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Plain of Horses

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The Plain of Horses was a region of northwestern Kara-Tur or the northeastern Hordelands that was home to the nomadic Plainsmen tribes.[3][9][10][11][1][12] It was also known as the Beastlands and the Desert of Horses.[2] The name "Plain of Horses" was given to it by the Shou Lung mandarins, after what they saw as its main cultural and economic feature—horses.[10][4][note 1]

Geography[]

Despite its name, the region comprised several different kinds of terrain. In the north and east, the Chigidi Mountains loomed over the land, with peaks surpassing 15,000 feet (4,600 meters) in the east and the Anai River flowing through in the north. Earthquakes were an occasional occurrence in the mountain range.[3] In the far northwest, a succession of rugged foothills marked a border between the Ama Basin in the north and the steppeland in the south.[2][10] Beneath the mountain range, the central and western regions were a vast extension of the great Chukei Plateau. In the northern parts, there was tundra, where the landscape was dominated by cold marshes and plains devoid of trees. Further to the south was taiga made of boreal forests and the land most suitable for farming.[3] This was an arm of the Ama Forest.[13] The Anai River ran through these woods.[9]

Beyond this were grassy steppes,[3] called the Chukei Plains in the east.[9][10] They stretched for thousands of square miles,[2] from the Chigidi Mountains in the east[9] to the shores of Yal Tengri, the Hagga Shan and Iceroot Forest in the far west and the Arundi River in the south.[10][11][12] This was a more-or-less flat, featureless plain with only rare outcrops of rock to break up the monotony.[2] The steppes were unsuited to agriculture apart from grazing animals. At their southern limit, the Horse Plains became dry deserts, uninhabitable bar a handful of oases spread far and wide, and joined the Quoya Desert. Overall, it was a bleak land that was forbidding to human settlement and city-building.[3][1]

Climate[]

The climate was harsh[3][1] and extremes of temperature were commonplace on the Plain of Horses. On the tundra, the temperature regularly dropped to as low as −60 degrees Fahrenheit (−51 degrees Celsius) and rarely rose past freezing, 32 degrees Fahrenheit (0 degrees Celsius). In contrast, in the desert, the temperature was very hot during the day, often reaching beyond 100 degrees Fahrenheit (38 degrees Celsius) in summer, but would become bitterly cool at night. Places like Haxkhun on the edge of the steppe endured both extremes, freezing in winter and baking in summer.[3][14] Precipitation, in the form of rain and snow, was light and overall the land was quite dry;[3] again, Haxkhun rarely received over 1 inch (0.025 meters) of rain.[14] In parts of the plains, there were strong winds throughout the year, which could cause sandstorms that limited visibility to about 3 feet (0.91 meters) or more.[3]

Flora & Fauna[]

The Steppe horse, or sometimes steppe pony, was a homely but deceptively powerful and hardy breed of horse native to the steppelands of the Plain of Horses. Often considered a "half-wild" breed,[15][16][17][18][19][20] they stood amongst the toughest and most ferocious horse breeds on Toril. The greatest of the breed were known as huluk to Plainsmen.[15] They could run at a swift pace for great distances, despite their short legs, even with a rider.[16][18][19][20] Their thick bones gave them strength and robustness; a huluk's ribcage was almost a solid wall of bone.[15][20] Their thick, shaggy hide also provided protection.[18] A fearless and aggressive horse,[19] they had a steady temperament and were quite reliable on the battlefield.[18][19][20] In fact, Steppe ponies did not need to be trained for warfare and they did not shy away from clashing weaponry,[17] loud noises, or fire and rarely panicked[19] They roamed wild on the steppelands of the northern Plain of Horses[15] and were sustained by grazing alone[16][18][19][20][21] and water only once a day.[17]

Geographical Features[]

Plain of Horses KT

A map of the eastern Plain of Horses.

Deserts
Quoya Desert
Lakes
Lake Gusang • Lake Yetuq
Mountains & Rangers
Chigidi Mountains • Mount Or-Ghash • Mount Juqan
Plains
Chukei Plains
Rivers
Anai River • Arundi River • Torgny Branch

People[]

The people of the Plain of Horses were known as Plainsmen.[5] They were short and stocky of build, their facial features often hard or rough. Many males had goatees. They were close kin of the Shou and Tabotan peoples.[1]

Society[]

Social Structure[]

The basic unit of Plainsman society was the nuclear family, composed of not only the parents and children, but also their close relatives; collectively, they were called a 'tent', or chang. Several chang together made up a 'clan', or hsing, and several clans formed a tribe, or pu-lo. Next, the group of pu-lo that followed a reigning prince was termed a hoshio. A hoshio might have several pu-lo living as neighbors or they might be scattered across the Plain of Horses. However, many hoshios comprised only a single pu-lo, so these terms tended to be used synonymously and 'tribe' was the most convenient term for both. Moreover, allegiance or association with a tribe was often tenuous; a given nomad might be an acknowledged member of their tribe yet have little if any contact with tribal leaders.[22] There were several of these "tribes"[2][1] and they controlled much of the realm between them.[3][1] Circa Shou Year 2607 (1357 DR), the three major tribes were the Fankiang, Kashghun, and Tsu-tsu, while the three minor tribes were the Guychiang, T'aghurs, and Igidujin.[22][23] They were among the tribes mistakenly called "Tuigan" by outsiders following the Horde Wars, but collectively they called themselves the Taangan, "the people of the Taan (their name for the steppe).[23]

