GADABARI

WITH SPECIAL THANKS TO

PAIGE KING, TOM RYAN, PABLO RODRIGUEZ, JONATHAN HAUFF, AND MOST OF ALL, SELINA HARVEY

For Use in the Tyrran Campaign World at Official NERO LARP Events.

Visit http://NeroLarp.com and http://NeroLarpnline.com for more information.

This Gadabari (Gypsy) Culture Guide is ©2015 - 2022 by Joseph Valenti.

Formerly “The NERO LARP Gypsy Race Handbook©” Formerly “The Nero Gypsy Culture Handbook©”

The NERO Rule Book © is copyrighted 1986-2022 by Joseph Valenti, All Rights Reserved. NERO is the Trademark of Joseph Valenti. All Rights Reserved.

DEDICATION

To all of the Players of NERO who have played a Gadabari since 1988.

To Mary Allen, without who’s long suffering faith and love this NERO LARP sourcebook would have never have been complete.

To the Gadabari Players of NERO Hartford, who put up with my rantings and ravings over the last year. I love you all.

Bob W. Allen

INTRODUCTION TO THE GADABARI

This race packet is designed by NERO members who play Gadabari at authorized NERO LARP events that use the NERO Game System. The Gadabari name replaced the name ‘Gypsy’ in 2015 and the two are to be considered synonymous at NERO events.

Please note that the Gadabari in NERO may resemble persons of Eastern European decent from the real world, they are not intended to represent real world persons, nor do they conform to the stereotype of said persons which we may find in said “Real World.” This is an idealized portrayal for the fantasy setting of NERO, and in particular as found on the IG [In-Game] world of Tyrra.

One thing that anyone who wishes to play a Gadabari should remember is that this is a guideline, especially the cultural and Clan organization sections, which we recommend to Gadabari players in NERO, but they are by no means hard and fast rules.

As you will see from the sections on the different Clans across Tyrra, some of the traditions or roles vary from region to region, while the main principles that Gadabari are the freedom loving children of “Fate”, and wielders of the Gadabari Curse remain constant.

I hope you will enjoy this source book, and I wish you may years of fun and excitement playing a Gadabari. I have for 18 years now, and it gets more fun every event. The Gadabari are like no other race, and are an extraordinary experience.

Bob Allen

Writer: Gadabari Culture Guide

OUT OF GAME CULTURE REQUIREMENTS

Makeup: None at all. Must speak in a strange accent however. There is no one set accent that must be used. Many players use a strange cross between Russian, East European, and German. Some have done a Scottish accent as well. It is up to the player to decide what kind of accent to use.

Costuming: This is the fun part of playing a Gadabari. There are 3 words to describe the attitude for Gadabari costuming. “ACCESSORIZE! ACCESSORIZE! ACCESSORIZE!” Belts, bells, beads, buckles, scarves, sashes, and anything else you can think of. There is no real limit to what you can do.

Gadabari never dress in just one color, unless it is in multiple shades of that color, Ex. Light Blue and Dark Blue. Some clans have colors that they claim “represents them” and others don’t. It depends on the clan.

Racial Features and Traits: With the new racial features and traits, things are different than they used to be just a few years ago. Gadabari have two features, Dagger Mastery and Gadabari Curse. These have zero build cost. They may choose from the Survivor and Tradesman racial traits. These do have a build cost.

Features:

Dagger Mastery: This Racial Feature grants the character the skill to use any type of Dagger. This includes only the following: Dagger and Throwing Dagger. You must have a weapon skill (any kind) in order to use. If you have Weapon Proficiencies, Slays, Backstabs, Assassinates, and Blade Furies, they automatically transfer to the Dagger Mastery.

Hex: This Racial Feature is as described in the Nero 9th Edition rulebook, with the following change: This skill can be used an unlimited number of times per day, up to once per minute. A Hex may only have a single target and a character can only have one target cursed at any given time. Bestowing a new Hex causes the previous Hex to immediately expire. The Hex is removed if the victim resurrects.

In addition, the character may choose to expend the skill for the rest of the day, and if they do, they may cast one Curse spell per day, by full spell incant, as if from memory. This spell functions exactly as the earth spell of the same name (see page 71) and requires no other pre- requisites to use it.

Traits:

Survivor:

Detect Poison / Antidote (3BP): This trait allows the character to administer a natural antidote effect. Using this ability requires 3-seconds of role-play and the character to speak the verbal “I invoke a poison antidote.” Upon successful delivery of the effect, all active poison effects are removed from the target. A Poison Antidote may still be used by the character even if they cannot use in-game skills (such as if affected by nausea or tainted). In addition any character with this ability may detect poisons as if they had skill Herbal Lore, even the skill has been expended for the day. Invoking is not subject to disruption. This trait may be bought multiple times.

Ready Armor (4BP): This trait allows the character to invoke the effects of a Shield spell and the Eldritch Shield cantrip through natural means. A Shield grants the character 5 extra armor points and an Eldritch Shield grants the character 10 extra armor points (for a total of 15 extra armor points). These points are the first body points lost to damage. If the character dies and requires a Life spell the Shield and Eldritch Shield are lost. Ready Armor does not stack with Shield or Eldritch Shield but will replace them if the character has either active on them already when Ready Armor is invoked. Using this ability requires 3-seconds of role-play and the character to speak the verbal “I invoke armor”. It can be used once per day for each time it is bought. Invoking is not subject to disruption. This trait may be bought multiple times.

Will to Live (10BP): This trait can be bought once. When used, this skill allows the character who has reached the end of their normal “death countdown” to immediately become “unconscious” (with 0 body points) instead of becoming “dead”. To use the ability, the player must state the verbal “Will to Live”. Once Will to Live is declared, the player must start a silent 60-second count, after which the character will become conscious (with 1 body point). “Will to Live” is an out-of-game call and can be made by the player regardless of effects on the character (such as if Silenced or Tainted). If the character is given a Killing Blow or is hit with a Death, they may not use this skill; they have skipped the 60-second “death countdown” and moved directly to the “dead” condition.

Tradesman:

Harvester (5BP): This trait allows the character to gather their own “materials” to augment their production skills. As a result, the character does not need pay silver coins in order to receive the bonus levels for materials. If the character also pays for materials with silver, the bonus is doubled. This trait may only be bought once.

Merchant (5BP): This trait allows the character to exchange any amount of their unused Master Production levels and in return gain an equal number levels of any other production skill (Alchemy, Create Potion, Create Scroll, Create Trap, or Smithing). These exchanged levels do not count as “base levels” of the exchanged type and they cannot be increased in any way once exchanged. This trait may only be bought once.

