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The Project Gutenberg eBook, The Zincali, by George Borrow


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Title: The Zincali
       an account of the Gypsies of Spain


Author: George Borrow



Release Date: August 15, 2019  [eBook #565]
[This file was first posted on April 15, 1996]

Language: English

Character set encoding: ISO-646-US (US-ASCII)


***START OF THE PROJECT GUTENBERG EBOOK THE ZINCALI***
</pre>
<p>Transcribed from the 1901 John Murray edition by David Price,
email ccx074@pglaf.org</p>
<p style="text-align: center">
<a href="images/cover.jpg">
<img alt=
"Book cover"
title=
"Book cover"
 src="images/cover.jpg" />
</a></p>
<h1>THE ZINCALI</h1>

<div class="gapshortline">&nbsp;</div>
<p style="text-align: center">AN ACCOUNT OF THE<br />
<b>GYPSIES OF SPAIN</b><br />
BY GEORGE BORROW</p>
<p style="text-align: center"><span class="GutSmall">AUTHOR
OF</span><br />
<span class="GutSmall">&lsquo;THE BIBLE IN SPAIN&rsquo;</span><br
/>
<span class="GutSmall">&lsquo;LAVENGRO&rsquo;</span><br />
<span class="GutSmall">ETC.</span></p>

<div class="gapspace">&nbsp;</div>
<blockquote><p style="text-align: right">&lsquo;<i>For that which
is unclean by nature</i>,<br />
<i>thou canst entertain no hope</i>; <i>no washing</i><br />
<i>will turn the Gypsy white</i>.&rsquo;&mdash;<span
class="smcap">Ferdousi</span></p>
</blockquote>

<div class="gapspace">&nbsp;</div>
<p style="text-align: center">NEW IMPRESSION</p>

<div class="gapspace">&nbsp;</div>
<p style="text-align: center">LONDON<br />
JOHN MURRAY, ALBEMARLE STREET<br />
1901</p>

<div class="gapspace">&nbsp;</div>
<p style="text-align: center"><a name="pageiv"></a><span
class="pagenum">p. iv</span>Edinburgh: T. and A. <span
class="smcap">Constable</span>, Printers to Her Majesty</p>
<h2><a name="pagev"></a><span class="pagenum">p. v</span><span
class="GutSmall">TO</span><br />
<span class="GutSmall">THE RIGHT HONOURABLE</span><br />
THE EARL OF CLARENDON, G.C.B.</h2>
<p style="text-align: center"><span class="GutSmall">KEEPER OF
HER MAJESTY&rsquo;S PRIVY SEAL</span></p>
<p style="text-align: center"><span class="GutSmall">ETC., ETC.,
ETC.</span></p>
<p><span class="smcap">My Lord</span>,</p>
<p><i>I feel it not only a gratification but an honour to be
permitted to dedicate these volumes</i> <a
name="citation0"></a><a href="#footnote0"
class="citation">[0]</a> <i>to your Lordship</i>, <i>the more
particularly as they are connected with Spain</i>, <i>a country
in which it was so frequently my fortune to experience such
prompt and salutary aid from your Lordship in the high capacity
of representative of our Gracious British Sovereign</i>.</p>
<p><i>The remembrance of the many obligations under which your
Lordship has placed me</i>, <i>by your energetic and effectual
interference in time of need</i>, <i>will ever in heartfelt
gratitude cause me to remain</i>, <i>with unfeigned sentiments of
respect</i>,</p>
<p><i>My Lord</i>,</p>
<p style="text-align: center"><i>Your most devoted
Servant</i>,</p>
<p style="text-align: right">GEORGE BORROW.</p>
<h2><a name="pagevii"></a><span class="pagenum">p.
vii</span>PREFACE</h2>
<p><span class="smcap">It</span> is with some diffidence that the
author ventures to offer the present work to the public.</p>
<p>The greater part of it has been written under very peculiar
circumstances, such as are not in general deemed at all
favourable for literary composition: at considerable intervals,
during a period of nearly five years passed in Spain&mdash;in
moments snatched from more important pursuits&mdash;chiefly in
ventas and pos&aacute;das, whilst wandering through the country
in the arduous and unthankful task of distributing the Gospel
among its children.</p>
<p>Owing to the causes above stated, he is aware that his work
must not unfrequently appear somewhat disjointed and unconnected,
and the style rude and unpolished: he has, nevertheless,
permitted the tree to remain where he felled it, having, indeed,
subsequently enjoyed too little leisure to make much effectual
alteration.</p>
<p>At the same time he flatters himself that the work is not
destitute of certain qualifications to entitle it to
approbation.&nbsp; The author&rsquo;s acquaintance with the Gypsy
race in general dates from a <a name="pageviii"></a><span
class="pagenum">p. viii</span>very early period of his life,
which considerably facilitated his intercourse with the
Peninsular portion, to the elucidation of whose history and
character the present volumes are more particularly
devoted.&nbsp; Whatever he has asserted, is less the result of
reading than of close observation, he having long since come to
the conclusion that the Gypsies are not a people to be studied in
books, or at least in such books as he believes have hitherto
been written concerning them.</p>
<p>Throughout he has dealt more in facts than in theories, of
which he is in general no friend.&nbsp; True it is, that no race
in the world affords, in many points, a more extensive field for
theory and conjecture than the Gypsies, who are certainly a very
mysterious people come from some distant land, no mortal knows
why, and who made their first appearance in Europe at a dark
period, when events were not so accurately recorded as at the
present time.</p>
<p>But if he has avoided as much as possible touching upon
subjects which must always, to a certain extent, remain shrouded
in obscurity; for example, the original state and condition of
the Gypsies, and the causes which first brought them into Europe;
he has stated what they are at the present day, what he knows
them to be from a close scrutiny of their ways and habits, for
which, perhaps, no one ever enjoyed better opportunities; and he
has, moreover, given&mdash;not a few words culled expressly for
the purpose of supporting a <a name="pageix"></a><span
class="pagenum">p. ix</span>theory, but one entire dialect of
their language, collected with much trouble and difficulty; and
to this he humbly calls the attention of the learned, who, by
comparing it with certain languages, may decide as to the
countries in which the Gypsies have lived or travelled.</p>
<p>With respect to the Gypsy rhymes in the second volume, he
wishes to make one observation which cannot be too frequently
repeated, and which he entreats the reader to bear in mind: they
are <i>Gypsy compositions</i>, and have little merit save so far
as they throw light on the manner of thinking and speaking of the
Gypsy people, or rather a portion of them, and as to what they
are capable of effecting in the way of poetry.&nbsp; It will,
doubtless, be said that the rhymes are <i>trash</i>;&mdash;even
were it so, they are original, and on that account, in a
philosophic point of view, are more valuable than the most
brilliant compositions pretending to describe Gypsy life, but
written by persons who are not of the Gypsy sect.&nbsp; Such
compositions, however replete with fiery sentiments, and
allusions to freedom and independence, are certain to be tainted
with affectation.&nbsp; Now in the Gypsy rhymes there is no
affectation, and on that very account they are different in every
respect from the poetry of those interesting personages who
figure, under the names of Gypsies, Git&aacute;nos, Bohemians,
etc., in novels and on the boards of the theatre.</p>
<p>It will, perhaps, be objected to the present work, <a
name="pagex"></a><span class="pagenum">p. x</span>that it
contains little that is edifying in a moral or Christian point of
view: to such an objection the author would reply, that the
Gypsies are not a Christian people, and that their morality is of
a peculiar kind, not calculated to afford much edification to
what is generally termed the respectable portion of
society.&nbsp; Should it be urged that certain individuals have
found them very different from what they are represented in these
volumes, he would frankly say that he yields no credit to the
presumed fact, and at the same time he would refer to the
vocabulary contained in the second volume, whence it will appear
that the words <i>hoax</i> and <i>hocus</i> have been immediately
derived from the language of the Gypsies, who, there is good
reason to believe, first introduced the system into Europe, to
which those words belong.</p>
<p>The author entertains no ill-will towards the Gypsies; why
should he, were he a mere carnal reasoner?&nbsp; He has known
them for upwards of twenty years, in various countries, and they
never injured a hair of his head, or deprived him of a shred of
his raiment; but he is not deceived as to the motive of their
forbearance: they thought him a <i>Rom</i>, and on this
supposition they hurt him not, their love of &lsquo;the
blood&rsquo; being their most distinguishing
characteristic.&nbsp; He derived considerable assistance from
them in Spain, as in various instances they officiated as
colporteurs in the distribution of the Gospel: but on that
account he is <a name="pagexi"></a><span class="pagenum">p.
xi</span>not prepared to say that they entertained any love for
the Gospel or that they circulated it for the honour of
Tebl&eacute;que the Saviour.&nbsp; Whatever they did for the
Gospel in Spain, was done in the hope that he whom they conceived
to be their brother had some purpose in view which was to
contribute to the profit of the Cal&eacute;s, or Gypsies, and to
terminate in the confusion and plunder of the Busn&eacute;, or
Gentiles.&nbsp; Convinced of this, he is too little of an
enthusiast to rear, on such a foundation, any fantastic edifice
of hope which would soon tumble to the ground.</p>
<p>The cause of truth can scarcely be forwarded by enthusiasm,
which is almost invariably the child of ignorance and
error.&nbsp; The author is anxious to direct the attention of the
public towards the Gypsies; but he hopes to be able to do so
without any romantic appeals in their behalf, by concealing the
truth, or by warping the truth until it becomes falsehood.&nbsp;
In the following pages he has depicted the Gypsies as he has
found them, neither aggravating their crimes nor gilding them
with imaginary virtues.&nbsp; He has not expatiated on
&lsquo;their gratitude towards good people, who treat them kindly
and take an interest in their welfare&rsquo;; for he believes
that of all beings in the world they are the least susceptible of
such a feeling.&nbsp; Nor has he ever done them injustice by
attributing to them licentious habits, from which they are,
perhaps, more free than any race in the creation.</p>
<h2><a name="pagexii"></a><span class="pagenum">p.
xii</span>PREFACE TO THE SECOND EDITION</h2>
<p>I <span class="smcap">cannot</span> permit the second edition
of this work to go to press without premising it with a few
words.</p>
<p>When some two years ago I first gave <i>The Zincali</i> to the
world, it was, as I stated at the time, with considerable
hesitation and diffidence: the composition of it and the
collecting of Gypsy words had served as a kind of relaxation to
me whilst engaged in the circulation of the Gospel in
Spain.&nbsp; After the completion of the work, I had not the
slightest idea that it possessed any peculiar merit, or was
calculated to make the slightest impression upon the reading
world.&nbsp; Nevertheless, as every one who writes feels a kind
of affection, greater or less, for the productions of his pen, I
was averse, since the book was written, to suffer it to perish of
damp in a lumber closet, or by friction in my travelling
wallet.&nbsp; I committed it therefore to the press, with a
friendly &lsquo;Farewell, little book; I have done for you all I
can, and much more than you deserve.&rsquo;</p>
<p>My expectations at this time were widely different from those
of my namesake George in the <i>Vicar of Wakefield</i> when he
published his paradoxes.&nbsp; I <a name="pagexiii"></a><span
class="pagenum">p. xiii</span>took it as a matter of course that
the world, whether learned or unlearned, would say to my book
what they said to his paradoxes, as the event
showed,&mdash;nothing at all.&nbsp; To my utter astonishment,
however, I had no sooner returned to my humble retreat, where I
hoped to find the repose of which I was very much in need, than I
was followed by the voice not only of England but of the greater
part of Europe, informing me that I had achieved a feat&mdash;a
work in the nineteenth century with some pretensions to
originality.&nbsp; The book was speedily reprinted in America,
portions of it were translated into French and Russian, and a
fresh edition demanded.</p>
<p>In the midst of all this there sounded upon my ears a voice
which I recognised as that of the M&aelig;cenas of British
literature: &lsquo;Borromeo, don&rsquo;t believe all you hear,
nor think that you have accomplished anything so very
extraordinary: a great portion of your book is very sorry trash
indeed&mdash;Gypsy poetry, dry laws, and compilations from dull
Spanish authors: it has good points, however, which show that you
are capable of something much better: try your hand
again&mdash;avoid your besetting sins; and when you have
accomplished something which will really do credit to &mdash;
Street, it will be time enough to think of another delivery of
these <i>Gypsies</i>.&rsquo;</p>
<p>Mistos amande: &lsquo;I am content,&rsquo; I replied; and
sitting down I commenced the <i>Bible in Spain</i>.&nbsp; At <a
name="pagexiv"></a><span class="pagenum">p. xiv</span>first I
proceeded slowly&mdash;sickness was in the land, and the face of
nature was overcast&mdash;heavy rain-clouds swam in the
heavens,&mdash;the blast howled amid the pines which nearly
surround my lonely dwelling, and the waters of the lake which
lies before it, so quiet in general and tranquil, were fearfully
agitated.&nbsp; &lsquo;Bring lights hither, O Hayim Ben Attar,
son of the miracle!&rsquo;&nbsp; And the Jew of Fez brought in
the lights, for though it was midday I could scarcely see in the
little room where I was writing. . . .</p>
<p>A dreary summer and autumn passed by, and were succeeded by as
gloomy a winter.&nbsp; I still proceeded with the <i>Bible in
Spain</i>.&nbsp; The winter passed, and spring came with cold dry
winds and occasional sunshine, whereupon I arose, shouted, and
mounting my horse, even Sidi Habismilk, I scoured all the
surrounding district, and thought but little of the <i>Bible in
Spain</i>.</p>
<p>So I rode about the country, over the heaths, and through the
green lanes of my native land, occasionally visiting friends at a
distance, and sometimes, for variety&rsquo;s sake, I stayed at
home and amused myself by catching huge pike, which lie perdue in
certain deep ponds skirted with lofty reeds, upon my land, and to
which there is a communication from the lagoon by a deep and
narrow watercourse.&mdash;I had almost forgotten the <i>Bible in
Spain</i>.</p>
<p>Then came the summer with much heat and <a
name="pagexv"></a><span class="pagenum">p. xv</span>sunshine, and
then I would lie for hours in the sun and recall the sunny days I
had spent in Andalusia, and my thoughts were continually
reverting to Spain, and at last I remembered that the <i>Bible in
Spain</i> was still unfinished; whereupon I arose and said:
&lsquo;This loitering profiteth nothing&rsquo;&mdash;and I
hastened to my summer-house by the side of the lake, and there I
thought and wrote, and every day I repaired to the same place,
and thought and wrote until I had finished the <i>Bible in
Spain</i>.</p>
<p>And at the proper season the <i>Bible in Spain</i> was given
to the world; and the world, both learned and unlearned, was
delighted with the <i>Bible in Spain</i>, and the highest
authority <a name="citation1"></a><a href="#footnote1"
class="citation">[1]</a> said, &lsquo;This is a much better book
than the <i>Gypsies</i>&rsquo;; and the next great authority <a
name="citation2"></a><a href="#footnote2"
class="citation">[2]</a> said, &lsquo;something betwixt Le Sage
and Bunyan.&rsquo;&nbsp; &lsquo;A far more entertaining work than
<i>Don Quixote</i>,&rsquo; exclaimed a literary lady.&nbsp;
&lsquo;Another <i>Gil Blas</i>,&rsquo; said the cleverest writer
in Europe. <a name="citation3"></a><a href="#footnote3"
class="citation">[3]</a>&nbsp; &lsquo;Yes,&rsquo; exclaimed the
cool sensible <i>Spectator</i>, <a name="citation4"></a><a
href="#footnote4" class="citation">[4]</a> &lsquo;a <i>Gil
Blas</i> in water-colours.&rsquo;</p>
<p>And when I heard the last sentence, I laughed, and shouted,
&lsquo;<i>Kosko pennese pal</i>!&rsquo; <a
name="citation5"></a><a href="#footnote5"
class="citation">[5]</a>&nbsp; It pleased me better than all the
rest.&nbsp; Is there not a text in a certain old book which says:
Woe unto you when all men shall speak well of you!&nbsp; Those
are awful words, brothers; woe is me!</p>
<p><a name="pagexvi"></a><span class="pagenum">p.
xvi</span>&lsquo;Revenons &agrave; nos
Boh&eacute;miens!&rsquo;&nbsp; Now the <i>Bible in Spain</i> is
off my hands, I return to &lsquo;these <i>Gypsies</i>&rsquo;; and
here you have, most kind, lenient, and courteous public, a fresh
delivery of them.&nbsp; In the present edition, I have attended
as much as possible to the suggestions of certain individuals,
for whose opinion I cannot but entertain the highest
respect.&nbsp; I have omitted various passages from Spanish
authors, which the world has objected to as being quite out of
place, and serving for no other purpose than to swell out the
work.&nbsp; In lieu thereof, I have introduced some original
matter relative to the Gypsies, which is, perhaps, more
calculated to fling light over their peculiar habits than
anything which has yet appeared.&nbsp; To remodel the work,
however, I have neither time nor inclination, and must therefore
again commend it, with all the imperfections which still cling to
it, to the generosity of the public.</p>
<p>A few words in conclusion.&nbsp; Since the publication of the
first edition, I have received more than one letter, in which the
writers complain that I, who seem to know so much of what has
been written concerning the Gypsies, <a name="citation6"></a><a
href="#footnote6" class="citation">[6]</a> should have taken no
notice of a theory entertained by many, namely, that they are of
Jewish origin, and that they are neither more nor less than the
descendants of the <a name="pagexvii"></a><span
class="pagenum">p. xvii</span>two lost tribes of Israel.&nbsp;
Now I am not going to enter into a discussion upon this point,
for I know by experience, that the public cares nothing for
discussions, however learned and edifying, but will take the
present opportunity to relate a little adventure of mine, which
bears not a little upon this matter.</p>
<p>So it came to pass, that one day I was scampering over a
heath, at some distance from my present home: I was mounted upon
the good horse Sidi Habismilk, and the Jew of Fez, swifter than
the wind, ran by the side of the good horse Habismilk, when what
should I see at a corner of the heath but the encampment of
certain friends of mine; and the chief of that camp, even Mr.
Petulengro, stood before the encampment, and his adopted
daughter, Miss Pinfold, stood beside him.</p>
<p><i>Myself</i>.&mdash;&lsquo;Kosko divvus <a
name="citation7"></a><a href="#footnote7"
class="citation">[7]</a>, Mr. Petulengro!&nbsp; I am glad to see
you: how are you getting on?&rsquo;</p>
<p><i>Mr. Petulengro</i>.&mdash;&lsquo;How am I getting on? as
well as I can.&nbsp; What will you have for that nokengro <a
name="citation8"></a><a href="#footnote8"
class="citation">[8]</a>?&rsquo;</p>
<p>Thereupon I dismounted, and delivering the reins of the good
horse to Miss Pinfold, I took the Jew of Fez, even Hayim Ben
Attar, by the hand, and went up to Mr. Petulengro, exclaiming,
&lsquo;Sure ye are two brothers.&rsquo;&nbsp; Anon the Gypsy
passed his <a name="pagexviii"></a><span class="pagenum">p.
xviii</span>hand over the Jew&rsquo;s face, and stared him in the
eyes: then turning to me he said, &lsquo;We are not dui palor <a
name="citation9"></a><a href="#footnote9"
class="citation">[9]</a>; this man is no Roman; I believe him to
be a Jew; he has the face of one; besides, if he were a Rom, even
from Jericho, he could rokra a few words in Rommany.&rsquo;</p>
<p>Now the Gypsy had been in the habit of seeing German and
English Jews, who must have been separated from their African
brethren for a term of at least 1700 years; yet he recognised the
Jew of Fez for what he was&mdash;a Jew, and without hesitation
declared that he was &lsquo;no Roman.&rsquo;&nbsp; The Jews,
therefore, and the Gypsies have each their peculiar and
distinctive countenance, which, to say nothing of the difference
of language, precludes the possibility of their having ever been
the same people.</p>
<p><i>March</i> 1, 1843.</p>
<h2>NOTICE TO THE FOURTH EDITION</h2>
<p><span class="smcap">This</span> edition has been carefully
revised by the author, and some few insertions have been
made.&nbsp; In order, however, to give to the work a more popular
character, the elaborate vocabulary of the Gypsy tongue, and
other parts relating to the Gypsy language and literature, have
been omitted.&nbsp; Those who take an interest in these subjects
are referred to the larger edition in two vols. <a
name="citation10"></a><a href="#footnote10"
class="citation">[10]</a></p>
<h2><a name="pagexix"></a><span class="pagenum">p.
xix</span>CONTENTS</h2>
<table>
<tr>
<td colspan="2"><p style="text-align:
center"><b>INTRODUCTION</b></p>
</td>
</tr>
<tr>
<td><p>On the Gypsies in general&mdash;Name and
Language&mdash;The Russian Gypsies&mdash;Gypsies at
Moscow&mdash;Hungarian Gypsies&mdash;Wallachia and
Moldavia&mdash;English Gypsies, or Rommany&mdash;Gypsy
Fortune-tellers&mdash;Gypsy Jockeys&mdash;Gypsy
Will&mdash;Thurtell&mdash;Gypsy Clans&mdash;Names of
Families&mdash;Gypsy Law&mdash;Pazorrhus&mdash;The
Patteran&mdash;Baptismal Papers&mdash;Gypsies of the
East&mdash;Artifice of Timour&mdash;Bishop of Forli</p>
</td>
<td><p style="text-align: right"><span class="indexpageno"><a
href="#page1">1</a></span></p>
</td>
</tr>
<tr>
<td colspan="2"><p style="text-align: center"><b>THE
ZINCALI</b></p>
</td>
</tr>
<tr>
<td colspan="2"><p style="text-align: center"><b>PART I</b></p>
</td>
</tr>
<tr>
<td colspan="2"><p style="text-align: center">CHAPTER I</p>
</td>
</tr>
<tr>
<td><p>Of the Spanish Gypsies in
general&mdash;Names&mdash;Arrival&mdash;Egyptian
Penitents&mdash;Peculiarities of Spain&mdash;Provinces which the
Gypsies principally frequented</p>
</td>
<td><p style="text-align: right"><span class="indexpageno"><a
href="#page41">41</a></span></p>
</td>
</tr>
<tr>
<td colspan="2"><p style="text-align: center">CHAPTER II</p>
</td>
</tr>
<tr>
<td><p>Manner of Life&mdash;Predatory Habits&mdash;The
Traveller&mdash;Jews and Gypsies&mdash;The Forge&mdash;The
Sparks&mdash;Gypsy Counts&mdash;Martin del Rio&mdash;Facility in
speaking Languages&mdash;Proverbs</p>
</td>
<td><p style="text-align: right"><span class="indexpageno"><a
href="#page48">48</a></span></p>
</td>
</tr>
<tr>
<td colspan="2"><p style="text-align: center"><a
name="pagexx"></a><span class="pagenum">p. xx</span>CHAPTER
III</p>
</td>
</tr>
<tr>
<td><p>Excesses of the Git&aacute;nos&mdash;The Bookseller of
Logro&ntilde;o</p>
</td>
<td><p style="text-align: right"><span class="indexpageno"><a
href="#page61">61</a></span></p>
</td>
</tr>
<tr>
<td colspan="2"><p style="text-align: center">CHAPTER IV</p>
</td>
</tr>
<tr>
<td><p>Gypsy Colonies in various Towns of Spain</p>
</td>
<td><p style="text-align: right"><span class="indexpageno"><a
href="#page71">71</a></span></p>
</td>
</tr>
<tr>
<td colspan="2"><p style="text-align: center">CHAPTER V</p>
</td>
</tr>
<tr>
<td><p>Cannibalism&mdash;The Forest&mdash;Anecdotes&mdash;Food of
the Gypsies&mdash;Child-stealing&mdash;Connection of the
Git&aacute;nos with the Moors of Barbary</p>
</td>
<td><p style="text-align: right"><span class="indexpageno"><a
href="#page76">76</a></span></p>
</td>
</tr>
<tr>
<td colspan="2"><p style="text-align: center">CHAPTER VI</p>
</td>
</tr>
<tr>
<td><p>Barbary and its Tribes&mdash;Beni Aros&mdash;Sidi Hamed au
Muza&mdash;The Children of the Dar-Bushi-Fal, a Sect of Thieves
and Sorcerers, probably of Gypsy Origin</p>
</td>
<td><p style="text-align: right"><span class="indexpageno"><a
href="#page85">85</a></span></p>
</td>
</tr>
<tr>
<td colspan="2"><p style="text-align: center">CHAPTER VII</p>
</td>
</tr>
<tr>

<td><p>Chiromancy&mdash;Torreblanca&mdash;Git&aacute;nas&mdash;The
Git&aacute;na of Seville&mdash;La Buena Ventura&mdash;The
Dance&mdash;The Song&mdash;Tricks of the Git&aacute;nas&mdash;The
Widow&mdash;Occult Powers</p>
</td>
<td><p style="text-align: right"><span class="indexpageno"><a
href="#page98">98</a></span></p>
</td>
</tr>
<tr>
<td colspan="2"><p style="text-align: center">CHAPTER VIII</p>
</td>
</tr>
<tr>
<td><p>The Evil Eye&mdash;Credulity of Eastern Nations on this
subject&mdash;Remedies for the Evil Eye&mdash;The
Talmud&mdash;Superstitions of the North</p>
</td>
<td><p style="text-align: right"><span class="indexpageno"><a
href="#page115">115</a></span></p>
</td>
</tr>
<tr>
<td colspan="2"><p style="text-align: center">CHAPTER IX</p>
</td>
</tr>
<tr>
<td><p>Exodus of the Jews: that of the Gypsies&mdash;Indifference
of the Git&aacute;nos with respect to
Religion&mdash;Ezekiel&mdash;Tale of Egyptian
Descent&mdash;Qui&ntilde;ones&mdash;Melchior of <a
name="pagexxi"></a><span class="pagenum">p.
xxi</span>Guelama&mdash;Religious Tolerance&mdash;The Inquisitor
of Cordova&mdash;Git&aacute;nos and Moriscos</p>
</td>
<td><p style="text-align: right"><span class="indexpageno"><a
href="#page122">122</a></span></p>
</td>
</tr>
<tr>
<td colspan="2"><p style="text-align: center">CHAPTER X</p>
</td>
</tr>
<tr>
<td><p>The Expulsion of the Git&aacute;nos; a Discourse addressed
by Dr. Sancho de Moncada to Philip the Third</p>
</td>
<td><p style="text-align: right"><span class="indexpageno"><a
href="#page137">137</a></span></p>
</td>
</tr>
<tr>
<td colspan="2"><p style="text-align: center">CHAPTER XI</p>
</td>
</tr>
<tr>
<td><p>Various Laws issued against the Spanish Gypsies, from the
time of Ferdinand and Isabella to the latter part of the
Eighteenth Century, embracing a period of nearly Three Hundred
Years</p>
</td>
<td><p style="text-align: right"><span class="indexpageno"><a
href="#page151">151</a></span></p>
</td>
</tr>
<tr>
<td colspan="2"><p style="text-align: center">CHAPTER XII</p>
</td>
</tr>
<tr>
<td><p>Carlos Tercero&mdash;His Law respecting the
Git&aacute;nos</p>
</td>
<td><p style="text-align: right"><span class="indexpageno"><a
href="#page166">166</a></span></p>
</td>
</tr>
<tr>
<td colspan="2"><p style="text-align: center"><b>PART II</b></p>
</td>
</tr>
<tr>
<td colspan="2"><p style="text-align: center">CHAPTER I</p>
</td>
</tr>
<tr>
<td><p>Badajoz&mdash;The Gypsies&mdash;The Withered
Arm&mdash;Gypsy Law&mdash;Trimming and
Shearing&mdash;Metempsychosis&mdash;Paco and
Antonio&mdash;Antonio and the Magyar&mdash;The
Chai&mdash;Pharaoh&mdash;The Steeds of the Egyptians</p>
</td>
<td><p style="text-align: right"><span class="indexpageno"><a
href="#page177">177</a></span></p>
</td>
</tr>
<tr>
<td colspan="2"><p style="text-align: center">CHAPTER II</p>
</td>
</tr>
<tr>
<td><p>Madrid&mdash;Gypsy Women&mdash;Granada&mdash;Gypsy
Smiths&mdash;Pepe
Conde&mdash;Seville&mdash;Triana&mdash;Cordova&mdash;Horses&mdash;The
Esquilador&mdash;Characteristic Epistle&mdash;Catalonia, etc.</p>
</td>
<td><p style="text-align: right"><span class="indexpageno"><a
href="#page194">194</a></span></p>
</td>
</tr>
<tr>
<td colspan="2"><p style="text-align: center"><a
name="pagexxii"></a><span class="pagenum">p. xxii</span>CHAPTER
III</p>
</td>
</tr>
<tr>
<td><p>General Remarks on the Present State of the
Git&aacute;nos&mdash;Inefficiency of the Old Laws&mdash;Prospects
of the Git&aacute;nos&mdash;Partial Reformation&mdash;Decline of
the Gypsy Sect&mdash;Fair of Leon&mdash;Love of Race&mdash;Gypsy
executed&mdash;Numerical Decrease</p>
</td>
<td><p style="text-align: right"><span class="indexpageno"><a
href="#page207">207</a></span></p>
</td>
</tr>
<tr>
<td colspan="2"><p style="text-align: center">CHAPTER IV</p>
</td>
</tr>
<tr>
<td><p>Illustrations of Gypsy Character&mdash;The Gypsy Innkeeper
of Tarifa&mdash;The Gypsy Soldier of Valdepe&ntilde;as</p>
</td>
<td><p style="text-align: right"><span class="indexpageno"><a
href="#page221">221</a></span></p>
</td>
</tr>
<tr>
<td colspan="2"><p style="text-align: center">CHAPTER V</p>
</td>
</tr>
<tr>
<td><p>Various Points connected with the
Git&aacute;nos&mdash;Dress&mdash;Physical
Characteristics&mdash;The Gypsy Glance&mdash;Extracts from a
Spanish work</p>
</td>
<td><p style="text-align: right"><span class="indexpageno"><a
href="#page243">243</a></span></p>
</td>
</tr>
<tr>
<td colspan="2"><p style="text-align: center">CHAPTER VI</p>
</td>
</tr>
<tr>
<td><p>Certain Tricks and Practices of the Gypsy
Females&mdash;The Bahi&mdash;Hokkano Baro&mdash;Ustilar
Past&eacute;sas&mdash;Shoplifting&mdash;Drao&mdash;The
Loadstone&mdash;The Root of the Good Baron</p>
</td>
<td><p style="text-align: right"><span class="indexpageno"><a
href="#page252">252</a></span></p>
</td>
</tr>
<tr>
<td colspan="2"><p style="text-align: center">CHAPTER VII</p>
</td>
</tr>
<tr>
<td><p>The Marriage Festival&mdash;Eastern Jews&mdash;Their
Weddings</p>
</td>
<td><p style="text-align: right"><span class="indexpageno"><a
href="#page266">266</a></span></p>
</td>
</tr>
<tr>
<td colspan="2"><p style="text-align: center">CHAPTER VIII</p>
</td>
</tr>
<tr>
<td><p>Attempts made to enlighten the Git&aacute;nos&mdash;The
Inward Monitor&mdash;The One-eyed Git&aacute;na&mdash;P&eacute;pa
and Chichar&oacute;na&mdash;The Gypsy Congregation</p>
</td>
<td><p style="text-align: right"><span class="indexpageno"><a
href="#page274">274</a></span></p>
</td>
</tr>
<tr>
<td colspan="2"><p style="text-align: center"><a
name="pagexxiii"></a><span class="pagenum">p. xxiii</span><b>PART
III</b></p>
</td>
</tr>
<tr>
<td colspan="2"><p style="text-align: center">CHAPTER I</p>
</td>
</tr>
<tr>
<td><p>The Poetry of the Git&aacute;nos</p>
</td>
<td><p style="text-align: right"><span class="indexpageno"><a
href="#page287">287</a></span></p>
</td>
</tr>
<tr>
<td colspan="2"><p style="text-align: center">CHAPTER II</p>
</td>
</tr>
<tr>
<td><p>Spurious Gypsy Poetry of Andalusia</p>
</td>
<td><p style="text-align: right"><span class="indexpageno"><a
href="#page298">298</a></span></p>
</td>
</tr>
<tr>
<td><p>Brijindope.&mdash;The Deluge</p>
</td>
<td><p style="text-align: right"><span class="indexpageno"><a
href="#page304">304</a></span></p>
</td>
</tr>
<tr>
<td><p>The Pestilence</p>
</td>
<td><p style="text-align: right"><span class="indexpageno"><a
href="#page310">310</a></span></p>
</td>
</tr>
<tr>
<td><p>On the Language of the Git&aacute;nos</p>
</td>
<td><p style="text-align: right"><span class="indexpageno"><a
href="#page313">313</a></span></p>
</td>
</tr>
<tr>
<td><p>&nbsp;&nbsp;&nbsp;Robber Language</p>
</td>
<td><p style="text-align: right"><span class="indexpageno"><a
href="#page335">335</a></span></p>
</td>
</tr>
<tr>
<td><p>&nbsp;&nbsp;&nbsp;The Term &lsquo;Busno&rsquo;</p>
</td>
<td><p style="text-align: right"><span class="indexpageno"><a
href="#page354">354</a></span></p>
</td>
</tr>
<tr>
<td><p>Specimens of Gypsy Dialects</p>
</td>
<td><p style="text-align: right"><span class="indexpageno"><a
href="#page357">357</a></span></p>
</td>
</tr>
<tr>
<td><p>Vocabulary of their Language</p>
</td>
<td><p style="text-align: right"><span class="indexpageno"><a
href="#page365">365</a></span></p>
</td>
</tr>
<tr>
<td colspan="2"><p style="text-align: center">APPENDIX</p>
</td>
</tr>
<tr>
<td><p>Miscellanies in the Git&aacute;no Language</p>
</td>
<td><p style="text-align: right"><span class="indexpageno"><a
href="#page415">415</a></span></p>
</td>
</tr>
<tr>
<td><p>The English Dialect of the Rommany</p>
</td>
<td><p style="text-align: right"><span class="indexpageno"><a
href="#page428">428</a></span></p>
</td>
</tr>
</table>
<h2><a name="pagexxiv"></a><span class="pagenum">p.
xxiv</span>LIST OF ILLUSTRATIONS</h2>
<table>
<tr>
<td><p>Gypsy&rsquo;s Marriage Dance (<i>photogravure</i>)</p>
</td>
<td><p style="text-align: right"><i>Frontispiece</i></p>
</td>
</tr>
<tr>
<td><p>The Rearguard of the Marching Gypsies</p>
</td>
<td><p style="text-align: right"><i>To face page</i> <span
class="indexpageno"><a href="#page50">50</a></span></p>
</td>
</tr>
<tr>
<td><p>Travellers attacked by the Git&aacute;nos</p>
</td>
<td><p style="text-align: right"><span class="indexpageno"><a
href="#page52">52</a></span></p>
</td>
</tr>
<tr>
<td><p>A Song of Egypt</p>
</td>
<td><p style="text-align: right"><span class="imageref"><a
href="#image108">108</a></span></p>
</td>
</tr>
<tr>
<td><p>The Gypsy Smith of Granada</p>
</td>
<td><p style="text-align: right"><span class="imageref"><a
href="#image196">196</a></span></p>
</td>
</tr>
<tr>
<td><p>The Murder of Pindamonas by Pepe Conde</p>
</td>
<td><p style="text-align: right"><span class="imageref"><a
href="#image198">198</a></span></p>
</td>
</tr>
<tr>
<td><p>Roasting Chestnuts by the side of the Guadalquiver</p>
</td>
<td><p style="text-align: right"><span class="imageref"><a
href="#image200">200</a></span></p>
</td>
</tr>
<tr>
<td><p>A Gypsy Family</p>
</td>
<td><p style="text-align: right"><span class="imageref"><a
href="#image222">222</a></span></p>
</td>
</tr>
</table>
<h2><a name="page1"></a><span class="pagenum">p. 1</span>THE
GYPSIES</h2>
<h3>INTRODUCTION</h3>
<p><span class="smcap">Throughout</span> my life the Gypsy race
has always had a peculiar interest for me.&nbsp; Indeed I can
remember no period when the mere mention of the name of Gypsy did
not awaken within me feelings hard to be described.&nbsp; I
cannot account for this&mdash;I merely state a fact.</p>
<p>Some of the Gypsies, to whom I have stated this circumstance,
have accounted for it on the supposition that the soul which at
present animates my body has at some former period tenanted that
of one of their people; for many among them are believers in
metempsychosis, and, like the followers of Bouddha, imagine that
their souls, by passing through an infinite number of bodies,
attain at length sufficient purity to be admitted to a state of
perfect rest and quietude, which is the only idea of heaven they
can form.</p>
<p>Having in various and distant countries lived in habits of
intimacy with these people, I have come to the following
conclusions respecting them: that wherever they are found, their
manners and customs are virtually the same, though somewhat
modified by circumstances, and that the language they speak
amongst themselves, and of which they are particularly anxious to
keep others in ignorance, is in all countries one and the same,
but has been subjected more or less to modification; and lastly,
that their countenances exhibit a decided family resemblance, but
are darker or fairer according to the temperature of the climate,
but invariably darker, at least in Europe, than those of the
natives of the countries in which they dwell, for example,
England and Russia, Germany and Spain.</p>
<p>The names by which they are known differ with the country,
though, with one or two exceptions, not materially for example,
they are styled in Russia, Zig&aacute;ni; in Turkey and Persia,
Zingarri; and in Germany, Zigeuner; all which words apparently
spring from the same etymon, which there is no improbability in
supposing to be &lsquo;Zincali,&rsquo; a term by which these
people, especially those of Spain, sometimes designate
themselves, and the meaning of which is believed to be, <i>The
black men of Zend or Ind</i>.&nbsp; In England and Spain they are
commonly known as Gypsies and Git&aacute;nos, from a general
belief that they were originally Egyptians, to which the two
words are tantamount; and in France as Bohemians, from the
circumstance that Bohemia was one of the first countries in
civilised Europe where they made their appearance.</p>
<p>But they generally style themselves and the language which
they speak, Rommany.&nbsp; This word, of which I shall ultimately
have more to say, is of Sanscrit origin, and signifies, The
Husbands, or that which pertaineth unto them.&nbsp; From whatever
motive this appellation may have originated, it is perhaps more
applicable than any other to a sect or caste like them, who have
no love and no affection beyond their own race; who are capable
of making great sacrifices for each other, and who gladly prey
upon all the rest of the human species, whom they detest, and by
whom they are hated and despised.&nbsp; It will perhaps not be
out of place to observe here, that there is no reason for
supposing that the word Roma or Rommany is derived from the
Arabic word which signifies Greece or Grecians, as some people
not much acquainted with the language of the race in question
have imagined.</p>
<p>I have no intention at present to say anything about their
origin.&nbsp; Scholars have asserted that the language which they
speak proves them to be of Indian stock, and undoubtedly a great
number of their words are Sanscrit.&nbsp; My own opinion upon
this subject will be found in a subsequent article.&nbsp; I shall
here content myself with observing that from whatever country
they come, whether from India or Egypt, there can be no doubt
that they are human beings and have immortal souls; and it is in
the humble hope of drawing the attention of the Christian
philanthropist towards them, especially that degraded and unhappy
portion of them, the Git&aacute;nos of Spain, that the present
little work has been undertaken.&nbsp; But before proceeding to
speak of the latter, it will perhaps not be amiss to afford some
account of the Rommany as I have seen them in other countries;
for there is scarcely a part of the habitable world where they
are not to be found: their tents are alike pitched on the heaths
of Brazil and the ridges of the Himalayan hills, and their
language is heard at Moscow and Madrid, in the streets of London
and Stamboul.</p>
<h3>THE ZIG&Aacute;NI, OR RUSSIAN GYPSIES</h3>
<p>They are found in all parts of Russia, with the exception of
the government of St. Petersburg, from which they have been
banished.&nbsp; In most of the provincial towns they are to be
found in a state of half-civilisation, supporting themselves by
trafficking in horses, or by curing the disorders incidental to
those animals; but the vast majority reject this manner of life,
and traverse the country in bands, like the ancient Hamaxobioi;
the immense grassy plains of Russia affording pasturage for their
herds of cattle, on which, and the produce of the chase, they
chiefly depend for subsistence.&nbsp; They are, however, not
destitute of money, which they obtain by various means, but
principally by curing diseases amongst the cattle of the
muj&iacute;ks or peasantry, and by telling fortunes, and not
unfrequently by theft and brigandage.</p>
<p>Their power of resisting cold is truly wonderful, as it is not
uncommon to find them encamped in the midst of the snow, in
slight canvas tents, when the temperature is twenty-five or
thirty degrees below the freezing-point according to
R&eacute;aumur; but in the winter they generally seek the shelter
of the forests, which afford fuel for their fires, and abound in
game.</p>
<p>The race of the Rommany is by nature perhaps the most
beautiful in the world; and amongst the children of the Russian
Zig&aacute;ni are frequently to be found countenances to do
justice to which would require the pencil of a second Murillo;
but exposure to the rays of the burning sun, the biting of the
frost, and the pelting of the pitiless sleet and snow, destroys
their beauty at a very early age; and if in infancy their
personal advantages are remarkable, their ugliness at an advanced
age is no less so, for then it is loathsome, and even
appalling.</p>
<p>A hundred years, could I live so long, would not efface from
my mind the appearance of an aged Ziganskie Attaman, or Captain
of Zig&aacute;ni, and his grandson, who approached me on the
meadow before Novo Gorod, where stood the encampment of a
numerous horde.&nbsp; The boy was of a form and face which might
have entitled him to represent Astyanax, and Hector of Troy might
have pressed him to his bosom, and called him his pride; but the
old man was, perhaps, such a shape as Milton has alluded to, but
could only describe as execrable&mdash;he wanted but the dart and
kingly crown to have represented the monster who opposed the
progress of Lucifer, whilst careering in burning arms and
infernal glory to the outlet of his hellish prison.</p>
<p>But in speaking of the Russian Gypsies, those of Moscow must
not be passed over in silence.&nbsp; The station to which they
have attained in society in that most remarkable of cities is so
far above the sphere in which the remainder of their race pass
their lives, that it may be considered as a phenomenon in Gypsy
history, and on that account is entitled to particular
notice.</p>
<p>Those who have been accustomed to consider the Gypsy as a
wandering outcast, incapable of appreciating the blessings of a
settled and civilised life, or&mdash;if abandoning vagabond
propensities, and becoming stationary&mdash;as one who never
ascends higher than the condition of a low trafficker, will be
surprised to learn, that amongst the Gypsies of Moscow there are
not a few who inhabit stately houses, go abroad in elegant
equipages, and are behind the higher orders of the Russians
neither in appearance nor mental acquirements.&nbsp; To the power
of song alone this phenomenon is to be attributed.&nbsp; From
time immemorial the female Gypsies of Moscow have been much
addicted to the vocal art, and bands or quires of them have sung
for pay in the halls of the nobility or upon the boards of the
theatre.&nbsp; Some first-rate songsters have been produced among
them, whose merits have been acknowledged, not only by the
Russian public, but by the most fastidious foreign critics.&nbsp;
Perhaps the highest compliment ever paid to a songster was paid
by Catalani herself to one of these daughters of Roma.&nbsp; It
is well known throughout Russia that the celebrated Italian was
so enchanted with the voice of a Moscow Gypsy (who, after the
former had displayed her noble talent before a splendid audience
in the old Russian capital, stepped forward and poured forth one
of her national strains), that she tore from her own shoulders a
shawl of cashmire, which had been presented to her by the Pope,
and, embracing the Gypsy, insisted on her acceptance of the
splendid gift, saying, that it had been intended for the
matchless songster, which she now perceived she herself was
not.</p>
<p>The sums obtained by many of these females by the exercise of
their art enable them to support their relatives in affluence and
luxury: some are married to Russians, and no one who has visited
Russia can but be aware that a lovely and accomplished countess,
of the noble and numerous family of Tolstoy, is by birth a
Zig&aacute;na, and was originally one of the principal
attractions of a Rommany choir at Moscow.</p>
<p>But it is not to be supposed that the whole of the Gypsy
females at Moscow are of this high and talented description; the
majority of them are of far lower quality, and obtain their
livelihood by singing and dancing at taverns, whilst their
husbands in general follow the occupation of horse-dealing.</p>
<p>Their favourite place of resort in the summer time is Marina
Rotze, a species of sylvan garden about two versts from Moscow,
and thither, tempted by curiosity, I drove one fine
evening.&nbsp; On my arrival the Zig&aacute;nas came flocking out
from their little tents, and from the tractir or inn which has
been erected for the accommodation of the public.&nbsp; Standing
on the seat of the calash, I addressed them in a loud voice in
the English dialect of the Rommany, of which I have some
knowledge.&nbsp; A shrill scream of wonder was instantly raised,
and welcomes and blessings were poured forth in floods of musical
Rommany, above all of which predominated the cry of <i>Kak
camenna tute prala</i>&mdash;or, How we love you,
brother!&mdash;for at first they mistook me for one of their
wandering brethren from the distant lands, come over the great
panee or ocean to visit them.</p>
<p>After some conversation they commenced singing, and favoured
me with many songs, both in Russian and Rommany: the former were
modern popular pieces, such as are accustomed to be sung on the
boards of the theatre; but the latter were evidently of great
antiquity, exhibiting the strongest marks of originality, the
metaphors bold and sublime, and the metre differing from anything
of the kind which it has been my fortune to observe in Oriental
or European prosody.</p>
<p>One of the most remarkable, and which commences thus:</p>
<blockquote><p>&lsquo;Za mateia rosherroro odolata<br />
Bravintata,&rsquo;</p>
</blockquote>
<p>(or, Her head is aching with grief, as if she had tasted wine)
describes the anguish of a maiden separated from her lover, and
who calls for her steed:</p>
<blockquote><p>&lsquo;Tedjav manga gurraoro&rsquo;&mdash;</p>
</blockquote>
<p>that she may depart in quest of the lord of her bosom, and
share his joys and pleasures.</p>
<p>A collection of these songs, with a translation and
vocabulary, would be no slight accession to literature, and would
probably throw more light on the history of this race than
anything which has yet appeared; and, as there is no want of zeal
and talent in Russia amongst the cultivators of every branch of
literature, and especially philology, it is only surprising that
such a collection still remains a desideratum.</p>
<p>The religion which these singular females externally professed
was the Greek, and they mostly wore crosses of copper or gold;
but when I questioned them on this subject in their native
language, they laughed, and said it was only to please the
Russians.&nbsp; Their names for God and his adversary are Deval
and Bengel, which differ little from the Spanish Un-debel and
Bengi, which signify the same.&nbsp; I will now say something
of</p>
<h3>THE HUNGARIAN GYPSIES, OR CZIG&Aacute;NY</h3>
<p>Hungary, though a country not a tenth part so extensive as the
huge colossus of the Russian empire, whose tzar reigns over a
hundred lands, contains perhaps as many Gypsies, it not being
uncommon to find whole villages inhabited by this race; they
likewise abound in the suburbs of the towns.&nbsp; In Hungary the
feudal system still exists in all its pristine barbarity; in no
country does the hard hand of this oppression bear so heavy upon
the lower classes&mdash;not even in Russia.&nbsp; The peasants of
Russia are serfs, it is true, but their condition is enviable
compared with that of the same class in the other country; they
have certain rights and privileges, and are, upon the whole,
happy and contented, whilst the Hungarians are ground to
powder.&nbsp; Two classes are free in Hungary to do almost what
they please&mdash;the nobility and&mdash;the Gypsies; the former
are above the law&mdash;the latter below it: a toll is wrung from
the hands of the hard-working labourers, that most meritorious
class, in passing over a bridge, for example at Pesth, which is
not demanded from a well-dressed person&mdash;nor from the
Czig&aacute;ny, who have frequently no dress at all&mdash;and
whose insouciance stands in striking contrast with the trembling
submission of the peasants.&nbsp; The Gypsy, wherever you find
him, is an incomprehensible being, but nowhere more than in
Hungary, where, in the midst of slavery, he is free, though
apparently one step lower than the lowest slave.&nbsp; The habits
of the Hungarian Gypsies are abominable; their hovels appear
sinks of the vilest poverty and filth, their dress is at best
rags, their food frequently the vilest carrion, and occasionally,
if report be true, still worse&mdash;on which point, when
speaking of the Spanish Git&aacute;nos, we shall have
subsequently more to say: thus they live in filth, in rags, in
nakedness, and in merriness of heart, for nowhere is there more
of song and dance than in an Hungarian Gypsy village.&nbsp; They
are very fond of music, and some of them are heard to touch the
violin in a manner wild, but of peculiar excellence.&nbsp;
Parties of them have been known to exhibit even at Paris.</p>
<p>In Hungary, as in all parts, they are addicted to
horse-dealing; they are likewise tinkers, and smiths in a small
way.&nbsp; The women are fortune-tellers, of course&mdash;both
sexes thieves of the first water.&nbsp; They roam where they
list&mdash;in a country where all other people are held under
strict surveillance, no one seems to care about these
Parias.&nbsp; The most remarkable feature, however, connected
with the habits of the Czig&aacute;ny, consists in their foreign
excursions, having plunder in view, which frequently endure for
three or four years, when, if no mischance has befallen them,
they return to their native land&mdash;rich; where they squander
the proceeds of their dexterity in mad festivals.&nbsp; They
wander in bands of twelve and fourteen through France, even to
Rome.&nbsp; Once, during my own wanderings in Italy, I rested at
nightfall by the side of a kiln, the air being piercingly cold;
it was about four leagues from Genoa.&nbsp; Presently arrived
three individuals to take advantage of the warmth&mdash;a man, a
woman, and a lad.&nbsp; They soon began to discourse&mdash;and I
found that they were Hungarian Gypsies; they spoke of what they
had been doing, and what they had amassed&mdash;I think they
mentioned nine hundred crowns.&nbsp; They had companions in the
neighbourhood, some of whom they were expecting; they took no
notice of me, and conversed in their own dialect; I did not
approve of their propinquity, and rising, hastened away.</p>
<p>When Napoleon invaded Spain there were not a few Hungarian
Gypsies in his armies; some strange encounters occurred on the
field of battle between these people and the Spanish
Git&aacute;nos, one of which is related in the second part of the
present work.&nbsp; When quartered in the Spanish towns, the
Czig&aacute;ny invariably sought out their peninsular brethren,
to whom they revealed themselves, kissing and embracing most
affectionately; the Git&aacute;nos were astonished at the
proficiency of the strangers in thievish arts, and looked upon
them almost in the light of superior beings: &lsquo;They knew the
whole reckoning,&rsquo; is still a common expression amongst
them.&nbsp; There was a Czig&aacute;nian soldier for some time at
Cordoba, of whom the Git&aacute;nos of the place still frequently
discourse, whilst smoking their cigars during winter nights over
their bras&eacute;ros.</p>
<p>The Hungarian Gypsies have a peculiar accent when speaking the
language of the country, by which they can be instantly
distinguished; the same thing is applicable to the Git&aacute;nos
of Spain when speaking Spanish.&nbsp; In no part of the world is
the Gypsy language preserved better than in Hungary.</p>
<p>The following short prayer to the Virgin, which I have
frequently heard amongst the Gypsies of Hungary and Transylvania,
will serve as a specimen of their language:&mdash;</p>
<blockquote><p>Gula Devla, da me saschipo.&nbsp; Swuntuna Devla,
da me bacht t&rsquo; aldaschis cari me jav; te ferin man, Devla,
sila ta niapaschiata, chungal&eacute; manuschendar, ke me jav
and&eacute; drom ca hin man traba; ferin man, Devia; ma mek man
Devla, ke manga man tre Devies-key.</p>
<p>Sweet Goddess, give me health.&nbsp; Holy Goddess, give me
luck and grace wherever I go; and help me, Goddess, powerful and
immaculate, from ugly men, that I may go in the road to the place
I purpose: help me, Goddess; forsake me not, Goddess, for I pray
for God&rsquo;s sake.</p>
</blockquote>
<h3>WALLACHIA AND MOLDAVIA</h3>
<p>In Wallachia and Moldavia, two of the eastern-most regions of
Europe, are to be found seven millions of people calling
themselves Roumouni, and speaking a dialect of the Latin tongue
much corrupted by barbarous terms, so called.&nbsp; They are
supposed to be in part descendants of Roman soldiers, Rome in the
days of her grandeur having established immense military colonies
in these parts.&nbsp; In the midst of these people exist vast
numbers of Gypsies, amounting, I am disposed to think, to at
least two hundred thousand.&nbsp; The land of the Roumouni,
indeed, seems to have been the hive from which the West of Europe
derived the Gypsy part of its population.&nbsp; Far be it from me
to say that the Gypsies sprang originally from
Roumouni-land.&nbsp; All I mean is, that it was their grand
resting-place after crossing the Danube.&nbsp; They entered
Roumouni-land from Bulgaria, crossing the great river, and from
thence some went to the north-east, overrunning Russia, others to
the west of Europe, as far as Spain and England.&nbsp; That the
early Gypsies of the West, and also those of Russia, came from
Roumouni-land, is easily proved, as in all the western Gypsy
dialects, and also in the Russian, are to be found words
belonging to the Roumouni speech; for example, primavera, spring;
cheros, heaven; chorab, stocking; chismey,
boots;&mdash;Roum&mdash;primivari, cherul, chorapul,
chism&eacute;.&nbsp; One might almost be tempted to suppose that
the term Rommany, by which the Gypsies of Russia and the West
call themselves, was derived from Roumouni, were it not for one
fact, which is, that Romanus in the Latin tongue merely means a
native of Rome, whilst the specific meaning of Rome still remains
in the dark; whereas in Gypsy Rom means a husband, Rommany the
sect of the husbands; Romanesti if married.&nbsp; Whether both
words were derived originally from the same source, as I believe
some people have supposed, is a question which, with my present
lights, I cannot pretend to determine.</p>
<h3>THE ENGLISH GYPSIES</h3>
<p>No country appears less adapted for that wandering life, which
seems so natural to these people, than England.&nbsp; Those
wildernesses and forests, which they are so attached to, are not
to be found there; every inch of land is cultivated, and its
produce watched with a jealous eye; and as the laws against
trampers, without the visible means of supporting themselves, are
exceedingly severe, the possibility of the Gypsies existing as a
distinct race, and retaining their original free and independent
habits, might naturally be called in question by those who had
not satisfactorily verified the fact.&nbsp; Yet it is a truth
that, amidst all these seeming disadvantages, they not only exist
there, but in no part of the world is their life more in
accordance with the general idea that the Gypsy is like Cain, a
wanderer of the earth; for in England the covered cart and the
little tent are the houses of the Gypsy, and he seldom remains
more than three days in the same place.</p>
<p>At present they are considered in some degree as a privileged
people; for, though their way of life is unlawful, it is connived
at; the law of England having discovered by experience, that its
utmost fury is inefficient to reclaim them from their inveterate
habits.</p>
<p>Shortly after their first arrival in England, which is upwards
of three centuries since, a dreadful persecution was raised
against them, the aim of which was their utter extermination; the
being a Gypsy was esteemed a crime worthy of death, and the
gibbets of England groaned and creaked beneath the weight of
Gypsy carcases, and the miserable survivors were literally
obliged to creep into the earth in order to preserve their
lives.&nbsp; But these days passed by; their persecutors became
weary of pursuing them; they showed their heads from the holes
and caves where they had hidden themselves, they ventured forth,
increased in numbers, and, each tribe or family choosing a
particular circuit, they fairly divided the land amongst
them.</p>
<p>In England, the male Gypsies are all dealers in horses, and
sometimes employ their idle time in mending the tin and copper
utensils of the peasantry; the females tell fortunes.&nbsp; They
generally pitch their tents in the vicinity of a village or small
town by the road side, under the shelter of the hedges and
trees.&nbsp; The climate of England is well known to be
favourable to beauty, and in no part of the world is the
appearance of the Gypsies so prepossessing as in that country;
their complexion is dark, but not disagreeably so; their faces
are oval, their features regular, their foreheads rather low, and
their hands and feet small.&nbsp; The men are taller than the
English peasantry, and far more active.&nbsp; They all speak the
English language with fluency, and in their gait and demeanour
are easy and graceful; in both points standing in striking
contrast with the peasantry, who in speech are slow and uncouth,
and in manner dogged and brutal.</p>
<p>The dialect of the Rommany, which they speak, though mixed
with English words, may be considered as tolerably pure, from the
fact that it is intelligible to the Gypsy race in the heart of
Russia.&nbsp; Whatever crimes they may commit, their vices are
few, for the men are not drunkards, nor are the women harlots;
there are no two characters which they hold in so much
abhorrence, nor do any words when applied by them convey so much
execration as these two.</p>
<p>The crimes of which these people were originally accused were
various, but the principal were theft, sorcery, and causing
disease among the cattle; and there is every reason for supposing
that in none of these points they were altogether guiltless.</p>
<p>With respect to sorcery, a thing in itself impossible, not
only the English Gypsies, but the whole race, have ever professed
it; therefore, whatever misery they may have suffered on that
account, they may be considered as having called it down upon
their own heads.</p>
<p>Dabbling in sorcery is in some degree the province of the
female Gypsy.&nbsp; She affects to tell the future, and to
prepare philtres by means of which love can be awakened in any
individual towards any particular object; and such is the
credulity of the human race, even in the most enlightened
countries, that the profits arising from these practices are
great.&nbsp; The following is a case in point: two females,
neighbours and friends, were tried some years since, in England,
for the murder of their husbands.&nbsp; It appeared that they
were in love with the same individual, and had conjointly, at
various times, paid sums of money to a Gypsy woman to work charms
to captivate his affections.&nbsp; Whatever little effect the
charms might produce, they were successful in their principal
object, for the person in question carried on for some time a
criminal intercourse with both.&nbsp; The matter came to the
knowledge of the husbands, who, taking means to break off this
connection, were respectively poisoned by their wives.&nbsp; Till
the moment of conviction these wretched females betrayed neither
emotion nor fear, but then their consternation was indescribable;
and they afterwards confessed that the Gypsy, who had visited
them in prison, had promised to shield them from conviction by
means of her art.&nbsp; It is therefore not surprising that in
the fifteenth and sixteenth centuries, when a belief in sorcery
was supported by the laws of all Europe, these people were
regarded as practisers of sorcery, and punished as such, when,
even in the nineteenth, they still find people weak enough to
place confidence in their claims to supernatural power.</p>
<p>The accusation of producing disease and death amongst the
cattle was far from groundless.&nbsp; Indeed, however strange and
incredible it may sound in the present day to those who are
unacquainted with this caste, and the peculiar habits of the
Rommanees, the practice is still occasionally pursued in England
and many other countries where they are found.&nbsp; From this
practice, when they are not detected, they derive considerable
advantage.&nbsp; Poisoning cattle is exercised by them in two
ways: by one, they merely cause disease in the animals, with the
view of receiving money for curing them upon offering their
services; the poison is generally administered by powders cast at
night into the mangers of the animals: this way is only practised
upon the larger cattle, such as horses and cows.&nbsp; By the
other, which they practise chiefly on swine, speedy death is
almost invariably produced, the drug administered being of a
highly intoxicating nature, and affecting the brain.&nbsp; They
then apply at the house or farm where the disaster has occurred
for the carcase of the animal, which is generally given them
without suspicion, and then they feast on the flesh, which is not
injured by the poison, which only affects the head.</p>
<p>The English Gypsies are constant attendants at the racecourse;
what jockey is not?&nbsp; Perhaps jockeyism originated with them,
and even racing, at least in England.&nbsp; Jockeyism properly
implies <i>the management of a whip</i>, and the word jockey is
neither more nor less than the term slightly modified, by which
they designate the formidable whips which they usually carry, and
which are at present in general use amongst horse-traffickers,
under the title of jockey whips.&nbsp; They are likewise fond of
resorting to the prize-ring, and have occasionally even attained
some eminence, as principals, in those disgraceful and
brutalising exhibitions called pugilistic combats.&nbsp; I
believe a great deal has been written on the subject of the
English Gypsies, but the writers have dwelt too much in
generalities; they have been afraid to take the Gypsy by the
hand, lead him forth from the crowd, and exhibit him in the area;
he is well worth observing.&nbsp; When a boy of fourteen, I was
present at a prize-fight; why should I hide the truth?&nbsp; It
took place on a green meadow, beside a running stream, close by
the old church of E-, and within a league of the ancient town of
N-, the capital of one of the eastern counties.&nbsp; The
terrible Thurtell was present, lord of the concourse; for
wherever he moved he was master, and whenever he spoke, even when
in chains, every other voice was silent.&nbsp; He stood on the
mead, grim and pale as usual, with his bruisers around.&nbsp; He
it was, indeed, who <i>got up</i> the fight, as he had previously
done twenty others; it being his frequent boast that he had first
introduced bruising and bloodshed amidst rural scenes, and
transformed a quiet slumbering town into a den of Jews and
metropolitan thieves.&nbsp; Some time before the commencement of
the combat, three men, mounted on wild-looking horses, came
dashing down the road in the direction of the meadow, in the
midst of which they presently showed themselves, their horses
clearing the deep ditches with wonderful alacrity.&nbsp;
&lsquo;That&rsquo;s Gypsy Will and his gang,&rsquo; lisped a
Hebrew pickpocket; &lsquo;we shall have another
fight.&rsquo;&nbsp; The word Gypsy was always sufficient to
excite my curiosity, and I looked attentively at the
newcomers.</p>
<p>I have seen Gypsies of various lands, Russian, Hungarian, and
Turkish; and I have also seen the legitimate children of most
countries of the world; but I never saw, upon the whole, three
more remarkable individuals, as far as personal appearance was
concerned, than the three English Gypsies who now presented
themselves to my eyes on that spot.&nbsp; Two of them had
dismounted, and were holding their horses by the reins.&nbsp; The
tallest, and, at the first glance, the most interesting of the
two, was almost a giant, for his height could not have been less
than six feet three.&nbsp; It is impossible for the imagination
to conceive anything more perfectly beautiful than were the
features of this man, and the most skilful sculptor of Greece
might have taken them as his model for a hero and a god.&nbsp;
The forehead was exceedingly lofty,&mdash;a rare thing in a
Gypsy; the nose less Roman than Grecian,&mdash;fine yet delicate;
the eyes large, overhung with long drooping lashes, giving them
almost a melancholy expression; it was only when the lashes were
elevated that the Gypsy glance was seen, if that can be called a
glance which is a strange stare, like nothing else in this
world.&nbsp; His complexion was a beautiful olive; and his teeth
were of a brilliancy uncommon even amongst these people, who have
all fine teeth.&nbsp; He was dressed in a coarse waggoner&rsquo;s
slop, which, however, was unable to conceal altogether the
proportions of his noble and Herculean figure.&nbsp; He might be
about twenty-eight.&nbsp; His companion and his captain, Gypsy
Will, was, I think, fifty when he was hanged, ten years
subsequently (for I never afterwards lost sight of him), in the
front of the jail of Bury St. Edmunds.&nbsp; I have still present
before me his bushy black hair, his black face, and his big black
eyes fixed and staring.&nbsp; His dress consisted of a loose blue
jockey coat, jockey boots and breeches; in his hand was a huge
jockey whip, and on his head (it struck me at the time for its
singularity) a broad-brimmed, high-peaked Andalusian hat, or at
least one very much resembling those generally worn in that
province.&nbsp; In stature he was shorter than his more youthful
companion, yet he must have measured six feet at least, and was
stronger built, if possible.&nbsp; What brawn!&mdash;what
bone!&mdash;what legs!&mdash;what thighs!&nbsp; The third Gypsy,
who remained on horseback, looked more like a phantom than any
thing human.&nbsp; His complexion was the colour of pale dust,
and of that same colour was all that pertained to him, hat and
clothes.&nbsp; His boots were dusty of course, for it was
midsummer, and his very horse was of a dusty dun.&nbsp; His
features were whimsically ugly, most of his teeth were gone, and
as to his age, he might be thirty or sixty.&nbsp; He was somewhat
lame and halt, but an unequalled rider when once upon his steed,
which he was naturally not very solicitous to quit.&nbsp; I
subsequently discovered that he was considered the wizard of the
gang.</p>
<p>I have been already prolix with respect to these Gypsies, but
I will not leave them quite yet.&nbsp; The intended combatants at
length arrived; it was necessary to clear the ring,&mdash;always
a troublesome and difficult task.&nbsp; Thurtell went up to the
two Gypsies, with whom he seemed to be acquainted, and with his
surly smile, said two or three words, which I, who was standing
by, did not understand.&nbsp; The Gypsies smiled in return, and
giving the reins of their animals to their mounted companion,
immediately set about the task which the king of the flash-men
had, as I conjecture, imposed upon them; this they soon
accomplished.&nbsp; Who could stand against such fellows and such
whips?&nbsp; The fight was soon over&mdash;then there was a
pause.&nbsp; Once more Thurtell came up to the Gypsies and said
something&mdash;the Gypsies looked at each other and conversed;
but their words then had no meaning for my ears.&nbsp; The tall
Gypsy shook his head&mdash;&lsquo;Very well,&rsquo; said the
other, in English.&nbsp; &lsquo;I will&mdash;that&rsquo;s
all.&rsquo;</p>
<p>Then pushing the people aside, he strode to the ropes, over
which he bounded into the ring, flinging his Spanish hat high
into the air.</p>
<p><i>Gypsy Will</i>.&mdash;&lsquo;The best man in England for
twenty pounds!&rsquo;</p>
<p><i>Thurtell</i>.&mdash;&lsquo;I am backer!&rsquo;</p>
<p>Twenty pounds is a tempting sum, and there men that day upon
the green meadow who would have shed the blood of their own
fathers for the fifth of the price.&nbsp; But the Gypsy was not
an unknown man, his prowess and strength were notorious, and no
one cared to encounter him.&nbsp; Some of the Jews looked eager
for a moment; but their sharp eyes quailed quickly before his
savage glances, as he towered in the ring, his huge form
dilating, and his black features convulsed with excitement.&nbsp;
The Westminster bravoes eyed the Gypsy askance; but the
comparison, if they made any, seemed by no means favourable to
themselves.&nbsp; &lsquo;Gypsy! rum chap.&mdash;Ugly
customer,&mdash;always in training.&rsquo;&nbsp; Such were the
exclamations which I heard, some of which at that period of my
life I did not understand.</p>
<p>No man would fight the Gypsy.&mdash;Yes! a strong country
fellow wished to win the stakes, and was about to fling up his
hat in defiance, but he was prevented by his friends,
with&mdash;&lsquo;Fool! he&rsquo;ll kill you!&rsquo;</p>
<p>As the Gypsies were mounting their horses, I heard the dusty
phantom exclaim&mdash;</p>
<p>&lsquo;Brother, you are an arrant ring-maker and a
horse-breaker; you&rsquo;ll make a hempen ring to break your own
neck of a horse one of these days.&rsquo;</p>
<p>They pressed their horses&rsquo; flanks, again leaped over the
ditches, and speedily vanished, amidst the whirlwinds of dust
which they raised upon the road.</p>
<p>The words of the phantom Gypsy were ominous.&nbsp; Gypsy Will
was eventually executed for a murder committed in his early
youth, in company with two English labourers, one of whom
confessed the fact on his death-bed.&nbsp; He was the head of the
clan Young, which, with the clan Smith, still haunts two of the
eastern counties.</p>
<h3>SOME FURTHER PARTICULARS RESPECTING THE ENGLISH GYPSIES</h3>