By and large, men and women were equal: both could choose their own spouses and have affairs as they wished; both could own property—not land, which could never be owned by anyone—and dispose of it as they pleased;[24] both could become lamas; [25] and both could hold any government position. In fact, women were favored for administration and authority in some tribes, as this allowed men to focus a military career. Moreover, inheritance was matrilineal, with parents' property going to a daughter and her children, rather than to a son. A woman raised her child with her family and the identity of the father was immaterial.[24]

There was also a rigid class system, though some tribes followed it more strictly than others. At the top were the taiji, a noble class including dukes and princes. While taiji status was hereditary, it was actually encouraged for members to marry outside their class. Next were the lamas, a privileged priestly class. Below them were commoners, who served as herders, farmers, laborers, warriors, and tax payers. At the lowest rung of society were slaves, who served the taiji and lamas, and the house slaves, who served commoners. The majority of slaves originated in slave families, while a few were impoverish commoners forced to sell themselves. Slavery was considered to be 'not all bad' as they were exempt from the army and often relatively well cared for.[6]

Lamas[]

Lamas served as religious leaders among the Plainsmen, though they were without any actual authority or political power anywhere. In fact, while they received respect in most places, they were discouraged and even scorned elsewhere in the Plain of Horses. They practiced the same variety of religions as other Plainsmen, though the majority followed the Path of Enlightenment. They varied as much in their habits. While some assembled in formal organizations, others were independent. Many oversaw temples from the big cities to the most remote corners of the region, but others were wanderers who went where they were needed, or at least wanted.[25]

Anyone could be a lama, with proper training.[6] Typically, training began in childhood as acolytes or neophytes and they were accepted as full lamas on becoming adults. Women usually chose to become lamas later in life, on being widowed or when aged about 50. Both male and female lamas shaved their heads bald by tradition. High lamas were those with seniority, experience, and high education; around their necks, they wore bronze boxes inside which were tiny gold idols.[25] While some tribes encouraged families to have sons become lamas, other tribes took efforts to discourage this.[6]

Since they had no specific responsibilities[6] and little to occupy them apart from managing temples,[25] becoming a lama was popular among those with no ambitions for anything else.[6] In fact, the chief concern for most lamas was finding something to do. While some kept busy by working as guides, others seemed indolent, leading to increasing intolerance amongst other Plainsmen. There were approximately 100,000 lamas active across the Plain of Horses circa Shou Year 2607 (1357 DR) and, for many city officials, this was much too many. Disinclined to forbid them entirely, they instead passed laws designed to curb the growing numbers of excess, idle lamas. For example, in Li-Raz, lamas were required to gain permission in order to travel and were prohibited from speaking to women in public, while acolytes must be aged at least 14 and were required to attend government-sponsored lectures on how terrible and pointless being a lama was.[25]

One custom of the lamas was the choir horal, a kind of religious debate where lamas challenged each other with questions of a philosophical nature. If one could not answer, they must ask the next question. On completion of the choir horal, the lamas tossed a pinch of flour in the air, which was symbolic of scattering knowledge into the world.[26]

Nomads[]

Hordelands tribal map

A map of tribal territories of the Hordelands circa 1359 DR. The Plain of Horses tribes are in the east, including the miscellaneous lesser tribes.

The majority of Plainsmen were nomads who followed their free-roaming herds for hundreds of miles in any direction and made no permanent homes. They relished their freedom and pitied those settled farmers who could not uproot and move as they willed. Moreover, they were proud of their capacity for the hard life of the open plain, rather than the soft life of settlement. Nevertheless, as of Shou Year 2607 (1357 DR), a growing number of Plainsmen were making long-term homes in the villages and cities.[24][1]

Similarly, Plainsmen were not bound to their jobs and preferred leisure to unnecessary work. If one needed more money for a special purchase, they would take on a job, such as a caravanner or mercenary, for a few days, but no more than needed. No amount of money could encourage one to work for no other purpose if they did not wish to.[24]

Classes[]

Plainsman adventurers were often barbarians,[1] as were the majority of their soldiers.[22][24] Their greatest heroes were battle maidens and kishi chargers. A few could become shapeshifters.[1]

Lamas were typically shukenja or monks, but few achieved even moderate abilities, even the high lamas.[25]

Culture[]

Views[]

A proud and defiant people, the Plainsmen lived by their cunning and instinct. They were also deeply patient, a quality born of following their herds far and wide. They were conservative and resistant to any change and also were aggressive toward and fearful of strangers. They had a healthy respect for the supernatural but despised magic and all that is connected with it.[24][1]

Plainsmen were also remarkably kind to animals, thanks to their lives spent herding and riding them. Much of this was simple practicality, as a peaceful horse could be handled more easily than an anxious one. However, Plainsmen took this much further: they would apologize to a sheep before slaughtering it and even a louse plucked from their clothes would not be crushed but put safely on the ground. They would avoid killing snakes, thinking that serpents were kin to dragons and they might need to beg a favor of them some day.[24]

Religion[]

In the Plain of Horses, there was not a single, dominant religion; rather, the different tribes each followed different faiths, with dozens of versions and variations to be found.[6]