Production Master (10BP): This trait allows the character to receive the “workshop” bonus levels of production without access to a workshop. If the character also has access to a workshop, the bonus is doubled. This trait may only be bought once.

ROLEPLAYING A GADABARI

Imagine if you will…

Against the backdrop of a leaping bonfire, a dancer swirls by. She wears a blue blouse, low cut and off the shoulder. Her skirt, a deep blue, bears a bright tapestry pattern. As she spins before the gathered crowd, her skirt flares up, revealing petticoats in butterfly hues. Her feet are bare, and her long hair is tossed about, as free and wild as is she. Off to one side, the flames silhouette a male figure. He plays a wild tune on a violin to accompany the impassioned dancer. As she moves, reflected firelight sparkles from her bracelets, necklaces, and the coins woven into the chains circling her hips. The earrings of the musician flash in time with each stroke of his bow. Then, the music slows and two more rainbow-clad women join the dancer. Another man begins softly playing his guitar, while a third puts his hands to his drum, and sets a steady, pulsing rhythm for them all. As the festivities continue, the entertainers draw out every emotion known, and a few perhaps undreamed of. Passion, fear, revenge, and, of course, love, are evoked and expressed along with the enchanting music. The dancers’ motions ebb and flow, some with vigor, others with exquisite subtlety, but always with grace and practiced ease. None dare look away lest they miss a single movement. The festivities go all through the night, as singers and storytellers join more dancers and musicians. The performers enthrall the surrounding crowd, sharing love, joy, fears and sorrows, until the sun rises.

The bonfire burned to embers. In the gathering light, the festival was ended. As the last chords of music faded away, there remained one astonishing sound. All turned to see that in the midst of the audience, a lone stone elf was weeping…

To outside observers, the Gadabari can be a challenge to understand. Their culture is a rich one, with a litany of unique practices, traditions, and expectations. Gadabari culture may appear confusing and even contradictory to those of long familiarity with them. While Gadabari typically are friendly and affable, role-playing one is best not taken too lightly. Along with the zest for life and celebration that is so prominently displayed, there are also traditions of grave import that are lesser known, and tend to be kept from the public eye.

Their outward appearance is that of a human or a barbarian, as is their natural life span. In fact, physically speaking, there is no difference between gypsies, barbarians, and humans. Role-play is the key here. If you are playing a Gadabari, you must behave, dress, and speak in such a manner as to not be mistaken for either a human or a barbarian. Unlike other races in play, Gadabari have no makeup to make their race choice obvious. Therefore, it is up to the player to make their Gadabari traits as obvious as possible.

The accent… Accents amongst the Gadabari are quite unique. No two gypsies have the same exact accent. Individuality is a key to playing a Gadabari! The best way to “invent” your accent is to listen to almost any one around you. “Borrow” accents from friends, watch foreign films, and so on. Then sit down and start playing with them. When you have something you like, practice until it is a simple thing to slip into. There are many people who seem to have trouble with this aspect of playing a Gadabari. Some people think because they cannot copy a Gadabari accent from other Gadabari they cannot play a Gadabari. The point is to have as much fun as possible coming up with your own unique accent, and not to worry if it’s “right”. There is no right or wrong with your accent; as it is not supposed to be the same as anyone else’s anyway. [*Author’s note: If someone makes an out-of-game criticism that you’re not using the ‘right” accent and this explanation is not accepted, refer them to the local plot committee or local race marshal for confirmation.*]

A Gadabari’s deepest held belief is that of “freedom”, any and all types. Freedom is why they dress, speak, and act as they do. They believe that everyone should be allowed to choose, be or do, as they wish, as long as it brings harm to none who have not brought it upon themselves.

Fiercely independent, the Gadabari do not grant their loyalty easily, and then only to a select few. New acquaintances are happily indulged, and friendships may come and go easily, for Gadabari have no real so called racial enemies and are, for the most part, an easygoing, happy bunch.

Trust, however, is an entirely different matter. Trust is reserved for friends

(Rai – Gadabari Friend) and those considered family (or Didikai – Almost Gadabari). The Didikai among the Gadabari are granted the highest honor a Gadabari can bestow upon a gorgio (non- Gadabari). By the honor code of the Gadabari, one who is considered Didikai is considered family in all ways, including loyalty, trust, and aid. Everyone else, however, is fair game! This attitude is widely known, so while many openly accept Gadabari, they tend to be mistrusted, even feared. This fosters a commonly occurring contradiction in dealings with Gadabari: Royalty has been known to pay a fortune for true Gadabari entertainment, whereas a poor farmer of the same Royal, misplacing any possession, will blame any Gadabari within ten miles!

Now let’s clear up a serious misconception. Gadabari are not all thieves, liars, cheats, and swindlers–they just have very liberal property laws! Gadabari disagree with the widely held gorgio philosophy of property ownership. You see, Gadabari tend to believe that if they can get something away from you; it shouldn’t have been yours to begin with. This is occasionally referred to as “altering another’s reality through the selective redistribution of their possession (or truth)”. Gorgios, on the other hand, refer to this proud art form in such crude terms as “stealing” or “lying”. This can sometimes lead to some interesting misunderstandings, as you can imagine!

The Gadabari do not believe that land can be owned (how can you own something you can’t carry with you?) As “land ownership” is almost always a requirement of Nobility, it is easy to understand why Gadabari rarely Squire, and almost never achieve Noble titles. Although there are some notable exceptions, Nobility among Gadabari is an extremely rare occurrence.

For the most part, the Gadabari do not care what opinions Gorgios may have of them. One thing they won’t tolerate, however, is a direct insult. For those foolish offenders, the Gadabari has a special punishment – the Hex. Highly passionate, colorful, and personal, the Hex is a unique and amusing way of letting someone know they had best watch their step when scorning a Gadabari!

In recent years, the Gadabari have slowly become more accepted amongst the races of Tyrra, and some have even achieved high nobility status. This has not been without price, however. Some of the more traditional Gadabari clans and tribes see this as a betrayal of the basic belief of freedom. But do not expect some kind of racial civil war over this, because, after all, that would violate the belief of freedom as well.

Gadabari Law, Gadabari Honor, and Gadabari Justice

Always remember, mi’ava, that your Clan is your family. Now, would you do such a thing to your mother?

The laws of the Gadabari are, as they themselves, deceptively simple. They are not written down anywhere in particular and as such do not always agree word for word between Clans, but in general the laws understood by all Clans are as follows:

· There shall be no Murder committed upon Gadabari, Didikai, or Rai except in the name of Justice. Those found to be guilty are considered Marhime.

· There shall be no theft from Gadabari, Didikai, or Rai, unless in the spirit of fun or in the name of Justice. Those found guilty will have their possessions taken and given to their victims in recompense.

