from the direction, Cart, it lies from Ar. Cart is roughly equivalent to "southwest." Once, the great city of Ar, at the start of Tarnsman of Gor, claimed hegemony over all of the lands between the Vosk and the Cartius. But even then, the tarnsmen of Ar rarely fly south of the Cartius River. And even though Ar no longer claims hegemony over those lands, they still rarely fly beneath the river. When travelers do seek to cross the Cartius, they commonly do so on barges pulled by teams of domesticated river tharlarions. The bargemen, who claim to be a Caste though not all accept their claim, consist of interrelated clans. When the Wagon Peoples choose to cross the Cartius, they generally do not use the barges. Instead, they swim their bosk and kaiila across, while riding on the backs of the bosk. They will also float their wagons.

With the information from Nomads of Gor, we do gain a better understanding of some of the geography of the region. We understand that the lands of the Tahari are to the east of the southern plains. And we understand that the equatorial jungles only extend a certain distance east, and it is not necessary to cross those jungles to travel from the plains north toward Ar. It is also said that Ar is located hundreds of pasangs away, across the Cartius. When Tarl Cabot traveled from the Sardar Mountains to the plains, he generally traveled south and southwest, though more southwest. We should note that the popular map from the German editions of the Gor novels apparently places the Sardar in the wrong location, to the west of Ar. If this were accurate, then Tarl's directions from the Sardar to the plains would have placed him into Thassa. Tarl left the Sardar in Se'Var, a winter month in the northern hemisphere, and arrived in the Plains during their autumn.

In the midst of the plains is the great city of Turia, which must continually deal with the threat of the Wagon Peoples. Turia is described in more detail in its own essay, City of Turia (Essay #38). The plains may be called either the Plains of Turia or the Land of the Wagon Peoples, depending on who is speaking. There are others besides Turia and the Wagon Peoples who make their homes on the plains. There are a number of Peasants who own farms within these prairies, engaging in agriculture and animal husbandry. But, they do live in constant worry that the Wagon Peoples may attack them one day, burning and destroying their farms. It seems likely that most of these farms are located fairly close to Turia, helping to supply the city with food and providing a close refuge if the Peasants ever need to flee to safety.

The Wagon Peoples consist of four separate tribes: the Kassars, Kataii, Paravaci and Tuchuks. They often fight among each other, uniting only about once every ten years to conduct certain rituals. Some of the information provided in Nomads of Gor is specific to the Tuchuk tribe so we cannot be sure that all of that information will be applicable to the other tribes as well. It is likely too that these other tribes possess their own unique characteristics that the Tuchuks do not.

The Kassars, also known as the "Blood People," are led by Conrad, their Ubar. Their standard is a scarlet bola hanging from a lance. They also commonly carry red lacquered shields. Their brands symbolically represent their standard with three circles joined at the center by lines. Like all of the Peoples, they use the same brand for their slaves and bosk. The slave brand though is only about an inch high while a bosk brand forms a six-inch square. Bosk and slaves may be rebranded if a different tribes takes possession, though this seems more common with bosk than slaves. A slave that has been rebranded may diminish in value.

The Kataii are blacks and they are led by Hakimba, their Ubar, who is a lithe, strong man with brown eyes. Their standard is a yellow bow bound across a black lance. They also commonly carry yellow lacquered shields. Their brand is a bow facing to the left. Kataii are more reclusive than the other tribes, and Kataii are thus rarely seen in the encampments of the other tribes.

The Paravaci, also known as the "Rich People," are considered the wealthiest of the four tribes. During much of the timeframe of Nomads of Gor, Tolnus led them as their Ubar. But, he betrayed the other tribes and was later killed. It is unknown who succeeded him as Ubar of the Paravaci though someone took over shortly after the death of Tolnus. Their standard is a boskhead-shaped banner made of jewels strung on gold wire. It is extremely valuable. Their brand is an inverted isosceles triangle surmounted by a semicircle, symbolically representing the head of a bosk. The Paravaci sometimes wear jeweled belts on their necks to incite envy in others and accrue enemies. The purpose is to encourage attacks so the wearer can test his skills and need not tire himself seeking foes.