Generally, Plainsman tribes that retained their traditional ways, such as the Igidujin and T'aghurs, practiced animism, ancestor worship, or the veneration of certain gods. To the majority of Plainsmen, every place had its own local god, called a gajar-un ejin, watching over it.[6] For example, the Anai River's gajar-un ejin controlled the freezing and melting of the winter ice, and if those traveling the river offended him, he would melt the ice in moments to drop them in the cold water, but if they were friendly, he might cause the river to freeze over just as quickly to let them go over.[22] These places were sacred sites and could be anything from mountain passes to fertile oases. The Plainsmen marked a sacred site with an obo, a structure built of stone and wood reaching 10 feet (3 meters) in height, and if it was particularly sacred there would be multiple smaller obos leading the way to the primary obo. Important government buildings in villages and cities, as well as all temples, all had obos.[6]

Meanwhile, more cosmopolitan tribes had adopted the Path of Enlightenment, which claimed the majority of temples in the Plain of Horses[6] and the majority of lamas.[25] A typical temple had near the entrance a small booth housing prayer wheels, rotating drums approximately 6 feet (1.8 meters) in diameter with religious texts inscribed around them. People turned these to recite prayers for personal worship, sometimes waiting for hours for a turn. The temple itself housed up to a hundred idols standing on the floor, hundreds of scrolls of scripture hanging on the walls, mural paintings, huge bronze cymbals and log drums, and other religious accoutrements.[6]

A few Plainsmen followed the Way, such as Aghul Balai of the Tsu-tsu, who learned the faith in Shou Lung.[27]

Dress[]

Owing to the harsh climate of the region, Plainsman attire tended to be practical, not focused on fashions, using much fur, wool, and leather.[24][1] They commonly wore a wool shirt, wool trousers, and fur stockings with leather sandals, topped with a wool hat and sometimes a scarf (khtagh in Chuchian[22]) of fox fur or a collar of dog hide. In the desert in particular, Plainsmen sometimes wrapped their heads with cloth. For lamas and nobles, clothing was more ornate. For example, a high lama could wear a gown of red fur, a scarf of patterned silk, and silver jewelry,[24] but the high lama of Mount Or-Ghash, Torgoja P'a, made do with a tatty old red gown.[14]

Customs[]

Horse-racing and wrestling were very popular sports in these lands.[24] Combining these, horse-wrestling was practiced by the Fankiang tribe; the goal was to wrestle one's horse to the ground before another.[15][3] Riding and archery were the basis of Plainsman life, so the majority of them were skilled in these.[1][28]

Books were also quite popular for entertainment. However, as many Plainsmen were illiterate, they made do by listening to storytellers.[24]

Formal holidays and festivals were uncommon, but there were a few. The most commonly observed was the Festival of Spirits, wherein Plainsmen families made offerings of food to the spirits at an obo, a structure built of stone and wood. Another was the week-long Midsummer Festival, a time of banqueting and celebrating newborn livestock, and the Summer Assembly, a meeting of families and tribes to discuss issues and share news and gossip.[24]

Soldiers formed close bonds with their Steppe horses. Before any mission or battle, they would explain the plan in detail to the horse; they thought it was good omen if the horse listened attentively, and a bad omen if the horse snorted and bucked. These horses were so valued that, if food supplies were limited, they would feed their horses before their own families.[15]

Homes & Cities[]

The nomads of the Plain of Horses lived in yurts, except when they spent their winter in sturdier village homes. Their yurts were large, movable tents of circular shape and fashioned from animal skins sewn together. The interior was empty, bar a small portable shrine with a table at which to make offerings. To protect the occupants as they slept, the nomads kept a number of vicious guard dogs, which were tied up outside the yurt. The T'aghurs had distinctive white tents called ger; these were built over shallow pits they dug into the earth.[3]

A typical city of the Plain of Horses was ringed by small farms and mud huts in which the peasants lived, and sometimes also a defensive stone wall.[3] Entrance was via a fortified gate called a sibege.[22] There were also tradeposts on nearby important trade routes, each comprising two wooden buildings: one for the two people who manned the tradepost, and the other for their two donkeys. Within the city itself, the area was divided into different districts for different purposes separated by wooden or stone fences. The central district housed government offices and other buildings, as well as medical facilities serving both people and animals. The business district included clusters of merchants' stalls, though the yurts of nomad peddlers were erected in a neighboring district. However, the tax office was typically established at the edge of the city, in the center of a large parcel of land so it could receive many visitors. Oddly, the prison stood just next door, possibly as a subtle warning. Generally, there were many homes, shops, and offices. A temple often stood against a hillside and was a multistory structure built of a fine wood like pine with a gold-painted roof and accessed via crimson-colored gates topped with silver spires. These were the most extravagant buildings in the city. Otherwise, buildings had a simple yet practical design, with most built from mud and stone and important ones built from brick and reaching multiple stories.[3]

Language[]

The Plainsmen spoke the Chuchian language.[5] Each of the major tribes (the Fankiang, Kashghun, and Tsu-tsu[22]) spoke their own dialect named for them,[5][29] while the minor tribes (the Guychiang, Igidujin, and T'aghurs[22]) adopted the dialect of the nearest major tribe with whom they were currently allied. These dialects changed as alliances shifted; a keen ear could determine tribal politics by discerning which was used.[5]

The vocabulary was very specific and precise. The Plainsmen considered general terms like "grass", "tree", or "place" as next-to-useless, even a bit insulting. They preferred instead a specific word for each item and concept, that is, each animal, plant, emotion, terrain, type of weather, and so on, had a separate word attached.[6][5] They would give all details about a topic. For example, a Plainsmen asked about a camel they owned would give its precise age, heritage, color, and personality.[5] Furthermore, every landmark, no matter how minor, had its own proper name, just as people did. However, each tribe had their own names for each hill, pass, stream, or bend in the river. Thus, many Plainsmen had to know four or five such names for each landmark in order to travel, and names could differ depending on who a traveler asked.[6][5]

Government[]

Chuqali Shilai

Chuqali Shilai, the qaghan of Li-Raz and the Fankiang tribe, and a literal big man.

