《道德經》 

道德經 第五十章

One out of ten? Actually, not! More like one in a million

8,000 out of 8 billion and their 8 million 徒弟 'disciples'

At the dawn of agriculture, about 8000 B.C.E., the population of the world was approximately 5 million. Over the 8,000-year period up to 1 A.D., it grew to 200 million (some estimate 300 million or even 600, suggesting how imprecise population estimates of early historical periods can be), with a growth rate of under 0.05% per year.

A tremendous change occurred with the industrial revolution: whereas it had taken all of human history until around 1800 for the world population to reach one billion, the second billion was achieved in only 130 years (1930), the third billion in 30 years (1960), the fourth billion in 15 years (1974), and the fifth billion in only 13 years (1987).

During the 20th century alone, the population in the world has grown from 1.65 billion to 6 billion.

In 1970, there were roughly half as many people in the world as there are now.

Because of declining growth rates, it will now take over 200 years to double again.

出生入死 — Born to Die

(Birth to Death ב • (beth/bayt-/house)/Hebrew ⇰ 'Dālet ת for דדֶּלֶ • (délet/door) Phoenician Dālet 𐤃)

出生入死。

Coming to life or entering death

生之徒，十有三；

Three out of ten people are those who embrace life.

死之徒，十有三；

Three out of ten people cultivate dying.

人之生，動之死地，十有三。

Also, three out of ten people are those who are moving toward death.

夫何故？

Why this?

以其生，生之厚。

Because they live their lives in excess (give their lives too much substantiality).

蓋聞善攝生者，陸行不遇兕虎，入軍不被甲兵；

I have heard of those who know how to live (absorb life/extract the essence of life 攝生)

When they travel continents they do not encounter rhinoceros or tigers

Entering a battlefield they are not wounded by weapons.

兕無所投其角，虎無所措其爪，兵無所容其刃。

Rhinos find no place in them to thrust their horns.

Tigers find no place to plant their claws.

Soldiers find no place to lodge their blades.

夫何故？

Why is this?

以其無死地。

Because there is no place of death for them.

三位聖人：文王、伏羲、孔子。

Dao De Jing Chapter Fifty — C. Ganson

50

Life leaves and death enters.

Three and ten parts accompany life;

three and ten parts accompany death;

three and ten parts move toward death.

(Four limbs plus nine orifices.)

Why? The wear of the drive to live.

Why? Living tips the balance toward dying.

It is said that whoever realizes this

is not attacked by the wild buffalo or tiger

and is not vulnerable on the field of battle.

The buffalo's horns find no place to gore,

the tiger's claws no place to tear,

the soldier's weapons no place to pierce.

Why? Because death is not yet within reach.

Dao De Jing Chapter Fifty — James Legge

50 (The value set on life)

Men come forth and live; they enter (again) and die.

Of every ten three are ministers of life (to themselves); and three are ministers of death.

There are also three in every ten whose aim is to live, but whose movements tend to the land (or place) of death. And for what reason? Because of their excessive endeavours to perpetuate life.

But I have heard that he who is skilful in managing the life entrusted to him for a time travels on the land without having to shun rhinoceros or tiger, and enters a host without having to avoid buff coat or sharp weapon. The rhinoceros finds no place in him into which to thrust its horn, nor the tiger a place in which to fix its claws, nor the weapon a place to admit its point. And for what reason? Because there is in him no place of death.

Dao De Jing Chapter Fifty — Arthur Waley

50

He who aims at life achieves death.

If the “companions of life” are thirteen,

So likewise are the “companions of death” thirteen.

How is it that the “death-stops” in man's life

And activity are also thirteen?

It is because men feed life too grossly.

It is said that he who has a true hold on life,

When he walks on land does not meet tigers or wild buffaloes;

In battle, he is not touched by weapons of war.

Indeed,

A buffalo that attacked him would find nothing for its horns to butt,

A tiger would find nothing for its claws to tear,

A weapon would find no place for its point to enter.

And why?

Because such men have no “death-spot” in them.