· One must never own another. Those found guilty of buying, selling, or owning slaves are considered Marhime.

· For the Breaking of the Honor Code, the punishment shall fit the infraction. For the third offense, the offender shall be marked in such a way as to be known to all Gadabari as “Oath breaker”, although the offender is not considered Marhime.

· Even an enemy, if he has invoked the Law of Hospitality, shall be as safe within the confines of the Clan as if he was with his own mother. This law, however, must be invoked at the time he enters your territory. If such is not done, he is to be considered “fair game.” The forms such a thing may take are usually those of warning—curses, a little “altering” and so forth, unless he is from a Clan under Blood Feud.

· All inheritances shall pass from mother to child. After all, one will always know their mother, but the father, well, who knows!

In addition to their laws, their Honor Code holds primary importance in their lives. A misguided number of Gorgios maintain a belief that the Gadabari are dishonorable, lying, cheating, and thieving scoundrels. Of course, such a perception is far from the truth.

GADABARI HONOR CODE

· Gadabari Honor forbids the breaking of Gadabari Law upon Gadabari, Didikai, and Rai.

· Gadabari Honor forbids the breaking of gorgio law while within the bounds of their country, except in the name of Justice.

· Gadabari Honor forbids the breaking of any oath freely sworn.

· Gadabari Honor forbids the harming of a Guest, and the breaking of the Law of Hospitality.

JUSTICE

Justice, for the Gadabari, is always declared swiftly, although it may take many forms (some of which last for years).

For Crimes committed upon Gadabari, Didikai, or Rai, Justice may be declared by the Bandolier or Ababina and may take the following forms:

1. For minor infractions of Law or Honor, the first offender will receive a warning of some type. This usually takes the form of numerous Curses bestowed upon him. A repeat offender will be “paid back in kind” for a second offense (Or even possibly marked as an “Oath breaker."), while a third offense will find him with the above two sentences and possibly expelled from the Clan. At this point, Feud may be called upon him, if the offended part so desires.

2. For major infractions of Law or Honor, such people will more than likely have a Kris called upon them. Punishments for this type of infraction can go as far as the Ritual Marhime. - take law and honor very seriously and do not tolerate the breaking of either.

FEUDS

A Feud may be declared by anyone within the Clan upon another Gadabari, but the Bandolier and the Ababina must be informed in advance. Feud is usually a “tit-for-tat” affair, and “one-on- one” between the two Gadabari involved. Occasionally, however, a Feud may grow to encompass an entire Clan, as friends and relatives choose sides. In many of these cases the Clan ends up dividing into two sub-Clans, who consider themselves Feuding Clans, unless the Kris and Council are called to settle the Feud.

MARHIME

A Marhime is declared upon a Gadabari who has been convicted of an unspeakable crime. Example: Kin slaying for one’s own personal gain. [Note: The only way to have a gypsy declared Marhime is to have them tried and convicted before The Kris.] There are two forms of Marhime. The first is less formal: it is simply publicly announced to all gypsies all over Tyrra. [However, if the crime is so great that simply telling people is not enough, a Ritual Marhime will be performed. [See Gadabari Ceremonies] A Gadabari who has been declared Marhime shall receive no shelter or aid from any other Gadabari. The Out-cast Gadabari is one with no honor or family. He is considered unacceptable to all others of the Gadabari race. Therefore, while they are still Gadabari, they are considered dead unto their race. The Marhime is fair game, and ANYTHING can be done to him, without repercussion, including killing him.

BLOOD FEUD

A Blood Feud is the rarest form of Justice declared. If one who is Marhime finds knowing refuge within another Clan, such a Clan will have Blood Feud declared upon them, and they will all be treated as if they themselves are Marhime.

THE KRIS

The Kris would be considered by outsiders to be the governing body of the Gadabari. It is, however, so much more. Every Clan has its own Kris, usually comprised of the Bandolier, Ababina or Abamo, and the Caravanier. They are the ones who see that any matters of justice that need to be dealt with are done.

In matters between Clans, or of such great import that many are affected, the Great Kris is called. Who is part of the Great Kris (or just known as The Kris) is not known to most, but it is rumored that the legendary Gadabari King or Queen is part of it.

Gadabari Customs and Ceremonies

Although independent, Gadabari clans do have common meeting sites where they camp in groups. First established in ancient times, these Waymeets were simply a place to stop over for the night, with a well or stream nearby for fresh water. Like the Gadabari, these places also grew well beyond their humble beginnings. Now they are places of safety where Weddings, Namings, and Farewells are held.

Usually run by a Didikai or a “retired” Gadabari [one who no longer takes to the road on a regular basis], these places exist as a safe retreat to rest for the night, purchase supplies, and make repairs to their Vardas. Here, Gadabari can recover for a time away from the eyes of Gorgios, and visit with family long missed. Such places commonly have a large open fire pit in the center of a circle, over which communal suppers are cooked and nightly entertainments held.

It is also at these sites that the Rites of the Gadabari are commonly held. These places, if they could speak, would give an overview of Gadabari life, from birth to death. For the Gadabari, the saying “begin as you mean to go on” takes on an entirely new meaning. Life is one huge party for them, for the next day may be their last. Certainly they have their serious side (what with championing freedom, freeing slaves and fighting necromancy, and in some areas spying, black marketeering, smuggling, and so on), but the best way to alleviate such a build-up of pressures is in celebration of something. Anything at all will do. And the Gadabari, you see, do not believe in allowing their stress to build for more than, oh, say a few hours at a time!

Rites of Passage

In keeping with this, most of the important milestones of life are, naturally, celebrated in the absolutely grandest fashion possible. The Rites of Passage described hereafter are, for the most part, composite outlines. Many Clans may differ on the specifics, but the general Ceremony is similar enough between them to be obvious and recognizable throughout the culture

The Naming:

Between prophesy and superstition, the naming of a Gadabari child is the most important of all of the Rites of Passage. Upon birth, the Father takes the newborn out into an open, yet secluded area, generally a forest clearing. All Roadmeets have such an area permanently established for such Ceremonies. Once there, he sits with the new child and awaits an Omen of some type. The Omen is recognized as such instinctively, due to the Gypsies sensitivity towards future events. Here is one of the main areas of difference between Clans: Different omens have different meanings from one Clan to another. One may believe that clouds covering the sun mean darkness or doom, while others feel the child will grow to be “shady.”

Once the Omen has made itself known and been recognized, the father then takes the baby back to his wife’s varda. There he, and the wife, and the Clan’s Ababina discuss the Omen and its most possible implications and ramifications. Together, these three choose a Name for the child.

