Iron Powder and Spellcaster

During the rest of the time, Pierre saw all kinds of Hurds.

Only a part of them came to find "Batu" to resolve the case.

In addition, there are also people who come to petition, to redress grievances, and to complain.

There were escaped slaves who escaped alone into new lands, but their families were still in their original tribes, and they begged Batu to redeem their families;

There is a brother whose father died and asked Batu to separate the child and determine whose stepmother should belong to him;

There was also the lonely old man who had lost his few livestock and was unable to survive. Seeing the old man crying with snot and tears, Pierre couldn't help but feel a strange sense of familiarity.

After a long time, Pierre felt tired, thirsty, tired and bored just by sitting and listening.

On the contrary, it was Winters Montagne who looked energetic and dignified throughout.

The "Batu" of the Wen Duo'er tribe listened carefully to the appeals of every member of the tribe who entered the palace tent, regardless of the wealth or status of the applicant.

Then, "Batu" makes a ruling that convinces the audience in the tent, or provides generous help.

The longer Pierre listened, the more he admired the brother he had followed since the day he left Wolf Town. Inspired by this, Pierre also cheered up and did not show any signs of fatigue.

Equally encouraged were the "Wen Duoer people" in the palace tent.

This was the first time the Wendol people got a glimpse of their "new master" ruling.

Before today, most Wendol people only knew the "Champion of Plato"'s superb ability to use ultimate violence.

Other than that, they knew nothing about Batu.

The reason why they joined the Wendu'er tribe was ultimately because "Batu" defeated the former overlord of this land - the fire-warmers of the Teldu tribe.

Just like the reason why their ancestors took refuge in the strongest people of every generation south of the river.

However, a genius on horseback can also be a tyrant in the palace tent.

Taking refuge with the strongest can only guarantee that the Hud people will survive, but it cannot guarantee that the Hud people will live comfortably. Sometimes even survival is only temporary.

Today, in this huge palace tent, the Wendol people saw the just and wise side of their "new master".

Thank God, he is no worse than a warrior - at least better than a fire-warmer.

In short, Wenduoer people are very satisfied.

On the other hand, Winters is also waiting for the right time to officially introduce Pierre to the new residents of the Outer Reclamation.

The so-called "Wenduoer tribe", in Winters' view, is not enough to be called a "tribe".

A tribe is a community of interests maintained by blood and marriage relationships. And what is Wenduoerbu? The Wenduoer tribe is a group of escapees seeking refuge from external forces. They are simply more "Sennas Alliance" than "Senas Alliance".

But that's fine, as this loose state is best suited for external forces to influence it.

If Wen Duo'er's tribe is allowed to herd sheep on newly cultivated land for twenty years and form a new community that cannot be penetrated by needles or poured by water, it will be a disaster.

The last visitor to this "big banquet" was a tall, thin Hud man about fifty years old.

In Veneta, fifty is still considered prime. But in the Great Wilderness, a Hurd who lived to be fifty years old must be recognized as an elder.

Winters saw the tall, thin old man salute to himself with great difficulty, and then to the tribesmen under the tent. Some of the tribesmen under the tent seemed to respect the tall, thin old man, and bent down to return the salute.

After saluting, the tall and thin old man began to express his love.

As soon as the other party spoke, Winters immediately heard something strange.

Because he can "understand" and hear very "clearly".

In fact, the differences in the accents of the Hurd tribes are no less different than the differences in the dialects of the alliance's participating countries.

The Hirds on the south bank of the Ember River speak differently from the Hirds on the north bank. The people in the forest speak differently from the people with felt tents. The tribes who live close to the border of Plato and the tribes who live deep in the wilderness speak differently. Speaking is different.

The herdsmen of Chihe tribe and the herders of Yehede talk to each other, just like the Veneta people who speak Hailan Yayin talk to the Monta mountain people who live deep in the mountains. They are talking like chickens and ducks, and it is difficult to communicate.

Winters' enlightenment in the German language was completed passively in the Red River Department. His life experience in the Chihe tribe allowed him to gradually understand a little bit of Khedic.

