Peoples of Gor
There are many peoples on Gor, much like on earth,  in fact most of the people resemble one of earth, for example, the Red  Hunters are much like the Inuit's and the Red Savages resemble the  Indians if North America, The people of Schendi mirror those of Central  Africa, and the inner jungle tribes those of the inner jungles of Africa  or Australia, whilst the Tribes of the Tahari are much like the Desert  Tribes of Egypt and/or the people of the Northern Africa.
Then we have the Northern people of  Torvaldsland that mimic the traditions and ways of the Vikings, with the Alars more like the gypsies of Europe and the white people close to the  barrens like the cowboys of western United States. Also we cannot forget the Wagon people of the Plains of Turia, these as per my studies resemble most  the Mongols of Asia with their customs, scarring ceremonies and eating habits.  When the people of Gor are broken down as such, it makes it easier to understand  the customs and festivals. Much like the caste system of Gor is based on the  Caste system of India, the clan system of Gor resembles the caste system of  early civilization.
Red Hunters
Let's start with the Red Hunters, much like the Inuits of the great North, they live with the seasons, living off  Tabuk(resembling deer, caribou and the like) water sleen and such. They are a  people with their own customs and do not intermix with the other peoples of Gor.
I saw a short  fellow in the street crows. He was passing by. he was squat and broad, powerful,  apparently very strong. Though the weather was cool in the early spring he was  stripped to the waist. He wore trousers of fur, and fur boots, which came to the  knee. His skin was dark, reddish like copper; his hair was bluish black, roughly  cropped; his eyes bore the epicanthic fold. About his shoulder, he had slung  some coils of braided rope, fashioned from twisted sleen hide, and in his hand,  he carried a sack and a bundle of tied furs; at his back was a quiver containing  arrows, and a short bow of sinew-bound, layered horn.
Such men are seldom seen on Gor. They are the natives of the polar basin. Beasts  of Gor, page 48

Two weeks ago,  some ten to fifteen sleeps ago, by rare fortune, we had managed to harpoon a  baleen whale, a bluish, white-spotted blunt fin. That two whales had been taken  in one season was rare hunting, indeed. Sometimes two or three years pass  without a whale being taken.
"It is good," said Imnak, looking at the meat racks. "It may be that this winter  the families will not have to go out on the ice." Beasts of Gor, page 265
Besides the  whales many sleen and fish had been taken. Too, the families, coming north, had  dragged and carried what dried tabuk meat they could with them. Even the  children carried meat. With them, too, they had brought eggs and berries, and  many other things, spoils from the summer, though not all for the larder, such  as horn and sinew, and bones and hides. They did not carry with them much grass  for the boots or mosses for the wicks of lamps as these materials could be  obtained readily somewhat inland of the permanent camps. Beasts of Gor, page 266
They are peculiar about their names and  never speak of their own names.
Though they are  reticent to speak there own names, have little reservation about speaking the  names of others. This makes sense, as it is not their name, and it is not as if  , in their speaking it, the name might somehow escape them. This is also  fortunate, It is sometimes difficult, if not impossible, to get one of these  fellows to tell you his own name. Often one man will tell you the name of his  friend, and his friend will tell you his name. This way you learn the name of  both, but from neither himself. The names of the Red Hunters, incidentally have  meaning. Beasts of Gor, page 194
The women of the  Red Hunters are saucy and straightforward, they seem to fear little yet uphold  strong beliefs besides the men.
She looked at me  angrily. She wore the high fur boots and panties of the woman of the north. As  it was, from their point of view, a hot day, one which was above the freezing  point, she, like most of the women of the Red Hunters, was stripped to the  waist. About her neck she wore some necklaces. She seemed pretty, but her temper  might have shamed that of a she-sleen. The fur she wore, interestingly, was  rather shabby. Her carriage and sharpness of tongue, however, suggested she must  be someone of importance. I would later learn that the unmated daughters of even  important men, namely, good hunters, were often kept in the poorest of furs. It  is up to the mate, or husband, if you wish, to bring them good furs. This is  intended as an encouragement to the girls to be a bit fetching, that they may  attract a man , and subsequently, have something nice to wear. If this were the  plan, however, clearly it had not worked in the case of my pretty critic. I was  not surprised. It would be a bold fellow indeed who would dare make her a  present of fine feasting clothes. She tossed her head and turned away. Her hair  was worn knotted in a bun on the top of her head, like that generally of the  women of the Red Hunters. Their hair is worn loose, interestingly, out of doors,  only during their menstrual period. In a culture where the gracious exchange of  mates is commonly practiced this devise, a civilized courtesy, provides the  husbands friends with information that may be pertinent to the timing of their  visits. This culture signal, incidentally, is not applicable to a mans slaves in  the north. Animals do not dress their hair and slaves, generally, do not  either. Beasts of Gor, page 193
They have a special way of finding a  companion as Tarl experiences in Beasts of Gor.
There must be a dowry and exchange of  gifts before the said bride is to be companioned to the man. Also, once the  woman is with her man, nothing keeps him from making her a slave.
Her temper and  sharp tongue, I think, had made many enemies among the red hunters and their  women. There were few there I think who did not relish seeing her in bondage  strings. She might now be beaten with impunity, and must obey free men and  women.
"Now," said Kadluk, her father, "you will not come running home to the tent."
He rubbed his nose affectionately on the side of her face, patted her on the  head and turned away.
"Father!" she cried.
"Do I hear the wind?" he asked, his back to her.
"Father!" she cried.