The Plain of Horses was not one unified state and therefore it did not have one overall governing body. Instead, each tribe had its own government and leadership, which were often similar to each other with a few variations. First, a leader of a hsing (clan) was called a po-shih. Second, typically, a tribal leader was a charismatic strongman, called a qaghan, who'd demonstrated their skills in war and was often, though not necessarily, a descendant of a past leader. This leader was an autocrat, wielding absolute power. In contrast, the T'aghurs had adopted a triumvirate, with power sharing between their three rulers.[8] Cooperation between the tribes was almost unheard of, while violent conflict between them was almost ceaseless[3][1] with intermittent periods of peaceful trading,[1] yet, nonetheless, the Plainsmen tribes formed a loose confederation.[2]

While small tribes and villages had only a qaghan, the larger tribes and cities required a more involved administration, usually based on that of the Fankiang city of Li-Raz. While the qaghan retained absolute power, they were served by four subordinates or secondary officers of more-or-less equal power and status. They were a chancellor, who was their key advisor; a yabghu, who was the secondary ruler; a second qaghan, which was an honorary position granted to a past qaghan or a qualified relative of the current qaghan; and finally the apa qaghan, a post typically filled by the oldest brother of the qaghan. Otherwise, their duties were not strictly specified.[8]

Below them were the chieh-tu-shih, or military governors. The qaghan appointed them as they willed, with no limit on number, but they governed their particular clan or district. They in turn were served by a number of chigolgan, or supervisors. Finally, there were the beg, who were financial officers who oversaw revenue and tax gathering, and elchi, who were minor officers and clerks.[8]

Relations[]

The Plain of Horses bordered the empire of Shou Lung and, as such, had been most heavily influenced by the Shou. Throughout their history, the two realms had engaged in intermittent trade, but also periods of bloody fighting.[7] Nevertheless, the Plainsmen remained independent of the empire.[10] As of Shou Year 2607 (1357 DR), there was a rather shaky peace between them, which might at any time be broken by a border skirmish or full-scale invasion by one or the other. Naturally, the Plainsmen believed that Shou Lung was their greatest potential enemy. They thought themselves superior to the Shou individually, even thought them cunning and treacherous. They knew the empire had the advantage of overwhelming numbers, yet also expected they would try to seize the Plain of Horses piece by piece instead of a full-scale invasion. Meanwhile, the Shou viewed the Plainsmen as belligerent barbarians who were to he closely monitored and managed.[7]

Industry[]

Livestock[]

The primary industry of the Plain of Horses was raising and herding livestock; the land was not well suited to farming. The most common livestock were sheep; the local breed was black, white, or yellow in coloration and much bigger than any reared in other parts of Kara-Tur. Next, there were cattle, goats, camels (a one-humped species), and of course horses.[7] The Steppe horses in particular were the most prized resource of the nomadic Plainsmen tribes.[15][7] Only the Tsu-tsu bred pigs.[14]

The Plainsmen's herding techniques were quite basic: the herds were allowed to graze the grassy steppelands and go where they willed on their seasonal migrations and the nomad herders followed them.[7][1] They could journey for hundreds of miles each year.[1]

Trade[]

The different tribes rarely traded with each other. Some itinerant peddlers went from village to village to sell their wares, while members of the Kashghun tribe at Chegoyui sometimes traded with smaller tribes and with daring merchants out of Shou Lung. The most prized commodity was horses, though woolen clothes and weaponry were also exchanged.[7] Over time, the Kashghun came to control all trade routes between the Plain of Horses and Shou Lung.[3]

Camels were favored for long-distance journeys over the steppe[7] and for caravans across the desert. One trained camel-driver could manage up to dozen of the beasts.[14] In a caravan, it was customary to tie the camels nose-to-tail so that if the rope broke or came loose, the ones behind would stop. When there many camels without riders in a long caravan, a bell was tied to the tail of the final camel; it would ring continuously and fall silent if the camel had stopped or escaped.[7] In this way, there could be several hundred camels in a large-sized caravan. However, on long trips through the desert, a camel could only carry a full load on alternate days, so, each day, half the camels in a caravan would be loaded and remainder left unloaded.[14]

Many of the lakes fed by the Anai River produced salt, the color of which varied with the soil in the lakebed. Green salt was most commonly used, while white salt was favored by the wealthy and red salt was thought to be only good for animals. Lake Gusang produced white salt.[22]

Taxation[]

Members of a tribe were taxed according to the number of animals the family owned. Seven sheep were counted as equal to one horse or cow, while two horses were equal to one camel. Rates were fair and never set simply to enrich a qaghan.[8]

Similarly, itinerant merchants were taxed upon visiting a Plainsman city. This was once a year; a merchant recorded as having paid taxes earlier in the year was not expected to do so again if they made multiple visits that year. In addition, before selling at each market, they had to pay a certification fee and have their scales inspected and approved to ensure standards of weights and measures. It was not unknown for a dishonest merchant to short-weight their scales to sell less and charge more while a corrupt local official took a cut of their ill-gotten profit.[8]

Defenses[]

