The Gypsy!

The world has always been fascinated by the shadowy ambiguity of the Gypsy people, or Rom, as they call themselves. An ancient nomadic race, their origins shrouded in mystery, they have traveled the world perpetuating many myths about themselves for many reasons. Whether to gain sympathy, by saying they were of a certain following, or to further the mystery about them to enhance their qualifications for fortune telling. Nobody is really sure at this time where Gypsies originated. Today Gypsies are everywhere on Tyrra and their close knit society and strange customs alternately fascinate and irritate the gaje, or non-Gypsy. Local people usually regard Gypsies with curiosity and suspicion. Gypsies are notoriously reticent about sharing their secrets and love to cast nets of intrigue and cause confusion. Their very lifestyle depends upon such skills. History has seen the Gypsies persecuted for many reasons. Their roaming lifestyle causes them to always be the outsiders, belonging to no country, as well as vagabonds roaming the countryside to make a quick buck. Additionally their close knit, secretive aspect causes fear and confusion in those not of the Gypsies. Generations of Gypsies have endured persecution by the gaje (not of the Rom/Gypsies) as a result of their aura of strangeness. Political leaders have historically branded Gypsies as undesirables, making them scapegoats of gaje problems. In the past it was common place for anyone who gave them refuge to be punished, anyone who killed a Gypsy could keep his property, any local authority who did not arrest the Gypsies in his area would have to pay for any damage they did. This was the treatment in the past. Local people still believe in Gypsies as thieves and untrustworthy, although this is not always the case. Gypsies are normally dark skinned with bold flashing eyes. However it is not unusual to find golden or crimson haired Gypsies. A proud and independent, life loving, and passionate people. Gypsies are best noted for their occult skills, healing arts, and storytelling abilities. Gypsies are noteworthy for the Gypsy code, which governs their lives, and their unique ability to cast the Gypsy curse. Gypsies are wanderers similar to groups like the Barbarians and Wild Elves. Never staying too long in one place, normally there is only one major Gypsy tribe in a given area for the world is wide and there are many things to see (also there are only so many gaje in a given area). Some large tribes may have several branches in a wide area like a Duchy, but unless they have a common place where they gather frequently, each will have its own governing body. In any case, all Gypsies are considered part of one great family. If several separate clans should get together they will decide among themselves how they will organize and conduct their affairs (usually well out of sight of the local constabulary.)

When a Gypsy moves into a community and establishes contact with the local Gypsy population, he is first of all questioned as to his family background. In fact such a newcomer upon first meeting is asked not sar san (how are you) but kasko san (whose are you) and kas zhanes (who do you know). Members of the community will then send messengers around the country to verify the identity of the new person, and to ascertain that he/she is not in trouble, or being excluded (marhime'). From time to time, the Gypsies will permit an outsider -a gaje as non-Gypsies are called- to be adopted into their clan. Before the adoption can take place, however, the chosen person must first partake of a ceremony involving drinking a special potion from the magical Gypsy cup. Those who fail to pass the test die a painful death; anyone who succeeds has their blood changed to Gypsy blood and may enjoy the benefits of clan membership.

Home

The Gypsy

Family Dilinations

Occupations

Racial Customs

Clothing

Magic and WAr

Myths

Gypsy Law

Gypsy Language

Romano Drom
Out of Play Note!
The following racial packet is for a live action game called Solar. I nor anyone else has any problem with you reading this packet but if you play Solar then keep in mind that this is out of play information that you would only know were you a gypsy or had gypsy lore. This information is also supplied for those with the intention of playing a gypsy in Solar and who want the background available to make a better and viable character history for themselves. If you are not a gypsy or do not have gypsy lore do not use this information in play! Thank you for reading and enjoy.

Those with open hearts and open minds enter and be welcome!

Artwork "Dudee" (c)Stephanie Law 1998. All rights reserved.

CULTURAL LIFESTYLE AND FAMILY DILINATIONS

Most Gypsies live in traveling wagons called vardos. The typical wagon is a small wooden caravan wagon with a high arching roof and a door at the back. The driver sits at the front in an outdoor seat. Vardos are painted in vivid colors and might even have tiny windows of tinted glass, if the owner is prosperous. The vardo travels with a managerie. Horses and faithful mongrel dogs trot alongside. Crates of chickens may be strapped to the side or beneath the wagon, and a tethered ox or goat may bring up the rear. Sometimes a trained bear accompanies the caravan ready to amaze and entertain the villagers at each stop. The campfire is the center of Gypsy family life. Each night the men build roaring fires and play violins, violas, and the like, as young women dance and recount the oral history of the family. Older members recall important legends of these nightly gatherings. Beyond travelling in caravans called campania, which are usually one tribe but can be several travelling together for protection and or profit. The Gypsy clans are loosely united into a number of tribes. The tribes are further united into three great Gypsy nations, called Natsia. While each nation has its own variations in manner of dress, appearance, and traditions, they all recognize each other as fellow Gypsies. Each nation has certain crafts and services in which its members traditionally excel, although these crafts and services are not exclusive to these groups. The three distinct nations of the Gypsy are the Lowara, the Ursari, and the Kalderasha.

THE LOWARA NATSIA

The Lowara are "camp followers": tinkers, smiths, horse trainers/breeders, and healers. They pride themselves in their ability to supply armies, trade caravans, and adventurers and others with the proper tools needed to defeat enemies, as well as needed healing after a battle. The Lowara have been known to supply both sides in a conflict, not really caring about the disputes of non-gypsy, but more interested in making a living. Tribes include: Argintari - silversmiths Aurari - goldsmiths Boyash - Vintners Costarari - tinsmiths

Kurpachi - coppersmiths Lowara - horse traders, trainers, and breeders Salahori - wagon builders Ungaritza - weapon smiths/blacksmiths
THE URSARI NATSIA

The Ursari are consummate entertainers. Their camps are rife with bards, dancers, musicians, and con men. Ursari are also known to hire out as smugglers on occasion, taking great delight in pulling one over on the gaje. Like the Lowara, the Ursari might accept such assignments from all sides in a conflict, performing what they view as necessary preordained tasks. Tribes include: Gabori - jewelers and evaluators Gitanos - dancers Lautari - musicians; specializing in fiddle Linguari - singers and bards Mystere Lacatuchi - masters of keys, locks, and traps Ursari - bear and animal trainers
THE KALDERASHA NATSIA

The Kalderasha are the rarest of the major tribes, and are seldom encountered in numbers larger than a single family. They are the most mysterious and reclusive of the Gypsy and the ones closest to the oldest legends of the race. They are tinkerers in the arcane: amulets, charms, potions, and lore. Rumor says that they know much of ancient evils and how best to ward off or escape them. It is believed they guard the other Gypsies from the return of their age-old enemy. It is also this group which boasts the biggest number of hunters of necromancers. Tribes include: Churara - rune smiths Kalderasha - healers and potion makers Kavachi - alchemists