The Tuchuks, also known as the "Wily Ones," are led by Kamchak, their Ubar. Kamchak has a heavy, white face with fierce scarring and black eyes within an epicanthic fold. Six years before he was scarred, Kamchak spent time in Ar as a mercenary, spying upon the city's defenses for his tribe. During that time, he eventually became the First Sword of Ar, the most skilled swordsman in the city. The standard of the Tuchuks is a banner with four bosk horns. They also commonly carry black lacquered shields. Their brand is four bosk horns, resembling the letter "H."

The books make reference to numerous traits and quirks of the Tuchuks and some of them are presented here. "He would be both skillful and vain; he was Tuchuk." (Nomads of Gor, p.25) It is said that the Tuchuks seldom take anything at face value. Thus, they are generally suspicious of almost everything, often seeking hidden meanings, deceptions and such. "It is hard to outwit a Tuchuk in a bargain," remarked Harold, turning back, rather confidently." (Nomads of Gor, p.328) They haggle very well. Tuchuks are said not to make good spies, as they tend to be intensely loyal. "No Tuchuk, I knew, cares to be the butt of a joke, especially a Turian joke." (Nomads of Gor, p.97) To eat meat in the Tuchuk fashion, you hold the meat in your left hand and with your teeth. Then, using a quiva you cut pieces of meat you're your mouth for you to eat.

Few outsiders know the identity of the true Ubars of the Wagon Peoples for all of the tribes conceal this fact from outsiders. The tribes engage in misdirection, pretending that someone else is the actual Ubar. For example, at the start of Nomads of Gor, the alleged Ubar of the Tuchuks was Kutaituchik, who was actually Kamchak's father. He sat upon a gray robe, the throne of the Ubar, which is said to signify who was Ubar. The gray robe was a simple robe of boskhide, worn and tattered. It was likely fairly old. Those who were said to be of the First Wagon were of the household of this alleged Ubar. It may be the case that though that they were of the household of the actual Ubar as well. There were one hundred wagons in Kutaituchik's personal household, and most of those people were not related to him. Kutaituchik would hold court outside his huge wagon on a large dais.

Kutaituchik was a broad-backed man with small legs. His skin was a tinged yellowish brown. His eyes were set within an epicanthic fold and his head was largely bald, except for a black knot of hair descending from the back of his skull. He was dressed quite well, with a rich, ornamented robe of red bosk skin bordered with jewels. Around his neck he wore a chain, decorated with sleen teeth, holding a golden medallion with the sign of the Tuchuks. He also wore wide leather trousers and furred boots. There was a red sash around his waist that held a quiva. But, Kutaituchik was a kanda addict, often chewing on a string of rolled kanda leaf. Far too often, he seemed to be lost in a drug-induced haze. Saphrar of Turia introduced Kutaituchik to kanda, one reason why Kamchak despised Saphrar.

Kamchak fiercely loved his father, despite the kanda addiction. Unfortunately, Kutaituchik would be murdered, with fifteen to twenty arrows in him, by mercenary tarnsmen in the hire of Saphrar. These tarnsmen were seeking a golden sphere that was kept in Kutaituchik's wagon. Kutaituchik's body would later be cremated with his wagon, which may be the norm for the deaths of important people within the tribes. Kutaituchik was placed in his wagon, fixed in a sitting position with his weapons at hand. The wagon was filled with wood and dry grass and then drenched in fragrant oils. It was then set afire, the oils likely acting as an accelerant. The Tuchuk standard, which had stood outside Kutaituchik's wagon, was moved in a special wagon after the cremation. Kamchak would later seek revenge upon Turia for his father's death.