"Yes," he said, "I hear the wind." Then he left.
Indeed, she could not now go running home to the tent of her father. Imnak, if  he wished, could slay her for such an act. She wore bondage strings.
The crowd began to dissipate, leaving Imnak and Poalu much alone.
"Why have you done this to me, Imnak?" asked Poalu.
"I wanted to own you," he said.
"I did not know a man could want a woman so much that he would want to own her," said Poalu.
"Yes," said Imnak.
"I did not know you would be strong enough to own me," she said.
"I am strong enough to own you," he said.
"Yes," she said, "it is true. I see in your eyes that it is true."
He said nothing.
"And you will own me?" she asked.
"Yes," he said.
"It is a strange feeling, being owned," she said. Imnak shrugged.
"I have loved you since we were children, Imnak," she whispered. "I have thought  for years that I would someday be your woman. But I did not think, ever, that I  would be your beast." She looked at him. "Will you truly make me obey you,  Imnak?" she asked.
"Yes," he said.
She smiled. "Your beast is not discontent," she said.
He touched her softly with his nose about the cheek and throat. It is a thing  red hunters do. It is a very gentle thing, like smelling and nuzzling.
Then his hands were hard on her waist. Beasts of Gor, page 219-220
Having their own set of laws, that makes  it possible for them to survive; the community itself makes sure these laws are  upheld.
In the permanent camp, there is a  feasting house which is used for gatherings and sharing meals together. Also the  Red Hunters like to play adult games on top of singing which seems to be very  important as the songs are stories in themselves.
The Wagon People
This  people are a strong and ferocious people, they have their own laws also and no  white man has been able to curtail their activities, be it reading, pillaging or  enslaving. They have a strong sense of honor like the rest of the Gorean  peoples, but they seem to take it to a different height.
The leaders of a wagon people tribe are  unknown to all except those of the first wagon. They have their own unique  greeting and only pray to the skies and plains.
He grinned a  Tuchuck grin."How are the Bosk?" He asked.
"As well as may be expected," said Kamchak.
"Are the Quivas sharp?"
"One tries to keep them so," said Kamchak.
"It is important to keep the axles of the wagons greased," observed Kutaituchik.
"Yes,' said Kamchak, "I believe so."
Kutaituchik suddenly reached out and he and Kamchak, laughing, clasped hands."  Nomads of Gor page 44
They also have haruspexes for omens and  potions.
They migrate in hundreds in their huge  wagons, different from what we think of as western wagons, their wagons are much  much bigger and made differently, when reading the quotes, we realize that they  are not at all what we think of as traveling wagons.
The wagon box,  which stands almost six feet from the ground, is formed of black, lacquered  planks of tem-wood. Inside the wagon box, which is square, there is fixed a  rounded, tentlike frame, covered with the taut, painted, varnished hides of  bosks. These hides are richly colored, and often worked with fantastic designs,  each wagon competing with its neighbor to be the boldest and most exciting. The  rounded frame is fixed somewhat within the square of the wagon box, so that a  walkway, almost like a ship's bridge, surrounds the frame. The sides of the  wagon box, incidentally, are, here and there, perforated for arrow ports, for  the small horn bow of the Wagon Peoples can be used to advantage not only from  the back of a kaiila but, like the crossbow, from such cramped quarters. One of  the most striking features of these wagons is the wheels, which are huge, the  back wheels having a diameter of about ten feet; the front wheels are, like  those of the Conestoga wagon, slightly smaller, in this case, about eight feet  in diameter; the larger rear wheels are more difficult to mire; the smaller  front wheels, nearer the pulling power of the bosk, permit a somewhat easier  turning of the wagon. These wheels are carved wood and, like the wagon hides,  are richly painted. Thick strips of boskhide form the wheel rims, which are  replaced three to four times a year. The wagon is guided by a series of eight  straps, two each for the four lead animals. Normally, however, the wagons are  tied in tandem fashion, in numerous long columns, and only the lead wagons are  guided, the others simply following, thongs running from the rear of one wagon  to the nose rings of the bosk following, sometimes as much as thirty yards  behind, with the next wagon; also, too, a wagon is often guided by a woman or  boy who walks beside the lead animals with a sharp stick. Nomads of Gor, pages  30-31
The wagon people have the festivals of  the Turian Love wars and every tenth year, the taking of the Omens for the Ubar  San, they are separate and both important in their customs. The Love wars are  fought on the Turian plains, warriors of both the wagon people and Turia  fighting for free women of their sacred enemies.
The institution of Love War is  an ancient one among the Turians and the Wagon Peoples, according to the Year  Keepers antedating even the Omen Year. The games of Love War, of course, are  celebrated every spring between, so to speak, the city and the plains, whereas  the Omen Year occurs only every tenth year. The games of Love War, in  themselves, do not constitute a gathering of the Wagon Peoples, for normally the  herds and the free women of the peoples do not approach one another at these  times; only certain delegations of warriors, usually about two hundred from a  people, are sent in the spring to the Plains of a Thousand Stakes.  Nomads of Gor, page 115
The Wagon People will kill a  stranger and ask questions later, only merchants wearing the merchant brand may  come to them for merchanting.
The Wagon  Peoples, it is said, slay strangers. The words for stranger and enemy in Gorean  are the same. Nomads of Gor, page 9
This People with only eat meat and  mostly drink Paga and fermented milk. They look down on city dwellers as being  below them and are a fierce proud people.
