Supernaturalearth.myfreeforum.org

Helena · Joined: 28 Dec 2006 Posts: 75 Location: yorkshire, UK

The Gypsies Early History

The Gypsies are a close-knit communal people who have a shared background, but are scattered throughout the world. Their origins have been the subject of controversy throughout the centuries, but in modern times, we have discovered, from research into their language, that the gypsies originated in Northern India, from whence they spread throughout Europe and the Middle East. No one knows when the first gypsies left India or, indeed, why.

They seem to have arrived in the Middle East about 1000 AD, some going on into North Africa and others on into Europe. They were an intelligent people, used to living on their wits, who found it easy to impress the uneducated locals by giving themselves unwarranted titles and assuming the importance to go with them. Hence they arrived in Europe as Lords, Dukes, Counts and Earls of Little Egypt, demanding and receiving help and support from those in authority. Claiming that they had been ejected from their homeland, 'Little Egypt', by the wicked Saracens, or that they were on a pilgrimage, gained them succour from no less than the Pope himself, who demanded that they be given safe passage in the countries over which he had sway. So they were able to travel in relative safety, and could expect food and lodging from religious houses, as the rich of the time felt that it would assist their standing in the eyes of the church if they supported pilgrims. Having been on a pilgrimage to the Holy Land was the ultimate status symbol, but supporting those who had been on one, or were taking part in one was the next best thing. So with their quick wits and silver tongues they were soon under the protection of Kings throughout Europe.

We know for sure that a group of four hundred arrived in Germany, at Luneberg, in 1417. Their leaders, the 'Dukes' Andrew and Michael, along with sundry 'Counts' gave, by their dress, the impression of wealth and respectability. While they were well dressed, their followers were anything but. The 'nobles' stayed in the local hostelry, whilst the others camped or dossed wherever they could find shelter. As pilgrims, they were protected by a letter from the Emperor Sigismund. Sigismund, Roman emperor and King of Hungary and Bohemia, and son of the Emperor Charles 1V, was renowned as the great leader who had taken the combined armies of Christendom on a Crusade against the Turks in 1396. One of the most far-sighted statesman of his day, he tried to bring about the expulsion of the Turks from Europe by uniting all of Christendom against them.

Later, having persuaded Pope Martin V that they were on a seven year pilgrimage, they received a letter of protection allowing them free and unhindered access to all Christian countries. They lived off the generosity of the locals, and when insufficient was forthcoming, helped themselves. The ladies soon gained a reputation as fortune-tellers, but as many of their 'clients' were relieved of their purses at the same time, they also gained the not unfounded reputation of being thieves and pickpockets. Many were arrested and some executed.

Similar groups arrived in most of the countries of Central and Western Europe throughout the 1400's. They are recorded in Italy, France, Germany and Hungary. They roamed far and wide, living the nomadic life, with the men carrying on their trades as horse dealers, musicians amd workers of metal, while the women continued to tell fortunes and to relieve the unwary of their property. Despite their supposed religious nature, they were feared by many, and this built up into movements by governments against them.

Countries issued edicts against them, the first being Spain in about 1490, but this just drove them underground. Spain tried, over the next three hundred years, to prohibit their dress, language and customs and so force assimilation and an end to their wanderings. Country after country passed laws to reject and expel them, sometimes to colonies overseas. In 1539, France issued a nationwide expulsion order, England having attempted the same in 1530, under threat of imprisonment, but when that failed, the penalty became death in 1554. In parts of Central Europe they were forced into bondage, and in Romania made to live as chattel slaves - a situation which did not change until they gained their freedom in 1856. In many cases, their answer was to move elsewhere until such times as a law was made expelling them from there also, but, as all unsettled tribes who live among settled communities are open to becoming convenient scapegoats, the increased complaints, genuine or not, by the local populace surely led to official and legal persecution wherever they went.