In the smaller tribes, every man who was healthy and grown was counted among the available warriors. They had no organized military; the qaghan or a chosen deputy simply managed the troops and led them into battle. In a crisis, a po-shih (clan leader) could also muster all available warriors of their clan into a rough fighting force as needed.[8]

In contrast, the larger tribes maintained armies with a more formal military hierarchy, as follows. At the lowest level were units of 10 warriors each, all from the same hsing (clan). Ten of these units together formed a muke, the basic military group, with a total of 100 warriors. In turn, ten muke formed a minggan, with a total of 1,000 warriors. When a significant battle was to be fought, ten minggan formed one temu, an army of 10,000 warriors. Once again, the Fankiang of Li-Raz did things a little differently. First, they had elite units known as ordo commanded directly by their qaghan and additional elite soldiers, she-li, with no dedicated commanders. The qaghan also commanded several units called keshig for their personal guard.[8] Some tribes, like the Fankiang, maintained yunïchaar armies formed from the children of their enemies, kidnapped and raised to be loyal, elite soldiers, after an ancient custom of the Hordelands.[30]

Plainsmen were masters of mounted combat and their armies consisted almost entirely of cavalry, with around three-quarters archers and the remaining one-quarter armed with swords, spears, and lances, all on horseback. They were arranged into separate muke for deployment. Mounted archery muke were typically deployed in groups of forty muke, but sometimes as few as ten, and operated either in coordination or independently. Although fewer, lancers and swordsmen were rarely deployed in any group smaller than a muke, as they relied on numbers and shock. Infantry were very rare in battles and were used only when besieging a city.[8] Cavalry soldiers trained hard to control their mounts in a battle, learning to evade even a fireball or dragon breath through equestrian skill.[31]

Similarly, a Plainsman army focused on speed, surprise attacks, and numerical superiority. They would usually only attack if they had the clear advantage of numbers and the likelihood of swiftly overwhelming the enemy. If it was they who were outmatched, they would often dispatch a small mounted unit to lure an enemy into pursuing them, over the course of several hours until the enemy were wearied, and finally ambushing them with their main force.[8]

The weapons of the Plainsmen were typically light lances, scimitars, and composite shortbows and many of them were proficient in these.[28] The Igidujin favored clubs, both the war club known as a chokhor modo and the throwing club called a sidam. They also employed hawks trained to attack targets.[14]

History[]

Ancient Empires[]

The Taangan tribes of humans originally settled the Endless Waste around −8900 DR.[32][33] The Imaskari Empire conquered them around −7100 DR and extracted twice-yearly tribute from them in the form of horses and slaves before their ultimate collapse.[32][34][35]

The next empire to dominate the steppe was Shou Lung under the Li Dynasty (Shou Year 221 (−1029 DR) to Shou Year 580 (−670 DR)[36]), which expanded into the Hordelands through the Plain of Horses. Under them, the power of the nomad tribes waned.[35] Nevertheless, around −600 DR, tribes off the Plain of Horses surged westward in an attempt to drive the Raumathar empire off the steppe and liberate their kin. They didn't succeed, but returned around −150 DR to disperse the remnants of Raumathar after that empire's own collapse.[32]

The Shou reigned until the Kalmyk people emerged from the Hagga Shan and forced the Li Dynasty Shou Lung empire back all the way to the Chukei Plateau. The Kalmyks established their own fractious empire in the region.[35][37] But then the Copper Demon of Tros appeared and tyrannized both the eastern Kalmyk empire and western Shou Lung for eight long years, before it was vanquished by heroes in Shou Year 1010 (−240 DR).[35][38] In the aftermath, the Kalmyks divided into two, and their northern empire made peace with the new Kao Dynasty of Shou Lung (Shou Year 1025 (−225 DR) to Shou Year 2050 (800 DR)[39]) and became their vassal state. Later, the southern empire, called the Suren, overran the weakened possessions of Kao Dynasty Shou Lung, until it too broke apart. In time, the great empires looked elsewhere and the steppe tribes were left to their own devices.[35] While each of these empires sought to control and even unify the steppe tribes, none ever succeeded; they always split apart into their former tribes to wander and war amongst themselves.[32]

The Plains Tribes[]

The early hsing (clans) of the mountains were only loosely assembled before they fell into deadly warring with one another. After almost a century of this,[14] the pitiless Qaland Shurijah,[40] united the clans and forged the Igidujin tribe. The cruel and despotic Qaland family reigned over the Igidujin ever since and led them in regular raids on surrounding villages, nomad camps, and caravans.[14]

The Fankiang's feud with the Commani began long ago, during a couralitai, a grand council of the khans (chieftains) with all the tribes of the Hordelands in attendance. During a heated argument at the council, the khan of the Commani and his sons were assassinated. The murderers were never discovered, but, after finding evidence against them, the Commani suspected the Kashghun and that the Fankiang protected the assassins. This led to hatred between the two groups, which lasted even into the mid–14th century.[41]

Around Shou Year 2100 (850 DR), a band of rebels split from the Fankiang city of Li-Raz and settled their own community, which developed into Jugicha. This triggered a realignment of the hsing of the Plain of Horses, ultimately giving rise to the Tsu-tsu tribe, based at Jugicha.[14]

Later, the Tsu-tsu sought to conquer the Fankiang in Li-Raz. Around Shou Year 2500 (1250 DR), they made a treaty with the Kashghun and allied against the Fankiang, proposing they assault them from opposite sides. Although the Tsu-tsu attacked the Fankiang from the north, the Kashghun changed their mind. The Tsu-tsu were forced to withdraw.[14]