The Wagon  Peoples grow no food, nor do they have manufacturing as we know it. They are  herders a, and it is said, killers. They eat nothing that has touched the dirt.  They live on the meat and milk of the bosk. They are among the proudest peoples  on 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 them the open, windswept plains of their world.  Nomads of Gor,  page 4
Also they are the only tribe on Gor with  Torturers, though through the series we see some of these men hired outside the  Turian Plains.
I knew that  they spoke a dialect of Gorean, and I hoped I would be able to understand them.  If I could not I must die as befitted a swordsman of Ko-ro-ba. I hoped that I  would be granted death in battle, if death it must be. The Wagon Peoples, of all  those on Gor that I know, are the only ones that have a clan of torturers,  trained as carefully as scribes or physicians, in the arts of detaining life. Nomads of Gor, page 9
A man of the wagon  people with earn scars as he accomplishes feats in his lifetime, he cannot take  a companion as long he has not earned the scar of courage and so forth, and  could not own more then five bosk and three kaiila, bosk being their revered  animal, the courage scar seems to be the first one young men of the wagon people  will try for.
The man facing  me had seven such scars ceremonially worked into the tissue of his countenance,  the highest being red, the next yellow, the next blue, the fourth black, then  two yellow, then black again. I recalled what I had heard whispered of once  before, in a tavern in Ar, the terrible Scar Codes of the Wagon Peoples, for  each of the hideous marks on the face of these men had a meaning, a significance  that could be ready by the Paravaci, the Kassars, the Kataii, the Tuchucks as  clearly as you or I might read a sign in a window or a sentence in a book.  Nomads of Gor, page 15-16
Without the  Courage Scar one may not, among the Tuchuks, pay court to a free woman, own a  wagon, or own more than five bosk and three kaiila. The Courage Scar thus has  its social and economic, as well as its martial, import. Nomads of Gor, page 113

"To a Tuchuk," said Harold, "success is courage, that is the important thing,  courage itself even if all else fails, that is success." Nomads of Gor, page 273
Another ceremony of the wagon people is  the Sharing of grass and earth, binding a man to another as brothers.
Suddenly the Tuchuk bent to the  soil and picked up a handful of dirt and grass, the land on which the bosk  graze, the land which is the land of the Tuchuks, and this dirt and this grass  he thrust in my hands and I held it.
The warrior grinned and put his  hands over mine so that our hands together held the dirt and the grass, and were  together clasped on it.
"Yes," said the warrior, " come  in peace to the Land of the Wagon Peoples." Nomads of Gor, page 26
Red Savages
The Red Savages as I have mentioned  remind be muchly of the Indians of North America. They have similar customs and  traditions.
They keep to themselves much like other  tribes and people of Gor. Their mounts are the kaiila though one tribe has use  of tarns.
They are a nomadic people consisting of  several tribes the make war among themselves.
Their culture  tends to be nomadic, and is based on the herbivorous, lofty kaiila, 
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Although there are numerous physical and cultural differences  among these people they are usually collectively referred to as the red savages.  This is presumably a function of so little being known about them, as a whole,  and the cunning, ruthlessness and ferocity of so many of the tribes. They seem  to live for hunting and internecine warfare, which seems to serve as a sport and  a religion for them. Savages of Gor, page 35
 
"The red savages depend for their  very lives on the kailiauk" said Kog. "He is the major source of their food and  life. His meat and hide, his bones and sinew, sustain them. From him they derive  not only food but clothing and shelter, tools and weapons."  Savages of Gor, page  50
They have many many traditions and  customs to live by and are self governing.
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 the community does not lie within the prerogatives  of the individual. Blood Brothers of Gor, page 11
Among the red  savages there are various sorts of chief. The primary types of chief are the war  chief, the medicine chief and the civil chief. One may be, interestingly, only  one sort of chief at a time. This, like the rotation of police powers among  warrior societies, is a portion of the checks and balances, so to speak, which  tend to characterize tribal governance. Other checks and balanced are such  things as tradition and custom, the closeness of the governed and the governors,  multiple-family inter-relatedness, the election of chiefs, the submission of  significant matters to a council, and ultimately, the feasibility of simply  leaving the group in greater or lesser numbers. Savages of Gor, page 18
The Red Savages also have groups within  their tribes that have different functions, such as the Warrior Society.
Most tribes had  several warrior societies These societies had much influence within the tribes  and on an alternating basis to preclude any one society from becoming  predominant a good deal of power. Their members were expected to set an example  in war and the hunt. Savages of Gor, page 260

Warrior Societies in the tribes have many functions The are a significant  component of tribal existence. Such societies on an alternating basis do such  things as keep order in the camps and on the treks. They function too as guards  and police. It is part of their function too to keep the tribes apprised as to  the movements of kailiauk and to organize and police tribal hunts. Such  societies too it might be noted are useful in various social ways They provide  institutions through which merit can be recognized and rewarded and tribal  traditions freshened maintained and renewed. The preserve medicine bundles keep  ceremonies and teach histories. It is common for them to give feasts and hold  dances. Their rivalries provide an outlet for intertribal aggression and the  attendant competitions supply an encouragement for effort and a stimulus to  excellence. Within the society itself of course the members profit from the  values of alliance and camaraderie and friendship. Needless to say each society  will have too its own medicines and mysteries. Savages of Gor, page 261
The Red Savages uses a multitude of  weapons, including the lance, the bow and arrow, clubs and shields, canhepi and  tarn lances which are longer then the standard lance. Their shields are magical  to the Red Savages and will protect them as long they remain honourable.