<p>It is difficult to say at what period the Gypsies or Rommany
made their first appearance in England.&nbsp; They had become,
however, such a nuisance in the time of Henry the Eighth, Philip
and Mary, and Elizabeth, that Gypsyism was denounced by various
royal statutes, and, if persisted in, was to be punished as
felony without benefit of clergy; it is probable, however, that
they had overrun England long before the period of the earliest
of these monarchs.&nbsp; The Gypsies penetrate into all
countries, save poor ones, and it is hardly to be supposed that a
few leagues of intervening salt water would have kept a race so
enterprising any considerable length of time, after their arrival
on the continent of Europe, from obtaining a footing in the
fairest and richest country of the West.</p>
<p>It is easy enough to conceive the manner in which the Gypsies
lived in England for a long time subsequent to their arrival:
doubtless in a half-savage state, wandering about from place to
place, encamping on the uninhabited spots, of which there were
then so many in England, feared and hated by the population, who
looked upon them as thieves and foreign sorcerers, occasionally
committing acts of brigandage, but depending chiefly for
subsistence on the practice of the &lsquo;arts of Egypt,&rsquo;
in which cunning and dexterity were far more necessary than
courage or strength of hand.</p>
<p>It would appear that they were always divided into clans or
tribes, each bearing a particular name, and to which a particular
district more especially belonged, though occasionally they would
exchange districts for a period, and, incited by their
characteristic love of wandering, would travel far and
wide.&nbsp; Of these families each had a sher-engro, or head man,
but that they were ever united under one Rommany Krallis, or
Gypsy King, as some people have insisted, there is not the
slightest ground for supposing.</p>
<p>It is possible that many of the original Gypsy tribes are no
longer in existence: disease or the law may have made sad havoc
among them, and the few survivors have incorporated themselves
with other families, whose name they have adopted.&nbsp; Two or
three instances of this description have occurred within the
sphere of my own knowledge: the heads of small families have been
cut off, and the subordinate members, too young and inexperienced
to continue Gypsying as independent wanderers, have been adopted
by other tribes.</p>
<p>The principal Gypsy tribes at present in existence are the
Stanleys, whose grand haunt is the New Forest; the Lovells, who
are fond of London and its vicinity; the Coopers, who call
Windsor Castle their home; the Hernes, to whom the north country,
more especially Yorkshire, belongeth; and lastly, my brethren,
the Smiths,&mdash;to whom East Anglia appears to have been
allotted from the beginning.</p>
<p>All these families have Gypsy names, which seem, however, to
be little more than attempts at translation of the English
ones:&mdash;thus the Stanleys are called Bar-engres <a
name="citation25"></a><a href="#footnote25"
class="citation">[25]</a>, which means stony-fellows, or
stony-hearts; the Coopers, Wardo-engres, or wheelwrights; the
Lovells, Camo-mescres, or amorous fellows the Hernes (German
Haaren) Balors, hairs, or hairy men; while the Smiths are called
Petul-engres, signifying horseshoe fellows, or blacksmiths.</p>
<p>It is not very easy to determine how the Gypsies became
possessed of some of these names: the reader, however, will have
observed that two of them, Stanley and Lovell, are the names of
two highly aristocratic English families; the Gypsies who bear
them perhaps adopted them from having, at their first arrival,
established themselves on the estates of those great people; or
it is possible that they translated their original Gypsy
appellations by these names, which they deemed synonymous.&nbsp;
Much the same may be said with respect to Herne, an ancient
English name; they probably sometimes officiated as coopers or
wheelwrights, whence the cognomination.&nbsp; Of the term
Petul-engro, or Smith, however, I wish to say something in
particular.</p>
<p>There is every reason for believing that this last is a
genuine Gypsy name, brought with them from the country from which
they originally came; it is compounded of two words, signifying,
as has been already observed, horseshoe fellows, or people whose
trade is to manufacture horseshoes, a trade which the Gypsies ply
in various parts of the world,&mdash;for example, in Russia and
Hungary, and more particularly about Granada in Spain, as will
subsequently be shown.&nbsp; True it is, that at present there
are none amongst the English Gypsies who manufacture horseshoes;
all the men, however, are tinkers more or less, and the word
Petul-engro is applied to the tinker also, though the proper
meaning of it is undoubtedly what I have already stated
above.&nbsp; In other dialects of the Gypsy tongue, this cognomen
exists, though not exactly with the same signification; for
example, in the Hungarian dialect, <i>Pindoro</i>, which is
evidently a modification of Petul-engro, is applied to a Gypsy in
general, whilst in Spanish Pepindorio is the Gypsy word for
Antonio.&nbsp; In some parts of Northern Asia, the Gypsies call
themselves Wattul <a name="citation26"></a><a href="#footnote26"
class="citation">[26]</a>, which seems to be one and the same as
Petul.</p>
<p>Besides the above-named Gypsy clans, there are other smaller
ones, some of which do not comprise more than a dozen
individuals, children included.&nbsp; For example, the Bosviles,
the Browns, the Chilcotts, the Grays, Lees, Taylors, and Whites;
of these the principal is the Bosvile tribe.</p>
<p>After the days of the great persecution in England against the
Gypsies, there can be little doubt that they lived a right merry
and tranquil life, wandering about and pitching their tents
wherever inclination led them: indeed, I can scarcely conceive
any human condition more enviable than Gypsy life must have been
in England during the latter part of the seventeenth, and the
whole of the eighteenth century, which were likewise the happy
days for Englishmen in general; there was peace and plenty in the
land, a contented population, and everything went well.&nbsp;
Yes, those were brave times for the Rommany chals, to which the
old people often revert with a sigh: the poor Gypsies, say they,
were then allowed to <i>sove abri</i> (sleep abroad) where they
listed, to heat their kettles at the foot of the oaks, and no
people grudged the poor persons one night&rsquo;s use of a meadow
to feed their cattle in.&nbsp; <i>Tugnis amande</i>, our heart is
heavy, brother,&mdash;there is no longer Gypsy law in the
land,&mdash;our people have become negligent,&mdash;they are but
half Rommany,&mdash;they are divided and care for
nothing,&mdash;they do not even fear Pazorrhus, brother.</p>
<p>Much the same complaints are at present made by the Spanish
Gypsies.&nbsp; Gypsyism is certainly on the decline in both
countries.&nbsp; In England, a superabundant population, and, of
late, a very vigilant police, have done much to modify Gypsy
life; whilst in Spain, causes widely different have produced a
still greater change, as will be seen further on.</p>
<p>Gypsy law does not flourish at present in England, and still
less in Spain, nor does Gypsyism.&nbsp; I need not explain here
what Gypsyism is, but the reader may be excused for asking what
is Gypsy law.&nbsp; Gypsy law divides itself into the three
following heads or precepts:&mdash;</p>
<blockquote><p>Separate not from <i>the husbands</i>.</p>
<p>Be faithful to <i>the husbands</i>.</p>
<p>Pay your debts to <i>the husbands</i>.</p>
</blockquote>
<p>By the first section the Rom or Gypsy is enjoined to live with
his brethren, the husbands, and not with the gorgios <a
name="citation28"></a><a href="#footnote28"
class="citation">[28]</a> or gentiles; he is to live in a tent,
as is befitting a Rom and a wanderer, and not in a house, which
ties him to one spot; in a word, he is in every respect to
conform to the ways of his own people, and to eschew those of
gorgios, with whom he is not to mix, save to tell them
<i>hoquepenes</i> (lies), and to chore them.</p>
<p>The second section, in which fidelity is enjoined, was more
particularly intended for the women: be faithful to the
<i>Roms</i>, ye <i>juwas</i>, and take not up with the gorgios,
whether they be <i>raior</i> or <i>bauor</i> (gentlemen or
fellows).&nbsp; This was a very important injunction, so much so,
indeed, that upon the observance of it depended the very
existence of the Rommany sect,&mdash;for if the female Gypsy
admitted the gorgio to the privilege of the Rom, the race of the
Rommany would quickly disappear.&nbsp; How well this injunction
has been observed needs scarcely be said; for the Rommany have
been roving about England for three centuries at least, and are
still to be distinguished from the gorgios in feature and
complexion, which assuredly would not have been the case if the
juwas had not been faithful to the Roms.&nbsp; The gorgio says
that the juwa is at his disposal in all things, because she tells
him fortunes and endures his free discourse; but the Rom, when he
hears the boast, laughs within his sleeve, and whispers to
himself, <i>Let him try</i>.</p>
<p>The third section, which relates to the paying of debts, is
highly curious.&nbsp; In the Gypsy language, the state of being
in debt is called <i>Pazorrhus</i>, and the Rom who did not seek
to extricate himself from that state was deemed infamous, and
eventually turned out of the society.&nbsp; It has been asserted,
I believe, by various gorgio writers, that the Roms have
everything in common, and that there is a common stock out of
which every one takes what he needs; this is quite a mistake,
however: a Gypsy tribe is an epitome of the world; every one
keeps his own purse and maintains himself and children to the
best of his ability, and every tent is independent of the
other.&nbsp; True it is that one Gypsy will lend to another in
the expectation of being repaid, and until that happen the
borrower is pazorrhus, or indebted.&nbsp; Even at the present
time, a Gypsy will make the greatest sacrifices rather than
remain pazorrhus to one of his brethren, even though he be of
another clan; though perhaps the feeling is not so strong as of
old, for time modifies everything; even Jews and Gypsies are
affected by it.&nbsp; In the old time, indeed, the Gypsy law was
so strong against the debtor, that provided he could not repay
his brother husband, he was delivered over to him as his slave
for a year and a day, and compelled to serve him as a hewer of
wood, a drawer of water, or a beast of burden; but those times
are past, the Gypsies are no longer the independent people they
were of yore,&mdash;dark, mysterious, and dreaded wanderers,
living apart in the deserts and heaths with which England at one
time abounded.&nbsp; Gypsy law has given place to common law; but
the principle of honour is still recognised amongst them, and
base indeed must the Gypsy be who would continue pazorrhus
because Gypsy law has become too weak to force him to liquidate a
debt by money or by service.</p>
<p>Such was Gypsy law in England, and there is every probability
that it is much the same in all parts of the world where the
Gypsy race is to be found.&nbsp; About the peculiar practices of
the Gypsies I need not say much here; the reader will find in the
account of the Spanish Gypsies much that will afford him an idea
of Gypsy arts in England.&nbsp; I have already alluded to
<i>chiving drav</i>, or poisoning, which is still much practised
by the English Gypsies, though it has almost entirely ceased in
Spain; then there is <i>chiving luvvu adrey puvo</i>, or putting
money within the earth, a trick by which the females deceive the
gorgios, and which will be more particularly described in the
affairs of Spain: the men are adepts at cheating the gorgios by
means of <i>nok-engroes</i> and <i>poggado-bavengroes</i>
(glandered and broken-winded horses).&nbsp; But, leaving the
subject of their tricks and Rommany arts, by no means an
agreeable one, I will take the present opportunity of saying a
few words about a practice of theirs, highly characteristic of a
wandering people, and which is only extant amongst those of the
race who still continue to wander much; for example, the Russian
Gypsies and those of the Hungarian family, who stroll through
Italy on plundering expeditions: I allude to the <i>patteran</i>
or <i>trail</i>.</p>
<p>It is very possible that the reader during his country walks
or rides has observed, on coming to four cross-roads, two or
three handfuls of grass lying at a small distance from each other
down one of these roads; perhaps he may have supposed that this
grass was recently plucked from the roadside by frolicsome
children, and flung upon the ground in sport, and this may
possibly have been the case; it is ten chances to one, however,
that no children&rsquo;s hands plucked them, but that they were
strewed in this manner by Gypsies, for the purpose of informing
any of their companions, who might be straggling behind, the
route which they had taken; this is one form of the patteran or
trail.&nbsp; It is likely, too, that the gorgio reader may have
seen a cross drawn at the entrance of a road, the long part or
stem of it pointing down that particular road, and he may have
thought nothing of it, or have supposed that some sauntering
individual like himself had made the mark with his stick: not so,
courteous gorgio; ley tiro solloholomus opr&eacute; lesti, <i>you
may take your oath upon it</i> that it was drawn by a Gypsy
finger, for that mark is another of the Rommany trails; there is
no mistake in this.&nbsp; Once in the south of France, when I was
weary, hungry, and penniless, I observed one of these last
patterans, and following the direction pointed out, arrived at
the resting-place of &lsquo;certain Bohemians,&rsquo; by whom I
was received with kindness and hospitality, on the faith of no
other word of recommendation than patteran.&nbsp; There is also
another kind of patteran, which is more particularly adapted for
the night; it is a cleft stick stuck at the side of the road,
close by the hedge, with a little arm in the cleft pointing down
the road which the band have taken, in the manner of a signpost;
any stragglers who may arrive at night where cross-roads occur
search for this patteran on the left-hand side, and speedily
rejoin their companions.</p>
<p>By following these patterans, or trails, the first Gypsies on
their way to Europe never lost each other, though wandering
amidst horrid wildernesses and dreary defiles.&nbsp; Rommany
matters have always had a peculiar interest for me; nothing,
however, connected with Gypsy life ever more captivated my
imagination than this patteran system: many thanks to the Gypsies
for it; it has more than once been of service to me.</p>
<p>The English Gypsies at the present day are far from being a
numerous race; I consider their aggregate number, from the
opportunities which I have had of judging, to be considerably
under ten thousand: it is probable that, ere the conclusion of
the present century, they will have entirely disappeared.&nbsp;
They are in general quite strangers to the commonest rudiments of
education; few even of the most wealthy can either read or
write.&nbsp; With respect to religion, they call themselves
members of the Established Church, and are generally anxious to
have their children baptized, and to obtain a copy of the
register.&nbsp; Some of their baptismal papers, which they carry
about with them, are highly curious, going back for a period of
upwards of two hundred years.&nbsp; With respect to the essential
points of religion, they are quite careless and ignorant; if they
believe in a future state they dread it not, and if they manifest
when dying any anxiety, it is not for the soul, but the body: a
handsome coffin, and a grave in a quiet country churchyard, are
invariably the objects of their last thoughts; and it is probable
that, in their observance of the rite of baptism, they are
principally influenced by a desire to enjoy the privilege of
burial in consecrated ground.&nbsp; A Gypsy family never speak of
their dead save with regret and affection, and any request of the
dying individual is attended to, especially with regard to
interment; so much so, that I have known a corpse conveyed a
distance of nearly one hundred miles, because the deceased
expressed a wish to be buried in a particular spot.</p>
<p>Of the language of the English Gypsies, some specimens will be
given in the sequel; it is much more pure and copious than the
Spanish dialect.&nbsp; It has been asserted that the English
Gypsies are not possessed of any poetry in their own tongue; but
this is a gross error; they possess a great many songs and
ballads upon ordinary subjects, without any particular merit,
however, and seemingly of a very modern date.</p>
<h3>THE GYPSIES OF THE EAST, OR ZINGARRI</h3>
<p>What has been said of the Gypsies of Europe is, to a
considerable extent, applicable to their brethren in the East,
or, as they are called, Zingarri; they are either found wandering
amongst the deserts or mountains, or settled in towns, supporting
themselves by horse-dealing or jugglery, by music and song.&nbsp;
In no part of the East are they more numerous than in Turkey,
especially in Constantinople, where the females frequently enter
the harems of the great, pretending to cure children of
&lsquo;the evil eye,&rsquo; and to interpret the dreams of the
women.&nbsp; They are not unfrequently seen in the coffee-houses,
exhibiting their figures in lascivious dances to the tune of
various instruments; yet these females are by no means unchaste,
however their manners and appearance may denote the contrary, and
either Turk or Christian who, stimulated by their songs and
voluptuous movements, should address them with proposals of a
dishonourable nature, would, in all probability, meet with a
decided repulse.</p>
<p>Among the Zingarri are not a few who deal in precious stones,
and some who vend poisons; and the most remarkable individual
whom it has been my fortune to encounter amongst the Gypsies,
whether of the Eastern or Western world, was a person who dealt
in both these articles.&nbsp; He was a native of Constantinople,
and in the pursuit of his trade had visited the most remote and
remarkable portions of the world.&nbsp; He had traversed alone
and on foot the greatest part of India; he spoke several dialects
of the Malay, and understood the original language of Java, that
isle more fertile in poisons than even &lsquo;far Iolchos and
Spain.&rsquo; From what I could learn from him, it appeared that
his jewels were in less request than his drugs, though he assured
me that there was scarcely a Bey or Satrap in Persia or Turkey
whom he had not supplied with both.&nbsp; I have seen this
individual in more countries than one, for he flits over the
world like the shadow of a cloud; the last time at Granada in
Spain, whither he had come after paying a visit to his
Git&aacute;no brethren in the presidio of Ceuta.</p>
<p>Few Eastern authors have spoken of the Zingarri,
notwithstanding they have been known in the East for many
centuries; amongst the few, none has made more curious mention of
them than Arabschah, in a chapter of his life of Timour or
Tamerlane, which is deservedly considered as one of the three
classic works of Arabian literature.&nbsp; This passage, which,
while it serves to illustrate the craft, if not the valour of the
conqueror of half the world, offers some curious particulars as
to Gypsy life in the East at a remote period, will scarcely be
considered out of place if reproduced here, and the following is
as close a translation of it as the metaphorical style of the
original will allow.</p>
<blockquote><p>&lsquo;There were in Samarcand numerous families
of Zingarri of various descriptions: some were wrestlers, others
gladiators, others pugilists.&nbsp; These people were much at
variance, so that hostilities and battling were continually
arising amongst them.&nbsp; Each band had its chief and
subordinate officers; and it came to pass that Timour and the
power which he possessed filled them with dread, for they knew
that he was aware of their crimes and disorderly way of
life.&nbsp; Now it was the custom of Timour, on departing upon
his expeditions, to leave a viceroy in Samarcand; but no sooner
had he left the city, than forth marched these bands, and giving
battle to the viceroy, deposed him and took possession of the
government, so that on the return of Timour he found order
broken, confusion reigning, and his throne overturned, and then
he had much to do in restoring things to their former state, and
in punishing or pardoning the guilty; but no sooner did he depart
again to his wars, and to his various other concerns, than they
broke out into the same excesses, and this they repeated no less
than three times, and he at length laid a plan for their utter
extermination, and it was the following:&mdash;He commenced
building a wall, and he summoned unto him the people small and
great, and he allotted to every man his place, and to every
workman his duty, and he stationed the Zingarri and their
chieftains apart; and in one particular spot he placed a band of
soldiers, and he commanded them to kill whomsoever he should send
to them; and having done so, he called to him the heads of the
people, and he filled the cup for them and clothed them in
splendid vests; and when the turn came to the Zingarri, he
likewise pledged one of them, and bestowed a vest upon him, and
sent him with a message to the soldiers, who, as soon as he
arrived, tore from him his vest, and stabbed him, pouring forth
the gold of his heart into the pan of destruction, <a
name="citation36"></a><a href="#footnote36"
class="citation">[36]</a> and in this way they continued until
the last of them was destroyed; and by that blow he exterminated
their race, and their traces, and from that time forward there
were no more rebellions in Samarcand.&rsquo;</p>
</blockquote>
<p>It has of late years been one of the favourite theories of the
learned, that Timour&rsquo;s invasion of Hindostan, and the
cruelties committed by his savage hordes in that part of the
world, caused a vast number of Hindoos to abandon their native
land, and that the Gypsies of the present day are the descendants
of those exiles who wended their weary way to the West.&nbsp;
Now, provided the above passage in the work of Arabschah be
entitled to credence, the opinion that Timour was the cause of
the expatriation and subsequent wandering life of these people,
must be abandoned as untenable.&nbsp; At the time he is stated by
the Arabian writer to have annihilated the Gypsy hordes of
Samarcand, he had but just commenced his career of conquest and
devastation, and had not even directed his thoughts to the
invasion of India; yet at this early period of the history of his
life, we find families of Zingarri established at Samarcand,
living much in the same manner as others of the race have
subsequently done in various towns of Europe and the East; but
supposing the event here narrated to be a fable, or at best a
floating legend, it appears singular that, if they left their
native land to escape from Timour, they should never have
mentioned in the Western world the name of that scourge of the
human race, nor detailed the history of their flight and
sufferings, which assuredly would have procured them sympathy;
the ravages of Timour being already but too well known in
Europe.&nbsp; That they came from India is much easier to prove
than that they fled before the fierce Mongol.</p>
<p>Such people as the Gypsies, whom the Bishop of Forli in the
year 1422, only sixteen years subsequent to the invasion of
India, describes as a &lsquo;raging rabble, of brutal and animal
propensities,&rsquo; <a name="citation37"></a><a
href="#footnote37" class="citation">[37]</a> are not such as
generally abandon their country on foreign invasion.</p>
<h2><a name="page41"></a><span class="pagenum">p. 41</span>THE
ZINCALI<br />
PART I</h2>
<h3>CHAPTER I</h3>
<p><span class="smcap">Git&aacute;nos</span>, or Egyptians, is
the name by which the Gypsies have been most generally known in
Spain, in the ancient as well as in the modern period, but
various other names have been and still are applied to them; for
example, New Castilians, Germans, and Flemings; the first of
which titles probably originated after the name of Git&aacute;no
had begun to be considered a term of reproach and infamy.&nbsp;
They may have thus designated themselves from an unwillingness to
utter, when speaking of themselves, the detested expression
&lsquo;Git&aacute;no,&rsquo; a word which seldom escapes their
mouths; or it may have been applied to them first by the
Spaniards, in their mutual dealings and communication, as a term
less calculated to wound their feelings and to beget a spirit of
animosity than the other; but, however it might have originated,
New Castilian, in course of time, became a term of little less
infamy than Git&aacute;no; for, by the law of Philip the Fourth,
both terms are forbidden to be applied to them under severe
penalties.</p>
<p>That they were called Germans, may be accounted for, either by
the supposition that their generic name of Rommany was
misunderstood and mispronounced by the Spaniards amongst whom
they came, or from the fact of their having passed through
Germany in their way to the south, and bearing passports and
letters of safety from the various German states.&nbsp; The title
of Flemings, by which at the present day they are known in
various parts of Spain, would probably never have been bestowed
upon them but from the circumstance of their having been
designated or believed to be Germans,&mdash;as German and Fleming
are considered by the ignorant as synonymous terms.</p>
<p>Amongst themselves they have three words to distinguish them
and their race in general: Z&iacute;ncalo, Roman&oacute;, and
Chai; of the first two of which something has been already
said.</p>
<p>They likewise call themselves &lsquo;Cales,&rsquo; by which
appellation indeed they are tolerably well known by the
Spaniards, and which is merely the plural termination of the
compound word Z&iacute;ncalo, and signifies, The black men.&nbsp;
Chai is a modification of the word Chal, which, by the
Git&aacute;nos of Estremadura, is applied to Egypt, and in many
parts of Spain is equivalent to &lsquo;Heaven,&rsquo; and which
is perhaps a modification of &lsquo;Cheros,&rsquo; the word for
heaven in other dialects of the Gypsy language.&nbsp; Thus Chai
may denote, The men of Egypt, or, The sons of Heaven.&nbsp; It
is, however, right to observe, that amongst the Git&aacute;nos,
the word Chai has frequently no other signification than the
simple one of &lsquo;children.&rsquo;</p>
<p>It is impossible to state for certainty the exact year of
their first appearance in Spain; but it is reasonable to presume
that it was early in the fifteenth century; as in the year 1417
numerous bands entered France from the north-east of Europe, and
speedily spread themselves over the greatest part of that
country.&nbsp; Of these wanderers a French author has left the
following graphic description: <a name="citation43"></a><a
href="#footnote43" class="citation">[43]</a></p>
<blockquote><p>&lsquo;On the 17th of April 1427, appeared in
Paris twelve penitents of Egypt, driven from thence by the
Saracens; they brought in their company one hundred and twenty
persons; they took up their quarters in La Chapelle, whither the
people flocked in crowds to visit them.&nbsp; They had their ears
pierced, from which depended a ring of silver; their hair was
black and crispy, and their women were filthy to a degree, and
were sorceresses who told fortunes.&rsquo;</p>
</blockquote>
<p>Such were the people who, after traversing France and scaling
the sides of the Pyrenees, poured down in various bands upon the
sunburnt plains of Spain.&nbsp; Wherever they had appeared they
had been looked upon as a curse and a pestilence, and with much
reason.&nbsp; Either unwilling or unable to devote themselves to
any laborious or useful occupation, they came like flights of
wasps to prey upon the fruits which their more industrious
fellow-beings amassed by the toil of their hands and the sweat of
their foreheads; the natural result being, that wherever they
arrived, their fellow-creatures banded themselves against
them.&nbsp; Terrible laws were enacted soon after their
appearance in France, calculated to put a stop to their frauds
and dishonest propensities; wherever their hordes were found,
they were attacked by the incensed rustics or by the armed hand
of justice, and those who were not massacred on the spot, or
could not escape by flight, were, without a shadow of a trial,
either hanged on the next tree, or sent to serve for life in the
galleys; or if females or children, either scourged or
mutilated.</p>
<p>The consequence of this severity, which, considering the
manners and spirit of the time, is scarcely to be wondered at,
was the speedy disappearance of the Gypsies from the soil of
France.</p>
<p>Many returned by the way they came, to Germany, Hungary, and
the woods and forests of Bohemia; but there is little doubt that
by far the greater portion found a refuge in the Peninsula, a
country which, though by no means so rich and fertile as the one
they had quitted, nor offering so wide and ready a field for the
exercise of those fraudulent arts for which their race had become
so infamously notorious, was, nevertheless, in many respects,
suitable and congenial to them.&nbsp; If there were less gold and
silver in the purses of the citizens to reward the dexterous
handler of the knife and scissors amidst the crowd in the
market-place; if fewer sides of fatted swine graced the ample
chimney of the labourer in Spain than in the neighbouring
country; if fewer beeves bellowed in the plains, and fewer sheep
bleated upon the hills, there were far better opportunities
afforded of indulging in wild independence.&nbsp; Should the
halberded bands of the city be ordered out to quell, seize, or
exterminate them; should the alcalde of the village cause the
tocsin to be rung, gathering together the villanos for a similar
purpose, the wild sierra was generally at hand, which, with its
winding paths, its caves, its frowning precipices, and ragged
thickets, would offer to them a secure refuge where they might
laugh to scorn the rage of their baffled pursuers, and from which
they might emerge either to fresh districts or to those which
they had left, to repeat their ravages when opportunity
served.</p>
<p>After crossing the Pyrenees, a very short time elapsed before
the Gypsy hordes had bivouacked in the principal provinces of
Spain.&nbsp; There can indeed be little doubt, that shortly after
their arrival they made themselves perfectly acquainted with all
the secrets of the land, and that there was scarcely a nook or
retired corner within Spain, from which the smoke of their fires
had not arisen, or where their cattle had not grazed.&nbsp;
People, however, so acute as they have always proverbially been,
would scarcely be slow in distinguishing the provinces most
adapted to their manner of life, and most calculated to afford
them opportunities of practising those arts to which they were
mainly indebted for their subsistence; the savage hills of
Biscay, of Galicia, and the Asturias, whose inhabitants were
almost as poor as themselves, which possessed no superior breed
of horses or mules from amongst which they might pick and purloin
many a gallant beast, and having transformed by their dexterous
scissors, impose him again upon his rightful master for a high
price,&mdash;such provinces, where, moreover, provisions were
hard to be obtained, even by pilfering hands, could scarcely be
supposed to offer strong temptations to these roving visitors to
settle down in, or to vex and harass by a long sojourn.</p>
<p>Valencia and Murcia found far more favour in their eyes; a far
more fertile soil, and wealthier inhabitants, were better
calculated to entice them; there was a prospect of plunder, and
likewise a prospect of safety and refuge, should the dogs of
justice be roused against them.&nbsp; If there were the populous
town and village in those lands, there was likewise the lone
waste, and uncultivated spot, to which they could retire when
danger threatened them.&nbsp; Still more suitable to them must
have been La Mancha, a land of tillage, of horses, and of mules,
skirted by its brown sierra, ever eager to afford its shelter to
their dusky race.&nbsp; Equally suitable, Estremadura and New
Castile; but far, far more, Andalusia, with its three kingdoms,
Jaen, Granada, and Seville, one of which was still possessed by
the swarthy Moor,&mdash;Andalusia, the land of the proud steed
and the stubborn mule, the land of the savage sierra and the
fruitful and cultivated plain: to Andalusia they hied, in bands
of thirties and sixties; the hoofs of their asses might be heard
clattering in the passes of the stony hills; the girls might be
seen bounding in lascivious dance in the streets of many a town,
and the beldames standing beneath the eaves telling the
&lsquo;buena ventura&rsquo; to many a credulous female dupe; the
men the while chaffered in the fair and market-place with the
labourers and chalanes, casting significant glances on each
other, or exchanging a word or two in Rommany, whilst they placed
some uncouth animal in a particular posture which served to
conceal its ugliness from the eyes of the chapman.&nbsp; Yes, of
all provinces of Spain, Andalusia was the most frequented by the
Git&aacute;no race, and in Andalusia they most abound at the
present day, though no longer as restless independent wanderers
of the fields and hills, but as residents in villages and towns,
especially in Seville.</p>
<h3><a name="page48"></a><span class="pagenum">p.
48</span>CHAPTER II</h3>
<p><span class="smcap">Having</span> already stated to the reader
at what period and by what means these wanderers introduced
themselves into Spain, we shall now say something concerning
their manner of life.</p>
<p>It would appear that, for many years after their arrival in
the Peninsula, their manners and habits underwent no change; they
were wanderers, in the strictest sense of the word, and lived
much in the same way as their brethren exist in the present day
in England, Russia, and Bessarabia, with the exception perhaps of
being more reckless, mischievous, and having less respect for the
laws; it is true that their superiority in wickedness in these
points may have been more the effect of the moral state of the
country in which they were, than of any other operating
cause.</p>
<p>Arriving in Spain with a predisposition to every species of
crime and villainy, they were not likely to be improved or
reclaimed by the example of the people with whom they were about
to mix; nor was it probable that they would entertain much
respect for laws which, from time immemorial, have principally
served, not to protect the honest and useful members of society,
but to enrich those entrusted with the administration of
them.&nbsp; Thus, if they came thieves, it is not probable that
they would become ashamed of the title of thief in Spain, where
the officers of justice were ever willing to shield an offender
on receiving the largest portion of the booty obtained.&nbsp; If
on their arrival they held the lives of others in very low
estimation, could it be expected that they would become gentle as
lambs in a land where blood had its price, and the shedder was
seldom executed unless he was poor and friendless, and unable to
cram with ounces of yellow gold the greedy hands of the pursuers
of blood,&mdash;the alguazil and escribano? therefore, if the
Spanish Gypsies have been more bloody and more wolfishly eager in
the pursuit of booty than those of their race in most other
regions, the cause must be attributed to their residence in a
country unsound in every branch of its civil polity, where right
has ever been in less esteem, and wrong in less disrepute, than
in any other part of the world.</p>
<p>However, if the moral state of Spain was not calculated to
have a favourable effect on the habits and pursuits of the
Gypsies, their manners were as little calculated to operate
beneficially, in any point of view, on the country where they had
lately arrived.&nbsp; Divided into numerous bodies, frequently
formidable in point of number, their presence was an evil and a
curse in whatever quarter they directed their steps.&nbsp; As
might be expected, the labourers, who in all countries are the
most honest, most useful, and meritorious class, were the
principal sufferers; their mules and horses were stolen, carried
away to distant fairs, and there disposed of, perhaps, to
individuals destined to be deprived <a name="page50"></a><span
class="pagenum">p. 50</span>of them in a similar manner; whilst
their flocks of sheep and goats were laid under requisition to
assuage the hungry cravings of these thievish cormorants.</p>
<p style="text-align: center">
<a href="images/p50b.jpg">
<img alt=
"The Rearguard of the Marching Gypsies"
title=
"The Rearguard of the Marching Gypsies"
 src="images/p50s.jpg" />
</a></p>
<p>It was not uncommon for a large band or tribe to encamp in the
vicinity of a remote village scantily peopled, and to remain
there until, like a flight of locusts, they had consumed
everything which the inhabitants possessed for their support; or
until they were scared away by the approach of justice, or by an
army of rustics assembled from the surrounding country.&nbsp;
Then would ensue the hurried march; the women and children,
mounted on lean but spirited asses, would scour along the plains
fleeter than the wind; ragged and savage-looking men, wielding
the scourge and goad, would scamper by their side or close
behind, whilst perhaps a small party on strong horses, armed with
rusty matchlocks or sabres, would bring up the rear, threatening
the distant foe, and now and then saluting them with a hoarse
blast from the Gypsy horn:&mdash;</p>
<blockquote><p>&lsquo;O, when I sit my courser bold,<br />
&nbsp;&nbsp; My bantling in my rear,<br />
And in my hand my musket hold&mdash;<br />
&nbsp;&nbsp; O how they quake with fear!&rsquo;</p>
</blockquote>
<p>Let us for a moment suppose some unfortunate traveller,
mounted on a handsome mule or beast of some value, meeting,
unarmed and alone, such a rabble rout at the close of eve, in the
wildest part, for example, of La Mancha; we will suppose that he
is journeying from Seville to Madrid, and that he has left at a
considerable distance behind him the gloomy and horrible passes
of the Sierra Morena; his bosom, which for some time past has
been contracted with dreadful forebodings, is beginning to
expand; his blood, which has been congealed in his veins, is
beginning to circulate warmly and freely; he is fondly
anticipating the still distant posada and savoury omelet.&nbsp;
The sun is sinking rapidly behind the savage and uncouth hills in
his rear; he has reached the bottom of a small valley, where runs
a rivulet at which he allows his tired animal to drink; he is
about to ascend the side of the hill; his eyes are turned
upwards; suddenly he beholds strange and uncouth forms at the top
of the ascent&mdash;the sun descending slants its rays upon red
cloaks, with here and there a turbaned head, or long streaming
hair.&nbsp; The traveller hesitates, but reflecting that he is no
longer in the mountains, and that in the open road there is no
danger of banditti, he advances.&nbsp; In a moment he is in the
midst of the Gypsy group, in a moment there is a general halt;
fiery eyes are turned upon him replete with an expression which
only the eyes of the Roma possess, then ensues a jabber in a
language or jargon which is strange to the ears of the traveller;
at last an ugly urchin springs from the crupper of a halting
mule, and in a lisping accent entreats charity in the name of the
Virgin and the Majoro.&nbsp; The traveller, with a faltering
hand, produces his purse, and is proceeding to loosen its
strings, but he accomplishes not his purpose, for, struck
violently by a huge knotted club in an unseen hand, he tumbles
headlong from his mule.&nbsp; Next morning a naked corse,
besmeared with brains and <a name="page52"></a><span
class="pagenum">p. 52</span>blood, is found by an arri&eacute;ro;
and within a week a simple cross records the event, according to
the custom of Spain.</p>
<blockquote><p>&lsquo;Below there in the dusky pass<br />
&nbsp;&nbsp; Was wrought a murder dread;<br />
The murdered fell upon the grass,<br />
&nbsp;&nbsp; Away the murderer fled.&rsquo;</p>
</blockquote>
<p>To many, such a scene, as above described, will appear purely
imaginary, or at least a mass of exaggeration, but many such
anecdotes are related by old Spanish writers of these people;
they traversed the country in gangs; they were what the Spanish
law has styled Abigeos and Salteadores de Camino, cattle-stealers
and highwaymen; though, in the latter character, they never rose
to any considerable eminence.&nbsp; True it is that they would
not hesitate to attack or even murder the unarmed and defenceless
traveller, when they felt assured of obtaining booty with little
or no risk to themselves; but they were not by constitution
adapted to rival those bold and daring banditti of whom so many
terrible anecdotes are related in Spain and Italy, and who have
acquired their renown by the dauntless daring which they have
invariably displayed in the pursuit of plunder.</p>
<p style="text-align: center">
<a href="images/p52b.jpg">
<img alt=
"Travellers attacked by the Git&aacute;nos"
title=
"Travellers attacked by the Git&aacute;nos"
 src="images/p52s.jpg" />
</a></p>
<p>Besides trafficking in horses and mules, and now and then
attacking and plundering travellers upon the highway, the Gypsies
of Spain appear, from a very early period, to have plied
occasionally the trade of the blacksmith, and to have worked in
iron, forming rude implements of domestic and agricultural use,
which they disposed of, either for provisions or money, in the
neighbourhood of those places where they had taken up their
temporary residence.&nbsp; As their bands were composed of
numerous individuals, there is no improbability in assuming that
to every member was allotted that branch of labour in which he
was most calculated to excel.&nbsp; The most important, and that
which required the greatest share of cunning and address, was
undoubtedly that of the chalan or jockey, who frequented the
fairs with the beasts which he had obtained by various means, but
generally by theft.&nbsp; Highway robbery, though occasionally
committed by all jointly or severally, was probably the peculiar
department of the boldest spirits of the gang; whilst wielding
the hammer and tongs was abandoned to those who, though possessed
of athletic forms, were perhaps, like Vulcan, lame, or from some
particular cause, moral or physical, unsuited for the other two
very respectable avocations.&nbsp; The forge was generally placed
in the heart of some mountain abounding in wood; the gaunt smiths
felled a tree, perhaps with the very axes which their own sturdy
hands had hammered at a former period; with the wood thus
procured they prepared the charcoal which their labour
demanded.&nbsp; Everything is in readiness; the bellows puff
until the coal is excited to a furious glow; the metal, hot,
pliant, and ductile, is laid on the anvil, round which stands the
Cyclop group, their hammers upraised; down they descend
successively, one, two, three, the sparks are scattered on every
side.&nbsp; The sparks&mdash;</p>
<blockquote><p>&lsquo;More than a hundred lovely daughters I see
produced at one time, fiery as roses: in one moment they expire
gracefully circumvolving.&rsquo; <a name="citation54"></a><a
href="#footnote54" class="citation">[54]</a></p>
<p>The anvil rings beneath the thundering stroke, hour succeeds
hour, and still endures the hard sullen toil.</p>
</blockquote>
<p>One of the most remarkable features in the history of Gypsies
is the striking similarity of their pursuits in every region of
the globe to which they have penetrated; they are not merely
alike in limb and in feature, in the cast and expression of the
eye, in the colour of the hair, in their walk and gait, but
everywhere they seem to exhibit the same tendencies, and to hunt
for their bread by the same means, as if they were not of the
human but rather of the animal species, and in lieu of reason
were endowed with a kind of instinct which assists them to a very
limited extent and no farther.</p>
<p>In no part of the world are they found engaged in the
cultivation of the earth, or in the service of a regular master;
but in all lands they are jockeys, or thieves, or cheats; and if
ever they devote themselves to any toil or trade, it is assuredly
in every material point one and the same.&nbsp; We have found
them above, in the heart of a wild mountain, hammering iron, and
manufacturing from it instruments either for their own use or
that of the neighbouring towns and villages.&nbsp; They may be
seen employed in a similar manner in the plains of Russia, or in
the bosom of its eternal forests; and whoever inspects the site
where a horde of Gypsies has encamped, in the grassy lanes
beneath the hazel bushes of merry England, is generally sure to
find relics of tin and other metal, avouching that they have
there been exercising the arts of the tinker or smith.&nbsp;
Perhaps nothing speaks more forcibly for the antiquity of this
sect or caste than the tenacity with which they have uniformly
preserved their peculiar customs since the period of their
becoming generally known; for, unless their habits had become a
part of their nature, which could only have been effected by a
strict devotion to them through a long succession of generations,
it is not to be supposed that after their arrival in civilised
Europe they would have retained and cherished them precisely in
the same manner in the various countries where they found an
asylum.</p>
<p>Each band or family of the Spanish Gypsies had its Captain,
or, as he was generally designated, its Count.&nbsp; Don Juan de
Qui&ntilde;ones, who, in a small volume published in 1632, has
written some details respecting their way of life, says:
&lsquo;They roam about, divided into families and troops, each of
which has its head or Count; and to fill this office they choose
the most valiant and courageous individual amongst them, and the
one endowed with the greatest strength.&nbsp; He must at the same
time be crafty and sagacious, and adapted in every respect to
govern them.&nbsp; It is he who settles their differences and
disputes, even when they are residing in a place where there is a
regular justice.&nbsp; He heads them at night when they go out to
plunder the flocks, or to rob travellers on the highway; and
whatever they steal or plunder they divide amongst them, always
allowing the captain a third part of the whole.&rsquo;</p>
<p>These Counts, being elected for such qualities as promised to
be useful to their troop or family, were consequently liable to
be deposed if at any time their conduct was not calculated to
afford satisfaction to their subjects.&nbsp; The office was not
hereditary, and though it carried along with it partial
privileges, was both toilsome and dangerous.&nbsp; Should the
plans for plunder, which it was the duty of the Count to form,
miscarry in the attempt to execute them; should individuals of
the gang fall into the hand of justice, and the Count be unable
to devise a method to save their lives or obtain their liberty,
the blame was cast at the Count&rsquo;s door, and he was in
considerable danger of being deprived of his insignia of
authority, which consisted not so much in ornaments or in dress,
as in hawks and hounds with which the Se&ntilde;or Count took the
diversion of hunting when he thought proper.&nbsp; As the ground
which he hunted over was not his own, he incurred some danger of
coming in contact with the lord of the soil, attended, perhaps,
by his armed followers.&nbsp; There is a tradition (rather
apocryphal, it is true), that a Git&aacute;no chief, once
pursuing this amusement, was encountered by a real Count, who is
styled Count Pepe.&nbsp; An engagement ensued between the two
parties, which ended in the Gypsies being worsted, and their
chief left dying on the field.&nbsp; The slain chief leaves a
son, who, at the instigation of his mother, steals the infant
heir of his father&rsquo;s enemy, who, reared up amongst the
Gypsies, becomes a chief, and, in process of time, hunting over
the same ground, slays Count Pepe in the very spot where the
blood of the Gypsy had been poured out.&nbsp; This tradition is
alluded to in the following stanza:&mdash;</p>
<blockquote><p>&lsquo;I have a gallant mare in stall;<br />
&nbsp;&nbsp; My mother gave that mare<br />
That I might seek Count Pepe&rsquo;s hall<br />
&nbsp;&nbsp; And steal his son and heir.&rsquo;</p>
</blockquote>
<p>Martin Del Rio, in his <i>Tractatus de Magia</i>, speaks of
the Gypsies and their Counts to the following effect:
&lsquo;When, in the year 1584, I was marching in Spain with the
regiment, a multitude of these wretches were infesting the
fields.&nbsp; It happened that the feast of Corpus Domini was
being celebrated, and they requested to be admitted into the
town, that they might dance in honour of the sacrifice, as was
customary; they did so, but about midday a great tumult arose
owing to the many thefts which the women committed, whereupon
they fled out of the suburbs, and assembled about St.
Mark&rsquo;s, the magnificent mansion and hospital of the knights
of St. James, where the ministers of justice attempting to seize
them were repulsed by force of arms; nevertheless, all of a
sudden, and I know not how, everything was hushed up.&nbsp; At
this time they had a Count, a fellow who spoke the Castilian
idiom with as much purity as if he had been a native of Toledo;
he was acquainted with all the ports of Spain, and all the
difficult and broken ground of the provinces.&nbsp; He knew the
exact strength of every city, and who were the principal people
in each, and the exact amount of their property; there was
nothing relating to the state, however secret, that he was not
acquainted with; nor did he make a mystery of his knowledge, but
publicly boasted of it.&rsquo;</p>
<p>From the passage quoted above, we learn that the
Git&aacute;nos in the ancient times were considered as foreigners
who prowled about the country; indeed, in many of the laws which
at various times have been promulgated against them, they are
spoken of as Egyptians, and as such commanded to leave Spain, and
return to their native country; at one time they undoubtedly were
foreigners in Spain, foreigners by birth, foreigners by language
but at the time they are mentioned by the worthy Del Rio, they
were certainly not entitled to the appellation.&nbsp; True it is
that they spoke a language amongst themselves, unintelligible to
the rest of the Spaniards, from whom they differed considerably
in feature and complexion, as they still do; but if being born in
a country, and being bred there, constitute a right to be
considered a native of that country, they had as much claim to
the appellation of Spaniards as the worthy author himself.&nbsp;
Del Rio mentions, as a remarkable circumstance, the fact of the
Gypsy Count speaking Castilian with as much purity as a native of
Toledo, whereas it is by no means improbable that the individual
in question was a native of that town; but the truth is, at the
time we are speaking of, they were generally believed to be not
only foreigners, but by means of sorcery to have acquired the
power of speaking all languages with equal facility; and Del Rio,
who was a believer in magic, and wrote one of the most curious
and erudite treatises on the subject ever penned, had perhaps
adopted that idea, which possibly originated from their speaking
most of the languages and dialects of the Peninsula, which they
picked up in their wanderings.&nbsp; That the Gypsy chief was so
well acquainted with every town of Spain, and the broken and
difficult ground, can cause but little surprise, when we reflect
that the life which the Gypsies led was one above all others
calculated to afford them that knowledge.&nbsp; They were
continually at variance with justice; they were frequently
obliged to seek shelter in the inmost recesses of the hills; and
when their thievish pursuits led them to the cities, they
naturally made themselves acquainted with the names of the
principal individuals, in hopes of plundering them.&nbsp;
Doubtless the chief possessed all this species of knowledge in a
superior degree, as it was his courage, acuteness, and experience
alone which placed him at the head of his tribe, though Del Rio
from this circumstance wishes to infer that the Git&aacute;nos
were spies sent by foreign foes, and with some simplicity
inquires, &lsquo;Quo ant cui rei h&aelig;c curiosa exploratio?
nonne compescenda vagamundorum h&aelig;c curiositas, etiam si
solum peregrini et inculpat&aelig; vit&aelig;.&rsquo;</p>
<p>With the Counts rested the management and direction of these
remarkable societies; it was they who determined their marches,
counter-marches, advances, and retreats; what was to be attempted
or avoided; what individuals were to be admitted into the
fellowship and privileges of the Git&aacute;nos, or who were to
be excluded from their society; they settled disputes and sat in
judgment over offences.&nbsp; The greatest crimes, according to
the Gypsy code, were a quarrelsome disposition, and revealing the
secrets of the brotherhood.&nbsp; By this code the members were
forbidden to eat, drink, or sleep in the house of a Busno, which
signifies any person who is not of the sect of the Gypsies, or to
marry out of that sect; they were likewise not to teach the
language of Roma to any but those who, by birth or inauguration,
belonged to that sect; they were enjoined to relieve their
brethren in distress at any expense or peril; they were to use a
peculiar dress, which is frequently alluded to in the Spanish
laws, but the particulars of which are not stated; and they were
to cultivate the gift of speech to the utmost possible extent,
and never to lose anything which might be obtained by a loose and
deceiving tongue, to encourage which they had many excellent
proverbs, for example&mdash;</p>
<blockquote><p>&lsquo;The poor fool who closes his mouth never
winneth a dollar.&rsquo;</p>
<p>&lsquo;The river which runneth with sound bears along with it
stones and water.&rsquo;</p>
</blockquote>
<h3><a name="page61"></a><span class="pagenum">p.
61</span>CHAPTER III</h3>
<p><span class="smcap">The</span> Git&aacute;nos not unfrequently
made their appearance in considerable numbers, so as to be able
to bid defiance to any force which could be assembled against
them on a sudden; whole districts thus became a prey to them, and
were plundered and devastated.</p>
<p>It is said that, in the year 1618, more than eight hundred of
these wretches scoured the country between Castile and Aragon,
committing the most enormous crimes.&nbsp; The royal council
despatched regular troops against them, who experienced some
difficulty in dispersing them.</p>
<p>But we now proceed to touch upon an event which forms an era
in the history of the Git&aacute;nos of Spain, and which for
wildness and singularity throws all other events connected with
them and their race, wherever found, entirely into the shade.</p>
<h4>THE BOOKSELLER OF LOGRO&Ntilde;O</h4>
<p>About the middle of the sixteenth century, there resided one
Francisco Alvarez in the city of Logro&ntilde;o, the chief town
of Rioja, a province which borders on Aragon.&nbsp; He was a man
above the middle age, sober, reserved, and in general absorbed in
thought; he lived near the great church, and obtained a
livelihood by selling printed books and manuscripts in a small
shop.&nbsp; He was a very learned man, and was continually
reading in the books which he was in the habit of selling, and
some of these books were in foreign tongues and characters, so
foreign, indeed, that none but himself and some of his friends,
the canons, could understand them; he was much visited by the
clergy, who were his principal customers, and took much pleasure
in listening to his discourse.</p>
<p>He had been a considerable traveller in his youth, and had
wandered through all Spain, visiting the various provinces and
the most remarkable cities.&nbsp; It was likewise said that he
had visited Italy and Barbary.&nbsp; He was, however, invariably
silent with respect to his travels, and whenever the subject was
mentioned to him, the gloom and melancholy increased which
usually clouded his features.</p>
<p>One day, in the commencement of autumn, he was visited by a
priest with whom he had long been intimate, and for whom he had
always displayed a greater respect and liking than for any other
acquaintance.&nbsp; The ecclesiastic found him even more sad than
usual, and there was a haggard paleness upon his countenance
which alarmed his visitor.&nbsp; The good priest made
affectionate inquiries respecting the health of his friend, and
whether anything had of late occurred to give him uneasiness;
adding at the same time, that he had long suspected that some
secret lay heavy upon his mind, which he now conjured him to
reveal, as life was uncertain, and it was very possible that he
might be quickly summoned from earth into the presence of his
Maker.</p>
<p>The bookseller continued for some time in gloomy meditation,
till at last he broke silence in these words:&mdash;&lsquo;It is
true I have a secret which weighs heavy upon my mind, and which I
am still loth to reveal; but I have a presentiment that my end is
approaching, and that a heavy misfortune is about to fall upon
this city: I will therefore unburden myself, for it were now a
sin to remain silent.</p>
<p>&lsquo;I am, as you are aware, a native of this town, which I
first left when I went to acquire an education at Salamanca; I
continued there until I became a licentiate, when I quitted the
university and strolled through Spain, supporting myself in
general by touching the guitar, according to the practice of
penniless students; my adventures were numerous, and I frequently
experienced great poverty.&nbsp; Once, whilst making my way from
Toledo to Andalusia through the wild mountains, I fell in with
and was made captive by a band of the people called
Git&aacute;nos, or wandering Egyptians; they in general lived
amongst these wilds, and plundered or murdered every person whom
they met.&nbsp; I should probably have been assassinated by them,
but my skill in music perhaps saved my life.&nbsp; I continued
with them a considerable time, till at last they persuaded me to
become one of them, whereupon I was inaugurated into their
society with many strange and horrid ceremonies, and having thus
become a Git&aacute;no, I went with them to plunder and
assassinate upon the roads.</p>
<p>&lsquo;The Count or head man of these Git&aacute;nos had an
only daughter, about my own age; she was very beautiful, but, at
the same time, exceedingly strong and robust; this Git&aacute;na
was given to me as a wife or cadjee, and I lived with her several
years, and she bore me children.</p>
<p>&lsquo;My wife was an arrant Git&aacute;na, and in her all the
wickedness of her race seemed to be concentrated.&nbsp; At last
her father was killed in an affray with the troopers of the
Hermandad, whereupon my wife and myself succeeded to the
authority which he had formerly exercised in the tribe.&nbsp; We
had at first loved each other, but at last the Git&aacute;no
life, with its accompanying wickedness, becoming hateful to my
eyes, my wife, who was not slow in perceiving my altered
disposition, conceived for me the most deadly hatred;
apprehending that I meditated withdrawing myself from the
society, and perhaps betraying the secrets of the band, she
formed a conspiracy against me, and, at one time, being opposite
the Moorish coast, I was seized and bound by the other
Git&aacute;nos, conveyed across the sea, and delivered as a slave
into the hands of the Moors.</p>
<p>&lsquo;I continued for a long time in slavery in various parts
of Morocco and Fez, until I was at length redeemed from my state
of bondage by a missionary friar who paid my ransom.&nbsp; With
him I shortly after departed for Italy, of which he was a
native.&nbsp; In that country I remained some years, until a
longing to revisit my native land seized me, when I returned to
Spain and established myself here, where I have since lived by
vending books, many of which I brought from the strange lands
which I visited.&nbsp; I kept my history, however, a profound
secret, being afraid of exposing myself to the laws in force
against the Git&aacute;nos, to which I should instantly become
amenable, were it once known that I had at any time been a member
of this detestable sect.</p>
<p>&lsquo;My present wretchedness, of which you have demanded the
cause, dates from yesterday; I had been on a short journey to the
Augustine convent, which stands on the plain in the direction of
Saragossa, carrying with me an Arabian book, which a learned monk
was desirous of seeing.&nbsp; Night overtook me ere I could
return.&nbsp; I speedily lost my way, and wandered about until I
came near a dilapidated edifice with which I was acquainted; I
was about to proceed in the direction of the town, when I heard
voices within the ruined walls; I listened, and recognised the
language of the abhorred Git&aacute;nos; I was about to fly, when
a word arrested me.&nbsp; It was Drao, which in their tongue
signifies the horrid poison with which this race are in the habit
of destroying the cattle; they now said that the men of
Logro&ntilde;o should rue the Drao which they had been
casting.&nbsp; I heard no more, but fled.&nbsp; What increased my
fear was, that in the words spoken, I thought I recognised the
peculiar jargon of my own tribe; I repeat, that I believe some
horrible misfortune is overhanging this city, and that my own
days are numbered.&rsquo;</p>
<p>The priest, having conversed with him for some time upon
particular points of the history that he had related, took his
leave, advising him to compose his spirits, as he saw no reason
why he should indulge in such gloomy forebodings.</p>
<p>The very next day a sickness broke out in the town of
Logro&ntilde;o.&nbsp; It was one of a peculiar kind; unlike most
others, it did not arise by slow and gradual degrees, but at once
appeared in full violence, in the shape of a terrific
epidemic.&nbsp; Dizziness in the head was the first symptom: then
convulsive retchings, followed by a dreadful struggle between
life and death, which generally terminated in favour of the grim
destroyer.&nbsp; The bodies, after the spirit which animated them
had taken flight, were frightfully swollen, and exhibited a dark
blue colour, checkered with crimson spots.&nbsp; Nothing was
heard within the houses or the streets, but groans of agony; no
remedy was at hand, and the powers of medicine were exhausted in
vain upon this terrible pest; so that within a few days the
greatest part of the inhabitants of Logro&ntilde;o had
perished.&nbsp; The bookseller had not been seen since the
commencement of this frightful visitation.</p>
<p>Once, at the dead of night, a knock was heard at the door of
the priest, of whom we have already spoken; the priest himself
staggered to the door, and opened it,&mdash;he was the only one
who remained alive in the house, and was himself slowly
recovering from the malady which had destroyed all the other
inmates; a wild spectral-looking figure presented itself to his
eye&mdash;it was his friend Alvarez.&nbsp; Both went into the
house, when the bookseller, glancing gloomily on the wasted
features of the priest, exclaimed, &lsquo;You too, I see, amongst
others, have cause to rue the Drao which the Git&aacute;nos have
cast.&nbsp; Know,&rsquo; he continued, &lsquo;that in order to
accomplish a detestable plan, the fountains of Logro&ntilde;o
have been poisoned by emissaries of the roving bands, who are now
assembled in the neighbourhood.&nbsp; On the first appearance of
the disorder, from which I happily escaped by tasting the water
of a private fountain, which I possess in my own house, I
instantly recognised the effects of the poison of the
Git&aacute;nos, brought by their ancestors from the isles of the
Indian sea; and suspecting their intentions, I disguised myself
as a Git&aacute;no, and went forth in the hope of being able to
act as a spy upon their actions.&nbsp; I have been successful,
and am at present thoroughly acquainted with their designs.&nbsp;
They intended, from the first, to sack the town, as soon as it
should have been emptied of its defenders.</p>
<p>&lsquo;Midday, to-morrow, is the hour in which they have
determined to make the attempt.&nbsp; There is no time to be
lost; let us, therefore, warn those of our townsmen who still
survive, in order that they may make preparations for their
defence.&rsquo;</p>
<p>Whereupon the two friends proceeded to the chief magistrate,
who had been but slightly affected by the disorder; he heard the
tale of the bookseller with horror and astonishment, and
instantly took the best measures possible for frustrating the
designs of the Git&aacute;nos; all the men capable of bearing
arms in Logro&ntilde;o were assembled, and weapons of every
description put in their hands.&nbsp; By the advice of the
bookseller all the gates of the town were shut, with the
exception of the principal one; and the little band of defenders,
which barely amounted to sixty men, was stationed in the great
square, to which, he said, it was the intention of the
Git&aacute;nos to penetrate in the first instance, and then,
dividing themselves into various parties, to sack the
place.&nbsp; The bookseller was, by general desire, constituted
leader of the guardians of the town.</p>
<p>It was considerably past noon; the sky was overcast, and
tempest clouds, fraught with lightning and thunder, were hanging
black and horrid over the town of Logro&ntilde;o.&nbsp; The
little troop, resting on their arms, stood awaiting the arrival
of their unnatural enemies; rage fired their minds as they
thought of the deaths of their fathers, their sons, and their
dearest relatives, who had perished, not by the hand of God, but,
like infected cattle, by the hellish arts of Egyptian
sorcerers.&nbsp; They longed for their appearance, determined to
wreak upon them a bloody revenge; not a word was uttered, and
profound silence reigned around, only interrupted by the
occasional muttering of the thunder-clouds.&nbsp; Suddenly,
Alvarez, who had been intently listening, raised his hand with a
significant gesture; presently, a sound was heard&mdash;a
rustling like the waving of trees, or the rushing of distant
water; it gradually increased, and seemed to proceed from the
narrow street which led from the principal gate into the
square.&nbsp; All eyes were turned in that direction. . . .</p>
<p>That night there was repique or ringing of bells in the towers
of Logro&ntilde;o, and the few priests who had escaped from the
pestilence sang litanies to God and the Virgin for the salvation
of the town from the hands of the heathen.&nbsp; The attempt of
the Git&aacute;nos had been most signally defeated, and the great
square and the street were strewn with their corpses.&nbsp; Oh!
what frightful objects: there lay grim men more black than
mulattos, with fury and rage in their stiffened features; wild
women in extraordinary dresses, their hair, black and long as the
tail of the horse, spread all dishevelled upon the ground; and
gaunt and naked children grasping knives and daggers in their
tiny hands.&nbsp; Of the patriotic troop not one appeared to have
fallen; and when, after their enemies had retreated with howlings
of fiendish despair, they told their numbers, only one man was
missing, who was never seen again, and that man was Alvarez.</p>
<p>In the midst of the combat, the tempest, which had for a long
time been gathering, burst over Logro&ntilde;o, in lightning,
thunder, darkness, and vehement hail.</p>
<p>A man of the town asserted that the last time he had seen
Alvarez, the latter was far in advance of his companions,
defending himself desperately against three powerful young
heathen, who seemed to be acting under the direction of a tall
woman who stood nigh, covered with barbaric ornaments, and
wearing on her head a rude silver crown. <a
name="citation69"></a><a href="#footnote69"
class="citation">[69]</a></p>
<p>Such is the tale of the Bookseller of Logro&ntilde;o, and such
is the narrative of the attempt of the Git&aacute;nos to sack the
town in the time of pestilence, which is alluded to by many
Spanish authors, but more particularly by the learned Francisco
de Cordova, in his <i>Didascalia</i>, one of the most curious and
instructive books within the circle of universal literature.</p>
<h3><a name="page71"></a><span class="pagenum">p.