In the 20th century, persecution reached its height in Nazi Germany where about a quarter of a million were exterminated in concentration camps. Wherever the Nazi authorities came across them, they were bent on wiping them out. After the Second World War, the Communist authorities of Eastern Europe tried to integrate them into their system as factory labour, and, although this was totally against the Gypsy ways, succeeded to some degree in eliminating their full-time nomadic life style. There was great reluctance to grant recognition to the Gypsies as an ethnic group, and only in parts of the former Yugoslavia were they treated as a recognised minority group. In western Europe, the nomad life continued to some extent, but their way of life led to continuous clashes with a structure set up to manage life in settled communities, and still does to this day. There are, at present, possibly up to six million gypsies in Europe with the largest concentrations being in the Balkans and Central Europe, with major groupings in Russia, Spain and France. In the former Communist countries many are suffering under the present economic hardship there, and with the collapse of national boundaries in Europe, there have been attempts by Central European groups to enter Britain, which has been sold to them as a country which is prepared to give handouts to all. Not being members of the EC they are not entitled to anything and have been returned.

Gypsies first appeared in the Americas in the 16th century when the colonies were being used, mainly, as dumping grounds for the undesirables of European society. By the end of the last century, however, the groups of gypsies were entering the US and Canada along with other European emigrees, with perhaps up to a million now being in North America. Initially they settled in country areas, but with the hardships of the Great Depression, they were forced into towns.

Over the years, with groups becoming isolated from one another, various distinctive groupings have developed, with their culture and social organisation changing and developing. They still tend to keep themselves to themselves and regard contact with non-Gypsies as polluting and a danger to their traditions and customs. Their language has been a major unifying force as they have kept Romani as their own, although dialects have developed and their own language has been affected by the language of the nation within which they live. Many groupings have taken up the religion of the areas within which they live, so there are Roman Catholics, Protestants, Orthodox and Muslims.

Gypsy life is still very firmly based on the primacy of the family with the elderly being revered and respected. Morality is very strict with chaperoning and the arrangement of marriages still the norm in some groupings. Bride-prices may still paid to the father of the bride to compensate him for the loss of a daughter.

In most of the world, Gypsies are now held in low esteem and tend to be involved in economically unimportant activities, which allow them to work on their own behalf. The traditional occupations are horse-trading, peddling and door to door trading, blacksmithing and metalworking, fortune-telling and healing, small scale craftwork such as wood carving, and music and entertainment. Many will remember the pan mender, the clothes peg maker and the fortune teller whose palm had to be crossed with silver. The pressure to stop their nomadic ways and settle is still increasing. In Scotland their right to special campsites has been hotly disputed. Their cause has not been helped by the increase in the number of new-age travellers who tend to be seen as a disparate group of individuals living life by their own rules at the expense of 'law-abiding society', who settle where they wish, do what they want and leave nothing but destruction behind. This type is exactly what the Gypsies are not. Nevertheless, the two groups have tended to become confused to the detriment of the true Romanies. There seems no doubt that with the Gypsies' growing awareness of their common origins, language and culture that their society will survive.

Helena · Joined: 28 Dec 2006 Posts: 75 Location: yorkshire, UK

Gypsy Families

Despite the fact that many of the gypsy families abandoned their given names and adopted other local names, the Faas and the Baillies kept theirs throughout. They considered themselves, and were considered by others to be the leading families of the tribes. They appeared in most of the trials which took place, and we can be sure that they knew of and were involved in most of the 'goings-on'. The Faas have long been accepted as the 'royal house' of the Scottish gypsies, but it is possible that at one time they had rivals in the Baillies. The Faas tended to look to the Eastern Borders as their domain, whilst the Western Borders was the home of the Bailliies. In Roxburghshire, however, there was some overlap, and therefore some rivalry on the ground.

The Baillies are described by Anne Gordon in 'Hearts upon the Highway' as being a remarkable family. They kept up the tradition of wearing coats of scarlet and green, with sporting dogs at their heels - reminiscent of the traditions of the early gypsies.

'Their women folk went to fairs dressed as ladies, riding side saddle on ponies, whilst their children were cared for by servants in ruined huts at home.'

In 1594, a Captain Baillie was executed in Edinburgh for counterfeiting the Great Seal. Why he should wish to do so is not known, as it seems a rather pointless exercise. In the late 1600's Captain William Baillie, leader of the group, was described as a gentleman - handsome, well-bred and well-dressed, and a sorner and tinker, who was one of the most skilful swordsmen of his day. In 1698, many of his family were condemned to death and he was ordered to be deported, but somehow, through influence, he was allowed to remain both in the country and at liberty, eventually being killed in 1724, in a fight.