常 & 易

Constancy & Variable

道 is centred on 常 the Invariable

周易 is metadata of 易1 the variables²

Cosmic embrace versus a local observance

ब्रह्मन् • (bráhman) the sacred word as opposed to वाच् • (vā́c, the word of man), वेद (Veda, “knowledge”)

• ब्रह्मन् • from Proto-Indo-Aryan *bʰŕ̥źʰma, from Proto-Indo-Iranian *bʰŕ̥ȷ́ʰma, from Proto-Indo-European *bʰerǵʰ- (“to become high, rise, elevate”). Literally “growth”, “expansion”, “creation”, “development”, “swelling of the spirit or soul”. Cognate with Latin fortis. The Sanskrit root is बृह् (bṛh, “to increase, grow, expand”) +‎ -मन् (-man), from the same Proto-Indo-European root above.
• वाच् • from Proto-Indo-Iranian *wā́kš (“speech, voice”), from Proto-Indo-European *wṓkʷs (“speech, voice”), from *wekʷ- (“to speak”). Cognate with Avestan (vāxš), Ancient Greek ὄψ (óps), Latin vōx, Persian آواز‎ (âvâz)

“常易”，解釋為經常變更，其中“易”解釋為變更

三位聖人：

 (1) 伏羲、文王、孔子。

《漢書．卷三○．藝文志》：「人更三聖。」顏師古注引韋昭曰：「伏羲、文王、孔子。」 

(2) 堯、舜、禹。漢．董仲舒〈元光元年舉賢良對策〉：

「道之大，原出于天，天不變，道亦不變，是以禹繼舜、舜繼堯，三聖相受而守一道。」

 (3) 文王、武王、周公

The ಀO•川'𝚫 — a visitor and guest — respects γῆ • (gê)  and its rhythms, never extends the stay.

The Empiric rises Empires from the data collected (Knowledge7Science is Power*).

Empires wax & wane.

The ಀO•川'𝚫 follows the circadian rhythms**, the seasons, life, within and without.

* Often attributed to Francis Bacon, from his Meditationes Sacrae (1597).

Author:         Francis Bacon (1561–1626)

Quotation: Knowledge is power.—Nam et ipsa scientia potestas est. 

Attribution: Meditationes Sacræ. De Hæresibus.

 

Note 1.

A wise man is strong; yea, a man of knowledge increaseth strength.—Proverbs xxiv. 5.

Knowledge is more than equivalent to force.—Samuel Johnson: Rasselas, chap. XIII

** The circadian clock has an internally driven 24-hour rhythm that tends to run longer than 24 hours but resets every day by the sun’s light/dark cycle.

1  易理探索 「人更三聖」的真實意義

人更三聖

《周易》的完成決不是哪個時代，哪一個人的作品，如伏羲畫八卦只是一種傳說，而關於文王重八卦、作卦爻辭的說法，也有問題。孔子作《易傳》的說法也有分歧，有人說是孔子所作，也有人說是孔子學生所為

其實，對於幾千年前的學術進行「考古」式的研究意思並不大，主要是我們的先人在「人更三聖，世歷三古」的過程中，蘊藏的「易」的精神。在中國的傳統文化中，「三」的地位是很重要的，古籍中常提到：「三皇五帝」、「三從四德」、「三綱五常」，易學中常提到「三易」、「三位一體」、「三觀二取」。

「三」在奇數中比「一」複雜，通常代表多數。「三」最能體現事物從發生、到發展，再到結束的全過程，「三」也是對事物內涵最為合適的定量分析。「三」有穩定感，三點為面，三維為體。「三」又有變異感，因為，「三」是奇數，有向外求偶，發展的趨向。

「人更三聖，世歷三古」的說法，符合《周易》講的變易、不易、簡易的特點，沒有比「人更三聖，世歷三古」的說法更切合易的了。

周易思想

易學的起源，本身也是《周易》思想的一部分。

伏羲「仰觀俯察」與「近取諸身，遠取諸物」，對「天文」、「地理」和「人文」進行了仔細觀察，並從生命活動中體會到人與天地即自然的生命關係，而不是將自然界僅僅作為人之外的對象去觀察而已。「近取諸身」，不僅僅是純觀察的觀察問題，而與人自身的生命存在及其活動密切相關，不僅是客觀的觀察，而且是主觀的體驗，觀察和體驗是不能分開的，也就是說，在觀察中有生命體驗，在體驗中有客觀觀察。這樣做的結果，當然不只是創造出純客觀的「自然哲學」，而是人與自然合一的生命哲學。