Machwaya - astrologers and lore masters Rudari - celestial casters and scroll makers

TRADITIONAL OCCUPATIONS
Remarkably adaptable to changing conditions in different countries, Gypsies are vesatile and earn their living by various means. Generally, there have been two conditions that a job must meet before it will be of interest to a gypsy. The first is it must allow the gypsy free travel. The second is for it to cause as little direct contact with non-gypsy, gaje, as possible. Services that cater to occasional needs and an ever-changing clientele are well suited to the Gypsy way of life. Most Gypsies are peddlers selling what they have bought cheaply or selling what they have made themselves. There are certain staple Gypsy occupations, such as horse-trading, metalworking, and dealing in scrap metal. In gaining a livelihood, the women play their full part. It is they who often sell their wares from door to door and who do the fortune telling. Generally Gypsy occupations are divided by sex. Men are the artisans while women offer services, such as fortune telling and selling what the men produce. This is not always the case as there are many women who are artisans. It is the women who bring in the money, and the women who are largely responsible for handling it.

METALWORKING

One area in which the Gypsy has traditionally excelled is that of metalwork. They have been known as metalworkers from the beginning of their history. They have made nails, arm, tools, and cooking equipment. They have been skilled at plating objects with tin, embossing and engraving jewelry . The Gypsy have been experts in all forms of metalwork, whether it be as tinsmiths, coppersmiths, silversmiths, or goldsmiths. Gypsies have not only been master metalworkers, but they have also shown great ingenuity in devising relatively light equipment such as forges and hammers. These tools are necessary to their work and are specifically designed to be easily transported. Knife Grinding or blade sharpening, is a common occupation for many Gypsies.

ANIMAL TRAINERS

Horse-trading has long been a Gypsy affinity and a way of life. The horse has always been an important economic factor in the life of the Gypsy. The skills of the Gypsy in tending and curing the illnesses of horses have served them well for centuries. Often they would trade a good horse for a less healthy one, collecting needed money for the difference. By caring for these sick horses and putting them into good condition, they are later able to sell them for a higher price than the price originally paid. Gypsies make a specialty of attending horse fairs as they are major occasions in their lives. They are adept at pointing out advantages in their own horses, while pointing out the disadvantages of those horses they are interested in buying. Next to the horse the animal the Gypsies have shown great interest in is the bear. Gypsies have traditionally found work as bear leaders, men/women who could train bears for entertainment purposes. It is not uncommon to see a Gypsy leading a dancing bear through the streets and collecting coins from amused passersby.

ENTERTAINERS: MUSICIANS, BARDS, AND STORYTELLERS

Gypsies are also noted as entertainers, especially as musicians and dancers. The instruments traditionally preferred by Gypsy musicians have been the guitar, the lute, percussion instruments such as the cymbalom and drums. The cello and violin are also favored. Other instruments are zills, hand cymbals worn on the fingers, accordion, and panpipes and flutes. The Gypsy skill at improvisation is well known. There is another type of music that is authentically Gypsy, a highly rhythmic progression of tones in which few or no instruments are used. The dominant sound is often that of clapping hands. This stirring music and dance, performed by proud men and women stamping their feet and snapping their fingers with awesome intensity and passion, is largely associated with the Gitanos tribe. Gypsy women are also noted for the fluid grace of their dances and the haunting sensuality of the way they move across the floor to viola and drum. Many Gypsy women are highly paid by the

gaje to dance for them in taverns. This is done sometimes, but with the Gypsy men attentive at all times for any defilement at the touch of gaje hands.

FORTUNETELLING

The occupation for which the Gypsy has been most famous is fortune telling, the foretelling of the future. There are three main reasons that fortune telling appeals to the Gypsy. First, it gives them an aura of mystery and magic. Since it is one means of close contact with those who are not of the Gypsy, fortune tellers are useful in learning of the social, political, and economic climate of the region they are visiting. Their clients often take them into their confidence, revealing facets of local conditions the Gypsy would otherwise be unable to judge. Finally, of course, fortune telling is a relatively simple way of earning money. Gypsies have been known to perform many kinds of predictions. They have read tea leaves, seen visions in crystal balls and scrying bowls, analyzed the future from reading cards, and from interpreting the signifigance of numbers, or numerology. They have practised palmistry, judging a person's fate, character, and aptitudes from the shape of hands and fingers and the designs of lines in the hand. Though the claim that their great powers of prediction come from supernatural sources, the real skill of fortune tellers lies in their remakable abilities in judging human character and in manipulating human desires. She knows that most people remember what comes true and forget what does not. She knows, too, that she is capable of adding an exotic, exciting element to the life of non-gypsy. To please their believing clients, they most often predict a favorable outcome. There will often be mysterious warnings of perils that might well be avoided by preventatives (charms, talismans) provided, of course, by the Gypsy. The concept of fortune telling contains several elements. One element is foretelling the future. Another element relates to healing powers. The healing elements of fortune telling are called "advising".

Good luck charms, amulets, and talismans are common among Gypsies. They are carried to prevent misfortune or heal sickness. Some Gypsies carry bread in their pockets as protection against bad luck, or bibaxt, and supernatural spirits or ghosts, called mulo'. Gypsies also practice herbalism, and alchemy, as well as rune magic and the druidic arts.

FORMS OF DIVINATION

Aleuromancy - divination using flour or meal Automatic Writing Axinomancy - divination using axhead, usually heated red hot Belomancy - divination by arrows Bibliomancy - divination using a book, randomly opening to a certain page, a dictionary is good for this Capnomancy - reading/interpreting pictures made by smoke Catoptromancy - using a mirror, reflections Chiromancy - Palmistry Cleromancy - divination by dice Coscinomancy - divination using a sieve Crystallomancy - crystal gazing Dactylomancy - divination by rings Divination by pendulum Divination by coffee grounds Divination by playing cards Divination by coffee grounds

Divination by Tea Leaves Divination using wells Geomancy - signs in the earth ie cracks, wetness, upheavals etc. Herbal divination Hydromancy - water divination Kleidoscopy - Divination using keys or chance verbal exchanges Lecanomancy Libanomancy - divination using incense Lychnoscopy - divination by candles Metoscopy - divination by forehead Omens or natural occurences Oneiromancy - dream reading Oracles Ouija boards Phrenology - divination by feeling the number, shape, and size of the bumps on oneshead Pyromancy - divination by fire Rhabdomancy or Rahabdoscopy - divination by dowsing or rods Runes or bones Table tipping The Tarot Ooscopy - divination using eggs

RACIAL CUSTOMS

Marriage Customs and Beliefs

Engagements and marriages signify the extension and continuation of the family. For this reason they are accompanied by great celebrations. Marriage signifies the Gypsy couples change in positions as full and productive members of the community. All Gypsies are expected to marry.