71</span>CHAPTER IV</h3>
<p><span class="smcap">The</span> Moors, after their subjugation,
and previous to their expulsion from Spain, generally resided
apart, principally in the suburbs of the towns, where they kept
each other in countenance, being hated and despised by the
Spaniards, and persecuted on all occasions.&nbsp; By this means
they preserved, to a certain extent, the Arabic language, though
the use of it was strictly forbidden, and encouraged each other
in the secret exercise of the rites of the Mohammedan religion,
so that, until the moment of their final expulsion, they
continued Moors in almost every sense of the word.&nbsp; Such
places were called Morerias, or quarters of the Moors.</p>
<p>In like manner there were Gitanerias, or quarters of the
Git&aacute;nos, in many of the towns of Spain; and in more than
one instance particular barrios or districts are still known by
this name, though the Git&aacute;nos themselves have long since
disappeared.&nbsp; Even in the town of Oviedo, in the heart of
the Asturias, a province never famous for Git&aacute;nos, there
is a place called the Gitaneria, though no Git&aacute;no has been
known to reside in the town within the memory of man, nor indeed
been seen, save, perhaps, as a chance visitor at a fair.</p>
<p>The exact period when the Git&aacute;nos first formed these
colonies within the towns is not known; the laws, however, which
commanded them to abandon their wandering life under penalty of
banishment and death, and to become stationary in towns, may have
induced them first to take such a step.&nbsp; By the first of
these laws, which was made by Ferdinand and Isabella as far back
as the year 1499, they are commanded to seek out for themselves
masters.&nbsp; This injunction they utterly disregarded.&nbsp;
Some of them for fear of the law, or from the hope of bettering
their condition, may have settled down in the towns, cities, and
villages for a time, but to expect that a people, in whose bosoms
was so deeply rooted the love of lawless independence, would
subject themselves to the yoke of servitude, from any motive
whatever, was going too far; as well might it have been expected,
according to the words of the great poet of Persia, <i>that they
would have washed their skins white</i>.</p>
<p>In these Gitanerias, therefore, many Gypsy families resided,
but ever in the Gypsy fashion, in filth and in misery, with
little of the fear of man, and nothing of the fear of God before
their eyes.&nbsp; Here the swarthy children basked naked in the
sun before the doors; here the women prepared love draughts, or
told the buena ventura; and here the men plied the trade of the
blacksmith, a forbidden occupation, or prepared for sale, by
disguising them, animals stolen by themselves or their
accomplices.&nbsp; In these places were harboured the strange
Git&aacute;nos on their arrival, and here were discussed in the
Rommany language, which, like the Arabic, was forbidden under
severe penalties, plans of fraud and plunder, which were perhaps
intended to be carried into effect in a distant province and a
distant city.</p>
<p>The great body, however, of the Gypsy race in Spain continued
independent wanderers of the plains and the mountains, and indeed
the denizens of the Gitanerias were continually sallying forth,
either for the purpose of reuniting themselves with the wandering
tribes, or of strolling about from town to town, and from fair to
fair.&nbsp; Hence the continual complaints in the Spanish laws
against the Git&aacute;nos who have left their places of
domicile, from doing which they were interdicted, even as they
were interdicted from speaking their language and following the
occupations of the blacksmith and horse-dealer, in which they
still persist even at the present day.</p>
<p>The Gitanerias at evening fall were frequently resorted to by
individuals widely differing in station from the inmates of these
places&mdash;we allude to the young and dissolute nobility and
hidalgos of Spain.&nbsp; This was generally the time of mirth and
festival, and the Git&aacute;nos, male and female, danced and
sang in the Gypsy fashion beneath the smile of the moon.&nbsp;
The Gypsy women and girls were the principal attractions to these
visitors; wild and singular as these females are in their
appearance, there can be no doubt, for the fact has been
frequently proved, that they are capable of exciting passion of
the most ardent description, particularly in the bosoms of those
who are not of their race, which passion of course becomes the
more violent when the almost utter impossibility of gratifying it
is known.&nbsp; No females in the world can be more licentious in
word and gesture, in dance and in song, than the Git&aacute;nas;
but there they stop: and so of old, if their titled visitors
presumed to seek for more, an unsheathed dagger or gleaming knife
speedily repulsed those who expected that the gem most dear
amongst the sect of the Roma was within the reach of a Busno.</p>
<p>Such visitors, however, were always encouraged to a certain
point, and by this and various other means the Git&aacute;nos
acquired connections which frequently stood them in good stead in
the hour of need.&nbsp; What availed it to the honest labourers
of the neighbourhood, or the citizens of the town, to make
complaints to the corregidor concerning the thefts and frauds
committed by the Git&aacute;nos, when perhaps the sons of that
very corregidor frequented the nightly dances at the Gitaneria,
and were deeply enamoured with some of the dark-eyed
singing-girls?&nbsp; What availed making complaints, when perhaps
a Gypsy sibyl, the mother of those very girls, had free admission
to the house of the corregidor at all times and seasons, and
spaed the good fortune to his daughters, promising them counts
and dukes, and Andalusian knights in marriage, or prepared
philtres for his lady by which she was always to reign supreme in
the affections of her husband?&nbsp; And, above all, what availed
it to the plundered party to complain that his mule or horse had
been stolen, when the Git&aacute;no robber, perhaps the husband
of the sibyl and the father of the black-eyed Gitanillas, was at
that moment actually in treaty with my lord the corregidor
himself for supplying him with some splendid thick-maned,
long-tailed steed at a small price, to be obtained, as the reader
may well suppose, by an infraction of the laws?&nbsp; The favour
and protection which the Git&aacute;nos experienced from people
of high rank is alluded to in the Spanish laws, and can only be
accounted for by the motives above detailed.</p>
<p>The Gitanerias were soon considered as public nuisances, on
which account the Git&aacute;nos were forbidden to live together
in particular parts of the town, to hold meetings, and even to
intermarry with each other; yet it does not appear that the
Gitanerias were ever suppressed by the arm of the law, as many
still exist where these singular beings &lsquo;marry and are
given in marriage,&rsquo; and meet together to discuss their
affairs, which, in their opinion, never flourish unless those of
their fellow-creatures suffer.&nbsp; So much for the Gitanerias,
or Gypsy colonies in the towns of Spain.</p>
<h3><a name="page76"></a><span class="pagenum">p.
76</span>CHAPTER V</h3>
<p>&lsquo;<span class="smcap">Los</span> Git&aacute;nos son muy
malos!&mdash;the Gypsies are very bad people,&rsquo; said the
Spaniards of old times.&nbsp; They are cheats; they are
highwaymen; they practise sorcery; and, lest the catalogue of
their offences should be incomplete, a formal charge of
cannibalism was brought against them.&nbsp; Cheats they have
always been, and highwaymen, and if not sorcerers, they have
always done their best to merit that appellation, by arrogating
to themselves supernatural powers; but that they were addicted to
cannibalism is a matter not so easily proved.</p>
<p>Their principal accuser was Don Juan de Qui&ntilde;ones, who,
in the work from which we have already had occasion to quote,
gives several anecdotes illustrative of their cannibal
propensities.&nbsp; Most of these anecdotes, however, are so
highly absurd, that none but the very credulous could ever have
vouchsafed them the slightest credit.&nbsp; This author is
particularly fond of speaking of a certain juez, or judge, called
Don Martin Fajardo, who seems to have been an arrant
Gypsy-hunter, and was probably a member of the ancient family of
the Fajardos, which still flourishes in Estremadura, and with
individuals of which we are acquainted.&nbsp; So it came to pass
that this personage was, in the year 1629, at Jaraicejo, in
Estremadura, or, as it is written in the little book in question,
Zaraizejo, in the capacity of judge; a zealous one he undoubtedly
was.</p>
<p>A very strange place is this same Jaraicejo, a small ruinous
town or village, situated on a rising ground, with a very wild
country all about it.&nbsp; The road from Badajoz to Madrid
passes through it; and about two leagues distant, in the
direction of Madrid, is the famous mountain pass of
Mirab&eacute;te, from the top of which you enjoy a most
picturesque view across the Tagus, which flows below, as far as
the huge mountains of Plasencia, the tops of which are generally
covered with snow.</p>
<p>So this Don Martin Fajardo, judge, being at Jaraicejo, laid
his claw upon four Git&aacute;nos, and having nothing, as it
appears, to accuse them of, except being Git&aacute;nos, put them
to the torture, and made them accuse themselves, which they did;
for, on the first appeal which was made to the rack, they
confessed that they had murdered a female Gypsy in the forest of
Las Gamas, and had there eaten her. . . .</p>
<p>I am myself well acquainted with this same forest of Las
Gamas, which lies between Jaraicejo and Trujillo; it abounds with
chestnut and cork trees, and is a place very well suited either
for the purpose of murder or cannibalism.&nbsp; It will be as
well to observe that I visited it in company with a band of
Git&aacute;nos, who bivouacked there, and cooked their supper,
which however did not consist of human flesh, but of a
puch&eacute;ra, the ingredients of which were beef, bacon,
garbanzos, and berdolaga, or field-pease and
purslain,&mdash;therefore I myself can bear testimony that there
is such a forest as Las Gamas, and that it is frequented
occasionally by Gypsies, by which two points are established by
far the most important to the history in question, or so at least
it would be thought in Spain, for being sure of the forest and
the Gypsies, few would be incredulous enough to doubt the facts
of the murder and cannibalism. . . .</p>
<p>On being put to the rack a second time, the Git&aacute;nos
confessed that they had likewise murdered and eaten a female
pilgrim in the forest aforesaid; and on being tortured yet again,
that they had served in the same manner, and in the same forest,
a friar of the order of San Francisco, whereupon they were
released from the rack and executed.&nbsp; This is one of the
anecdotes of Qui&ntilde;ones.</p>
<p>And it came to pass, moreover, that the said Fajardo, being in
the town of Montijo, was told by the alcalde, that a certain
inhabitant of that place had some time previous lost a mare; and
wandering about the plains in quest of her, he arrived at a place
called Arroyo el Puerco, where stood a ruined house, on entering
which he found various Git&aacute;nos employed in preparing their
dinner, which consisted of a quarter of a human body, which was
being roasted before a huge fire: the result, however, we are not
told; whether the Gypsies were angry at being disturbed in their
cookery, or whether the man of the mare departed unobserved.</p>
<p>Qui&ntilde;ones, in continuation, states in his book that he
learned (he does not say from whom, but probably from Fajardo)
that there was a shepherd of the city of Gaudix, who once lost
his way in the wild sierra of Gadol: night came on, and the wind
blew cold: he wandered about until he descried a light in the
distance, towards which he bent his way, supposing it to be a
fire kindled by shepherds: on arriving at the spot, however, he
found a whole tribe of Gypsies, who were roasting the half of a
man, the other half being hung on a cork-tree: the Gypsies
welcomed him very heartily, and requested him to be seated at the
fire and to sup with them; but he presently heard them whisper to
each other, &lsquo;this is a fine fat fellow,&rsquo; from which
he suspected that they were meditating a design upon his body:
whereupon, feeling himself sleepy, he made as if he were seeking
a spot where to lie, and suddenly darted headlong down the
mountain-side, and escaped from their hands without breaking his
neck.</p>
<p>These anecdotes scarcely deserve comment; first we have the
statement of Fajardo, the fool or knave who tortures wretches,
and then puts them to death for the crimes with which they have
taxed themselves whilst undergoing the agony of the rack,
probably with the hope of obtaining a moment&rsquo;s respite;
last comes the tale of the shepherd, who is invited by Gypsies on
a mountain at night to partake of a supper of human flesh, and
who runs away from them on hearing them talk of the fatness of
his own body, as if cannibal robbers detected in their orgies by
a single interloper would have afforded him a chance of
escaping.&nbsp; Such tales cannot be true. <a
name="citation79"></a><a href="#footnote79"
class="citation">[79]</a></p>
<p>Cases of cannibalism are said to have occurred in Hungary
amongst the Gypsies; indeed, the whole race, in that country, has
been accused of cannibalism, to which we have alluded whilst
speaking of the Chingany: it is very probable, however, that they
were quite innocent of this odious practice, and that the
accusation had its origin in popular prejudice, or in the fact of
their foul feeding, and their seldom rejecting carrion or offal
of any description.</p>
<p>The Gazette of Frankfort for the year 1782, Nos. 157 and 207,
states that one hundred and fifty Gypsies were imprisoned charged
with this practice; and that the Empress Teresa sent
commissioners to inquire into the facts of the accusation, who
discovered that they were true; whereupon the empress published a
law to oblige all the Gypsies in her dominions to become
stationary, which, however, had no effect.</p>
<p>Upon this matter we can state nothing on our own
knowledge.</p>
<p>After the above anecdotes, it will perhaps not be amiss to
devote a few lines to the subject of Gypsy food and diet.&nbsp; I
believe that it has been asserted that the Romas, in all parts of
the world, are perfectly indifferent as to what they eat,
provided only that they can appease their hunger; and that they
have no objection to partake of the carcasses of animals which
have died a natural death, and have been left to putrefy by the
roadside; moreover, that they use for food all kinds of reptiles
and vermin which they can lay their hands upon.</p>
<p>In this there is a vast deal of exaggeration, but at the same
time it must be confessed that, in some instances, the habits of
the Gypsies in regard to food would seem, at the first glance, to
favour the supposition.&nbsp; This observation chiefly holds good
with respect to those of the Gypsy race who still continue in a
wandering state, and who, doubtless, retain more of the ways and
customs of their forefathers than those who have adopted a
stationary life.&nbsp; There can be no doubt that the wanderers
amongst the Gypsy race are occasionally seen to feast upon
carcasses of cattle which have been abandoned to the birds of the
air, yet it would be wrong, from this fact, to conclude that the
Gypsies were habitual devourers of carrion.&nbsp; Carrion it is
true they may occasionally devour, from want of better food, but
many of these carcasses are not in reality the carrion which they
appear, but are the bodies of animals which the Gypsies have
themselves killed by casting drao, in hope that the flesh may
eventually be abandoned to them.&nbsp; It is utterly useless to
write about the habits of the Gypsies, especially of the
wandering tribes, unless you have lived long and intimately with
them; and unhappily, up to the present time, all the books which
have been published concerning them have been written by those
who have introduced themselves into their society for a few
hours, and from what they have seen or heard consider themselves
competent to give the world an idea of the manners and customs of
the mysterious Rommany: thus, because they have been known to beg
the carcass of a hog which they themselves have poisoned, it has
been asserted that they prefer carrion which has perished of
sickness to the meat of the shambles; and because they have been
seen to make a ragout of boror (<i>snails</i>), and to roast a
hotchiwitchu or hedgehog, it has been supposed that reptiles of
every description form a part of their cuisine.&nbsp; It is high
time to undeceive the Gentiles on these points.&nbsp; Know, then,
O Gentile, whether thou be from the land of the Gorgios <a
name="citation82a"></a><a href="#footnote82a"
class="citation">[82a]</a> or the Busn&eacute; <a
name="citation82b"></a><a href="#footnote82b"
class="citation">[82b]</a>, that the very Gypsies who consider a
ragout of snails a delicious dish will not touch an eel, because
it bears resemblance to a <i>snake</i>; and that those who will
feast on a roasted hedgehog could be induced by no money to taste
a squirrel, a delicious and wholesome species of game, living on
the purest and most nutritious food which the fields and forests
can supply.&nbsp; I myself, while living among the Roms of
England, have been regarded almost in the light of a cannibal for
cooking the latter animal and preferring it to hotchiwitchu
barbecued, or ragout of boror.&nbsp; &lsquo;You are but half
Rommany, brother,&rsquo; they would say, &lsquo;and you feed
gorgiko-nes (<i>like a Gentile</i>), even as you talk.&nbsp;
Tchachipen (<i>in truth</i>), if we did not know you to be of the
Mecralliskoe rat (<i>royal blood</i>) of Pharaoh, we should be
justified in driving you forth as a juggel-mush (<i>dog man</i>),
one more fitted to keep company with wild beasts and Gorgios than
gentle Rommanys.&rsquo;</p>
<p>No person can read the present volume without perceiving, at a
glance, that the Romas are in most points an anomalous people; in
their morality there is much of anomaly, and certainly not less
in their cuisine.</p>
<p>&lsquo;Los Git&aacute;nos son muy malos; llevan ni&ntilde;os
hurtados a Berberia.&nbsp; The Gypsies are very bad people; they
steal children and carry them to Barbary, where they sell them to
the Moors&rsquo;&mdash;so said the Spaniards in old times.&nbsp;
There can be little doubt that even before the fall of the
kingdom of Granada, which occurred in the year 1492, the
Git&aacute;nos had intercourse with the Moors of Spain.&nbsp;
Andalusia, which has ever been the province where the
Git&aacute;no race has most abounded since its arrival, was,
until the edict of Philip the Third, which banished more than a
million of Moriscos from Spain, principally peopled by Moors, who
differed from the Spaniards both in language and religion.&nbsp;
By living even as wanderers amongst these people, the
Git&aacute;nos naturally became acquainted with their tongue, and
with many of their customs, which of course much facilitated any
connection which they might subsequently form with the
Barbaresques.&nbsp; Between the Moors of Barbary and the
Spaniards a deadly and continued war raged for centuries, both
before and after the expulsion of the Moriscos from Spain.&nbsp;
The Git&aacute;nos, who cared probably as little for one nation
as the other, and who have no sympathy and affection beyond the
pale of their own sect, doubtless sided with either as their
interest dictated, officiating as spies for both parties and
betraying both.</p>
<p>It is likely enough that they frequently passed over to
Barbary with stolen children of both sexes, whom they sold to the
Moors, who traffic in slaves, whether white or black, even at the
present day; and perhaps this kidnapping trade gave occasion to
other relations.&nbsp; As they were perfectly acquainted, from
their wandering life, with the shores of the Spanish
Mediterranean, they must have been of considerable assistance to
the Barbary pirates in their marauding trips to the Spanish
coasts, both as guides and advisers; and as it was a far easier
matter, and afforded a better prospect of gain, to plunder the
Spaniards than the Moors, a people almost as wild as themselves,
they were, on that account, and that only, more Moors than
Christians, and ever willing to assist the former in their forays
on the latter.</p>
<p>Qui&ntilde;ones observes: &lsquo;The Moors, with whom they
hold correspondence, let them go and come without any let or
obstacle: an instance of this was seen in the year 1627, when two
galleys from Spain were carrying assistance to Marmora, which was
then besieged by the Moors.&nbsp; These galleys struck on a
shoal, when the Moors seized all the people on board, making
captives of the Christians and setting at liberty all the Moors,
who were chained to the oar; as for the Gypsy galley-slaves whom
they found amongst these last, they did not make them slaves, but
received them as people friendly to them, and at their devotion;
which matter was public and notorious.&rsquo;</p>
<p>Of the Moors and the Git&aacute;nos we shall have occasion to
say something in the following chapter.</p>
<h3><a name="page85"></a><span class="pagenum">p.
85</span>CHAPTER VI</h3>
<p><span class="smcap">There</span> is no portion of the world so
little known as Africa in general; and perhaps of all Africa
there is no corner with which Europeans are so little acquainted
as Barbary, which nevertheless is only separated from the
continent of Europe by a narrow strait of four leagues
across.</p>
<p>China itself has, for upwards of a century, ceased to be a
land of mystery to the civilised portion of the world; the
enterprising children of Loyola having wandered about it in every
direction making converts to their doctrine and discipline,
whilst the Russians possess better maps of its vast regions than
of their own country, and lately, owing to the persevering labour
and searching eye of my friend Hyacinth, Archimandrite of Saint
John Nefsky, are acquainted with the number of its military force
to a man, and also with the names and places of residence of its
civil servants.&nbsp; Yet who possesses a map of Fez and Morocco,
or would venture to form a conjecture as to how many fiery
horsemen Abderrahman, the mulatto emperor, could lead to the
field, were his sandy dominions threatened by the Nazarene?&nbsp;
Yet Fez is scarcely two hundred leagues distant from Madrid,
whilst Maraks, the other great city of the Moors, and which also
has given its name to an empire, is scarcely farther removed from
Paris, the capital of civilisation: in a word, we scarcely know
anything of Barbary, the scanty information which we possess
being confined to a few towns on the sea-coast; the zeal of the
Jesuit himself being insufficient to induce him to confront the
perils of the interior, in the hopeless endeavour of making one
single proselyte from amongst the wildest fanatics of the creed
of the Prophet Camel-driver.</p>
<p>Are wanderers of the Gypsy race to be found in Barbary?&nbsp;
This is a question which I have frequently asked myself.&nbsp;
Several respectable authors have, I believe, asserted the fact,
amongst whom Adelung, who, speaking of the Gypsies, says:
&lsquo;Four hundred years have passed away since they departed
from their native land.&nbsp; During this time, they have spread
themselves through the whole of Western Asia, Europe, and
Northern Africa.&rsquo; <a name="citation86"></a><a
href="#footnote86" class="citation">[86]</a>&nbsp; But it is one
thing to make an assertion, and another to produce the grounds
for making it.&nbsp; I believe it would require a far greater
stock of information than has hitherto been possessed by any one
who has written on the subject of the Gypsies, to justify him in
asserting positively that after traversing the west of Europe,
they spread themselves over Northern Africa, though true it is
that to those who take a superficial view of the matter, nothing
appears easier and more natural than to come to such a
conclusion.</p>
<p>Tarifa, they will say, the most western part of Spain, is
opposite to Tangier, in Africa, a narrow sea only running
between, less wide than many rivers.&nbsp; Bands, therefore, of
these wanderers, of course, on reaching Tarifa, passed over into
Africa, even as thousands crossed the channel from France to
England.&nbsp; They have at all times shown themselves
extravagantly fond of a roving life.&nbsp; What land is better
adapted for such a life than Africa and its wilds?&nbsp; What
land, therefore, more likely to entice them?</p>
<p>All this is very plausible.&nbsp; It was easy enough for the
Git&aacute;nos to pass over to Tangier and Tetuan from the
Spanish towns of Tarifa and Algeziras.&nbsp; In the last chapter
I have stated my belief of the fact, and that moreover they
formed certain connections with the Moors of the coast, to whom
it is likely that they occasionally sold children stolen in
Spain; yet such connection would by no means have opened them a
passage into the interior of Barbary, which is inhabited by wild
and fierce people, in comparison with whom the Moors of the
coast, bad as they always have been, are gentle and
civilised.</p>
<p>To penetrate into Africa, the Git&aacute;nos would have been
compelled to pass through the tribes who speak the Shilha
language, and who are the descendants of the ancient
Numidians.&nbsp; These tribes are the most untamable and warlike
of mankind, and at the same time the most suspicious, and those
who entertain the greatest aversion to foreigners.&nbsp; They are
dreaded by the Moors themselves, and have always remained, to a
certain degree, independent of the emperors of Morocco.&nbsp;
They are the most terrible of robbers and murderers, and
entertain far more reluctance to spill water than the blood of
their fellow-creatures: the Bedouins, also, of the Arabian race,
are warlike, suspicious, and cruel; and would not have failed
instantly to attack bands of foreign wanderers, wherever they
found them, and in all probability would have exterminated
them.&nbsp; Now the Git&aacute;nos, such as they arrived in
Barbary, could not have defended themselves against such enemies,
had they even arrived in large divisions, instead of bands of
twenties and thirties, as is their custom to travel.&nbsp; They
are not by nature nor by habit a warlike race, and would have
quailed before the Africans, who, unlike most other people,
engage in wars from what appears to be an innate love of the
cruel and bloody scenes attendant on war.</p>
<p>It may be said, that if the Git&aacute;nos were able to make
their way from the north of India, from Multan, for example, the
province which the learned consider to be the original
dwelling-place of the race, to such an immense distance as the
western part of Spain, passing necessarily through many wild
lands and tribes, why might they not have penetrated into the
heart of Barbary, and wherefore may not their descendants be
still there, following the same kind of life as the European
Gypsies, that is, wandering about from place to place, and
maintaining themselves by deceit and robbery?</p>
<p>But those who are acquainted but slightly with the condition
of Barbary are aware that it would be less difficult and
dangerous for a company of foreigners to proceed from Spain to
Multan, than from the nearest seaport in Barbary to Fez, an
insignificant distance.&nbsp; True it is, that, from their
intercourse with the Moors of Spain, the Gypsies might have
become acquainted with the Arabic language, and might even have
adopted the Moorish dress, ere entering Barbary; and, moreover,
might have professed belief in the religion of Mahomet; still
they would have been known as foreigners, and, on that account,
would have been assuredly attacked by the people of the interior,
had they gone amongst them, who, according to the usual practice,
would either have massacred them or made them slaves; and as
slaves, they would have been separated.&nbsp; The mulatto hue of
their countenances would probably have insured them the latter
fate, as all blacks and mulattos in the dominions of the Moor are
properly slaves, and can be bought and sold, unless by some means
or other they become free, in which event their colour is no
obstacle to their elevation to the highest employments and
dignities, to their becoming pashas of cities and provinces, or
even to their ascending the throne.&nbsp; Several emperors of
Morocco have been mulattos.</p>
<p>Above I have pointed out all the difficulties and dangers
which must have attended the path of the Git&aacute;nos, had they
passed from Spain into Barbary, and attempted to spread
themselves over that region, as over Europe and many parts of
Asia.&nbsp; To these observations I have been led by the
assertion that they accomplished this, and no proof of the fact
having, as I am aware, ever been adduced; for who amongst those
who have made such a statement has seen or conversed with the
Egyptians of Barbary, or had sufficient intercourse with them to
justify him in the assertion that they are one and the same
people as those of Europe, from whom they differ about as much as
the various tribes which inhabit various European countries
differ from each other?&nbsp; At the same time, I wish it to be
distinctly understood that I am far from denying the existence of
Gypsies in various parts of the interior of Barbary.&nbsp;
Indeed, I almost believe the fact, though the information which I
possess is by no means of a description which would justify me in
speaking with full certainty; I having myself never come in
contact with any sect or caste of people amongst the Moors, who
not only tallied in their pursuits with the Rommany, but who
likewise spoke amongst themselves a dialect of the language of
Roma; nor am I aware that any individual worthy of credit has
ever presumed to say that he has been more fortunate in these
respects.</p>
<p>Nevertheless, I repeat that I am inclined to believe that
Gypsies virtually exist in Barbary, and my reasons I shall
presently adduce; but I will here observe, that if these strange
outcasts did indeed contrive to penetrate into the heart of that
savage and inhospitable region, they could only have succeeded
after having become well acquainted with the Moorish language,
and when, after a considerable sojourn on the coast, they had
raised for themselves a name, and were regarded with
superstitious fear; in a word, if they walked this land of peril
untouched and unscathed, it was not that they were considered as
harmless and inoffensive people, which, indeed, would not have
protected them, and which assuredly they were not; it was not
that they were mistaken for wandering Moors and Bedouins, from
whom they differed in feature and complexion, but because,
wherever they went, they were dreaded as the possessors of
supernatural powers, and as mighty sorcerers.</p>
<p>There is in Barbary more than one sect of wanderers, which, to
the cursory observer, might easily appear, and perhaps have
appeared, in the right of legitimate Gypsies.&nbsp; For example,
there are the Beni Aros.&nbsp; The proper home of these people is
in certain high mountains in the neighbourhood of Tetuan, but
they are to be found roving about the whole kingdom of Fez.&nbsp;
Perhaps it would be impossible to find, in the whole of Northern
Africa, a more detestable caste.&nbsp; They are beggars by
profession, but are exceedingly addicted to robbery and murder;
they are notorious drunkards, and are infamous, even in Barbary,
for their unnatural lusts.&nbsp; They are, for the most part,
well made and of comely features.&nbsp; I have occasionally
spoken with them; they are Moors, and speak no language but the
Arabic.</p>
<p>Then there is the sect of Sidi Hamed au Muza, a very roving
people, companies of whom are generally to be found in all the
principal towns of Barbary.&nbsp; The men are expert vaulters and
tumblers, and perform wonderful feats of address with swords and
daggers, to the sound of wild music, which the women, seated on
the ground, produce from uncouth instruments; by these means they
obtain a livelihood.&nbsp; Their dress is picturesque, scarlet
vest and white drawers.&nbsp; In many respects they not a little
resemble the Gypsies; but they are not an evil people, and are
looked upon with much respect by the Moors, who call them
Santons.&nbsp; Their patron saint is Hamed au Muza, and from him
they derive their name.&nbsp; Their country is on the confines of
the Sahara, or great desert, and their language is the Shilhah,
or a dialect thereof.&nbsp; They speak but little Arabic.&nbsp;
When I saw them for the first time, I believed them to be of the
Gypsy caste, but was soon undeceived.&nbsp; A more wandering race
does not exist than the children of Sidi Hamed au Muza.&nbsp;
They have even visited France, and exhibited their dexterity and
agility at Paris and Marseilles.</p>
<p>I will now say a few words concerning another sect which
exists in Barbary, and will here premise, that if those who
compose it are not Gypsies, such people are not to be found in
North Africa, and the assertion, hitherto believed, that they
abound there, is devoid of foundation.&nbsp; I allude to certain
men and women, generally termed by the Moors &lsquo;Those of the
Dar-bushi-fal,&rsquo; which word is equivalent to prophesying or
fortune-telling.&nbsp; They are great wanderers, but have also
their fixed dwellings or villages, and such a place is called
&lsquo;Char Seharra,&rsquo; or witch-hamlet.&nbsp; Their manner
of life, in every respect, resembles that of the Gypsies of other
countries; they are wanderers during the greatest part of the
year, and subsist principally by pilfering and
fortune-telling.&nbsp; They deal much in mules and donkeys, and
it is believed, in Barbary, that they can change the colour of
any animal by means of sorcery, and so disguise him as to sell
him to his very proprietor, without fear of his being
recognised.&nbsp; This latter trait is quite characteristic of
the Gypsy race, by whom the same thing is practised in most parts
of the world.&nbsp; But the Moors assert, that the children of
the Dar-bushi-fal can not only change the colour of a horse or a
mule, but likewise of a human being, in one night, transforming a
white into a black, after which they sell him for a slave; on
which account the superstitious Moors regard them with the utmost
dread, and in general prefer passing the night in the open fields
to sleeping in their hamlets.&nbsp; They are said to possess a
particular language, which is neither Shilhah nor Arabic, and
which none but themselves understand; from all which
circumstances I am led to believe, that the children of the
Dar-bushi-fal are legitimate Gypsies, descendants of those who
passed over to Barbary from Spain.&nbsp; Nevertheless, as it has
never been my fortune to meet or to converse with any of this
caste, though they are tolerably numerous in Barbary, I am far
from asserting that they are of Gypsy race.&nbsp; More
enterprising individuals than myself may, perhaps, establish the
fact.&nbsp; Any particular language or jargon which they speak
amongst themselves will be the best criterion.&nbsp; The word
which they employ for &lsquo;water&rsquo; would decide the point;
for the Dar-bushi-fal are not Gypsies, if, in their peculiar
speech, they designate that blessed element and article most
necessary to human existence by aught else than the Sanscrit term
&lsquo;Pani,&rsquo; a word brought by the race from sunny Ind,
and esteemed so holy that they have never even presumed to modify
it.</p>
<p>The following is an account of the Dar-bushi-fal, given me by
a Jew of Fez, who had travelled much in Barbary, and which I
insert almost literally as I heard it from his mouth.&nbsp;
Various other individuals, Moors, have spoken of them in much the
same manner.</p>
<p>&lsquo;In one of my journeys I passed the night in a place
called Mulai-Jacub Munsur.</p>
<p>&lsquo;Not far from this place is a Char Seharra, or
witch-hamlet, where dwell those of the Dar-bushi-fal.&nbsp; These
are very evil people, and powerful enchanters; for it is well
known that if any traveller stop to sleep in their Char, they
will with their sorceries, if he be a white man, turn him as
black as a coal, and will afterwards sell him as a negro.&nbsp;
Horses and mules they serve in the same manner, for if they are
black, they will turn them red, or any other colour which best
may please them; and although the owners demand justice of the
authorities, the sorcerers always come off best.&nbsp; They have
a language which they use among themselves, very different from
all other languages, so much so that it is impossible to
understand them.&nbsp; They are very swarthy, quite as much so as
mulattos, and their faces are exceedingly lean.&nbsp; As for
their legs, they are like reeds; and when they run, the devil
himself cannot overtake them.&nbsp; They tell Dar-bushi-fal with
flour; they fill a plate, and then they are able to tell you
anything you ask them.&nbsp; They likewise tell it with a shoe;
they put it in their mouth, and then they will recall to your
memory every action of your life.&nbsp; They likewise tell
Dar-bushi-fal with oil; and indeed are, in every respect, most
powerful sorcerers.</p>
<p>&lsquo;Two women, once on a time, came to Fez, bringing with
them an exceedingly white donkey, which they placed in the middle
of the square called Faz el Bali; they then killed it, and cut it
into upwards of thirty pieces.&nbsp; Upon the ground there was
much of the donkey&rsquo;s filth and dung; some of this they took
in their hands, when it straight assumed the appearance of fresh
dates.&nbsp; There were some people who were greedy enough to put
these dates into their mouths, and then they found that it was
dung.&nbsp; These women deceived me amongst the rest with a date;
when I put it into my mouth, lo and behold it was the
donkey&rsquo;s dung.&nbsp; After they had collected much money
from the spectators, one of them took a needle, and ran it into
the tail of the donkey, crying &ldquo;Arrhe li dar&rdquo; (Get
home), whereupon the donkey instantly rose up, and set off
running, kicking every now and then most furiously; and it was
remarked, that not one single trace of blood remained upon the
ground, just as if they had done nothing to it.&nbsp; Both these
women were of the very same Char Seharra which I have already
mentioned.&nbsp; They likewise took paper, and cut it into the
shape of a peseta, and a dollar, and a half-dollar, until they
had made many pesetas and dollars, and then they put them into an
earthen pan over a fire, and when they took them out, they
appeared just fresh from the stamp, and with such money these
people buy all they want.</p>
<p>&lsquo;There was a friend of my grandfather, who came
frequently to our house, who was in the habit of making this
money.&nbsp; One day he took me with him to buy white silk; and
when they had shown him some, he took the silk in his hand, and
pressed it to his mouth, and then I saw that the silk, which was
before white, had become green, even as grass.&nbsp; The master
of the shop said, &ldquo;Pay me for my silk.&rdquo;&nbsp;
&ldquo;Of what colour was your silk?&rdquo; he demanded.&nbsp;
&ldquo;White,&rdquo; said the man; whereupon, turning round, he
cried, &ldquo;Good people, behold, the white silk is
green&rdquo;; and so he got a pound of silk for nothing; and he
also was of the Char Seharra.</p>
<p>&lsquo;They are very evil people indeed, and the emperor
himself is afraid of them.&nbsp; The poor wretch who falls into
their hands has cause to rue; they always go badly dressed, and
exhibit every appearance of misery, though they are far from
being miserable.&nbsp; Such is the life they lead.&rsquo;</p>
<p>There is, of course, some exaggeration in the above account of
the Dar-bushi-fal; yet there is little reason to doubt that there
is a foundation of truth in all the facts stated.&nbsp; The
belief that they are enabled, by sorcery, to change a white into
a black man had its origin in the great skill which they possess
in altering the appearance of a horse or a mule, and giving it
another colour.&nbsp; Their changing white into green silk is a
very simple trick, and is accomplished by dexterously
substituting one thing for another.&nbsp; Had the man of the
Dar-bushi-fal been searched, the white silk would have been found
upon him.&nbsp; The Gypsies, wherever they are found, are fond of
this species of fraud.&nbsp; In Germany, for example, they go to
the wine-shop with two pitchers exactly similar, one in their
hand empty, and the other beneath their cloaks filled with water;
when the empty pitcher is filled with wine they pretend to be
dissatisfied with the quality, or to have no money, but contrive
to substitute the pitcher of water in its stead, which the
wine-seller generally snatches up in anger, and pours the
contents back, as he thinks, into the butt&mdash;but it is not
wine but water which he pours.&nbsp; With respect to the donkey,
which <i>appeared</i> to be cut in pieces, but which afterwards,
being pricked in the tail, got up and ran home, I have little to
say, but that I have myself seen almost as strange things without
believing in sorcery.</p>
<p>As for the dates of dung, and the paper money, they are mere
feats of legerdemain.</p>
<p>I repeat, that if legitimate Gypsies really exist in Barbary,
they are the men and women of the Dar-bushi-fal.</p>
<h3><a name="page98"></a><span class="pagenum">p.
98</span>CHAPTER VII</h3>
<p><span class="smcap">Chiromancy</span>, or the divination of
the hand, is, according to the orthodox theory, the determining
from certain lines upon the hand the quality of the physical and
intellectual powers of the possessor.</p>
<p>The whole science is based upon the five principal lines in
the hand, and the triangle which they form in the palm.&nbsp;
These lines, which have all their particular and appropriate
names, and the principal of which is called &lsquo;the line of
life,&rsquo; are, if we may believe those who have written on the
subject, connected with the heart, with the genitals, with the
brain, with the liver or stomach, and the head.&nbsp;
Torreblanca, <a name="citation98"></a><a href="#footnote98"
class="citation">[98]</a> in his curious and learned book on
magic, observes: &lsquo;In judging these lines you must pay
attention to their substance, colour, and continuance, together
with the disposition of the correspondent member; for, if the
line be well and clearly described, and is of a vivid colour,
without being intermitted or <i>puncturis infecta</i>, it denotes
the good complexion and virtue of its member, according to
Aristotle.</p>
<blockquote><p>&lsquo;So that if the line of the heart be found
sufficiently long and reasonably deep, and not crossed by other
accidental lines, it is an infallible sign of the health of the
heart and the great virtue of the heart, and the abundance of
spirits and good blood in the heart, and accordingly denotes
boldness and liberal genius for every work.&rsquo;</p>
</blockquote>
<p>In like manner, by means of the hepatal line, it is easy to
form an accurate judgment as to the state of a person&rsquo;s
liver, and of his powers of digestion, and so on with respect to
all the other organs of the body.</p>
<p>After having laid down all the rules of chiromancy with the
utmost possible clearness, the sage Torreblanca exclaims:
&lsquo;And with these terminate the canons of true and catholic
chiromancy; for as for the other species by which people pretend
to divine concerning the affairs of life, either past or to come,
dignities, fortunes, children, events, chances, dangers, etc.,
such chiromancy is not only reprobated by theologians, but by men
of law and physic, as a foolish, false, vain, scandalous, futile,
superstitious practice, smelling much of divinery and a pact with
the devil.&rsquo;</p>
<p>Then, after mentioning a number of erudite and enlightened men
of the three learned professions, who have written against such
absurd superstitions, amongst whom he cites Martin Del Rio, he
falls foul of the Gypsy wives in this manner: &lsquo;A practice
turned to profit by the wives of that rabble of abandoned
miscreants whom the Italians call Cingari, the Latins Egyptians,
and we Git&aacute;nos, who, notwithstanding that they are sent by
the Turks into Spain for the purpose of acting as spies upon the
Christian religion, pretend that they are wandering over the
world in fulfilment of a penance enjoined upon them, part of
which penance seems to be the living by fraud and
imposition.&rsquo;&nbsp; And shortly afterwards he remarks:
&lsquo;Nor do they derive any authority for such a practice from
those words in Exodus, <a name="citation100a"></a><a
href="#footnote100a" class="citation">[100a]</a> &ldquo;et quasi
signum in manu tua,&rdquo; as that passage does not treat of
chiromancy, but of the festival of unleavened bread; the
observance of which, in order that it might be memorable to the
Hebrews, the sacred historian said should be as a sign upon the
hand; a metaphor derived from those who, when they wish to
remember anything, tie a thread round their finger, or put a ring
upon it; and still less I ween does that chapter of Job <a
name="citation100b"></a><a href="#footnote100b"
class="citation">[100b]</a> speak in their favour, where is
written, &ldquo;Qui in manu hominis signat, ut norint omnes opera
sua,&rdquo; because the divine power is meant thereby which is
preached to those here below: for the hand is intended for power
and magnitude, Exod. chap. xiv., <a name="citation100c"></a><a
href="#footnote100c" class="citation">[100c]</a> or stands for
free will, which is placed in a man&rsquo;s hand, that is, in his
power.&nbsp; Wisdom, chap. xxxvi. &ldquo;In manibus abscondit
lucem,&rdquo; <a name="citation100d"></a><a href="#footnote100d"
class="citation">[100d]</a> etc. etc. etc.</p>
<p>No, no, good Torreblanca, we know perfectly well that the
witch-wives of Multan, who for the last four hundred years have
been running about Spain and other countries, telling fortunes by
the hand, and deriving good profit from the same, are not
countenanced in such a practice by the sacred volume; we yield as
little credit to their chiromancy as we do to that which you call
the true and catholic, and believe that the lines of the hand
have as little connection with the events of life as with the
liver and stomach, notwithstanding Aristotle, who you forget was
a heathen, and knew as little and cared as little for the
Scriptures as the Git&aacute;nos, whether male or female, who
little reck what sanction any of their practices may receive from
authority, whether divine or human, if the pursuit enable them to
provide sufficient for the existence, however poor and miserable,
of their families and themselves.</p>
<p>A very singular kind of women are the Git&aacute;nas, far more
remarkable in most points than their husbands, in whose pursuits
of low cheating and petty robbery there is little capable of
exciting much interest; but if there be one being in the world
who, more than another, deserves the title of sorceress (and
where do you find a word of greater romance and more thrilling
interest?), it is the Gypsy female in the prime and vigour of her
age and ripeness of her understanding&mdash;the Gypsy wife, the
mother of two or three children.&nbsp; Mention to me a point of
devilry with which that woman is not acquainted.&nbsp; She can at
any time, when it suits her, show herself as expert a jockey as
her husband, and he appears to advantage in no other character,
and is only eloquent when descanting on the merits of some
particular animal; but she can do much more: she is a prophetess,
though she believes not in prophecy; she is a physician, though
she will not taste her own philtres; she is a procuress, though
she is not to be procured; she is a singer of obscene songs,
though she will suffer no obscene hand to touch her; and though
no one is more tenacious of the little she possesses, she is a
cutpurse and a shop-lifter whenever opportunity shall offer.</p>
<p>In all times, since we have known anything of these women,
they have been addicted to and famous for fortune-telling;
indeed, it is their only ostensible means of livelihood, though
they have various others which they pursue more secretly.&nbsp;
Where and how they first learned the practice we know not; they
may have brought it with them from the East, or they may have
adopted it, which is less likely, after their arrival in
Europe.&nbsp; Chiromancy, from the most remote periods, has been
practised in all countries.&nbsp; Neither do we know, whether in
this practice they were ever guided by fixed and certain rules;
the probability, however, is, that they were not, and that they
never followed it but as a means of fraud and robbery; certainly,
amongst all the professors of this art that ever existed, no
people are more adapted by nature to turn it to account than
these females, call them by whatever name you will,
Git&aacute;nas, Zig&aacute;nas, Gypsies, or Bohemians; their
forms, their features, the expression of their countenances are
ever wild and Sibylline, frequently beautiful, but never
vulgar.&nbsp; Observe, for example, the Git&aacute;na, even her
of Seville.&nbsp; She is standing before the portal of a large
house in one of the narrow Moorish streets of the capital of
Andalusia; through the grated iron door, she looks in upon the
court; it is paved with small marble slabs of almost snowy
whiteness; in the middle is a fountain distilling limpid water,
and all around there is a profusion of macetas, in which
flowering plants and aromatic shrubs are growing, and at each
corner there is an orange tree, and the perfume of the
azah&aacute;r may be distinguished; you hear the melody of birds
from a small aviary beneath the piazza which surrounds the court,
which is surmounted by a toldo or linen awning, for it is the
commencement of May, and the glorious sun of Andalusia is burning
with a splendour too intense for his rays to be borne with
impunity.&nbsp; It is a fairy scene such as nowhere meets the eye
but at Seville, or perhaps at Fez and Shiraz, in the palaces of
the Sultan and the Shah.&nbsp; The Gypsy looks through the
iron-grated door, and beholds, seated near the fountain, a richly
dressed dame and two lovely delicate maidens; they are busied at
their morning&rsquo;s occupation, intertwining with their sharp
needles the gold and silk on the tambour; several female
attendants are seated behind.&nbsp; The Gypsy pulls the bell,
when is heard the soft cry of &lsquo;Quien es&rsquo;; the door,
unlocked by means of a string, recedes upon its hinges, when in
walks the Git&aacute;na, the witch-wife of Multan, with a look
such as the tiger-cat casts when she stealeth from her jungle
into the plain.</p>
<p>Yes, well may you exclaim &lsquo;Ave Maria purissima,&rsquo;
ye dames and maidens of Seville, as she advances towards you; she
is not of yourselves, she is not of your blood, she or her
fathers have walked to your climate from a distance of three
thousand leagues.&nbsp; She has come from the far East, like the
three enchanted kings, to Cologne; but, unlike them, she and her
race have come with hate and not with love.&nbsp; She comes to
flatter, and to deceive, and to rob, for she is a lying
prophetess, and a she-Thug; she will greet you with blessings
which will make your hearts rejoice, but your hearts&rsquo; blood
would freeze, could you hear the curses which to herself she
murmurs against you; for she says, that in her children&rsquo;s
veins flows the dark blood of the &lsquo;husbands,&rsquo; whilst
in those of yours flows the pale tide of the
&lsquo;savages,&rsquo; and therefore she would gladly set her
foot on all your corses first poisoned by her hands.&nbsp; For
all her love&mdash;and she can love&mdash;is for the Romas; and
all her hate&mdash;and who can hate like her?&mdash;is for the
Busnees; for she says that the world would be a fair world if
there were no Busnees, and if the Romamiks could heat their
kettles undisturbed at the foot of the olive-trees; and therefore
she would kill them all if she could and if she dared.&nbsp; She
never seeks the houses of the Busnees but for the purpose of
prey; for the wild animals of the sierra do not more abhor the
sight of man than she abhors the countenances of the
Busnees.&nbsp; She now comes to prey upon you and to scoff at
you.&nbsp; Will you believe her words?&nbsp; Fools! do you think
that the being before ye has any sympathy for the like of
you?</p>
<p>She is of the middle stature, neither strongly nor slightly
built, and yet her every movement denotes agility and
vigour.&nbsp; As she stands erect before you, she appears like a
falcon about to soar, and you are almost tempted to believe that
the power of volition is hers; and were you to stretch forth your
hand to seize her, she would spring above the house-tops like a
bird.&nbsp; Her face is oval, and her features are regular but
somewhat hard and coarse, for she was born amongst rocks in a
thicket, and she has been wind-beaten and sun-scorched for many a
year, even like her parents before her; there is many a speck
upon her cheek, and perhaps a scar, but no dimples of love; and
her brow is wrinkled over, though she is yet young.&nbsp; Her
complexion is more than dark, for it is almost that of a mulatto;
and her hair, which hangs in long locks on either side of her
face, is black as coal, and coarse as the tail of a horse, from
which it seems to have been gathered.</p>
<p>There is no female eye in Seville can support the glance of
hers,&mdash;so fierce and penetrating, and yet so artful and sly,
is the expression of their dark orbs; her mouth is fine and
almost delicate, and there is not a queen on the proudest throne
between Madrid and Moscow who might not and would not envy the
white and even rows of teeth which adorn it, which seem not of
pearl but of the purest elephant&rsquo;s bone of Multan.&nbsp;
She comes not alone; a swarthy two-year-old bantling clasps her
neck with one arm, its naked body half extant from the coarse
blanket which, drawn round her shoulders, is secured at her bosom
by a skewer.&nbsp; Though tender of age, it looks wicked and sly,
like a veritable imp of Roma.&nbsp; Huge rings of false gold
dangle from wide slits in the lobes of her ears; her nether
garments are rags, and her feet are cased in hempen
sandals.&nbsp; Such is the wandering Git&aacute;na, such is the
witch-wife of Multan, who has come to spae the fortune of the
Sevillian countess and her daughters.</p>
<p>&lsquo;O may the blessing of Egypt light upon your head, you
high-born lady!&nbsp; (May an evil end overtake your body,
daughter of a Busnee harlot!) and may the same blessing await the
two fair roses of the Nile here flowering by your side!&nbsp;
(May evil Moors seize them and carry them across the
water!)&nbsp; O listen to the words of the poor woman who is come
from a distant country; she is of a wise people, though it has
pleased the God of the sky to punish them for their sins by
sending them to wander through the world.&nbsp; They denied
shelter to the Majari, whom you call the queen of heaven, and to
the Son of God, when they flew to the land of Egypt before the
wrath of the wicked king; it is said that they even refused them
a draught of the sweet waters of the great river when the blessed
two were athirst.&nbsp; O you will say that it was a heavy crime;
and truly so it was, and heavily has the Lord punished the
Egyptians.&nbsp; He has sent us a-wandering, poor as you see,
with scarcely a blanket to cover us.&nbsp; O blessed lady,
(Accursed be thy dead, as many as thou mayest have,) we have no
money to buy us bread; we have only our wisdom with which to
support ourselves and our poor hungry babes; when God took away
their silks from the Egyptians, and their gold from the
Egyptians, he left them their wisdom as a resource that they
might not starve.&nbsp; O who can read the stars like the
Egyptians? and who can read the lines of the palm like the
Egyptians?&nbsp; The poor woman read in the stars that there was
a rich ventura for all of this goodly house, so she followed the
bidding of the stars and came to declare it.&nbsp; O blessed
lady, (I defile thy dead corse,) your husband is at Granada,
fighting with king Ferdinand against the wild Corahai!&nbsp; (May
an evil ball smite him and split his head!)&nbsp; Within three
months he shall return with twenty captive Moors, round the neck
of each a chain of gold.&nbsp; (God grant that when he enter the
house a beam may fall upon him and crush him!)&nbsp; And within
nine months after his return God shall bless you with a fair
chabo, the pledge for which you have sighed so long.&nbsp;
(Accursed be the salt placed in its mouth in the church when it
is baptized!)&nbsp; Your palm, blessed lady, your palm, and the
palms of all I see here, that I may tell you all the rich ventura
which is hanging over this good house; (May evil lightning fall
upon it and consume it!) but first let me sing you a song of
Egypt, that the spirit of the Chowahanee may descend more
plenteously upon the poor woman.&rsquo;</p>
<p>Her demeanour now instantly undergoes a change.&nbsp; Hitherto
she has been pouring forth a lying and wild harangue without much
flurry or agitation of manner.&nbsp; Her speech, it is true, has
been rapid, but her voice has never been raised to a very high
key; but she now stamps on the ground, and placing her hands on
her hips, she moves quickly to the right and left, advancing and
retreating in a sidelong direction.&nbsp; Her glances become more
fierce and fiery, and her coarse hair stands erect on her head,
stiff as the prickles of the hedgehog; and now she commences
clapping her hands, and uttering words of an unknown tongue, to a
strange and uncouth tune.&nbsp; The tawny bantling seems inspired
with the same fiend, and, foaming at the mouth, utters wild
sounds, in imitation of its dam.&nbsp; Still more rapid become
the sidelong movements of the Git&aacute;na.&nbsp; Movement! she
springs, she bounds, and at every bound she is a yard above the
ground.&nbsp; She no longer bears the child in her bosom; she
plucks it from thence, and fiercely brandishes it aloft, till at
last, with a yell she tosses it high into the air, like a ball,
and then, with neck and head thrown back, receives it, as it
falls, on her hands and breast, extracting a cry from the
terrified beholders.&nbsp; Is it possible she can be
singing?&nbsp; Yes, in the wildest style of her people; and here
is a snatch of the song, in the language of Roma, which she
occasionally screams&mdash;</p>
<blockquote><p>&lsquo;En los sastos de yesque plai me
diqu&eacute;lo,<br />
Doscusa&ntilde;as de sonacai ter&eacute;lo,&mdash;<br />
Corojai diqu&eacute;lo abillar,<br />
Y ne asislo chapescar, chapescar.&rsquo;</p>
<p>&lsquo;On the top of a mountain I stand,<br />
With a crown of red gold in my hand,&mdash;<br />
Wild Moors came trooping o&rsquo;er the lea,<br />
O how from their fury shall I flee, flee, flee?<br />
O how from their fury shall I flee?&rsquo;</p>
</blockquote>
<p>Such was the Git&aacute;na in the days of Ferdinand and
Isabella, and much the same is she now in the days of Isabel and
Christina.</p>
<p style="text-align: center">
<a name="image108" href="images/p108b.jpg">
<img alt=
"A Song of Egypt"
title=
"A Song of Egypt"
 src="images/p108s.jpg" />
</a></p>
<p>Of the Git&aacute;nas and their practices I shall have much to
say on a future occasion, when speaking of those of the present
time, with many of whom I have had no little intercourse.&nbsp;
All the ancient Spanish authors who mention these women speak of
them in unmeasured terms of abhorrence, employing against them
every abusive word contained in the language in which they
wrote.&nbsp; Amongst other vile names, they have been called
harlots, though perhaps no females on earth are, and have ever
been, more chaste in their own persons, though at all times
willing to encourage licentiousness in others, from a hope of
gain.&nbsp; It is one thing to be a procuress, and another to be
a harlot, though the former has assuredly no reason to complain
if she be confounded with the latter.&nbsp; &lsquo;The
Git&aacute;nas,&rsquo; says Doctor Sancho de Moncada, in his
discourse concerning the Gypsies, which I shall presently lay
before the reader, &lsquo;are public harlots, common, as it is
said, to all the Git&aacute;nos, and with dances, demeanour, and
filthy songs, are the cause of infinite harm to the souls of the
vassals of your Majesty (Philip III.), as it is notorious what
infinite harm they have caused in many honourable houses.&nbsp;
The married women whom they have separated from their husbands,
and the maidens whom they have perverted; and finally, in the
best of these Git&aacute;nas, any one may recognise all the signs
of a harlot given by the wise king: &ldquo;they are gadders
about, whisperers, always unquiet in the places and
corners.&rdquo;&rsquo; <a name="citation109a"></a><a
href="#footnote109a" class="citation">[109a]</a></p>
<p>The author of Alonso, <a name="citation109b"></a><a
href="#footnote109b" class="citation">[109b]</a> he who of all
the old Spanish writers has written most graphically concerning
the Git&aacute;nos, and I believe with most correctness, puts the
following account of the Git&aacute;nas, and their
fortune-telling practices, into the entertaining mouth of his
hero:&mdash;</p>
<blockquote><p>&lsquo;O how many times did these Git&aacute;nas
carry me along with them, for being, after all, women, even they
have their fears, and were glad of me as a protector: and so they
went through the neighbouring villages, and entered the houses
a-begging, giving to understand thereby their poverty and
necessity, and then they would call aside the girls, in order to
tell them the buena ventura, and the young fellows the good luck
which they were to enjoy, never failing in the first place to ask
for a cuarto or real, in order to make the sign of the cross; and
with these flattering words, they got as much as they could,
although, it is true, not much in money, as their harvest in that
article was generally slight; but enough in bacon to afford
subsistence to their husbands and bantlings.&nbsp; I looked on
and laughed at the simplicity of those foolish people, who,
especially such as wished to be married, were as satisfied and
content with what the Git&aacute;na told them, as if an apostle
had spoken it.&rsquo;</p>
</blockquote>
<p>The above description of Git&aacute;nas telling fortunes
amongst the villages of Navarre, and which was written by a
Spanish author at the commencement of the seventeenth century,
is, in every respect, applicable, as the reader will not fail to
have observed, to the English Gypsy women of the present day,
engaged in the same occupation in the rural districts of England,
where the first demand of the sibyls is invariably a sixpence, in
order that they may cross their hands with silver, and where the
same promises are made, and as easily believed; all which, if it
serves to confirm the opinion that in all times the practices and
habits of the Egyptian race have been, in almost all respects,
the same as at the present day, brings us also to the following
mortifying conclusion,&mdash;that mental illumination, amongst
the generality of mankind, has made no progress at all; as we
observe in the nineteenth century the same gross credulity
manifested as in the seventeenth, and the inhabitants of one of
the countries most celebrated for the arts of civilisation,
imposed upon by the same stale tricks which served to deceive two
centuries before in Spain, a country whose name has long and
justly been considered as synonymous with every species of
ignorance and barbarism.</p>
<p>The same author, whilst speaking of these female Thugs,
relates an anecdote very characteristic of them; a device at
which they are adepts, which they love to employ, and which is
generally attended with success.&nbsp; It is the more deserving
attention, as an instance of the same description, attended with
very similar circumstances, occurred within the sphere of my own
knowledge in my own country.&nbsp; This species of deceit is
styled, in the peculiar language of the Rommany, <i>hokkano
baro</i>, or the &lsquo;great trick&rsquo;; it being considered
by the women as their most fruitful source of plunder.&nbsp; The
story, as related by Alonso, runs as follows:&mdash;</p>
<blockquote><p>&lsquo;A band of Git&aacute;nos being in the
neighbourhood of a village, one of the women went to a house
where lived a lady alone.&nbsp; This lady was a young widow,
rich, without children, and of very handsome person.&nbsp; After
having saluted her, the Gypsy repeated the harangue which she had
already studied, to the effect that there was neither bachelor,
widower, nor married man, nobleman, nor gallant, endowed with a
thousand graces, who was not dying for love of her; and then
continued: &ldquo;Lady, I have contracted a great affection for
you, and since I know that you well merit the riches you possess,
notwithstanding you live heedless of your good fortune, I wish to
reveal to you a secret.&nbsp; You must know, then, that in your
cellar you have a vast treasure; nevertheless you will experience
great difficulty in arriving at it, as it is enchanted, and to
remove it is impossible, save alone on the eve of Saint
John.&nbsp; We are now at the eighteenth of June, and it wants
five days to the twenty-third; therefore, in the meanwhile,
collect some jewels of gold and silver, and likewise some money,
whatever you please, provided it be not copper, and provide six
tapers, of white or yellow wax, for at the time appointed I will
come with a sister of mine, when we will extract from the cellar
such abundance of riches, that you will be able to live in a
style which will excite the envy of the whole
country.&rdquo;&nbsp; The ignorant widow, hearing these words,
put implicit confidence in the deceiver, and imagined that she
already possessed all the gold of Arabia and the silver of
Potosi.</p>
<p>&lsquo;The appointed day arrived, and not more punctual were
the two Gypsies, than anxiously expected by the lady.&nbsp; Being
asked whether she had prepared all as she had been desired, she
replied in the affirmative, when the Gypsy thus addressed her:
&ldquo;You must know, good lady, that gold calls forth gold, and
silver calls forth silver; let us light these tapers, and descend
to the cellar before it grows late, in order that we may have
time for our conjurations.&rdquo;&nbsp; Thereupon the trio, the
widow and the two Gypsies, went down, and having lighted the
tapers and placed them in candlesticks in the shape of a circle,
they deposited in the midst a silver tankard, with some pieces of
eight, and some corals tipped with gold, and other jewels of
small value.&nbsp; They then told the lady, that it was necessary
for them all to return to the staircase by which they had
descended to the cellar, and there they uplifted their hands, and
remained for a short time as if engaged in prayer.</p>
<p>&lsquo;The two Gypsies then bade the widow wait for them, and
descended again, when they commenced holding a conversation,
speaking and answering alternately, and altering their voices in
such a manner that five or six people appeared to be in the
cellar.&nbsp; &ldquo;Blessed little Saint John,&rdquo; said one,
&ldquo;will it be possible to remove the treasure which you keep
hidden here?&rdquo;&nbsp; &ldquo;O yes, and with a little more
trouble it will be yours,&rdquo; replied the Gypsy sister,
altering her voice to a thin treble, as if it proceeded from a
child four or five years old.&nbsp; In the meantime, the lady
remained astonished, expecting the promised riches, and the two
Git&aacute;nas presently coming to her, said, &ldquo;Come up,
lady, for our desire is upon the point of being gratified.&nbsp;
Bring down the best petticoat, gown, and mantle which you have in
your chest, that I may dress myself, and appear in other guise to
what I do now.&rdquo;&nbsp; The simple woman, not perceiving the
trick they were playing upon her, ascended with them to the
doorway, and leaving them alone, went to fetch the things which
they demanded.&nbsp; Thereupon the two Gypsies, seeing themselves
at liberty, and having already pocketed the gold and silver which
had been deposited for their conjuration, opened the street door,
and escaped with all the speed they could.</p>
<p>&lsquo;The beguiled widow returned laden with the clothes, and
not finding those whom she had left waiting, descended into the
cellar, when, perceiving the trick which they had played her, and
the robbery which they had committed in stealing her jewels, she
began to cry and weep, but all in vain.&nbsp; All the neighbours
hastened to her, and to them she related her misfortune, which
served more to raise laughter and jeers at her expense than to
excite pity; though the subtlety of the two she-thieves was
universally praised.&nbsp; These latter, as soon as they had got
out of the door, knew well how to conceal themselves, for having
once reached the mountain it was not possible to find them.&nbsp;
So much for their divination, their foreseeing things to come,
their power over the secrets of nature, and their knowledge of
the stars.&rsquo;</p>
</blockquote>
<p>The Git&aacute;nas in the olden time appear to have not
unfrequently been subjected to punishment as sorceresses, and
with great justice, as the abominable trade which they drove in
philtres and decoctions certainly entitled them to that
appellation, and to the pains and penalties reserved for those
who practised what was termed &lsquo;witchcraft.&rsquo;</p>
<p>Amongst the crimes laid to their charge, connected with the
exercise of occult powers, there is one, however, of which they
were certainly not capable, as it is a purely imaginary one,
though if they were punished for it, they had assuredly little
right to complain, as the chastisement they met was fully merited
by practices equally malefic as the crime imputed to them,
provided that were possible.&nbsp; <i>It was casting the evil
eye</i>.</p>
<h3><a name="page115"></a><span class="pagenum">p.