In some rare instances, this process is “overridden” by Fate herself. This commonly takes the form of a prophetic vision granted unto the mother or the Ababina during labor.

After the Name is chosen, the child is brought forward by its parents, and its name “given to and returned by” the Clan. This is done in the following way:

“I (mother’s name) hereby present my Child. I give to you her name that she may be recognized as Of the Gadabari.”

“I (father’s name) hereby present my child. I give to you her name that she may be recognized as Of the Gadabari.”

In unison, they then say the Child’s Name, Surname, and Clan Name. The Bandolier then steps forth to speak. “I, (Name), as Bandolier, accept this child as a member of our Clan, (Clan Name) and give to her the name (Child’s Name). From this day ‘til forever, be known as

(Child’s Name and Surname) of (Clan Name).” Concluding their speech, the Bandolier, Ababina, and each parent then kisses the Child upon her forehead, where the “third eye” is located. This, of course, signals the end of the ceremony, and the beginning of the party!

The Joining:

This is the Gadabari’s traditional “coming of age” rite. Held for a child who has just attained puberty, the actual rite is almost identical to the Naming. It differs only in the following ways:

1. The child “gives” her own name to the Clan.

2. At this time, she is passed the Clan’s Spirit Cup for the first time, and is thereby granted her first Vision. This is similar to the Rite of Becoming a Gadabari (Race Change to Gadabari).

Vandarie [Gadabari Wedding]:

To go Vandarie is the Gadabari term for get married. The literal translation is “to wander together.” The family structure of the Gadabari is highly unusual. Although some marriages are strictly monogamous within Gadabari culture, this is actually a rarity and not the norm, as in most cultures. The Ceremony is both very simple and highly complex.

First, one must declare intent. If no one objects, the wedding proceeds. Those with the power to object are parents (if the Gadabari is under 16 years old), the Ababina, the Bandolier, and any of the established family.

An “established family” is what may confuse the issue. What this refers to is one or more husbands or wives with whom the one declaring intent or the intended is already wed. Are you completely lost yet? Good!

After intent is declared, he then purchases or makes a Varda, and presents it to her upon their wedding. She has to get horses to pull the Varda, and presents them to him upon their wedding. The choice of whether to marry is always the man’s, and the choice of divorce is the woman’s. Either one may choose lovers with the permission of their mates, as this conflicts with nothing that they can see.

In case of divorce (called The Parting), the Rite is even simpler. The woman involved simply sets her husband’s boots outside the Varda.

The Varda is hers forever, even upon divorce. The horses, however, revert to the ex-husband. Since both are needed for the Gadabari lifestyle, this creates an uncommon amount of equality in familial arrangements.

Vision Quest

Many Gadabari find their wanderlust over-powering them at times, and feel drawn to the path of the solitary traveler. This is referred to as going on a Vision Quest. This is a solitary journey on which the Gadabari hopes to find insight and enlightenment.

A Gadabari who feels drawn to entering upon a vision quest will settle her affairs as though she expects not to return. She resigns any position she has within the Clan, arranges for a replacement, when possible, and divests herself of everything but that which she can take with her in her Varda. There is no fixed ceremony involved. Some Clans choose to make a production of the matter, and others simply let the Gadabari leave quietly in her own good time.

A Gadabari on a vision quest usually travels alone, but is welcome in all Gadabari Camps she encounters, and is treated as an honored guest. Said Gadabari will traditionally wear a white scarf tied on her right arm to indicate her status. Her arrival will often be seen as a good omen.

Absent news of the death of a Gadabari who has gone on a vision quest, the Clan will continue to believe she is alive until she has been gone for seven years with no news. If seven years should pass and the Clan has not heard any news of the vision quester in that time, then she is deemed to have died, and the Clan will hold a ceremony of Farewell in her honor.

The Farewell:

The Gadabari version of a funeral, the Farewell is actually the acceptance of the body’s final death, knowing that the Spirit remains as a part of the Clan forever.

Due to their ability to call upon the Spirits of their ancestors, the Gadabari do not commonly mourn death, but celebrate it. This is not to say, however, that they feel no grief at such times. They weep and wail and tear their hair out with the best of them. Once the storm has passed, however, they give what could be called “a party good enough that the recently deceased wish they could return.’

The Farewell Ceremony itself is deceptively simple. A pyre is built and the dead placed upon it. The Clan gathers around, hands held, forming a complete circle around the unlit pyre. The Bandolier lights the fire, and all present begin to cry, scream, etc. Over this din, the Ababina speaks the names of the Clan’s dead, beginning with the one on the pyre and going backwards until they end with the Clan’s founder. This listing and its accompanying cacophony of grief can go on interminably, as the list of those who have passed grows yearly.

Finally, when the Ababina is done, the Bandolier steps forward once again, and lights a torch from the (by now) smoldering pyre. From this, she then lights the camp’s central bonfire (extinguished at the beginning of the ceremony).

Food, dance, and drinking now commence. The Gadabari leave no monuments to their dead: no tombs, no stones, no plots, etc. Once the fire has consumed everything, they leave the ashes to scatter on the winds. In this, their Passing is much as their Living was.

Clan Rites

There are other Rites amongst the Gadabari, but they are of a different nature.

Where the previous ones were personal, the following are Clan oriented. These Rites are handed down by an oral tradition amongst all the Clans and are strictly adhered to. Therefore, like the personal Rites, there is still some deviation from one Clan to the next.

Ascension:

Although the Rite of Ascension is actually performed after the farewell of a Bandolier, it is actually begun years before in most cases.

At the Joining Ceremony of the child chosen to assume tribal leadership upon the passing of the current Bandolier, she is named heir. If she is accepted as such by the Clan, then she will assume the position upon the death or at the request of the current Bandolier. The Ascension Rite is actually a reaffirmation of the already approved succession.

In the case of a new Clan forming, the Bandolier is chosen by those who wish to follow her.

Path of Wisdom:

The Path of Wisdom Ceremony is essentially the same as the Rite of Ascension, but for the Clan position of Ababina instead of Bandolier. In all other aspects, all parts of the ritual are followed with the appropriate flourishes and nuances as only a gypsy can give.

Gadabari Rituals and Gathers

In addition to Gadabari Rites, there are also Gadabari Rituals. Unlike Earth or Celestial Rituals, these many times require little or no components. Transcriber’s Note: Make sure you have a marshal on hand when you even consider doing any of these.

Becoming:

Known to Gorgios as “Race Change to Gadabari.” this is the Ritual of Becoming of the Gadabari. This Ritual requires all the components and the scroll needed for a Race Change Formal, as well as the Clan Cup.