而文王、孔子也都是這一思想的延續與發展。伏羲、文王、孔子完成了《周易》從占筮到哲學的飛躍，這不是伏羲、文王不具備哲學的思想，而是說伏羲、文王的思想到孔子時代由天人的相互關係，轉化到對人類發展的關注，而這種關注也由原始的生存需求轉化為行而上的「哲學」。

《周易》「象」的思維、宇宙整體觀、陰陽的對立統一發展觀這些基本思想成為「易」的精神，貫穿到易學的發展全過程。《周易》經文、《十翼》是伏羲思想的詮釋，成為中華文化的源頭，中華智慧的寶庫。

易 inner essence explores the true meaning of "people are more three sages"

Three sages

The completion of "The Book of Changes" is by no means an era or a person's work. For example, Fuxi's painting of gossip is just a legend, and there are also problems with the saying that the king of Wen emphasizes gossip and composes hexagrams. Confucius’ opinions on "The Book of Changes" are also divided. Some people say it was done by Confucius, while others said it was done by Confucius students.

In fact, it does not mean much to conduct "archaeological"-style research on academics thousands of years ago. The main reason is that our ancestors contained the spirit of "易" in the process of "people are more three sacred and three ancients.". In Chinese traditional culture, the status of "three" is very important. Ancient books often mention: "three emperors and five emperors", "three obediences and four virtues", "three outlines and five constants." View two take".

"Three" is more complicated than "one" in odd numbers and usually represents the majority. The "three" can best reflect the whole process of things from their occurrence to development, and then to the end. The "three" is also the most appropriate quantitative analysis of the connotation of things. "Three" has a sense of stability, with three points as faces and three dimensions as bodies. "Three" also has a sense of variation, because "three" is an odd number, and it has a tendency to seek out and develop.

The statement that "people are more three sacred, the world is three ancients" is in line with the changeable, difficult, and simple features described in the Book of Changes.

Zhouyi Thought

The origin of 易 learning is also part of the thought of 《周易》.

Fuxi "looks up and down" and "takes everything from a distance," observes "astronomy", "geography" and "humanities" carefully, and realizes from life activities that man and the world are the life of nature Relations, rather than observing nature as an object other than humans. "Take everything close to you" is not just a matter of pure observation, but is closely related to the existence of human life and its activities. It is not only an objective observation but also a subjective experience. Observation and experience cannot be separated. In other words, there is life experience in observation and objective observation in experience. The result of this is of course not only the creation of a purely objective "philosophy of nature," but a philosophy of life in which man and nature are united.

King Wen and Confucius are both the continuation and development of this thought. Fuxi, King Wen, and Confucius completed the leap from occupancy to philosophy in The Book of Changes. This is not because Fuxi and King Wen did not possess philosophical ideas, but because the thoughts of Fuxi and King Wen had transformed from the relationship between heaven and man to the opposite in the Confucian era. The concern for human development and this concern has also been transformed from the original survival needs to the "philosophy" of action.

The basic ideas of "象 Xiang" thinking in 周易, the overall view of the universe, and the development of yin and yang have become the spirit of "Yi", which runs through the whole process of the development of the study of 易. The scriptures of Zhouyi and《十翼》 Ten Wings are interpretations of 伏羲 Fuxi's thoughts and have become the source of Chinese culture and the treasure house of Chinese wisdom.

² 陽 loves 陰 but does not trust its many varieties and vice-versa.

Souvent femme varie,

Bien fol est qui s’y fie.

D'après Victor Hugo [Marie Tudor, Journée III, part. I, sc. II], le roi François Ier est à l'origine de cette expression après qu'il fait graver cette phrase sur les vitraux du Château de Chambord.