The four tribes of the Wagon Peoples are primarily herders of bosk, living off their meat and milk. Though some Goreans do drink kailla milk, especially in the Tahari, it is unknown if the Wagon Peoples also drink it. The tribes may restrict their milk drinking to only bosk milk. The tribes will not grow any food and will not eat anything that has touched the dirt. What that latter seems to mean is that they do not eat any food that is grown beneath the ground. As there are Wagon People seen to be eating fruit, they are apparently not restricted from eating all items that grow. Fruit commonly grows above ground so their dietary restriction seems more limited to foods that grow beneath the soil. Wagon People do hunt, and may also engage in some fishing, to acquire additional foods to supplement their bosk meat. Besides roasting fresh bosk meat, the tribes also eat dried bosk meat. This may be made into long strips that are as wide as a beam. While traveling, bosk meat might be stored between a saddle and the back of a kailla to keep it warm.

The tribes essentially do not engage in any manufacturing or metalworking and thus must often buy, trade or raid for certain items they need or desire. They engage in trade with Turia, usually acquiring highly prized metal and cloth items for bosk horn and hides. As no caravans, and few Merchants, travel to the Wagon Peoples, they must most often journey to Turia to seek needed goods. Besides bosk horn and hides, the tribes will also trade some of the myriad items they obtain from their raiding. Spring is their most active time for caravan raiding. The only two items they will not trade to Turia are a living bosk and a slave girl who once came from Turia.

Besides their mercantile relations, the tribes and Turia also sometimes engage in diplomatic relations, exchanging ambassadors. Such ambassadors receive the usual diplomatic immunity that is common for the cities of Gor. But, ambassadors from the Wagon Peoples are not fully accepted within Turia for they are not permitted to visit the administrative palace and meet the city ruler. It is said that the tribes are not worthy enough for such an honor. Instead, their ambassadors are entertained by the Merchant Caste, especially by Saphrar, one of the most important Merchants. But, the Wagon Peoples seemingly take no offense, as they and many others, believe the true power in Turia is held by the Merchant Caste. And the Merchants also entertain more lavishly than does the administration. When the tribesmen come to Turia, they bring many expensive gifts, a way to show disdain, that the tribes did not care for such wealth. Consequently, when Turian embassies visit the tribes, they also bring many gifts, trying to surpass what the tribes brought to them.

A few Merchants are permitted to trade with the Wagon People, to travel across the plains to their camps. But, for this privilege they must accept a tiny brand on their forearm. The Tuchuk brand is in the form of spreading bosk horns, and the other tribes probably have their own brands. This guarantees safe passage for the Merchant but only during certain seasons. Some entertainers, such as Singers, Musicians and Poets, can also receive this brand. But, the initial acquisition of this brand is very dangerous. You must first present yourself to the Peoples, showing your wares or performing your form of entertainment. If the tribes do not like what you have brought to them, they will likely deny you a brand and then slay you. The brand also carries a patina of shame as it suggests that you approach the tribes as a slave.

The Wagon People speak a dialect of Gorean, with a harsh accent, so they can be understood by most city dwellers. Though city dwellers consider them to be barbarians, the Wagon Peoples consider another group of people to be actual barbarians, those who cannot speak Gorean such as women brought from Earth. In addition, the Wagon Peoples consider ear piercing to be a barbaric act. The Wagon People also have disdain for city dwellers. " They are among the proudest of the people of Gor, regarding the dwellers of the cities of Gor as vermin in holes, cowards who must fly behind walls, wretches who fear to live beneath the broad sky, who dare not dispute with them the open, windswept plains of their world." (Nomads of Gor, p.4) This disdain seems to extend to most non-Wagon Peoples, and not just city dwellers.

"The Wagon Peoples, it is said, slay strangers." (Nomads of Gor, p.9). This is mostly true are few strangers are permitted into the camps of the Wagon People. It would be even rarer for a Wagon Person to make friends with a stranger. To signify such a friendship though, a Wagon Person will pick up a clump of earth and grass and then place it into the hand of the other. This is "�, the land on which the bosk graze, the land which is the land of the Tuchuks, �" (Nomads of Gor, p.26) Then, the Wagon Person will clasp their hands together over the dirt and grass. This creates a very strong bond. For example, Kamchak held earth and grass with Tarl and there was little, if anything, that Kamchak would not risk for his friend.