115</span>CHAPTER VIII</h3>
<p><span class="smcap">In</span> the Git&aacute;no language,
casting the evil eye is called <i>Querelar nasula</i>, which
simply means making sick, and which, according to the common
superstition, is accomplished by casting an evil look at people,
especially children, who, from the tenderness of their
constitution, are supposed to be more easily blighted than those
of a more mature age.&nbsp; After receiving the evil glance, they
fall sick, and die in a few hours.</p>
<p>The Spaniards have very little to say respecting the evil eye,
though the belief in it is very prevalent, especially in
Andalusia amongst the lower orders.&nbsp; A stag&rsquo;s horn is
considered a good safeguard, and on that account a small horn,
tipped with silver, is frequently attached to the
children&rsquo;s necks by means of a cord braided from the hair
of a black mare&rsquo;s tail.&nbsp; Should the evil glance be
cast, it is imagined that the horn receives it, and instantly
snaps asunder.&nbsp; Such horns may be purchased in some of the
silversmiths&rsquo; shops at Seville.</p>
<p>The Git&aacute;nos have nothing more to say on this species of
sorcery than the Spaniards, which can cause but little surprise,
when we consider that they have no traditions, and can give no
rational account of themselves, nor of the country from which
they come.</p>
<p>Some of the women, however, pretend to have the power of
casting it, though if questioned how they accomplish it, they can
return no answer.&nbsp; They will likewise sell remedies for the
evil eye, which need not be particularised, as they consist of
any drugs which they happen to possess or be acquainted with; the
prescribers being perfectly reckless as to the effect produced on
the patient, provided they receive their paltry reward.</p>
<p>I have known these beings offer to cure the glanders in a
horse (an incurable disorder) with the very same powders which
they offer as a specific for the evil eye.</p>
<p>Leaving, therefore, for a time, the Spaniards and
Git&aacute;nos, whose ideas on this subject are very scanty and
indistinct, let us turn to other nations amongst whom this
superstition exists, and endeavour to ascertain on what it is
founded, and in what it consists.&nbsp; The fear of the evil eye
is common amongst all oriental people, whether Turks, Arabs, or
Hindoos.&nbsp; It is dangerous in some parts to survey a person
with a fixed glance, as he instantly concludes that you are
casting the evil eye upon him.&nbsp; Children, particularly, are
afraid of the evil eye from the superstitious fear inculcated in
their minds in the nursery.&nbsp; Parents in the East feel no
delight when strangers look at their children in admiration of
their loveliness; they consider that you merely look at them in
order to blight them.&nbsp; The attendants on the children of the
great are enjoined never to permit strangers to fix their glance
upon them.&nbsp; I was once in the shop of an Armenian at
Constantinople, waiting to see a procession which was expected to
pass by; there was a Janisary there, holding by the hand a little
boy about six years of age, the son of some Bey; they also had
come to see the procession.&nbsp; I was struck with the
remarkable loveliness of the child, and fixed my glance upon it:
presently it became uneasy, and turning to the Janisary, said:
&lsquo;There are evil eyes upon me; drive them away.&rsquo;&nbsp;
&lsquo;Take your eyes off the child, Frank,&rsquo; said the
Janisary, who had a long white beard, and wore a hanjar.&nbsp;
&lsquo;What harm can they do to the child, efendijem?&rsquo; said
I.&nbsp; &lsquo;Are they not the eyes of a Frank?&rsquo; replied
the Janisary; &lsquo;but were they the eyes of Omar, they should
not rest on the child.&rsquo;&nbsp; &lsquo;Omar,&rsquo; said I,
&lsquo;and why not Ali?&nbsp; Don&rsquo;t you love
Ali?&rsquo;&nbsp; &lsquo;What matters it to you whom I
love,&rsquo; said the Turk in a rage; &lsquo;look at the child
again with your chesm fanar and I will smite you.&rsquo;&nbsp;
&lsquo;Bad as my eyes are,&rsquo; said I, &lsquo;they can see
that you do not love Ali.&rsquo;&nbsp; &lsquo;Ya Ali, ya Mahoma,
Alahhu!&rsquo; <a name="citation117"></a><a href="#footnote117"
class="citation">[117]</a> said the Turk, drawing his
hanjar.&nbsp; All Franks, by which are meant Christians, are
considered as casters of the evil eye.&nbsp; I was lately at
Janina in Albania, where a friend of mine, a Greek gentleman, is
established as physician.&nbsp; &lsquo;I have been visiting the
child of a Jew that is sick,&rsquo; said he to me one day;
&lsquo;scarcely, however, had I left the house, when the father
came running after me.&nbsp; &ldquo;You have cast the evil eye on
my child,&rdquo; said he; &ldquo;come back and spit in its
face.&rdquo;&nbsp; And I assure you,&rsquo; continued my friend,
&lsquo;that notwithstanding all I could say, he compelled me to
go back and spit in the face of his child.&rsquo;</p>
<p>Perhaps there is no nation in the world amongst whom this
belief is so firmly rooted and from so ancient a period as the
Jews; it being a subject treated of, and in the gravest manner,
by the old Rabbinical writers themselves, which induces the
conclusion that the superstition of the evil eye is of an
antiquity almost as remote as the origin of the Hebrew race; (and
can we go farther back?) as the oral traditions of the Jews,
contained and commented upon in what is called the Talmud, are
certainly not less ancient than the inspired writings of the Old
Testament, and have unhappily been at all times regarded by them
with equal if not greater reverence.</p>
<p>The evil eye is mentioned in Scripture, but of course not in
the false and superstitious sense; evil in the eye, which occurs
in Prov. xxiii. v. 6, merely denoting niggardness and
illiberality.&nbsp; The Hebrew words are <i>ain ra</i>, and stand
in contradistinction to <i>ain toub</i>, or the benignant in eye,
which denotes an inclination to bounty and liberality.</p>
<p>It is imagined that this blight is most easily inflicted when
a person is enjoying himself with little or no care for the
future, when he is reclining in the sun before the door, or when
he is full of health and spirits: it may be cast designedly or
not; and the same effect may be produced by an inadvertent
word.&nbsp; It is deemed partially unlucky to say to any person,
&lsquo;How well you look&rsquo;; as the probabilities are that
such an individual will receive a sudden blight and pine
away.&nbsp; We have however no occasion to go to Hindoos, Turks,
and Jews for this idea; we shall find it nearer home, or
something akin to it.&nbsp; Is there one of ourselves, however
enlightened and free from prejudice, who would not shrink, even
in the midst of his highest glee and enjoyment, from saying,
&lsquo;How happy I am!&rsquo; or if the words inadvertently
escaped him, would he not consider them as ominous of approaching
evil, and would he not endeavour to qualify them by saying,
&lsquo;God preserve me!&rsquo;&mdash;Ay, God preserve you,
brother!&nbsp; Who knows what the morrow will bring forth?</p>
<p>The common remedy for the evil eye, in the East, is the
spittle of the person who has cast it, provided it can be
obtained.&nbsp; &lsquo;Spit in the face of my child,&rsquo; said
the Jew of Janina to the Greek physician: recourse is had to the
same means in Barbary, where the superstition is universal.&nbsp;
In that country both Jews and Moors carry papers about with them
scrawled with hieroglyphics, which are prepared by their
respective priests, and sold.&nbsp; These papers, placed in a
little bag, and hung about the person, are deemed infallible
preservatives from the &lsquo;evil eye.&rsquo;</p>
<p>Let us now see what the <i>Talmud</i> itself says about the
evil eye.&nbsp; The passage which we are about to quote is
curious, not so much from the subject which it treats of, as in
affording an example of the manner in which the Rabbins are wont
to interpret the Scripture, and the strange and wonderful
deductions which they draw from words and phrases apparently of
the greatest simplicity.</p>
<blockquote><p>&lsquo;Whosoever when about to enter into a city
is afraid of evil eyes, let him grasp the thumb of his right hand
with his left hand, and his left-hand thumb with his right hand,
and let him cry in this manner: &ldquo;I am such a one, son of
such a one, sprung from the seed of Joseph&rdquo;; and the evil
eyes shall not prevail against him.&nbsp; <i>Joseph is a fruitful
bough</i>, <i>a fruitful bough by a well</i>, <a
name="citation120a"></a><a href="#footnote120a"
class="citation">[120a]</a> etc.&nbsp; Now you should not say
<i>by a well</i>, but <i>over an eye</i>. <a
name="citation120b"></a><a href="#footnote120b"
class="citation">[120b]</a>&nbsp; Rabbi Joseph Bar Henina makes
the following deduction: <i>and they shall become</i> (the seed
of Joseph) <i>like fishes in multitude in the midst of the
earth</i>. <a name="citation120c"></a><a href="#footnote120c"
class="citation">[120c]</a>&nbsp; Now the fishes of the sea are
covered by the waters, and the evil eye has no power over them;
and so over those of the seed of Joseph the evil eye has no
power.&rsquo;</p>
</blockquote>
<p>I have been thus diffuse upon the evil eye, because of late
years it has been a common practice of writers to speak of it
without apparently possessing any farther knowledge of the
subject than what may be gathered from the words themselves.</p>
<p>Like most other superstitions, it is, perhaps, founded on a
physical reality.</p>
<p>I have observed, that only in hot countries, where the sun and
moon are particularly dazzling, the belief in the evil eye is
prevalent.&nbsp; If we turn to Scripture, the wonderful book
which is capable of resolving every mystery, I believe that we
shall presently come to the solution of the evil eye.&nbsp;
&lsquo;The sun shall not smite thee by day, nor the moon by
night.&rsquo; Ps. cxxi. v. 6.</p>
<p>Those who wish to avoid the evil eye, instead of trusting in
charms, scrawls, and Rabbinical antidotes, let them never loiter
in the sunshine before the king of day has nearly reached his
bourn in the west; for the sun has an evil eye, and his glance
produces brain fevers; and let them not sleep uncovered beneath
the smile of the moon, for her glance is poisonous, and produces
insupportable itching in the eye, and not unfrequently
blindness.</p>
<p>The northern nations have a superstition which bears some
resemblance to the evil eye, when allowance is made for
circumstances.&nbsp; They have no brilliant sun and moon to addle
the brain and poison the eye, but the grey north has its marshes,
and fenny ground, and fetid mists, which produce agues, low
fevers, and moping madness, and are as fatal to cattle as to
man.&nbsp; Such disorders are attributed to elves and
fairies.&nbsp; This superstition still lingers in some parts of
England under the name of elf-shot, whilst, throughout the north,
it is called elle-skiod, and elle-vild (fairy wild).&nbsp; It is
particularly prevalent amongst shepherds and cow-herds, the
people who, from their manner of life, are most exposed to the
effects of the elf-shot.&nbsp; Those who wish to know more of
this superstition are referred to Thiele&rsquo;s&mdash;<i>Danske
Folkesagn</i>, and to the notes of the <i>Koempe-viser</i>, or
popular Danish Ballads.</p>
<h3><a name="page122"></a><span class="pagenum">p.
122</span>CHAPTER IX</h3>
<p><span class="smcap">When</span> the six hundred thousand men,
<a name="citation122"></a><a href="#footnote122"
class="citation">[122]</a> and the mixed multitude of women and
children, went forth from the land of Egypt, the God whom they
worshipped, the only true God, went before them by day in a
pillar of cloud, to lead them the way, and by night in a pillar
of fire to give them light; this God who rescued them from
slavery, who guided them through the wilderness, who was their
captain in battle, and who cast down before them the strong walls
which encompassed the towns of their enemies, this God they still
remember, after the lapse of more than three thousand years, and
still worship with adoration the most unbounded.&nbsp; If there
be one event in the eventful history of the Hebrews which awakens
in their minds deeper feelings of gratitude than another, it is
the exodus; and that wonderful manifestation of olden mercy still
serves them as an assurance that the Lord will yet one day redeem
and gather together his scattered and oppressed people.&nbsp;
&lsquo;Art thou not the God who brought us out of the land of
bondage?&rsquo; they exclaim in the days of their heaviest
trouble and affliction.&nbsp; He who redeemed Israel from the
hand of Pharaoh is yet capable of restoring the kingdom and
sceptre to Israel.</p>
<p>If the Rommany trusted in any God at the period of
<i>their</i> exodus, they must speedily have forgotten him.&nbsp;
Coming from Ind, as they most assuredly did, it was impossible
for them to have known the true, and they must have been
followers (if they followed any) either of Buddh, or Brahmah,
those tremendous phantoms which have led, and are likely still to
lead, the souls of hundreds of millions to destruction; yet they
are now ignorant of such names, nor does it appear that such were
ever current amongst them subsequent to their arrival in Europe,
if indeed they ever were.&nbsp; They brought with them no Indian
idols, as far as we are able to judge at the present time, nor
indeed Indian rites or observances, for no traces of such are to
be discovered amongst them.</p>
<p>All, therefore, which relates to their original religion is
shrouded in mystery, and is likely so to remain.&nbsp; They may
have been idolaters, or atheists, or what they now are, totally
neglectful of worship of any kind; and though not exactly
prepared to deny the existence of a Supreme Being, as regardless
of him as if he existed not, and never mentioning his name, save
in oaths and blasphemy, or in moments of pain or sudden surprise,
as they have heard other people do, but always without any fixed
belief, trust, or hope.</p>
<p>There are certainly some points of resemblance between the
children of Roma and those of Israel.&nbsp; Both have had an
exodus, both are exiles and dispersed amongst the Gentiles, by
whom they are hated and despised, and whom they hate and despise,
under the names of Busnees and Goyim; both, though speaking the
language of the Gentiles, possess a peculiar tongue, which the
latter do not understand, and both possess a peculiar cast of
countenance, by which they may, without difficulty, be
distinguished from all other nations; but with these points the
similarity terminates.&nbsp; The Israelites have a peculiar
religion, to which they are fanatically attached; the Romas have
none, as they invariably adopt, though only in appearance, that
of the people with whom they chance to sojourn; the Israelites
possess the most authentic history of any people in the world,
and are acquainted with and delight to recapitulate all that has
befallen their race, from ages the most remote; the Romas have no
history, they do not even know the name of their original
country; and the only tradition which they possess, that of their
Egyptian origin, is a false one, whether invented by themselves
or others; the Israelites are of all people the most wealthy, the
Romas the most poor&mdash;poor as a Gypsy being proverbial
amongst some nations, though both are equally greedy of gain; and
finally, though both are noted for peculiar craft and cunning, no
people are more ignorant than the Romas, whilst the Jews have
always been a learned people, being in possession of the oldest
literature in the world, and certainly the most important and
interesting.</p>
<p>Sad and weary must have been the path of the mixed rabble of
the Romas, when they left India&rsquo;s sunny land and wended
their way to the West, in comparison with the glorious exodus of
the Israelites from Egypt, whose God went before them in cloud
and in fire, working miracles and astonishing the hearts of their
foes.</p>
<p>Even supposing that they worshipped Buddh or Brahmah, neither
of these false deities could have accomplished for them what God
effected for his chosen people, although it is true that the idea
that a Supreme Being was watching over them, in return for the
reverence paid to his image, might have cheered them &lsquo;midst
storm and lightning, &lsquo;midst mountains and wildernesses,
&lsquo;midst hunger and drought; for it is assuredly better to
trust even in an idol, in a tree, or a stone, than to be entirely
godless; and the most superstitious hind of the Himalayan hills,
who trusts in the Grand Foutsa in the hour of peril and danger,
is more wise than the most enlightened atheist, who cherishes no
consoling delusion to relieve his mind, oppressed by the terrible
ideas of reality.</p>
<p>But it is evident that they arrived at the confines of Europe
without any certain or rooted faith.&nbsp; Knowing, as we do,
with what tenacity they retain their primitive habits and
customs, their sect being, in all points, the same as it was four
hundred years ago, it appears impossible that they should have
forgotten their peculiar god, if in any peculiar god they
trusted.</p>
<p>Though cloudy ideas of the Indian deities might be
occasionally floating in their minds, these ideas, doubtless,
quickly passed away when they ceased to behold the pagodas and
temples of Indian worship, and were no longer in contact with the
enthusiastic adorers of the idols of the East; they passed away
even as the dim and cloudy ideas which they subsequently adopted
of the Eternal and His Son, Mary and the saints, would pass away
when they ceased to be nourished by the sight of churches and
crosses; for should it please the Almighty to reconduct the Romas
to Indian climes, who can doubt that within half a century they
would entirely forget all connected with the religion of the
West!&nbsp; Any poor shreds of that faith which they bore with
them they would drop by degrees as they would relinquish their
European garments when they became old, and as they relinquished
their Asiatic ones to adopt those of Europe; no particular dress
makes a part of the things essential to the sect of Roma, so
likewise no particular god and no particular religion.</p>
<p>Where these people first assumed the name of Egyptians, or
where that title was first bestowed upon them, it is difficult to
determine; perhaps, however, in the eastern parts of Europe,
where it should seem the grand body of this nation of wanderers
made a halt for a considerable time, and where they are still to
be found in greater numbers than in any other part.&nbsp; One
thing is certain, that when they first entered Germany, which
they speedily overran, they appeared under the character of
Egyptians, doing penance for the sin of having refused
hospitality to the Virgin and her Son, and, of course, as
believers in the Christian faith, notwithstanding that they
subsisted by the perpetration of every kind of robbery and
imposition; Aventinus (<i>Annales Boiorum</i>, 826) speaking of
them says: &lsquo;Adeo tamen vana superstitio hominum mentes,
velut lethargus invasit, ut eos violari nefas putet, atque
grassari, furari, imponere passim sinant.&rsquo;</p>
<p>This singular story of banishment from Egypt, and Wandering
through the world for a period of seven years, for inhospitality
displayed to the Virgin, and which I find much difficulty in
attributing to the invention of people so ignorant as the Romas,
tallies strangely with the fate foretold to the ancient Egyptians
in certain chapters of Ezekiel, so much so, indeed, that it seems
to be derived from that source.&nbsp; The Lord is angry with
Egypt because its inhabitants have been a staff of reed to the
house of Israel, and thus he threatens them by the mouth of his
prophet.</p>
<blockquote><p>&lsquo;I will make the land of Egypt desolate in
the midst of the countries that are desolate, and her cities
among the cities that are laid waste shall be desolate forty
years: and I will scatter the Egyptians among the nations, and
will disperse them through the countries.&rsquo;&nbsp; Ezek.,
chap. xxix. v. 12.&nbsp; &lsquo;Yet thus saith the Lord God; at
the end of forty years will I gather the Egyptians from the
people whither they were scattered.&rsquo; v. 13.</p>
<p>&lsquo;Thus saith the Lord; I will make the multitude of Egypt
to cease, by the hand of Nebuchadnezzar, king of
Babylon.&rsquo;&nbsp; Chap. xxx. v. 10.</p>
<p>&lsquo;And I will scatter the Egyptians among the nations, and
disperse them among the countries; and they shall know that I am
the Lord.&rsquo;&nbsp; Chap. xxx. v. 26.</p>
</blockquote>
<p>The reader will at once observe that the apocryphal tale which
the Romas brought into Germany, concerning their origin and
wanderings, agrees in every material point with the sacred
prophecy.&nbsp; The ancient Egyptians were to be driven from
their country and dispersed amongst the nations, for a period of
forty years, for having been the cause of Israel&rsquo;s
backsliding, and for not having known the Lord,&mdash;the modern
pseudo-Egyptians are to be dispersed among the nations for seven
years, for having denied hospitality to the Virgin and her
child.&nbsp; The prophecy seems only to have been remodelled for
the purpose of suiting the taste of the time; as no legend
possessed much interest in which the Virgin did not figure, she
and her child are here introduced instead of the Israelites, and
the Lord of Heaven offended with the Egyptians; and this legend
appears to have been very well received in Germany, for a time at
least, for, as Aventinus observes, it was esteemed a crime of the
first magnitude to offer any violence to the Egyptian pilgrims,
who were permitted to rob on the highway, to commit larceny, and
to practise every species of imposition with impunity.</p>
<p>The tale, however, of the Romas could hardly have been
invented by themselves, as they were, and still are, utterly
unacquainted with the Scripture; it probably originated amongst
the priests and learned men of the east of Europe, who, startled
by the sudden apparition of bands of people foreign in appearance
and language, skilled in divination and the occult arts,
endeavoured to find in Scripture a clue to such a phenomenon; the
result of which was, that the Romas of Hindustan were suddenly
transformed into Egyptian penitents, a title which they have ever
since borne in various parts of Europe.&nbsp; There are no means
of ascertaining whether they themselves believed from the first
in this story; they most probably took it on credit, more
especially as they could give no account of themselves, there
being every reason for supposing that from time immemorial they
had existed in the East as a thievish wandering sect, as they at
present do in Europe, without history or traditions, and unable
to look back for a period of eighty years.&nbsp; The tale
moreover answered their purpose, as beneath the garb of penitence
they could rob and cheat with impunity, for a time at
least.&nbsp; One thing is certain, that in whatever manner the
tale of their Egyptian descent originated, many branches of the
sect place implicit confidence in it at the present day, more
especially those of England and Spain.</p>
<p>Even at the present time there are writers who contend that
the Romas are the descendants of the ancient Egyptians, who were
scattered amongst the nations by the Assyrians.&nbsp; This belief
they principally found upon particular parts of the prophecy from
which we have already quoted, and there is no lack of
plausibility in the arguments which they deduce therefrom.&nbsp;
The Egyptians, say they, were to fall upon the open fields, they
were not to be brought together nor gathered; they were to be
dispersed through the countries, their idols were to be
destroyed, and their images were to cease out of Noph!&nbsp; In
what people in the world do these denunciations appear to be
verified save the Gypsies?&mdash;a people who pass their lives in
the open fields, who are not gathered together, who are dispersed
through the countries, who have no idols, no images, nor any
fixed or certain religion.</p>
<p>In Spain, the want of religion amongst the Git&aacute;nos was
speedily observed, and became quite as notorious as their want of
honesty; they have been styled atheists, heathen idolaters, and
Moors.&nbsp; In the little book of Qui&ntilde;ones&rsquo;, we
find the subject noticed in the following manner:&mdash;</p>
<blockquote><p>&lsquo;They do not understand what kind of thing
the church is, and never enter it but for the purpose of
committing sacrilege.&nbsp; They do not know the prayers; for I
examined them myself, males and females, and they knew them not,
or if any, very imperfectly.&nbsp; They never partake of the Holy
Sacraments, and though they marry relations they procure no
dispensations. <a name="citation130a"></a><a href="#footnote130a"
class="citation">[130a]</a>&nbsp; No one knows whether they are
baptized.&nbsp; One of the five whom I caused to be hung a few
days ago was baptized in the prison, being at the time upwards of
thirty years of age.&nbsp; Don Martin Fajardo says that two
Git&aacute;nos and a Git&aacute;na, whom he hanged in the village
of Torre Perojil, were baptized at the foot of the gallows, and
declared themselves Moors.</p>
<p>&lsquo;They invariably look out, when they marry, if we can
call theirs marrying, for the woman most dexterous in pilfering
and deceiving, caring nothing whether she is akin to them or
married already, <a name="citation130b"></a><a
href="#footnote130b" class="citation">[130b]</a> for it is only
necessary to keep her company and to call her wife.&nbsp;
Sometimes they purchase them from their husbands, or receive them
as pledges: so says, at least, Doctor Salazar de Mendoza.</p>
<p>&lsquo;Friar Melchior of Guelama states that he heard asserted
of two Git&aacute;nos what was never yet heard of any barbarous
nation, namely, that they exchanged their wives, and that as one
was more comely looking than the other, he who took the handsome
woman gave a certain sum of money to him who took the ugly
one.&nbsp; The licentiate Alonzo Duran has certified to me, that
in the year 1623&ndash;4, one Simon Ramirez, captain of a band of
Git&aacute;nos, repudiated Teresa because she was old, and
married one called Melchora, who was young and handsome, and that
on the day when the repudiation took place and the bridal was
celebrated he was journeying along the road, and perceived a
company feasting and revelling beneath some trees in a plain
within the jurisdiction of the village of Deleitosa, and that on
demanding the cause he was told that it was on account of Simon
Ramirez marrying one Git&aacute;na and casting off another; and
that the repudiated woman told him, with an agony of tears, that
he abandoned her because she was old, and married another because
she was young.&nbsp; Certainly Git&aacute;nos and Git&aacute;nas
confessed before Don Martin Fajardo that they did not really
marry, but that in their banquets and festivals they selected the
woman whom they liked, and that it was lawful for them to have as
many as three mistresses, and on that account they begat so many
children.&nbsp; They never keep fasts nor any ecclesiastical
command.&nbsp; They always eat meat, Friday and Lent not
excepted; the morning when I seized those whom I afterwards
executed, which was in Lent, they had three lambs which they
intended to eat for their dinner that day.&mdash;Qui&ntilde;ones,
page 13.</p>
</blockquote>
<p>Although what is stated in the above extracts, respecting the
marriages of the Git&aacute;nos and their licentious manner of
living, is, for the most part, incorrect, there is no reason to
conclude the same with respect to their want of religion in the
olden time, and their slight regard for the forms and observances
of the church, as their behaviour at the present day serves to
confirm what is said on those points.&nbsp; From the whole, we
may form a tolerably correct idea of the opinions of the time
respecting the Git&aacute;nos in matters of morality and
religion.&nbsp; A very natural question now seems to present
itself, namely, what steps did the government of Spain, civil and
ecclesiastical, which has so often trumpeted its zeal in the
cause of what it calls the Christian religion, which has so often
been the scourge of the Jew, of the Mahometan, and of the
professors of the reformed faith; what steps did it take towards
converting, punishing, and rooting out from Spain, a sect of
demi-atheists, who, besides being cheats and robbers, displayed
the most marked indifference for the forms of the Catholic
religion, and presumed to eat flesh every day, and to intermarry
with their relations, without paying the vicegerent of Christ
here on earth for permission so to do?</p>
<p>The Git&aacute;nos have at all times, since their first
appearance in Spain, been notorious for their contempt of
religious observances; yet there is no proof that they were
subjected to persecution on that account.&nbsp; The men have been
punished as robbers and murderers, with the gallows and the
galleys; the women, as thieves and sorceresses, with
imprisonment, flagellation, and sometimes death; but as a rabble,
living without fear of God, and, by so doing, affording an evil
example to the nation at large, few people gave themselves much
trouble about them, though they may have occasionally been
designated as such in a royal edict, intended to check their
robberies, or by some priest from the pulpit, from whose stable
they had perhaps contrived to extract the mule which previously
had the honour of ambling beneath his portly person.</p>
<p>The Inquisition, which burnt so many Jews and Moors, and
conscientious Christians, at Seville and Madrid, and in other
parts of Spain, seems to have exhibited the greatest clemency and
forbearance to the Git&aacute;nos.&nbsp; Indeed, we cannot find
one instance of its having interfered with them.&nbsp; The charge
of restraining the excesses of the Git&aacute;nos was abandoned
entirely to the secular authorities, and more particularly to the
Santa Hermandad, a kind of police instituted for the purpose of
clearing the roads of robbers.&nbsp; Whilst I resided at Cordova,
I was acquainted with an aged ecclesiastic, who was priest of a
village called Puente, at about two leagues&rsquo; distance from
the city.&nbsp; He was detained in Cordova on account of his
political opinions, though he was otherwise at liberty.&nbsp; We
lived together at the same house; and he frequently visited me in
my apartment.</p>
<p>This person, who was upwards of eighty years of age, had
formerly been inquisitor at Cordova.&nbsp; One night, whilst we
were seated together, three Git&aacute;nos entered to pay me a
visit, and on observing the old ecclesiastic, exhibited every
mark of dissatisfaction, and speaking in their own idiom, called
him a <i>balichow</i>, and abused priests in general in most
unmeasured terms.&nbsp; On their departing, I inquired of the old
man whether he, who having been an inquisitor, was doubtless
versed in the annals of the holy office, could inform me whether
the Inquisition had ever taken any active measures for the
suppression and punishment of the sect of the Git&aacute;nos:
whereupon he replied, &lsquo;that he was not aware of one case of
a Git&aacute;no having been tried or punished by the
Inquisition&rsquo;; adding these remarkable words: &lsquo;The
Inquisition always looked upon them with too much contempt to
give itself the slightest trouble concerning them; for as no
danger either to the state, or the church of Rome, could proceed
from the Git&aacute;nos, it was a matter of perfect indifference
to the holy office whether they lived without religion or
not.&nbsp; The holy office has always reserved its anger for
people very different; the Git&aacute;nos having at all times
been <i>Gente barata y despreciable</i>.</p>
<p>Indeed, most of the persecutions which have arisen in Spain
against Jews, Moors, and Protestants, sprang from motives with
which fanaticism and bigotry, of which it is true the Spaniards
have their full share, had very little connection.&nbsp; Religion
was assumed as a mask to conceal the vilest and most detestable
motives which ever yet led to the commission of crying injustice;
the Jews were doomed to persecution and destruction on two
accounts,&mdash;their great riches, and their high superiority
over the Spaniards in learning and intellect.&nbsp; Avarice has
always been the dominant passion in Spanish minds, their rage for
money being only to be compared to the wild hunger of wolves for
horse-flesh in the time of winter: next to avarice, envy of
superior talent and accomplishment is the prevailing
passion.&nbsp; These two detestable feelings united, proved the
ruin of the Jews in Spain, who were, for a long time, an eyesore,
both to the clergy and laity, for their great riches and
learning.&nbsp; Much the same causes insured the expulsion of the
Moriscos, who were abhorred for their superior industry, which
the Spaniards would not imitate; whilst the reformation was kept
down by the gaunt arm of the Inquisition, lest the property of
the church should pass into other and more deserving hands.&nbsp;
The faggot piles in the squares of Seville and Madrid, which
consumed the bodies of the Hebrew, the Morisco, and the
Protestant, were lighted by avarice and envy, and those same
piles would likewise have consumed the mulatto carcass of the
Git&aacute;no, had he been learned and wealthy enough to become
obnoxious to the two master passions of the Spaniards.</p>
<p>Of all the Spanish writers who have written concerning the
Git&aacute;nos, the one who appears to have been most scandalised
at the want of religion observable amongst them, and their
contempt for things sacred, was a certain Doctor Sancho De
Moncada.</p>
<p>This worthy, whom we have already had occasion to mention, was
Professor of Theology at the University of Toledo, and shortly
after the expulsion of the Moriscos had been brought about by the
intrigues of the monks and robbers who thronged the court of
Philip the Third, he endeavoured to get up a cry against the
Git&aacute;nos similar to that with which for the last
half-century Spain had resounded against the unfortunate and
oppressed Africans, and to effect this he published a discourse,
entitled &lsquo;The Expulsion of the Git&aacute;nos,&rsquo;
addressed to Philip the Third, in which he conjures that monarch,
for the sake of morality and everything sacred, to complete the
good work he had commenced, and to send the Git&aacute;nos
packing after the Moriscos.</p>
<p>Whether this discourse produced any benefit to the author, we
have no means of ascertaining.&nbsp; One thing is certain, that
it did no harm to the Git&aacute;nos, who still continue in
Spain.</p>
<p>If he had other expectations, he must have understood very
little of the genius of his countrymen, or of King Philip and his
court.&nbsp; It would have been easier to get up a crusade
against the wild cats of the sierra, than against the
Git&aacute;nos, as the former have skins to reward those who slay
them.&nbsp; His discourse, however, is well worthy of perusal, as
it exhibits some learning, and comprises many curious details
respecting the Git&aacute;nos, their habits, and their
practices.&nbsp; As it is not very lengthy, we here subjoin it,
hoping that the reader will excuse its many absurdities, for the
sake of its many valuable facts.</p>
<h3><a name="page137"></a><span class="pagenum">p.
137</span>CHAPTER X</h3>
<p>&lsquo;<span class="smcap">Sire</span>,</p>
<p>&lsquo;The people of God were always afflicted by the
Egyptians, but the Supreme King delivered them from their hands
by means of many miracles, which are related in the Holy
Scriptures; and now, without having recourse to so many, but only
by means of the miraculous talent which your Majesty possesses
for expelling such reprobates, he will, doubtless, free this
kingdom from them, which is what is supplicated in this
discourse, and it behoves us, in the first place, to consider</p>
<h4>&lsquo;WHO ARE THE GIT&Aacute;NOS?</h4>
<p>&lsquo;Writers generally agree that the first time the
Git&aacute;nos were seen in Europe was the year 1417, which was
in the time of Pope Martinus the Fifth and King Don John the
Second; others say that Tamerlane had them in his camp in 1401,
and that their captain was Cingo, from whence it is said that
they call themselves Cingary.&nbsp; But the opinions concerning
their origin are infinite.</p>
<p>&lsquo;The first is that they are foreigners, though authors
differ much with respect to the country from whence they
came.&nbsp; The majority say that they are from Africa, and that
they came with the Moors when Spain was lost; others that they
are Tartars, Persians, Cilicians, Nubians, from Lower Egypt, from
Syria, or from other parts of Asia and Africa, and others
consider them to be descendants of Chus, son of Cain; others say
that they are of European origin, Bohemians, Germans, or outcasts
from other nations of this quarter of the world.</p>
<p>&lsquo;The second and sure opinion is, that those who prowl
about Spain are not Egyptians, but swarms of wasps and
atheistical wretches, without any kind of law or religion,
Spaniards, who have introduced this Gypsy life or sect, and who
admit into it every day all the idle and broken people of
Spain.&nbsp; There are some foreigners who would make Spain the
origin and fountain of all the Gypsies of Europe, as they say
that they proceeded from a river in Spain called Cija, of which
Lucan makes mention; an opinion, however, not much adopted
amongst the learned.&nbsp; In the opinion of respectable authors,
they are called Cingary or Cinli, because they in every respect
resemble the bird cinclo, which we call in Spanish Motacilla, or
aguzanieve (wagtail), which is a vagrant bird and builds no nest,
<a name="citation138"></a><a href="#footnote138"
class="citation">[138]</a> but broods in those of other birds, a
bird restless and poor of plumage, as &AElig;lian writes.</p>
<h4>&lsquo;THE GIT&Aacute;NOS ARE VERY HURTFUL TO SPAIN</h4>
<p>&lsquo;There is not a nation which does not consider them as a
most pernicious rabble; even the Turks and Moors abominate them,
amongst whom this sect is found under the names of Torlaquis, <a
name="citation139"></a><a href="#footnote139"
class="citation">[139]</a> Hugiemalars, and Dervislars, of whom
some historians make mention, and all agree that they are most
evil people, and highly detrimental to the country where they are
found.</p>
<p>&lsquo;In the first place, because in all parts they are
considered as enemies of the states where they wander, and as
spies and traitors to the crown; which was proven by the emperors
Maximilian and Albert, who declared them to be such in public
edicts; a fact easy to be believed, when we consider that they
enter with ease into the enemies&rsquo; country, and know the
languages of all nations.</p>
<p>&lsquo;Secondly, because they are idle vagabond people, who
are in no respect useful to the kingdom; without commerce,
occupation, or trade of any description; and if they have any it
is making picklocks and pothooks for appearance sake, being
wasps, who only live by sucking and impoverishing the country,
sustaining themselves by the sweat of the miserable labourers, as
a German poet has said of them:&mdash;</p>
<blockquote><p>&ldquo;Quos aliena juvant, propriis habitare
molestum,<br />
Fastidit patrium non nisi nosse solum.&rdquo;</p>
</blockquote>
<p>They are much more useless than the Moriscos, as these last
were of some service to the state and the royal revenues, but the
Git&aacute;nos are neither labourers, gardeners, mechanics, nor
merchants, and only serve, like the wolves, to plunder and to
flee.</p>
<p>&lsquo;Thirdly, because the Git&aacute;nas are public harlots,
common, as it is said, to all the Git&aacute;nos, and with
dances, demeanour, and filthy songs, are the cause of continual
detriment to the souls of the vassals of your Majesty, it being
notorious that they have done infinite harm in many honourable
houses by separating the married women from their husbands, and
perverting the maidens: and finally, in the best of these
Git&aacute;nas any one may recognise all the signs of a harlot
given by the wise king; they are gadders about, whisperers,
always unquiet in places and corners.</p>
<p>&lsquo;Fourthly, because in all parts they are accounted
famous thieves, about which authors write wonderful things; we
ourselves have continual experience of this fact in Spain, where
there is scarcely a corner where they have not committed some
heavy offence.</p>
<p>&lsquo;Father Martin Del Rio says they were notorious when he
was in Leon in the year 1584; as they even attempted to sack the
town of Logro&ntilde;o in the time of the pest, as Don Francisco
De Cordoba writes in his <i>Didascalia</i>.&nbsp; Enormous cases
of their excesses we see in infinite processes in all the
tribunals, and particularly in that of the Holy Brotherhood;
their wickedness ascending to such a pitch, that they steal
children, and carry them for sale to Barbary; the reason why the
Moors call them in Arabic, <i>Raso cherany</i>, <a
name="citation140"></a><a href="#footnote140"
class="citation">[140]</a> which, as Andreas Tebetus writes,
means <i>master thieves</i>.&nbsp; Although they are addicted to
every species of robbery, they mostly practise horse and cattle
stealing, on which account they are called in law <i>Abigeos</i>,
and in Spanish <i>Quatreros</i>, from which practice great evils
result to the poor labourers.&nbsp; When they cannot steal
cattle, they endeavour to deceive by means of them, acting as
<i>terceros</i>, in fairs and markets.</p>
<p>&lsquo;Fifthly, because they are enchanters, diviners,
magicians, chiromancers, who tell the future by the lines of the
hand, which is what they call <i>Buena ventura</i>, and are in
general addicted to all kind of superstition.</p>
<p>&lsquo;This is the opinion entertained of them universally,
and which is confirmed every day by experience; and some think
that they are caller Cingary, from the great Magian Cineus, from
whom it is said they learned their sorceries, and from which
result in Spain (especially amongst the vulgar) great errors, and
superstitious credulity, mighty witchcrafts, and heavy evils,
both spiritual and corporeal.</p>
<p>&lsquo;Sixthly, because very devout men consider them as
heretics, and many as Gentile idolaters, or atheists, without any
religion, although they exteriorly accommodate themselves to the
religion of the country in which they wander, being Turks with
the Turks, heretics with the heretics, and, amongst the
Christians, baptizing now and then a child for form&rsquo;s
sake.&nbsp; Friar Jayme Bleda produces a hundred signs, from
which he concludes that the Moriscos were not Christians, all
which are visible in the Git&aacute;nos; very few are known to
baptize their children; they are not married, but it is believed
that they keep the women in common; they do not use
dispensations, nor receive the sacraments; they pay no respect to
images, rosaries, bulls, neither do they hear mass, nor divine
services; they never enter the churches, nor observe fasts, Lent,
nor any ecclesiastical precept; which enormities have been
attested by long experience, as every person says.</p>
<p>&lsquo;Finally, they practise every kind of wickedness in
safety, by discoursing amongst themselves in a language with
which they understand each other without being understood, which
in Spain is called Gerigonza, which, as some think, ought to be
called Cingerionza, or language of Cingary.&nbsp; The king our
lord saw the evil of such a practice in the law which he enacted
at Madrid, in the year 1566, in which he forbade the Arabic to
the Moriscos, as the use of different languages amongst the
natives of one kingdom opens a door to treason, and is a source
of heavy inconvenience; and this is exemplified more in the case
of the Git&aacute;nos than of any other people.</p>
<h4>&lsquo;THE GIT&Aacute;NOS OUGHT TO BE SEIZED WHEREVER
FOUND</h4>
<p>&lsquo;The civil law ordains that vagrants be seized wherever
they are found, without any favour being shown to them; in
conformity with which, the Git&aacute;nos in the Greek empire
were given as slaves to those who should capture them; as
respectable authors write.&nbsp; Moreover, the emperor, our lord,
has decreed by a law made in Toledo, in the year 1525, <i>that
the third time they be found wandering they shall serve as slaves
during their whole life to those who capture them</i>.&nbsp;
Which can be easily justified, inasmuch as there is no shepherd
who does not place barriers against the wolves, and does not
endeavour to save his flock, and I have already exposed to your
Majesty the damage which the Git&aacute;nos perpetrate in
Spain.</p>
<h4>&lsquo;THE GIT&Aacute;NOS OUGHT TO BE CONDEMNED TO DEATH</h4>
<p>&lsquo;The reasons are many.&nbsp; The first, for being spies,
and traitors to the crown; the second as idlers and
vagabonds.</p>
<p>&lsquo;It ought always to be considered, that no sooner did
the race of man begin, after the creation of the world, than the
important point of civil policy arose of condemning vagrants to
death; for Cain was certain that he should meet his destruction
in wandering as a vagabond for the murder of Abel.&nbsp; <i>Ero
vagus et profugus in terra: omnis igitur qui invenerit me</i>,
<i>occidet me</i>.&nbsp; Now, the <i>igitur</i> stands here as
the natural consequence of <i>vagus ero</i>; as it is evident,
that whoever shall see me must kill me, because he sees me a
wanderer.&nbsp; And it must always be remembered, that at that
time there were no people in the world but the parents and
brothers of Cain, as St. Ambrose has remarked.&nbsp; Moreover,
God, by the mouth of Jeremias, menaced his people, that all
should devour them whilst they went wandering amongst the
mountains.&nbsp; And it is a doctrine entertained by theologians,
that the mere act of wandering, without anything else, carries
with it a vehement suspicion of capital crime.&nbsp; Nature
herself demonstrates it in the curious political system of the
bees, in whose well-governed republic the drones are killed in
April, when they commence working.</p>
<p>&lsquo;The third, because they are stealers of four-footed
beasts, who are condemned to death by the laws of Spain, in the
wise code of the famous King Don Alonso; which enactment became a
part of the common law.</p>
<p>&lsquo;The fourth, for wizards, diviners, and for practising
arts which are prohibited under pain of death by the divine law
itself.&nbsp; And Saul is praised for having caused this law to
be put in execution in the beginning of his reign; and the Holy
Scripture attributes to the breach of it (namely, his consulting
the witch) his disastrous death, and the transfer of the kingdom
to David.&nbsp; The Emperor Constantine the Great, and other
emperors who founded the civil law, condemned to death those who
should practise such facinorousness,&mdash;as the President of
Tolosa has written.</p>
<p>&lsquo;The last and most urgent cause is, that they are
heretics, if what is said be truth; and it is the practice of the
law in Spain to burn such.</p>
<h4>&lsquo;THE GIT&Aacute;NOS ARE EXPELLED FROM THE COUNTRY BY
THE LAWS OF SPAIN</h4>
<p>&lsquo;Firstly, they are comprehended as hale beggars in the
law of the wise king, Don Alonso, by which he expelled all sturdy
beggars, as being idle and useless.</p>
<p>&lsquo;Secondly, the law expels public harlots from the city;
and of this matter I have already said something in my second
chapter.</p>
<p>&lsquo;Thirdly, as people who cause scandal, and who, as is
visible at the first glance, are prejudicial to morals and common
decency.&nbsp; Now, it is established by the statute law of these
kingdoms, that such people be expelled therefrom; it is said so
in the well-pondered words of the edict for the expulsion of the
Moors: &ldquo;And forasmuch as the sense of good and Christian
government makes it a matter of conscience to expel from the
kingdoms the things which cause scandal, injury to honest
subjects, danger to the state, and above all, disloyalty to the
Lord our God.&rdquo;&nbsp; Therefore, considering the
incorrigibility of the Git&aacute;nos, the Spanish kings made
many holy laws in order to deliver their subjects from such
pernicious people.</p>
<p>&lsquo;Fourthly, the Catholic princes, Ferdinand and Isabella,
by a law which they made in Medina del Campo, in the year 1494,
and which the emperor our lord renewed in Toledo in 1523, and in
Madrid in 1528 and 1534, and the late king our lord, in 1560,
banished them perpetually from Spain, and gave them as slaves to
whomsoever should find them, after the expiration of the term
specified in the edict&mdash;laws which are notorious even
amongst strangers.&nbsp; The words are:&mdash;&ldquo;We declare
to be vagabonds, and subject to the aforesaid penalty, the
Egyptians and foreign tinkers, who by laws and statutes of these
kingdoms are commanded to depart therefrom; and the poor sturdy
beggars, who contrary to the order given in the new edict, beg
for alms and wander about.&rdquo;</p>
<h4>&lsquo;THE LAWS ARE VERY JUST WHICH EXPEL THE GIT&Aacute;NOS
FROM THE STATES</h4>
<p>All the doctors, who are of opinion that the Git&aacute;nos
may be condemned to death, would consider it as an act of mercy
in your Majesty to banish them perpetually from Spain, and at the
same time as exceedingly just.&nbsp; Many and learned men not
only consider that it is just to expel them, but cannot
sufficiently wonder that they are tolerated in Christian states,
and even consider that such toleration is an insult to the
kingdoms.</p>
<p>&lsquo;Whilst engaged in writing this, I have seen a very
learned memorial, in which Doctor Salazar de Mendoza makes the
same supplication to your Majesty which is made in this
discourse, holding it to be the imperious duty of every good
government.</p>
<p>&lsquo;It stands in reason that the prince is bound to watch
for the welfare of his subjects, and the wrongs which those of
your Majesty receive from the Git&aacute;nos I have already
exposed in my second chapter; it being a point worthy of great
consideration that the wrongs caused by the Moriscos moved your
royal and merciful bosom to drive them out, although they were
many, and their departure would be felt as a loss to the
population, the commerce, the royal revenues, and
agriculture.&nbsp; Now, with respect to the Git&aacute;nos, as
they are few, and perfectly useless for everything, it appears
more necessary to drive them forth, the injuries which they cause
being so numerous.</p>
<p>&lsquo;Secondly, because the Git&aacute;nos, as I have already
said, are Spaniards; and as others profess the sacred orders of
religion, even so do these fellows profess gypsying, which is
robbery and all the other vices enumerated in chapter the
second.&nbsp; And whereas it is just to banish from the kingdom
those who have committed any heavy delinquency, it is still more
so to banish those who profess to be injurious to all.</p>
<p>&lsquo;Thirdly, because all the kings and rulers have always
endeavoured to eject from their kingdoms the idle and
useless.&nbsp; And it is very remarkable, that the law invariably
commands them to be expelled, and the republics of Athens and
Corinth were accustomed to do so&mdash;casting them forth like
dung, even as Athen&aelig;us writes: <i>Nos genus hoc mortalium
ejicimus ex hac urbe velut purgamina</i>.&nbsp; Now the
profession of the Gypsy is idleness.</p>
<p>&lsquo;Fourthly, because the Git&aacute;nos are diviners,
enchanters, and mischievous wretches, and the law commands us to
expel such from the state.</p>
<p>&lsquo;In the fifth place, because your Majesty, in the Cortes
at present assembled, has obliged your royal conscience to fulfil
all the articles voted for the public service, and the
forty-ninth says: &ldquo;One of the things at present most
necessary to be done in these kingdoms, is to afford a remedy for
the robberies, plundering and murders committed by the
Git&aacute;nos, who go wandering about the country, stealing the
cattle of the poor, and committing a thousand outrages, living
without any fear of God, and being Christians only in name.&nbsp;
It is therefore deemed expedient, that your Majesty command them
to quit these kingdoms within six months, to be reckoned from the
day of the ratification of these presents, and that they do not
return to the same under pain of death.&rdquo;</p>
<p>&lsquo;Against this, two things may possibly be
urged:&mdash;</p>
<p>&lsquo;The first, that the laws of Spain give unto the
Git&aacute;nos the alternative of residing in large towns, which,
it appears, would be better than expelling them.&nbsp; But
experience, recognised by grave and respectable men, has shown
that it is not well to harbour these people; for their houses are
dens of thieves, from whence they prowl abroad to rob the
land.</p>
<p>&lsquo;The second, that it appears a pity to banish the women
and children.&nbsp; But to this can be opposed that holy act of
your Majesty which expelled the Moriscos, and the children of the
Moriscos, for the reason given in the royal edict.&nbsp;
<i>Whenever any detestable crime is committed by any
university</i>, <i>it is well to punish all</i>.&nbsp; And the
most detestable crimes of all are those which the Git&aacute;nos
commit, since it is notorious that they subsist on what they
steal; and as to the children, there is no law which obliges us
to bring up wolf-whelps, to cause here-after certain damage to
the flock.</p>
<h4>&lsquo;IT HAS EVER BEEN THE PRACTICE OF PRINCES TO EXPEL THE
GIT&Aacute;NOS</h4>
<p>&lsquo;Every one who considers the manner of your
Majesty&rsquo;s government as the truly Christian pattern must
entertain fervent hope that the advice proffered in this
discourse will be attended to; more especially on reflecting that
not only the good, but even the most barbarous kings have acted
up to it in their respective dominions.</p>
<p>&lsquo;Pharaoh was bad enough, nevertheless he judged that the
children of Israel were dangerous to the state, because they
appeared to him to be living without any certain occupation; and
for this very reason the Chaldeans cast them out of
Babylon.&nbsp; Amasis, king of Egypt, drove all the vagrants from
his kingdom, forbidding them to return under pain of death.&nbsp;
The Soldan of Egypt expelled the Torlaquis.&nbsp; The Moors did
the same; and Bajazet cast them out of all the Ottoman empire,
according to Leo Clavius.</p>
<p>&lsquo;In the second place, the Christian princes have deemed
it an important measure of state.</p>
<p>&lsquo;The emperor our Lord, in the German Diets of the year
1548, expelled the Git&aacute;nos from all his empire, and these
were the words of the decree: &ldquo;Zigeuner quos compertum est
proditores esse, et exploratores hostium nusquam in imperio locum
inveniunto.&nbsp; In deprehensos vis et injuria sine fraude
esto.&nbsp; Fides publica Zigeuners ne dator, nec data
servator.&rdquo;</p>
<p>&lsquo;The King of France, Francis, expelled them from thence;
and the Duke of Terranova, when Governor of Milan for our lord
the king, obliged them to depart from that territory under pain
of death.</p>
<p>&lsquo;Thirdly, there is one grand reason which ought to be
conclusive in moving him who so much values himself in being a
faithful son of the church,&mdash;I mean the example which Pope
Pius the Fifth gave to all the princes; for he drove the
Git&aacute;nos from all his domains, and in the year 1568, he
expelled the Jews, assigning as reasons for their expulsion those
which are more closely applicable to the
Git&aacute;nos;&mdash;namely, that they sucked the vitals of the
state, without being of any utility whatever; that they were
thieves themselves, and harbourers of others; that they were
wizards, diviners, and wretches who induced people to believe
that they knew the future, which is what the Git&aacute;nos at
present do by telling fortunes.</p>
<p>&lsquo;Your Majesty has already freed us from greater and more
dangerous enemies; finish, therefore, the enterprise begun,
whence will result universal joy and security, and by which your
Majesty will earn immortal honour.&nbsp; Amen.</p>
<p>&lsquo;O Regum summe, horum plura ne temnas (absit) ne
fort&egrave; tempsisse Hispani&aelig; periculosum
existat.&rsquo;</p>
<h3><a name="page151"></a><span class="pagenum">p.