旅の美

Travelling Beauty

The beauty of Travelling

旅行之美

『風流艶色真似ゑもん 』Fūryū Enshoku Mane'emon N°9), vol. 1, 鈴木春信

風流艶色真似ゑもん Elegant Amorous Mane'emon 春画 Shunga

From 伊香保、Ikaho to 江戸、Edo, N° 9 from the book『風流艶色真似ゑもん 』Fūryū Enshoku Mane'emon, Elegant Amorous Mane'emon vol. 1, 鈴木春信、Suzuki Harunobu, c. 1768-1770, Minneapolis Institute of Art: Japanese and Korean Art.

Woman partially seated on a white horse, wearing a red plaid kimono and a wide-brimmed hat, engaged in intercourse with a standing man wearing green knee-high socks; tiny man smoking a pipe seated beneath a tree in LRC; text in URC in a cloud; three areas of text at the bottom on the grey path.

The gait of her trotting horse has put a travelling beauty into the mood so she seduces the horse driver while waiting for a ferry; the enthusiastic attendant waives his fee and offers to take her two stops further to 荒川の熊谷堤防、the Kumagaya embankment on the Arakawa River.

Size: 8 5/16 × 11 1/4 in. (21.11 × 28.58 cm) (sheet, horizontal chūban)

Medium: Woodblock print (nishiki-e); ink and color on paper.

On Route 56

Kansas (Sas/Lock of ䷛ 坎 kǎn 29) City, Missouri to Springer, New Mexico

U.S. Route 56 (US 56) is an east-west United States highway that runs for approximately 640 miles (1,030 km) in the Midwestern United States. US 56's western terminus is at Interstate 25 Business (I-25 Bus.), US 412 and New Mexico State Road 21 (NM 21) in Springer, New Mexico and the highway's eastern terminus is at US 71 in Kansas City, Missouri.

Much of it follows the Santa Fe (Holy Faith) Trail.

U.S. Route 56

1. Kiowa National Grassland

2. Clayton, New Mexico

3. Rita Blanca National Grassland

4. Black Mesa State Park, Oklahoma

5. Boise City, Oklahoma

6. Elkhart, Kansas

7. Cimarron National Grassland

8. Hugoton, Kansas

9. Sublette, Kansas

10. Dodge City, Kansas

11. Kinsley, Kansas

12. Fort Larned National Historic Site

13. Larned, Kansas

14. Pawnee Rock State Historic Site, Kansas

15. Great Bend, Kansas

16. Cheyenne Bottoms Wildlife Area

17. Quivira National Wildlife Refuge

18. Lyons, Kansas

Lyons Main Street (U.S. Highway 56) is based on the Santa Fe Trail.

It is the county seat of Rice County, Kansas, United States.

On their quest for Quivira — a Native American place that Indians to the southwest had told Francisco Vázquez de Coronado y Luján was fabulously wealthy in gold — his men and Coronado himself are thought to have camped near the present location of Lyons, although their exact route across the plains is uncertain and has been widely disputed.

La Conquista del Colorado, by Augusto Ferrer-Dalmau, depicting Coronado's 1540–1542 expedition

19. Mcpherson, Kansas

20. Hillsboro, Kansas

21. Marion, Kansas

22. Kaw Mission State Historic Site, Kansas

23. Council Grove, Kansas

24. Osage City, Kansas

25. Lyndon, Kansas

26. Pomona State Park, Kansas

27. Olathe, Kansas

28. Lenexa, Kansas

29. Shawnee, Kansas

30. Overland Park, Kansas

31. Kansas City, Missouri

䷷ 旅

Stillness Ionized

(in which there is no water ≏ ䷦ 蹇 (jiǎn), "Limping" & 63/64 63 ䷾ 既濟 (jì jì) & 64 ䷿ 未濟 (wèi jì))

The mountain, 艮 gèn, stands still; above it fire, 離 lí, flames up and does not tarry.

Therefore the two trigrams do not stay together.

Strange lands and separation are the wanderer's lot.

The sequence:

Whatever greatness, 豐 fēng, may exhaust itself upon, this much is certain: it loses its home.

Hence there follows the hexagram of the Wanderer.

Miscellaneous notes:

He who has few friends: this is the Wanderer.