After returning to the newly cultivated land, he took the initiative to learn from veterans who knew Khedic and the translators from the expeditionary force who had been exchanged for prisoners, and then mastered the ability to "speak".

In a nutshell, Winters mainly learned the accent "north of the river", and it was the dialect of tribes who frequently "communicated" with the Platoans and used a large number of loanwords from the common language.

Although after the Blood Mud War, he used the prisoners of the Teldu tribe to improve the pronunciation of the tribes on the south bank.

But when the Wenduoer tribe's visitors, who came from various small tribes and spoke various dialects, walked into the palace tent and stated their requests, Winters still had to guess through a small part of the content that he could understand. Can't understand most of them.

At the same time, he also had to translate for Pierre.

Fortunately, the Hed's body language was richer when speaking, which helped Winters a lot.

The process of translating for Pierre also gave him time to digest and sort out the information he received.

By asking questions to the audience and verifying the conjecture in reverse, Winters was able to handle the situation.

But when this tall, thin old man spoke, Winters didn't need to guess at all - he had an accent from the North Shore tribes, and his articulation was very clear and his content was very organized.

The tall and thin old man claimed to be from a very small nomadic group. They were called a "group" because they were far smaller than a tribe, but they also included more than one family.

This kind of nomadic group is actually very common in the wilderness, because for nomadic life, a tribe of hundreds of "people" is too big and inconvenient, and a family is too small and too dangerous.

Therefore, it is a natural choice for several families to work together to herd and migrate.

It's just that most of the other nomadic "groups" belong to a certain tribe. When the tribe has too many cattle and sheep or there is no war, each small "group" will break away from the tribe and spread out to herd.

If there is a disaster or war with other tribes, various "groups" will gather together and return to the mode of collective grazing.

The special thing about the "group" to which this tall, thin old man belongs is that - according to the tall, thin old man - they do not belong to any tribe, nor are they a tribe themselves;

They are a small nomadic group living in the cracks between various tribes. They do not have their own pasture and cannot maintain their own pasture, so they can only survive by wandering among the tribal territories and exchanging "necessities".

"Smuggler?" Winters thought calmly, "No, he's too weak. But how did such a weak person survive?"

After briefly introducing himself, the tall and thin old man began to talk about his experiences.

Previously, the "group" to which the tall and thin old man belonged had exchanged a small amount of grain, cloth and ironware at the old camp of the Wen Duo'er tribe.

Then, while continuing their nomadic life, they continued to exchange the cloth and ironware exchanged from the old camp with the sub-camps along the way.

Since the Wenduoer tribe's old camp is just outside the border of Tiefeng County, it is quite convenient to obtain iron tools and cloth - of course, this is also due to Winters - which creates room for arbitrage.

Some small tribes that belong to the Wenduoer tribe will exchange iron tools and cloth from the old camp, and then trade with tribes outside the "no man's land".

The young hunter reported such situations to Winters.

Winters did not think that doing small business was a bad thing, so he acquiesced to the behavior of Wen Duoer's tribe.

The "group" of the tall, thin old man also seems to belong to the "small business" tribe.

But the tragedy is that just like the pasture, the tall and thin old man's "group" also failed to defend its own goods.

Not only were the goods robbed, but people were also arrested. Only a few people, including the tall, thin old man, escaped.

So the tall, thin old man came to Batu's tent and begged Batu for mercy.

The tall and thin old man didn't say anything like "upholding justice" - because justice in the wasteland belongs to whoever takes it away - he only wanted to save his family and companions.

Winters thought about it for a moment and felt that this matter was both easy and difficult to handle.

The easy thing is: whoever robbed the person can just go find him or redeem him or ask for it. There is always a way to save him.

The difficulty is: in the vast wilderness, who robbed the tall, thin old man's "group"? It will take a lot of time and energy to investigate.

What's more, the tall, thin old man with a Jiangbei accent in front of him, and the "wandering group" in his mouth, are full of weirdness.

Thinking of this, Winters glanced at the guard wrapped in armor guarding his right front.

But the latter stood like a statue, and there was really no clue.

Winters rubbed the stubble on his chin and thought of a good idea.

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