151</span>CHAPTER XI</h3>
<p><span class="smcap">Perhaps</span> there is no country in
which more laws have been framed, having in view the extinction
and suppression of the Gypsy name, race, and manner of life, than
Spain.&nbsp; Every monarch, during a period of three hundred
years, appears at his accession to the throne to have considered
that one of his first and most imperative duties consisted in
suppressing or checking the robberies, frauds, and other
enormities of the Git&aacute;nos, with which the whole country
seems to have resounded since the time of their first
appearance.</p>
<p>They have, by royal edicts, been repeatedly banished from
Spain, under terrible penalties, unless they renounced their
inveterate habits; and for the purpose of eventually confounding
them with the residue of the population, they have been
forbidden, even when stationary, to reside together, every family
being enjoined to live apart, and neither to seek nor to hold
communication with others of the race.</p>
<p>We shall say nothing at present as to the wisdom which
dictated these provisions, nor whether others might not have been
devised, better calculated to produce the end desired.&nbsp;
Certain it is, that the laws were never, or very imperfectly, put
in force, and for reasons with which their expediency or equity
(which no one at the time impugned) had no connection
whatever.</p>
<p>It is true that, in a country like Spain, abounding in
wildernesses and almost inaccessible mountains, the task of
hunting down and exterminating or banishing the roving bands
would have been found one of no slight difficulty, even if such
had ever been attempted; but it must be remembered, that from an
early period colonies of Git&aacute;nos have existed in the
principal towns of Spain, where the men have plied the trades of
jockeys and blacksmiths, and the women subsisted by divination,
and all kinds of fraud.&nbsp; These colonies were, of course,
always within the reach of the hand of justice, yet it does not
appear that they were more interfered with than the roving and
independent bands, and that any serious attempts were made to
break them up, though notorious as nurseries and refuges of
crime.</p>
<p>It is a lamentable fact, that pure and uncorrupt justice has
never existed in Spain, as far at least as record will allow us
to judge; not that the principles of justice have been less
understood there than in other countries, but because the entire
system of justiciary administration has ever been shamelessly
profligate and vile.</p>
<p>Spanish justice has invariably been a mockery, a thing to be
bought and sold, terrible only to the feeble and innocent, and an
instrument of cruelty and avarice.</p>
<p>The tremendous satires of Le Sage upon Spanish corregidors and
alguazils are true, even at the present day, and the most
notorious offenders can generally escape, if able to administer
sufficient bribes to the ministers <a name="citation153"></a><a
href="#footnote153" class="citation">[153]</a> of what is
misnamed justice.</p>
<p>The reader, whilst perusing the following extracts from the
laws framed against the Git&aacute;nos, will be filled with
wonder that the Gypsy sect still exists in Spain, contrary to the
declared will of the sovereign and the nation, so often repeated
during a period of three hundred years; yet such is the fact, and
it can only be accounted for on the ground of corruption.</p>
<p>It was notorious that the Git&aacute;nos had powerful friends
and favourers in every district, who sanctioned and encouraged
them in their Gypsy practices.&nbsp; These their fautors were of
all ranks and grades, from the corregidor of noble blood to the
low and obscure escribano; and from the viceroy of the province
to the archer of the Hermandad.</p>
<p>To the high and noble, they were known as Chalanes, and to the
plebeian functionaries, as people who, notwithstanding their
general poverty, could pay for protection.</p>
<p>A law was even enacted against these protectors of the
Git&aacute;nos, which of course failed, as the execution of the
law was confided to the very delinquents against whom it was
directed.&nbsp; Thus, the Git&aacute;no bought, sold, and
exchanged animals openly, though he subjected himself to the
penalty of death by so doing, or left his habitation when he
thought fit, though such an act, by the law of the land, was
punishable with the galleys.</p>
<p>In one of their songs they have commemorated the impunity with
which they wandered about.&nbsp; The escribano, to whom the
Git&aacute;nos of the neighbourhood pay contribution, on a
strange Gypsy being brought before him, instantly orders him to
be liberated, assigning as a reason that he is no Git&aacute;no,
but a legitimate Spaniard:&mdash;</p>
<blockquote><p>&lsquo;I left my house, and walked about<br />
&nbsp;&nbsp; They seized me fast, and bound:<br />
It is a Gypsy thief, they shout,<br />
&nbsp;&nbsp; The Spaniards here have found.</p>
<p>&lsquo;From out the prison me they led,<br />
&nbsp;&nbsp; Before the scribe they brought;<br />
It is no Gypsy thief, he said,<br />
&nbsp;&nbsp; The Spaniards here have caught.&rsquo;</p>
</blockquote>
<p>In a word, nothing was to be gained by interfering with the
Git&aacute;nos, by those in whose hands the power was vested;
but, on the contrary, something was to be lost.&nbsp; The chief
sufferers were the labourers, and they had no power to right
themselves, though their wrongs were universally admitted, and
laws for their protection continually being made, which their
enemies contrived to set at nought; as will presently be
seen.</p>
<p>The first law issued against the Gypsies appears to have been
that of Ferdinand and Isabella, at Medina del Campo, in
1499.&nbsp; In this edict they were commanded, under certain
penalties, to become stationary in towns and villages, and to
provide themselves with masters whom they might serve for their
maintenance, or in default thereof, to quit the kingdom at the
end of sixty days.&nbsp; No mention is made of the country to
which they were expected to betake themselves in the event of
their quitting Spain.&nbsp; Perhaps, as they are called
Egyptians, it was concluded that they would forthwith return to
Egypt; but the framers of the law never seem to have considered
what means these Egyptians possessed of transporting their
families and themselves across the sea to such a distance, or if
they betook themselves to other countries, what reception a host
of people, confessedly thieves and vagabonds, were likely to meet
with, or whether it was fair in the <i>two Christian princes</i>
to get rid of such a nuisance at the expense of their
neighbours.&nbsp; Such matters were of course left for the
Gypsies themselves to settle.</p>
<p>In this edict, a class of individuals is mentioned in
conjunction with the Git&aacute;nos, or Gypsies, but
distinguished from them by the name of foreign tinkers, or
Cald&eacute;ros estrang&eacute;ros.&nbsp; By these, we presume,
were meant the Calabrians, who are still to be seen upon the
roads of Spain, wandering about from town to town, in much the
same way as the itinerant tinkers of England at the present
day.&nbsp; A man, half a savage, a haggard woman, who is
generally a Spaniard, a wretched child, and still more miserable
donkey, compose the group; the gains are of course exceedingly
scanty, nevertheless this life, seemingly so wretched, has its
charms for these outcasts, who live without care and anxiety,
without a thought beyond the present hour, and who sleep as sound
in ruined posadas and ventas, or in ravines amongst rocks and
pines, as the proudest grandee in his palace at Seville or
Madrid.</p>
<p>Don Carlos and Donna Juanna, at Toledo, 1539, confirmed the
edict of Medina del Campo against the Egyptians, with the
addition, that if any Egyptian, after the expiration of the sixty
days, should be found wandering about, he should be sent to the
galleys for six years, if above the age of twenty and under that
of fifty, and if under or above those years, punished as the
preceding law provides.</p>
<p>Philip the Second, at Madrid, 1586, after commanding that all
the laws and edicts be observed, by which the Gypsies are
forbidden to wander about, and commanded to establish themselves,
ordains, with the view of restraining their thievish and cheating
practices, that none of them be permitted to sell anything,
either within or without fairs or markets, if not provided with a
testimony signed by the notary public, to prove that they have a
settled residence, and where it may be; which testimony must also
specify and describe the horses, cattle, linen, and other things,
which they carry forth for sale; otherwise they are to be
punished as thieves, and what they attempt to sell considered as
stolen property.</p>
<p>Philip the Third, at Belem, in Portugal, 1619, commands all
the Gypsies of the kingdom to quit the same within the term of
six months, and never to return, under pain of death; those who
should wish to remain are to establish themselves in cities,
towns, and villages, of one thousand families and upwards, and
are not to be allowed the use of the dress, name, and language of
Gypsies, <i>in order that</i>, <i>forasmuch as they are not such
by nation</i>, <i>this name and manner of life may be for
evermore confounded and forgotten</i>.&nbsp; They are moreover
forbidden, under the same penalty, to have anything to do with
the buying or selling of cattle, whether great or small.</p>
<p>The most curious portion of the above law is the passage in
which these people are declared not to be Gypsies by
nation.&nbsp; If they are not Gypsies, who are they then?&nbsp;
Spaniards?&nbsp; If so, what right had the King of Spain to send
the refuse of his subjects abroad, to corrupt other lands, over
which he had no jurisdiction?</p>
<p>The Moors were sent back to Africa, under some colour of
justice, as they came originally from that part of the world; but
what would have been said to such a measure, if the edict which
banished them had declared that they were not Moors, but
Spaniards?</p>
<p>The law, moreover, in stating that they are not Gypsies by
nation, seems to have forgotten that in that case it would be
impossible to distinguish them from other Spaniards, so soon as
they should have dropped the name, language, and dress of
Gypsies.&nbsp; How, provided they were like other Spaniards, and
did not carry the mark of another nation on their countenances,
could it be known whether or not they obeyed the law, which
commanded them to live only in populous towns or villages, or how
could they be detected in the buying or selling of cattle, which
the law forbids them under pain of death?</p>
<p>The attempt to abolish the Gypsy name and manner of life might
have been made without the assertion of a palpable absurdity.</p>
<p>Philip the Fourth, May 8, 1633, after reference to the evil
lives and want of religion of the Gypsies, and the complaints
made against them by prelates and others, declares &lsquo;that
the laws hitherto adopted since the year 1499, have been
inefficient to restrain their excesses; that they are not Gypsies
by origin or nature, but have adopted this form of life&rsquo;;
and then, after forbidding them, according to custom, the dress
and language of Gypsies, under the usual severe penalties, he
ordains:&mdash;</p>
<p>&lsquo;1st.&nbsp; That under the same penalties, the aforesaid
people shall, within two months, leave the quarters (barrios)
where they now live with the denomination of Git&aacute;nos, and
that they shall separate from each other, and mingle with the
other inhabitants, and that they shall hold no more meetings,
neither in public nor in secret; that the ministers of justice
are to observe, with particular diligence, how they fulfil these
commands, and whether they hold communication with each other, or
marry amongst themselves; and how they fulfil the obligations of
Christians by assisting at sacred worship in the churches; upon
which latter point they are to procure information with all
possible secrecy from the curates and clergy of the parishes
where the Git&aacute;nos reside.</p>
<p>&lsquo;2ndly.&nbsp; And in order to extirpate, in every way,
the name of Git&aacute;nos, we ordain that they be not called so,
and that no one venture to call them so, and that such shall be
esteemed a very heavy injury, and shall be punished as such, if
proved, and that nought pertaining to the Gypsies, their name,
dress, or actions, be represented, either in dances or in any
other performance, under the penalty of two years&rsquo;
banishment, and a mulct of fifty thousand maravedis to whomsoever
shall offend for the first time, and double punishment for the
second.&rsquo;</p>
<p>The above two articles seem to have in view the suppression
and breaking up of the Gypsy colonies established in the large
towns, more especially the suburbs; farther on, mention is made
of the wandering bands.</p>
<p>&lsquo;4thly.&nbsp; And forasmuch as we have understood that
numerous Git&aacute;nos rove in bands through various parts of
the kingdom, committing robberies in uninhabited places, and even
invading some small villages, to the great terror and danger of
the inhabitants, we give by this our law a general commission to
all ministers of justice, whether appertaining to royal domains,
lordships, or abbatial territories, that every one may, in his
district, proceed to the imprisonment and chastisement of the
delinquents, and may pass beyond his own jurisdiction in pursuit
of them; and we also command all the ministers of justice
aforesaid, that on receiving information that Git&aacute;nos or
highwaymen are prowling in their districts, they do assemble at
an appointed day, and with the necessary preparation of men and
arms they do hunt down, take, and deliver them under a good guard
to the nearest officer holding the royal commission.&rsquo;</p>
<p>Carlos the Second followed in the footsteps of his
predecessors, with respect to the Git&aacute;nos.&nbsp; By a law
of the 20th of November 1692, he inhibits the Git&aacute;nos from
living in towns of less than one thousand heads of families
(vecinos), and pursuing any trade or employment, save the
cultivation of the ground; from going in the dress of Gypsies, or
speaking the language or gibberish which they use; from living
apart in any particular quarter of the town; from visiting fairs
with cattle, great or small, or even selling or exchanging such
at any time, unless with the testimonial of the public notary,
that they were bred within their own houses.&nbsp; By this law
they are also forbidden to have firearms in their possession.</p>
<p>So far from being abashed by this law, or the preceding one,
the Git&aacute;nos seem to have increased in excesses of every
kind.&nbsp; Only three years after (12th June 1695), the same
monarch deemed it necessary to publish a new law for their
persecution and chastisement.&nbsp; This law, which is
exceedingly severe, consists of twenty-nine articles.&nbsp; By
the fourth they are forbidden any other exercise or manner of
life than that of the cultivation of the fields, in which their
wives and children, if of competent age, are to assist them.</p>
<p>Of every other office, employment, or commerce, they are
declared incapable, and especially of being
<i>blacksmiths</i>.</p>
<p>By the fifth, they are forbidden to keep horses or mares,
either within or without their houses, or to make use of them in
any way whatever, under the penalty of two months&rsquo;
imprisonment and the forfeiture of such animals; and any one
lending them a horse or a mare is to forfeit the same, if it be
found in their possession.&nbsp; They are declared only capable
of keeping a mule, or some lesser beast, to assist them in their
labour, or for the use of their families.</p>
<p>By the twelfth, they are to be punished with six years in the
galleys, if they leave the towns or villages in which they are
located, and pass to others, or wander in the fields or roads;
and they are only to be permitted to go out, in order to exercise
the pursuit of husbandry.&nbsp; In this edict, particular mention
is made of the favour and protection shown to the Git&aacute;nos,
by people of various descriptions, by means of which they had
been enabled to follow their manner of life undisturbed, and to
baffle the severity of the laws:&mdash;</p>
<p>&lsquo;Article 16.&mdash;And because we understand that the
continuance in these kingdoms of those who are called
Git&aacute;nos has depended on the favour, protection, and
assistance which they have experienced from persons of different
stations, we do ordain, that whosoever, against whom shall be
proved the fact of having, since the day of the publication
hereof, favoured, received, or assisted the said Git&aacute;nos,
in any manner whatever, whether within their houses or without,
the said person, provided he is noble, shall be subjected to the
fine of six thousand ducats, the half of which shall be applied
to our treasury, and the other half to the expenses of the
prosecution; and, if a plebeian, to a punishment of ten years in
the galleys.&nbsp; And we declare, that in order to proceed to
the infliction of such fine and punishment, the evidence of two
respectable witnesses, without stain or suspicion, shall be
esteemed legitimate and conclusive, although they depose to
separate acts, or three depositions of the Git&aacute;nos
themselves, <i>made upon the rack</i>, although they relate to
separate and different acts of abetting and
harbouring.&rsquo;</p>
<p>The following article is curious, as it bears evidence to
Gypsy craft and cunning:&mdash;</p>
<p>&lsquo;Article 18.&mdash;And whereas it is very difficult to
prove against the Git&aacute;nos the robberies and delinquencies
which they commit, partly because they happen in uninhabited
places, but more especially on account of the <i>malice</i> and
<i>cunning</i> with which they execute them; we do ordain, in
order that they may receive the merited chastisement, that to
convict, in these cases, those who are called Git&aacute;nos, the
depositions of the persons whom they have robbed in uninhabited
places shall be sufficient, provided there are at least two
witnesses to one and the same fact, and these of good fame and
reputation; and we also declare, that the <i>corpus delicti</i>
may be proved in the same manner in these cases, in order that
the culprits may be proceeded against, and condemned to the
corresponding pains and punishments.&rsquo;</p>
<p>The council of Madrid published a schedule, 18th of August
1705, from which it appears that the villages and roads were so
much infested by the Git&aacute;no race, that there was neither
peace nor safety for labourers and travellers; the corregidors
and justices are therefore exhorted to use their utmost endeavour
to apprehend these outlaws, and to execute upon them the
punishments enjoined by the preceding law.&nbsp; The ministers of
justice are empowered to fire upon them as public enemies,
wherever they meet them, in case of resistance or refusal to
deliver up the arms they carry about them.</p>
<p>Philip the Fifth, by schedule, October 1st, 1726, forbade any
complaints which the Git&aacute;nos might have to make against
the inferior justices being heard in the higher tribunals, and,
on that account, banished all the Gypsy women from Madrid, and,
indeed, from all towns where royal audiences were held, it being
the custom of the women to flock up to the capital from the small
towns and villages, under pretence of claiming satisfaction for
wrongs inflicted upon their husbands and relations, and when
there to practise the art of divination, and to sing obscene
songs through the streets; by this law, also, the justices are
particularly commanded not to permit the Git&aacute;nos to leave
their places of domicile, except in cases of very urgent
necessity.</p>
<p>This law was attended with the same success as the others; the
Git&aacute;nos left their places of domicile whenever they
thought proper, frequented the various fairs, and played off
their jockey tricks as usual, or traversed the country in armed
gangs, plundering the small villages, and assaulting
travellers.</p>
<p>The same monarch, in October, published another law against
them, from St. Lorenzo, of the Escurial.&nbsp; From the words of
this edict, and the measures resolved upon, the reader may form
some idea of the excesses of the Git&aacute;nos at this
period.&nbsp; They are to be hunted down with fire and sword, and
even the sanctity of the temples is to be invaded in their
pursuit, and the Git&aacute;nos dragged from the horns of the
altar, should they flee thither for refuge.&nbsp; It was
impossible, in Spain, to carry the severity of persecution
farther, as the very parricide was in perfect safety, could he
escape to the church.&nbsp; Here follows part of this
law:&mdash;</p>
<p>&lsquo;I have resolved that all the lord-lieutenants,
intendants, and corregidors shall publish proclamations, and fix
edicts, to the effect that all the Git&aacute;nos who are
domiciled in the cities and towns of their jurisdiction shall
return within the space of fifteen days to their places of
domicile, under penalty of being declared, at the expiration of
that term, as public banditti, subject to be fired at in the
event of being found with arms, or without them, beyond the
limits of their places of domicile; and at the expiration of the
term aforesaid, the lord-lieutenants, intendants, and corregidors
are strictly commanded, that either they themselves, or suitable
persons deputed by them, march out with armed soldiery, or if
there be none at hand, with the militias, and their officers,
accompanied by the horse rangers, destined for the protection of
the revenue, for the purpose of scouring the whole district
within their jurisdiction, making use of all possible diligence
to apprehend such Git&aacute;nos as are to be found on the public
roads and other places beyond their domiciliary bounds, and to
inflict upon them the penalty of death, for the mere act of being
found.</p>
<p>&lsquo;And in the event of their taking refuge in sacred
places, they are empowered to drag them forth, and conduct them
to the neighbouring prisons and fortresses, and provided the
ecclesiastical judges proceed against the secular, in order that
they be restored to the church, they are at liberty to avail
themselves of the recourse to force, countenanced by laws
declaring, even as I now declare, that all the Git&aacute;nos who
shall leave their allotted places of abode, are to be held as
incorrigible rebels, and enemies of the public peace.&rsquo;</p>
<p>From this period, until the year 1780, various other laws and
schedules were directed against the Git&aacute;nos, which, as
they contain nothing very new or remarkable, we may be well
excused from particularising.&nbsp; In 1783, a law was passed by
the government, widely differing in character from any which had
hitherto been enacted in connection with the Git&aacute;no caste
or religion in Spain.</p>
<h3><a name="page166"></a><span class="pagenum">p.
166</span>CHAPTER XII</h3>
<p><span class="smcap">Carlos Tercero</span>, or Charles the
Third, ascended the throne of Spain in the year 1759, and died in
1788.&nbsp; No Spanish monarch has left behind a more favourable
impression on the minds of the generality of his countrymen;
indeed, he is the only one who is remembered at all by all ranks
and conditions;&mdash;perhaps he took the surest means for
preventing his name being forgotten, by erecting a durable
monument in every large town,&mdash;we do not mean a pillar
surmounted by a statue, or a colossal figure on horseback, but
some useful and stately public edifice.&nbsp; All the magnificent
modern buildings which attract the eye of the traveller in Spain,
sprang up during the reign of Carlos Tercero,&mdash;for example,
the museum at Madrid, the gigantic tobacco fabric at
Seville,&mdash;half fortress, half manufactory,&mdash;and the
Farol, at Coru&ntilde;a.&nbsp; We suspect that these erections,
which speak to the eye, have gained him far greater credit
amongst Spaniards than the support which he afforded to liberal
opinions, which served to fan the flame of insurrection in the
new world, and eventually lost for Spain her transatlantic
empire.</p>
<p>We have said that he left behind him a favourable impression
amongst the generality of his countrymen; by which we mean the
great body found in every nation, who neither think nor
reason,&mdash;for there are amongst the Spaniards not a few who
deny that any of his actions entitle him to the gratitude of the
nation.&nbsp; &lsquo;All his thoughts,&rsquo; say they,
&lsquo;were directed to hunting&mdash;and hunting alone; and all
the days of the year he employed himself either in hunting or in
preparation for the sport.&nbsp; In one expedition, in the parks
of the Pardo, he spent several millions of reals.&nbsp; The noble
edifices which adorn Spain, though built by his orders, are less
due to his reign than to the anterior one,&mdash;to the reign of
Ferdinand the Sixth, who left immense treasures, a small portion
of which Carlos Tercero devoted to these purposes, squandering
away the remainder.&nbsp; It is said that Carlos Tercero was no
friend to superstition; yet how little did Spain during his time
gain in religious liberty!&nbsp; The great part of the nation
remained intolerant and theocratic as before, the other and
smaller section turned philosophic, but after the insane manner
of the French revolutionists, intolerant in its incredulity, and
believing more in the <i>Encyclop&eacute;die</i> than in the
Gospel of the Nazarene.&rsquo; <a name="citation167"></a><a
href="#footnote167" class="citation">[167]</a></p>
<p>We should not have said thus much of Carlos Tercero, whose
character has been extravagantly praised by the multitude, and
severely criticised by the discerning few who look deeper than
the surface of things, if a law passed during his reign did not
connect him intimately with the history of the Git&aacute;nos,
whose condition to a certain extent it has already altered, and
over whose future destinies there can be no doubt that it will
exert considerable influence.&nbsp; Whether Carlos Tercero had
anything farther to do with its enactment than subscribing it
with his own hand, is a point difficult to determine; the chances
are that he had not; there is damning evidence to prove that in
many respects he was a mere Nimrod, and it is not probable that
such a character would occupy his thoughts much with plans for
the welfare of his people, especially such a class as the
Git&aacute;nos, however willing to build public edifices,
gratifying to his vanity, with the money which a provident
predecessor had amassed.</p>
<p>The law in question is dated 19th September 1783.&nbsp; It is
entitled, &lsquo;Rules for repressing and chastising the vagrant
mode of life, and other excesses, of those who are called
Git&aacute;nos.&rsquo;&nbsp; It is in many respects widely
different from all the preceding laws, and on that account we
have separated it from them, deeming it worthy of particular
notice.&nbsp; It is evidently the production of a comparatively
enlightened spirit, for Spain had already begun to emerge from
the dreary night of monachism and bigotry, though the light which
beamed upon her was not that of the Gospel, but of modern
philosophy.&nbsp; The spirit, however, of the writers of the
<i>Encyclop&eacute;die</i> is to be preferred to that of
<i>Torquemada and Moncada</i>, and however deeply we may lament
the many grievous omissions in the law of Carlos Tercero (for no
provision was made for the spiritual instruction of the
Git&aacute;nos), we prefer it in all points to that of Philip the
Third, and to the law passed during the reign of that unhappy
victim of monkish fraud, perfidy, and poison, Charles the
Second.</p>
<p>Whoever framed the law of Carlos Tercero with respect to the
Git&aacute;nos, had sense enough to see that it would be
impossible to reclaim and bring them within the pale of civilised
society by pursuing the course invariably adopted on former
occasions&mdash;to see that all the menacing edicts for the last
three hundred years, breathing a spirit of blood and persecution,
had been unable to eradicate Gitanismo from Spain; but on the
contrary, had rather served to extend it.&nbsp; Whoever framed
this law was, moreover, well acquainted with the manner of
administering justice in Spain, and saw the folly of making
statutes which were never put into effect.&nbsp; Instead,
therefore, of relying on corregidors and alguazils for the
extinction of the Gypsy sect, the statute addresses itself more
particularly to the Git&aacute;nos themselves, and endeavours to
convince them that it would be for their interest to renounce
their much cherished Gitanismo.&nbsp; Those who framed the former
laws had invariably done their best to brand this race with
infamy, and had marked out for its members, in the event of
abandoning their Gypsy habits, a life to which death itself must
have been preferable in every respect.&nbsp; They were not to
speak to each other, nor to intermarry, though, as they were
considered of an impure caste, it was scarcely to be expected
that the other Spaniards would form with them relations of love
or amity, and they were debarred the exercise of any trade or
occupation but hard labour, for which neither by nature nor habit
they were at all adapted.&nbsp; The law of Carlos Tercero, on the
contrary, flung open to them the whole career of arts and
sciences, and declared them capable of following any trade or
profession to which they might please to addict themselves.&nbsp;
Here follow extracts from the above-mentioned law:&mdash;</p>
<p>&lsquo;Art. 1.&nbsp; I declare that those who go by the name
of Git&aacute;nos are not so by origin or nature, nor do they
proceed from any infected root.</p>
<p>&lsquo;2.&nbsp; I therefore command that neither they, nor any
one of them shall use the language, dress, or vagrant kind of
life which they have followed unto the present time, under the
penalties here below contained.</p>
<p>&lsquo;3.&nbsp; I forbid all my vassals, of whatever state,
class, and condition they may be, to call or name the
above-mentioned people by the names of Git&aacute;nos, or new
Castilians, under the same penalties to which those are subject
who injure others by word or writing.</p>
<p>&lsquo;5.&nbsp; It is my will that those who abandon the said
mode of life, dress, language, or jargon, be admitted to whatever
offices or employments to which they may apply themselves, and
likewise to any guilds or communities, without any obstacle or
contradiction being offered to them, or admitted under this
pretext within or without courts of law.</p>
<p>&lsquo;6.&nbsp; Those who shall oppose and refuse the
admission of this class of reclaimed people to their trades and
guilds shall be mulcted ten ducats for the first time, twenty for
the second, and a double quantity for the third; and during the
time they continue in their opposition they shall be prohibited
from exercising the same trade, for a certain period, to be
determined by the judge, and proportioned to the opposition which
they display.</p>
<p>&lsquo;7.&nbsp; I grant the term of ninety days, to be
reckoned from the publication of this law in the principal town
of every district, in order that all the vagabonds of this and
any other class may retire to the towns and villages where they
may choose to locate themselves, with the exception, for the
present, of the capital and the royal residences, in order that,
abandoning the dress, language, and behaviour of those who are
called Git&aacute;nos, they may devote themselves to some honest
office, trade, or occupation, it being a matter of indifference
whether the same be connected with labour or the arts.</p>
<p>&lsquo;8.&nbsp; It will not be sufficient for those who have
been formerly known to follow this manner of life to devote
themselves solely to the occupation of shearing and clipping
animals, nor to the traffic of markets and fairs, nor still less
to the occupation of keepers of inns and ventas in uninhabited
places, although they may be innkeepers within towns, which
employment shall be considered as sufficient, provided always
there be no well-founded indications of their being delinquents
themselves, or harbourers of such people.</p>
<p>&lsquo;9.&nbsp; At the expiration of ninety days, the justices
shall proceed against the disobedient in the following
manner:&mdash;Those who, having abandoned the dress, name,
language or jargon, association, and manners of Git&aacute;nos,
and shall have moreover chosen and established a domicile, but
shall not have devoted themselves to any office or employment,
though it be only that of day-labourers, shall be considered as
vagrants, and be apprehended and punished according to the laws
in force against such people without any distinction being made
between them and the other vassals.</p>
<p>&lsquo;10.&nbsp; Those who henceforth shall commit any crimes,
having abandoned the language, dress, and manners of
Git&aacute;nos, chosen a domicile, and applied themselves to any
office, shall be prosecuted and chastised like others guilty of
the same crimes, without any difference being made between
them.</p>
<p>&lsquo;11.&nbsp; But those who shall have abandoned the
aforesaid dress, language and behaviour, and those who,
pretending to speak and dress like the other vassals, and even to
choose a domiciliary residence, shall continue to go forth,
wandering about the roads and uninhabited places, although it be
with the pretext of visiting markets and fairs, such people shall
be pursued and taken by the justices, and a list of them formed,
with their names and appellations, age, description, with the
places where they say they reside and were born.</p>
<p>&lsquo;16.&nbsp;&nbsp; I, however, except from punishment the
children and young people of both sexes who are not above sixteen
years of age.</p>
<p>&lsquo;17.&nbsp; Such, although they may belong to a family,
shall be separated from their parents who wander about and have
no employment, and shall be destined to learn something, or shall
be placed out in hospices or houses of instruction.</p>
<p>&lsquo;20.&nbsp; When the register of the Git&aacute;nos who
have proved disobedient shall have taken place, it shall be
notified and made known to them, that in case of another relapse,
the punishment of death shall be executed upon them without
remission, on the examination of the register, and proof being
adduced that they have returned to their former life.&rsquo;</p>
<p>What effect was produced by this law, and whether its results
at all corresponded to the views of those who enacted it, will be
gathered from the following chapters of this work, in which an
attempt will be made to delineate briefly the present condition
of the Gypsies in Spain.</p>
<h2><a name="page177"></a><span class="pagenum">p. 177</span>THE
ZINCALI<br />
PART II</h2>
<h3>CHAPTER I</h3>
<p><span class="smcap">About</span> twelve in the afternoon of
the 6th of January 1836, I crossed the bridge of the Guadiana, a
boundary river between Portugal and Spain, and entered Badajoz, a
strong town in the latter kingdom, containing about eight
thousand inhabitants, supposed to have been founded by the
Romans.&nbsp; I instantly returned thanks to God for having
preserved me in a journey of five days through the wilds of the
Alemtejo, the province of Portugal the most infested by robbers
and desperate characters, which I had traversed with no other
human companion than a lad, almost an idiot, who was to convey
back the mules which had brought me from Aldea Gallega.&nbsp; I
intended to make but a short stay, and as a diligence would set
out for Madrid the day next but one to my arrival, I purposed
departing therein for the capital of Spain.</p>
<p>I was standing at the door of the inn where I had taken up my
temporary abode; the weather was gloomy, and rain seemed to be at
hand; I was thinking on the state of the country I had just
entered, which was involved in bloody anarchy and confusion, and
where the ministers of a religion falsely styled Catholic and
Christian were blowing the trump of war, instead of preaching the
love-engendering words of the blessed Gospel.</p>
<p>Suddenly two men, wrapped in long cloaks, came down the narrow
and almost deserted street; they were about to pass, and the face
of the nearest was turned full towards me; I knew to whom the
countenance which he displayed must belong, and I touched him on
the arm.&nbsp; The man stopped, and likewise his companion; I
said a certain word, to which, after an exclamation of surprise,
he responded in the manner I expected.&nbsp; The men were
Git&aacute;nos or Gypsies, members of that singular family or
race which has diffused itself over the face of the civilised
globe, and which, in all lands, has preserved more or less its
original customs and its own peculiar language.</p>
<p>We instantly commenced discoursing in the Spanish dialect of
this language, with which I was tolerably well acquainted.&nbsp;
I asked my two newly-made acquaintances whether there were many
of their race in Badajoz and the vicinity: they informed me that
there were eight or ten families in the town, and that there were
others at Merida, a town about six leagues distant.&nbsp; I
inquired by what means they lived, and they replied that they and
their brethren principally gained a livelihood by trafficking in
mules and asses, but that all those in Badajoz were very poor,
with the exception of one man, who was exceedingly
<i>balbalo</i>, or rich, as he was in possession of many mules
and other cattle.&nbsp; They removed their cloaks for a moment,
and I found that their under-garments were rags.</p>
<p>They left me in haste, and went about the town informing the
rest that a stranger had arrived who spoke Rommany as well as
themselves, who had the face of a Git&aacute;no, and seemed to be
of the &lsquo;err&aacute;te,&rsquo; or blood.&nbsp; In less than
half an hour the street before the inn was filled with the men,
women, and children of Egypt.&nbsp; I went out amongst them, and
my heart sank within me as I surveyed them: so much vileness,
dirt, and misery I had never seen amongst a similar number of
human beings; but worst of all was the evil expression of their
countenances, which spoke plainly that they were conversant with
every species of crime, and it was not long before I found that
their countenances did not belie them.&nbsp; After they had asked
me an infinity of questions, and felt my hands, face, and
clothes, they retired to their own homes.</p>
<p>That same night the two men of whom I have already
particularly spoken came to see me.&nbsp; They sat down by the
brasero in the middle of the apartment, and began to smoke small
paper cigars.&nbsp; We continued for a considerable time in
silence surveying each other.&nbsp; Of the two Git&aacute;nos one
was an elderly man, tall and bony, with lean, skinny, and
whimsical features, though perfectly those of a Gypsy; he spoke
little, and his expressions were generally singular and
grotesque.&nbsp; His companion, who was the man whom I had first
noticed in the street, differed from him in many respects; he
could be scarcely thirty, and his figure, which was about the
middle height, was of Herculean proportions; shaggy black hair,
like that of a wild beast, covered the greatest part of his
immense head; his face was frightfully seamed with the small-pox,
and his eyes, which glared like those of ferrets, peered from
beneath bushy eyebrows; he wore immense moustaches, and his wide
mouth was garnished with teeth exceedingly large and white.&nbsp;
There was one peculiarity about him which must not be forgotten:
his right arm was withered, and hung down from his shoulder a
thin sapless stick, which contrasted strangely with the huge
brawn of the left.&nbsp; A figure so perfectly wild and uncouth I
had scarcely ever before seen.&nbsp; He had now flung aside his
cloak, and sat before me gaunt in his rags and nakedness.&nbsp;
In spite of his appearance, however, he seemed to be much the
most sensible of the two; and the conversation which ensued was
carried on chiefly between him and myself.&nbsp; This man, whom I
shall call the first Gypsy, was the first to break silence; and
he thus addressed me, speaking in Spanish, broken with words of
the Gypsy tongue:&mdash;</p>
<p><i>First Gypsy</i>.&mdash;&lsquo;Arrom&aacute;li (in truth), I
little thought when I saw the erra&ntilde;o standing by the door
of the posada that I was about to meet a brother&mdash;one too
who, though well dressed, was not ashamed to speak to a poor
Git&aacute;no; but tell me, I beg you, brother, from whence you
come; I have heard that you have just arrived from Lalor&oacute;,
but I am sure you are no Portuguese; the Portuguese are very
different from you; I know it, for I have been in Lalor&oacute;;
I rather take you to be one of the Corahai, for I have heard say
that there is much of our blood there.&nbsp; You are a Corahano,
are you not?&rsquo;</p>
<p><i>Myself</i>.&mdash;&lsquo;I am no Moor, though I have been
in the country.&nbsp; I was born in an island in the West Sea,
called England, which I suppose you have heard spoken
of.&rsquo;</p>
<p><i>First Gypsy</i>.&mdash;&lsquo;Yes, yes, I have a right to
know something of the English.&nbsp; I was born in this foros,
and remember the day when the English hundunares clambered over
the walls, and took the town from the Gabin&eacute;: well do I
remember that day, though I was but a child; the streets ran red
with blood and wine!&nbsp; Are there Git&aacute;nos then amongst
the English?&rsquo;</p>
<p><i>Myself</i>.&mdash;&lsquo;There are numbers, and so there
are amongst most nations of the world.&rsquo;</p>
<p><i>Second Gypsy</i>.&mdash;&lsquo;Vaya!&nbsp; And do the
English Calor&eacute; gain their bread in the same way as those
of Spain?&nbsp; Do they shear and trim?&nbsp; Do they buy and
change beasts, and (lowering his voice) do they now and then
chore a gras?&rsquo; <a name="citation181"></a><a
href="#footnote181" class="citation">[181]</a></p>
<p><i>Myself</i>.&mdash;&lsquo;They do most of these things: the
men frequent fairs and markets with horses, many of which they
steal; and the women tell fortunes and perform all kinds of
tricks, by which they gain more money than their
husbands.&rsquo;</p>
<p><i>First Gypsy</i>.&mdash;&lsquo;They would not be callees if
they did not: I have known a Git&aacute;na gain twenty ounces of
gold, by means of the hokkano baro, in a few hours, whilst the
silly Gypsy, her husband, would be toiling with his shears for a
fortnight, trimming the horses of the Busn&eacute;, and yet not
be a dollar richer at the end of the time.&rsquo;</p>
<p><i>Myself</i>.&mdash;&lsquo;You seem wretchedly poor.&nbsp;
Are you married?&rsquo;</p>
<p><i>First Gypsy</i>.&mdash;&lsquo;I am, and to the best-looking
and cleverest callee in Badajoz; nevertheless we have never
thriven since the day of our marriage, and a curse seems to rest
upon us both.&nbsp; Perhaps I have only to thank myself; I was
once rich, and had never less than six borricos to sell or
exchange, but the day before my marriage I sold all I possessed,
in order to have a grand fiesta.&nbsp; For three days we were
merry enough; I entertained every one who chose to come in, and
flung away my money by handfuls, so that when the affair was over
I had not a cuarto in the world; and the very people who had
feasted at my expense refused me a dollar to begin again, so we
were soon reduced to the greatest misery.&nbsp; True it is, that
I now and then shear a mule, and my wife tells the bahi (fortune)
to the servant-girls, but these things stand us in little stead:
the people are now very much on the alert, and my wife, with all
her knowledge, has been unable to perform any grand trick which
would set us up at once.&nbsp; She wished to come to see you,
brother, this night, but was ashamed, as she has no more clothes
than myself.&nbsp; Last summer our distress was so great that we
crossed the frontier into Portugal: my wife sung, and I played
the guitar, for though I have but one arm, and that a left one, I
have never felt the want of the other.&nbsp; At Estremoz I was
cast into prison as a thief and vagabond, and there I might have
remained till I starved with hunger.&nbsp; My wife, however, soon
got me out: she went to the lady of the corregidor, to whom she
told a most wonderful bahi, promising treasures and titles, and I
wot not what; so I was set at liberty, and returned to Spain as
quick as I could.&rsquo;</p>
<p><i>Myself</i>.&mdash;&lsquo;Is it not the custom of the
Gypsies of Spain to relieve each other in distress?&mdash;it is
the rule in other countries.&rsquo;</p>
<p><i>First Gypsy</i>.&mdash;&lsquo;El krallis ha nicobado la
liri de los Cal&eacute;s&mdash;(The king has destroyed the law of
the Gypsies); we are no longer the people we were once, when we
lived amongst the sierras and deserts, and kept aloof from the
Busn&eacute;; we have lived amongst the Busn&eacute; till we are
become almost like them, and we are no longer united, ready to
assist each other at all times and seasons, and very frequently
the Git&aacute;no is the worst enemy of his brother.&rsquo;</p>
<p><i>Myself</i>.&mdash;&lsquo;The Git&aacute;nos, then, no
longer wander about, but have fixed residences in the towns and
villages?&rsquo;</p>
<p><i>First Gypsy</i>.&mdash;&lsquo;In the summer time a few of
us assemble together, and live about amongst the plains and
hills, and by doing so we frequently contrive to pick up a horse
or a mule for nothing, and sometimes we knock down a
Busn&eacute;, and strip him, but it is seldom we venture so
far.&nbsp; We are much looked after by the Busn&eacute;, who hold
us in great dread, and abhor us.&nbsp; Sometimes, when wandering
about, we are attacked by the labourers, and then we defend
ourselves as well as we can.&nbsp; There is no better weapon in
the hands of a Git&aacute;no than his &ldquo;cachas,&rdquo; or
shears, with which he trims the mules.&nbsp; I once snipped off
the nose of a Busn&eacute;, and opened the greater part of his
cheek in an affray up the country near Trujillo.&rsquo;</p>
<p><i>Myself</i>.&mdash;&lsquo;Have you travelled much about
Spain?&rsquo;</p>
<p><i>First Gypsy</i>.&mdash;&lsquo;Very little; I have never
been out of this province of Estremadura, except last year, as I
told you, into Portugal.&nbsp; When we wander we do not go far,
and it is very rare that we are visited by our brethren of other
parts.&nbsp; I have never been in Andalusia, but I have heard say
that the Git&aacute;nos are many in Andalusia, and are more
wealthy than those here, and that they follow better the Gypsy
law.&rsquo;</p>
<p><i>Myself</i>.&mdash;&lsquo;What do you mean by the Gypsy
law?&rsquo;</p>
<p><i>First Gypsy</i>.&mdash;&lsquo;Wherefore do you ask,
brother?&nbsp; You know what is meant by the law of the
Cal&eacute;s better even than ourselves.&rsquo;</p>
<p><i>Myself</i>.&mdash;&lsquo;I know what it is in England and
in Hungary, but I can only give a guess as to what it is in
Spain.&rsquo;</p>
<p><i>Both Gypsies</i>.&mdash;&lsquo;What do you consider it to
be in Spain?&rsquo;</p>
<p><i>Myself</i>.&mdash;&lsquo;Cheating and choring the
Busn&eacute; on all occasions, and being true to the
err&aacute;te in life and in death.&rsquo;</p>
<p>At these words both the Git&aacute;nos sprang simultaneously
from their seats, and exclaimed with a boisterous
shout&mdash;&lsquo;Chachip&eacute;.&rsquo;</p>
<p>This meeting with the Git&aacute;nos was the occasion of my
remaining at Badajoz a much longer time than I originally
intended.&nbsp; I wished to become better acquainted with their
condition and manners, and above all to speak to them of Christ
and His Word; for I was convinced, that should I travel to the
end of the universe, I should meet with no people more in need of
a little Christian exhortation, and I accordingly continued at
Badajoz for nearly three weeks.</p>
<p>During this time I was almost constantly amongst them, and as
I spoke their language, and was considered by them as one of
themselves, I had better opportunity of arriving at a fair
conclusion respecting their character than any other person could
have had, whether Spanish or foreigner, without such an
advantage.&nbsp; I found that their ways and pursuits were in
almost every respect similar to those of their brethren in other
countries.&nbsp; By cheating and swindling they gained their
daily bread; the men principally by the arts of the
jockey,&mdash;by buying, selling, and exchanging animals, at
which they are wonderfully expert; and the women by telling
fortunes, selling goods smuggled from Portugal, and dealing in
love-draughts and diablerie.&nbsp; The most innocent occupation
which I observed amongst them was trimming and shearing horses
and mules, which in their language is called
&lsquo;monrabar,&rsquo; and in Spanish &lsquo;esquilar&rsquo;;
and even whilst exercising this art, they not unfrequently have
recourse to foul play, doing the animal some covert injury, in
hope that the proprietor will dispose of it to themselves at an
inconsiderable price, in which event they soon restore it to
health; for knowing how to inflict the harm, they know likewise
how to remove it.</p>
<p>Religion they have none; they never attend mass, nor did I
ever hear them employ the names of God, Christ, and the Virgin,
but in execration and blasphemy.&nbsp; From what I could learn,
it appeared that their fathers had entertained some belief in
metempsychosis; but they themselves laughed at the idea, and were
of opinion that the soul perished when the body ceased to
breathe; and the argument which they used was rational enough, so
far as it impugned metempsychosis: &lsquo;We have been wicked and
miserable enough in this life,&rsquo; they said; &lsquo;why
should we live again?&rsquo;</p>
<p>I translated certain portions of Scripture into their dialect,
which I frequently read to them; especially the parable of
Lazarus and the Prodigal Son, and told them that the latter had
been as wicked as themselves, and both had suffered as much or
more; but that the sufferings of the former, who always looked
forward to a blessed resurrection, were recompensed by admission,
in the life to come, to the society of Abraham and the Prophets,
and that the latter, when he repented of his sins, was forgiven,
and received into as much favour as the just son.</p>
<p>They listened with admiration; but, alas! not of the truths,
the eternal truths, I was telling them, but to find that their
broken jargon could be written and read.&nbsp; The only words
denoting anything like assent to my doctrine which I ever
obtained, were the following from the mouth of a woman:
&lsquo;Brother, you tell us strange things, though perhaps you do
not lie; a month since I would sooner have believed these tales,
than that this day I should see one who could write
Rommany.&rsquo;</p>
<p>Two or three days after my arrival, I was again visited by the
Gypsy of the withered arm, who I found was generally termed Paco,
which is the diminutive of Francisco; he was accompanied by his
wife, a rather good-looking young woman with sharp intelligent
features, and who appeared in every respect to be what her
husband had represented her on the former visit.&nbsp; She was
very poorly clad, and notwithstanding the extreme sharpness of
the weather, carried no mantle to protect herself from its
inclemency,&mdash;her raven black hair depended behind as far
down as her hips.&nbsp; Another Gypsy came with them, but not the
old fellow whom I had before seen.&nbsp; This was a man about
forty-five, dressed in a zamarra of sheep-skin, with a
high-crowned Andalusian hat; his complexion was dark as pepper,
and his eyes were full of sullen fire.&nbsp; In his appearance he
exhibited a goodly compound of Gypsy and bandit.</p>
<p><i>Paco</i>.&mdash;&lsquo;Laches chibeses te di&ntilde;ele
Undebel (May God grant you good days, brother).&nbsp; This is my
wife, and this is my wife&rsquo;s father.&rsquo;</p>
<p><i>Myself</i>.&mdash;&lsquo;I am glad to see them.&nbsp; What
are their names?&rsquo;</p>
<p><i>Paco</i>.&mdash;&lsquo;Maria and Antonio; their other name
is Lopez.&rsquo;</p>
<p><i>Myself</i>.&mdash;&lsquo;Have they no Gypsy
names?&rsquo;</p>
<p><i>Paco</i>.&mdash;&lsquo;They have no other names than
these.&rsquo;</p>
<p><i>Myself</i>.&mdash;&lsquo;Then in this respect the
Git&aacute;nos of Spain are unlike those of my country.&nbsp;
Every family there has two names; one by which they are known to
the Busn&eacute;, and another which they use amongst
themselves.&rsquo;</p>
<p><i>Antonio</i>.&mdash;&lsquo;Give me your hand, brother!&nbsp;
I should have come to see you before, but I have been to
Olivenzas in search of a horse.&nbsp; What I have heard of you
has filled me with much desire to know you, and I now see that
you can tell me many things which I am ignorant of.&nbsp; I am
Z&iacute;ncalo by the four sides&mdash;I love our blood, and I
hate that of the Busn&eacute;.&nbsp; Had I my will I would wash
my face every day in the blood of the Busn&eacute;, for the
Busn&eacute; are made only to be robbed and to be slaughtered;
but I love the Calor&eacute;, and I love to hear of things of the
Calor&eacute;, especially from those of foreign lands; for the
Calor&eacute; of foreign lands know more than we of Spain, and
more resemble our fathers of old.&rsquo;</p>
<p><i>Myself</i>.&mdash;&lsquo;Have you ever met before with
Calor&eacute; who were not Spaniards?&rsquo;</p>
<p><i>Antonio</i>.&mdash;&lsquo;I will tell you, brother.&nbsp; I
served as a soldier in the war of the independence against the
French.&nbsp; War, it is true, is not the proper occupation of a
Git&aacute;no, but those were strange times, and all those who
could bear arms were compelled to go forth to fight: so I went
with the English armies, and we chased the Gabin&eacute; unto the
frontier of France; and it happened once that we joined in
desperate battle, and there was a confusion, and the two parties
became intermingled and fought sword to sword and bayonet to
bayonet, and a French soldier singled me out, and we fought for a
long time, cutting, goring, and cursing each other, till at last
we flung down our arms and grappled; long we wrestled, body to
body, but I found that I was the weaker, and I fell.&nbsp; The
French soldier&rsquo;s knee was on my breast, and his grasp was
on my throat, and he seized his bayonet, and he raised it to
thrust me through the jaws; and his cap had fallen off, and I
lifted up my eyes wildly to his face, and our eyes met, and I
gave a loud shriek, and cried Z&iacute;ncalo, Z&iacute;ncalo! and
I felt him shudder, and he relaxed his grasp and started up, and
he smote his forehead and wept, and then he came to me and knelt
down by my side, for I was almost dead, and he took my hand and
called me Brother and Z&iacute;ncalo, and he produced his flask
and poured wine into my mouth, and I revived, and he raised me
up, and led me from the concourse, and we sat down on a knoll,
and the two parties were fighting all around, and he said,
&ldquo;Let the dogs fight, and tear each others&rsquo; throats
till they are all destroyed, what matters it to the
Z&iacute;ncali? they are not of our blood, and shall that be shed
for them?&rdquo;&nbsp; So we sat for hours on the knoll and
discoursed on matters pertaining to our people; and I could have
listened for years, for he told me secrets which made my ears
tingle, and I soon found that I knew nothing, though I had before
considered myself quite Z&iacute;ncalo; but as for him, he knew
the whole cuenta; the Bengui Lango <a name="citation189"></a><a
href="#footnote189" class="citation">[189]</a> himself could have
told him nothing but what he knew.&nbsp; So we sat till the sun
went down and the battle was over, and he proposed that we should
both flee to his own country and live there with the
Z&iacute;ncali; but my heart failed me; so we embraced, and he
departed to the Gabin&eacute;, whilst I returned to our own
battalions.&rsquo;</p>
<p><i>Myself</i>.&mdash;&lsquo;Do you know from what country he
came?&rsquo;</p>
<p><i>Antonio</i>.&mdash;&lsquo;He told me that he was a
Mayoro.&rsquo;</p>
<p><i>Myself</i>.&mdash;&lsquo;You mean a Magyar or
Hungarian.&rsquo;</p>
<p><i>Antonio</i>.&mdash;&lsquo;Just so; and I have repented ever
since that I did not follow him.&rsquo;</p>
<p><i>Myself</i>.&mdash;&lsquo;Why so?&rsquo;</p>
<p><i>Antonio</i>.&mdash;&lsquo;I will tell you: the king has
destroyed the law of the Cal&eacute;s, and has put disunion
amongst us.&nbsp; There was a time when the house of every
Z&iacute;ncalo, however rich, was open to his brother, though he
came to him naked; and it was then the custom to boast of the
&ldquo;err&aacute;te.&rdquo;&nbsp; It is no longer so now: those
who are rich keep aloof from the rest, will not speak in Calo,
and will have no dealings but with the Busn&eacute;.&nbsp; Is
there not a false brother in this foros, the only rich man among
us, the swine, the balichow? he is married to a Busnee and he
would fain appear as a Busno!&nbsp; Tell me one thing, has he
been to see you?&nbsp; The white blood, I know he has not; he was
afraid to see you, for he knew that by Gypsy law he was bound to
take you to his house and feast you, whilst you remained, like a
prince, like a crallis of the Cal&eacute;s, as I believe you are,
even though he sold the last gras from the stall.&nbsp; Who have
come to see you, brother?&nbsp; Have they not been such as Paco
and his wife, wretches without a house, or, at best, one filled
with cold and poverty; so that you have had to stay at a mesuna,
at a posada of the Busn&eacute;; and, moreover, what have the
Cal&eacute;s given you since you have been residing here?&nbsp;
Nothing, I trow, better than this rubbish, which is all I can
offer you, this Meligr&aacute;na de los Bengues.&rsquo;</p>
<p>Here he produced a pomegranate from the pocket of his zamarra,
and flung it on the table with such force that the fruit burst,
and the red grains were scattered on the floor.</p>
<p>The Git&aacute;nos of Estremadura call themselves in general
Chai or Chabos, and say that their original country was Chal or
Egypt.&nbsp; I frequently asked them what reason they could
assign for calling themselves Egyptians, and whether they could
remember the names of any places in their supposed fatherland;
but I soon found that, like their brethren in other parts of the
world, they were unable to give any rational account of
themselves, and preserved no recollection of the places where
their forefathers had wandered; their language, however, to a
considerable extent, solved the riddle, the bulk of which being
Hindui, pointed out India as the birthplace of their race, whilst
the number of Persian, Sclavonian, and modern Greek words with
which it is checkered, spoke plainly as to the countries through
which these singular people had wandered before they arrived in
Spain.</p>
<p>They said that they believed themselves to be Egyptians,
because their fathers before them believed so, who must know much
better than themselves.&nbsp; They were fond of talking of Egypt
and its former greatness, though it was evident that they knew
nothing farther of the country and its history than what they
derived from spurious biblical legends current amongst the
Spaniards; only from such materials could they have composed the
following account of the manner of their expulsion from their
native land.</p>
<p>&lsquo;There was a great king in Egypt, and his name was
Pharaoh.&nbsp; He had numerous armies, with which he made war on
all countries, and conquered them all.&nbsp; And when he had
conquered the entire world, he became sad and sorrowful; for as
he delighted in war, he no longer knew on what to employ
himself.&nbsp; At last he bethought him on making war on God; so
he sent a defiance to God, daring him to descend from the sky
with his angels, and contend with Pharaoh and his armies; but God
said, I will not measure my strength with that of a man.&nbsp;
But God was incensed against Pharaoh, and resolved to punish him;
and he opened a hole in the side of an enormous mountain, and he
raised a raging wind, and drove before it Pharaoh and his armies
to that hole, and the abyss received them, and the mountain
closed upon them; but whosoever goes to that mountain on the
night of St. John can hear Pharaoh and his armies singing and
yelling therein.&nbsp; And it came to pass, that when Pharaoh and
his armies had disappeared, all the kings and the nations which
had become subject to Egypt revolted against Egypt, which, having
lost her king and her armies, was left utterly without defence;
and they made war against her, and prevailed against her, and
took her people and drove them forth, dispersing them over all
the world.&rsquo;</p>
<p>So that now, say the Chai, &lsquo;Our horses drink the water
of the Guadiana&rsquo;&mdash;(Apilyela gras Chai la panee
Lucalee).</p>
<h4>&lsquo;THE STEEDS OF THE EGYPTIANS DRINK THE WATERS OF THE
GUADIANA</h4>
<blockquote><p>&lsquo;The region of Chal was our dear native
soil,<br />
Where in fulness of pleasure we lived without toil;<br />
Till dispersed through all lands, &rsquo;twas our fortune to
be&mdash;<br />
Our steeds, Guadiana, must now drink of thee.</p>
<p>&lsquo;Once kings came from far to kneel down at our gate,<br
/>
And princes rejoic&rsquo;d on our meanest to wait;<br />
But now who so mean but would scorn our degree&mdash;<br />
Our steeds, Guadiana, must now drink of thee.</p>
<p>&lsquo;For the Undebel saw, from his throne in the cloud,<br
/>
That our deeds they were foolish, our hearts they were proud;<br
/>
And in anger he bade us his presence to flee&mdash;<br />
Our steeds, Guadiana, must now drink of thee.</p>
<p>&lsquo;Our horses should drink of no river but one;<br />
It sparkles through Chal, &rsquo;neath the smile of the sun,<br
/>
But they taste of all streams save that only, and see&mdash;<br
/>
Apilyela gras Chai la panee Lucalee.&rsquo;</p>
</blockquote>
<h3><a name="page194"></a><span class="pagenum">p.
194</span>CHAPTER II</h3>
<p><span class="smcap">In</span> Madrid the Git&aacute;nos
chiefly reside in the neighbourhood of the &lsquo;mercado,&rsquo;
or the place where horses and other animals are sold,&mdash;in
two narrow and dirty lanes, called the Calle de la Comadre and
the Callejon de Lavapies.&nbsp; It is said that at the beginning
of last century Madrid abounded with these people, who, by their
lawless behaviour and dissolute lives, gave occasion to great
scandal; if such were the case, their numbers must have
considerably diminished since that period, as it would be
difficult at any time to collect fifty throughout Madrid.&nbsp;
These Git&aacute;nos seem, for the most part, to be either
Valencians or of Valencian origin, as they in general either
speak or understand the dialect of Valencia; and whilst speaking
their own peculiar jargon, the Rommany, are in the habit of
making use of many Valencian words and terms.</p>
<p style="text-align: center">
<a href="images/p194b.jpg">
<img alt=
"Seville"
title=
"Seville"
 src="images/p194s.jpg" />
</a></p>
<p>The manner of life of the Git&aacute;nos of Madrid differs in
no material respect from that of their brethren in other
places.&nbsp; The men, every market-day, are to be seen on the
skirts of the mercado, generally with some miserable
animal&mdash;for example, a foundered mule or galled borrico, by
means of which they seldom fail to gain a dollar or two, either
by sale or exchange.&nbsp; It must not, however, be supposed that
they content themselves with such paltry earnings.&nbsp; Provided
they have any valuable animal, which is not unfrequently the
case, they invariably keep such at home snug in the stall,
conducting thither the chapman, should they find any, and
concluding the bargain with the greatest secrecy.&nbsp; Their
general reason for this conduct is an unwillingness to exhibit
anything calculated to excite the jealousy of the chalans, or
jockeys of Spanish blood, who on the slightest umbrage are in the
habit of ejecting them from the fair by force of palos or
cudgels, in which violence the chalans are to a certain extent
countenanced by law; for though by the edict of Carlos the Third
the Git&aacute;nos were in other respects placed upon an equality
with the rest of the Spaniards, they were still forbidden to
obtain their livelihood by the traffic of markets and fairs.</p>
<p>They have occasionally however another excellent reason for
not exposing the animal in the public mercado&mdash;having
obtained him by dishonest means.&nbsp; The stealing, concealing,
and receiving animals when stolen, are inveterate Gypsy habits,
and are perhaps the last from which the Git&aacute;no will be
reclaimed, or will only cease when the race has become
extinct.&nbsp; In the prisons of Madrid, either in that of the
Saladero or De la Corte, there are never less than a dozen
Git&aacute;nos immured for stolen horses or mules being found in
their possession, which themselves or their connections have
spirited away from the neighbouring villages, or sometimes from a
considerable distance.&nbsp; I say spirited away, for so well do
the thieves take their measures, and watch their opportunity,
that they are seldom or never taken in the fact.</p>
<p>The Madrilenian Gypsy women are indefatigable in the pursuit
of prey, prowling about the town and the suburbs from morning
till night, entering houses of all descriptions, from the highest
to the lowest; telling fortunes, or attempting to play off
various kinds of Gypsy tricks, from which they derive much
greater profit, and of which we shall presently have occasion to
make particular mention.</p>
<p>From Madrid let us proceed to Andalusia, casting a cursory
glance on the Git&aacute;nos of that country.&nbsp; I found them
very numerous at Granada, which in the Git&aacute;no language is
termed Meligrana.&nbsp; Their general condition in this place is
truly miserable, far exceeding in wretchedness the state of the
tribes of Estremadura.&nbsp; It is right to state that Granada
itself is the poorest city in Spain; the greatest part of the
population, which exceeds sixty thousand, living in beggary and
nakedness, and the Git&aacute;nos share in the general
distress.</p>
<p style="text-align: center">
<a name="image196" href="images/p196b.jpg">
<img alt=
"The Gypsy Smith of Granada"
title=
"The Gypsy Smith of Granada"
 src="images/p196s.jpg" />
</a></p>
<p>Many of them reside in caves scooped in the sides of the
ravines which lead to the higher regions of the Alpujarras, on a
skirt of which stands Granada.&nbsp; A common occupation of the
Git&aacute;nos of Granada is working in iron, and it is not
unfrequent to find these caves tenanted by Gypsy smiths and their
families, who ply the hammer and forge in the bowels of the
earth.&nbsp; To one standing at the mouth of the cave, especially
at night, they afford a picturesque spectacle.&nbsp; Gathered
round the forge, their bronzed and naked bodies, illuminated by
the flame, appear like figures of demons; while the cave, with
its flinty sides and uneven roof, blackened by the charcoal
vapours which hover about it in festoons, seems to offer no
inadequate representation of fabled purgatory.&nbsp; Working in
iron was an occupation strictly forbidden to the Git&aacute;nos
by the ancient laws, on what account does not exactly appear;
though, perhaps, the trade of the smith was considered as too
much akin to that of the chalan to be permitted to them.&nbsp;
The Gypsy smith of Granada is still a chalan, even as his brother
in England is a jockey and tinker alternately.</p>
<p>Whilst speaking of the Git&aacute;nos of Granada, we cannot
pass by in silence a tragedy which occurred in this town amongst
them, some fifteen years ago, and the details of which are known
to every Git&aacute;no in Spain, from Catalonia to
Estremadura.&nbsp; We allude to the murder of Pindamonas by Pepe
Conde.&nbsp; Both these individuals were Git&aacute;nos; the
latter was a celebrated contrabandista, of whom many remarkable
tales are told.&nbsp; On one occasion, having committed some
enormous crime, he fled over to Barbary and turned Moor, and was
employed by the Moorish emperor in his wars, in company with the
other renegade Spaniards, whose grand dep&ocirc;t or presidio is
the town of Agurey in the kingdom of Fez.&nbsp; After the lapse
of some years, when his crime was nearly forgotten, he returned
to Granada, where he followed his old occupations of
contrabandista and chalan.&nbsp; Pindamonas was a Git&aacute;no
of considerable wealth, and was considered as the most
respectable of the race at Granada, amongst whom he possessed
considerable influence.&nbsp; Between this man and Pepe Conde
there existed a jealousy, especially on the part of the latter,
who, being a man of proud untamable spirit, could not well brook
a superior amongst his own people.&nbsp; It chanced one day that
Pindamonas and other Git&aacute;nos, amongst whom was Pepe Conde,
were in a coffee-house.&nbsp; After they had all partaken of some
refreshment, they called for the reckoning, the amount of which
Pindamonas insisted on discharging.&nbsp; It will be necessary
here to observe, that on such occasions in Spain it is considered
as a species of privilege to be allowed to pay, which is an
honour generally claimed by the principal man of the party.&nbsp;
Pepe Conde did not fail to take umbrage at the attempt of
Pindamonas, which he considered as an undue assumption of
superiority, and put in his own claim; but Pindamonas insisted,
and at last flung down the money on the table, whereupon Pepe
Conde instantly unclasped one of those terrible Manchegan knives
which are generally carried by the contrabandistas, and with a
frightful gash opened the abdomen of Pindamonas, who presently
expired.</p>
<p style="text-align: center">
<a name="image198" href="images/p198b.jpg">
<img alt=
"The Murder of Pindamonas by Pepe Conde"
title=
"The Murder of Pindamonas by Pepe Conde"
 src="images/p198s.jpg" />
</a></p>
<p>After this exploit, Pepe Conde fled, and was not seen for some
time.&nbsp; The cave, however, in which he had been in the habit
of residing was watched, as a belief was entertained that sooner
or later he would return to it, in the hope of being able to
remove some of the property contained in it.&nbsp; This belief
was well founded.&nbsp; Early one morning he was observed to
enter it, and a band of soldiers was instantly despatched to
seize him.&nbsp; This circumstance is alluded to in a Gypsy
stanza:&mdash;</p>
<blockquote><p>&lsquo;Fly, Pepe Conde, seek the hill;<br />
&nbsp;&nbsp; To flee&rsquo;s thy only chance;<br />
With bayonets fixed, thy blood to spill,<br />
&nbsp;&nbsp; See soldiers four advance.&rsquo;</p>
</blockquote>
<p>And before the soldiers could arrive at the cave, Pepe Conde
had discovered their approach and fled, endeavouring to make his
escape amongst the rocks and barrancos of the Alpujarras.&nbsp;
The soldiers instantly pursued, and the chase continued a
considerable time.&nbsp; The fugitive was repeatedly summoned to
surrender himself, but refusing, the soldiers at last fired, and
four balls entered the heart of the Gypsy contrabandista and
murderer.</p>
<p>Once at Madrid I received a letter from the sister&rsquo;s son
of Pindamonas, dated from the prison of the Saladero.&nbsp; In
this letter the writer, who it appears was in durance for
stealing a pair of mules, craved my charitable assistance and
advice; and possibly in the hope of securing my favour, forwarded
some uncouth lines commemorative of the death of his relation,
and commencing thus:&mdash;</p>
<blockquote><p>&lsquo;The death of Pindamonas fill&rsquo;d all
the world with pain;<br />
At the coffee-house&rsquo;s portal, by Pepe he was
slain.&rsquo;</p>
</blockquote>
<p>The faubourg of Triana, in Seville, has from time immemorial
been noted as a favourite residence of the Git&aacute;nos; and
here, at the present day, they are to be found in greater number
than in any other town in Spain.&nbsp; This faubourg is indeed
chiefly inhabited by desperate characters, as, besides the
Git&aacute;nos, the principal part of the robber population of
Seville is here congregated.&nbsp; Perhaps there is no part even
of Naples where crime so much abounds, and the law is so little
respected, as at Triana, the character of whose inmates was so
graphically delineated two centuries and a half back by
Cervantes, in one of the most amusing of his tales. <a
name="citation199"></a><a href="#footnote199"
class="citation">[199]</a></p>
<p>In the vilest lanes of this suburb, amidst dilapidated walls
and ruined convents, exists the grand colony of Spanish
Git&aacute;nos.&nbsp; Here they may be seen wielding the hammer;
here they may be seen trimming the fetlocks of horses, or
shearing the backs of mules and borricos with their cachas; and
from hence they emerge to ply the same trade in the town, or to
officiate as terceros, or to buy, sell, or exchange animals in
the mercado, and the women to tell the bahi through the streets,
even as in other parts of Spain, generally attended by one or two
tawny bantlings in their arms or by their sides; whilst others,
with baskets and chafing-pans, proceed to the delightful banks of
the Len Baro, <a name="citation200"></a><a href="#footnote200"
class="citation">[200]</a> by the Golden Tower, where, squatting
on the ground and kindling their charcoal, they roast the
chestnuts which, when well prepared, are the favourite bonne
bouche of the Sevillians; whilst not a few, in league with the
contrabandistas, go from door to door offering for sale
prohibited goods brought from the English at Gibraltar.&nbsp;
Such is Git&aacute;no life at Seville; such it is in the capital
of Andalusia.</p>
<p style="text-align: center">
<a name="image200" href="images/p200b.jpg">
<img alt=
"Roasting Chestnuts by the side of the Guadalquiver"
title=
"Roasting Chestnuts by the side of the Guadalquiver"
 src="images/p200s.jpg" />
</a></p>
<p>It is the common belief of the Git&aacute;nos of other
provinces that in Andalusia the language, customs, habits, and
practices peculiar to their race are best preserved.&nbsp; This
opinion, which probably originated from the fact of their being
found in greater numbers in this province than in any other, may
hold good in some instances, but certainly not in all.&nbsp; In
various parts of Spain I have found the Git&aacute;nos retaining
their primitive language and customs better than in Seville,
where they most abound: indeed, it is not plain that their number
has operated at all favourably in this respect.&nbsp; At Cordova,
a town at the distance of twenty leagues from Seville, which
scarcely contains a dozen Git&aacute;no families, I found them
living in much more brotherly amity, and cherishing in a greater
degree the observances of their forefathers.</p>
<p>I shall long remember these Cordovese Git&aacute;nos, by whom
I was very well received, but always on the supposition that I
was one of their own race.&nbsp; They said that they never
admitted strangers to their houses save at their marriage
festivals, when they flung their doors open to all, and save
occasionally people of influence and distinction, who wished to
hear their songs and converse with their women; but they assured
me, at the same time, that these they invariably deceived, and
merely made use of as instruments to serve their own
purposes.&nbsp; As for myself, I was admitted without scruple to
their private meetings, and was made a participator of their most
secret thoughts.&nbsp; During our intercourse some remarkable
scenes occurred.&nbsp; One night more than twenty of us, men and
women, were assembled in a long low room on the ground floor, in
a dark alley or court in the old gloomy town of Cordova.&nbsp;
After the Git&aacute;nos had discussed several jockey plans, and
settled some private bargains amongst themselves, we all gathered
round a huge brasero of flaming charcoal, and began conversing
<i>sobre las cosas de Egypto</i>, when I proposed that, as we had
no better means of amusing ourselves, we should endeavour to turn
into the Calo language some pieces of devotion, that we might see
whether this language, the gradual decay of which I had
frequently heard them lament, was capable of expressing any other
matters than those which related to horses, mules, and Gypsy
traffic.&nbsp; It was in this cautious manner that I first
endeavoured to divert the attention of these singular people to
matters of eternal importance.&nbsp; My suggestion was received
with acclamations, and we forthwith proceeded to the translation
of the Apostles&rsquo; creed.&nbsp; I first recited in Spanish,
in the usual manner and without pausing, this noble confession,
and then repeated it again, sentence by sentence, the
Git&aacute;nos translating as I proceeded.&nbsp; They exhibited
the greatest eagerness and interest in their unwonted occupation,
and frequently broke into loud disputes as to the best
rendering&mdash;many being offered at the same time.&nbsp; In the
meanwhile, I wrote down from their dictation; and at the
conclusion I read aloud the translation, the result of the united
wisdom of the assembly, whereupon they all raised a shout of
exultation, and appeared not a little proud of the
composition.</p>
<p>The Cordovese Git&aacute;nos are celebrated esquiladors.&nbsp;
Connected with them and the exercise of the <i>arte de
esquilar</i>, in Gypsy monrabar, I have a curious anecdote to
relate.&nbsp; In the first place, however, it may not be amiss to
say something about the art itself, of all relating to which it
is possible that the reader may be quite ignorant.</p>
<p>Nothing is more deserving of remark in Spanish grooming than
the care exhibited in clipping and trimming various parts of the
horse, where the growth of hair is considered as prejudicial to
the perfect health and cleanliness of the animal, particular
attention being always paid to the pastern, that part of the foot
which lies between the fetlock and the hoof, to guard against the
arestin&mdash;that cutaneous disorder which is the dread of the
Spanish groom, on which account the services of a skilful
esquilador are continually in requisition.</p>
<p>The esquilador, when proceeding to the exercise of his
vocation, generally carries under his arm a small box containing
the instruments necessary, and which consist principally of
various pairs of scissors, and the <i>aci&aacute;l</i>, two short
sticks tied together with whipcord at the end, by means of which
the lower lip of the horse, should he prove restive, is twisted,
and the animal reduced to speedy subjection.&nbsp; In the girdle
of the esquilador are stuck the large scissors called in Spanish
<i>tijeras</i>, and in the Gypsy tongue <i>cachas</i>, with which
he principally works.&nbsp; He operates upon the backs, ears, and
tails of mules and borricos, which are invariably sheared quite
bare, that if the animals are galled, either by their harness or
the loads which they carry, the wounds may be less liable to
fester, and be more easy to cure.&nbsp; Whilst engaged with
horses, he confines himself to the feet and ears.&nbsp; The
esquiladores in the two Castiles, and in those provinces where
the Git&aacute;nos do not abound, are for the most part
Aragonese; but in the others, and especially in Andalusia, they
are of the Gypsy race.&nbsp; The Git&aacute;nos are in general
very expert in the use of the cachas, which they handle in a
manner practised nowhere but in Spain; and with this instrument
the poorer class principally obtain their bread.</p>
<p>In one of their couplets allusion is made to this occupation
in the following manner:&mdash;</p>
<blockquote><p>&lsquo;I&rsquo;ll rise to-morrow bread to earn,<br
/>
&nbsp;&nbsp; For hunger&rsquo;s worn me grim;<br />
Of all I meet I&rsquo;ll ask in turn,<br />
&nbsp;&nbsp; If they&rsquo;ve no beasts to trim.&rsquo;</p>
</blockquote>
<p>Sometimes, whilst shearing the foot of a horse, exceedingly
small scissors are necessary for the purpose of removing fine
solitary hairs; for a Spanish groom will tell you that a
horse&rsquo;s foot behind ought to be kept as clean and smooth as
the hand of a se&ntilde;ora: such scissors can only be procured
at Madrid.&nbsp; My sending two pair of this kind to a Cordovese
Gypsy, from whom I had experienced much attention whilst in that
city, was the occasion of my receiving a singular epistle from
another whom I scarcely knew, and which I shall insert as being
an original Gypsy composition, and in some points not a little
characteristic of the people of whom I am now writing.</p>
<blockquote><p style="text-align: right">&lsquo;Cordova, 20th day
of January, 1837.</p>
<p>&lsquo;<span class="GutSmall">SE&Ntilde;OR DON
JORGE</span>,</p>
<p>&lsquo;After saluting you and hoping that you are well, I
proceed to tell you that the two pair of scissors arrived at this
town of Cordova with him whom you sent them by; but,
unfortunately, they were given to another Gypsy, whom you neither
knew nor spoke to nor saw in your life; for it chanced that he
who brought them was a friend of mine, and he told me that he had
brought two pair of scissors which an Englishman had given him
for the Gypsies; whereupon I, understanding it was yourself,
instantly said to him, &ldquo;Those scissors are for me&rdquo;;
he told me, however, that he had already given them to another,
and he is a Gypsy who was not even in Cordova during the time you
were.&nbsp; Nevertheless, Don Jorge, I am very grateful for your
thus remembering me, although I did not receive your present, and
in order that you may know who I am, my name is Antonio Salazar,
a man pitted with the small-pox, and the very first who spoke to
you in Cordova in the posada where you were; and you told me to
come and see you next day at eleven, and I went, and we conversed
together alone.&nbsp; Therefore I should wish you to do me the
favour to send me scissors for trimming beasts,&mdash;good
scissors, mind you,&mdash;such would be a very great favour, and
I should be ever grateful, for here in Cordova there are none, or
if there be, they are good for nothing.&nbsp; Se&ntilde;or Don
Jorge, you remember I told you that I was an esquilador by trade,
and only by that I got bread for my babes.&nbsp; Se&ntilde;or Don
Jorge, if you do send me the scissors for trimming, pray write
and direct to the alley De la Londiga, No. 28, to Antonio
Salazar, in Cordova.&nbsp; This is what I have to tell you, and
do you ever command your trusty servant, who kisses your hand and
is eager to serve you.</p>
<p style="text-align: right">&lsquo;<span class="smcap">Antonio
Salazar</span>.&rsquo;</p>
<p style="text-align: center">FIRST COUPLET</p>
<p>&lsquo;That I may clip and trim the beasts, a pair of cachas
grant,<br />
If not, I fear my luckless babes will perish all of
want.&rsquo;</p>
<p style="text-align: center">SECOND COUPLET</p>
<p>&lsquo;If thou a pair of cachas grant, that I my babes may
feed,<br />
I&rsquo;ll pray to the Almighty God, that thee he ever
speed.&rsquo;</p>
</blockquote>
<p>It is by no means my intention to describe the exact state and
condition of the Git&aacute;nos in every town and province where
they are to be found; perhaps, indeed, it will be considered that
I have already been more circumstantial and particular than the
case required.&nbsp; The other districts which they inhabit are
principally those of Catalonia, Murcia, and Valencia; and they
are likewise to be met with in the Basque provinces, where they
are called Egipcioac, or Egyptians.&nbsp; What I next purpose to
occupy myself with are some general observations on the habits,
and the physical and moral state of the Git&aacute;nos throughout
Spain, and of the position which they hold in society.</p>
<h3><a name="page207"></a><span class="pagenum">p.