This hexagram is so organized that the two primary trigrams tend to pull apart. 離 lí, flame, goes upward, 艮 gèn, the mountain, presses downward; their union is only temporary.  艮 gèn (mountain) is a hostel, 離 lí (fire) is the wanderer who does not tarry there long but must push on.

This hexagram is the inverse of the preceding one 豐 fēng.

What is stillness?

Stillness is our essential nature, the inner space or awareness in which the words are being perceived and become thoughts. Without that awareness, there would be no perception, no thoughts, no world.

When we lose touch with inner stillness, we lose touch with ourselves. When we lose touch with ourselves, we lose ourselves in the world.

Our innermost sense of self, of who we are, is inseparable from stillness.

This is the I Am that is deeper than name and form.

ಀO•川'𝚫『重溫「三」』

Embracing the ōrāculum

We cannot continuously pile up

We have to Move on

& Travel Light

Reeling, faltering and swaying Drunken Gipsy Gray Died, trapped and squeezed between a Boat 『道』 and a Lock 『節』 (六十/陸拾/LX/6.10/60) unable to escape his pauper's condition. When not drunk he was jolly and with a beautiful smile, was an accomplished musician and could sing.

道上

On the Way

Vera-Ellen, Vera-Ellen* Westmeier Rohe

3 already gone and 6 more to come

* Shining Faith

Vera

Borrowed in the nineteenth century from the Russian virtue name Ве́ра (Véra, “faith”).

By folk etymology, it has also been explained as Latin vera (“true”).

Ellen

Medieval English variant of Helen, from Ancient Greek Ἑλένη (Helénē, the feminine form of Ἕλενος (Hélenos), possibly from ἑλένη (helénē, “torch, shining”) — which is probably from Pre-Greek— or related to Σελήνη (Selḗnē, “moon”)); also used as a variant of Eleanor.

NoMad 

"North of Madison Square Park", also known as Madison Square North, is a neighbourhood centred on the Madison Square North Historic District in the borough of Manhattan in New York City, a neighbourhood bordered by East 25th Street to the south, East 29th or East 30th Street to the north, Sixth Avenue (Avenue of the Americas) to the west and Madison or Lexington Avenue to the east.

The Church of the Transfiguration (here in 1900)

《道德經》

無常心

Impermanence

無常心

黑白無常，源於中國道教神話所言的無常鬼，負責接引人死後之鬼魂入於陰曹，為死神之一，一黑一白象徵一日一夜，也象徵一陽一陰。

「無常」原是佛教用語，為變化之意，因此表示非永恆存在的，所謂「諸行無常」，在《地藏經》將其具象化云「無常大鬼，不期而至」，告誡人們生命隨時都在變化，無法永恆不變。民間信仰將轉化「無常大鬼」四字認為是勾魂使者，負責接引人死後進入地府。

黑白無常， "Black and White Impermanence", are two Deities — in Chinese folk religion — in charge of escorting the spirits of the dead to the underworld, dressed in black and white, respectively. They are subordinates of 閻羅王Yánluó Wáng (shortened Chinese transliteration of the Sanskrit term यम राज, Yama Rājā, Yamarāja, 閻魔羅社), the Supreme Judge of 地獄 "earth prison", the Underworld in Chinese mythology, alongside 牛頭 Niútóu, the Ox-Headed and 馬面 Mǎmiàn, the Horse-Faced Hell Guards.

The White Guard's name is 謝必安， Xiè Bì'ān, which can be interpreted as "Those who make amends (謝 Xiè) will always be at peace (必安, Bì'ān)". The Black Guard's name is 范無救, Fàn Wújiù, which conversely means that "Those who commit crimes (范) will have no salvation (無救, Wújiù)". They are sometimes referred to as 范謝將軍, Fàn Xiè Jiāngjūn, "Generals Fan and Xie".

道德經第四十九章

聖人無常心，以百姓心為心。

善者，吾善之；不善者，吾亦善之；德善。

信者，吾信之；不信者，吾亦信之；德信。

聖人在天下，歙歙為天下渾其心，百姓皆注其耳目，聖人皆孩之。

Dao De Jing Chapter Forty-nine — C. Ganson

49

The truly wise are selfless.