A potion is prepared from the components, which is then added to the wine within the Cup. At the height of the festivities, the one to be changed drinks from the Cup and either dies (if his spirit was truly not of the Gadabari) or is granted his first vision (as his “third eye” grows). [Note: If the person dies they can receive a life spell.] Rarely do gypsies ask their Didikai to Become, as there is a likelihood of their death. The Gadabari must be certain that the person has a Gadabari Spirit before even bringing his request to the Ababina. After she reads the portents and omens, she will then approach the Bandolier, and together, they decide if this person is acceptable, and if so, the Ritual goes forward. If not, than the Gadabari Friend remains as he is - Gorgio and Didikai.

WAYMEET:

This is the annual meeting of the Gadabari. It is held every year as close to the Summer Solstice as possible (around June 21 or so, at gathers held between May 21 and July 21).

Celebrations are held, including weddings. Challenges and games of skill are held, as well.

At this celebration of brotherhood, the Clans present all gather in a circle. Either the highest “ranking” (usually the eldest) Bandolier, or the one hosting the ‘Meet takes her Clan’s Spirit- Cup, fills it, and passes it around to all those assembled. At this time, all Gadabari present who have drunk from the cup are granted a vision (A gift just for you-from the devious minds of the Plot Committee, depending what Plot has in mind, so be warned!).

SPIRITMEET:

Their New Year’s celebration [Traditionally celebrated on the 1st of November, but often celebrated at any gather that takes place between October 15 and November 15th], being the seasonal opposite of the Waymeet, is also its Ceremonial opposite. In the summer, they look to the future for hope, while in the winter they look to the past for wisdom. For this, a Spirit is summoned to converse with the Ababina or Bandolier of the tribe. This spirit must be of a Gadabari to be summoned, and the longer the time since it’s passing, the more difficult it will be to contact.

The spirit is non-corporeal, and can neither affect or be affected by the corporeal world. The participating Gadabari gather beforehand to decide whom they wish to contact, and to which questions they seek the answers. The Spirit will only be able to maintain its presence for five minutes, so have your questions ready!

When they are ready to begin, they stand in a semi-circle. The Ababina steps forward with the Clan’s Spirit Cup. She and the Cup become the focus for the ritual, as those gathered watch her. She then speaks the name of the Spirit they wish to contact.

After the first time, she lays out a small piece of bread. After the second, she pours half of the wine contained in the Cup upon the ground. The third time, she dips a glass dagger in the remaining wine in the cup, and then allows 3 drops of wine to fall on the ground.

At this point, they await the Spirit’s arrival. Questions are then asked and answered, and the Spirit thanked for its attendance and assistance. The rest of the wine is poured out upon the ground, and then the Spirit departs.

(Note: the Gadabari players wishing to do this must contact the Plot Committee in advance with the name of who they wish to contact as well as what they will ask, and receive Plot’s approval, or the ritual will fail!)

RITUAL GADABARI CURSE:

Unlike a normal Gadabari Curse, there is no known way to remove a Ritual Gadabari Curse. Gadabari who wish to bestow a Ritual Curse must write to Plot with their request.

The Component for the Ritual is as follows: a glass dagger, with which the caster will kill herself at the end of the casting. This death is not necessarily permanent, although the one casting such a Curse will not resurrect until the Curse is ended, as it is their Spirit which maintains the Curse.

The Curse itself cannot be lifted, but it must be worded so it contains either one contingency by which it can be removed, or a time limit which will end it. For example, “Unto the tenth generation” or “Until the stone of dread is found.”

(Note: the Gadabari player wishing to do this must contact the Plot Committee in advance with

the name of who they wish to curse in this fashion as well as what form the curse will take, and receive Plot’s approval, or the ritual will fail!)

RITUAL MARHIME:

This is the name given to the rite of casting out a Gadabari from Gadabari Society. Anyone, at any time, may choose to leave a Clan. This is quite common and acceptable. To be thrown out, or Cast Out, however, is a serious matter.

The Ritual is performed only on the direst of Gadabari villains and can be performed only if the Kris and a majority of the Clan agree to it. (It must also be arranged with the Plot Committee beforehand, or it will fail) Four members of the Clan stand, one at each “corner” (North, South, East, and West), while the Bandolier and Ababina stand just outside of the area.

The Ababina lights a candle, while the Bandolier holds a glass dagger and the Clan cup filled with wine. Both the cup and the dagger are passed to the Healer, who is the first of the four, and he in turn passes it around, as follows:

With the blade held over the cup, the Healer speaks “[Target person’s name] Marhime I name him! Marhime he, and all who stand with him! Let none who Heal aid him, for he is dead to us!” He then dips the dagger in the wine and allows one drop to fall to the ground in the center of the four.

The Healer then passes both to the Fighter, who says “[Target person’s name] Marhime I name him! Marhime he, and all who stand with him! Let none who Fight protect him, for he is dead to us!” She then dips the dagger in the wine and allows one drop to mingle with the first on the ground.

Third, the Celestial scholar is passed both dagger and cup, and states “[Target person’s name] Marhime I name him! Marhime he, and all who stand with him! Let the Stars be blind to him, for he is as dead to us!” Once again, the dagger is dipped in the wine and one drop mingles with first two before the cup and dagger are passed to the final member of the four.

The Rogue states “[Target person’s name] Marhime I name him! Marhime he, and all who stand with him! Let all who alter possessions feel free to prey upon him, for he is as dead to us!” This is followed by a final dipping of the dagger into the wine and a final drop of wine mingling with the first three.

After the four have spoken, the Ababina and Bandolier retrieve the dagger and cup. The Ababina takes the candle and places it upon the area where the wine was spilled by the four. The Bandolier then raises the dagger and “stabs” the candle, thereby putting it out. “[Target person’s name] Marhime, he is, and as such dead to us. So be it!”

One curious side effect of this Ritual is that the “victim’ will find himself marked in some way. Although not a Ritual Curse, the only way to remove this mark is to for the same Gadabari who put it on remove it; however, if one of the casters takes their final death they may name a

replacement for themselves at their spirit farewell. [The replacement must be of the same class.] If the casters find that the one named Marhime is killing each one of them off, they can, upon their final death, choose to not name a replacement. Should this happen, then the effects of the Ritual Marhime become permanent.

All Gadabari will know the Mark of the Marhime for what it is upon sight, even though no two are alike. If you have been Outcast, it is traditional for all Gadabari to turn you away and refuse to aid you. [Note: Some traditional Gadabari may consider the sight of a person with the mark of the Marhime so offensive that they will seek to do them physical harm.]

If one who has been marked Marhime truly redeems themselves the Marhime can be removed.