Engagements

Both sexes are expected to marry someone within their tribe and most Gypsies conform by marrying someone within their group. If a Gypsy male marries a non-gypsy female, his community may eventually accept her, provided that she adopts the Gypsy way of life. But it is a worse violation of the marime' code for a Gypsy female to marry a gaje, because Gypsy women are the guarantors for the survival of the population. The first step in contemplating marriage is the selection of the bride. The boy does the courting, and when the couple agrees to marry they become engaged and exchange modest gifts. Gypsy tradition maintains the institution of bride price. This is a payment made by the family of the groom to the family of the bride. It compensates them for the loss of a daughter and guarantees she will be treated well. For many Gypsy tribes it is the parents, and not the young people, who arrange the marriage. According to these tribes, it is an essential and important duty of the parents to find a bride suitable for there son. They carefully consider all the young women in the group, evaluating their individual qualities. Some couples disagreeing with the arrangement, have eloped. When they return they are chastised and sometimes pay a nominal fine. They usually are accepted as a married couple in time. There are sometimes lengthy marriage formalities that must be followed. First, there are prolonged discussions between the parents, particularly over the amount of darro or Dowry. Physical appearance is least important in selecting a bride. The prospective brides are judged on their merits, such as health, stamina, strength, dispositions, manners, and domestic skills. The character of the girl's family, as well as their prestige in the community, is also taken into account. Rejection of a formal proposal is considered a disgrace.

If all goes well the father of the boy calls on the father of the girl. It is a polite and rather serious meeting. The purpose is to obtain formal consent of the girls father, and to establish a price to be paid for the bride. This money is to compensate the father for the loss of his daughter, and not as the purchase of the bride.

Pliashka

When an agreement is reached the father of the future bride drinks a symbolic glass of wine. This means that the boy has been formally approved as a husband, under the agreed conditions. Following the formal agreement of terms, there is often a banquet, complete with music, singing, and dancing. The bride to be and her family often feign sorrow at having to leave each other. The grooms family may complain about the high bride price they had to pay. In the end they decide that the price is fair for a bride who will be a good wife to their son. Frequently a few day after the agreement has been made, a ceremony called a pliashka or plotchka, is held. This event is attended by both friends and relatives of the couple. The symbol of this joyous celebration is a bottle of wine or brandy wrapped in a brightly colored silk handkerchief, brought to the ceremony by the young man's father. A necklace of gold coins is traditionally attached to the bottle. The father of the groom-to-be takes the necklace of coins and puts it around the future brides neck, and warmly embraces his future daughter-in-law, or bori. The necklace makes it clear to all that the girl is now engaged and not available as a bride to any other man. The father of the groom-to-be drinks from the bottle and passes it around to the guests. When the bottle is emptied, it is refilled with wine or brandy for use at the wedding celebration.

The Wedding Ceremony

The mere fact that two people have agreed to live together and share their lives together constitutes marriage and no formal ritual is required. Some tribes of Gypsies do perform wedding ceremonies. In some marriages the bride and groom will join hands in front of the bandolier and promise to be true to each other. A few Gypsy wedding rites are centered on bread. In one rite, the bride and groom each take a piece of bread and place a drop of their blood on the bread. They then exchange and eat each others bread. In another ritual, the young couple sit down, surrounded by relatives and friends. A small amount of salt and bread is then placed on the knees of the bride. The groom takes some of the bread, puts salt on it, and eats it. The bride does the same. The union of salt and bread symbolizes a harmonious future together for the groom and bride.

The informal joyous festivities celebrating the marriage can go on for several days. A huge feast is served on these occasions. There is an open fire over which whole pigs, sides of beef, game, chicken, or goose are roasted. There are huge platters of fried potatoes and boiled cabbage stuffed with rice and chopped meat, with herbs and garlic. Drink too is served generously. There are songs and dances Wedding gifts almost always consist of money. Some families may save much of their money to present as gifts at weddings. These money gifts will help the new couple start their new lives together somewhat financially secure. When the celebration has ended, it is time for the groom to take his bride home. The brides family kisses the girl and they weep as they unbraid her hair, a symbol for her new marital status. Her new mother-in-law helps the bride knot her diklo, or headscarf, a sign that she is a married woman. She is never seen again in public without this diklo, headscarf. The bride moves into the husbands home. The mother-in-law guiding her and the bride is expected to take an active role in the household. Not until the birth of their first child will the couple move into their own home. Not until they are parents will they be able to refer to each other as husband and wife. Before then, they use only their first names with each other or in speaking about each other.

BIRTH CUSTOMS

The birth of a child is a special event. A new child ensures continuation of the family line and adds to the respect of the family. During pregnancy a gypsy woman is cared for by the women of the tribe and the husband takes over all her duties. The woman at the time of birth is taken to a birthing tent, and is at this point the responsibility of the midwife and her attendants. Various customs abound for birthing rites and vary from tribe to tribe and eve from midwife to midwife. One rite among some tribes involves the untying of certain knots, so that the umbilical cord will not be knotted. Sometimes all the knots in the expectant mother's clothing will be undone or cut. At other times, the expectant mother's hair will be loosened if it has been pinned or tied with a ribbon. Other symbolic rituals involve the formal recognition of the infant by its father. In some Gypsy tribes, the child is wrapped in swaddling on which a few drops of paternal blood are placed. In other cases, the child is covered by a piece of clothing belonging to the father. It is traditional in other tribes for the mother to put the infant on the ground. The father picks up the infant and places a red string around it's neck, thereby acknowledging that the child is his.