People's needs are their needs.

The good are treated with goodness;

the bad are also treated with goodness;

this is the goodness of 德.

The faithful are treated with faith;

the faithless are treated with faith;

this is the faith of 德.

The truly wise live peacefully and impartially.

In their eyes, people share a common heritage.

The truly wise accept all people as their own family.

Dao De Jing Chapter Forty-nine — James Legge

49 (The quality of indulgence)

The sage has no invariable mind of his own; he makes the mind of the people his mind.

To those who are good (to me), I am good; and to those who are not good (to me), I am also good; — and thus (all) get to be good. To those who are sincere (with me), I am sincere; and to those who are not sincere (with me), I am also sincere; — and thus (all) get to be sincere.

The sage has in the world an appearance of indecision and keeps his mind in a state of indifference to all. The people all keep their eyes and ears directed to him, and he deals with them all as his children.

Dao De Jing Chapter Forty-nine — Arthur Waley

49

The Sage has no heart of his own;

He uses the heart of the people as his heart.

Of the good man I approve,

But of the bad, I also approve,

And thus he gets goodness.

The truthful man I believe, but the liar I also believe,

And thus he gets truthfulness.

The Sage, in the dealings with the world, seems like one dazed with fright;

For the world's sake, he dulls his wits.

The Hundred Families all the time strain their eyes and ears,

The Sage all the time sees and hears no more than an infant sees and hears.

ಀO•川'𝚫『重溫「二」』

in modus vagus operandi

游侠

流浪漢/流浪/游牧/沒落/流離

Have we come to visit and pass or to conquest and possess?

Mover, Rover — but no Settler

Between the shores of 51 ䷲ 震 & 52 ䷳艮

Between Vagrancy & Settling down, stilling (Nomadisme & Sédentarité)

Between the shores and chores of the Rhône — 陽 —  Ῥοδᾰνός • (Rhodanós, fleuve, main stem or trunk, the Gaulish name of the river was *Rodonos or *Rotonos [from a PIE root *ret- "to run, roll" frequently found in river names]) & the Saône — 陰 — Sauconna (river), from the Celtic/Gaulish river goddess Souconna, from a Proto-Celtic word meaning "the flowing 「流動」, the suckler," from Proto-Indo-European *sewg-, *sewk-.

放ほう浪ろう者しゃ • (hōrōsha) 

1. vagabond (a person on a trip of indeterminate destination and/or length of time)

rover

1. vagabond (a person on a trip of indeterminate destination and/or length of time) who spends their time wandering. "they became rovers who departed further and further from civilization"
2. Synonyms: wanderer / traveller / globetrotter / drifter / bird of passage / roamer / itinerant / transient / nomad / gypsy / tramp / vagrant / vagabond / hobo
3. informal: gadabout
4. archaic: landloper

knight-errant (plural knights-errant)

1. A knight in a medieval romance who wanders in search of adventure and opportunities to prove his chivalry. The legendary Round Table had one chair – the Siège Perilous (‘danger-seat’) – which no-one could occupy safely except for the true Grail-Knight: the knight destined to achieve the Holy Grail or Sangreal, a symbolism sometimes linked to the Last Supper, which had one place for Judas of ill-omen. The Grail-Knight – it was said that the Siège Perilous was reserved for Sir Perceval, then later, Sir Galahad – was required to be a hero with the purest heart, who was chaste and a virgin without sins (which disqualified Sir Lancelot from the start).

vagus nerve (plural vagus nerves)

1. (neuroanatomy) Either of the (10th/X) tenth pair of cranial nerves which extend from the medulla oblongata down into the abdomen. Some of the branches of these important nerves supply the tongue, larynx, lungs, gut, and heart.

   Synonyms: nervus vagus, pneumogastric nerve, tenth cranial nerve, wandering nerve

   Coordinate terms: olfactory nerve, optic nerve, oculomotor nerve, trochlear nerve, trigeminal nerve, abducens nerve, facial nerve, vestibulocochlear nerve, glossopharyngeal nerve, accessory nerve, hypoglossal nerve

Guilio Rosati, Nomades du désert

Peripatetic minorities are mobile populations moving among settled populations offering a craft or trade.