Matthew Baillie married a lady of considerable renown in the South-West, one Mary Yorkston or Yowston, who became queen of her tribe, being regarded by the public as a dangerous robber, while being graced with the title 'Duchess' by the tribe.

Peter Bailley, also known as 'Pate' was a great exponent of the fiddle, one who suitably fortified with spirits and an appreciative audience, could play for days at functions such as weddings.

Safe conducts in the form of tokens were handed out by gypsies to travellers, and it has been said that a 'pass from a Baillie was good all over Scotland.'

The opinion of the Faas of the Baillies however is somewhat different - 'a parcel of thieves and vagabonds'.

As has already been said, the name Faa appears in various spellings and guises, Fa, Faa, Faw, Faley, Falla and Fall. The term 'a Faw' was used to refer to anyone thought to be a gypsy whether they were or not. Some of the name became upright citizens and rose to positions of power and influence. There was at least one MP, a Faa became a baillie in Dunbar, an interesting cross-link, and a Fall family prospered as merchants one being knighted.

The mercantile house of the Falls at Dunbar, was so extensive as to have many connexions in the ports of the Baltic and Mediterranean, and supported so high a character that several of the best families sent their sons to it, to be initiated in the mysteries of commerce.

The latter Falls always claimed their origins were as Faas from Yetholm. George Faa was Master of St John's Masonic Lodge in Kelso in the early 1700's. Henry Faa was obviously a man considered very important as he was paid 'blackmail' to influence those with whom he held sway. Much as gangs have done through the ages, payment to protect people or their property was a good source of income to these gypsy leaders.

The fabled gypsy of the ballad 'The Gypsy Laddie', was one Johnnie Faa. He is supposed to have run away with the wife of the Earl of Cassilis in 1643. The Earl, returning from Parliament in London, and finding his wife missing, then pursued them, eventually catching up with them. Johnnie Faa and his followers were all executed. That is the basic story, but with so many versions of the ballad in existence, each with its own twist or embellishment, the true story is lost in the mists of time.

Another Faa, Jenny, married Sir John Anstruther of Elie. She was described by Dr Alexander Carlyle writing in his autobiography, in 1744, as follows:

'He had the celebrated Jenny Fall, a coquette and a beauty, for months together in the house with him; and as his person and manners drew the marked attention of the ladies, he derived considerable improvement from the constant intercourse with this young lady, and her companions, for she was lively and clever, no less than beautiful'.

Helena · Joined: 28 Dec 2006 Posts: 75 Location: yorkshire, UK

The Gypsy Initiation Ceremony
The Gypsy Curse

Introduction

Gypsies look exactly like humans, but they tend to wear bright clothing, be friendly and out-spoken, and always speak with an accent that is not common to the local area. Called Travelers, they are considered fun loving, free roaming socialites that enjoy having fun, mostly through parties and entertaining, even more so than the Hobling. They rarely settle in one place for more than a few months, though they will purchase their very own Manor House somewhere and call it home. They like to travel in their Wagons and on Horseback, in Caravans and singularly.

When playing a gypsy try to use an accent of some sort. It is hard to describe the accent to be used, by it is usually a Jovial Accent, one of fun, fun, fun and friendly, friendly, friendly!

Gypsy Word Definitions

Gypsy King: Each area will have one or more Gypsy Kings, dependant upon the number of Tribes and Families in the area. The King provides great respect to his Wife, the Gypsy Queen, for her wisdom and knowledge gained though friendships of the townsfolk and other Gypsy families.

Gypsy Queen: The gypsy queen will compliment her husband in every way, and will always support his decision. She will expect to give advice to her husband, the Gypsy King, as she spends much of her time speaking with other Gypsy families and Tribes, and the Gaje adventurers and Nobles.

Bandoleer: This is the leader of a single tribe who has all the final say in all matters of the tribe. This person answers to the Gypsy King and Gypsy Queen and to the Kris.

Bandoleers Wife: This important role duplicates the role of the Gypsy Queen to the Gypsy King. The Bandoleers wife is always speaking with the other Gypsies about parties, dinner functions and other meetings, and the occurrences of everyone else in the town they are in.

Family: These are all the people in one specific family line. Many Gypsies will associate themselves with multiple families – there mother and fathers, there spouses, their sibling’s spouse, etc.