[Note: If a person who has been marked Marhime race changes the mark remains, and all attempts to race change back to a Gadabari result in an automatic failure. The subject can still be given a life spell after the failed attempt.]

REMOVE RITUAL MARHIME

The same four members of the Clan stand, one at each “corner” (North, South, East, and West), while the Bandolier and Ababina stand just outside of the area.

The Ababina takes an unlit candle, while the Bandolier holds a glass dagger and the Clan cup, filled with wine. He passes both of these objects to the Healer, who is the first of the four, and he in turn passes it around, as follows:

With the blade held over the cup, the Healer speaks “[Target person’s name] Familia I name him! Familia he, and all who stand by him! Let all who Heal aid him, for he is kin to us!” He then dips the dagger in the wine and allows one drop to fall to the ground in the center of the four

The Healer then passes both to the Fighter, who says “[Target person’s name] Familia I name him! Familia he, and all who stand with him! Let all who Fight protect him, for he is kin to us!” She then dips the dagger in the wine and allows one drop to mingle with the first on the ground.

Third, the Celestial scholar is passed both dagger and candle, and states “[Target person’s name] Familia I name him! Familia he, and all who stand with him! Let the Stars watch over him, for he is as kin to us!” Once again, the dagger is dipped in the wine and one drop mingles with first two before the cup and dagger are passed to the final member of the four.

Finally, the Rogue states “[Target person’s name] Familia I name him! Familia he, and all who stand with him! Let no-one who alter possessions feel free to prey upon him, for he is as kin to us!” This is followed by a final dipping of the dagger into the wine and a final drop of wine mingling with the first three.

After the four have spoken, the Ababina and Bandolier retrieve the dagger and the Clan cup. The Ababina places the unlit candle upon the area where the wine was spilled by the four, and then lights it. The Bandolier then raises the dagger and lays it in front of the now lit candle. “[Target person’s name] Familia, he is, and as such kin to us. So be it!”

GADABARI MYTHS

Once upon a time lived an Evil King. He ruled over a Kingdom of enslaved people. Then, one day, a Prince was born.

Many years ago, in the Sessaur Empire, Gregori was born to the Varda Clan. At the time, this was of significance only to the child’s loving parents. At least, this was so until he was old enough to begin asking the ages-old question ‘‘why?” You see, from his youth, Gregori could not quite seem to grasp the concept which the Sessai seemed to prize so much-the ownership of other sentient beings. It seemed neither right nor fair that to own another was considered a mark of pride and accomplishment. One’s wealth, indeed, one’s very worth, was counted, not by word, or deed, but by how many slaves one owned.

Born to a high rank within the Varda clan, Gregori himself had acquired many slaves, both Serf and Bond, by the time he attained his majority. Hating the concept, he still abided the tradition. He foresaw no escape from his “acceptable” existence.

When he was of age, he married Thessaly, of the Benu Clan, and in the following years they had two daughters, Katarina and Jessamin. During this time, he also fought frequently with his father over the treatment of slaves.

Finally, an incident occurred which brought their conflict to a head. Ryan, a young human serf of Gregori’s, was caught stealing a pear from the orchard. Malorn, in his son’s absence, sentenced the boy to the salt mines. Upon his return, he was horrified. For a seven year old child to be sent to the mines was unthinkable!

Upon saying as much to his father, Malorn declared that Gregori could certainly be no son of his! In hearty agreement, Gregori packed his wife: children and slaves, and left his father’s land, vowing to never return.

Finally grown, and with babes of his own, he could no longer ignore the injustices around him. And so, he packed them all, kith and kin, into wagons, and left his father’s domain. The King however, could not allow them to leave. At least not alive.

Malorn, in true Sessai tradition, sent assassins after them, of course, with orders to kill them before they escaped across the border. Truly loving his son, however, he did allow them a week head start. Gregori and his people left his province in Sessai and headed east towards Rahu and Ketu. After three weeks had passed without repercussion, they felt themselves to be safe.

They decided to have a party celebrating their new-found freedom. Gregori filled his golden goblet, engraved with the Gryphon symbol of the Varda Clan, and raised it high to propose a toast to all assembled. “May we forever be the opposite of what we were!

Where we were Slaves, we are now Free. Where we were Pawns, we are now Players. Where we were once Caste marked by color, we may now be as colorful as we choose. Where we were tied down, now may we roam. We are no longer Sessai, and I am no longer Varda. From

now til forever, let us call our wagons ‘Vardas’, in remembrance of the past, and in honor of our new lives just beginning. Let us drink to our new Clan, family all!” and, so saying, he raised the goblet high and drank, then passed, the cup around for all to share, refilling it again as needed.

The assassins, uninvited guests at the party, had poisoned the wine so that all, man, woman, and child, would fall down, dead. As the last person sipped, they each began to fall over, poisoned by the wine. The assassins, believing their task accomplished, returned to Malorn with news of their success.

A short while later, however, Gregori stood up, hale and healthy, followed by the others, one at a time. Though they all felt physically fine, when they began to look at each other more closely, changes became apparent. Truly, no longer were they Sessai, nor were they even any of their original races. Indeed, even their speech had become a melange, matching no one country or race, but a seeming mix of many.

A great Magic had occurred, and the People arose, whole and healthy, and Changed. No longer human, nor any other race known to Tyrra, but wholly New …

(Here history is very unclear as to what actually occurred. The center of this great debate is the poisoned wine. Some believe that the wrong potion was put into the wine bottles, thereby causing the race change to occur. Others, however, believe that Gregori’s people had been Gadabari all along, and that the poison simply killed their gorgio selves, leaving only the truth of their spirit to remain.)

Thessaly was the first to fully comprehend the Change and to realize that, as a new race, they would need a name. One that would embody all of their differences. Stepping forward, she suggested they call themselves “the Gadabari”, meaning the travelers. And so, to this day, the Gadabari have born that name as a mark of honor and pride.

And so, the Children of Freedom were born; and they are Of the Gadabari - Gadabari legend

However, their founding does not end there. The founding of an entire race could never be that simple, now could it? And, if it was, it would be any race except the gypsies, that’s for certain!

Upon reaching Rahu and Ketu, they realized that, for them, getting there was more important than actually being there. And so it went, each place being exciting for a while, but no one really wanted to stay for very Iong. They became truly the opposite of their settled, regimented beginnings. They termed this ‘going Gadabari “, meaning to wander from place to place. Today, the word " Gadabari " is synonymous within the wandering culture, while the Gorgios tend to simply refer to them as gypsies.

And so, their life continued, with Gregori and Thessaly ruling wisely over their ever-growing clan. In the following years many children were born to the Gadabari, including three more to Gregori and Thessaly: the twins, Rosalynda and Lilyana, and Carmella.