In some tribes the mother cannot be seen by any man except the husband before the baptism. The husband face restrictions too. He will often be prohibited from going out between sunset and sunrise so that he may keep away from evil spirits, called tsinvari, which might attack the infant during the night. These infants might attack the new mother also. These spirits have also been known to posses the mother causing her to do harm to those she loves. In one such incident the mother became possessed and killed half her campania before she wound up being killed. Only other women, and never the husband or other men, are allowed to protect her. The baptism takes place two weeks after the birth. During this time period the mother and child are isolated. Before the baptism, the baby's name cannot be pronounced. The baptism has the baby baptised in running water to cleanse it. It is massaged with oil to strengthen it and in some cases amulets and or talismans are used to protect it from evil spirits. After the purification by water the baby is formally a human being and can be called by a name. This name, however, is only one of three that the child will carry through his or her life. The first name remains a secret. Tradition has it that this name is whispered by the mother, the only one who knows it at the time of birth, and it is never used. The purpose of this secret name is to confuse the supernatural spirits by keeping the real identity of the child from them. The second name is a Gypsy name used only among the Gypsies and didikai, or Gypsy friends. The third name is a name used when dealing with non-gypsy. The child is raised by the entire tribe, and it is the responsibility of everyone in the family unit to help raise the child. The growing child plays at will. The child has a special place in the family, adored and cherished by his or her parents. He or she learns whatever skills can be acquired by the mother or father, first by imitating them, and finally, by helping the parents whenever possible. He or she learns the ways of the Gypsy, too, by observation and at a certain point, participation. Further training in later years is done in whatever skills they seem most interested in and in what they excel in.

DEATH RITUALS AND CUSTOMS

All Gypsy tribes have customs and rituals regarding death. Spirits surround us all of the time. These spirits must be carefully guarded against, or combated by the use of spells and/or charms. For the Gypsy, death is a senseless, unnatural occurrence that should anger those who die. A Gypsy must not die in his or her habitual place, home or dwelling. Gypsies traditionally move the deathbed in front of the tent or caravan, usually under an improvised canopy. Tears and lamentations are publicly displayed. When death finally comes, the lamentation increases. From that time until the burial, certain traditional customs are observed. Above all else there is total absorption in the mourning with no

distractions or activities. There is no washing or shaving or combing of the hair. No food is prepared. Only the drinking of coffee, brandy, or other liquor is permitted. Mirrors are covered and vessels containing water are emptied. An important step is the gathering together of those things that will be useful to the deceased during the journey from life to be placed in the coffin. These can include almost anything, such as clothing, tools, eating utensils, jewelry, and money. A small band is sometimes hired to play marches, going ahead of the coffin. This band is followed by the widow or widower, other mourning relatives, and friends. As the procession enters the cemetery, the sobbing of the mourners increases. This display of sorrow reaches its peak as the coffin is lowered into the grave. The mourners generally then throw coins as well as handfuls of earth into the grave. Following the funeral all material ties with the dead must be carefully destroyed. It has been a common practice so as not to cause hardship to the deceased family, to instead of destroying these objects to sell them. They must be sold to a non-gypsy and for only a modest sum as the family should not profit enormously from the dead, this would be seen as a form of marhime'. Sometimes animals that belonged to the dead must be killed. Only the horse is usually excluded from this rule. There should be not trace of the deceased in the Gypsy camp or household. Even the use of his or her name is avoided, except when absolutely necessary. According to traditional Gypsy beliefs, life for the dead continues on another level. However there is a great fear among the survivors that the dead might return in some supernatural form to haunt the living. It is for this reason that the name of the dead should not be mentioned, that the body should not be touched, and that all objects that belonged to the dead tying him to this place must be destroyed.

FESTIVALS

In the lives of the Gypsies everyday is a celebration of life. The following is a list of a few special festivals that are of special signifigance. Please feel free to add to these and to spice the ones here up. Springfire March 10 A fertility festival full of parties and the lighting of the bonfire. A favored time for betrothals and courting. Small fires are made and blessed and prospective couples jump over them as a symbol of life quickening in them. Feast of Life Sept-Oct Almost a month long celebration of parties celebrating the harvest and the abundance of life with the promise of renewal come spring. Gypsy caravans will often help local villages with the

harvest and in return are given some of the harvested grain and fruits. The first loaves of the harvest are eaten at these feasts.

Clothing and Food

CLOTHING Gypsy women are recognized by their unique dress. The traditional Gypsy costume is a long colorfully pleated skirt that uses several yard of material. These skirts are generally of bright colors, often consisting of many layers. Bright chiffon, calico, and metallic fabrics are preferred over colors that are muted and dull. White is a taboo color as it is a color associated with mourning and death. Puffed sleeve blouses with low necklines are popular. (Although it is appropriate to show an ample bosom, Gypsies are modest about showing the lower parts of their bodies, especially the knees or thighs.) Except for color a woman does not have a varied wardrobe. If a woman is married she must display that fact by keeping her head covered by a diklo, or headscarf. This varies with each clan, and while some keep this custom others, those in hotter areas, have adopted other customs to suit there surroundings. Women usually allow their hair to grow long, as a child most keep it braided, but not all. Gypsy women wear jewelry not only for its beauty, but also for its intrinsic value. Traditionally, acquired wealth has been converted into jewelry or gold coins called galbi, the latter sometimes worn on clothing as adornments, or woven into the hair. As for men, there is really no characteristic clothing. They show a preference for bright colors. Gypsy men tend toward vests with loose fitting poet shirts in bright colors. A brightly colored neck scarf may be worn on special occasions. Gypsy men tend to be stout in later years. It is considered a sign of prestige, of being healthy and "well-fed". Like the women, they appreciate fine jewelry and bangles. FOOD AND SUSTENANCE Traditionally the eating habits of the Gypsy people have been conditioned by their nomadic way of life. Their diet consisting of what is readily available. This includes fruits, berries, leafy plants, mollusks, and small mammals. Coffee is drunk and is a staple of the Gypsy lifestyle. There is usually no lunch and dinner is served at sunset, or, since the food is generally cooking all afternoon, whenever anyone is hungry. The basic element of dinner is usually a thick vegetable stew. Sometimes meat is served generally broiled or cooked on a spit. Garlic is a very commonly used seasoning. Water is the most often served beverage during the course of a meal. Ceremonial events such as christenings, marriages, and festivals are occasions for community activity and sharing. Enormous quantities of food and drink are consumed during these

celebrations, and preparations are long and enthusiastic. On these special occasions beer, wine, and other spirits are substituted for water at the meal. Marime taboos extend to animals as well, from the edibility of certain types of meat to pet ownership. Romaniya, gypsy law, prohibits cruelty to animals and they may only be killed for food. The eating of horse meat is a serious offense. According to customs of certain tribes, any Gypsy eating horse meat may be severely punished or banished from the tribe. The relationship of the horse to the Gypsy has historically been such a close one that it is unthinkable to eat this animal. Cats and dogs are also forbidden as foods. Dogs and cats are considered polluted because of their unclean living habits. Gypsies consider cats particularly unclean because they lick their paws after burying their waste.