Tribes: Also called Clan in some areas, they represent all the families that follow one Bandoleer. There can be as few as one Family in a Tribe or an unlimited number depending upon the size of the caravan, wagon, or tent area.

Band: This is the group of Gypsies that travel together either on foot, horseback, or in caravans. They usually stay together throughout the year and only separate for a month or two while visiting other family – sister’s husband’s brothers band/family.

Gaje: All Non-Gypsy people are called Gaje by the Gypsies.

The Gypsy Laws

The Gypsy culture has its own set of laws that are adhered to by every Gypsy across the world. These Laws are considered proper etiquette of the culture and every Gypsy is educated in them. A Gypsy family or clan that produces a Gypsy that does not adhere to these Laws is ridiculed and shunned for not passing along the heritage of the culture correctly.

1. The leader of the Gypsy Nation has the final word in all decisions among the tribe.

2. Allegiance: Members of all Gypsy Tribes and Families owe their loyalty and allegiance to the Gypsy King’s and Queen's wishes and decisions first, to those of their Bandoleer second, to the well-being and safety of all other Gypsies third; and finally to any other group with which the Gypsy has become associated with. 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 and possible expulsion from the Tribe and/or family.

3. Only the Gypsy King/Queen may appoint or choose from among the tribe: a) The head of the Kris, or b) Bandoleers.

4. The Kris is the court of the Gypsies and has the sole authority to remove a person from a Tribe. Anyone found guilty by the Kris will lose their acceptance by the families within the tribe and possibly all other tribes and gypsies across the world. The Kris will almost always provide a task of some sort to make reparation for their misdeed that if fulfilled within a certain time period will act as atonement for the wrong they committed.

5. No Gypsy, without good and provable cause, may cause harm or danger to another Gypsy. To do so will result in facing the Kris and possible expulsion from your Gypsy Family and Tribe. There are numerous free roaming Gypsy's that that cause harm to others that are being tracked by bounty hunters, so be careful if you choose to be one of them!

6. Gypsies are all considered family. Generally, In order to join an existing Gypsy Tribe, the 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 vote whether to accept the candidate into the tribe, and if accepted, the candidate must successfully undergo the initiation ceremony that changes their culture to Gypsy-ish.

7. No Gypsy lies - Though Gypsy's often inadvertently get things "wrong" while speaking the Gaje tongue! If we have to speak their language, they'll have to be patient if we make "mistakes".

8. Any traveling Gypsy is welcome to the hospitality of any Gypsy camp whenever there is need. It is rare indeed for a Gypsy to turn away another Gypsy when hospitality is requested. Many Gypsies who are turned away by their brethren will ask why they were turned away, and if they feel it is not warranted they are certain to do everything in their power to call the Kris for judging.

9. Any Gaje who is named a "Gypsy Friend" by the Gypsy leader or tribe is considered an honorary Gypsy (without Gypsy accent or skills) and is welcome to hospitality of the gypsy camp and the loyalty and protection of the tribe.

The Kris

The Kris is the legal body of the Gypsy nation. It is not a permanent group, but is assembled as the need arises. The Kris is made up of 5 respected members of the tribe. Only the head of the Kris is a permanent position, the other four are rotating positions. The Gypsy King/Queen appoints the head of the Kris, who in turn chooses 4 other Gypsies to sit in judgment when a Kris is called.

Rules of the Kris

1. To be called before the Kris is a serious accusation before the entire Gypsy Nations. This is usually the result of having done something equivalent to a sin or criminal act, as in the following examples (a partial list only):

* Wrongfully cursing a Gaje or another Gypsy when they've not directly insulted, threatened, or harmed you or your family

* Stealing from or lying to another Gypsy

* Direct disobedience of the Gypsy King/Queen without good cause

* Breaking faith or revealing secrets of the Gypsy nation to any Gaje.

2. A Gypsy found guilty in the eyes of the Kris is then considered "marhime." This means "unclean" and that the person is forever changed to Gaje and are outcast, exiled from the tribe. They are no longer part of the Gypsy nation, shall receive no protection or hospitality, and lose their accent and their Gypsy curse ability.

3. The Bandoleer or the head of the Kris may be removed from the position only if :

a) They resign.

b) They are accused of being unfair, biased, or of committing another act which requires them to stand before the Kris, and they are found guilty.