Was RAM's BB a Beday or Manta ("Water Gypsy" or "River Gypsy") and AA (Aa) their natural spiritual and watery flow? One of those people that traditionally live, travel in groups and never stay in one place for more than a couple of months, and earn their living on the river, people that are a marginalized group. A majority of the Bedes live on snake related trading, such as snake charming (training), snake catching, snake selling, etc. They also sell lucky heathers and herbal medicines, which they claim have magical properties.

Or a Dom (also called Domi; Arabic: دومي / ALA-LC: Dūmī, دومري / Dūmrī, Ḍom / ضوم or دوم, or sometimes also called Doms) that are a people with origins in the Indian subcontinent which through ancient migrations are found scattered across Western Asia, North Africa, Caucasus, Central Asia, Eastern Anatolia Region and still parts of the Indian subcontinent. The traditional language of the Dom is Domari, an endangered Indo-Aryan language, thereby making the Dom an Indo-Aryan ethnic group. They have been associated with other traditionally itinerant ethnic groups, called the Rom/Roma/Romani people and Lom people: the three groups have been said to have separated from each other or, at least, to share a similar history. Specifically, the ancestors of the Dom, the Domba left the Indian subcontinent sometime between late antiquity and the Early Middle Ages.

The Romani (also spelt Romany /ˈroʊməni/, /ˈrɒ-/), colloquially known as Roma, are an Indo-Aryan ethnic group, traditionally nomadic itinerants living mostly in Europe, and diaspora populations in the Americas. The Romani as a people originate from the northern Indian subcontinent, from the Rajasthan, Haryana, and Punjab regions of modern-day India.

The Romani people are widely known in English by the exonym Gypsies (or Gipsies), which is considered by many Romani people to be pejorative due to its connotations of illegality and irregularity as well as its historical use as a racial slur. In many other languages, regarding cognates of the word, such as French: Tzigane, Spanish: gitano, Italian: zingaro and Portuguese: cigano, this perception is either very small or non-existent.

डोम लोग: Dom people: 

Bakho/Bede/Deha/Domba/Kalbelia/Lom/Lori/Lyuli/Mirasi/Narikurava/Nawar/Orh/Patharkat/Rom/Rrom/Roma/Romani/Sinti

बाखो/बेदे/देहा/डोम्बा/कालबेलिया/लोम/लोरी/ल्युली/मिरासी/नारीकुरवा/नवर/ओर्ह/पाथरकट/रोम/रोम/रोमा/रोमानी/सिंती

जातियां: Castes:

Abdal/Gandhila/Heri/Hurkiya/Jalia/Kaibarta/Kan/Madari/Qalandar/Perna/Sapera (Muslim)

अब्दाल/गांधीला/हेरी/हुरकिया/जलिया/कैबर्ता/कान/मदारी/कलंदर/पर्ना/सपेरा (मुस्लिम)

Flag of the Romani people

Part River Gypsy as Gray and part Bourgeois like a Cancer is.

Though born in that city that is built among the hills, whose name states that it was a Dun (from Proto-Celtic *dūnom (“fortress”), a fortress of Lug, where the Old Rhône and Saône flow, there, between the rues Pierre Corneille (23) and Molière — that for thirteen years an itinerant playwright, actor, and poet — right on the banks in the Sixth District that plays the role of the city’s bourgeois residential area, with large apartments and mansions located between the famous Parc de la Tête d’Or, the Cité Internationale and the old Brotteaux train station, I spent my first years travelling from the Lyonnais to the South of Brittany, to Lorraine and then elsewhere before coming back and settling around the Puits Gaillot, 8.

Lyon, old Pont Morand, beginning of 19th century, linking the 6th district to the Presqu’île

Association Guillaume Budé

23 Rue Pierre Corneille

69006 Lyon

Latitude; 45.766520/Longitude: 4.843400

GPS Coordinates

45° 45' 59.472'' N

4° 50' 36.24'' E