Magic and War

MAGIC

The campfire glows on a myraid of faces and colors. The gypsy wagons, called vardos circled protectively around the campfire, forming a comforting nook. Food cooks on the fire tended by several women. An older gypsy woman smoking a pipe notices you. "Ah little one you come again? Well sit, sit and I will answer questions, at least those I am able to. You wish to know about us, about how we are and what we do? The gaje they think that we are all thieves and vagabonds and yes we are vagabonds but thieves, fah! Gypsies, we Rom, live life to the fullest. We are passionate we Rom, in everything we do. We are what the gaje call free thinkers, and while we are that we are so much more. Gypsies believe in the concepts of free will, nature, and in life. Not those avatars or entities that embody these aspects. We believe that we should live our lives to the fullest protecting the land while we go from place to place. We revere life in all its many forms. Long ago we were given this trust by the land, by Tyrra, and we keep it to this day. Ah, now you ask about magic. You are full of questions today little one. Hmmm, let me see, how to explain. We are capable of using any magic, for our blood is magic. We can use any type earth based, celestial based, even those called runes. Most of us though become healers, some druids. We use our magics to help those we call friends, and to help family. Gypsies never use magics though in the creating of undead for they are abominations in our eyes, unclean. We DO NOT walk with or make friends with those that create these undead either for to do so is to become unclean as well. Those that do travel and make friends with these types of people we banish from our families never to speak of them again, unless they break off those relationships, and even then we are wary of them. We Rom are given to a belief in balance and life and the belief that no matter who you are or who you serve healing whether life or chaos should be given to all. We

Rom while able and willing to cast chaos for healing matters, we would never consider using our gifts, our magic to create undead. We have those that hunt undead and their creators in our clans as well. We Rom are adept in all things arcane, we know how to use potions, scrolls, magical amulets, as well as alchemical mixtures of all sorts. And yes my little one, unhappily for many gaje who would prey on us, we also are unique, for it is only the Gypsie, we ROM who are able to cast the gypsy curse.

THE GYPSY CURSE Ah little one you want to know the curses and how they work. No I think that now is not the time for there are ears everywhere, and the curses our one of our secrets. If the gaje wish to learn of the curses they can ask one of us in person. We might tell them about them, then again we might not, and then we might make up something for isn't that what the gaje say of us? Let them find out the truth by experience. You ask can they remove it? If they talk to the gypsy king/queen or possibly the bandolier. However those are the only ways to remove the curse once it is upon them. Either that or to kill themselves and ressurect, a life for a life. WARFARE

I hear your mother calling little one but yes I will answer this last question. Do we gypsies, we Rom ever go to war? Oh yes, for while we revere life it does not mean we will not fight or defend ourselves. We do not believe in taking life but we will if we must. We are impressive fighters and are able to use any weapon if taught that weapons skill. We prefer not to fight but know well enough how to. We will fight and join others to defend against ancient and enduring evil, that which would destroy the world or our kind, and we will fight any form of evil, if convinced the evil is a personal threat to the Rom, or we may just simply move away. To top it all off and what upsets the gaje most is that in a war between themselves whether it be rival factions or political powers, we gypsy can often be found healing both sides. This is one reason why we gypsie will not wear the colors of a particular group or faction, no baronial colors, no group symbols, and no house colors for example. We might help these groups as a means of profiting and making useful ties that will again profit us but these groups are all gaje and the ONLY loyalty we truly feel lies with our family the Gypsy. You see little one we are not as concerned with the gaje's reason for the conflict as in the chance to preserve life and possibly make money on the side.

MYTHS AND LEGENDS

The tales say we were many in the beginning, that we came from another land that was long ago destroyed. We were and still are a happy folk and we had many friends.

One day, as we were celebrating, a man came to our camp and as was usual we invited him in. This, my children, was our mistake and was to be our curse. This man was a necromancer and he wanted us to serve him. We refused we loved life, why then would we cheat death and serve chaos? In rage he cursed us, saying that we would forever wander never to settle in any land and that we would forever be outcasts. He then disappeared and we laughed. The next day our land was destroyed by forces we could not contend with, undead stormed our homes, and many of us died or worse. The survivors ran, we sought safety and refuge, but wherever we went it was always the same, we were refused for any number of reasons. We fled and regrouped on a mountain. Gathering we drew a circle and all there drew knives and shed blood on the earth. We vowed to forever serve balance, and to protect the land. When the last drop soaked into the ground a strange feeling came over us, the land seemed to embrace us. A voice was heard telling us that we would be cursed to wander yes, but we would be able to adopt those humans of like mind to be gypsy, and that our blood being spilt to protect we had now the ability to curse those who would cause our deaths. We have wandered ever since protecting Tyrra and life. We revel in life and preserve it at all costs. Undead are our sworn enemies as are the werewolves. The werewolves? Why that is a tale for another time.

Another story? Have you heard the story of Aleandro Kalderasha my children? No? Why then I will tell you.

Long ago an evil necromancer wanted the destruction of all Gypsies so she called forth four great undead named Hunger, Bad Luck, Bad Health, and Unhappiness. They traveled throughout the land, laying it waste, spreading pestilence in their wake. One Gypsy warrior had the courage to stand and face the Horrors-Aleandro Kalderasha. He rode forth on his great steed to face them. Upon him came Bad Luck for the evil creatures had decided to split up so as to increase the range of suffering. Upon seeing his intended foe -- pus filled sockets staring down at him, steaming jaws dripping poison between dagger-like teeth, claws blackened with Gypsy blood -Aleandro, thinking better of his actions, turned tail, and fled, for none could hold his courage in the face of such a monstrocity. Bad Luck gave chase until a shoe flew from Aleandro's steed and flew like an arrow into the horrors head, slaying him on the spot. Aleandro turned back, retrieved the shoe, went home, and hung it above his door in remembrance of the event. Meanwhile, Hunger, Bad Health, and Unhappiness heard of their brothers plight and vowed to avenge him. That night they crept to Aleandro's house and began to open the door. But looking up they saw the horseshoe above the door. Unhappiness spoke then in a voice like gravel, "My brothers, there are three of us, and that horse has three shoes remaining." Being cowards at heart like all undead ilk, they turned and fled, never to return to that land. This is why the horseshoe is considered a symbol of good luck for our people. But remember those horrors, my children. Remember the

destruction that necromancy can cause to the land. Remember, and be ever a foe of undead, for the earth will surely punish you, if you of its chosen people, stray from its paths.

Another story my children? Very well.

Our tradition in selecting monarchs King or Queen came with a man named Nicolaos. A vile dragon appeared upon a time and lay waste to the earth, and so Nicolaos rose up to stop its destruction. He forged himself claws of iron and wrapped himself in the hides of seven oxen. Thus equipped, he called the dragon down and challenged it, not to a test of strength, but to a test of luck. The wager? Their skins. The dice were thrown and Nicolaos lost. In went the dragons claws and off came an oxhide. And Nicolaos called for the dice. Again they were cast, and again Nicolaos lost. Another hide came off, and as Nicolaos called for the dice, the dragon began to sweat. The dice were cast once more, and this time baxt was with Nicolaos. In went his claws of iron and off came the dragon's hide. The dragon died, and Nicolaos was left with a lovely souvenir for his vardo. (Some say armor was made of the hide.) And he stood before the people and thus he spoke: "My brothers, my sisters, the great Aleandro Kalderasha taught us well, and today the lesson is repeated; it is better to be lucky than to be good.