At such time, the Gypsy King/Queen will call a Kris and appoint the 4 to sit in judgment with him/her over the previous seat holder. If not found guilty, the Gypsy King/Queen may restore the seat holder.

4. 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 Bandoleer of the nearest tribe

d) The Bandoleer of the nearest Duchy, etc.

The Gypsy Initiation Ceremony

This is a grand ceremony held to accept a new Gypsy into a tribe or promote an existing one to a Gypsy leader. Gaje friends of the Gypsy tribe are invited to watch the ceremony and join in the revels afterwards.

The Gypsy Queen or highest ranking Gypsy woman of the tribe prepares a special drink from a secret Gypsy recipe. The Cup must be "touched" by the thoughts of each Gypsy present with regard to acceptance of the candidates as a gypsy. The candidates then sit facing the tribe and each in turn stands and is given a drink from the cup by their Gypsy sponsor.

If the candidate is fated to become a Gypsy, they will survive the drink and they will forever change to Gypsy and possibly see and or speak a powerful vision!

If the candidate is unworthy or false-hearted, then the drink will act as a powerful poison, causing them to fall in convulsions and die. After each candidate has drunk from the cup, the new Gypsies are welcomed into the tribe with wild rejoicing and great celebration.

The Gypsy Curse

1. Gypsy curses are role-playing curses which shall not stop a victim from fighting, casting spells, or using their other game skills. The victim, not the gypsy caster, decides how to role-play a Gypsy curse correctly. A victim may refuse any curse for safety or comfort reasons such as: the victim feels a mask is too tight or has eyeholes too small, the victim is allergic to make-up, the victim cannot hop because of back trouble, etc. If a victim refuses a Gypsy curse for safety or medical reasons, then the gypsy may cast a different curse to replace it.

2. A Gypsy curse is a rare action - it should only be cast with provocation. A Gypsy never curses another Gypsy or a Gypsy friend, and curses may be cast only on those who have insulted, harmed, or threatened the Gypsy and/or the Gypsy's family. The Cursing Gypsy must also answer to their bandoleer, to the Kris, or possibly the Nobles for their actions, and better be ready to explain themselves.

3. A Gypsy may cast as many curses per day as he/she has bought the Gypsy Curse / Remove Gypsy Curse skill. A Gypsy may choose which curse to cast at the time of cursing. Gypsy curse is an innate ability, and not affected by spell defenses. A Gypsy may have only one curse active on a particular person at any time, but may curse multiple individuals with their curses.

4. A Gypsy Curse remains in effect upon the person against whom it was cast until it is removed by a Remove Gypsy Curse, the victim resurrects, or the Gypsy who cast the curse resurrects.

5) Usually, other Gypsies will not remove Curses cast by other clan members as it is considered bad etiquette. On occasion, the King, Queen, or the Bandoleer will remove one of their clan member’s curse as a favor or to satisfy a favor owed.

5. Individuals who feel that they have been wrongly cursed by a Gypsy should bring their case to the attention of the current Gypsy King, Queen or Bandoleer. If they have been wrongfully cursed, the curse will be removed, and the Gypsy who cast the curse will stand before their Liege and possibly the Kris. IF they have been rightfully cursed then the Bandoleer will gather an explanation and share it with the cursed person to rectify, at which point the curse shall be removed.

The Wording of the Gypsy Curse

Each Gypsy has a particular prefix, or beginning statement to their Gypsy Curse that they are known by, much like a signature. They will often use their signature prefix in everyday conversation with friends, family, and acquaintances to emphasize a point.

Examples of Gypsy curse Signature prefix’s are:

"May my favorite horse break his legs if..."

"May I be poor and my wagon burn to ashes if..."

”May I die the long and painful death if..."

There must be a great calamity that prefixes the statement made. The reason for the calamity being turned on one's self derives from the ancient legend which holds that if the statement following is wrongly made, then the person making it deserves the fate they called upon themselves.

For Example: Often when inviting another Gypsy to share food or drink, this would be used; "May I bring shame and disaster upon all my family if you do not share my meal with me!" The other Gypsy would always be quick to accept to as not to cause them to hurt their family. Note that only real curses are spoken toward the Gaje.

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 (

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 well-being 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.

(

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.