Circa Shou Year 2587 (1337 DR), the corrupt government of qaghan Shajji Ghoiji of the Tsu-tsu fell into chaos and finally rebellion. Ghoiji's apa qaghan, his assistant and brother Shajji Hoijarek, stepped in, gathering capable advisors to his side and becoming qaghan in his place. Over the next two decades, Hoijarek reestablished order in Jugicha and revived Tsu-tsu prosperity, welded them together by holding a strong front against the Fankiang and Li-Raz. When Fankiang raiders killed Hoijarek's wife and children, he and all the Tsu-tsu swore a vow of vengeance. Hoijarek also conquered a number of lesser neighboring tribes by slaying their livestock and poisoning their water supplies to force them to submit to the Tsu-tsu.[40]

Modern History[]

Before Shou Year 2607 (1357 DR), it was reported that a powerful leader had emerged on the Plain of Horses and was slowly forging the tribes into a single nation of ferocious warriors.[2][note 2]

Later, Hoijarek of the Tsu-tsu hatched a scheme to lure the Fankiang into a trap. In Shou Year 2607 (1357 DR), he ordered forty camels be stained white,[15] as white camels were held to be sacred by the Fankiang,[22] and left to graze a day's ride west of Li-Raz, where they would inevitably be spotted by Fankiang scouts or herdsmen. Tsu-tsu horsemen then lay in wait to ambush any Fankiang who came to round up these apparently valuable beasts. Fankiang herdsmen sighted these possibly valuable camels and reported them to qaghan Shilai, who dispatched soldiers and adventurers to retrieve them. This ambush may have led to battle or all-out war between the two tribes.[15]

As Yamun Khahan rose to power over the Hordelands, his Grand Army of the Tuigan ultimately conquered the Fankiang, some time between Shou Year 2607 (1357 DR) and Shou Year 2609 (1359 DR). Despite this, they remained one of the only tribes to offer any real resistance to his rule, being very rebellious and difficult for him to control.[41][note 3] Aghul Balai of the Tsu-Tsu was among the teachers, magical advisors, and agents of Second Empress Bayalun of the Tuigan at Quaraband. Aghul sought to convert Bayalun to the Way.[27]

Notable Locations[]

Settlements
Alamaqu • Chegoyui • Haxkhun • Jugicha • Li-Raz • Peqqir • Quaraqand
Other Sites
Ansi Oasis • Pigeon Rock Oasis
Roads
Spice Road

Appendix[]

Background[]

The Plain of Horses region is inspired by Mongolia.[42] The neighboring Hordelands region of The Horde campaign setting developed a few years later is also inspired by Mongolia, leading to many similarities but also differences between them. The Horde avoids reprinting information from Kara-Tur: The Eastern Realms and briefly lists the Kara-Turan tribes as being among the Tuigan and others, while the later Dragon #349: "The Horde: Barbarians of the Endless Waste" article follows suit, but neither goes into detail on them. While there is a clear overlap between the two cultures, there are also differences in terminology, religion, and society, as well as other aspects that cannot be confirmed. Moreover, some sources and maps apply the name 'Plain of Horses' to the whole Hordelands/Endless Wastes region, while others restrict it to the northeast, in the original Kara-Turan area. Therefore, for clarity and focus, this article focuses on the original Plain of Horses, treating it as a distinct region with its own culture that is a part of the Hordelands.

Notes[]

  1. ↑ The Forgotten Realms Atlas applies the name "Plain of Horses" to almost the entire Hordelands, from the Great Ice Sea to the Godswatch Mountains and Shalhoond, including many other things that are not plains. Similarly, The Horde p. 5 also gives "Plain of Horses" as a name for the entire Hordelands region. These imply the two names are synonymous. However, maps in The Horde and Dragon #349, "The Horde: Barbarians of the Endless Waste" limit the Horse Plains to the northeastern steppeland, while Kara-Tur: The Eastern Realms only maps and describes the eastern half (though this may simply be because it's the edge of the mapped setting). Hence, for ease of organization and discussion, this article focuses specifically on this northeastern steppeland and surroundings. Other mentions of a much larger "Plain of Horses" or "Horse Plains" should be considered to refer to the Hordelands as a whole or to other named plains, deserts, and steppes.
  2. ↑ Briefly mentioned in Oriental Adventures, this plot thread was missed or not clearly followed up on in Kara-Tur: The Eastern Realms, so it is unclear whom this leader is or if they were successful. Candidates are Chuqali Shilai of the Fankiang and Qaland T'akk of the Igidujin, but while both aim to rule the land, neither show any signs of uniting the tribes and doing so. In any case, this role would ultimately be filled by Yamun Khahan of the Tuigan in the neighboring Hordelands. The presence of Fankiang and Tsu-tsu amongst his forces suggests it is Yamun incorporating these tribes under his rule. However, this was written much later than Oriental Adventures.
  3. ↑ The date and circumstances of Yamun's conquest of the Fankiang are not known. However, since the Fankiang are still unconquered as of c. 1357 DR in Kara-Tur: The Eastern Realms (being before the creation of the Tuigan and the Horde setting), it is presumed to be after this date, and before the setting date of The Horde, 1359 DR.