Yes, yes there are more tales, but that is enough for now. Now off with you. And pleasant dreams.

GYPSY LAW
The Gypsy legal system not only protects the Gypsy from external and internal threats, but also serves as a code that organizes Gypsy society. Gypsy law acts as a cohesive force serving to protect Gypsy interests, rights, traditions, and ethnic distinctiveness. Gypsy law is self-contained and cannot incorporate rules of a foreign legal system. The gaje legal system is equally insular so far as Gypsy law is concerned. But unlike the gaje who know nothing about Gypsy law, Gypsies are necessarily aware of gaje law. The Gypsy believe they should approach and respond to the gaje with caution, especially if the gaje profess good intentions, or claim to serve the best interest of the Gypsies are also cautious with gaje notions of due process, civil rights, and neutrality of law. Furthermore, not only do the Gypsy consider non-Gypsy marime', they also believe that Gypsy names and rituals lose their magical effectiveness if uttered to gaje.

Although the Gypsy people do not formally gather to pursue an objective, their need to survive as a distinct and isolated group provides them with a common purpose. Gypsy law ensures that the host country's legal systems and cultures minimally influence Gypsy life. Although Gypsy law has sacred aspects that direct Gypsies to lead their lives properly by attaining a state of purity and preventing contamination, it does not advocate imposing its values on non-gypsy. Its main purpose is to achieve a state of balance, or kintala, that pleases the spirits of the ancestors, or mule'. Each Gypsy group can determine its own form of mediation. Although there are many words for "group" in the Gypsy language, four primary associations can be identified: (1)natsia, meaning nation; (2) kampania, plural kampaniyi, an alliance of households not necessarily of the same natsia but of the same geographic area bound together for socioeconomic reasons; (3) vitsa, or clan; (4) familiya, which consists of the individual extended family. Each associated unit is involved in the administration of justice, beginning with the smallest, the familiya, which informally settles minor disputes, and extending to the larger units with increasing formality. Each community is ruled by a bandolier, a person who is chosen for his/her age, experience, and wisdom. The bandolier of a Gypsy community is a person who inspires respect by his/her strength and intellingence, a person who by his/her own life sets an example for the other Gypsies. The bandolier settles minor disputes on the basis of his/her mature judgement, and his/her decisions are followed by other members of the community. However, if the matter to be settled is a serious one, such as theft, adultery, acts of physical violence, or complicated disputes between two parties, a court is convened. This court is called the kris.

DIVANO

Each bandolier handles all day-to-day conflicts within his population. When conflict emerges between Gypsy of different vitsi or kampaniyi, a divano may assemble. A divano is an informal proceeding where the chiefs of the various clans try to mediate a dispute. The parties themselves are not required to attend, and they are not technically bound by the bandolier's suggestions. The contestants sometimes bow to peer pressure and settle the case. Blatant disregard for the bandolier's recommendations could cost them the respect of the community.

When the Gypsy cannot settle a controversy amicably in a divano, a kris Romani may become necessary. In former times, the kris usually mediated three kinds of cases: property losses, matters of honor, and moral issues including disregard of marime' taboos. Other examples included are: stealing from or lying to another Gypsy, direct disobedience of the Gypsy Queen/King without good cause, and breaking faith or revealing secrets of the Gypsy nation to gaje. If the matter to be settled is a serious one, such as theft, defaults in payments of debts, acts of physical violence, serious marime' violations, or complicated disputes between two parties, a court is convened. This court is the most important moral force in Gypsy life. To be called before the Kris is a serious accusation before the entire Gypsy nation.

KRISNITORYA

The leader of the Kris and the elders of the tribes will hold a meeting to select one or more men to act as the krisnitorya, or judges, for the kris. The krisnitori, the head of the kris, who must remain unbiased and impartial presides over the case, surrounded by the members of the kris council, who act as associate judges. The council, or Krisnitorya, is made up of five respeted members of the community. They are the most respected and wisest members available at the time. Only the head of the Kris is a permanent position, appointed by the Queen, the other five are rotating positions. The bandolier and the head of the Kris my be removed from the position only if: (a) they resign or (b) they are accused of being unfair, biased, or if committing another act which requires them to stand before the Kris, and they are found guilty. At such times the Gypsy King/Queen will call a Kris and appoint the judges to sit in judgement with him/her over the previous seat holder. If not found guilty the Gypsy King/Queen may restore the seat holder. If necessary the Gypsy King/Queen may call the head of the Kris before the Kris and vice versa. If the need for a Kris arises the duty of calling the Kris falls in the following order: a) the Gypsy King/Queen, b) the head of the Kris, c) the bandolier of the nearest tribe, d) the bandolier of the nearest duchy etc. While the judges have been chosen because of their personal authority, they are expected to allow behavior that might be considered prejudiced or disruptive in non-gypsy trials. Participation by the audience is expected and encouraged by custom. Members of the audience, although not formally called as witnesses, may feel justified in expressing views. Whether their contributions to the proceedings is based on personal observation or opinion does not matter.