The books do not explicitly state that the Wagon Peoples lack Home Stones, though there are also no passages stating that they do possess them either. But, it should seem quite logical, based on the concept of the Home Stone, that they would not possess such. Home Stones are placed where one claims territory, on a specific piece of land. The Wagon Peoples are nomadic though, claiming no particular piece of land as their own. Though they range over the thousands of pasangs in the plains, there is no specific area that is their permanent home. Thus, they would not have any one place to lay a Home Stone. The books provide no examples of nomadic groups that have Home Stones. Such would seem contrary to the very basis of the Home Stone.

Like the other barbarian cultures of Gor, the Wagon People do not possess a Caste system like many other Goreans. Every man is expected to be a warrior though there is no Red Caste among the Peoples. All males must also be able to ride a kaiila, hunt, and care for the bosk. Few of the tribes can swim though some have learned in the Cartius River. The men of the tribes are more generalists than specialists, though some of them do engage in a specialty as well. Certain clans exist that specialize in particular duties, though they are in addition, and not as a substitute, for their primary duties of war, hunting and herding. As they are clans, they are likely based on blood ties though this is not explicitly stated in the books.

Some of these clans include Healers, Torturers, Leather Workers, Salt Hunters, Camp Singers, Year Keepers, and Scarers. Additional clans may exist as well. There are Iron Masters who brand slaves but it is unsure whether they actually form a clan or not. Many of the listed clans are not described in any detail within the books. For most, we only understand their basic function. For example, obviously the Healers engage in medical arts but almost nothing is said concerning the nature of their medical practices. Is it more a form of herbalism, which would seem logical? We do know that the tribes sometimes avail themselves of actual Physicians as well as one did tend to Kutaituchik. There is another scene where Kamchak placed a dark, bluish powder placed into a drink, which served as a sleeping agent. It is unsure whether he obtained this from the Healers or from a Physician.

The tribes are the only Gorean culture to have a group of professional Torturers. These Torturers are very well trained in the arts of detaining life, interrogation and persuasion. Their services are used on both free and slave, either to extract information or to punish and kill. Slaves may also be impaled though it does not seem this is part of the duties of the Torturers. Torturers always wear hoods, even when not directly involved in their duties, unless their victim has received a sentence of death. In that case, they will remove their hood but will only permit the victim to see their face. These Torturers do not restrict their efforts to just the tribes. They sometimes hire out to the cities, mainly to Ubars and Initiates, who are interested in their skills.

There is a question as to whether women can belong to these clans or not. Or whether they can only belong to certain clans. The answers are not explicitly provided within the novels though there is some evidence to suggest that they do not belong to the clans, or at least are not active within the clans. First, the clan references all refer to men and not women. We do not have any examples of women in any of the clans. Second, if we examine the usual place of free women within the camps then it would tend to show they do not engage in the work of the clans. For example, would a woman, who cannot have scars, be allowed to place scars upon a man? Third, let us look at the example of the clan of the Year Keepers. It is specifically noted that the women keep a different calendar so that would seem safe to assume then that the Year Keepers are male.

The Wagon People do not trust important matters to paper because paper is fragile, and can be too easily destroyed or stolen. Thus, most of the People have developed excellent memories and have been trained since birth for such memory retention. This is common for many Goreans. Because of this, few of the tribes can actually read. Many of them use signs to signify their names and they also place such signs on the collars of their slaves. Despite their illiteracy, they have a large, complex oral literature. This is passed down through the generations by word of mouth, memorized anew by each new generation. These works are often recited by the clan of Camp Singers, also known as skalds.

The Wagon Peoples have two different calendar systems, one kept by the Year Keepers and the other by the free women. Year Keepers are the clan that memorizes the names of the years and some can recite several thousand consecutive years. The Year Keepers have a system that tallies years between each Season of Snows. One effect of this system is that the years tend to vary in length but that does not bother the Wagon People. These years are not numbered but are instead given names. Each year is named toward the end, based on something that happened to distinguish that year. Tarl Cabot spent time with the Tuchuks during two of their years and it was decided to name those years after him. They thus became the Year in Which Tarl Cabot Came to the Wagon Peoples and the Year in which Tarl Cabot Commanded a Thousand.