Appearances[]

Gallery[]

References[]

  1. ↑ 1.00 1.01 1.02 1.03 1.04 1.05 1.06 1.07 1.08 1.09 1.10 1.11 1.12 1.13 1.14 1.15 1.16 1.17 James Wyatt (January 2004). “Kara-Tur: Ancestor Feats and Martial Arts Styles”. In Chris Thomasson ed. Dragon #315 (Paizo Publishing, LLC), p. 62.
  2. ↑ 2.0 2.1 2.2 2.3 2.4 2.5 2.6 2.7 2.8 2.9 Gary Gygax, David Cook, and François Marcela-Froideval (1985). Oriental Adventures. (TSR, Inc), p. 136. ISBN 0-8803-8099-3.
  3. ↑ 3.00 3.01 3.02 3.03 3.04 3.05 3.06 3.07 3.08 3.09 3.10 3.11 3.12 3.13 3.14 3.15 3.16 3.17 Mike Pondsmith, Jay Batista, Rick Swan, John Nephew, Deborah Christian (1988). Kara-Tur: The Eastern Realms (Volume I). (TSR, Inc), p. 79. ISBN 0-88038-608-8.
  4. ↑ 4.0 4.1 David Cook (August 1990). “Volume I”. In Steve Winter ed. The Horde (TSR, Inc.), p. 5. ISBN 0-88038-868-4.
  5. ↑ 5.0 5.1 5.2 5.3 5.4 5.5 5.6 5.7 5.8 Curtis Smith, Rick Swan (May 1990). Ronin Challenge. Edited by Jon Pickens, Steve Winter. (TSR, Inc.), p. 86. ISBN 0-88038-749-1.
  6. ↑ 6.00 6.01 6.02 6.03 6.04 6.05 6.06 6.07 6.08 6.09 6.10 6.11 6.12 6.13 Mike Pondsmith, Jay Batista, Rick Swan, John Nephew, Deborah Christian (1988). Kara-Tur: The Eastern Realms (Volume I). (TSR, Inc), p. 84. ISBN 0-88038-608-8.
  7. ↑ 7.0 7.1 7.2 7.3 7.4 7.5 7.6 7.7 7.8 Mike Pondsmith, Jay Batista, Rick Swan, John Nephew, Deborah Christian (1988). Kara-Tur: The Eastern Realms (Volume I). (TSR, Inc), p. 85. ISBN 0-88038-608-8.
  8. ↑ 8.0 8.1 8.2 8.3 8.4 8.5 8.6 8.7 8.8 8.9 Mike Pondsmith, Jay Batista, Rick Swan, John Nephew, Deborah Christian (1988). Kara-Tur: The Eastern Realms (Volume I). (TSR, Inc), p. 83. ISBN 0-88038-608-8.
  9. ↑ 9.0 9.1 9.2 9.3 Mike Pondsmith, Jay Batista, Rick Swan, John Nephew, Deborah Christian (1988). Kara-Tur: The Eastern Realms (Maps). (TSR, Inc). ISBN 0-88038-608-8.
  10. ↑ 10.0 10.1 10.2 10.3 10.4 10.5 Karen Wynn Fonstad (August 1990). The Forgotten Realms Atlas. (TSR, Inc), pp. 12, 14. ISBN 978-0880388573.
  11. ↑ 11.0 11.1 Map of the Horde included in David Cook (August 1990). The Horde. Edited by Steve Winter. (TSR, Inc.). ISBN 0-88038-868-4.
  12. ↑ 12.0 12.1 Edward Bonny, Brian Cortijo, Laszlo Koller (November 2006). “The Horde: Barbarians of the Endless Waste”. In Erik Mona ed. Dragon #349 (Paizo Publishing, LLC), p. 49.
  13. ↑ David Cook (August 1990). “Volume I”. In Steve Winter ed. The Horde (TSR, Inc.), p. 119. ISBN 0-88038-868-4.
  14. ↑ 14.00 14.01 14.02 14.03 14.04 14.05 14.06 14.07 14.08 14.09 14.10 Mike Pondsmith, Jay Batista, Rick Swan, John Nephew, Deborah Christian (1988). Kara-Tur: The Eastern Realms (Volume I). (TSR, Inc), p. 81. ISBN 0-88038-608-8.
  15. ↑ 15.0 15.1 15.2 15.3 15.4 15.5 15.6 15.7 15.8 Mike Pondsmith, Jay Batista, Rick Swan, John Nephew, Deborah Christian (1988). Kara-Tur: The Eastern Realms (Volume I). (TSR, Inc), p. 87. ISBN 0-88038-608-8.
  16. ↑ 16.0 16.1 16.2 David Cook (August 1990). “Volume I”. In Steve Winter ed. The Horde (TSR, Inc.), p. 10. ISBN 0-88038-868-4.
  17. ↑ 17.0 17.1 17.2 Curtis M. Scott (1991). Horde Campaign. (TSR, Inc), p. 7. ISBN 1-56076-130-X.
  18. ↑ 18.0 18.1 18.2 18.3 18.4 David Cook (August 1990). “Monstrous Compendium”. In Steve Winter ed. The Horde (TSR, Inc.). ISBN 0-88038-868-4.
  19. ↑ 19.0 19.1 19.2 19.3 19.4 19.5 Doug Stewart (June 1993). Monstrous Manual. (TSR, Inc), pp. 194–195. ISBN 1-5607-6619-0.
  20. ↑ 20.0 20.1 20.2 20.3 20.4 Thomas M. Reid, Sean K. Reynolds (Nov. 2005). Champions of Valor. (Wizards of the Coast), p. 157. ISBN 0-7869-3697-5.
  21. ↑ Bruce R. Cordell, Ed Greenwood, Chris Sims (August 2008). Forgotten Realms Campaign Guide. Edited by Jennifer Clarke Wilkes, et al. (Wizards of the Coast), p. 142. ISBN 978-0-7869-4924-3.