207</span>CHAPTER III</h3>
<p><span class="smcap">Already</span>, from the two preceding
chapters, it will have been perceived that the condition of the
Git&aacute;nos in Spain has been subjected of late to
considerable modification.&nbsp; The words of the Gypsy of
Badajoz are indeed, in some respects, true; they are no longer
the people that they were; the roads and
&lsquo;despoblados&rsquo; have ceased to be infested by them, and
the traveller is no longer exposed to much danger on their
account; they at present confine themselves, for the most part,
to towns and villages, and if they occasionally wander abroad, it
is no longer in armed bands, formidable for their numbers, and
carrying terror and devastation in all directions, bivouacking
near solitary villages, and devouring the substance of the
unfortunate inhabitants, or occasionally threatening even large
towns, as in the singular case of Logro&ntilde;o, mentioned by
Francisco de Cordova.&nbsp; As the reader will probably wish to
know the cause of this change in the lives and habits of these
people, we shall, as briefly as possible, afford as much
information on the subject as the amount of our knowledge will
permit.</p>
<p>One fact has always struck us with particular force in the
history of these people, namely, that Gitanismo&mdash;which means
Gypsy villainy of every description&mdash;flourished and knew
nothing of decay so long as the laws recommended and enjoined
measures the most harsh and severe for the suppression of the
Gypsy sect; the palmy days of Gitanismo were those in which the
caste was proscribed, and its members, in the event of renouncing
their Gypsy habits, had nothing farther to expect than the
occupation of tilling the earth, a dull hopeless toil; then it
was that the Git&aacute;nos paid tribute to the inferior
ministers of justice, and were engaged in illicit connection with
those of higher station, and by such means baffled the law, whose
vengeance rarely fell upon their heads; and then it was that they
bid it open defiance, retiring to the deserts and mountains, and
living in wild independence by rapine and shedding of blood; for
as the law then stood they would lose all by resigning their
Gitanismo, whereas by clinging to it they lived either in the
independence so dear to them, or beneath the protection of their
confederates.&nbsp; It would appear that in proportion as the law
was harsh and severe, so was the Git&aacute;no bold and
secure.&nbsp; The fiercest of these laws was the one of Philip
the Fifth, passed in the year 1745, which commands that the
refractory Git&aacute;nos be hunted down with fire and sword;
that it was quite inefficient is satisfactorily proved by its
being twice reiterated, once in the year &lsquo;46, and again in
&lsquo;49, which would scarcely have been deemed necessary had it
quelled the Git&aacute;nos.&nbsp; This law, with some unimportant
modifications, continued in force till the year &lsquo;83, when
the famous edict of Carlos Tercero superseded it.&nbsp; Will any
feel disposed to doubt that the preceding laws had served to
foster what they were intended to suppress, when we state the
remarkable fact, that since the enactment of that law, as humane
as the others were unjust, <i>we have heard nothing more of the
Git&aacute;nos from official quarters</i>; <i>they have ceased to
play a distinct part in the history of Spain</i>; <i>and the law
no longer speaks of them as a distinct people</i>?&nbsp; The
caste of the Git&aacute;no still exists, but it is neither so
extensive nor so formidable as a century ago, when the law in
denouncing Gitanismo proposed to the Git&aacute;nos the
alternatives of death for persisting in their profession, or
slavery for abandoning it.</p>
<p>There are fierce and discontented spirits amongst them, who
regret such times, and say that Gypsy law is now no more, that
the Gypsy no longer assists his brother, and that union has
ceased among them.&nbsp; If this be true, can better proof be
adduced of the beneficial working of the later law?&nbsp; A
blessing has been conferred on society, and in a manner highly
creditable to the spirit of modern times; reform has been
accomplished, not by persecution, not by the gibbet and the rack,
but by justice and tolerance.&nbsp; The traveller has flung aside
his cloak, not compelled by the angry buffeting of the north
wind, but because the mild, benignant weather makes such a
defence no longer necessary.&nbsp; The law no longer compels the
Git&aacute;nos to stand back to back, on the principal of mutual
defence, and to cling to Gitanismo to escape from servitude and
thraldom.</p>
<p>Taking everything into consideration, and viewing the subject
in all its bearings with an impartial glance, we are compelled to
come to the conclusion that the law of Carlos Tercero, the
provisions of which were distinguished by justice and clemency,
has been the principal if not the only cause of the decline of
Gitanismo in Spain.&nbsp; Some importance ought to be attached to
the opinion of the Git&aacute;nos themselves on this point.&nbsp;
&lsquo;El Crallis ha nicobado la liri de los Cales,&rsquo; is a
proverbial saying among them.&nbsp; By Crallis, or King, they
mean Carlos Tercero, so that the saying, the proverbial saying,
may be thus translated: <i>The Law of Carlos Tercero has
superseded Gypsy Law</i>.</p>
<p>By the law the schools are open to them, and there is no art
or science which they may not pursue, if they are willing.&nbsp;
Have they availed themselves of the rights which the law has
conferred upon them?</p>
<p>Up to the present period but little&mdash;they still continue
jockeys and blacksmiths; but some of these Gypsy chalans, these
bronzed smiths, these wild-looking esquiladors, can read or write
in the proportion of one man in three or four; what more can be
expected?&nbsp; Would you have the Gypsy bantling, born in filth
and misery, &lsquo;midst mules and borricos, amidst the mud of a
choza or the sand of a barranco, grasp with its swarthy hands the
crayon and easel, the compass, or the microscope, or the tube
which renders more distinct the heavenly orbs, and essay to
become a Murillo, or a Feijoo, or a Lorenzo de Hervas, as soon as
the legal disabilities are removed which doomed him to be a
thievish jockey or a sullen husbandman?&nbsp; Much will have been
accomplished, if, after the lapse of a hundred years, one hundred
human beings shall have been evolved from the Gypsy stock, who
shall prove sober, honest, and useful members of
society,&mdash;that stock so degraded, so inveterate in
wickedness and evil customs, and so hardened by brutalising
laws.&nbsp; Should so many beings, should so many souls be
rescued from temporal misery and eternal woe; should only the
half of that number, should only the tenth, nay, should only one
poor wretched sheep be saved, there will be joy in heaven, for
much will have been accomplished on earth, and those lines will
have been in part falsified which filled the stout heart of
Mahmoud with dismay:&mdash;</p>
<blockquote><p>&lsquo;For the root that&rsquo;s unclean, hope if
you can;<br />
No washing e&rsquo;er whitens the black Zigan:<br />
The tree that&rsquo;s bitter by birth and race,<br />
If in paradise garden to grow you place,<br />
And water it free with nectar and wine,<br />
From streams in paradise meads that shine,<br />
At the end its nature it still declares,<br />
For bitter is all the fruit it bears.<br />
If the egg of the raven of noxious breed<br />
You place &lsquo;neath the paradise bird, and feed<br />
The splendid fowl upon its nest,<br />
With immortal figs, the food of the blest,<br />
And give it to drink from Silisb&eacute;l, <a
name="citation211"></a><a href="#footnote211"
class="citation">[211]</a><br />
Whilst life in the egg breathes Gabri&eacute;l,<br />
A raven, a raven, the egg shall bear,<br />
And the fostering bird shall waste its care.&rsquo;&mdash;</p>
<p style="text-align: right"><span
class="smcap">Ferdousi</span>.</p>
</blockquote>
<p>The principal evidence which the Git&aacute;nos have hitherto
given that a partial reformation has been effected in their
habits, is the relinquishment, in a great degree, of that
wandering life of which the ancient laws were continually
complaining, and which was the cause of infinite evils, and
tended not a little to make the roads insecure.</p>
<p>Doubtless there are those who will find some difficulty in
believing that the mild and conciliatory clauses of the law in
question could have much effect in weaning the Git&aacute;nos
from this inveterate habit, and will be more disposed to think
that this relinquishment was effected by energetic measures
resorted to by the government, to compel them to remain in their
places of location.&nbsp; It does not appear, however, that such
measures were ever resorted to.&nbsp; Energy, indeed, in the
removal of a nuisance, is scarcely to be expected from Spaniards
under any circumstances.&nbsp; All we can say on the subject,
with certainty, is, that since the repeal of the tyrannical laws,
wandering has considerably decreased among the
Git&aacute;nos.</p>
<p>Since the law has ceased to brand them, they have come nearer
to the common standard of humanity, and their general condition
has been ameliorated.&nbsp; At present, only the very poorest,
the parias of the race, are to be found wandering about the
heaths and mountains, and this only in the summer time, and their
principal motive, according to their own confession, is to avoid
the expense of house rent; the rest remain at home, following
their avocations, unless some immediate prospect of gain, lawful
or unlawful, calls them forth; and such is frequently the
case.&nbsp; They attend most fairs, women and men, and on the way
frequently bivouac in the fields, but this practice must not be
confounded with systematic wandering.</p>
<p>Gitanismo, therefore, has not been extinguished, only
modified; but that modification has been effected within the
memory of man, whilst previously near four centuries elapsed,
during which no reform had been produced amongst them by the
various measures devised, all of which were distinguished by an
absence not only of true policy, but of common-sense; it is
therefore to be hoped, that if the Git&aacute;nos are abandoned
to themselves, by which we mean no arbitrary laws are again
enacted for their extinction, the sect will eventually cease to
be, and its members become confounded with the residue of the
population; for certainly no Christian nor merely philanthropic
heart can desire the continuance of any sect or association of
people whose fundamental principle seems to be to hate all the
rest of mankind, and to live by deceiving them; and such is the
practice of the Git&aacute;nos.</p>
<p>During the last five years, owing to the civil wars, the ties
which unite society have been considerably relaxed; the law has
been trampled under foot, and the greatest part of Spain overrun
with robbers and miscreants, who, under pretence of carrying on
partisan warfare, and not unfrequently under no pretence at all,
have committed the most frightful excesses, plundering and
murdering the defenceless.&nbsp; Such a state of things would
have afforded the Git&aacute;nos a favourable opportunity to
resume their former kind of life, and to levy contributions as
formerly, wandering about in bands.&nbsp; Certain it is, however,
that they have not sought to repeat their ancient excesses,
taking advantage of the troubles of the country; they have gone
on, with a few exceptions, quietly pursuing that part of their
system to which they still cling, their jockeyism, which, though
based on fraud and robbery, is far preferable to wandering
brigandage, which necessarily involves the frequent shedding of
blood.&nbsp; Can better proof be adduced, that Gitanismo owes its
decline, in Spain, not to force, not to persecution, not to any
want of opportunity of exercising it, but to some other
cause?&mdash;and we repeat that we consider the principal if not
the only cause of the decline of Gitanismo to be the conferring
on the Git&aacute;nos the rights and privileges of other
subjects.</p>
<p>We have said that the Git&aacute;nos have not much availed
themselves of the permission, which the law grants them, of
embarking in various spheres of life.&nbsp; They remain jockeys,
but they have ceased to be wanderers; and the grand object of the
law is accomplished.&nbsp; The law forbids them to be jockeys, or
to follow the trade of trimming and shearing animals, without
some other visible mode of subsistence.&nbsp; This provision,
except in a few isolated instances, they evade; and the law seeks
not, and perhaps wisely, to disturb them, content with having
achieved so much.&nbsp; The chief evils of Gitanismo which still
remain consist in the systematic frauds of the Gypsy jockeys and
the tricks of the women.&nbsp; It is incurring considerable risk
to purchase a horse or a mule, even from the most respectable
Git&aacute;no, without a previous knowledge of the animal and his
former possessor, the chances being that it is either diseased or
stolen from a distance.&nbsp; Of the practices of the females,
something will be said in particular in a future chapter.</p>
<p>The Git&aacute;nos in general are very poor, a pair of large
cachas and various scissors of a smaller description constituting
their whole capital; occasionally a good hit is made, as they
call it, but the money does not last long, being quickly
squandered in feasting and revelry.&nbsp; He who has habitually
in his house a couple of donkeys is considered a thriving
Git&aacute;no; there are some, however, who are wealthy in the
strict sense of the word, and carry on a very extensive trade in
horses and mules.&nbsp; These, occasionally, visit the most
distant fairs, traversing the greatest part of Spain.&nbsp; There
is a celebrated cattle-fair held at Leon on St. John&rsquo;s or
Midsummer Day, and on one of these occasions, being present, I
observed a small family of Git&aacute;nos, consisting of a man of
about fifty, a female of the same age, and a handsome young
Gypsy, who was their son; they were richly dressed after the
Gypsy fashion, the men wearing zamarras with massy clasps and
knobs of silver, and the woman a species of riding-dress with
much gold embroidery, and having immense gold rings attached to
her ears.&nbsp; They came from Murcia, a distance of one hundred
leagues and upwards.&nbsp; Some merchants, to whom I was
recommended, informed me that they had credit on their house to
the amount of twenty thousand dollars.</p>
<p>They experienced rough treatment in the fair, and on a very
singular account: immediately on their appearing on the ground,
the horses in the fair, which, perhaps, amounted to three
thousand, were seized with a sudden and universal panic; it was
one of those strange incidents for which it is difficult to
assign a rational cause; but a panic there was amongst the
brutes, and a mighty one; the horses neighed, screamed, and
plunged, endeavouring to escape in all directions; some appeared
absolutely possessed, stamping and tearing, their manes and tails
stiffly erect, like the bristles of the wild boar&mdash;many a
rider lost his seat.&nbsp; When the panic had ceased, and it did
cease almost as suddenly as it had arisen, the Git&aacute;nos
were forthwith accused as the authors of it; it was said that
they intended to steal the best horses during the confusion, and
the keepers of the ground, assisted by a rabble of chalans, who
had their private reasons for hating the Git&aacute;nos, drove
them off the field with sticks and cudgels.&nbsp; So much for
having a bad name.</p>
<p>These wealthy Git&aacute;nos, when they are not ashamed of
their blood or descent, and are not addicted to proud fancies, or
&lsquo;barbales,&rsquo; as they are called, possess great
influence with the rest of their brethren, almost as much as the
rabbins amongst the Jews; their bidding is considered law, and
the other Git&aacute;nos are at their devotion.&nbsp; On the
contrary, when they prefer the society of the Busn&eacute; to
that of their own race, and refuse to assist their less fortunate
brethren in poverty or in prison, they are regarded with
unbounded contempt and abhorrence, as in the case of the rich
Gypsy of Badajoz, and are not unfrequently doomed to destruction:
such characters are mentioned in their couplets:&mdash;</p>
<blockquote><p>&lsquo;The Gypsy fiend of Manga mead,<br />
&nbsp;&nbsp; Who never gave a straw,<br />
He would destroy, for very greed,<br />
&nbsp;&nbsp; The good Egyptian law.</p>
<p>&lsquo;The false Juanito day and night<br />
&nbsp;&nbsp; Had best with caution go;<br />
The Gypsy carles of Yeira height<br />
&nbsp;&nbsp; Have sworn to lay him low.&rsquo;</p>
</blockquote>
<p>However some of the Git&aacute;nos may complain that there is
no longer union to be found amongst them, there is still much of
that fellow-feeling which springs from a consciousness of
proceeding from one common origin, or, as they love to term it,
&lsquo;blood.&rsquo;&nbsp; At present their system exhibits less
of a commonwealth than when they roamed in bands amongst the
wilds, and principally subsisted by foraging, each individual
contributing to the common stock, according to his success.&nbsp;
The interests of individuals are now more distinct, and that
close connection is of course dissolved which existed when they
wandered about, and their dangers, gains, and losses were felt in
common; and it can never be too often repeated that they are no
longer a proscribed race, with no rights nor safety save what
they gained by a close and intimate union.&nbsp; Nevertheless,
the Git&aacute;no, though he naturally prefers his own interest
to that of his brother, and envies him his gain when he does not
expect to share in it, is at all times ready to side with him
against the Busno, because the latter is not a Git&aacute;no, but
of a different blood, and for no other reason.&nbsp; When one
Git&aacute;no confides his plans to another, he is in no fear
that they will be betrayed to the Busno, for whom there is no
sympathy, and when a plan is to be executed which requires
co-operation, they seek not the fellowship of the Busn&eacute;,
but of each other, and if successful, share the gain like
brothers.</p>
<p>As a proof of the fraternal feeling which is not unfrequently
displayed amongst the Git&aacute;nos, I shall relate a
circumstance which occurred at Cordova a year or two before I
first visited it.&nbsp; One of the poorest of the Git&aacute;nos
murdered a Spaniard with the fatal Manchegan knife; for this
crime he was seized, tried, and found guilty.&nbsp;
Blood-shedding in Spain is not looked upon with much abhorrence,
and the life of the culprit is seldom taken, provided he can
offer a bribe sufficient to induce the notary public to report
favourably upon his case; but in this instance money was of no
avail; the murdered individual left behind him powerful friends
and connections, who were determined that justice should take its
course.&nbsp; It was in vain that the Git&aacute;nos exerted all
their influence with the authorities in behalf of their comrade,
and such influence was not slight; it was in vain that they
offered extravagant sums that the punishment of death might be
commuted to perpetual slavery in the dreary presidio of Ceuta; I
was credibly informed that one of the richest Git&aacute;nos, by
name Fruto, offered for his own share of the ransom the sum of
five thousand crowns, whilst there was not an individual but
contributed according to his means&mdash;nought availed, and the
Gypsy was executed in the Plaza.&nbsp; The day before the
execution, the Git&aacute;nos, perceiving that the fate of their
brother was sealed, one and all quitted Cordova, shutting up
their houses and carrying with them their horses, their mules,
their borricos, their wives and families, and the greatest part
of their household furniture.&nbsp; No one knew whither they
directed their course, nor were they seen in Cordova for some
months, when they again suddenly made their appearance; a few,
however, never returned.&nbsp; So great was the horror of the
Git&aacute;nos at what had occurred, that they were in the habit
of saying that the place was cursed for evermore; and when I knew
them, there were many amongst them who, on no account, would
enter the Plaza which had witnessed the disgraceful end of their
unfortunate brother.</p>
<p>The position which the Git&aacute;nos hold in society in Spain
is the lowest, as might be expected; they are considered at best
as thievish chalans, and the women as half sorceresses, and in
every respect thieves; there is not a wretch, however vile, the
outcast of the prison and the presidio, who calls himself
Spaniard, but would feel insulted by being termed Git&aacute;no,
and would thank God that he is not; and yet, strange to say,
there are numbers, and those of the higher classes, who seek
their company, and endeavour to imitate their manners and way of
speaking.&nbsp; The connections which they form with the
Spaniards are not many; occasionally some wealthy Git&aacute;no
marries a Spanish female, but to find a Git&aacute;na united to a
Spaniard is a thing of the rarest occurrence, if it ever takes
place.&nbsp; It is, of course, by intermarriage alone that the
two races will ever commingle, and before that event is brought
about, much modification must take place amongst the
Git&aacute;nos, in their manners, in their habits, in their
affections, and their dislikes, and, perhaps, even in their
physical peculiarities; much must be forgotten on both sides, and
everything is forgotten in the course of time.</p>
<p>The number of the Git&aacute;no population of Spain at the
present day may be estimated at about forty thousand.&nbsp; At
the commencement of the present century it was said to amount to
sixty thousand.&nbsp; There can be no doubt that the sect is by
no means so numerous as it was at former periods; witness those
barrios in various towns still denominated Git&aacute;nerias, but
from whence the Git&aacute;nos have disappeared even like the
Moors from the Morerias.&nbsp; Whether this diminution in number
has been the result of a partial change of habits, of pestilence
or sickness, of war or famine, or of all these causes combined,
we have no means of determining, and shall abstain from offering
conjectures on the subject.</p>
<h3><a name="page221"></a><span class="pagenum">p.
221</span>CHAPTER IV</h3>
<p><span class="smcap">In</span> the autumn of the year 1839, I
landed at Tarifa, from the coast of Barbary.&nbsp; I arrived in a
small felouk laden with hides for Cadiz, to which place I was
myself going.&nbsp; We stopped at Tarifa in order to perform
quarantine, which, however, turned out a mere farce, as we were
all permitted to come on shore; the master of the felouk having
bribed the port captain with a few fowls.&nbsp; We formed a
motley group.&nbsp; A rich Moor and his son, a child, with their
Jewish servant Yusouf, and myself with my own man Hayim Ben
Attar, a Jew.&nbsp; After passing through the gate, the Moors and
their domestics were conducted by the master to the house of one
of his acquaintance, where he intended they should lodge; whilst
a sailor was despatched with myself and Hayim to the only inn
which the place afforded.&nbsp; I stopped in the street to speak
to a person whom I had known at Seville.&nbsp; Before we had
concluded our discourse, Hayim, who had walked forward, returned,
saying that the quarters were good, and that we were in high
luck, for that he knew the people of the inn were Jews.&nbsp;
&lsquo;Jews,&rsquo; said I, &lsquo;here in Tarifa, and keeping an
inn, I should be glad to see them.&rsquo;&nbsp; So I left my
acquaintance, and hastened to the house.&nbsp; We first entered a
stable, of which the ground floor of the building consisted, and
ascending a flight of stairs entered a very large room, and from
thence passed into a kitchen, in which were several people.&nbsp;
One of these was a stout, athletic, burly fellow of about fifty,
dressed in a buff jerkin, and dark cloth pantaloons.&nbsp; His
hair was black as a coal and exceedingly bushy, his face much
marked from some disorder, and his skin as dark as that of a
toad.&nbsp; A very tall woman stood by the dresser, much
resembling him in feature, with the same hair and complexion, but
with more intelligence in her eyes than the man, who looked heavy
and dogged.&nbsp; A dark woman, whom I subsequently discovered to
be lame, sat in a corner, and two or three swarthy girls, from
fifteen to eighteen years of age, were flitting about the
room.&nbsp; I also observed a wicked-looking boy, who might have
been called handsome, had not one of his eyes been injured.&nbsp;
&lsquo;Jews,&rsquo; said I, in Moorish, to Hayim, as I glanced at
these people and about the room; &lsquo;these are not Jews, but
children of the Dar-bushi-fal.&rsquo;</p>
<p style="text-align: center">
<a name="image222" href="images/p222b.jpg">
<img alt=
"A Gypsy Family"
title=
"A Gypsy Family"
 src="images/p222s.jpg" />
</a></p>
<p>&lsquo;List to the Corahai,&rsquo; said the tall woman, in
broken Gypsy slang, &lsquo;hear how they jabber (hunelad como
chamulian), truly we will make them pay for the noise they raise
in the house.&rsquo;&nbsp; Then coming up to me, she demanded
with a shout, fearing otherwise that I should not understand,
whether I would not wish to see the room where I was to
sleep.&nbsp; I nodded: whereupon she led me out upon a back
terrace, and opening the door of a small room, of which there
were three, asked me if it would suit.&nbsp;
&lsquo;Perfectly,&rsquo; said I, and returned with her to the
kitchen.</p>
<p>&lsquo;O, what a handsome face! what a royal person!&rsquo;
exclaimed the whole family as I returned, in Spanish, but in the
whining, canting tones peculiar to the Gypsies, when they are
bent on victimising.&nbsp; &lsquo;A more ugly Busno it has never
been our chance to see,&rsquo; said the same voices in the next
breath, speaking in the jargon of the tribe.&nbsp;
&lsquo;Won&rsquo;t your Moorish Royalty please to eat
something?&rsquo; said the tall hag.&nbsp; &lsquo;We have nothing
in the house; but I will run out and buy a fowl, which I hope may
prove a royal peacock to nourish and strengthen you.&rsquo;&nbsp;
&lsquo;I hope it may turn to drow in your entrails,&rsquo; she
muttered to the rest in Gypsy.&nbsp; She then ran down, and in a
minute returned with an old hen, which, on my arrival, I had
observed below in the stable.&nbsp; &lsquo;See this beautiful
fowl,&rsquo; said she, &lsquo;I have been running over all Tarifa
to procure it for your kingship; trouble enough I have had to
obtain it, and dear enough it has cost me.&nbsp; I will now cut
its throat.&rsquo;&nbsp; &lsquo;Before you kill it,&rsquo; said
I, &lsquo;I should wish to know what you paid for it, that there
may be no dispute about it in the account.&rsquo;&nbsp;
&lsquo;Two dollars I paid for it, most valorous and handsome sir;
two dollars it cost me, out of my own quisobi&mdash;out of my own
little purse.&rsquo;&nbsp; I saw it was high time to put an end
to these zalamerias, and therefore exclaimed in Git&aacute;no,
&lsquo;You mean two brujis (reals), O mother of all the witches,
and that is twelve cuartos more than it is worth.&rsquo;&nbsp;
&lsquo;Ay Dios mio, whom have we here?&rsquo; exclaimed the
females.&nbsp; &lsquo;One,&rsquo; I replied, &lsquo;who knows you
well and all your ways.&nbsp; Speak! am I to have the hen for two
reals? if not, I shall leave the house this moment.&rsquo;&nbsp;
&lsquo;O yes, to be sure, brother, and for nothing if you wish
it,&rsquo; said the tall woman, in natural and quite altered
tones; &lsquo;but why did you enter the house speaking in Corahai
like a Bengui?&nbsp; We thought you a Busno, but we now see that
you are of our religion; pray sit down and tell us where you have
been.&rsquo; . .</p>
<p><i>Myself</i>.&mdash;&lsquo;Now, my good people, since I have
answered your questions, it is but right that you should answer
some of mine; pray who are you? and how happens it that you are
keeping this inn?&rsquo;</p>
<p><i>Gypsy Hag</i>.&mdash;&lsquo;Verily, brother, we can
scarcely tell you who we are.&nbsp; All we know of ourselves is,
that we keep this inn, to our trouble and sorrow, and that our
parents kept it before us; we were all born in this house, where
I suppose we shall die.&rsquo;</p>
<p><i>Myself</i>.&mdash;&lsquo;Who is the master of the house,
and whose are these children?&rsquo;</p>
<p><i>Gypsy Hag</i>.&mdash;&lsquo;The master of the house is the
fool, my brother, who stands before you without saying a word; to
him belong these children, and the cripple in the chair is his
wife, and my cousin.&nbsp; He has also two sons who are grown-up
men; one is a chumajarri (shoemaker), and the other serves a
tanner.&rsquo;</p>
<p><i>Myself</i>.&mdash;&lsquo;Is it not contrary to the law of
the Cales to follow such trades?&rsquo;</p>
<p><i>Gypsy Hag</i>.&mdash;&lsquo;We know of no law, and little
of the Cales themselves.&nbsp; Ours is the only Calo family in
Tarifa, and we never left it in our lives, except occasionally to
go on the smuggling lay to Gibraltar.&nbsp; True it is that the
Cales, when they visit Tarifa, put up at our house, sometimes to
our cost.&nbsp; There was one Rafael, son of the rich Fruto of
Cordova, here last summer, to buy up horses, and he departed a
baria and a half in our debt; however, I do not grudge it him,
for he is a handsome and clever Chab&oacute;&mdash;a fellow of
many capacities.&nbsp; There was more than one Busno had cause to
rue his coming to Tarifa.&rsquo;</p>
<p><i>Myself</i>.&mdash;&lsquo;Do you live on good terms with the
Busn&eacute; of Tarifa?&rsquo;</p>
<p><i>Gypsy Hag</i>.&mdash;&lsquo;Brother, we live on the best
terms with the Busn&eacute; of Tarifa; especially with the
errays.&nbsp; The first people in Tarifa come to this house, to
have their baji told by the cripple in the chair and by
myself.&nbsp; I know not how it is, but we are more considered by
the grandees than the poor, who hate and loathe us.&nbsp; When my
first and only infant died, for I have been married, the child of
one of the principal people was put to me to nurse, but I hated
it for its white blood, as you may well believe.&nbsp; It never
throve, for I did it a private mischief, and though it grew up
and is now a youth, it is&mdash;mad.&rsquo;</p>
<p><i>Myself</i>.&mdash;&lsquo;With whom will your
brother&rsquo;s children marry?&nbsp; You say there are no
Gypsies here.&rsquo;</p>
<p><i>Gypsy Hag</i>.&mdash;&lsquo;Ay de mi, hermano!&nbsp; It is
that which grieves me.&nbsp; I would rather see them sold to the
Moors than married to the Busn&eacute;.&nbsp; When Rafael was
here he wished to persuade the chumajarri to accompany him to
Cordova, and promised to provide for him, and to find him a wife
among the Callees of that town; but the faint heart would not,
though I myself begged him to comply.&nbsp; As for the curtidor
(tanner), he goes every night to the house of a Busnee; and once,
when I reproached him with it, he threatened to marry her.&nbsp;
I intend to take my knife, and to wait behind the door in the
dark, and when she comes out to gash her over the eyes.&nbsp; I
trow he will have little desire to wed with her then.&rsquo;</p>
<p><i>Myself</i>.&mdash;&lsquo;Do many Busn&eacute; from the
country put up at this house?&rsquo;</p>
<p><i>Gypsy Hag</i>.&mdash;&lsquo;Not so many as formerly,
brother; the labourers from the Campo say that we are all
thieves; and that it is impossible for any one but a Calo to
enter this house without having the shirt stripped from his
back.&nbsp; They go to the houses of their acquaintance in the
town, for they fear to enter these doors.&nbsp; I scarcely know
why, for my brother is the veriest fool in Tarifa.&nbsp; Were it
not for his face, I should say that he is no Chab&oacute;, for he
cannot speak, and permits every chance to slip through his
fingers.&nbsp; Many a good mule and borrico have gone out of the
stable below, which he might have secured, had he but tongue
enough to have cozened the owners.&nbsp; But he is a fool, as I
said before; he cannot speak, and is no Chab&oacute;.&rsquo;</p>
<p>How far the person in question, who sat all the while smoking
his pipe, with the most unperturbed tranquillity, deserved the
character bestowed upon him by his sister, will presently
appear.&nbsp; It is not my intention to describe here all the
strange things I both saw and heard in this Gypsy inn.&nbsp;
Several Gypsies arrived from the country during the six days that
I spent within its walls; one of them, a man, from Moron, was
received with particular cordiality, he having a son, whom he was
thinking of betrothing to one of the Gypsy daughters.&nbsp; Some
females of quality likewise visited the house to gossip, like
true Andalusians.&nbsp; It was singular to observe the behaviour
of the Gypsies to these people, especially that of the remarkable
woman, some of whose conversation I have given above.&nbsp; She
whined, she canted, she blessed, she talked of beauty of colour,
of eyes, of eyebrows, and pesta&ntilde;as (eyelids), and of
hearts which were aching for such and such a lady.&nbsp; Amongst
others, came a very fine woman, the widow of a colonel lately
slain in battle; she brought with her a beautiful innocent little
girl, her daughter, between three and four years of age.&nbsp;
The Gypsy appeared to adore her; she sobbed, she shed tears, she
kissed the child, she blessed it, she fondled it.&nbsp; I had my
eye upon her countenance, and it brought to my recollection that
of a she-wolf, which I had once seen in Russia, playing with her
whelp beneath a birch-tree.&nbsp; &lsquo;You seem to love that
child very much, O my mother,&rsquo; said I to her, as the lady
was departing.</p>
<p><i>Gypsy Hag</i>.&mdash;&lsquo;No lo cam&eacute;lo,
hijo!&nbsp; I do not love it, O my son, I do not love it; I love
it so much, that I wish it may break its leg as it goes
downstairs, and its mother also.&rsquo;</p>
<p>On the evening of the fourth day, I was seated on the stone
bench at the stable door, taking the fresco; the Gypsy innkeeper
sat beside me, smoking his pipe, and silent as usual; presently a
man and woman with a borrico, or donkey, entered the
portal.&nbsp; I took little or no notice of a circumstance so
slight, but I was presently aroused by hearing the Gypsy&rsquo;s
pipe drop upon the ground.&nbsp; I looked at him, and scarcely
recognised his face.&nbsp; It was no longer dull, black, and
heavy, but was lighted up with an expression so extremely
villainous that I felt uneasy.&nbsp; His eyes were scanning the
recent comers, especially the beast of burden, which was a
beautiful female donkey.&nbsp; He was almost instantly at their
side, assisting to remove its housings, and the alforjas, or
bags.&nbsp; His tongue had become unloosed, as if by sorcery; and
far from being unable to speak, he proved that, when it suited
his purpose, he could discourse with wonderful volubility.&nbsp;
The donkey was soon tied to the manger, and a large measure of
barley emptied before it, the greatest part of which the Gypsy
boy presently removed, his father having purposely omitted to mix
the barley with the straw, with which the Spanish mangers are
always kept filled.&nbsp; The guests were hurried upstairs as
soon as possible.&nbsp; I remained below, and subsequently
strolled about the town and on the beach.&nbsp; It was about nine
o&rsquo;clock when I returned to the inn to retire to rest;
strange things had evidently been going on during my
absence.&nbsp; As I passed through the large room on my way to my
apartment, lo, the table was set out with much wine, fruits, and
viands.&nbsp; There sat the man from the country, three parts
intoxicated; the Gypsy, already provided with another pipe, sat
on his knee, with his right arm most affectionately round his
neck; on one side sat the chumajarri drinking and smoking, on the
other the tanner.&nbsp; Behold, poor humanity, thought I to
myself, in the hands of devils; in this manner are human souls
ensnared to destruction by the fiends of the pit.&nbsp; The
females had already taken possession of the woman at the other
end of the table, embracing her, and displaying every mark of
friendship and affection.&nbsp; I passed on, but ere I reached my
apartment I heard the words mule and donkey.&nbsp;
&lsquo;Adios,&rsquo; said I, for I but too well knew what was on
the carpet.</p>
<p>In the back stable the Gypsy kept a mule, a most extraordinary
animal, which was employed in bringing water to the house, a task
which it effected with no slight difficulty; it was reported to
be eighteen years of age; one of its eyes had been removed by
some accident, it was foundered, and also lame, the result of a
broken leg.&nbsp; This animal was the laughing-stock of all
Tarifa; the Gypsy grudged it the very straw on while alone he fed
it, and had repeatedly offered it for sale at a dollar, which he
could never obtain.&nbsp; During the night there was much
merriment going on, and I could frequently distinguish the voice
of the Gypsy raised to a boisterous pitch.&nbsp; In the morning
the Gypsy hag entered my apartment, bearing the breakfast of
myself and Hayim.&nbsp; &lsquo;What were you about last
night?&rsquo; said I.</p>
<p>&lsquo;We were bargaining with the Busno, evil overtake him,
and he has exchanged us the ass, for the mule and the
reckoning,&rsquo; said the hag, in whose countenance triumph was
blended with anxiety.</p>
<p>&lsquo;Was he drunk when he saw the mule?&rsquo; I
demanded.</p>
<p>&lsquo;He did not see her at all, O my son, but we told him we
had a beautiful mule, worth any money, which we were anxious to
dispose of, as a donkey suited our purpose better.&nbsp; We are
afraid that when he sees her he will repent his bargain, and if
he calls off within four-and-twenty hours, the exchange is null,
and the justicia will cause us to restore the ass; we have,
however, already removed her to our hu&eacute;rta out of the
town, where we have hid her below the ground.&nbsp; Dios sabe
(God knows) how it will turn out.&rsquo;</p>
<p>When the man and woman saw the lame, foundered, one-eyed
creature, for which and the reckoning they had exchanged their
own beautiful borrico, they stood confounded.&nbsp; It was about
ten in the morning, and they had not altogether recovered from
the fumes of the wine of the preceding night; at last the man,
with a frightful oath, exclaimed to the innkeeper, &lsquo;Restore
my donkey, you Gypsy villain!&rsquo;</p>
<p>&lsquo;It cannot be, brother,&rsquo; replied the latter,
&lsquo;your donkey is by this time three leagues from here: I
sold her this morning to a man I do not know, and I am afraid I
shall have a hard bargain with her, for he only gave two dollars,
as she was unsound.&nbsp; O, you have taken me in, I am a poor
fool as they call me here, and you understand much, very much,
baribu.&rsquo; <a name="citation230"></a><a href="#footnote230"
class="citation">[230]</a></p>
<p>&lsquo;Her value was thirty-five dollars, thou demon,&rsquo;
said the countryman, &lsquo;and the justicia will make you pay
that.&rsquo;</p>
<p>&lsquo;Come, come, brother,&rsquo; said the Gypsy, &lsquo;all
this is mere conversation; you have a capital bargain, to-day the
mercado is held, and you shall sell the mule; I will go with you
myself.&nbsp; O, you understand baribu; sister, bring the bottle
of anise; the se&ntilde;or and the se&ntilde;ora must drink a
cop&iacute;ta.&rsquo;&nbsp; After much persuasion, and many
oaths, the man and woman were weak enough to comply; when they
had drunk several glasses, they departed for the market, the
Gypsy leading the mule.&nbsp; In about two hours they returned
with the wretched beast, but not exactly as they went; a numerous
crowd followed, laughing and hooting.&nbsp; The man was now
frantic, and the woman yet more so.&nbsp; They forced their way
upstairs to collect their baggage, which they soon effected, and
were about to leave the house, vowing revenge.&nbsp; Now ensued a
truly terrific scene, there were no more blandishments; the Gypsy
men and women were in arms, uttering the most frightful
execrations; as the woman came downstairs, the females assailed
her like lunatics; the cripple poked at her with a stick, the
tall hag clawed at her hair, whilst the father Gypsy walked close
beside the man, his hand on his clasp-knife, looking like nothing
in this world: the man, however, on reaching the door, turned to
him and said: &lsquo;Gypsy demon, my borrico by three
o&rsquo;clock&mdash;or you know the rest, the
justicia.&rsquo;</p>
<p>The Gypsies remained filled with rage and disappointment; the
hag vented her spite on her brother.&nbsp; &lsquo;&rsquo;Tis your
fault,&rsquo; said she; &lsquo;fool! you have no tongue; you a
Chab&oacute;, you can&rsquo;t speak&rsquo;; whereas, within a few
hours, he had perhaps talked more than an auctioneer during a
three days&rsquo; sale: but he reserved his words for fitting
occasions, and now sat as usual, sullen and silent, smoking his
pipe.</p>
<p>The man and woman made their appearance at three
o&rsquo;clock, but they came&mdash;intoxicated; the Gypsy&rsquo;s
eyes glistened&mdash;blandishment was again had recourse
to.&nbsp; &lsquo;Come and sit down with the cavalier here,&rsquo;
whined the family; &lsquo;he is a friend of ours, and will soon
arrange matters to your satisfaction.&rsquo;&nbsp; I arose, and
went into the street; the hag followed me.&nbsp; &lsquo;Will you
not assist us, brother, or are you no Chab&oacute;?&rsquo; she
muttered.</p>
<p>&lsquo;I will have nothing to do with your matters,&rsquo;
said I.</p>
<p>&lsquo;I know who will,&rsquo; said the hag, and hurried down
the street.</p>
<p>The man and woman, with much noise, demanded their donkey; the
innkeeper made no answer, and proceeded to fill up several
glasses with the <i>anisado</i>.&nbsp; In about a quarter of an
hour, the Gypsy hag returned with a young man, well dressed, and
with a genteel air, but with something wild and singular in his
eyes.&nbsp; He seated himself by the table, smiled, took a glass
of liquor, drank part of it, smiled again, and handed it to the
countryman.&nbsp; The latter seeing himself treated in this
friendly manner by a caballero, was evidently much flattered,
took off his hat to the newcomer, and drank, as did the woman
also.&nbsp; The glass was filled, and refilled, till they became
yet more intoxicated.&nbsp; I did not hear the young man say a
word: he appeared a passive automaton.&nbsp; The Gypsies,
however, spoke for him, and were profuse of compliments.&nbsp; It
was now proposed that the caballero should settle the dispute; a
long and noisy conversation ensued, the young man looking
vacantly on: the strange people had no money, and had already run
up another bill at a wine-house to which they had retired.&nbsp;
At last it was proposed, as if by the young man, that the Gypsy
should purchase his own mule for two dollars, and forgive the
strangers the reckoning of the preceding night.&nbsp; To this
they agreed, being apparently stultified with the liquor, and the
money being paid to them in the presence of witnesses, they
thanked the friendly mediator, and reeled away.</p>
<p>Before they left the town that night, they had contrived to
spend the entire two dollars, and the woman, who first recovered
her senses, was bitterly lamenting that they had permitted
themselves to be despoiled so cheaply of a <i>prenda tan
preciosa</i>, as was the donkey.&nbsp; Upon the whole, however, I
did not much pity them.&nbsp; The woman was certainly not the
man&rsquo;s wife.&nbsp; The labourer had probably left his
village with some strolling harlot, bringing with him the animal
which had previously served to support himself and family.</p>
<p>I believe that the Gypsy read, at the first glance, their
history, and arranged matters accordingly.&nbsp; The donkey was
soon once more in the stable, and that night there was much
rejoicing in the Gypsy inn.</p>
<p>Who was the singular mediator?&nbsp; He was neither more nor
less than the foster child of the Gypsy hag, the unfortunate
being whom she had privately injured in his infancy.&nbsp; After
having thus served them as an instrument in their villainy, he
was told to go home. . . .</p>
<h4>THE GYPSY SOLDIER OF VALDEPE&Ntilde;AS</h4>
<p>It was at Madrid one fine afternoon in the beginning of March
1838, that, as I was sitting behind my table in a cabinete, as it
is called, of the third floor of No. 16, in the Calle de
Santi&aacute;go, having just taken my meal, my hostess entered
and informed me that a military officer wished to speak to me,
adding, in an undertone, that he looked a <i>strange
guest</i>.&nbsp; I was acquainted with no military officer in the
Spanish service; but as at that time I expected daily to be
arrested for having distributed the Bible, I thought that very
possibly this officer might have been sent to perform that piece
of duty.&nbsp; I instantly ordered him to be admitted, whereupon
a thin active figure, somewhat above the middle height, dressed
in a blue uniform, with a long sword hanging at his side, tripped
into the room.&nbsp; Depositing his regimental hat on the ground,
he drew a chair to the table, and seating himself, placed his
elbows on the board, and supporting his face with his hands,
confronted me, gazing steadfastly upon me, without uttering a
word.&nbsp; I looked no less wistfully at him, and was of the
same opinion as my hostess, as to the strangeness of my
guest.&nbsp; He was about fifty, with thin flaxen hair covering
the sides of his head, which at the top was entirely bald.&nbsp;
His eyes were small, and, like ferrets&rsquo;, red and
fiery.&nbsp; His complexion like a brick, a dull red, checkered
with spots of purple.&nbsp; &lsquo;May I inquire your name and
business, sir?&rsquo; I at length demanded.</p>
<p><i>Stranger</i>.&mdash;&lsquo;My name is Chal&eacute;co of
Valdepe&ntilde;as; in the time of the French I served as
bragante, fighting for Ferdinand VII.&nbsp; I am now a captain on
half-pay in the service of Donna Isabel; as for my business here,
it is to speak with you.&nbsp; Do you know this book?&rsquo;</p>
<p><i>Myself</i>.&mdash;&lsquo;This book is Saint Luke&rsquo;s
Gospel in the Gypsy language; how can this book concern
you?&rsquo;</p>
<p><i>Stranger</i>.&mdash;&lsquo;No one more.&nbsp; It is in the
language of my people.&rsquo;</p>
<p><i>Myself</i>.&mdash;&lsquo;You do not pretend to say that you
are a Cal&oacute;?&rsquo;</p>
<p><i>Stranger</i>.&mdash;&lsquo;I do!&nbsp; I am Z&iacute;ncalo,
by the mother&rsquo;s side.&nbsp; My father, it is true, was one
of the Busn&eacute;; but I glory in being a Cal&oacute;, and care
not to acknowledge other blood.&rsquo;</p>
<p><i>Myself</i>.&mdash;&lsquo;How became you possessed of that
book?&rsquo;</p>
<p><i>Stranger</i>.&mdash;&lsquo;I was this morning in the Prado,
where I met two women of our people, and amongst other things
they told me that they had a gabic&oacute;te in our
language.&nbsp; I did not believe them at first, but they pulled
it out, and I found their words true.&nbsp; They then spoke to me
of yourself, and told me where you live, so I took the book from
them and am come to see you.&rsquo;</p>
<p><i>Myself</i>.&mdash;&lsquo;Are you able to understand this
book?&rsquo;</p>
<p><i>Stranger</i>.&mdash;&lsquo;Perfectly, though it is written
in very crabbed language: <a name="citation235"></a><a
href="#footnote235" class="citation">[235]</a> but I learnt to
read Cal&oacute; when very young.&nbsp; My mother was a good
Calli, and early taught me both to speak and read it.&nbsp; She
too had a gabic&oacute;te, but not printed like this, and it
treated of a different matter.&rsquo;</p>
<p><i>Myself</i>.&mdash;&lsquo;How came your mother, being a good
Calli, to marry one of a different blood?&rsquo;</p>
<p><i>Stranger</i>.&mdash;&lsquo;It was no fault of hers; there
was no remedy.&nbsp; In her infancy she lost her parents, who
were executed; and she was abandoned by all, till my father,
taking compassion on her, brought her up and educated her: at
last he made her his wife, though three times her age.&nbsp; She,
however, remembered her blood and hated my father, and taught me
to hate him likewise, and avoid him.&nbsp; When a boy, I used to
stroll about the plains, that I might not see my father; and my
father would follow me and beg me to look upon him, and would ask
me what I wanted; and I would reply, Father, the only thing I
want is to see you dead.&rsquo;</p>
<p><i>Myself</i>.&mdash;&lsquo;That was strange language from a
child to its parent.&rsquo;</p>
<p><i>Stranger</i>.&mdash;&lsquo;It was&mdash;but you know the
couplet, <a name="citation236a"></a><a href="#footnote236a"
class="citation">[236a]</a> which says, &ldquo;I do not wish to
be a lord&mdash;I am by birth a Gypsy&mdash;I do not wish to be a
gentleman&mdash;I am content with being a
Cal&oacute;!&rdquo;&rsquo;</p>
<p><i>Myself</i>.&mdash;&lsquo;I am anxious to hear more of your
history&mdash;pray proceed.&rsquo;</p>
<p><i>Stranger</i>.&mdash;&lsquo;When I was about twelve years
old my father became distracted, and died.&nbsp; I then continued
with my mother for some years; she loved me much, and procured a
teacher to instruct me in Latin.&nbsp; At last she died, and then
there was a pl&eacute;yto (law-suit).&nbsp; I took to the sierra
and became a highwayman; but the wars broke out.&nbsp; My cousin
Jara, of Valdepe&ntilde;as, raised a troop of brigantes. <a
name="citation236b"></a><a href="#footnote236b"
class="citation">[236b]</a>&nbsp; I enlisted with him and
distinguished myself very much; there is scarcely a man or woman
in Spain but has heard of Jara and Chal&eacute;co.&nbsp; I am now
captain in the service of Donna Isabel&mdash;I am covered with
wounds&mdash;I am&mdash;ugh! ugh! ugh&mdash;!&rsquo;</p>
<p>He had commenced coughing, and in a manner which perfectly
astounded me.&nbsp; I had heard hooping coughs, consumptive
coughs, coughs caused by colds, and other accidents, but a cough
so horrible and unnatural as that of the Gypsy soldier, I had
never witnessed in the course of my travels.&nbsp; In a moment he
was bent double, his frame writhed and laboured, the veins of his
forehead were frightfully swollen, and his complexion became
black as the blackest blood; he screamed, he snorted, he barked,
and appeared to be on the point of suffocation&mdash;yet more
explosive became the cough; and the people of the house,
frightened, came running into the apartment.&nbsp; I cries,
&lsquo;The man is perishing, run instantly for a
surgeon!&rsquo;&nbsp; He heard me, and with a quick movement
raised his left hand as if to countermand the order; another
struggle, then one mighty throe, which seemed to search his
deepest intestines; and he remained motionless, his head on his
knee.&nbsp; The cough had left him, and within a minute or two he
again looked up.</p>
<p>&lsquo;That is a dreadful cough, friend,&rsquo; said I, when
he was somewhat recovered.&nbsp; &lsquo;How did you get
it?&rsquo;</p>
<p><i>Gypsy Soldier</i>.&mdash;&lsquo;I am&mdash;shot through the
lungs&mdash;brother!&nbsp; Let me but take breath, and I will
show you the hole&mdash;the aguj&eacute;ro.&rsquo;</p>
<p>He continued with me a considerable time, and showed not the
slightest disposition to depart; the cough returned twice, but
not so violently;&mdash;at length, having an engagement, I arose,
and apologising, told him I must leave him.&nbsp; The next day he
came again at the same hour, but he found me not, as I was abroad
dining with a friend.&nbsp; On the third day, however, as I was
sitting down to dinner, in he walked, unannounced.&nbsp; I am
rather hospitable than otherwise, so I cordially welcomed him,
and requested him to partake of my meal.&nbsp; &lsquo;Con
m&uacute;cho gusto,&rsquo; he replied, and instantly took his
place at the table.&nbsp; I was again astonished, for if his
cough was frightful, his appetite was yet more so.&nbsp; He ate
like a wolf of the sierra;&mdash;soup, puchero, fowl and bacon
disappeared before him in a twinkling.&nbsp; I ordered in cold
meat, which he presently despatched; a large piece of cheese was
then produced.&nbsp; We had been drinking water.</p>
<p>&lsquo;Where is the wine?&rsquo; said he.</p>
<p>&lsquo;I never use it,&rsquo; I replied.</p>
<p>He looked blank.&nbsp; The hostess, however, who was present
waiting, said, &lsquo;If the gentleman wish for wine, I have a
bota nearly full, which I will instantly fetch.&rsquo;</p>
<p>The skin bottle, when full, might contain about four
quarts.&nbsp; She filled him a very large glass, and was removing
the skin, but he prevented her, saying, &lsquo;Leave it, my good
woman; my brother here will settle with you for the little I
shall use.&rsquo;</p>
<p>He now lighted his cigar, and it was evident that he had made
good his quarters.&nbsp; On the former occasion I thought his
behaviour sufficiently strange, but I liked it still less on the
present.&nbsp; Every fifteen minutes he emptied his glass, which
contained at least a pint; his conversation became
horrible.&nbsp; He related the atrocities which he had committed
when a robber and bragante in La Mancha.&nbsp; &lsquo;It was our
custom,&rsquo; said he, &lsquo;to tie our prisoners to the
olive-trees, and then, putting our horses to full speed, to tilt
at them with our spears.&rsquo;&nbsp; As he continued to drink he
became waspish and quarrelsome: he had hitherto talked Castilian,
but he would now only converse in Gypsy and in Latin, the last of
which languages he spoke with great fluency, though
ungrammatically.&nbsp; He told me that he had killed six men in
duels; and, drawing his sword, fenced about the room.&nbsp; I saw
by the manner in which he handled it, that he was master of his
weapon.&nbsp; His cough did not return, and he said it seldom
afflicted him when he dined well.&nbsp; He gave me to understand
that he had received no pay for two years.&nbsp; &lsquo;Therefore
you visit me,&rsquo; thought I.&nbsp; At the end of three hours,
perceiving that he exhibited no signs of taking his departure, I
arose, and said I must again leave him.&nbsp; &lsquo;As you
please, brother,&rsquo; said he; &lsquo;use no ceremony with me,
I am fatigued, and will wait a little while.&rsquo;&nbsp; I did
not return till eleven at night, when my hostess informed me that
he had just departed, promising to return next day.&nbsp; He had
emptied the bota to the last drop, and the cheese produced being
insufficient for him, he sent for an entire Dutch cheese on my
account; part of which he had eaten and the rest carried
away.&nbsp; I now saw that I had formed a most troublesome
acquaintance, of whom it was highly necessary to rid myself, if
possible; I therefore dined out for the next nine days.</p>
<p>For a week he came regularly at the usual hour, at the end of
which time he desisted; the hostess was afraid of him, as she
said that he was a brujo or wizard, and only spoke to him through
the wicket.</p>
<p>On the tenth day I was cast into prison, where I continued
several weeks.&nbsp; Once, during my confinement, he called at
the house, and being informed of my mishap, drew his sword, and
vowed with horrible imprecations to murder the prime minister of
Ofalia, for having dared to imprison his brother.&nbsp; On my
release, I did not revisit my lodgings for some days, but lived
at an hotel.&nbsp; I returned late one afternoon, with my servant
Francisco, a Basque of Hern&aacute;ni, who had served me with the
utmost fidelity during my imprisonment, which he had voluntarily
shared with me.&nbsp; The first person I saw on entering was the
Gypsy soldier, seated by the table, whereon were several bottles
of wine which he had ordered from the tavern, of course on my
account.&nbsp; He was smoking, and looked savage and sullen;
perhaps he was not much pleased with the reception he had
experienced.&nbsp; He had forced himself in, and the woman of the
house sat in a corner looking upon him with dread.&nbsp; I
addressed him, but he would scarcely return an answer.&nbsp; At
last he commenced discoursing with great volubility in Gypsy and
Latin.&nbsp; I did not understand much of what he said.&nbsp; His
words were wild and incoherent, but he repeatedly threatened some
person.&nbsp; The last bottle was now exhausted: he demanded
more.&nbsp; I told him in a gentle manner that he had drunk
enough.&nbsp; He looked on the ground for some time, then slowly,
and somewhat hesitatingly, drew his sword and laid it on the
table.&nbsp; It was become dark.&nbsp; I was not afraid of the
fellow, but I wished to avoid anything unpleasant.&nbsp; I called
to Francisco to bring lights, and obeying a sign which I made
him, he sat down at the table.&nbsp; The Gypsy glared fiercely
upon him&mdash;Francisco laughed, and began with great glee to
talk in Basque, of which the Gypsy understood not a word.&nbsp;
The Basques, like all Tartars, <a name="citation241a"></a><a
href="#footnote241a" class="citation">[241a]</a> and such they
are, are paragons of fidelity and good nature; they are only
dangerous when outraged, when they are terrible indeed.&nbsp;
Francisco, to the strength of a giant joined the disposition of a
lamb.&nbsp; He was beloved even in the patio of the prison, where
he used to pitch the bar and wrestle with the murderers and
felons, always coming off victor.&nbsp; He continued speaking
Basque.&nbsp; The Gypsy was incensed; and, forgetting the
languages in which, for the last hour, he had been speaking,
complained to Francisco of his rudeness in speaking any tongue
but Castilian.&nbsp; The Basque replied by a loud
carcaj&aacute;da, and slightly touched the Gypsy on the
knee.&nbsp; The latter sprang up like a mine discharged, seized
his sword, and, retreating a few steps, made a desperate lunge at
Francisco.</p>
<p>The Basques, next to the Pasiegos, <a
name="citation241b"></a><a href="#footnote241b"
class="citation">[241b]</a> are the best cudgel-players in Spain,
and in the world.&nbsp; Francisco held in his hand part of a
broomstick, which he had broken in the stable, whence he had just
ascended.&nbsp; With the swiftness of lightning he foiled the
stroke of Chal&eacute;co, and, in another moment, with a
dexterous blow, struck the sword out of his hand, sending it
ringing against the wall.</p>
<p>The Gypsy resumed his seat and his cigar.&nbsp; He
occasionally looked at the Basque.&nbsp; His glances were at
first atrocious, but presently changed their expression, and
appeared to me to become prying and eagerly curious.&nbsp; He at
last arose, picked up his sword, sheathed it, and walked slowly
to the door; when there he stopped, turned round, advanced close
to Francisco, and looked him steadfastly in the face.&nbsp;
&lsquo;My good fellow,&rsquo; said he, &lsquo;I am a Gypsy, and
can read baji.&nbsp; Do you know where you will be at this time
to-morrow?&rsquo; <a name="citation242"></a><a
href="#footnote242" class="citation">[242]</a>&nbsp; Then,
laughing like a hyena, he departed, and I never saw him
again.</p>
<p>At that time on the morrow, Francisco was on his
death-bed.&nbsp; He had caught the jail fever, which had long
raged in the Carcel de la Corte, where I was imprisoned.&nbsp; In
a few days he was buried, a mass of corruption, in the Campo
Santo of Madrid.</p>
<h3><a name="page243"></a><span class="pagenum">p.