They have developed an intricate way of  communicating, using hand signals. Though they also use spoken language to  communicate.
"I can  teach you hundreds of signs in a short time," said Grunt. "It is a very limited  language, but in most situations it is quite adequate, and, because many of the  signs seem so appropriate and natural, it can be easily learned. In four or five  days you can learn most of what you would need of sign." Savages of Gor page 241

Grunt rubbed the back of his left hand from the wrist to the knuckle with his  right index finger. "The general sign for a man is this," he said. He held his  right hand in front of his chest, the index finger pointing up, and raised it in  front of his face. He then repeated the sign for the red savage. "I am not clear  on the specific rationale for the sign for the savage," he said. "You will note,  however, that the same finger, the index finger, is used in the sign, as in the  sign for man. The origins of some of these signs are obscure. Some think the  sign for the red savage has a relation to the spreading of war paint. Others  think that it means a man who goes straight or a man who is close to the earth,  to nature. Doubtless there are other explanations, as well. This is the sign for  friend." He then put his first two fingers together and raised them upward,  beside his face. "t probably means two men growing up together."  Savages of Gor  page 241
Most slaves on Gor wear the metal color,  except for slaves of the Red Savages, their collars are beaded and the beading  on a color displays to whom the slave belongs.
The female slave  of the Dust Legs, kneeling by the kaiila, wore a beaded collar, about an inch  and a half in height. It was an attractive collar. It was laced closed, and tied  snugly shut, in front of her throat. The patterns in the beading were  interesting. They indicated her owner. Similar patterns are used by given  individuals to identify their arrows or other personal belongings. It is  particularly important to identify the arrows, for this can make a difference in  the division of meat. It is death to a slave, incidentally, to remove such a  collar without permission. Furthermore the collar is fastened by what is, in  effect, a signature knot, a complex knot, within a given tribal style, whose  tying is known only to the individual who has invented it. It is thus, for most  practical purposes, impossible to remove and replace such a collar without the  master, in his checking of the knot, by untying and retying it, being able to  tell. Suffice it to say, the slaves of the red savages do not remove their  collars. Savages of Gor, page 214
One of the customs  or traditions of the Red Savages is turning a man into a serving female should  he be unable to make war.
In most  tribes, incidentally, a man who refuses to go on the warpath is put in women's  clothes and given a woman's name. He must then live as a woman. Henceforth he is  always referred to in the female gender. Needless to say, she is never permitted  to mate. Sometimes she must even serve the members of a warrior society, as a  captive female. Savages of Gor, page 46
Their lives revolve  around the migrating Pte or kailiauk, at the time of the Great hunt where many  tribes get together for the hunt; there is much feasting and revelry.
The movement  of this group of animals had been reported in the camp of the Isbu Kaiila, or  the Little-Stones band of the Kaiila, for more than ten days now, in a rough map  drawn to the east of the camp, with notched sticks, the notching indicating the  first and second day, and so on, of the animals' progress, and the placement of  the sticks indicating the position of the animals on the day in question. Scouts  of the Sleen Soldiers, a warrior society of the Isbu, had been keeping track of  the animals since they had entered the country of the Kaiila more than two weeks  ago. This was a moon in which the Sleen Soldiers held police powers in the camp,  and so it was to their lot that numerous details, such as scouting and guarding,  supervising the camp and settling minor disputes, now fell. Among their other  duties, of course, would come the planning, organization and policing of the  great Wanasapi, the hunt or chase. Blood brothers of Gor, page 8
"Splendid! Splendid!" said  Cuwignaka.
Three or four abreast, in long lines, led by their civil chief, Watonka,  One-Who-Is-Rich, and subchiefs and high warriors, the Isanna entered the camp of  the Isbu. They carried feathered lances, and war shields and medicine shields,  in decorated cases. They carried bow cases and quivers. They were resplendent in  finery and paint. Feathers, each one significant and meaningful, in the codes of  the Kaiila, recounting their deeds and honors, adorned their hair. Necklaces and  rude bracelets glinted in the sun. High-pommeled saddles were polished. Coins  and beads hung from the reins. Exploit markings and lucksigns were painted on  the flanks and forequarters of their animals, and ribbons and feathers were  fixed in the braided, silken manes. Women, too, in their shirtdresses and  knee-length leggings, and beads, bracelets and armbands, and colorful blankets  and capes, astride their kaiila, riding as red savages ride, participated in  this barbaric parade. Blood Brothers of Gor, page 25
The Red Savages  control all the Barrens, the place where they inhabit.
"No more then  two kaiila are to be brought by any single white man into the Barrens. Too, no  party of white men in the Barrens is permitted to bring in more than ten  kaiila."
?"These are the rules of the red savages," he said.
"Then," said I, "only small groups of white men could enter the Barrens, or else  they would be on foot, at the mercy of the inhabitants of the area."Savages of  Gor, page 137

The wand before us was some  seven or eight feet high. It is of this height, apparently, that I may be seen  above the snow, during the winter moons, such as Waniyetuwi and Wanicokanwi. It  was of peeled ka-la-na wood and, from its top, there dangled two long, narrow,  yellow, black-tipped feathers, from the tail of the taloned Herlit, a large  broad winged, carnivorous bird, sometimes in Gorean called the sun Striker.  Similar wands I could see some two hundred yards away, on either side, to the  left and right. According to Grunt such wands line the perimeter, though usually  not in such proximity to one another. They are spaced more closely together,  naturally, nearer areas of white habitation. Savages of Gor, Page 143
Torvaldslanders
Torvaldslanders are a tall people, blond  or red haired and resemble the Vikings in general.