Ultimately the judge weighs the value of the cumulative evidence to make rulings. Parties or witnesses will be perceived as credible if their statements have "the ring of truth". A person who can demonstrate in court that he or she has conformed to accepted communal standards may also be considered credible by the court. The bandoliers are not necessarily aware of all the laws. These laws have never been written down or codified. They have been passed along for generations by word of mouth, but this fact makes the decisions nonetheless binding. The Gypsy interpret laws according to contemporary custom. Former interpretations of laws may be gradually revised as the needs of the community evolve. The exclusive reliance on oral transmission has led to a high degree of flexibility. Nevertheless, there is a shared feeling that the law is clearly defined. Few ever challenge this notion. This strict adherence to the law in part accounts for the continued cohesion of the Gypsy in spite of their persecution and forced migration. The following eight (8) laws are the most predominant laws among the tribes and are set in stone. (1) The leader of the combined Gypsy nations (either the Gypsy King/Queen) has the final word in all decisions or instructions among the tribes. Members of all tribes, whether born or "initiated" owe their loyalty and allegiance firstly to the Gypsy King/Queen's wishes and decisions; secondly, to those of their bandolier (the leader of their own tribe who, in the absence of the Gypsy King/Queen, has all the powers of the Gypsy King/Queen) ; thirdly, to the wellbeing and safety of all other Gypsies; and lastly, to any other group with which the Gypsy becomes associated. A Gypsy may not place loyalty to any group or person above that which the Gypsy owes to the tribe. If any conflicts of loyalty arise the Gypsy must stand on the side of the Gypsies or face the Kris. (2) The Kris is the court of the Gypsies and has the sole authority to remove a person from the tribe. Anyone found guilty by the Kris loses all Gypsy blood, including the accent and the ability to throw Gypsy curses. (3) Only the Gypsy King/Queen may appoint or choose from among the tribes: (a) the head of the Kris; or(b) bandoliers. (4) No Gypsy without good and provable cause, may cause harm or danger to another Gypsy. To do so will result in facing the Kris. (5) Gypsies are blood family. In order to become a Gypsy, a person must adventure with a band of Gypsies for a time as a Gypsy, or be sponsored by a member of the band. The band will then vote whether to accept the candidate into the tribe, and if accepted, the candidate must successfully undergo the initiation ceremony which changes their blood to Gypsy blood. (6) The truth is expressed in Romani, the gypsy language. No Gypsy lies-it is not our fault if we inadvertantly get things "wrong" while speaking with the gaje. If we speak their language, they'll have to be patient if we make mistakes.

(7) Any travelling Gypsy is welcome to the hospitality of any Gypsy camp whenever there is need. (8) Any gaje who is name a "Gypsy Friend" or didkai by the Gypsy leader or tribe is considered an honorary Gypsy (without Gypsy powers) and is welcome to the hospitality of the Gypsy camp and the loyalty and protection of the tribe.

KRIS ROMANI

Calling together a kris is an event of utmost importance in Gypsy life. In all cases, it is the aggrieved party who must request the kris, which is the held at a neutral kampania. The defendants and plaintiffs must represent themselves. Advocates are forbidden. If the alleged victim is old, sick, or very young, the victim's nearest relative brings the case to the kris. If the welfare of the community demands joint action, the entire clan may be a plaintiff. It is acceptable to have the entire family present for support. Witnesses may speak freely about the case. The Gypsies believe there can be no justice without hearing the matter out to its fullest. Exaggerated claims and ornate stories referring to folk tales and mythology are common. When members of the audience think the witness is not being truthful or responsive, they may hiss or make jokes. In some delicate matters, the public and witnesses can be excluded. When the accused testify on their own behalf they are expected to be truthful. The kris can further insure their honesty by requiring the accused to swear an oath and casting a truth spell. If the witnesses must swear an oath, an altar of justice consisting of icons of the clan present is erected. In complex situations, the judge may ask for expert opinions from tribal bandoliers or the elders. Nonetheless, only the head of the kris decides guilt and punishment. Socially disruptive behavior may result in legal sanctions, including a sentence of marime'. In addition to strong taboos against exploiting or stealing from a fellow member of the Gypsy community, Gypsies consider crimes of violence and noncommercial association with gaje as crimes against Gypsy society as a whole and therefore marime'. A marime' label can be removed by the forgiveness of the offended party, the passage of time, or by another kris Romani. Readmission to Gypsy society following a sentence of marime' is a cause for celebration. Divorce cases are complex. Many Gypsy marriages are still arranged and the groom's family pays a bride price. If the marriage ends in divorce, a kris may be called to determine how much, if any, of the bride price should be returned to the groom's family. Economic cases cover such issues as who has the right to engage in fortune telling in a specific territory, although the Gypsy has no control over those gaje who do fortune telling. Gypsies believe that every Gypsy has the right to work. Accordingly, groups divide territory into economic units. Controversies may result when some Gypsies encroach on other's territory, and

then a kris is called. A first-time offender may receive a warning by the kris. Repeated violations result in a sentence of marime'. The hand of the kris declares the verdict in public to those who are present. If the accused is found innocent, there is a celebrations and an oath of peace is sworn. The decision of the kris is final and binding. If, at the end of a trial, the defendant is found to be innocent, there is great joy and relief in the community. A banquet may be held, and the former defendant has the right to propose the first toast. If, on the other hand, the defendant is found guilty, any number of different punishments may be handed down by the head of the kris including permanent banishment from the Gypsy community.

PUNISHMENT

The kris imposes punishment according to the seriousness of the offense. The kris relies primarily on such sanctions as fines, corporal punishment, and banishment. The responsibility to pay a kris-imposed fine, called glaba, falls collectively on the wrongdoers lineage. There are no jails or executioners in a Gypsy community. Perhaps the most severe punishment for a Gypsy is marime', or banishment, from his own community. This banishment is achieved by declaring the offender marime', a term that means socially rejected in its legal sense. It is considered a sentence of social death. Marime' stigmatizes all wrongdoers as polluted and justifies their expulsion from the community. The offender cannot have any social contact with other members of the tribe. The simple pleasures of Gypsy life, eating together and camaraderie, are forbidden, and the guilty party is condemned to live in the world of the non-gypsy. No marriages are arranged for those stigmatized as marime', and without marriage in Gypsy society one's economic and social life is over. When they die, no one will bury them, and they will not have a funeral. In many cases, not only the offender, but his or her own family as well, is declared marime'. This harsh punishment is a great deterrent to crime within the Gypsy community. It can last for days or year. It involves permanent loss of status and respect even when the guilty party has been reinstated. Permanent marime' is rare and used only for serious crimes. Permanent marime' means that the persons blood is changed to gaje blood and they are outcast/exiled forever from the tribe. They are no longer part of the Gypsy nation, receive no protection and hospitality, and lose their accent and their ability to cast the Gypsy curse.

SOCIETY TABOOS

Most Gypsy society relies heavily on distinctions between behavior that is pure, vujo, or wuzho, and polluted, or marime'. Marime' has a duel meaning to the Gypsy. It refers both to a state of pollution or defilement as well as to the sentence of expulsion imposed for violation of purity rules or any behavior disruptive to the Gypsy community. Pollution and rejection are thus closely associated with one another. Pollution taboos and their names vary from group to group (except for certain set laws see law section) and often among smaller Gypsy units. Nevertheless Gypsies define themselves in part by their adherence to these cleanliness rituals. Many of the traditional laws of hygiene deal with water. For example, Gypsies must wash only in running water. A shower would be acceptable, but a bath would not be, for the person would be sitting or lying in dirty stagnant water. Dishes cannot berinsed in the same sink or basin that is used for washing personal clothing. The kitchen sink is used only for washing ones dishes and therefore cannot be used for washing ones hands. Some traditional rules might make sense to the non-gypsy. The surface of tables used for eating are kept spotless. Handkerchiefs for blowing the nose are frowned upon. They merely preserve the dirt of the nose. For this reason Gypsies prefer to blow their noses in disposable material. In any case, after blowing the nose or sneezing, one must wash before eating. There are remedies or punishments for a person who has become unclean, or marime'. Minor offenses, clearly unintentional ones, can be forgiven by those present at the time the offense is committed. More serious ones must be dealt with by the community and, in some cases, by the Kris.