243</span>CHAPTER V</h3>
<p><span class="smcap">The</span> Git&aacute;nos, in their habits
and manner of life, are much less cleanly than the
Spaniards.&nbsp; The hovels in which they reside exhibit none of
the neatness which is observable in the habitations of even the
poorest of the other race.&nbsp; The floors are unswept, and
abound with filth and mud, and in their persons they are scarcely
less vile.&nbsp; Inattention to cleanliness is a characteristic
of the Gypsies, in all parts of the world.</p>
<p>The Bishop of Forli, as far back as 1422, gives evidence upon
this point, and insinuates that they carried the plague with
them; as he observes that it raged with peculiar violence the
year of their appearance at Forli. <a name="citation243"></a><a
href="#footnote243" class="citation">[243]</a></p>
<p>At the present day they are almost equally disgusting, in this
respect, in Hungary, England, and Spain.&nbsp; Amongst the richer
Git&aacute;nos, habits of greater cleanliness of course exist
than amongst the poorer.&nbsp; An air of sluttishness, however,
pervades their dwellings, which, to an experienced eye, would
sufficiently attest that the inmates were Git&aacute;nos, in the
event of their absence.</p>
<p>What can be said of the Gypsy dress, of which such frequent
mention is made in the Spanish laws, and which is prohibited
together with the Gypsy language and manner of life?&nbsp; Of
whatever it might consist in former days, it is so little to be
distinguished from the dress of some classes amongst the
Spaniards, that it is almost impossible to describe the
difference.&nbsp; They generally wear a high-peaked,
narrow-brimmed hat, a zamarra of sheep-skin in winter, and,
during summer, a jacket of brown cloth; and beneath this they are
fond of exhibiting a red plush waistcoat, something after the
fashion of the English jockeys, with numerous buttons and
clasps.&nbsp; A faja, or girdle of crimson silk, surrounds the
waist, where, not unfrequently, are stuck the cachas which we
have already described.&nbsp; Pantaloons of coarse cloth or
leather descend to the knee; the legs are protected by woollen
stockings, and sometimes by a species of spatterdash, either of
cloth or leather; stout high-lows complete the equipment.</p>
<p>Such is the dress of the Git&aacute;nos of most parts of
Spain.&nbsp; But it is necessary to remark that such also is the
dress of the chalans, and of the muleteers, except that the
latter are in the habit of wearing broad sombreros as
preservatives from the sun.&nbsp; This dress appears to be rather
Andalusian than Git&aacute;no; and yet it certainly beseems the
Git&aacute;no better than the chalan or muleteer.&nbsp; He wears
it with more easy negligence or jauntiness, by which he may be
recognised at some distance, even from behind.</p>
<p>It is still more difficult to say what is the peculiar dress
of the Git&aacute;nas; they wear not the large red cloaks and
immense bonnets of coarse beaver which distinguish their sisters
of England; they have no other headgear than a handkerchief,
which is occasionally resorted to as a defence against the
severity of the weather; their hair is sometimes confined by a
comb, but more frequently is permitted to stray dishevelled down
their shoulders; they are fond of large ear-rings, whether of
gold, silver, or metal, resembling in this respect the poissardes
of France.&nbsp; There is little to distinguish them from the
Spanish women save the absence of the mantilla, which they never
carry.&nbsp; Females of fashion not unfrequently take pleasure in
dressing &agrave; la Git&aacute;na, as it is called; but this
female Gypsy fashion, like that of the men, is more properly the
fashion of Andalusia, the principal characteristic of which is
the saya, which is exceedingly short, with many rows of
flounces.</p>
<p>True it is that the original dress of the Git&aacute;nos, male
and female, whatever it was, may have had some share in forming
the Andalusian fashion, owing to the great number of these
wanderers who found their way to that province at an early
period.&nbsp; The Andalusians are a mixed breed of various
nations, Romans, Vandals, Moors; perhaps there is a slight
sprinkling of Gypsy blood in their veins, and of Gypsy fashion in
their garb.</p>
<p>The Git&aacute;nos are, for the most part, of the middle size,
and the proportions of their frames convey a powerful idea of
strength and activity united; a deformed or weakly object is
rarely found amongst them in persons of either sex; such probably
perish in their infancy, unable to support the hardships and
privations to which the race is still subjected from its great
poverty, and these same privations have given and still give a
coarseness and harshness to their features, which are all
strongly marked and expressive.&nbsp; Their complexion is by no
means uniform, save that it is invariably darker than the general
olive hue of the Spaniards; not unfrequently countenances as dark
as those of mulattos present themselves, and in some few
instances of almost negro blackness.&nbsp; Like most people of
savage ancestry, their teeth are white and strong; their mouths
are not badly formed, but it is in the eye more than in any other
feature that they differ from other human beings.</p>
<p>There is something remarkable in the eye of the Git&aacute;no:
should his hair and complexion become fair as those of the Swede
or the Finn, and his jockey gait as grave and ceremonious as that
of the native of Old Castile, were he dressed like a king, a
priest, or a warrior, still would the Git&aacute;no be detected
by his eye, should it continue unchanged.&nbsp; The Jew is known
by his eye, but then in the Jew that feature is peculiarly small;
the Chinese has a remarkable eye, but then the eye of the Chinese
is oblong, and even with the face, which is flat; but the eye of
the Git&aacute;no is neither large nor small, and exhibits no
marked difference in its shape from the eyes of the common
cast.&nbsp; Its peculiarity consists chiefly in a strange staring
expression, which to be understood must be seen, and in a thin
glaze, which steals over it when in repose, and seems to emit
phosphoric light.&nbsp; That the Gypsy eye has sometimes a
peculiar effect, we learn from the following stanza:&mdash;</p>
<blockquote><p>&lsquo;A Gypsy stripling&rsquo;s glossy eye<br />
&nbsp;&nbsp; Has pierced my bosom&rsquo;s core,<br />
A feat no eye beneath the sky<br />
&nbsp;&nbsp; Could e&rsquo;er effect before.&rsquo;</p>
</blockquote>
<p>The following passages are extracted from a Spanish work, <a
name="citation247"></a><a href="#footnote247"
class="citation">[247]</a> and cannot be out of place here, as
they relate to those matters to which we have devoted this
chapter.</p>
<p>&lsquo;The Git&aacute;nos have an olive complexion and very
marked physiognomy; their cheeks are prominent, their lips thick,
their eyes vivid and black; their hair is long, black, and
coarse, and their teeth very white.&nbsp; The general expression
of their physiognomy is a compound of pride, slavishness, and
cunning.&nbsp; They are, for the most part, of good stature, well
formed, and support with facility fatigue and every kind of
hardship.&nbsp; When they discuss any matter, or speak among
themselves, whether in Catalan, in Castilian, or in Germania,
which is their own peculiar jargon, they always make use of much
gesticulation, which contributes to give to their conversation
and to the vivacity of their physiognomy a certain expression,
still more penetrating and characteristic.</p>
<p>&lsquo;When a Git&aacute;no has occasion to speak of some
business in which his interest is involved, he redoubles his
gestures in proportion as he knows the necessity of convincing
those who hear him, and fears their impassibility.&nbsp; If any
rancorous idea agitate him in the course of his narrative; if he
endeavour to infuse into his auditors sentiments of jealousy,
vengeance, or any violent passion, his features become
exaggerated, and the vivacity of his glances, and the contraction
of his lips, show clearly, and in an imposing manner, the foreign
origin of the Git&aacute;nos, and all the customs of barbarous
people.&nbsp; Even his very smile has an expression hard and
disagreeable.&nbsp; One might almost say that joy in him is a
forced sentiment, and that, like unto the savage man, sadness is
the dominant feature of his physiognomy.</p>
<p>&lsquo;The Git&aacute;na is distinguished by the same
complexion, and almost the same features.&nbsp; In her frame she
is as well formed, and as flexible as the Git&aacute;no.&nbsp;
Condemned to suffer the same privations and wants, her
countenance, when her interest does not oblige her to dissemble
her feelings, presents the same aspect of melancholy, and shows
besides, with more energy, the rancorous passions of which the
female heart is susceptible.&nbsp; Free in her actions, her
carriage, and her pursuits, she speaks, vociferates, and makes
more gestures than the Git&aacute;no, and, in imitation of him,
her arms are in continual motion, to give more expression to the
imagery with which she accompanies her discourse; her whole body
contributes to her gesture, and to increase its force;
endeavouring by these means to sharpen the effect of language in
itself insufficient; and her vivid and disordered imagination is
displayed in her appearance and attitude.</p>
<p>&lsquo;When she turns her hand to any species of labour, her
hurried action, the disorder of her hair, which is scarcely
subjected by a little comb, and her propensity to irritation,
show how little she loves toil, and her disgust for any continued
occupation.</p>
<p>&lsquo;In her disputes, the air of menace and high passion,
the flow of words, and the facility with which she provokes and
despises danger, indicate manners half barbarous, and ignorance
of other means of defence.&nbsp; Finally, both in males and
females, their physical constitution, colour, agility, and
flexibility, reveal to us a caste sprung from a burning clime,
and devoted to all those exercises which contribute to evolve
bodily vigour, and certain mental faculties.</p>
<p>&lsquo;The dress of the Git&aacute;no varies with the country
which he inhabits.&nbsp; Both in Rousillon and Catalonia his
habiliments generally consist of jacket, waistcoat, pantaloons,
and a red faja, which covers part of his waistcoat; on his feet
he wears hempen sandals, with much ribbon tied round the leg as
high as the calf; he has, moreover, either woollen or cotton
stockings; round his neck he wears a handkerchief, carelessly
tied; and in the winter he uses a blanket or mantle, with
sleeves, cast over the shoulder; his head is covered with the
indispensable red cap, which appears to be the favourite ornament
of many nations in the vicinity of the Mediterranean and Caspian
Sea.</p>
<p>&lsquo;The neck and the elbows of the jacket are adorned with
pieces of blue and yellow cloth embroidered with silk, as well as
the seams of the pantaloons; he wears, moreover, on the jacket or
the waistcoat, various rows of silver buttons, small and round,
sustained by rings or chains of the same metal.&nbsp; The old
people, and those who by fortune, or some other cause, exercise,
in appearance, a kind of authority over the rest, are almost
always dressed in black or dark-blue velvet.&nbsp; Some of those
who affect elegance amongst them keep for holidays a complete
dress of sky-blue velvet, with embroidery at the neck,
pocket-holes, arm-pits, and in all the seams; in a word, with the
exception of the turban, this was the fashion of dress of the
ancient Moors of Granada, the only difference being occasioned by
time and misery.</p>
<p>&lsquo;The dress of the Git&aacute;nas is very varied: the
young girls, or those who are in tolerably easy circumstances,
generally wear a black bodice laced up with a string, and
adjusted to their figures, and contrasting with the
scarlet-coloured saya, which only covers a part of the leg; their
shoes are cut very low, and are adorned with little buckles of
silver; the breast, and the upper part of the bodice, are covered
either with a white handkerchief, or one of some vivid colour;
and on the head is worn another handkerchief, tied beneath the
chin, one of the ends of which falls on the shoulder, in the
manner of a hood.&nbsp; When the cold or the heat permit, the
Git&aacute;na removes the hood, without untying the knots, and
exhibits her long and shining tresses restrained by a comb.&nbsp;
The old women, and the very poor, dress in the same manner, save
that their habiliments are more coarse and the colours less in
harmony.&nbsp; Amongst them misery appears beneath the most
revolting aspect; whilst the poorest Git&aacute;no preserves a
certain deportment which would make his aspect supportable, if
his unquiet and ferocious glance did not inspire us with
aversion.&rsquo;</p>
<h3><a name="page252"></a><span class="pagenum">p.
252</span>CHAPTER VI</h3>
<p><span class="smcap">Whilst</span> their husbands are engaged
in their jockey vocation, or in wielding the cachas, the Callees,
or Gypsy females, are seldom idle, but are endeavouring, by
various means, to make all the gain they can.&nbsp; The richest
amongst them are generally contrabandistas, and in the large
towns go from house to house with prohibited goods, especially
silk and cotton, and occasionally with tobacco.&nbsp; They
likewise purchase cast-off female wearing-apparel, which, when
vamped up and embellished, they sometimes contrive to sell as
new, with no inconsiderable profit.</p>
<p>Git&aacute;nas of this description are of the most respectable
class; the rest, provided they do not sell roasted chestnuts, or
esteras, which are a species of mat, seek a livelihood by
different tricks and practices, more or less fraudulent; for
example&mdash;</p>
<p><i>La Bahi</i>, or fortune-telling, which is called in
Spanish, <i>buena ventura</i>.&mdash;This way of extracting money
from the credulity of dupes is, of all those practised by the
Gypsies, the readiest and most easy; promises are the only
capital requisite, and the whole art of fortune-telling consists
in properly adapting these promises to the age and condition of
the parties who seek for information.&nbsp; The Git&aacute;nas
are clever enough in the accomplishment of this, and in most
cases afford perfect satisfaction.&nbsp; Their practice chiefly
lies amongst females, the portion of the human race most given to
curiosity and credulity.&nbsp; To the young maidens they promise
lovers, handsome invariably, and sometimes rich; to wives
children, and perhaps another husband; for their eyes are so
penetrating, that occasionally they will develop your most secret
thoughts and wishes; to the old, riches&mdash;and nothing but
riches; for they have sufficient knowledge of the human heart to
be aware that avarice is the last passion that becomes extinct
within it.&nbsp; These riches are to proceed either from the
discovery of hidden treasures or from across the water; from the
Americas, to which the Spaniards still look with hope, as there
is no individual in Spain, however poor, but has some connection
in those realms of silver and gold, at whose death he considers
it probable that he may succeed to a brilliant
&lsquo;her&eacute;ncia.&rsquo;&nbsp; The Git&aacute;nas, in the
exercise of this practice, find dupes almost as readily amongst
the superior classes, as the veriest dregs of the
population.&nbsp; It is their boast, that the best houses are
open to them; and perhaps in the space of one hour, they will
spae the bahi to a duchess, or countess, in one of the hundred
palaces of Madrid, and to half a dozen of the lavanderas engaged
in purifying the linen of the capital, beneath the willows which
droop on the banks of the murmuring Manzanares.&nbsp; One great
advantage which the Gypsies possess over all other people is an
utter absence of <i>mauvaise honte</i>; their speech is as
fluent, and their eyes as unabashed, in the presence of royalty,
as before those from whom they have nothing to hope or fear; the
result being, that most minds quail before them.&nbsp; There were
two Git&aacute;nas at Madrid, one Pepita by name, and the other
La Chicharona; the first was a spare, shrewd, witch-like female,
about fifty, and was the mother-in-law of La Chicharona, who was
remarkable for her stoutness.&nbsp; These women subsisted
entirely by fortune-telling and swindling.&nbsp; It chanced that
the son of Pepita, and husband of Chicharona, having spirited
away a horse, was sent to the presidio of Malaga for ten years of
hard labour.&nbsp; This misfortune caused inexpressible
affliction to his wife and mother, who determined to make every
effort to procure his liberation.&nbsp; The readiest way which
occurred to them was to procure an interview with the Queen
Regent Christina, who they doubted not would forthwith pardon the
culprit, provided they had an opportunity of assailing her with
their Gypsy discourse; for, to use their own words, &lsquo;they
well knew what to say.&rsquo;&nbsp; I at that time lived close by
the palace, in the street of Santiago, and daily, for the space
of a month, saw them bending their steps in that direction.</p>
<p>One day they came to me in a great hurry, with a strange
expression on both their countenances.&nbsp; &lsquo;We have seen
Christina, hijo&rsquo; (my son), said Pepita to me.</p>
<p>&lsquo;Within the palace?&rsquo; I inquired.</p>
<p>&lsquo;Within the palace, O child of my garlochin,&rsquo;
answered the sibyl: &lsquo;Christina at last saw and sent for us,
as I knew she would; I told her &ldquo;bahi,&rdquo; and
Chicharona danced the Romalis (Gypsy dance) before
her.&rsquo;</p>
<p>&lsquo;What did you tell her?&rsquo;</p>
<p>&lsquo;I told her many things,&rsquo; said the hag,
&lsquo;many things which I need not tell you: know, however, that
amongst other things, I told her that the chabori (little queen)
would die, and then she would be Queen of Spain.&nbsp; I told
her, moreover, that within three years she would marry the son of
the King of France, and it was her bahi to die Queen of France
and Spain, and to be loved much, and hated much.&rsquo;</p>
<p>&lsquo;And did you not dread her anger, when you told her
these things?&rsquo;</p>
<p>&lsquo;Dread her, the Busnee?&rsquo; screamed Pepita:
&lsquo;No, my child, she dreaded me far more; I looked at her
so&mdash;and raised my finger so&mdash;and Chicharona clapped her
hands, and the Busnee believed all I said, and was afraid of me;
and then I asked for the pardon of my son, and she pledged her
word to see into the matter, and when we came away, she gave me
this baria of gold, and to Chicharona this other, so at all
events we have hokkanoed the queen.&nbsp; May an evil end
overtake her body, the Busnee!&rsquo;</p>
<p>Though some of the Git&aacute;nas contrive to subsist by
fortune-telling alone, the generality of them merely make use of
it as an instrument towards the accomplishment of greater
things.&nbsp; The immediate gains are scanty; a few cuartos being
the utmost which they receive from the majority of their
customers.&nbsp; But the bahi is an excellent passport into
houses, and when they spy a convenient opportunity, they seldom
fail to avail themselves of it.&nbsp; It is necessary to watch
them strictly, as articles frequently disappear in a mysterious
manner whilst Git&aacute;nas are telling fortunes.&nbsp; The
bahi, moreover, is occasionally the prelude to a device which we
shall now attempt to describe, and which is called <i>Hokkano
Baro</i>, or the great trick, of which we have already said
something in the former part of this work.&nbsp; It consists in
persuading some credulous person to deposit whatever money and
valuables the party can muster in a particular spot, under the
promise that the deposit will increase many manifold.&nbsp; Some
of our readers will have difficulty in believing that any people
can be found sufficiently credulous to allow themselves to be
duped by a trick of this description, the grossness of the
intended fraud seeming too palpable.&nbsp; Experience, however,
proves the contrary.&nbsp; The deception is frequently practised
at the present day, and not only in Spain but in
England&mdash;enlightened England&mdash;and in France likewise;
an instance being given in the memoirs of Vidocq, the late
celebrated head of the secret police of Paris, though, in that
instance, the perpetrator of the fraud was not a Gypsy.&nbsp; The
most subtle method of accomplishing the hokkano baro is the
following:&mdash;</p>
<p>When the dupe&mdash;a widow we will suppose, for in these
cases the dupes are generally widows&mdash;has been induced to
consent to make the experiment, the Git&aacute;na demands of her
whether she has in the house some strong chest with a safe
lock.&nbsp; On receiving an affirmative answer, she will request
to see all the gold and silver of any description which she may
chance to have in her possession.&nbsp; The treasure is shown
her; and when the Git&aacute;na has carefully inspected and
counted it, she produces a white handkerchief, saying, Lady, I
give you this handkerchief, which is blessed.&nbsp; Place in it
your gold and silver, and tie it with three knots.&nbsp; I am
going for three days, during which period you must keep the
bundle beneath your pillow, permitting no one to go near it, and
observing the greatest secrecy, otherwise the money will take
wings and fly away.&nbsp; Every morning during the three days it
will be well to open the bundle, for your own satisfaction, to
see that no misfortune has befallen your treasure; be always
careful, however, to fasten it again with the three knots.&nbsp;
On my return, we will place the bundle, after having inspected
it, in the chest, which you shall yourself lock, retaining the
key in your possession.&nbsp; But, thenceforward, for three
weeks, you must by no means unlock the chest, nor look at the
treasure&mdash;if you do it will fly away.&nbsp; Only follow my
directions, and you will gain much, very much, baribu.</p>
<p>The Git&aacute;na departs, and, during the three days,
prepares a bundle as similar as possible to the one which
contains the money of her dupe, save that instead of gold ounces,
dollars, and plate, its contents consist of copper money and
pewter articles of little or no value.&nbsp; With this bundle
concealed beneath her cloak, she returns at the end of three days
to her intended victim.&nbsp; The bundle of real treasure is
produced and inspected, and again tied up by the Git&aacute;na,
who then requests the other to open the chest, which done, she
formally places <i>a bundle</i> in it; but, in the meanwhile, she
has contrived to substitute the fictitious for the real
one.&nbsp; The chest is then locked, the lady retaining the
key.&nbsp; The Git&aacute;na promises to return at the end of
three weeks, to open the chest, assuring the lady that if it be
not unlocked until that period, it will be found filled with gold
and silver; but threatening that in the event of her injunctions
being disregarded, the money deposited will vanish.&nbsp; She
then walks off with great deliberation, bearing away the
spoil.&nbsp; It is needless to say that she never returns.</p>
<p>There are other ways of accomplishing the hokkano baro.&nbsp;
The most simple, and indeed the one most generally used by the
Git&aacute;nas, is to persuade some simple individual to hide a
sum of money in the earth, which they afterwards carry
away.&nbsp; A case of this description occurred within my own
knowledge, at Madrid, towards the latter part of the year
1837.&nbsp; There was a notorious Git&aacute;na, of the name of
Aurora; she was about forty years of age, a Valencian by birth,
and immensely fat.&nbsp; This amiable personage, by some means,
formed the acquaintance of a wealthy widow lady; and was not slow
in attempting to practise the hokkano baro upon her.&nbsp; She
succeeded but too well.&nbsp; The widow, at the instigation of
Aurora, buried one hundred ounces of gold beneath a ruined arch
in a field, at a short distance from the wall of Madrid.&nbsp;
The inhumation was effected at night by the widow alone.&nbsp;
Aurora was, however, on the watch, and, in less than ten minutes
after the widow had departed, possessed herself of the treasure;
perhaps the largest one ever acquired by this kind of
deceit.&nbsp; The next day the widow had certain misgivings, and,
returning to the spot, found her money gone.&nbsp; About six
months after this event, I was imprisoned in the Carcel de la
Corte, at Madrid, and there I found Aurora, who was in durance
for defrauding the widow.&nbsp; She said that it had been her
intention to depart for Valencia with the &lsquo;barias,&rsquo;
as she styled her plunder, but the widow had discovered the trick
too soon, and she had been arrested.&nbsp; She added, however,
that she had contrived to conceal the greatest part of the
property, and that she expected her liberation in a few days,
having been prodigal of bribes to the
&lsquo;justicia.&rsquo;&nbsp; In effect, her liberation took
place sooner than my own.&nbsp; Nevertheless, she had little
cause to triumph, as before she left the prison she had been
fleeced of the last cuarto of her ill-gotten gain, by alguazils
and escribanos, who, she admitted, understood hokkano baro much
better than herself.</p>
<p>When I next saw Aurora, she informed me that she was once more
on excellent terms with the widow, whom she had persuaded that
the loss of the money was caused by her own imprudence, in
looking for it before the appointed time; the spirit of the earth
having removed it in anger.&nbsp; She added that her dupe was
quite disposed to make another venture, by which she hoped to
retrieve her former loss.</p>
<p><i>Ustilar past&eacute;sas</i>.&mdash;Under this head may be
placed various kinds of theft committed by the
Git&aacute;nos.&nbsp; The meaning of the words is stealing with
the hands; but they are more generally applied to the filching of
money by dexterity of hand, when giving or receiving
change.&nbsp; For example: a Git&aacute;na will enter a shop, and
purchase some insignificant article, tendering in payment a baria
or golden ounce.&nbsp; The change being put down before her on
the counter, she counts the money, and complains that she has
received a dollar and several pesetas less than her due.&nbsp; It
seems impossible that there can be any fraud on her part, as she
has not even taken the pieces in her hand, but merely placed her
fingers upon them; pushing them on one side.&nbsp; She now asks
the merchant what he means by attempting to deceive the poor
woman.&nbsp; The merchant, supposing that he has made a mistake,
takes up the money, counts it, and finds in effect that the just
sum is not there.&nbsp; He again hands out the change, but there
is now a greater deficiency than before, and the merchant is
convinced that he is dealing with a witch.&nbsp; The
Git&aacute;na now pushes the money to him, uplifts her voice, and
talks of the justicia.&nbsp; Should the merchant become
frightened, and, emptying a bag of dollars, tell her to pay
herself, as has sometimes been the case, she will have a fine
opportunity to exercise her powers, and whilst taking the change
will contrive to convey secretly into her sleeves five or six
dollars at least; after which she will depart with much
vociferation, declaring that she will never again enter the shop
of so cheating a picaro.</p>
<p>Of all the Git&aacute;nas at Madrid, Aurora the fat was, by
their own confession, the most dexterous at this species of
robbery; she having been known in many instances, whilst
receiving change for an ounce, to steal the whole value, which
amounts to sixteen dollars.&nbsp; It was not without reason that
merchants in ancient times were, according to Martin Del Rio,
advised to sell nothing out of their shops to Git&aacute;nas, as
they possessed an infallible secret for attracting to their own
purses from the coffers of the former the money with which they
paid for the articles they purchased.&nbsp; This secret consisted
in stealing &aacute; past&eacute;sas, which they still
practise.&nbsp; Many accounts of witchcraft and sorcery, which
are styled old women&rsquo;s tales, are perhaps equally well
founded.&nbsp; Real actions have been attributed to wrong
causes.</p>
<p>Shoplifting, and other kinds of private larceny, are connected
with stealing &aacute; past&eacute;sas, for in all dexterity of
hand is required.&nbsp; Many of the Git&aacute;nas of Madrid are
provided with large pockets, or rather sacks, beneath their
gowns, in which they stow away their plunder.&nbsp; Some of these
pockets are capacious enough to hold, at one time, a dozen yards
of cloth, a Dutch cheese and a bottle of wine.&nbsp; Nothing that
she can eat, drink, or sell, comes amiss to a veritable
Git&aacute;na; and sometimes the contents of her pocket would
afford materials for an inventory far more lengthy and curious
than the one enumerating the effects found on the person of the
man-mountain at Lilliput.</p>
<p><i>Chiving Drao</i>.&mdash;In former times the Spanish Gypsies
of both sexes were in the habit of casting a venomous preparation
into the mangers of the cattle for the purpose of causing
sickness.&nbsp; At present this practice has ceased, or nearly
so; the Git&aacute;nos, however, talk of it as universal amongst
their ancestors.&nbsp; They were in the habit of visiting the
stalls and stables secretly, and poisoning the provender of the
animals, who almost immediately became sick.&nbsp; After a few
days the Git&aacute;nos would go to the labourers and offer to
cure the sick cattle for a certain sum, and if their proposal was
accepted would in effect perform the cure.</p>
<p>Connected with the cure was a curious piece of double
dealing.&nbsp; They privately administered an efficacious remedy,
but pretended to cure the animals not by medicines but by charms,
which consisted of small variegated beans, called in their
language bobis, <a name="citation262a"></a><a
href="#footnote262a" class="citation">[262a]</a> dropped into the
mangers.&nbsp; By this means they fostered the idea, already
prevalent, that they were people possessed of supernatural gifts
and powers, who could remove diseases without having recourse to
medicine.&nbsp; By means of drao, they likewise procured
themselves food; poisoning swine, as their brethren in England
still do, <a name="citation262b"></a><a href="#footnote262b"
class="citation">[262b]</a> and then feasting on the flesh, which
was abandoned as worthless: witness one of their own
songs:&mdash;</p>
<blockquote><p>&lsquo;By Gypsy drow the Porker died,<br />
I saw him stiff at evening tide,<br />
But I saw him not when morning shone,<br />
For the Gypsies ate him flesh and bone.&rsquo;</p>
</blockquote>
<p>By drao also they could avenge themselves on their enemies by
destroying their cattle, without incurring a shadow of
suspicion.&nbsp; Revenge for injuries, real or imaginary, is
sweet to all unconverted minds; to no one more than the Gypsy,
who, in all parts of the world, is, perhaps, the most revengeful
of human beings.</p>
<p>Vidocq in his memoirs states, that having formed a connection
with an individual whom he subsequently discovered to be the
captain of a band of Walachian Gypsies, the latter, whose name
was Caroun, wished Vidocq to assist in scattering certain powders
in the mangers of the peasants&rsquo; cattle; Vidocq, from
prudential motives, refused the employment.&nbsp; There can be no
doubt that these powders were, in substance, the drao of the
Spanish Git&aacute;nos.</p>
<p><i>La Bar Lachi</i>, <i>or the Loadstone</i>.&mdash;If the
Git&aacute;nos in general be addicted to any one superstition, it
is certainly with respect to this stone, to which they attribute
all kinds of miraculous powers.&nbsp; There can be no doubt, that
the singular property which it possesses of attracting steel, by
filling their untutored minds with amazement, first gave rise to
this veneration, which is carried beyond all reasonable
bounds.</p>
<p>They believe that he who is in possession of it has nothing to
fear from steel or lead, from fire or water, and that death
itself has no power over him.&nbsp; The Gypsy contrabandistas are
particularly anxious to procure this stone, which they carry upon
their persons in their expeditions; they say, that in the event
of being pursued by the jaracanallis, or revenue officers,
whirlwinds of dust will arise, and conceal them from the view of
their enemies; the horse-stealers say much the same thing, and
assert that they are uniformly successful, when they bear about
them the precious stone.&nbsp; But it is said to be able to
effect much more.&nbsp; Extraordinary things are related of its
power in exciting the amorous passions, and, on this account, it
is in great request amongst the Gypsy hags; all these women are
procuresses, and find persons of both sexes weak and wicked
enough to make use of their pretended knowledge in the
composition of love-draughts and decoctions.</p>
<p>In the case of the loadstone, however, there is no pretence,
the Git&aacute;nas believing all they say respecting it, and
still more; this is proved by the eagerness with which they seek
to obtain the stone in its natural state, which is somewhat
difficult to accomplish.</p>
<p>In the museum of natural curiosities at Madrid there is a
large piece of loadstone originally extracted from the American
mines.&nbsp; There is scarcely a Git&aacute;na in Madrid who is
not acquainted with this circumstance, and who does not long to
obtain the stone, or a part of it; its being placed in a royal
museum serving to augment, in their opinion, its real
value.&nbsp; Several attempts have been made to steal it, all of
which, however, have been unsuccessful.&nbsp; The Gypsies seem
not to be the only people who envy royalty the possession of this
stone.&nbsp; Pepita, the old Git&aacute;na of whose talent at
telling fortunes such honourable mention has already been made,
informed me that a priest, who was muy enamorado (in love),
proposed to her to steal the loadstone, offering her all his
sacerdotal garments in the event of success: whether the singular
reward that was promised had but slight temptations for her, or
whether she feared that her dexterity was not equal to the
accomplishment of the task, we know not, but she appears to have
declined attempting it.&nbsp; According to the Gypsy account, the
person in love, if he wish to excite a corresponding passion in
another quarter by means of the loadstone, must swallow, <i>in
aguardiente</i>, a small portion of the stone pulverised, at the
time of going to rest, repeating to himself the following magic
rhyme:&mdash;</p>
<blockquote><p>&lsquo;To the Mountain of Olives one morning I
hied,<br />
Three little black goats before me I spied,<br />
Those three little goats on three cars I laid,<br />
Black cheeses three from their milk I made;<br />
The one I bestow on the loadstone of power,<br />
That save me it may from all ills that lower;<br />
The second to Mary Padilla I give,<br />
And to all the witch hags about her that live;<br />
The third I reserve for Asmodeus lame,<br />
That fetch me he may whatever I name.&rsquo;</p>
</blockquote>
<p><i>La raiz del buen Baron</i>, <i>or the root of the good
Baron</i>.&mdash;On this subject we cannot be very
explicit.&nbsp; It is customary with the Git&aacute;nas to sell,
under this title, various roots and herbs, to unfortunate females
who are desirous of producing a certain result; these roots are
boiled in white wine, and the abominable decoction is taken
fasting.&nbsp; I was once shown the root of the good baron,
which, in this instance, appeared to be parsley root.&nbsp; By
the good baron is meant his Satanic majesty, on whom the root is
very appropriately fathered.</p>
<h3><a name="page266"></a><span class="pagenum">p.
266</span>CHAPTER VII</h3>
<p><span class="smcap">It</span> is impossible to dismiss the
subject of the Spanish Gypsies without offering some remarks on
their marriage festivals.&nbsp; There is nothing which they
retain connected with their primitive rites and principles, more
characteristic perhaps of the sect of the Rommany, of the sect of
the <i>husbands and wives</i>, than what relates to the marriage
ceremony, which gives the female a protector, and the man a
helpmate, a sharer of his joys and sorrows.&nbsp; The Gypsies are
almost entirely ignorant of the grand points of morality; they
have never had sufficient sense to perceive that to lie, to
steal, and to shed human blood violently, are crimes which are
sure, eventually, to yield bitter fruits to those who perpetrate
them; but on one point, and that one of no little importance as
far as temporal happiness is concerned, they are in general wiser
than those who have had far better opportunities than such
unfortunate outcasts, of regulating their steps, and
distinguishing good from evil.&nbsp; They know that chastity is a
jewel of high price, and that conjugal fidelity is capable of
occasionally flinging a sunshine even over the dreary hours of a
life passed in the contempt of almost all laws, whether human or
divine.</p>
<p>There is a word in the Gypsy language to which those who speak
it attach ideas of peculiar reverence, far superior to that
connected with the name of the Supreme Being, the creator of
themselves and the universe.&nbsp; This word is
<i>L&aacute;cha</i>, which with them is the corporeal chastity of
the females; we say corporeal chastity, for no other do they hold
in the slightest esteem; it is lawful amongst them, nay
praiseworthy, to be obscene in look, gesture, and discourse, to
be accessories to vice, and to stand by and laugh at the worst
abominations of the Busn&eacute;, provided their <i>L&aacute;cha
ye trupos</i>, or corporeal chastity, remains unblemished.&nbsp;
The Gypsy child, from her earliest years, is told by her strange
mother, that a good Calli need only dread one thing in this
world, and that is the loss of L&aacute;cha, in comparison with
which that of life is of little consequence, as in such an event
she will be provided for, but what provision is there for a Gypsy
who has lost her L&aacute;cha?&nbsp; &lsquo;Bear this in mind, my
child,&rsquo; she will say, &lsquo;and now eat this bread, and go
forth and see what you can steal.&rsquo;</p>
<p>A Gypsy girl is generally betrothed at the age of fourteen to
the youth whom her parents deem a suitable match, and who is
generally a few years older than herself.&nbsp; Marriage is
invariably preceded by betrothment; and the couple must then wait
two years before their union can take place, according to the law
of the Cal&eacute;s.&nbsp; During this period it is expected that
they treat each other as common acquaintance; they are permitted
to converse, and even occasionally to exchange slight
presents.&nbsp; One thing, however, is strictly forbidden, and if
in this instance they prove contumacious, the betrothment is
instantly broken and the pair are never united, and thenceforward
bear an evil reputation amongst their sect.&nbsp; This one thing
is, going into the campo in each other&rsquo;s company, or having
any rendezvous beyond the gate of the city, town, or village, in
which they dwell.&nbsp; Upon this point we can perhaps do no
better than quote one of their own stanzas:&mdash;</p>
<blockquote><p>&lsquo;Thy sire and mother wrath and hate<br />
&nbsp;&nbsp; Have vowed against us, love!<br />
The first, first night that from the gate<br />
&nbsp;&nbsp; We two together rove.&rsquo;</p>
</blockquote>
<p>With all the other Gypsies, however, and with the Busn&eacute;
or Gentiles, the betrothed female is allowed the freest
intercourse, going whither she will, and returning at all times
and seasons.&nbsp; With respect to the Busn&eacute;, indeed, the
parents are invariably less cautious than with their own race, as
they conceive it next to an impossibility that their child should
lose her L&aacute;cha by any intercourse with <i>the white
blood</i>; and true it is that experience has proved that their
confidence in this respect is not altogether idle.&nbsp; The
Git&aacute;nas have in general a decided aversion to the white
men; some few instances, however, to the contrary are said to
have occurred.</p>
<p>A short time previous to the expiration of the term of the
betrothment, preparations are made for the Gypsy bridal.&nbsp;
The wedding-day is certainly an eventful period in the life of
every individual, as he takes a partner for better or for worse,
whom he is bound to cherish through riches and poverty; but to
the Gypsy particularly the wedding festival is an important
affair.&nbsp; If he is rich, he frequently becomes poor before it
is terminated; and if he is poor, he loses the little which he
possesses, and must borrow of his brethren; frequently involving
himself throughout life, to procure the means of giving a
festival; for without a festival, he could not become a Rom, that
is, a husband, and would cease to belong to this sect of
Rommany.</p>
<p>There is a great deal of what is wild and barbarous attached
to these festivals.&nbsp; I shall never forget a particular one
at which I was present.&nbsp; After much feasting, drinking, and
yelling, in the Gypsy house, the bridal train sallied
forth&mdash;a frantic spectacle.&nbsp; First of all marched a
villainous jockey-looking fellow, holding in his hands, uplifted,
a long pole, at the top of which fluttered in the morning air a
snow-white cambric handkerchief, emblem of the bride&rsquo;s
purity.&nbsp; Then came the betrothed pair, followed by their
nearest friends; then a rabble rout of Gypsies, screaming and
shouting, and discharging guns and pistols, till all around rang
with the din, and the village dogs barked.&nbsp; On arriving at
the church gate, the fellow who bore the pole stuck it into the
ground with a loud huzza, and the train, forming two ranks,
defiled into the church on either side of the pole and its
strange ornaments.&nbsp; On the conclusion of the ceremony, they
returned in the same manner in which they had come.</p>
<p>Throughout the day there was nothing going on but singing,
drinking, feasting, and dancing; but the most singular part of
the festival was reserved for the dark night.&nbsp; Nearly a ton
weight of sweetmeats had been prepared, at an enormous expense,
not for the gratification of the palate, but for a purpose purely
Gypsy.&nbsp; These sweetmeats of all kinds, and of all forms, but
principally y&eacute;mas, or yolks of eggs prepared with a crust
of sugar (a delicious bonne-bouche), were strewn on the floor of
a large room, at least to the depth of three inches.&nbsp; Into
this room, at a given signal, tripped the bride and bridegroom
<i>dancing rom&aacute;lis</i>, followed amain by all the
Git&aacute;nos and Git&aacute;nas, <i>dancing
rom&aacute;lis</i>.&nbsp; To convey a slight idea of the scene is
almost beyond the power of words.&nbsp; In a few minutes the
sweetmeats were reduced to a powder, or rather to a mud, the
dancers were soiled to the knees with sugar, fruits, and yolks of
eggs.&nbsp; Still more terrific became the lunatic
merriment.&nbsp; The men sprang high into the air, neighed,
brayed, and crowed; whilst the Git&aacute;nas snapped their
fingers in their own fashion, louder than castanets, distorting
their forms into all kinds of obscene attitudes, and uttering
words to repeat which were an abomination.&nbsp; In a corner of
the apartment capered the while Sebastianillo, a convict Gypsy
from Melilla, strumming the guitar most furiously, and producing
demoniacal sounds which had some resemblance to Malbrun
(Malbrouk), and, as he strummed, repeating at intervals the Gypsy
modification of the song:&mdash;</p>
<blockquote><p>&lsquo;Chal&aacute; Malbr&uacute;n
chinguer&aacute;r,<br />
Birand&oacute;n, birand&oacute;n, birand&eacute;ra&mdash;<br />
Chal&aacute; Malbr&uacute;n chinguer&aacute;r,<br />
No s&eacute; bus truter&aacute;&mdash;<br />
&nbsp;&nbsp; No s&eacute; bus truter&aacute;.<br />
&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; No s&eacute; bus
truter&aacute;.<br />
La rom&iacute; que le cam&eacute;la,<br />
Birand&oacute;n, birand&oacute;n,&rsquo; etc.</p>
</blockquote>
<p>The festival endures three days, at the end of which the
greatest part of the property of the bridegroom, even if he were
previously in easy circumstances, has been wasted in this strange
kind of riot and dissipation.&nbsp; Paco, the Gypsy of Badajoz,
attributed his ruin to the extravagance of his marriage festival;
and many other Git&aacute;nos have confessed the same thing of
themselves.&nbsp; They said that throughout the three days they
appeared to be under the influence of infatuation, having no
other wish or thought but to make away with their substance; some
have gone so far as to cast money by handfuls into the
street.&nbsp; Throughout the three days all the doors are kept
open, and all corners, whether Gypsies or Busn&eacute;, welcomed
with a hospitality which knows no bounds.</p>
<p>In nothing do the Jews and Git&aacute;nos more resemble each
other than in their marriages, and what is connected
therewith.&nbsp; In both sects there is a betrothment: amongst
the Jews for seven, amongst the Git&aacute;nos for a period of
two years.&nbsp; In both there is a wedding festival, which
endures amongst the Jews for fifteen and amongst the
Git&aacute;nos for three days, during which, on both sides, much
that is singular and barbarous occurs, which, however, has
perhaps its origin in antiquity the most remote.&nbsp; But the
wedding ceremonies of the Jews are far more complex and
allegorical than those of the Gypsies, a more simple
people.&nbsp; The Nazarene gazes on these ceremonies with mute
astonishment; the washing of the bride&mdash;the painting of the
face of herself and her companions with chalk and
carmine&mdash;her ensconcing herself within the curtains of the
bed with her female bevy, whilst the bridegroom hides himself
within his apartment with the youths his companions&mdash;her
envelopment in the white sheet, in which she appears like a
corse, the bridegroom&rsquo;s going to sup with her, when he
places himself in the middle of the apartment with his eyes shut,
and without tasting a morsel.&nbsp; His going to the synagogue,
and then repairing to breakfast with the bride, where he
practises the same self-denial&mdash;the washing of the
bridegroom&rsquo;s plate and sending it after him, that he may
break his fast&mdash;the binding his hands behind him&mdash;his
ransom paid by the bride&rsquo;s mother&mdash;the visit of the
sages to the bridegroom&mdash;the mulct imposed in case he
repent&mdash;the killing of the bullock at the house of the
bridegroom&mdash;the present of meat and fowls, meal and spices,
to the bride&mdash;the gold and silver&mdash;that most imposing
part of the ceremony, the walking of the bride by torchlight to
the house of her betrothed, her eyes fixed in vacancy, whilst the
youths of her kindred sing their wild songs around her&mdash;the
cup of milk and the spoon presented to her by the
bridegroom&rsquo;s mother&mdash;the arrival of the sages in the
morn&mdash;the reading of the Ketuba&mdash;the night&mdash;the
half-enjoyment&mdash;the old woman&mdash;the tantalising knock at
the door&mdash;and then the festival of fishes which concludes
all, and leaves the jaded and wearied couple to repose after a
fortnight of persecution.</p>
<p>The Jews, like the Gypsies, not unfrequently ruin themselves
by the riot and waste of their marriage festivals.&nbsp;
Throughout the entire fortnight, the houses, both of bride and
bridegroom, are flung open to all corners;&mdash;feasting and
song occupy the day&mdash;feasting and song occupy the hours of
the night, and this continued revel is only broken by the
ceremonies of which we have endeavoured to convey a faint
idea.&nbsp; In these festivals the sages or <i>ulemma</i> take a
distinguished part, doing their utmost to ruin the contracted
parties, by the wonderful despatch which they make of the fowls
and viands, sweetmeats, <i>and strong waters</i> provided for the
occasion.</p>
<p>After marriage the Gypsy females generally continue faithful
to their husbands through life; giving evidence that the
exhortations of their mothers in early life have not been without
effect.&nbsp; Of course licentious females are to be found both
amongst the matrons and the unmarried; but such instances are
rare, and must be considered in the light of exceptions to a
principle.&nbsp; The Gypsy women (I am speaking of those of
Spain), as far as corporeal chastity goes, are very paragons; but
in other respects, alas!&mdash;little can be said in praise of
their morality.</p>
<h3><a name="page274"></a><span class="pagenum">p.
274</span>CHAPTER VIII</h3>
<p><span class="smcap">Whilst</span> in Spain I devoted as much
time as I could spare from my grand object, which was to
circulate the Gospel through that benighted country, to attempt
to enlighten the minds of the Git&aacute;nos on the subject of
religion.&nbsp; I cannot say that I experienced much success in
my endeavours; indeed, I never expected much, being fully
acquainted with the stony nature of the ground on which I was
employed; perhaps some of the seed that I scattered may
eventually spring up and yield excellent fruit.&nbsp; Of one
thing I am certain: if I did the Git&aacute;nos no good, I did
them no harm.</p>
<p>It has been said that there is a secret monitor, or
conscience, within every heart, which immediately upbraids the
individual on the commission of a crime; this may be true, but
certainly the monitor within the Git&aacute;no breast is a very
feeble one, for little attention is ever paid to its
reproofs.&nbsp; With regard to conscience, be it permitted to
observe, that it varies much according to climate, country, and
religion; perhaps nowhere is it so terrible and strong as in
England; I need not say why.&nbsp; Amongst the English, I have
seen many individuals stricken low, and broken-hearted, by the
force of conscience; but never amongst the Spaniards or Italians;
and I never yet could observe that the crimes which the
Git&aacute;nos were daily and hourly committing occasioned them
the slightest uneasiness.</p>
<p>One important discovery I made among them: it was, that no
individual, however wicked and hardened, is utterly
<i>godless</i>.&nbsp; Call it superstition, if you will, still a
certain fear and reverence of something sacred and supreme would
hang about them.&nbsp; I have heard Git&aacute;nos stiffly deny
the existence of a Deity, and express the utmost contempt for
everything holy; yet they subsequently never failed to contradict
themselves, by permitting some expression to escape which belied
their assertions, and of this I shall presently give a remarkable
instance.</p>
<p>I found the women much more disposed to listen to anything I
had to say than the men, who were in general so taken up with
their traffic that they could think and talk of nothing else; the
women, too, had more curiosity and more intelligence; the
conversational powers of some of them I found to be very great,
and yet they were destitute of the slightest rudiments of
education, and were thieves by profession.&nbsp; At Madrid I had
regular conversaziones, or, as they are called in Spanish,
tert&uacute;lias, with these women, who generally visited me
twice a week; they were perfectly unreserved towards me with
respect to their actions and practices, though their behaviour,
when present, was invariably strictly proper.&nbsp; I have
already had cause to mention P&eacute;pa the sibyl, and her
daughter-in-law, Chicharona; the manners of the first were
sometimes almost elegant, though, next to Aurora, she was the
most notorious she-thug in Madrid; Chicharona was good-humoured,
like most fat personages.&nbsp; P&eacute;pa had likewise two
daughters, one of whom, a very remarkable female, was called La
Tu&eacute;rta, from the circumstance of her having but one eye,
and the other, who was a girl of about thirteen, La
Casdam&iacute;, or the scorpion, from the malice which she
occasionally displayed.</p>
<p>P&eacute;pa and Chicharona were invariably my most constant
visitors.&nbsp; One day in winter they arrived as usual; the
One-eyed and the Scorpion following behind.</p>
<p><i>Myself</i>.&mdash;&lsquo;I am glad to see you, P&eacute;pa:
what have you been doing this morning?&rsquo;</p>
<p><i>P&eacute;pa</i>.&mdash;&lsquo;I have been telling baji, and
Chicharona has been stealing &aacute; past&eacute;sas; we have
had but little success, and have come to warm ourselves at the
bras&eacute;ro.&nbsp; As for the One-eyed, she is a very sluggard
(holgaz&aacute;na), she will neither tell fortunes nor
steal.&rsquo;</p>
<p><i>The One-eyed</i>.&mdash;&lsquo;Hold your peace, mother of
the Bengues; I will steal, when I see occasion, but it shall not
be &aacute; past&eacute;sas, and I will hokkawar (deceive), but
it shall not be by telling fortunes.&nbsp; If I deceive, it shall
be by horses, by jockeying. <a name="citation276"></a><a
href="#footnote276" class="citation">[276]</a>&nbsp; If I steal,
it shall be on the road&mdash;I&rsquo;ll rob.&nbsp; You know
already what I am capable of, yet knowing that, you would have me
tell fortunes like yourself, or steal like Chicharona.&nbsp; Me
di&ntilde;ela c&oacute;nche (it fills me with fury) to be asked
to tell fortunes, and the next Busnee that talks to me of bajis,
I will knock all her teeth out.&rsquo;</p>
<p><i>The Scorpion</i>.&mdash;&lsquo;My sister is right; I, too,
would sooner be a saltead&oacute;ra (highwaywoman), or a
chal&aacute;na (she-jockey), than steal with the hands, or tell
b&aacute;jis.&rsquo;</p>
<p><i>Myself</i>.&mdash;&lsquo;You do not mean to say, O
Tu&eacute;rta, that you are a jockey, and that you rob on the
highway.&rsquo;</p>
<p><i>The One-eyed</i>.&mdash;&lsquo;I am a chal&aacute;na,
brother, and many a time I have robbed upon the road, as all our
people know.&nbsp; I dress myself as a man, and go forth with
some of them.&nbsp; I have robbed alone, in the pass of the
Guadarama, with my horse and escop&eacute;ta.&nbsp; I alone once
robbed a cuadrilla of twenty Gall&eacute;gos, who were returning
to their own country, after cutting the harvests of Castile; I
stripped them of their earnings, and could have stripped them of
their very clothes had I wished, for they were down on their
knees like cowards.&nbsp; I love a brave man, be he Busn&eacute;
or Gypsy.&nbsp; When I was not much older than the Scorpion, I
went with several others to rob the cort&iacute;jo of an old man;
it was more than twenty leagues from here.&nbsp; We broke in at
midnight, and bound the old man: we knew he had money; but he
said no, and would not tell us where it was; so we tortured him,
pricking him with our knives and burning his hands over the lamp;
all, however, would not do.&nbsp; At last I said, &ldquo;Let us
try the <i>pimientos</i>&rdquo;; so we took the green pepper
husks, pulled open his eyelids, and rubbed the pupils with the
green pepper fruit.&nbsp; That was the worst pinch of all.&nbsp;
Would you believe it? the old man bore it.&nbsp; Then our people
said, &ldquo;Let us kill him,&rdquo; but I said, no, it were a
pity: so we spared him, though we got nothing.&nbsp; I have loved
that old man ever since for his firm heart, and should have
wished him for a husband.&rsquo;</p>
<p><i>The Scorpion</i>.&mdash;&lsquo;Ojal&aacute;, that I had
been in that cort&iacute;jo, to see such sport!&rsquo;</p>
<p><i>Myself</i>.&mdash;&lsquo;Do you fear God, O
Tu&eacute;rta?&rsquo;</p>
<p><i>The One-eyed</i>.&mdash;&lsquo;Brother, I fear
nothing.&rsquo;</p>
<p><i>Myself</i>.&mdash;&lsquo;Do you believe in God, O
Tu&eacute;rta?&rsquo;</p>
<p><i>The One-eyed</i>.&mdash;&lsquo;Brother, I do not; I hate
all connected with that name; the whole is folly; me
di&ntilde;ela c&oacute;nche.&nbsp; If I go to church, it is but
to spit at the images.&nbsp; I spat at the b&uacute;lto of
Mar&iacute;a this morning; and I love the Corojai, and the
London&eacute;, <a name="citation278a"></a><a
href="#footnote278a" class="citation">[278a]</a> because they are
not baptized.&rsquo;</p>
<p><i>Myself</i>.&mdash;&lsquo;You, of course, never say a
prayer.&rsquo;</p>
<p><i>The One-eyed</i>.&mdash;&lsquo;No, no; there are three or
four old words, taught me by some old people, which I sometimes
say to myself; I believe they have both force and
virtue.&rsquo;</p>
<p><i>Myself</i>.&mdash;&lsquo;I would fain hear; pray tell me
them.&rsquo;</p>
<p><i>The One-eyed</i>.&mdash;&lsquo;Brother, they are words not
to be repeated.&rsquo;</p>
<p><i>Myself</i>.&mdash;&lsquo;Why not?&rsquo;</p>
<p><i>The One-eyed</i>.&mdash;&lsquo;They are holy words,
brother.&rsquo;</p>
<p><i>Myself</i>.&mdash;&lsquo;Holy!&nbsp; You say there is no
God; if there be none, there can be nothing holy; pray tell me
the words, O Tu&eacute;rta.&rsquo;</p>
<p><i>The One-eyed</i>.&mdash;&lsquo;Brother, I dare
not.&rsquo;</p>
<p><i>Myself</i>.&mdash;&lsquo;Then you do fear
something.&rsquo;</p>
<p><i>The One-eyed</i>.&mdash;&lsquo;Not I&mdash;</p>
<blockquote><p>&lsquo;<i>Saboca Enrecar Mar&iacute;a Ereria</i>,
<a name="citation278b"></a><a href="#footnote278b"
class="citation">[278b]</a></p>
</blockquote>
<p>and now I wish I had not said them.&rsquo;</p>
<p><i>Myself</i>.&mdash;&lsquo;You are distracted, O
Tu&eacute;rta: the words say simply, &lsquo;Dwell within us,
blessed Maria.&rsquo;&nbsp; You have spitten on her b&uacute;lto
this morning in the church, and now you are afraid to repeat four
words, amongst which is her name.&rsquo;</p>
<p><i>The One-eyed</i>.&mdash;&lsquo;I did not understand them;
but I wish I had not said them.&rsquo;</p>
<p>. . . . .</p>
<p>I repeat that there is no individual, however hardened, who is
utterly <i>godless</i>.</p>
<p>The reader will have already gathered from the conversations
reported in this volume, and especially from the last, that there
is a wide difference between addressing Spanish Git&aacute;nos
and Git&aacute;nas and English peasantry: of a certainty what
will do well for the latter is calculated to make no impression
on these thievish half-wild people.&nbsp; Try them with the
Gospel, I hear some one cry, which speaks to all: I did try them
with the Gospel, and in their own language.&nbsp; I commenced
with P&eacute;pa and Chicharona.&nbsp; Determined that they
should understand it, I proposed that they themselves should
translate it.&nbsp; They could neither read nor write, which,
however, did not disqualify them from being translators.&nbsp; I
had myself previously translated the whole Testament into the
Spanish Rommany, but I was desirous to circulate amongst the
Git&aacute;nos a version conceived in the exact language in which
they express their ideas.&nbsp; The women made no objection, they
were fond of our tert&uacute;lias, and they likewise reckoned on
one small glass of Malaga wine, with which I invariably presented
them.&nbsp; Upon the whole, they conducted themselves much better
than could have been expected.&nbsp; We commenced with Saint
Luke: they rendering into Rommany the sentences which I delivered
to them in Spanish.&nbsp; They proceeded as far as the eighth
chapter, in the middle of which they broke down.&nbsp; Was that
to be wondered at?&nbsp; The only thing which astonished me was,
that I had induced two such strange beings to advance so far in a
task so unwonted, and so entirely at variance with their habits,
as translation.</p>
<p>These chapters I frequently read over to them, explaining the
subject in the best manner I was able.&nbsp; They said it was
lach&oacute;, and juc&aacute;l, and mist&oacute;, all of which
words express approval of the quality of a thing.&nbsp; Were they
improved, were their hearts softened by these Scripture
lectures?&nbsp; I know not.&nbsp; P&eacute;pa committed a rather
daring theft shortly afterwards, which compelled her to conceal
herself for a fortnight; it is quite possible, however, that she
may remember the contents of those chapters on her death-bed; if
so, will the attempt have been a futile one?</p>
<p>I completed the translation, supplying deficiencies from my
own version begun at Badajoz in 1836.&nbsp; This translation I
printed at Madrid in 1838; it was the first book which ever
appeared in Rommany, and was called &lsquo;Emb&eacute;o e Majaro
Lucas,&rsquo; or Gospel of Luke the Saint.&nbsp; I likewise
published, simultaneously, the same Gospel in Basque, which,
however, I had no opportunity of circulating.</p>
<p>The Git&aacute;nos of Madrid purchased the Gypsy Luke freely:
many of the men understood it, and prized it highly, induced of
course more by the language than the doctrine; the women were
particularly anxious to obtain copies, though unable to read; but
each wished to have one in her pocket, especially when engaged in
thieving expeditions, for they all looked upon it in the light of
a charm, which would preserve them from all danger and mischance;
some even went so far as to say, that in this respect it was
equally efficacious as the Bar Lach&iacute;, or loadstone, which
they are in general so desirous of possessing.&nbsp; Of this
Gospel <a name="citation281"></a><a href="#footnote281"
class="citation">[281]</a> five hundred copies were printed, of
which the greater number I contrived to circulate amongst the
Gypsies in various parts; I cast the book upon the waters and
left it to its destiny.</p>
<p>I have counted seventeen Git&aacute;nas assembled at one time
in my apartment in the Calle de Santi&aacute;go in Madrid; for
the first quarter of an hour we generally discoursed upon
indifferent matters, I then by degrees drew their attention to
religion and the state of souls.&nbsp; I finally became so bold
that I ventured to speak against their inveterate practices,
thieving and lying, telling fortunes, and stealing &aacute;
past&eacute;sas; this was touching upon delicate ground, and I
experienced much opposition and much feminine clamour.&nbsp; I
persevered, however, and they finally assented to all I said, not
that I believe that my words made much impression upon their
hearts.&nbsp; In a few months matters were so far advanced that
they would sing a hymn; I wrote one expressly for them in
Rommany, in which their own wild couplets were, to a certain
extent, imitated.</p>
<p>The people of the street in which I lived, seeing such numbers
of these strange females continually passing in and out, were
struck with astonishment, and demanded the reason.&nbsp; The
answers which they obtained by no means satisfied them.&nbsp;
&lsquo;Zeal for the conversion of souls,&mdash;the souls too of
Git&aacute;nas,&mdash;dispar&aacute;te! the fellow is a
scoundrel.&nbsp; Besides he is an Englishman, and is not
baptized; what cares he for souls?&nbsp; They visit him for other
purposes.&nbsp; He makes base ounces, which they carry away and
circulate.&nbsp; Madrid is already stocked with false
money.&rsquo;&nbsp; Others were of opinion that we met for the
purposes of sorcery and abomination.&nbsp; The Spaniard has no
conception that other springs of action exist than interest or
villainy.</p>
<p>My little congregation, if such I may call it, consisted
entirely of women; the men seldom or never visited me, save they
stood in need of something which they hoped to obtain from
me.&nbsp; This circumstance I little regretted, their manners and
conversation being the reverse of interesting.&nbsp; It must not,
however, be supposed that, even with the women, matters went on
invariably in a smooth and satisfactory manner.&nbsp; The
following little anecdote will show what slight dependence can be
placed upon them, and how disposed they are at all times to take
part in what is grotesque and malicious.&nbsp; One day they
arrived, attended by a Gypsy jockey whom I had never previously
seen.&nbsp; We had scarcely been seated a minute, when this
fellow, rising, took me to the window, and without any preamble
or circumlocution, said&mdash;&lsquo;Don Jorge, you shall lend me
two barias&rsquo; (ounces of gold).&nbsp;&nbsp; &lsquo;Not to
your whole race, my excellent friend,&rsquo; said I; &lsquo;are
you frantic?&nbsp; Sit down and be discreet.&rsquo;&nbsp; He
obeyed me literally, sat down, and when the rest departed,
followed with them.&nbsp; We did not invariably meet at my own
house, but occasionally at one in a street inhabited by
Gypsies.&nbsp; On the appointed day I went to this house, where I
found the women assembled; the jockey was also present.&nbsp; On
seeing me he advanced, again took me aside, and again
said&mdash;&lsquo;Don Jorge, you shall lend me two
barias.&rsquo;&nbsp; I made him no answer, but at once entered on
the subject which brought me thither.&nbsp; I spoke for some time
in Spanish; I chose for the theme of my discourse the situation
of the Hebrews in Egypt, and pointed out its similarity to that
of the Git&aacute;nos in Spain.&nbsp; I spoke of the power of
God, manifested in preserving both as separate and distinct
people amongst the nations until the present day.&nbsp; I warmed
with my subject.&nbsp; I subsequently produced a manuscript book,
from which I read a portion of Scripture, and the Lord&rsquo;s
Prayer and Apostles&rsquo; Creed, in Rommany.&nbsp; When I had
concluded I looked around me.</p>
<p>The features of the assembly were twisted, and the eyes of all
turned upon me with a frightful squint; not an individual present
but squinted,&mdash;the genteel P&eacute;pa, the good-humoured
Chicharona, the Casdam&iacute;, etc. etc.&nbsp; The Gypsy fellow,
the contriver of the jest, squinted worst of all.&nbsp; Such are
Gypsies.</p>
<h2><a name="page287"></a><span class="pagenum">p. 287</span>THE
ZINCALI<br />
PART III</h2>
<h3>CHAPTER I</h3>
<p><span class="smcap">There</span> is no nation in the world,
however exalted or however degraded, but is in possession of some
peculiar poetry.&nbsp; If the Chinese, the Hindoos, the Greeks,
and the Persians, those splendid and renowned races, have their
moral lays, their mythological epics, their tragedies, and their
immortal love songs, so also have the wild and barbarous tribes
of Soudan, and the wandering Esquimaux, their ditties, which,
however insignificant in comparison with the compositions of the
former nations, still are entitled in every essential point to
the name of poetry; if poetry mean metrical compositions intended
to soothe and recreate the mind fatigued by the cares,
distresses, and anxieties to which mortality is subject.</p>
<p>The Gypsies too have their poetry.&nbsp; Of that of the
Russian Zigani we have already said something.&nbsp; It has
always been our opinion, and we believe that in this we are by no
means singular, that in nothing can the character of a people be
read with greater certainty and exactness than in its
songs.&nbsp; How truly do the warlike ballads of the Northmen and
the Danes, their <i>drapas</i> and <i>k&aelig;mpe-viser</i>,
depict the character of the Goth; and how equally do the songs of
the Arabians, replete with homage to the one high, uncreated, and
eternal God, &lsquo;the fountain of blessing,&rsquo; &lsquo;the
only conqueror,&rsquo; lay bare to us the mind of the Moslem of
the desert, whose grand characteristic is religious veneration,
and uncompromising zeal for the glory of the Creator.</p>
<p>And well and truly do the coplas and gachaplas of the
Git&aacute;nos depict the character of the race.&nbsp; This
poetry, for poetry we will call it, is in most respects such as
might be expected to originate among people of their class; a set
of Thugs, subsisting by cheating and villainy of every
description; hating the rest of the human species, and bound to
each other by the bonds of common origin, language, and
pursuits.&nbsp; The general themes of this poetry are the various
incidents of Git&aacute;no life and the feelings of the
Git&aacute;nos.&nbsp; A Gypsy sees a pig running down a hill, and
imagines that it cries &lsquo;Ustilame Caloro!&rsquo; <a
name="citation288"></a><a href="#footnote288"
class="citation">[288]</a>&mdash;a Gypsy reclining sick on the
prison floor beseeches his wife to intercede with the alcayde for
the removal of the chain, the weight of which is bursting his
body&mdash;the moon arises, and two Gypsies, who are about to
steal a steed, perceive a Spaniard, and instantly
flee&mdash;Juanito Ralli, whilst going home on his steed, is
stabbed by a Gypsy who hates him&mdash;Facundo, a Gypsy, runs
away at the sight of the burly priest of Villa Franca, who hates
all Gypsies.&nbsp; Sometimes a burst of wild temper gives
occasion to a strain&mdash;the swarthy lover threatens to slay
his betrothed, even <i>at the feet of Jesus</i>, should she prove
unfaithful.&nbsp; It is a general opinion amongst the
Git&aacute;nos that Spanish women are very fond of Rommany chals
and Rommany.&nbsp; There is a stanza in which a Git&aacute;no
hopes to bear away a beauty of Spanish race by means of a word of
Rommany whispered in her ear at the window.</p>
<p>Amongst these effusions are even to be found tender and
beautiful thoughts; for Thugs and Git&aacute;nos have their
moments of gentleness.&nbsp; True it is that such are few and far
between, as a flower or a shrub is here and there seen springing
up from the interstices of the rugged and frightful rocks of
which the Spanish sierras are composed: a wicked mother is afraid
to pray to the Lord with her own lips, and calls on her innocent
babe to beseech him to restore peace and comfort to her
heart&mdash;an imprisoned youth appears to have no earthly friend
on whom he can rely, save his sister, and wishes for a messenger
to carry unto her the tale of his sufferings, confident that she
would hasten at once to his assistance.&nbsp; And what can be
more touching than the speech of the relenting lover to the fair
one whom he has outraged?</p>
<blockquote><p>&lsquo;Extend to me the hand so small,<br />
Wherein I see thee weep,<br />
For O thy balmy tear-drops all<br />
I would collect and keep.&rsquo;</p>
</blockquote>
<p>This Gypsy poetry consists of quartets, or rather couplets,
but two rhymes being discernible, and those generally imperfect,
the vowels alone agreeing in sound.&nbsp; Occasionally, however,
sixains, or stanzas of six lines, are to be found, but this is of
rare occurrence.&nbsp; The thought, anecdote or adventure
described, is seldom carried beyond one stanza, in which
everything is expressed which the poet wishes to impart.&nbsp;
This feature will appear singular to those who are unacquainted
with the character of the popular poetry of the south, and are
accustomed to the redundancy and frequently tedious repetition of
a more polished muse.&nbsp; It will be well to inform such that
the greater part of the poetry sung in the south, and especially
in Spain, is extemporary.&nbsp; The musician composes it at the
stretch of his voice, whilst his fingers are tugging at the
guitar; which style of composition is by no means favourable to a
long and connected series of thought.&nbsp; Of course, the
greater part of this species of poetry perishes as soon as
born.&nbsp; A stanza, however, is sometimes caught up by the
bystanders, and committed to memory; and being frequently
repeated, makes, in time, the circuit of the country.&nbsp; For
example, the stanza about Coruncho Lopez, which was originally
made at the gate of a venta by a Miquelet, <a
name="citation290"></a><a href="#footnote290"
class="citation">[290]</a> who was conducting the said Lopez to
the galleys for a robbery.&nbsp; It is at present sung through
the whole of the peninsula, however insignificant it may sound to
foreign ears:&mdash;</p>
<blockquote><p>&lsquo;Coruncho Lopez, gallant lad,<br />
&nbsp;&nbsp; A smuggling he would ride;<br />
He stole his father&rsquo;s ambling prad,<br />
And therefore to the galleys sad<br />
&nbsp;&nbsp; Coruncho now I guide.&rsquo;</p>
</blockquote>
<p>The couplets of the Git&aacute;nos are composed in the same
off-hand manner, and exactly resemble in metre the popular
ditties of the Spaniards.&nbsp; In spirit, however, as well as
language, they are in general widely different, as they mostly
relate to the Gypsies and their affairs, and not unfrequently
abound with abuse of the Busn&eacute; or Spaniards.&nbsp; Many of
these creations have, like the stanza of Coruncho Lopez, been
wafted over Spain amongst the Gypsy tribes, and are even
frequently repeated by the Spaniards themselves; at least, by
those who affect to imitate the phraseology of the
Git&aacute;nos.&nbsp; Those which appear in the present
collection consist partly of such couplets, and partly of such as
we have ourselves taken down, as soon as they originated, not
unfrequently in the midst of a circle of these singular people,
dancing and singing to their wild music.&nbsp; In no instance
have they been subjected to modification; and the English
translation is, in general, very faithful to the original, as
will easily be perceived by referring to the lexicon.&nbsp; To
those who may feel disposed to find fault with or criticise these
songs, we have to observe, that the present work has been written
with no other view than to depict the Git&aacute;nos such as they
are, and to illustrate their character; and, on that account, we
have endeavoured, as much as possible, to bring them before the
reader, and to make them speak for themselves.&nbsp; They are a
half-civilised, unlettered people, proverbial for a species of
knavish acuteness, which serves them in lieu of wisdom.&nbsp; To
place in the mouth of such beings the high-flown sentiments of
modern poetry would not answer our purpose, though several
authors have not shrunk from such an absurdity.</p>
<p>These couplets have been collected in Estremadura and New
Castile, in Valencia and Andalusia; the four provinces where the
Git&aacute;no race most abounds.&nbsp; We wish, however, to
remark, that they constitute scarcely a tenth part of our
original gleanings, from which we have selected one hundred of
the most remarkable and interesting.</p>
<p>The language of the originals will convey an exact idea of the
Rommany of Spain, as used at the present day amongst the
Git&aacute;nos in the fairs, when they are buying and selling
animals, and wish to converse with each other in a way
unintelligible to the Spaniards.&nbsp; We are free to confess
that it is a mere broken jargon, but it answers the purpose of
those who use it; and it is but just to remark that many of its
elements are of the most remote antiquity, and the most
illustrious descent, as will be shown hereafter.&nbsp; We have
uniformly placed the original by the side of the translation; for
though unwilling to make the Git&aacute;nos speak in any other
manner than they are accustomed, we are equally averse to have it
supposed that many of the thoughts and expressions which occur in
these songs, and which are highly objectionable, originated with
ourselves. <a name="citation292"></a><a href="#footnote292"
class="citation">[292]</a></p>
<h4>RHYMES OF THE GIT&Aacute;NOS</h4>
<p class="poetry">Unto a refuge me they led,<br />
&nbsp;&nbsp; To save from dungeon drear;<br />
Then sighing to my wife I said,<br />
&nbsp;&nbsp; I leave my baby dear.</p>
<p class="poetry">Back from the refuge soon I sped,<br />
&nbsp;&nbsp; My child&rsquo;s sweet face to see;<br />
Then sternly to my wife I said,<br />
&nbsp;&nbsp; You&rsquo;ve seen the last of me.</p>
<p class="poetry">O when I sit my courser bold,<br />
&nbsp;&nbsp; My bantling in my rear,<br />
And in my hand my musket hold,<br />
&nbsp;&nbsp; O how they quake with fear.</p>
<p class="poetry">Pray, little baby, pray the Lord,<br />
&nbsp;&nbsp; Since guiltless still thou art,<br />
That peace and comfort he afford<br />
&nbsp;&nbsp; To this poor troubled heart.</p>
<p class="poetry">The false Juanito, day and night,<br />
&nbsp;&nbsp; Had best with caution go,<br />
The Gypsy carles of Yeira height<br />
&nbsp;&nbsp; Have sworn to lay him low.</p>
<p class="poetry">There runs a swine down yonder hill,<br />
&nbsp;&nbsp; As fast as e&rsquo;er he can,<br />
And as he runs he crieth still,<br />
&nbsp;&nbsp; Come, steal me, Gypsy man.</p>
<p class="poetry">I wash&rsquo;d not in the limpid flood<br />
&nbsp;&nbsp; The shirt which binds my frame;<br />
But in Juanito Ralli&rsquo;s blood<br />
&nbsp;&nbsp; I bravely wash&rsquo;d the same.</p>
<p class="poetry">I sallied forth upon my grey,<br />
&nbsp;&nbsp; With him my hated foe,<br />
And when we reach&rsquo;d the narrow way<br />
&nbsp;&nbsp; I dealt a dagger blow.</p>
<p class="poetry">To blessed Jesus&rsquo; holy feet<br />
&nbsp;&nbsp; I&rsquo;d rush to kill and slay<br />
My plighted lass so fair and sweet,<br />
&nbsp;&nbsp; Should she the wanton play.</p>
<p class="poetry">I for a cup of water cried,<br />
&nbsp;&nbsp; But they refus&rsquo;d my prayer,<br />
Then straight into the road I hied,<br />
&nbsp;&nbsp; And fell to robbing there.</p>
<p class="poetry">I ask&rsquo;d for fire to warm my frame,<br />
&nbsp;&nbsp; But they&rsquo;d have scorn&rsquo;d my prayer,<br />
If I, to pay them for the same,<br />
&nbsp;&nbsp; Had stripp&rsquo;d my body bare.</p>
<p class="poetry">Then came adown the village street,<br />
&nbsp;&nbsp; With little babes that cry,<br />
Because they have no crust to eat,<br />
&nbsp;&nbsp; A Gypsy company;<br />
And as no charity they meet,<br />
&nbsp;&nbsp; They curse the Lord on high.</p>
<p class="poetry">I left my house and walk&rsquo;d about,<br />
&nbsp;&nbsp; They seized me fast and bound;<br />
It is a Gypsy thief, they shout,<br />
&nbsp;&nbsp; The Spaniards here have found.</p>
<p class="poetry">From out the prison me they led,<br />
&nbsp;&nbsp; Before the scribe they brought;<br />
It is no Gypsy thief, he said,<br />
&nbsp;&nbsp; The Spaniards here have caught.</p>
<p class="poetry">Throughout the night, the dusky night,<br />
&nbsp;&nbsp; I prowl in silence round,<br />
And with my eyes look left and right,<br />
&nbsp;&nbsp; For him, the Spanish hound,<br />
That with my knife I him may smite,<br />
&nbsp;&nbsp; And to the vitals wound.</p>
<p class="poetry">Will no one to the sister bear<br />
&nbsp;&nbsp; News of her brother&rsquo;s plight,<br />
How in this cell of dark despair,<br />
&nbsp;&nbsp; To cruel death he&rsquo;s dight?</p>
<p class="poetry">The Lord, as e&rsquo;en the Gentiles state,<br
/>
&nbsp;&nbsp; By Egypt&rsquo;s race was bred,<br />
And when he came to man&rsquo;s estate,<br />
&nbsp;&nbsp; His blood the Gentiles shed.</p>
<p class="poetry">O never with the Gentiles wend,<br />
&nbsp;&nbsp; Nor deem their speeches true;<br />
Or else, be certain in the end<br />
&nbsp;&nbsp; Thy blood will lose its hue.</p>
<p class="poetry">From out the prison me they bore,<br />
&nbsp;&nbsp; Upon an ass they placed,<br />
And scourg&rsquo;d me till I dripp&rsquo;d with gore,<br />
&nbsp;&nbsp; As down the road it paced.</p>
<p class="poetry">They bore me from the prison nook,<br />
&nbsp;&nbsp; They bade me rove at large;<br />
When out I&rsquo;d come a gun I took,<br />
&nbsp;&nbsp; And scathed them with its charge.</p>
<p class="poetry">My mule so bonny I bestrode,<br />
&nbsp;&nbsp; To Portugal I&rsquo;d flee,<br />
And as I o&rsquo;er the water rode<br />
&nbsp;&nbsp; A man came suddenly;<br />
And he his love and kindness show&rsquo;d<br />
&nbsp;&nbsp; By setting his dog on me.</p>
<p class="poetry">Unless within a fortnight&rsquo;s space<br />
&nbsp;&nbsp; Thy face, O maid, I see;<br />
Flamenca, of Egyptian race,<br />
&nbsp;&nbsp; My lady love shall be.</p>
<p class="poetry">Flamenca, of Egyptian race,<br />
&nbsp;&nbsp; If thou wert only mine,<br />
Within a bonny crystal case<br />
&nbsp;&nbsp; For life I&rsquo;d thee enshrine.</p>
<p class="poetry">Sire nor mother me caress,<br />
&nbsp;&nbsp; For I have none on earth;<br />
One little brother I possess,<br />
&nbsp;&nbsp; And he&rsquo;s a fool by birth.</p>
<p class="poetry">Thy sire and mother wrath and hate<br />
&nbsp;&nbsp; Have vow&rsquo;d against me, love!<br />
The first, first night that from the gate<br />
&nbsp;&nbsp; We two together rove.</p>
<p class="poetry">Come to the window, sweet love, do,<br />
&nbsp;&nbsp; And I will whisper there,<br />
In Rommany, a word or two,<br />
&nbsp;&nbsp; And thee far off will bear.</p>
<p class="poetry">A Gypsy stripling&rsquo;s sparkling eye<br />
&nbsp;&nbsp; Has pierced my bosom&rsquo;s core,<br />
A feat no eye beneath the sky<br />
&nbsp;&nbsp; Could e&rsquo;er effect before.</p>
<p class="poetry">Dost bid me from the land begone,<br />
&nbsp;&nbsp; And thou with child by me?<br />
Each time I come, the little one,<br />
&nbsp;&nbsp; I&rsquo;ll greet in Rommany.</p>
<p class="poetry">With such an ugly, loathly wife<br />
&nbsp;&nbsp; The Lord has punish&rsquo;d me;<br />
I dare not take her for my life<br />
&nbsp;&nbsp; Where&rsquo;er the Spaniards be.</p>
<p class="poetry">O, I am not of gentle clan,<br />
&nbsp;&nbsp; I&rsquo;m sprung from Gypsy tree;<br />
And I will be no gentleman,<br />
&nbsp;&nbsp; But an Egyptian free.</p>
<p class="poetry">On high arose the moon so fair,<br />
&nbsp;&nbsp; The Gypsy &rsquo;gan to sing:<br />
I see a Spaniard coming there,<br />
&nbsp;&nbsp; I must be on the wing.</p>
<p class="poetry">This house of harlotry doth smell,<br />
&nbsp;&nbsp; I flee as from the pest;<br />
Your mother likes my sire too well;<br />
&nbsp;&nbsp; To hie me home is best.</p>
<p class="poetry">The girl I love more dear than life,<br />
&nbsp;&nbsp; Should other gallant woo,<br />
I&rsquo;d straight unsheath my dudgeon knife<br />
&nbsp;&nbsp; And cut his weasand through;<br />
Or he, the conqueror in the strife,<br />
&nbsp;&nbsp; The same to me should do.</p>
<p class="poetry">Loud sang the Spanish cavalier,<br />
&nbsp;&nbsp; And thus his ditty ran:<br />
God send the Gypsy lassie here,<br />
&nbsp;&nbsp; And not the Gypsy man.</p>
<p class="poetry">At midnight, when the moon began<br />
&nbsp;&nbsp; To show her silver flame,<br />
There came to him no Gypsy man,<br />
&nbsp;&nbsp; The Gypsy lassie came.</p>
<h3><a name="page298"></a><span class="pagenum">p.