A few years later, Malorn made a startling discovery. His son, believed to be dead, along with his family and “possessions,” was found to be still alive! Malorn’s spies ferreted this out in Rahu, where the Gadabari were currently visiting. Malorn, secretly elated to find his son alive, was undecided about what should be done. He began plotting how best to handle the situation.

First, he made certain that none of his spies who knew of the connection between the Gadabari and his dead son were alive to tell anyone.

Next he set about using his political influence within the Emperium to have the Gadabari outlawed within their borders for all time. Those within his close family were the only ones who knew the true reasons behind this maneuver, and supported him in this matter.

There is a truism, however, that what a Master knows, so do his servants …

After having been condemned to the mines by Gregori’s father, Ryan lived for one thing only- the day he could finally escape. It took him over five years to achieve his goal, but finally, at the age of twelve, he was successful. But where to go? Having been a slave his entire life, freedom was a difficult adjustment for him.

Scrounging food, hiding from patrols, and wearing rags, he set himself the task of finding those he considered his people, the new race called the Gypsies.

After two years, broken, bruised and bewildered, he was on the point of utter hopelessness. The only thing that had kept him searching for that long was his own determination. Looking up at the sound of foot steps, too tired to even fear, he beheld an ethereally lovely woman standing before him.

“What is wrong, child?” she said, gently, “Is there any way I may help?”

Completely undone by her gentle concern, Ryan finally broke, and his story came pouring forth. After listening to his story, she quietly said to him “Maybe it isn’t your fate to find them.”

Jumping up in anger, he yelled “Of course it is! Our fates are entwined. They must be!” “Maybe,” she continued sadly, ‘‘your role has already been played."

“I bet you that I can find them and be accepted as one of them, all within six months. That will show you I know my Fate!” he countered, with a show of boyish bravado.

“Then, so be it, child! I will see you then, and we will see who has won the wager!” and, so saying, she faded away from view.

Redoubling his efforts, he was finally successful in finding those he sought, and they welcomed him into their homes and lives. His former owner, Gregori himself, took the lad happily into his home to be the son he did not have. He then suggested that Ryan Ritually join

them, by drinking from the Cup which had changed them. To this, Ryan readily agreed. He had found his home, and was quite content in his new life.

On the night of the Ceremony, he stepped forward proudly to accept the Cup. Raising it high in a toast to his new family, he drank deeply of the potion therein.

As he lowered the Cup, the figure of a woman materialized before him.

“You have won your wager, child.” she said, “Your anger achieved what your hope could not- the altering of Fate itself. Your Prize-and Punishment-be as follows:

For you, the Future to Foresee, Prepare the World by Prophecy; Through the gift of Second Sight, A chance to put all things to Right, Do Not intrude, but Indirectly, On the Chosen Path of Destiny;

For your Passion be your Bane, sparked by anger, o’er and again; Words, harsh spoken, in Fury True, another’s Fate thus changed by you;

Gift, and Curse, as one together, ‘Pan you and your Kin, and lasting forever

And, so saying, she placed her hands to either side of Ryan’s head and kissed him softly upon his forehead. For a moment, the spot her lips had touched glowed a soft blue, appearing as a third eye, which then faded from view. Thus were the Gadabari Gifted and Cursed by the hand of Fate herself. And from thereafter, the Gadabari have referred themselves as the Children of Fate. For their Gift, used in anger, can alter Kings and Kingdoms.

Gadabari Vocabulary

Notes:

· For those of you wishing for more diversity in Gadabari language, here is a glossary gleaned from various sources.

· This is an Out of Game document. This not to be used as if it were an In Game dictionary for non- Gadabari

· Spellings and pronunciations may vary from region to region. Also, you do not have to use all of the words provided. They are merely here for added flavor.

A guide to pronouncing the unpronounceable:

Please make a special note that this glossary is compiled from many sources and dialects, and, therefore, has many differing “base” languages. This is not intended as an academic linguistic guide, but rather an overview of traditional pronunciations.

a ah as in lah

a ay as in way

ai aye as in eye

e eh as in men

i ee as in tee

i ih as in tin

ch harsh k-ch sound, as in the Hebrew word chai or the Gaelic loch

gh soft g as in gee or giraffe

-A-

a’ (ai):

all

aba (ah-bah): adj.

little, small, young

ababina (ah-bah-bee-nah): n.

little mother; “wise woman”

abamano (ah-bah-mah-mo): n.

little father; “elder”

abiav (ah-bee-ahv): n.

wedding feast

ablaw (ahb-law): expression

from all over

ada (ah-dah): n. and pronoun

this; that; thing; item

adre (ah-dreh): part.

in; inside

ain (ayn): n.

one

airms (ayrms): n.

arms; weapons

akai (ah-keye): part.

here

amria (ahm-ree-ah): n.

curse, oath

ando (ahn-do): possessive pronoun

your; yours; belonging to you

**andro (**ahn-droh): n.

pain; suffer; suffering

angustri (ahn-goos-tree): n.

a ring (often magical in nature)

annee (ahn-nee): part.

in; inside

“arakav tut” (ah-rah-kahv toot): *expression “*take care”; “watch out”; “be careful”

arey (ah-ray): part.

at

aroon (ah-roon): part.

around

arter (ahr-tehr): part.

after

arvah (ahr-vah): var.

yes; agree; agreement

atch (ahtch): n. & v.

stop

atchin tan (ah-tcheen-than): n.

a stopping place

atroachtan (ah-troh-ach-than): part.

abroad; afar

ava (ah-vah): adj.

little one; child

avah (ah-vah): expression

at all

avree (ahv-ree): part.

away

awaft ‘lo (ah-wahft loh): expression

out of the way

awfi (awe-fee): adj.

awful

-B-

baba (bah-bah): n.

“old woman”: honorific

baith (bayth):

both

bal (bahl): n.

hair

bar (bahr): n.

stone; money

baren (bah-rehn): n.

case; container

baro (bah-roh): n.

fiddle; violin

barri (bahr-ree): adj.

big; large

barvol (bahr-vohl): v.