Many of  them were giants, huge men, inured to the cold, accustomed to war and the labor  of the oar, raised from boyhood on steep, isolated farms near the sea, grown  strong and hard on work, and meat and cereals. Such men, from boyhood, in harsh  games had learned to run, to leap, to throw the spear, to wield the sword, to  wield the axe, to stand against steel, even bloodied, unflinching. Such men,  these, would be the hardest of the hard, for only the largest, the swiftest and  finest might win for themselves a bench on the ship of a captain, and the man  great enough to command such as they must be first and mightiest among them.  Marauders of Gor, page 38
Their customs and traditions also mimic  this. They sail in Serpant ships and fight with the Axe much like them also.
A man of  Torvaldsland never leaves His house unless He is armed; and, within His house,  His weapons are always near at hand, usually hung on the wall behind His couch,  at least a foot beyond the reach of a bond-maid whose ankle is chained. Should  she, lying on her back, look back and up, she sees, on the wall, the shield, the  helmet, the spear and the ax, the sword, in its sheath, of her Master. They are  visible symbol of the force by which she is kept in bondage, by which she is  kept only a girl, whose belly is beneath His sword. Marauders of Gor, page  141-142
Free women of the North hold much weight  in their communities, moreso then their free sisters of the South.
The free woman  was a tall woman, large. She wore a great cape of fur, of white sea-sleen,  thrown back to reveal the whiteness of her arms. Her kirtle was of the finest  wool of Ar, dyed scarlet, with black trimmings. She wore two brooches, both  carved of the horn of kailiauk, mounted in gold. At her waist she wore a  jewelled scabbard, protruding from which I saw the ornamented, twisted blade of  a Turian dagger; free women in Torvaldsland commonly carry a knife; at her belt,  too, hung her scissors, and a ring of many keys, indicating that her hall  contained many chests or doors; her hair was worn high, wrapped about a comb,  matching the brooches, of the horn of kailiauk; the fact that her hair was worn  dressed indicated that she stood in companionship; the number of keys, together  with the scissors, indicated that she was mistress of a great house. She had  gray eyes; her hair was dark; her face was cold, and harsh. Marauders of Gor, page 156
The men of  Torvaldsland will at times share salt with another, saluting their friendships.
"Friend", he had  said. "Friend," I had said. We had then tasted salt, each from the back of the  wrist of the other. Marauders of Gor, page 70
Torvaldslanders seem to also share the  same beliefs and worship as the Vikings.
Standing  on the fragments of the circle, Ivar Forkbeard cried out, his ax lifted, and his  left hand too, 'Praise to Odin!' And then, throwing his ax to his left shoulder,  holding it there by his left hand he turned and faced the Sardar, and lifted his  fist, clenched. It was not only a sign of defiance to the Priest-Kings, but the  fist, the sign of the hammer. It was the sign of Thor. Marauders of Gor, page 48
The Forkbeard himself now, from a  wooden keg, poured a great tankard of ale, which must have been of the measure  of five gallons. Over this he then closed his fist. It was the sign of the  hammer, the sign of Thor. Marauders of Gor, page 82
The Fury of the men of Torvaldsland is  one to reckon with, it is ugly and powerful, bringing the men into a trance-like  state and making them fierce warriors.
It seemed  strange to me that men, only men, would dare to pit themselves against Kurii. I  did not know then, of course, about the fury.
Svein Blue Tooth had his head down.
I sensed it first in the giant, Rollo. It was not a human noise. It was a snarl,  a growl, like the sound of a larl, a-wakening from its sleep. The hair on my  neck stood on end. I turned. The giant head was slowly lifting itself, and  turning. Its eyes were closed. I could see blood beginning to move through the  veins of its forehead. Then the eyes opened, and no longer were they vacant, but  deep within them, as though beginning from far away, there seemed the glint of  some terrible light. I saw his fists close and open. His shoulders were hunched  down. He half crouched, as though waiting, tense, while the thing, the frenzy,  the madness, began to burn within him.
'It is beginning,' said Ivar Forkbeard to me.
'I do not understand,' I said.
'Be quiet,' said he. 'It is beginning.'
I saw then Svein Blue Tooth, the mighty jarl of Torvaldsland, lift his own head,  but it did not seem, then, to be him. It seemed rather a face I had not seen  before. The eyes did not seem those of the noble Blue Tooth, but of something  else, unaccountable, not understood. I saw him suddenly thrust his left forearm  against the broad blade of his spear. To my horror I saw him sucking at his own  blood.
I saw a man, fighting the frenzy, tear handfuls of his own hair from his head.  But it was coming upon him, and he could not subdue it.
Other men were restless. Some dug at the earth with their boots. Others looked  about themselves, frightened. The eyes of one man began to roll in his head; his  body seemed shaken, trembling; he muttered incoherently.
Another man threw aside his shield and jerked open the shirt at his chest,  looking into the valley. I heard others moan, and then the moans give way to the  sounds of beasts, utterances of incontinent rage. Those who had not yet been  touched stood terrified among their comrades in arms. They stood among monsters.
'Kurii,' I heard someone say. '
Kill Kurii,' I heard. 'Kill Kurii. '
'What is it?' I asked Ivar Forkbeard.
I saw a man, with his fingernails, blind himself, and feel no pain. With his one  remaining eye he stared into the valley. I could see foam at the side of his  mouth. His breathing was deep and terrible.