Romano Language
The following is a list of actual Gypsy(Romani) words and their meanings with a guide to pronunciation. They might come in handy to throw into conversation and if you wish to speak in this language in play you must know it out of play.

Phonemes

A.....as in "last" but shorter E.....as in "pain" but shorter

I.....as in "tin" .....as in "got" u.....as in "blue" ch....as in "church" sh....as in "ship" r.....trilled as the Spanish "r", also a gargling sound as in Parisian French; however, many Gypsies do not distinguish between the two. x.....as in Scottish "loch" z.....as in "treasure" y.....as in "yet" g.....as in "got" s.....as in "sit"

Glossary

Abiav - wedding feast Adre - in, inside Akai - here Ambrol - pear Amoni - anvil Amria - curse; oath Angustri - ring

Arey - at Arter - after Arvah - yes Atch - stop Atchin tan - stopping place Athinganoi - danger Avree - away Avri - outside

Bal - hair Bar - stone Bar valo - rich Bari lavuta - viola Baro - large Barri - big Barvalimos - wealth Baxt - luck Baxtalo - lucky or happy Beebee - aunt Beshtas - sat Bibaxt - bad luck

Bori - bride; daughter in law, sister in law Bosh - fiddle Bov - oven Bujo - bag; medicine bag Butji - possession

Chavi - girl Chava - boy Cheros -time Chet - write Chit - read Chindilo - cut (past action) Chindiyas - the one who cut it Cha(h)vi - child Chop - exchange Chor - thief, to steal Churara - sword Cikat - front

Daj - mother Dand - tooth Daro - bride price Del - spirit, avatar Dick - to see, look Dickin - looking Dickla - neckscarf Dickler - neckscarf Dicklo - headscarf, indicating a married woman Didikai - gypsy friend Dilo - fool or imbecile Dinilo - crazy Divano - meeting Diwano - a group of adults (elders) called to discuss a matter publicly Doodah - sweetmeat Dook - the sight or magic in general Dordie - exclamation Drab - medicine, herbs Drabarni - a healer; a fortune teller Drey - in, inside Drom - road

Familia - an extended family (pl. familiyi) Ferari - blacksmith

Ga - walk Gabori - jeweler Gad - shirt Gajengi baxt - bad luck, luck of a non-gypsy Gajo - adult non gypsy (masc) (pl. gaje) Galbi - gold coins Gavver - soldier, constable Ghel -girl Gooi - pudding Grast, grai, gry, groi - horse

Iohai - formal component

Jall, jawl, jil - to go Jekhipe - unity, literally "oneness" Jilling - going

Ka - will or shall Kair - to do Kak - uncle, respectful form of address for an older male person Kanny - chicken Karfin - nail Kasko san - whose are you Kas zhanes - who do you know Keck - no, not Kedas - he made Keir - house Kek - no Kertsheema - inn, tavern Kesht - stick Khushti - good Kintala - balance, literally a state of balance Klidi - key Kokalo - bone

Kon - who Koshtenengo - wooden Kris - court, trial, justice or fate Kris romani - a trial composed of adult (elder) Gypsies Kumpania - (pl. kumpaniyi) a group of Gypsies travelling or living together in a territory, an economic and residential association Kushti - good, fine

Lashav - shame; honor Lav - word, name Lavuta - violin Led - ice Ledome - frozen Lel - to take, catch, arrest Les - his Lil - book Lon - salt Love - money Lovor - a ceremony to divide money earned

Ma, maw - an exclamation Mamioro - a spirit or ghost who is said to bring serious illness Mandi - I Mang - to beg Manus - man Marime - polluted, defiled; rejected or outcast by trial Marturo - martyr Mas - meat Miri - my (fem) Mira - my (mas) Miro - quiet Monashay, mollisher - wife, woman Moro - bread Mort - woman Mule - the spirit or soul of a dead person Mule-vi - a medium or an item capable of reaching the world of the dead Mulani - ghost Mulo - death Mulla - corpse Muller'd - killed, dead Mush - man

Nai - a negative Nai man (keck) - I have not got any Namome - written Narky- bad, risky, unpleasant Naswalemos - illness, sickness Natsia - a nation, tribe, or race of Gypsy Nav - name Nav gajikano - non-Gypsy name Nav romano - Gypsy name Nevimos - novelty Nevipe - news Nevo - new

O - the (masc) Ofisa - fortune telling establishment Oprey - up Orf - off

Paanii - water Pahome - frozen Pakiv - to honor, respect; a feast given in honour of a visiting guest Pakvora - beautiful Paramitsha - Gypsy fairytales Parno - white Patrin - marker, a leaf or page Pena - sister Pesha - his Petalos - horseshoe Phuro - an elder of a familia Pi - to drink Pibe - beverage Poav - field Pomana - a death feast Pooker - to ask, talk Poove - field Popin - goose Posta - sacrifice ritual in nature Potchee - pocket Prala - brother Prey - up, upon Prikasa - very bad luck or omen

Rakli - girl Rarti - night Rawnie - lady Rinkeni - pretty, attractive Rocka, rockra - to speak Roj - spoon Romane - the language of the Gypsy Romania - the laws and traditions of the Gypsy, social order Rom baro - a leader, the "big man" in the kumpania: bandoleer Rukh - tree Ruv - wolf Rye - gentleman

Sar san - how are you Sastimos - good health, to your health, generally used as a greeting Satarma - star Schav - Gypsy boy Schej - Gypsy girl

Scran - food Shav - push, shove Shee - is Shera - head Sherp - go Shilmulo - vampire, literally walking dead Slobuzenja - freedom Sov - sleep Staadi - hat Strazhno - danger Strickapen - imprison

Tablipen - warmth Tan - market Tenimos - youth Terno - young Thoximos - duty Tooti - you Top - on Torarti - tonight Tsera - tent; household

Tshor - thief Tshurii - knife Tsox - skirt Tumnimos - the betrothal

Vela (avela) - came Vezlime' - embroidered Vitsa - a category of kin, cousin; literally vine or tendril Vortimo - truth Vurdon - wagon

Wavver - wood (forest) Wesh - other Wortacha - partners in an economic endeavor Wuzho - clean, pure

Xa - eat

Y - and Yog - fire

Zamutro - son in law, brother in law Zor - strength Zumi - soup