(to) grow

bater (bay-tehr): expression

fiat; “so be it”: trad. Gadabari sealing of a pact or deal

baxt (bahxt): n.

good luck; good fortune

**baxt drom *(***bahxt drohm): expression

“luck of the road”

beerie (bee-ree): n.

boat

belliment (behl-lee-mehnt): n.

front door; entrance

bellum (behl-loom): n.

town; village

bene (beh-neh): adj.

fine; classy; elegant

bene pahtren (beh-neh pah-trehn): n.

lit. “fine patron”: ref. to noble, lord, etc.

beneship (beh-neh-sheep): adj.

pretty; handsome; fine

beneyerrum (behn-nayr-room): n.

blood

beshtas (behsh-tahs): v.[past tense]

sat

bibi (bee-bee): n.

aunt

bina (bee-nah): n.

mother

“bi kashtesko merel i yag” (bee kahsh-tehs-koh meh-rehl ee yahg): expression

“without wood the fire would die”

bing (beeng): v.

come; go; put

bingéd (beeng-ehd): v. [past tense]

went; left

bingén (been-ehn): v. [transitive]

coming; going

bivviés (bih-vee-ehs): n. [plural]

tents

bonatifca/bonativka/ (boh-nah-teef-kah): expression

trad. Gadabari greeting: lit. “good day”

bori (boh-ree): n.

bride; daughter-in-law; sister-in-law

bosh (bohsh): adj.

big; large

bosh baro (bohsh bah-roh): n.

lit. “big fiddle”: bass [musical instrument]

boshengro (boh-shen-groh): n.

lit. “fellow who plays the big fiddle”: bass player

bostaris (boh-stah-rees): n.

bastard

bozur (bohz-hur): n.

scam; trickery; spec. “the money switching game”

briga (bree-gah): n.

sadness; sorrow

broskin (brohs-keen): n.

any horseless vehicle (e.g. bicycle)

buck (book) [also blue-buck, bockman, and half-buck]: n.

“non-travelers who have wandered on to the road”: refers to non- Gadabari who choose to live the Gadabari lifestyle

bujo (boo-joh): n.

scam bag; medicine bag; swindle called “switch the bag”; also con: the fine art of gypsy bs

-C-

camo *(cah-moh)*: n.

love; heart; term of endearment

caravan: (cah-rah-vahn): n.

the combined vardas owned by a clan

carnish (cahr-neesh): n.

meat

casro (cahs-roh): n.

greeting

chackers (chahk-ehrs): n.

face

chai (cheye): n.

tea

chal (chahl): n.

man; men

chao (chah-oh): n.

a tea brewed with sugar and served over fruit

chavi (chah-vi): n.

little girl

chavo (chah-voh): n.

little boy

‘ch chorobia (ch’choh-roh-bee-ah): expression

“how odd”

chet (cheht): n.

thing; item

chi (chee): n.

woman; women

chindilo (chihn-dee-loh): v. [past tense]

to cut

chop (chohp): n.

exchange; trade

chor (chohr): n.

thief; theft *also v.: (*to) steal

chorin (choh-reen): v. (trans.) stealing

chover (choh-vehr): n. & v.

stop

churi (choo-ree): n.

knife; dagger

clach (clak-ch): n.

stone

clan: (clehn): n.

a group of established gypsy families, formed through blood, marriage, or choice, under the leadership of a bandolier. (also see kumpania )

cleestie (clees-tee): n.

policeman; soldier

cleestie ken (clees-tee kehn): n.

prison

clochter (klok-chter): n.

doctor; physician; healer

clye (cleye): v.

to steal

-D-

dand (dahnd): n.

tooth

darane (dah-rah-neh): adj.

fun; silly; playful

darkie (dahr-kee); n.

night

‘dav (dahv): v. & n.

to give; gift, present

di (dee); part.

of; for

didikai: (di-dih-keye); n.

1) (common) title only given to the most closely trusted friends of an individual Gadabari or of the clan as a whole: they are considered as close as family, though they themselves may not be Gadabari.

2) (less common) a person of mixed parentage (half- Gadabari); non- Gadabari orphan adopted and raised by Gadabari

dik (deek): v.

to look; to see

dikin (dee-keen): v., trans.

looking; seeing

diklo: (deek-loh): n.

traditional gypsy headscarf; handkerchief

dilo (dee-loh): n. & adj.

fool; idiot; stupid

dinilo (dih-nee-loh): adj.

crazy; insane

diwano (dih-wah-noh): n.

a group of clan elders convened to discuss a clan matter publicly

djilli (djee-lee): n.

song; story; poem

drab (drahb): n.

medicine

draba (drah-bah): n.

magic; healing magic

drabarni: (drah-bahr-nee): n.

healer; magician; sorcerer

drey (dray): part.

in; inside

drom (drohm): n.

road

duff (doof): n.& adj.

dullard; moron; idiot

dukkerin (doo-keh-reen) **(**abbrev. duk): n.

“The Luck”; “The Magic”; “The Sight”: i.e., The Gadabari Gift for fortune-telling

dukkeripen (doo-keh-ree-pehn): n.

the act of fortune-telling

-E-

-F-

fae (fay): part.

from

faezum (fay-zhoom): n.

hay; grass; hair

fat (fhat): part.

what

fauni (faw-nee): n.

ring (non-magical)

fik (feek): v.

to take; fetch; get

feekie (fee-kee): n.

policeman

felshies (fehl-shees): n.

sticks; firewood; kindling

femmel (feh-mehl): n.

finger; hand; arm

“Ferri ando payi sitsholpe le nayuas.” (fehr-ree ahn-doh pay-ee siht-shohl-peh leh na-yoo- as): proverb

“It was in the water that one learned to swim.”

ferinen: (feh-ree-nehn): n.

shelter

fichels (feech-ehls): n.

rags; old clothes

flatren (flaht-rehn): n.

fish

-G-

gad (gahd): n.

shirt

gaje (gye-jeh): n.:

slang term for non- Gadabari (typically an insult)

gajengi baXt: bad luck; luck of a non- Gadabari

Gorgio: non- Gadabari

-H-Z-

Hooch: wine, ale

Iohai: a medicine made from “ghost’s vomit”

Kris: The highest judicial branch within the Gadabari hierarchy, this refers to a council.

Kumpania: See “Clan”

Lashav: shame; honor

Mamioro: a spirit or ghost who is said to bring serious illness

Marhime: Lit. “Unclean”, term for an Outcast

Mi’ava: “My dear”

Mi’dohdra: “My Father”

Miro: my

Mi’shava: oak tree

Mokada Jook: “dirty fox” (insult)

Mulo: spirit

Naswalemos: illness, sickness

Ofisa: fortune-telling establishment

Pakiv: to honor, respect; a feast given in honor of a visiting guest

Phuro: an elder of a familia Pomana: a death feast Prikaza: very bad luck or omen

Rai: Gadabari Friend

Sastimos: good health

Tacho Rat: True Blood [someone who is born a Gadabari]

Tsera: tent

Tumnimos: the betrothal

Vandarie: “wander together” Gadabari marriage Varda: “home on wheels”; Gadabari wagon Vitsa: a category of kin

Wuzho: clean, pure

Xa: eat

Zamutro: son-in-law, brother-in-law