'Look upon Rollo,' said the Forkbeard.
The veins in the neck, and on the forehead, of the giant bulged, swollen with  pounding blood. His head was bent to one side. I could not look upon his eyes.  He bit at the rim of his shield, tearing the wood, splintering it with his  teeth.
'It is the frenzy of Odin,' said the Forkbeard. 'It is the frenzy of Odin.'
Man by man, heart by heart, the fury gripped the host of Svein Blue Tooth.
It coursed through the thronged warriors; it seemed a tangible thing,  communicating itself from one to another; it was almost as though one could see  it, but one could not see it, only its effects. I could trace its passage. It  seemed first a ghastly infection, a plague; then it seemed like a fire,  in-visible and consuming; then it seemed like the touching of these men by the  hands of gods, but no gods I knew, none to whom a woman or child might dare  pray, but the gods of men, and of the men of Torvaldsland, the dread, harsh  divinities of the cruel north, the gods of Torvaldsland. And the touch of these  gods, like their will, was terrible.
Ivar Forkbeard suddenly threw back his head and, silently, screamed at the sky.
The thing had touched him.
The breathing of the men, their energy, their rage, the fury, was all about me.
A bowstring was being drawn taut. I heard the grinding of teeth on steel, the  sound of men biting at their own flesh.
I could no longer look on Ivar Forkbeard. He was not the man I had known. In his  stead there stood a beast.
I looked down into the valley. There were the lodges of the Kurri. I recalled  them. Well did I remember their treach-ery, well did I remember the massacre,  hideous, merciless, in the hall of Svein Blue Tooth.
'Kill Kurii,' I heard.
Within me then, irrational, like lava, I felt the beginning of a strange  sensation. Marauders of Gor, page 245-257
It is only the men  of the Torvaldsland that use the bondmaid's circle to enslave their women.
"Go to the  bond-maid circle," said Ivar Forkbeard, indicating the circle he had drawn in  the dirt. The women cried out in misery. To enter the circle, if one is a  female, is, by the laws of Torvaldsland, to declare oneself a bond-maid. A  woman, of course, need not enter the circle of her own free will. She may, for  example be thrown within it naked and bound. Howsoever, she enters the circle,  voluntarily or by force, free or secured, she emerges from it, by the laws of  Torvaldsland, as a bond-maid. Marauders of Gor,  page 44-45
The main festival  of the Torvaldslanders happens at The Thing, held by the highest Jarls among  Jarls, there, games and celebrations abound where competitions in battle,  agility and singing are held.
Most of the  men at the thing were free farmers, blond-haired, blue-eyed and proud, men with  strong limbs and work-roughened hands; many wore braided hair; many wore talmits  of their district; for the thing their holiday best had been donned; many wore  heavy woollen jackets, scrubbed with water and bosk urine, which contains  ammonia as it's cleaning agent; all were armed, usually with ax or sword; some  wore their helmets; others had them, with their shields, slung at their back. At  the thing, to which each free man must come, unless he work his farm alone and  cannot leave it, each man must be present, for the inspection of his Jarlīs  officer, a helmet, shield and either sword or ax or spear, in good condition.  Each man, generally, save he in the direct hire of the Jarl, is responsible for  the existence and condition of his own equipment and weapons. A man in direct  fee with the Jarl is, in effect, a mercenary; the Jarl himself, from his gold,  and stores, where necessary or desirable, arms the man; this expense, of course,  is seldom necessary in Torvaldsland; sometimes, however, a man may break a sword  or lose an ax in battle, perhaps in the body of a foe, falling from a ship; in  such a case the Jarl would make good the loss; he is not responsible for similar  losses, however, among free farmers. Those farmers who do not attend the thing,  being the sole workers on their farms, must, nonetheless, maintain the  regulation armament; once annually it is to be presented before a Jarlīs  officer, who, for this purpose, visits various districts. When the war arrow is  carried, of course, all free men are to respond; in such a case the farm may  suffer, and his companion and children know great hardship; in leaving his  family, the farmer, weapons upon his shoulder, speaks simply to them. "The war  arrow has been carried to my house," he tells them. Marauders of Gor, page 142
People of Schendi
There are black people on Gor, they  reside mostly in the southern hemisphere, also one of the tribe of the wagon  people is black. But of the Jungles and city of Schendi is where there is the  biggest concentration.
Schendi is a very big and colourful city  on the banks of Nyoko, a major river draining into Thassa from the Schendi  jungles. The city is multi-ethnic and home of the league of the Black Slavers.
It is a free port, meaning it is open  for trade.
The population  of Schendi is probably about a million people. The great majority of these are  black. Individuals of all races, however, Schendi being a cosmopolitan port,  frequent the city. Many merchant houses, from distant cities, have outlets or  agents in Schendi. Explorers of Gor, page 116
Tribes of the Inner Jungles of  Schendi
The tribes of the Inner Schendi jungles  remind me a bit of the native people of Australia or the jungle tribes of  Africa, even up to the point that some are cannibals. Some are farmers and some  hunters and fishermen; they live in smallish tribes, making their dwellings out  of what is available in the jungles. Some tribes live high up in the canopies  and others on the ground.
They were  scampering about on the scaffolding, it extending far out into the river. We  could understand little of what they said. From the scaffolding, a double row of  peeled logs, about ten feet apart, with numerous connecting bars and crossbars,  fastened together with vines, more than a hundred yards in length, extending out  into the flowing waters, hung numerous vine ropes, attached to which were long,  conical, woven baskets, fish traps. Explorers of Gor, page 284
Most tribes are hostile except for a few  that will trade.