  22. ↑ 22.0 22.1 22.2 22.3 22.4 22.5 22.6 22.7 22.8 22.9 Mike Pondsmith, Jay Batista, Rick Swan, John Nephew, Deborah Christian (1988). Kara-Tur: The Eastern Realms (Volume I). (TSR, Inc), p. 82. ISBN 0-88038-608-8.
  23. ↑ 23.0 23.1 Edward Bonny, Brian Cortijo, Laszlo Koller (November 2006). “The Horde: Barbarians of the Endless Waste”. In Erik Mona ed. Dragon #349 (Paizo Publishing, LLC), p. 48.
  24. ↑ 24.00 24.01 24.02 24.03 24.04 24.05 24.06 24.07 24.08 24.09 24.10 24.11 Mike Pondsmith, Jay Batista, Rick Swan, John Nephew, Deborah Christian (1988). Kara-Tur: The Eastern Realms (Volume I). (TSR, Inc), pp. 83–84. ISBN 0-88038-608-8.
  25. ↑ 25.0 25.1 25.2 25.3 25.4 25.5 25.6 Mike Pondsmith, Jay Batista, Rick Swan, John Nephew, Deborah Christian (1988). Kara-Tur: The Eastern Realms (Volume I). (TSR, Inc), pp. 84–85. ISBN 0-88038-608-8.
  26. ↑ Mike Pondsmith, Jay Batista, Rick Swan, John Nephew, Deborah Christian (1988). Kara-Tur: The Eastern Realms (Volume I). (TSR, Inc), pp. 85–86. ISBN 0-88038-608-8.
  27. ↑ 27.0 27.1 David Cook (May 1990). Horselords. (TSR, Inc.), pp. 34, 38. ISBN 0-8803-8904-4.
  28. ↑ 28.0 28.1 James Wyatt (January 2004). “Kara-Tur: Ancestor Feats and Martial Arts Styles”. In Chris Thomasson ed. Dragon #315 (Paizo Publishing, LLC), p. 64.
  29. ↑ David Cook (August 1990). “Volume I”. In Steve Winter ed. The Horde (TSR, Inc.), p. 17. ISBN 0-88038-868-4.
  30. ↑ Edward Bonny, Brian Cortijo, Richard Farrese, and László Á. Koller (2006-10-18). The Horde: Barbarians of the Endless Waste (PDF). Paizo Publishing. p. 5. Archived from the original on 2007-10-19. Retrieved on 2019-01-20.
  31. ↑ James Wyatt (January 2004). “Kara-Tur: Ancestor Feats and Martial Arts Styles”. In Chris Thomasson ed. Dragon #315 (Paizo Publishing, LLC), p. 65.
  32. ↑ 32.0 32.1 32.2 32.3 Edward Bonny, Brian Cortijo, Richard Farrese, and László Á. Koller (2006-10-18). The Horde: Barbarians of the Endless Waste (PDF). Paizo Publishing. pp. 1–2. Archived from the original on 2007-10-19. Retrieved on 2019-01-20.
  33. ↑ Brian R. James, Ed Greenwood (September 2007). The Grand History of the Realms. Edited by Kim Mohan, Penny Williams. (Wizards of the Coast), p. 16. ISBN 978-0-7869-4731-7.
  34. ↑ Brian R. James, Ed Greenwood (September 2007). The Grand History of the Realms. Edited by Kim Mohan, Penny Williams. (Wizards of the Coast), pp. 18, 19. ISBN 978-0-7869-4731-7.
  35. ↑ 35.0 35.1 35.2 35.3 35.4 David Cook (August 1990). “Volume I”. In Steve Winter ed. The Horde (TSR, Inc.), pp. 18–19. ISBN 0-88038-868-4.
  36. ↑ Brian R. James, Ed Greenwood (September 2007). The Grand History of the Realms. Edited by Kim Mohan, Penny Williams. (Wizards of the Coast), pp. 39, 41. ISBN 978-0-7869-4731-7.
  37. ↑ David Cook (August 1990). “Ancient Empires”. In Steve Winter ed. The Horde (TSR, Inc.). ISBN 0-88038-868-4.
  38. ↑ Brian R. James, Ed Greenwood (September 2007). The Grand History of the Realms. Edited by Kim Mohan, Penny Williams. (Wizards of the Coast), p. 52. ISBN 978-0-7869-4731-7.
  39. ↑ Brian R. James, Ed Greenwood (September 2007). The Grand History of the Realms. Edited by Kim Mohan, Penny Williams. (Wizards of the Coast), pp. 51, 103. ISBN 978-0-7869-4731-7.
  40. ↑ 40.0 40.1 Mike Pondsmith, Jay Batista, Rick Swan, John Nephew, Deborah Christian (1988). Kara-Tur: The Eastern Realms (Volume I). (TSR, Inc), p. 86. ISBN 0-88038-608-8.
  41. ↑ 41.0 41.1 David Cook (August 1990). “Tribal Alliance Chart”. In Steve Winter ed. The Horde (TSR, Inc.). ISBN 0-88038-868-4.
  42. ↑ Eytan Bernstein (2007-05-09). Eastern Classes. Class Chronicles. Wizards of the Coast. Archived from the original on 2018-03-24. Retrieved on 2016-05-21.
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