Some tribes make their clothing out of  bark cloth woven from the pod tree, They use fishing knives, pangas and some  will use the bow and arrow.
There is warring among the tribes. The  people of the Jungles communicate long distance through drums. Most can read  them except strangers to which the drum language is unknown.
"There are the  rebels of the northern shore of Ngao," said the man.
"How can they be rebels?" I asked
"Bila Huruma, in virtue of the discoveries of Shaba,"said Ayari, "has claimed  all lands in the Lake Ngao region. Those who oppose him are thus rebels."
"I see now,"I said. "To be sure, the distinctions of statecraft sometimes elude  me."
"It is basically simple," said Ayari. " One determines what one wishes to prove  and then arranges one's principles in such a way that the desired conclusion  follows as a demonstrable consequence."
"I see," I said.
"Logic is as neutral as a knife,"he said.
"But what of truth?"I asked.
"Truth is more troublesome,"he admitted.
"I think you would make an excellent diplomat,"I said.
I have been a fraud and a charlatan all my life,"said Ayari. "There would thus  be no translation to make."Explorers of Gor, page 222-223
"He  is a black Ubar," said Samos, "bloody and brilliant, a man of vision and power,  who has united the six ubarates of the southern shores of Ushindi, united them  by the knife and the stabbing spear, and has extended his hegemony to the  northern shores, where he exacts tribute, kailiauk tusks and women, from the  confederacy of the hundred villages. Sheba's nine boats had fixed at their masts  the tufted shields of the officialdom of Bila Huruma."
"That guaranteed their safety," I said.
"They were attacked, several times," said Samos, "but they survived. I think it  true, however, had it not been for the authority of Bila Huruma, Ubar of  Ushindi, they could not have completed their work."
"The hegemony of Bila Huruma over the northern shores, then, is substantial hut  incomplete," I said. Explorers of Gor, page 17
The tribes speak their own languages,  not Gorean. However, they don't all speak the same dialect.
"Away! Away!"  screamed one of the men, first in Ushindi and then in Ukungu. Explorers of Gor,  page 282
Tribes of the Tahari
The people of the Tahari seem to imitate  the people of the Sahara with the same customs and beliefs. They also have the  same mode of dress and even down to drinking tea is similar.
He came to me,  bent over, tattered, swarthy, grinning up at me, the verrskin bag over his  shoulder, the brass cups, a dozen of them, attached to shoulder straps and his  belt, rattling and clinking. His shoulder on the left was damp from the bag.  There were sweat marks on his torn shirt, under the straps. One of the brass  cups he unhooked from his belt. Without removing the bag from his shoulder, he  filled the cup. He wore a head scarf, the wrapped turban, wound about his head.  It was of rep-cloth. It protects the head from the sun; its folds allow beat and  perspiration to escape, evaporating, and, of course, air to enter and circulate.  Among lower-class males, too, it provides a soft cushion, on which boxes, and  other burdens, may be conveniently carried on the head, steadied by the right  hand. Tribesmen of Gor, page 36
Because the many tribes keep to  themselves and don't mix very much with the more civilised people of Gor, they  are also a fierce and proud people.
They tribes of the desert herd verrs,  using their milk and meat for food, and fruits which are grown on the oases  interspersed all over the desert. They still have a wide variety of foods  available to them because of trading villages and outside Goreans wishing their  trade.
The tribes are ruled by chiefs and  Pashas.
It was now as  Suleiman, Ubar and Pasha of Nine Wells, that he set his price. Tribesmen of Gor,  page, 109
At the oases,  it is common for the local pashas to exact a protection tax from caravans, if  they are of a certain length, normally of more than fifty kaiila. The protection  tax helps to defray the cost of maintaining soldiers, who, nominally, at any  rate, police the desert. It is not unusual for the genealogy of most of the  pashas sovereign in the various eases to contain a heritage of raiders. Most of  those in the Tahari who sit upon the rugs of office are those who are the  descendants of men who ruled, in ruder days, scimitar in hand, from the high,  red leather of the kaiila saddle. The forms change but, in the Tahari, as  elsewhere, order, justice and law rest ultimately upon the determination of men,  and steel. Tribesmen of Gor, page 151
There is tribal warfare among the tribes  of the Tahari as to be expected, however they, like the other peoples of Gor,  will come together to fight a common enemy. There are a few laws of the desert  that is not to be breached, namely that of never destroying wells.
Surely, in but  a few days, word that Aretai tribesmen had destroyed, or attempted to destroy, a  well at Two Scimitars would spread like fire across the desert, inflaming and  outraging men from Tor to the Turian outpost merchant fort, and trading station,  of Turmas. This act, perpetrated against the Bakahs at Two Scimitars, a vassal  tribe of the Kavars, would doubtless bring full-scale war to the Tahari.  Tribesmen of Gor, page 153
There is a brothership ceremony done in  the Tahari which is sharing salt.
"Let there be  salt between us," he said.
"Let there be salt between us," I said.
He placed salt from the small dish on the back of his right wrist. He looked at  me. His eyes were narrow. "I trust," said he, "you have not made jest of me."
"No," I said.
"In your hand," he said, "steel is alive, like a bird."
The judge nodded assent. The boy's eyes shone. He stood back.
"I have never seen this, to this extent, in another man." He looked at me. "Who  are you?" he asked.
I placed salt on the back of my right wrist. "One who shares salt with you," I  said.
"It is enough," he said.
I touched my tongue to the salt in the sweat of his right wrist, and he touched  his tongue to the salt on my right wrist. "We have shared salt," he said.
He then placed in my hand the golden tarn disk, of Ar, with which I had  purchased my instruction.
"It is yours," I said.
"How can that be?" he asked.
"I do not understand," I said.
He smiled. "We have shared salt," he said. Tribesmen of Gor, page 60
He looked at  me, for a long time. Then he thrust back the sleeve of his right hand. I pressed  my lips to the back of his right wrist, tasting there, in the sweat, the salt. I  extended to him the back of my right wrist, and he put his lips and tongue to  it.
"Do you understand this?" he asked.
"I think so," I said.
"Follow me," said he. "We have work to do, my brother." Tribesmen of Gor, page  184-185
The weaponry of the Taharian people is  that of the scimitar and their riding beasts, the sand kaiila.
I discarded  the exercise sheath, and, with the bared blade, parted the leather that had  bound the jaws of the kaiila. The leather sprang from the blade. Silk, dropped  upon the scimitar of the Tahari, divided, falls free, floating, to the floor.  The beast reared, its claws raking the air, and threw back its head, biting at  the sun.
I lifted the curved blade of the scimitar. It flashed. I sheathed it, and  slipped from the saddle, giving the rein of the mount to the boy. Tribesmen of  Gor, page 60
"Herd the  slaves before their master," said the rider, he the leader of our captors.
I felt the point of a scimitar in my back. Tribesmen of Gor, page 209
Alars
The Alars are a nomadic people that  travel between the cities of Gor, in their wagons,  they remind me a bit of the  gypsies of Europe though they seem fair complexioned and light of hair, their  woman seem to be seen as large and rather plain.
We were now within the laager of  Genserix, a chieftain of the Alars, a nomadic, wandering herding people, and one  well-known, like the folks of Torvaldsland, for their skills with the ax. The  laager of the Alars, like that of similar folks, is a fortress of wagons. They  are ranged in a closed circle, or concentric, closed circles, draft animals and  women and children within. Also, not unoften, depending on the numbers involved,  and particularly when traversing, or sojourning in dangerous countries, verr,  tarsk and bosk may also be found within the wagon enclosure. Mercenaries of Gor,  page 43
They are ruled by chieftains, and that  would be the best warrior of their group. They are great cavalrymen and fight  with the great axe, a long handled weapon made of iron, Alar sword and lance,  with the oval shield.
They will raid any village and city they  think they can get away with and seem to have a wry sense of humor. Their mounts  are the saddle tharlarion.
Alars, incidentally, are renowned for  their capacity to wreak havoc, conduct massacres, chop off heads, and such, and  then get a good night's sleep afterwards. Mercenaries of Gor, page 125
Besides the ax Alars are fond of the  Alar sword, a long heavy double-edged weapon. Their shields tend to be oval,  like those of the Turians. Their most common mount is the medium-weight saddle  tharlarion, a beast smaller and less powerful, but swifter and more agile, than  the common high tharlarion. Their saddles, however, have stirrups, and this make  possible the use of the couched, shock lance.  Mercenaries of Gor, page 45
The Alars seem to profit of areas where  war is imminent, they will often supply the troupes and be used as wagoners.
When there is weakness or chaos in an  area, and when the ordinary structures if social order are disrupted, with the  concurrent disorganisation, failures of responsibility and discipline, it is  natural for folks like the Alars to appear. They have a tendency to pour into  such areas. Mercenaries of Gor, page 44
The Alars seem rather fond or their  children, though right at birth a child will be inspected by the father or chief  and needs to be pronounced healthy before the child is returned to its mother.  Male newborns will receive two shallow cuts above the cheekbones, this being one  of their rituals.
"It must learn  to endure wounds before it receives the nourishment of milk." Mercenaries of  Gor, page 47
The women of the Alars are also very  proud and will kill slaves brought in by their men, they do not wear veils but  wear dresses.
"Why are there so few slaves among  the wagons?" I asked.
"The free women kill them," said  Hurtha. Mercenaries of Gor, page50
Boabissia was not in furs and  leather. She now wore one of the simple, corded, belted, woollen, plain, widely  slaved, ankle-length dresses of the Alar women. It was brown. She had belted it  snugly, and had, too, drawn its adjustment cording snugly from its loop about  the back of her neck down to her breasts where she had crossed it and then taken  it back, both cords, between and under her breasts against to her belt, tying it  closely at the sides of her body. This is not uncommon among the Alar women.  Even though they are free they are apparently not above reminding their men that  they are females. Mercenaries of Gor, page 72
The Alars like the lower castes of Gor are  illiterate.
"Anything so simple as letters of  safety could have been issued in the main hall," I said.
Mincon spoke to the officer at the table, who, it seemed, recognized him.
"I would think so," said Hurtha, righteously, adding "whatever a letter of  safety might be." He looked about, with his Alar distrust of bureaucracy and  enclosed spaces. "I trust there will be no necessity for me to read such a  letter," he said, "as this would be difficult, as I cannot read."
"You could learn," I said, somewhat snappishly.
"Between now and when we receive the letters?" asked Hurtha, incredulously.
"Alars do not read," said Boabissia, proudly. "And we are Alars."
"I am an Alar," said Hurtha. Mercernaries of Gor, page 143
Researched and comments are my own,
Woman of Gor