298</span>CHAPTER II</h3>
<p><span class="smcap">The</span> Git&aacute;nos, abject and vile
as they have ever been, have nevertheless found admirers in
Spain, individuals who have taken pleasure in their phraseology,
pronunciation, and way of life; but above all, in the songs and
dances of the females.&nbsp; This desire for cultivating their
acquaintance is chiefly prevalent in Andalusia, where, indeed,
they most abound; and more especially in the town of Seville, the
capital of the province, where, in the barrio or Faubourg of
Triana, a large Git&aacute;no colon has long flourished, with the
denizens of which it is at all times easy to have intercourse,
especially to those who are free of their money, and are willing
to purchase such a gratification at the expense of dollars and
pesetas.</p>
<p>When we consider the character of the Andalusians in general,
we shall find little to surprise us in this predilection for the
Git&aacute;nos.&nbsp; They are an indolent frivolous people, fond
of dancing and song, and sensual amusements.&nbsp; They live
under the most glorious sun and benign heaven in Europe, and
their country is by nature rich and fertile, yet in no province
of Spain is there more beggary and misery; the greater part of
the land being uncultivated, and producing nothing but thorns and
brushwood, affording in itself a striking emblem of the moral
state of its inhabitants.</p>
<p>Though not destitute of talent, the Andalusians are not much
addicted to intellectual pursuits, at least in the present
day.&nbsp; The person in most esteem among them is invariably the
greatest <i>majo</i>, and to acquire that character it is
necessary to appear in the dress of a Merry Andrew, to bully,
swagger, and smoke continually, to dance passably, and to strum
the guitar.&nbsp; They are fond of obscenity and what they term
<i>picard&iacute;as</i>.&nbsp; Amongst them learning is at a
terrible discount, Greek, Latin, or any of the languages
generally termed learned, being considered in any light but
accomplishments, but not so the possession of thieves&rsquo;
slang or the dialect of the Git&aacute;nos, the knowledge of a
few words of which invariably creates a certain degree of
respect, as indicating that the individual is somewhat versed in
that kind of life or <i>trato</i> for which alone the Andalusians
have any kind of regard.</p>
<p>In Andalusia the Git&aacute;no has been studied by those who,
for various reasons, have mingled with the Git&aacute;nos.&nbsp;
It is tolerably well understood by the chalans, or jockeys, who
have picked up many words in the fairs and market-places which
the former frequent.&nbsp; It has, however, been cultivated to a
greater degree by other individuals, who have sought the society
of the Git&aacute;nos from a zest for their habits, their dances,
and their songs; and such individuals have belonged to all
classes, amongst them have been noblemen and members of the
priestly order.</p>
<p>Perhaps no people in Andalusia have been more addicted in
general to the acquaintance of the Git&aacute;nos than the
friars, and pre-eminently amongst these the half-jockey
half-religious personages of the Cartujan convent at Xeres.&nbsp;
This community, now suppressed, was, as is well known, in
possession of a celebrated breed of horses, which fed in the
pastures of the convent, and from which they derived no
inconsiderable part of their revenue.&nbsp; These reverend
gentlemen seem to have been much better versed in the points of a
horse than in points of theology, and to have understood
thieves&rsquo; slang and Git&aacute;no far better than the
language of the Vulgate.&nbsp; A chalan, who had some knowledge
of the Git&aacute;no, related to me the following singular
anecdote in connection with this subject.</p>
<p>He had occasion to go to the convent, having been long in
treaty with the friars for a steed which he had been commissioned
by a nobleman to buy at any reasonable price.&nbsp; The friars,
however, were exorbitant in their demands.&nbsp; On arriving at
the gate, he sang to the friar who opened it a couplet which he
had composed in the Gypsy tongue, in which he stated the highest
price which he was authorised to give for the animal in question;
whereupon the friar instantly answered in the same tongue in an
extemporary couplet full of abuse of him and his employer, and
forthwith slammed the door in the face of the disconcerted
jockey.</p>
<p>An Augustine friar of Seville, called, we believe, Father
Manso, who lived some twenty years ago, is still remembered for
his passion for the Git&aacute;nos; he seemed to be under the
influence of fascination, and passed every moment that he could
steal from his clerical occupations in their company.&nbsp; His
conduct at last became so notorious that he fell under the
censure of the Inquisition, before which he was summoned;
whereupon he alleged, in his defence, that his sole motive for
following the Git&aacute;nos was zeal for their spiritual
conversion.&nbsp; Whether this plea availed him we know not; but
it is probable that the Holy Office dealt mildly with him; such
offenders, indeed, have never had much to fear from it.&nbsp; Had
he been accused of liberalism, or searching into the Scriptures,
instead of connection with the Git&aacute;nos, we should,
doubtless, have heard either of his execution or imprisonment for
life in the cells of the cathedral of Seville.</p>
<p>Such as are thus addicted to the Git&aacute;nos and their
language, are called, in Andalusia, Los del&rsquo; Aficion, or
those of the predilection.&nbsp; These people have, during the
last fifty years, composed a spurious kind of Gypsy literature:
we call it spurious because it did not originate with the
Git&aacute;nos, who are, moreover, utterly unacquainted with it,
and to whom it would be for the most part unintelligible.&nbsp;
It is somewhat difficult to conceive the reason which induced
these individuals to attempt such compositions; the only probable
one seems to have been a desire to display to each other their
skill in the language of their predilection.&nbsp; It is right,
however, to observe, that most of these compositions, with
respect to language, are highly absurd, the greatest liberties
being taken with the words picked up amongst the Git&aacute;nos,
of the true meaning of which the writers, in many instances, seem
to have been entirely ignorant.&nbsp; From what we can learn, the
composers of this literature flourished chiefly at the
commencement of the present century: Father Manso is said to have
been one of the last.&nbsp; Many of their compositions, which are
both in poetry and prose, exist in manuscript in a compilation
made by one Luis Lobo.&nbsp; It has never been our fortune to see
this compilation, which, indeed, we scarcely regret, as a rather
curious circumstance has afforded us a perfect knowledge of its
contents.</p>
<p>Whilst at Seville, chance made us acquainted with a highly
extraordinary individual, a tall, bony, meagre figure, in a
tattered Andalusian hat, ragged capote, and still more ragged
pantaloons, and seemingly between forty and fifty years of
age.&nbsp; The only appellation to which he answered was
Manuel.&nbsp; His occupation, at the time we knew him, was
selling tickets for the lottery, by which he obtained a miserable
livelihood in Seville and the neighbouring villages.&nbsp; His
appearance was altogether wild and uncouth, and there was an
insane expression in his eye.&nbsp; Observing us one day in
conversation with a Git&aacute;na, he addressed us, and we soon
found that the sound of the Git&aacute;no language had struck a
chord which vibrated through the depths of his soul.&nbsp; His
history was remarkable; in his early youth a manuscript copy of
the compilation of Luis Lobo had fallen into his hands.&nbsp;
This book had so taken hold of his imagination, that he studied
it night and day until he had planted it in his memory from
beginning to end; but in so doing, his brain, like that of the
hero of Cervantes, had become dry and heated, so that he was
unfitted for any serious or useful occupation.&nbsp; After the
death of his parents he wandered about the streets in great
distress, until at last he fell into the hands of certain
toreros, or bull-fighters, who kept him about them, in order that
he might repeat to them the songs of the <i>Aficion</i>.&nbsp;
They subsequently carried him to Madrid, where, however, they
soon deserted him after he had experienced much brutality from
their hands.&nbsp; He returned to Seville, and soon became the
inmate of a madhouse, where he continued several years.&nbsp;
Having partially recovered from his malady, he was liberated, and
wandered about as before.&nbsp; During the cholera at Seville,
when nearly twenty thousand human beings perished, he was
appointed conductor of one of the death-carts, which went through
the streets for the purpose of picking up the dead bodies.&nbsp;
His perfect inoffensiveness eventually procured him friends, and
he obtained the situation of vendor of lottery tickets.&nbsp; He
frequently visited us, and would then recite long passages from
the work of Lobo.&nbsp; He was wont to say that he was the only
one in Seville, at the present day, acquainted with the language
of the Aficion; for though there were many pretenders, their
knowledge was confined to a few words.</p>
<p>From the recitation of this individual, we wrote down the
Brijindope, or Deluge, and the poem on the plague which broke out
in Seville in the year 1800.&nbsp; These and some songs of less
consequence, constitute the poetical part of the compilation in
question; the rest, which is in prose, consisting chiefly of
translations from the Spanish, of proverbs and religious
pieces.</p>
<h4><a name="page304"></a><span class="pagenum">p.
304</span>BRIJINDOPE.&mdash;THE DELUGE <a
name="citation304"></a><a href="#footnote304"
class="citation">[304]</a><br />
A POEM: IN TWO PARTS</h4>
<p style="text-align: center">PART THE FIRST</p>
<p class="poetry">I with fear and terror quake,<br />
Whilst the pen to write I take;<br />
I will utter many a pray&rsquo;r<br />
To the heaven&rsquo;s Regent fair,<br />
That she deign to succour me,<br />
And I&rsquo;ll humbly bend my knee;<br />
For but poorly do I know<br />
With my subject on to go;<br />
Therefore is my wisest plan<br />
Not to trust in strength of man.<br />
I my heavy sins bewail,<br />
Whilst I view the wo and wail<br />
Handed down so solemnly<br />
In the book of times gone by.<br />
Onward, onward, now I&rsquo;ll move<br />
In the name of Christ above,<br />
And his Mother true and dear,<br />
She who loves the wretch to cheer.<br />
All I know, and all I&rsquo;ve heard<br />
I will state&mdash;how God appear&rsquo;d<br />
And to Noah thus did cry:<br />
Weary with the world am I;<br />
Let an ark by thee be built,<br />
For the world is lost in guilt;<br />
And when thou hast built it well,<br />
Loud proclaim what now I tell:<br />
Straight repent ye, for your Lord<br />
In his hand doth hold a sword.<br />
And good Noah thus did call:<br />
Straight repent ye one and all,<br />
For the world with grief I see<br />
Lost in vileness utterly.<br />
God&rsquo;s own mandate I but do,<br />
He hath sent me unto you.<br />
Laugh&rsquo;d the world to bitter scorn,<br />
I his cruel sufferings mourn;<br />
Brawny youths with furious air<br />
Drag the Patriarch by the hair;<br />
Lewdness governs every one:<br />
Leaves her convent now the nun,<br />
And the monk abroad I see<br />
Practising iniquity.<br />
Now I&rsquo;ll tell how God, intent<br />
To avenge, a vapour sent,<br />
With full many a dreadful sign&mdash;<br />
Mighty, mighty fear is mine:<br />
As I hear the thunders roll,<br />
Seems to die my very soul;<br />
As I see the world o&rsquo;erspread<br />
All with darkness thick and dread;<br />
I the pen can scarcely ply<br />
For the tears which dim my eye,<br />
And o&rsquo;ercome with grievous wo,<br />
Fear the task I must forego<br />
I have purposed to perform.&mdash;<br />
Hark, I hear upon the storm<br />
Thousand, thousand devils fly,<br />
Who with awful howlings cry:<br />
Now&rsquo;s the time and now&rsquo;s the hour,<br />
We have licence, we have power<br />
To obtain a glorious prey.&mdash;<br />
I with horror turn away;<br />
Tumbles house and tumbles wall;<br />
Thousands lose their lives and all,<br />
Voiding curses, screams and groans,<br />
For the beams, the bricks and stones<br />
Bruise and bury all below&mdash;<br />
Nor is that the worst, I trow,<br />
For the clouds begin to pour<br />
Floods of water more and more,<br />
Down upon the world with might,<br />
Never pausing day or night.<br />
Now in terrible distress<br />
All to God their cries address,<br />
And his Mother dear adore,&mdash;<br />
But the time of grace is o&rsquo;er,<br />
For the Almighty in the sky<br />
Holds his hand upraised on high.<br />
Now&rsquo;s the time of madden&rsquo;d rout,<br />
Hideous cry, despairing shout;<br />
Whither, whither shall they fly?<br />
For the danger threat&rsquo;ningly<br />
Draweth near on every side,<br />
And the earth, that&rsquo;s opening wide,<br />
Swallows thousands in its womb,<br />
Who would &lsquo;scape the dreadful doom.<br />
Of dear hope exists no gleam,<br />
Still the water down doth stream;<br />
Ne&rsquo;er so little a creeping thing<br />
But from out its hold doth spring:<br />
See the mouse, and see its mate<br />
Scour along, nor stop, nor wait;<br />
See the serpent and the snake<br />
For the nearest highlands make;<br />
The tarantula I view,<br />
Emmet small and cricket too,<br />
All unknowing where to fly,<br />
In the stifling waters die.<br />
See the goat and bleating sheep,<br />
See the bull with bellowings deep.<br />
And the rat with squealings shrill,<br />
They have mounted on the hill:<br />
See the stag, and see the doe,<br />
How together fond they go;<br />
Lion, tiger-beast, and pard,<br />
To escape are striving hard:<br />
Followed by her little ones,<br />
See the hare how swift she runs:<br />
Asses, he and she, a pair.<br />
Mute and mule with bray and blare,<br />
And the rabbit and the fox,<br />
Hurry over stones and rocks,<br />
With the grunting hog and horse,<br />
Till at last they stop their course&mdash;<br />
On the summit of the hill<br />
All assembled stand they still;<br />
In the second part I&rsquo;ll tell<br />
Unto them what there befell.</p>
<p style="text-align: center">PART THE SECOND</p>
<p class="poetry">When I last did bid farewell,<br />
I proposed the world to tell,<br />
Higher as the Deluge flow&rsquo;d,<br />
How the frog and how the toad,<br />
With the lizard and the eft,<br />
All their holes and coverts left,<br />
And assembled on the height;<br />
Soon I ween appeared in sight<br />
All that&rsquo;s wings beneath the sky,<br />
Bat and swallow, wasp and fly,<br />
Gnat and sparrow, and behind<br />
Comes the crow of carrion kind;<br />
Dove and pigeon are descried,<br />
And the raven fiery-eyed,<br />
With the beetle and the crane<br />
Flying on the hurricane:<br />
See they find no resting-place,<br />
For the world&rsquo;s terrestrial space<br />
Is with water cover&rsquo;d o&rsquo;er,<br />
Soon they sink to rise no more:<br />
&lsquo;To our father let us flee!&rsquo;<br />
Straight the ark-ship openeth he,<br />
And to everything that lives<br />
Kindly he admission gives.<br />
Of all kinds a single pair,<br />
And the members safely there<br />
Of his house he doth embark,<br />
Then at once he shuts the ark;<br />
Everything therein has pass&rsquo;d,<br />
There he keeps them safe and fast.<br />
O&rsquo;er the mountain&rsquo;s topmost peak<br />
Now the raging waters break.<br />
Till full twenty days are o&rsquo;er,<br />
&lsquo;Midst the elemental roar,<br />
Up and down the ark forlorn,<br />
Like some evil thing is borne:<br />
O what grief it is to see<br />
Swimming on the enormous sea<br />
Human corses pale and white,<br />
More, alas! than I can write:<br />
O what grief, what grief profound,<br />
But to think the world is drown&rsquo;d:<br />
True a scanty few are left,<br />
All are not of life bereft,<br />
So that, when the Lord ordain,<br />
They may procreate again,<br />
In a world entirely new,<br />
Better people and more true,<br />
To their Maker who shall bow;<br />
And I humbly beg you now,<br />
Ye in modern times who wend,<br />
That your lives ye do amend;<br />
For no wat&rsquo;ry punishment,<br />
But a heavier shall be sent;<br />
For the blessed saints pretend<br />
That the latter world shall end<br />
To tremendous fire a prey,<br />
And to ashes sink away.<br />
To the Ark I now go back,<br />
Which pursues its dreary track,<br />
Lost and &lsquo;wilder&rsquo;d till the Lord<br />
In his mercy rest accord.<br />
Early of a morning tide<br />
They unclosed a window wide,<br />
Heaven&rsquo;s beacon to descry,<br />
And a gentle dove let fly,<br />
Of the world to seek some trace,<br />
And in two short hours&rsquo; space<br />
It returns with eyes that glow,<br />
In its beak an olive bough.<br />
With a loud and mighty sound,<br />
They exclaim: &lsquo;The world we&rsquo;ve found.&rsquo;<br />
To a mountain nigh they drew,<br />
And when there themselves they view,<br />
<a name="page310"></a><span class="pagenum">p. 310</span>Bound
they swiftly on the shore,<br />
And their fervent thanks outpour,<br />
Lowly kneeling to their God;<br />
Then their way a couple trod,<br />
Man and woman, hand in hand,<br />
Bent to populate the land,<br />
To the Moorish region fair&mdash;<br />
And another two repair<br />
To the country of the Gaul;<br />
In this manner wend they all,<br />
And the seeds of nations lay.<br />
I beseech ye&rsquo;ll credence pay,<br />
For our father, high and sage,<br />
Wrote the tale in sacred page,<br />
As a record to the world,<br />
Record sad of vengeance hurl&rsquo;d.<br />
I, a low and humble wight,<br />
Beg permission now to write<br />
Unto all that in our land<br />
Tongue Egyptian understand.<br />
May our Virgin Mother mild<br />
Grant to me, her erring child,<br />
Plenteous grace in every way,<br />
And success.&nbsp; Amen I say.</p>
<p style="text-align: center">THE PESTILENCE</p>
<p class="poetry">I&rsquo;m resolved now to tell<br />
In the speech of Gypsy-land<br />
All the horror that befell<br />
In this city huge and grand.</p>
<p class="poetry">In the eighteenth hundred year<br />
In the midst of summertide,<br />
God, with man dissatisfied,<br />
His right hand on high did rear,<br />
With a rigour most severe;<br />
Whence we well might understand<br />
He would strict account demand<br />
Of our lives and actions here.<br />
The dread event to render clear<br />
Now the pen I take in hand.</p>
<p class="poetry">At the dread event aghast,<br />
Straight the world reform&rsquo;d its course;<br />
Yet is sin in greater force,<br />
Now the punishment is past;<br />
For the thought of God is cast<br />
All and utterly aside,<br />
As if death itself had died.<br />
Therefore to the present race<br />
These memorial lines I trace<br />
In old Egypt&rsquo;s tongue of pride.</p>
<p class="poetry">As the streets you wander&rsquo;d through<br />
How you quail&rsquo;d with fear and dread,<br />
Heaps of dying and of dead<br />
At the leeches&rsquo; door to view.<br />
To the tavern O how few<br />
To regale on wine repair;<br />
All a sickly aspect wear.<br />
Say what heart such sights could brook&mdash;<br />
Wail and woe where&rsquo;er you look&mdash;<br />
Wail and woe and ghastly care.</p>
<p class="poetry">Plying fast their rosaries,<br />
See the people pace the street,<br />
And for pardon God entreat<br />
Long and loud with streaming eyes.<br />
And the carts of various size,<br />
Piled with corses, high in air,<br />
To the plain their burden bear.<br />
O what grief it is to me<br />
Not a friar or priest to see<br />
In this city huge and fair.</p>
<h4><a name="page313"></a><span class="pagenum">p. 313</span>ON
THE LANGUAGE OF THE GIT&Aacute;NOS</h4>
<blockquote><p>&lsquo;I am not very willing that any language
should be totally extinguished; the similitude and derivation of
languages afford the most indubitable proof of the traduction of
nations, and the genealogy of mankind; they add often physical
certainty to historical evidence of ancient migrations, and of
the revolutions of ages which left no written monuments behind
them.&rsquo;&mdash;<span class="smcap">Johnson</span>.</p>
</blockquote>
<p><span class="smcap">The</span> Gypsy dialect of Spain is at
present very much shattered and broken, being rather the
fragments of the language which the Gypsies brought with them
from the remote regions of the East than the language itself: it
enables, however, in its actual state, the Git&aacute;nos to hold
conversation amongst themselves, the import of which is quite
dark and mysterious to those who are not of their race, or by
some means have become acquainted with their vocabulary.&nbsp;
The relics of this tongue, singularly curious in themselves, must
be ever particularly interesting to the philological antiquarian,
inasmuch as they enable him to arrive at a satisfactory
conclusion respecting the origin of the Gypsy race.&nbsp; During
the later part of the last century, the curiosity of some learned
individuals, particularly Grellmann, Richardson, and Marsden,
induced them to collect many words of the Romanian language, as
spoken in Germany, Hungary, and England, which, upon analysing,
they discovered to be in general either pure Sanscrit or
Hindustani words, or modifications thereof; these investigations
have been continued to the present time by men of equal curiosity
and no less erudition, the result of which has been the
establishment of the fact, that the Gypsies of those countries
are the descendants of a tribe of Hindus who for some particular
reason had abandoned their native country.&nbsp; In England, of
late, the Gypsies have excited particular attention; but a desire
far more noble and laudable than mere antiquarian curiosity has
given rise to it, namely, the desire of propagating the glory of
Christ amongst those who know Him not, and of saving souls from
the jaws of the infernal wolf.&nbsp; It is, however, with the
Gypsies of Spain, and not with those of England and other
countries, that we are now occupied, and we shall merely mention
the latter so far as they may serve to elucidate the case of the
Git&aacute;nos, their brethren by blood and language.&nbsp; Spain
for many centuries has been the country of error; she has
mistaken stern and savage tyranny for rational government; base,
low, and grovelling superstition for clear, bright, and
soul-ennobling religion; sordid cheating she has considered as
the path to riches; vexatious persecution as the path to power;
and the consequence has been, that she is now poor and powerless,
a pagan amongst the pagans, with a dozen kings, and with
none.&nbsp; Can we be surprised, therefore, that, mistaken in
policy, religion, and moral conduct, she should have fallen into
error on points so naturally dark and mysterious as the history
and origin of those remarkable people whom for the last four
hundred years she has supported under the name of
Git&aacute;nos?&nbsp; The idea entertained at the present day in
Spain respecting this race is, that they are the descendants of
the Moriscos who remained in Spain, wandering about amongst the
mountains and wildernesses, after the expulsion of the great body
of the nation from the country in the time of Philip the Third,
and that they form a distinct body, entirely unconnected with the
wandering tribes known in other countries by the names of
Bohemians, Gypsies, etc.&nbsp; This, like all unfounded opinions,
of course originated in ignorance, which is always ready to have
recourse to conjecture and guesswork, in preference to travelling
through the long, mountainous, and stony road of patient
investigation; it is, however, an error far more absurd and more
destitute of tenable grounds than the ancient belief that the
Git&aacute;nos were Egyptians, which they themselves have always
professed to be, and which the original written documents which
they brought with them on their first arrival in Western Europe,
and which bore the signature of the king of Bohemia, expressly
stated them to be.&nbsp; The only clue to arrive at any certainty
respecting their origin, is the language which they still speak
amongst themselves; but before we can avail ourselves of the
evidence of this language, it will be necessary to make a few
remarks respecting the principal languages and dialects of that
immense tract of country, peopled by at least eighty millions of
human beings, generally known by the name of Hindustan, two
Persian words tantamount to the land of Ind, or, the land watered
by the river Indus.</p>
<p>The most celebrated of these languages is the Sanskrida, or,
as it is known in Europe, the Sanscrit, which is the language of
religion of all those nations amongst whom the faith of Brahma
has been adopted; but though the language of religion, by which
we mean the tongue in which the religious books of the Brahmanic
sect were originally written and are still preserved, it has long
since ceased to be a spoken language; indeed, history is silent
as to any period when it was a language in common use amongst any
of the various tribes of the Hindus; its knowledge, as far as
reading and writing it went, having been entirely confined to the
priests of Brahma, or Brahmans, until within the last
half-century, when the British, having subjugated the whole of
Hindustan, caused it to be openly taught in the colleges which
they established for the instruction of their youth in the
languages of the country.&nbsp; Though sufficiently difficult to
acquire, principally on account of its prodigious richness in
synonyms, it is no longer a sealed language,&mdash;its laws,
structure, and vocabulary being sufficiently well known by means
of numerous elementary works, adapted to facilitate its
study.&nbsp; It has been considered by famous philologists as the
mother not only of all the languages of Asia, but of all others
in the world.&nbsp; So wild and preposterous an idea, however,
only serves to prove that a devotion to philology, whose
principal object should be the expansion of the mind by the
various treasures of learning and wisdom which it can unlock,
sometimes only tends to its bewilderment, by causing it to
embrace shadows for reality.&nbsp; The most that can be allowed,
in reason, to the Sanscrit is that it is the mother of a certain
class or family of languages, for example, those spoken in
Hindustan, with which most of the European, whether of the
Sclavonian, Gothic, or Celtic stock, have some connection.&nbsp;
True it is that in this case we know not how to dispose of the
ancient Zend, the mother of the modern Persian, the language in
which were written those writings generally attributed to
Zerduscht, or Zoroaster, whose affinity to the said tongues is as
easily established as that of the Sanscrit, and which, in respect
to antiquity, may well dispute the palm with its Indian
rival.&nbsp; Avoiding, however, the discussion of this point, we
shall content ourselves with observing, that closely connected
with the Sanscrit, if not derived from it, are the
Beng&aacute;li, the high Hindust&aacute;ni, or grand popular
language of Hindustan, generally used by the learned in their
intercourse and writings, the languages of Multan, Guzerat, and
other provinces, without mentioning the mixed dialect called
Mongolian Hindust&aacute;ni, a corrupt jargon of Persian,
Turkish, Arabic, and Hindu words, first used by the Mongols,
after the conquest, in their intercourse with the natives.&nbsp;
Many of the principal languages of Asia are totally unconnected
with the Sanscrit, both in words and grammatical structure; these
are mostly of the great Tartar family, at the head of which there
is good reason for placing the Chinese and Tibetian.</p>
<p>Bearing the same analogy to the Sanscrit tongue as the Indian
dialects specified above, we find the Rommany, or speech of the
Roma, or Zincali, as they style themselves, known in England and
Spain as Gypsies and Git&aacute;nos.&nbsp; This speech, wherever
it is spoken, is, in all principal points, one and the same,
though more or less corrupted by foreign words, picked up in the
various countries to which those who use it have
penetrated.&nbsp; One remarkable feature must not be passed over
without notice, namely, the very considerable number of Sclavonic
words, which are to be found embedded within it, whether it be
spoken in Spain or Germany, in England or Italy; from which
circumstance we are led to the conclusion, that these people, in
their way from the East, travelled in one large compact body, and
that their route lay through some region where the Sclavonian
language, or a dialect thereof, was spoken.&nbsp; This region I
have no hesitation in asserting to have been Bulgaria, where they
probably tarried for a considerable period, as nomad herdsmen,
and where numbers of them are still to be found at the present
day.&nbsp; Besides the many Sclavonian words in the Gypsy tongue,
another curious feature attracts the attention of the
philologist&mdash;an equal or still greater quantity of terms
from the modern Greek; indeed, we have full warranty for assuming
that at one period the Spanish section, if not the rest of the
Gypsy nation, understood the Greek language well, and that,
besides their own Indian dialect, they occasionally used it for
considerably upwards of a century subsequent to their arrival, as
amongst the Git&aacute;nos there were individuals to whom it was
intelligible so late as the year 1540.</p>
<p>Where this knowledge was obtained it is difficult to
say,&mdash;perhaps in Bulgaria, where two-thirds of the
population profess the Greek religion, or rather in Romania,
where the Romaic is generally understood; that they <i>did</i>
understand the Romaic in 1540, we gather from a very remarkable
work, called <i>El Estudioso Cortes&aacute;no</i>, written by
Lorenzo Palmir&eacute;no: this learned and highly extraordinary
individual was by birth a Valencian, and died about 1580; he was
professor at various universities&mdash;of rhetoric at Valencia,
of Greek at Zaragossa, where he gave lectures, in which he
explained the verses of Homer; he was a proficient in Greek,
ancient and modern, and it should be observed that, in the
passage which we are about to cite, he means himself by the
learned individual who held conversation with the Git&aacute;nos.
<a name="citation321"></a><a href="#footnote321"
class="citation">[321]</a>&nbsp; <i>El Estudioso
Cortes&aacute;no</i> was reprinted at Alcala in 1587, from which
edition we now copy.</p>
<p>&lsquo;Who are the Git&aacute;nos?&nbsp; I answer; these vile
people first began to show themselves in Germany, in the year
1417, where they call them Tartars or Gentiles; in Italy they are
termed Ciani.&nbsp; They pretend that they come from Lower Egypt,
and that they wander about as a penance, and to prove this, they
show letters from the king of Poland.&nbsp; They lie, however,
for they do not lead the life of penitents, but of dogs and
thieves.&nbsp; A learned person, in the year 1540, prevailed with
them, by dint of much persuasion, to show him the king&rsquo;s
letter, and he gathered from it that the time of their penance
was already expired; he spoke to them in the Egyptian tongue;
they said, however, as it was a long time since their departure
from Egypt, they did not understand it; he then spoke to them in
the vulgar Greek, such as is used at present in the Morea and
Archipelago; <i>some understood it</i>, others did not; so that
as all did not understand it, we may conclude that the language
which they use is a feigned one, <a name="citation67"></a><a
href="#footnote67" class="citation">[67]</a> got up by thieves
for the purpose of concealing their robberies, like the jargon of
blind beggars.&rsquo;</p>
<p>Still more abundant, however, than the mixture of Greek, still
more abundant than the mixture of Sclavonian, is the alloy in the
Gypsy language, wherever spoken, of modern Persian words, which
circumstance will compel us to offer a few remarks on the share
which the Persian has had in the formation of the dialects of
India, as at present spoken.</p>
<p>The modern Persian, as has been already observed, is a
daughter of the ancient Zend, and, as such, is entitled to claim
affinity with the Sanscrit, and its dialects.&nbsp; With this
language none in the world would be able to vie in simplicity and
beauty, had not the Persians, in adopting the religion of
Mahomet, unfortunately introduces into their speech an infinity
of words of the rude coarse language used by the barbaric Arab
tribes, the immediate followers of the warlike Prophet.&nbsp;
With the rise of Islam the modern Persian was doomed to be
carried into India.&nbsp; This country, from the time of
Alexander, had enjoyed repose from external aggression, had been
ruled by its native princes, and been permitted by Providence to
exercise, without control or reproof, the degrading
superstitions, and the unnatural and bloody rites of a religion
at the formation of which the fiends of cruelty and lust seem to
have presided; but reckoning was now about to be demanded of the
accursed ministers of this system for the pain, torture, and
misery which they had been instrumental in inflicting on their
countrymen for the gratification of their avarice, filthy
passions, and pride; the new Mahometans were at hand&mdash;Arab,
Persian, and Afghan, with the glittering scimitar upraised, full
of zeal for the glory and adoration of the one high God, and the
relentless persecutors of the idol-worshippers.&nbsp; Already, in
the four hundred and twenty-sixth year of the Hegeira, we read of
the destruction of the great Butkhan, or image-house of Sumnaut,
by the armies of the far-conquering Mahmoud, when the dissevered
heads of the Brahmans rolled down the steps of the gigantic and
Babel-like temple of the great image&mdash;</p>
<p style="text-align: center">
<a href="images/p323b.jpg">
<img alt=
"Text which cannot be reproduced&mdash;Arabic?"
title=
"Text which cannot be reproduced&mdash;Arabic?"
 src="images/p323s.jpg" />
</a></p>
<blockquote><p>(This image grim, whose name was Laut,<br />
&nbsp;&nbsp; Bold Mahmoud found when he took Sumnaut.)</p>
</blockquote>
<p>It is not our intention to follow the conquests of the
Mahometans from the days of Walid and Mahmoud to those of Timour
and Nadir; sufficient to observe, that the greatest part of India
was subdued, new monarchies established, and the old religion,
though far too powerful and widely spread to be extirpated, was
to a considerable extent abashed and humbled before the bright
rising sun of Islam.&nbsp; The Persian language, which the
conquerors <a name="citation324"></a><a href="#footnote324"
class="citation">[324]</a> of whatever denomination introduced
with them to Hindustan, and which their descendants at the
present day still retain, though not lords of the ascendant,
speedily became widely extended in these regions, where it had
previously been unknown.&nbsp; As the language of the court, it
was of course studied and acquired by all those natives whose
wealth, rank, and influence necessarily brought them into
connection with the ruling powers; and as the language of the
camp, it was carried into every part of the country where the
duties of the soldiery sooner or later conducted them; the result
of which relations between the conquerors and conquered was the
adoption into the popular dialects of India of an infinity of
modern Persian words, not merely those of science, such as it
exists in the East, and of luxury and refinement, but even those
which serve to express many of the most common objects,
necessities, and ideas, so that at the present day a knowledge of
the Persian is essential for the thorough understanding of the
principal dialects of Hindustan, on which account, as well as for
the assistance which it affords in communication with the
Mahometans, it is cultivated with peculiar care by the present
possessors of the land.</p>
<p>No surprise, therefore, can be entertained that the speech of
the Git&aacute;nos in general, who, in all probability, departed
from Hindustan long subsequent to the first Mahometan invasions,
abounds, like other Indian dialects, with words either purely
Persian, or slightly modified to accommodate them to the genius
of the language.&nbsp; Whether the Rommany originally constituted
part of the natives of Multan or Guzerat, and abandoned their
native land to escape from the torch and sword of Tamerlane and
his Mongols, as Grellmann and others have supposed, or whether,
as is much more probable, they were a thievish caste, like some
others still to be found in Hindustan, who fled westward, either
from the vengeance of justice, or in pursuit of plunder, their
speaking Persian is alike satisfactorily accounted for.&nbsp;
With the view of exhibiting how closely their language is
connected with the Sanscrit and Persian, we subjoin the first ten
numerals in the three tongues, those of the Gypsy according to
the Hungarian dialect. <a name="citation325a"></a><a
href="#footnote325a" class="citation">[325a]</a></p>
<table>
<tr>
<td><p>&nbsp;</p>
</td>
<td><p>Gypsy.</p>
</td>
<td><p>Persian.</p>
</td>
<td><p>Sanscrit. <a name="citation325b"></a><a
href="#footnote325b" class="citation">[325b]</a></p>
</td>
</tr>
<tr>
<td><p style="text-align: right">1</p>
</td>
<td><p>Jek</p>
</td>
<td><p>Ek</p>
</td>
<td><p>Ega</p>
</td>
</tr>
<tr>
<td><p style="text-align: right">2</p>
</td>
<td><p>Dui</p>
</td>
<td><p>Du</p>
</td>
<td><p>Dvaya</p>
</td>
</tr>
<tr>
<td><p style="text-align: right">3</p>
</td>
<td><p>Trin</p>
</td>
<td><p>Se</p>
</td>
<td><p>Treya</p>
</td>
</tr>
<tr>
<td><p style="text-align: right">4</p>
</td>
<td><p>Schtar</p>
</td>
<td><p>Chehar</p>
</td>
<td><p>Tschatvar</p>
</td>
</tr>
<tr>
<td><p style="text-align: right">5</p>
</td>
<td><p>Pansch</p>
</td>
<td><p>Pansch</p>
</td>
<td><p>Pantscha</p>
</td>
</tr>
<tr>
<td><p style="text-align: right">6</p>
</td>
<td><p>Tschov</p>
</td>
<td><p>Schesche</p>
</td>
<td><p>Schasda</p>
</td>
</tr>
<tr>
<td><p style="text-align: right">7</p>
</td>
<td><p>Efta</p>
</td>
<td><p>Heft</p>
</td>
<td><p>Sapta</p>
</td>
</tr>
<tr>
<td><p style="text-align: right">8</p>
</td>
<td><p>Ochto</p>
</td>
<td><p>Hescht</p>
</td>
<td><p>Aschta</p>
</td>
</tr>
<tr>
<td><p style="text-align: right">9</p>
</td>
<td><p>Enija</p>
</td>
<td><p>Nu</p>
</td>
<td><p>Nava</p>
</td>
</tr>
<tr>
<td><p style="text-align: right">10</p>
</td>
<td><p>D&ouml;sch</p>
</td>
<td><p>De</p>
</td>
<td><p>Dascha</p>
</td>
</tr>
</table>
<p>It would be easy for us to adduce a thousand instances, as
striking as the above, of the affinity of the Gypsy tongue to the
Persian, Sanscrit, and the Indian dialects, but we have not space
for further observation on a point which long since has been
sufficiently discussed by others endowed with abler pens than our
own; but having made these preliminary remarks, which we deemed
necessary for the elucidation of the subject, we now hasten to
speak of the Git&aacute;no language as used in Spain, and to
determine, by its evidence (and we again repeat, that the
language is the only criterion by which the question can be
determined), how far the Git&aacute;nos of Spain are entitled to
claim connection with the tribes who, under the names of
Zing&aacute;ni, etc., are to be found in various parts of Europe,
following, in general, a life of wandering adventure, and
practising the same kind of thievish arts which enable those in
Spain to obtain a livelihood at the expense of the more honest
and industrious of the community.</p>
<p>The Git&aacute;nos of Spain, as already stated, are generally
believed to be the descendants of the Moriscos, and have been
asserted to be such in printed books. <a
name="citation326"></a><a href="#footnote326"
class="citation">[326]</a>&nbsp; Now they are known to speak a
language or jargon amongst themselves which the other natives of
Spain do not understand; of course, then, supposing them to be of
Morisco origin, the words of this tongue or jargon, which are not
Spanish, are the relics of the Arabic or Moorish tongue once
spoken in Spain, which they have inherited from their Moorish
ancestors.&nbsp; Now it is well known, that the Moorish of Spain
was the same tongue as that spoken at present by the Moors of
Barbary, from which country Spain was invaded by the Arabs, and
to which they again retired when unable to maintain their ground
against the armies of the Christians.&nbsp; We will, therefore,
collate the numerals of the Spanish Git&aacute;no with those of
the Moorish tongue, preceding both with those of the Hungarian
Gypsy, of which we have already made use, for the purpose of
making clear the affinity of that language to the Sanscrit and
Persian.&nbsp; By this collation we shall at once perceive
whether the Git&aacute;no of Spain bears most resemblance to the
Arabic, or the Rommany of other lands.</p>
<table>
<tr>
<td><p>&nbsp;</p>
</td>
<td><p style="text-align: center">Hungarian<br />
Gypsy.</p>
</td>
<td><p style="text-align: center">Spanish<br />
Git&aacute;no.</p>
</td>
<td><p style="text-align: center">Moorish<br />
Arabic.</p>
</td>
</tr>
<tr>
<td><p style="text-align: right">1</p>
</td>
<td><p>Jek</p>
</td>
<td><p>Yeque</p>
</td>
<td><p>Wahud</p>
</td>
</tr>
<tr>
<td><p style="text-align: right">2</p>
</td>
<td><p>Dui</p>
</td>
<td><p>Dui</p>
</td>
<td><p>Snain</p>
</td>
</tr>
<tr>
<td><p style="text-align: right">3</p>
</td>
<td><p>Trin</p>
</td>
<td><p>Trin</p>
</td>
<td><p>Slatza</p>
</td>
</tr>
<tr>
<td><p style="text-align: right">4</p>
</td>
<td><p>Schtar</p>
</td>
<td><p>Estar</p>
</td>
<td><p>Arba</p>
</td>
</tr>
<tr>
<td><p style="text-align: right">5</p>
</td>
<td><p>Pansch</p>
</td>
<td><p>Pansche</p>
</td>
<td><p>Khamsa</p>
</td>
</tr>
<tr>
<td><p style="text-align: right">6</p>
</td>
<td><p>Tschov</p>
</td>
<td><p>Job. Zoi</p>
</td>
<td><p>Seta</p>
</td>
</tr>
<tr>
<td><p style="text-align: right">7</p>
</td>
<td><p>Efta</p>
</td>
<td><p>Hefta</p>
</td>
<td><p>Seb&eacute;a</p>
</td>
</tr>
<tr>
<td><p style="text-align: right">8</p>
</td>
<td><p>Ochto</p>
</td>
<td><p>Otor</p>
</td>
<td><p>Smin&iacute;a</p>
</td>
</tr>
<tr>
<td><p style="text-align: right">9</p>
</td>
<td><p>Enija</p>
</td>
<td><p>Esnia (Nu. <i>Pers.</i>)</p>
</td>
<td><p>Tussa</p>
</td>
</tr>
<tr>
<td><p style="text-align: right">10</p>
</td>
<td><p>D&ouml;sch</p>
</td>
<td><p>Deque</p>
</td>
<td><p>Aschra</p>
</td>
</tr>
</table>
<p>We believe the above specimens will go very far to change the
opinion of those who have imbibed the idea that the
Git&aacute;nos of Spain are the descendants of Moors, and are of
an origin different from that of the wandering tribes of Rommany
in other parts of the world, the specimens of the two dialects of
the Gypsy, as far as they go, being so strikingly similar, as to
leave no doubt of their original identity, whilst, on the
contrary, with the Moorish neither the one nor the other exhibits
the slightest point of similarity or connection.&nbsp; But with
these specimens we shall not content ourselves, but proceed to
give the names of the most common things and objects in the
Hungarian and Spanish Git&aacute;no, collaterally, with their
equivalents in the Moorish Arabic; from which it will appear that
whilst the former are one and the same language, they are in
every respect at variance with the latter.&nbsp; When we consider
that the Persian has adopted so many words and phrases from the
Arabic, we are at first disposed to wonder that a considerable
portion of these words are not to be discovered in every dialect
of the Gypsy tongue, since the Persian has lent it so much of its
vocabulary.&nbsp; Yet such is by no means the case, as it is very
uncommon, in any one of these dialects, to discover words derived
from the Arabic.&nbsp; Perhaps, however, the following
consideration will help to solve this point.&nbsp; The
Git&aacute;nos, even before they left India, were probably much
the same rude, thievish, and ignorant people as they are at the
present day.&nbsp; Now the words adopted by the Persian from the
Arabic, and which it subsequently introduced into the dialects of
India, are sounds representing objects and ideas with which such
a people as the Git&aacute;nos could necessarily be but scantily
acquainted, a people whose circle of ideas only embraces physical
objects, and who never commune with their own minds, nor exert
them but in devising low and vulgar schemes of pillage and
deceit.&nbsp; Whatever is visible and common is seldom or never
represented by the Persians, even in their books, by the help of
Arabic words: the sun and stars, the sea and river, the earth,
its trees, its fruits, its flowers, and all that it produces and
supports, are seldom named by them by other terms than those
which their own language is capable of affording; but in
expressing the abstract thoughts of their minds, and they are a
people who think much and well, they borrow largely from the
language of their religion&mdash;the Arabic.&nbsp; We therefore,
perhaps, ought not to be surprised that in the scanty phraseology
of the Git&aacute;nos, amongst so much Persian, we find so little
that is Arabic; had their pursuits been less vile, their desires
less animal, and their thoughts less circumscribed, it would
probably have been otherwise; but from time immemorial they have
shown themselves a nation of petty thieves, horse-traffickers,
and the like, without a thought of the morrow, being content to
provide against the evil of the passing day.</p>
<p>The following is a comparison of words in the three
languages:&mdash;</p>
<table>
<tr>
<td><p>&nbsp;</p>
</td>
<td><p style="text-align: center">Hungarian<br />
Gypsy. <a name="citation330"></a><a href="#footnote330"
class="citation">[330]</a></p>
</td>
<td><p style="text-align: center">Spanish<br />
Git&aacute;no.</p>
</td>
<td><p style="text-align: center">Moorish<br />
Arabic.</p>
</td>
</tr>
<tr>
<td><p>Bone</p>
</td>
<td><p>Cokalos</p>
</td>
<td><p>Cocal</p>
</td>
<td><p>Adorn</p>
</td>
</tr>
<tr>
<td><p>City</p>
</td>
<td><p>Forjus</p>
</td>
<td><p>Foros</p>
</td>
<td><p>Beled</p>
</td>
</tr>
<tr>
<td><p>Day</p>
</td>
<td><p>Dives</p>
</td>
<td><p>Chibes</p>
</td>
<td><p>Youm</p>
</td>
</tr>
<tr>
<td><p>Drink (to)</p>
</td>
<td><p>Piava</p>
</td>
<td><p>Piyar</p>
</td>
<td><p>Yeschrab</p>
</td>
</tr>
<tr>
<td><p>Ear</p>
</td>
<td><p>Kan</p>
</td>
<td><p>Can</p>
</td>
<td><p>Oothin</p>
</td>
</tr>
<tr>
<td><p>Eye</p>
</td>
<td><p>Jakh</p>
</td>
<td><p>Aquia</p>
</td>
<td><p>Ein</p>
</td>
</tr>
<tr>
<td><p>Feather</p>
</td>
<td><p>Por</p>
</td>
<td><p>Porumia</p>
</td>
<td><p>Risch</p>
</td>
</tr>
<tr>
<td><p>Fire</p>
</td>
<td><p>Vag</p>
</td>
<td><p>Yaque</p>
</td>
<td><p>Afia</p>
</td>
</tr>
<tr>
<td><p>Fish</p>
</td>
<td><p>Maczo</p>
</td>
<td><p>Macho</p>
</td>
<td><p>Hutz</p>
</td>
</tr>
<tr>
<td><p>Foot</p>
</td>
<td><p>Pir</p>
</td>
<td><p>Piro, pindro</p>
</td>
<td><p>Rjil</p>
</td>
</tr>
<tr>
<td><p>Gold</p>
</td>
<td><p>Sonkai</p>
</td>
<td><p>Sonacai</p>
</td>
<td><p>Dahab</p>
</td>
</tr>
<tr>
<td><p>Great</p>
</td>
<td><p>Baro</p>
</td>
<td><p>Baro</p>
</td>
<td><p>Quib&iacute;r</p>
</td>
</tr>
<tr>
<td><p>Hair</p>
</td>
<td><p>Bala</p>
</td>
<td><p>Bal</p>
</td>
<td><p>Schar</p>
</td>
</tr>
<tr>
<td><p>He, pron.</p>
</td>
<td><p>Wow</p>
</td>
<td><p>O</p>
</td>
<td><p>Hu</p>
</td>
</tr>
<tr>
<td><p>Head</p>
</td>
<td><p>Tschero</p>
</td>
<td><p>Jero</p>
</td>
<td><p>Ras</p>
</td>
</tr>
<tr>
<td><p>House</p>
</td>
<td><p>Ker</p>
</td>
<td><p>Quer</p>
</td>
<td><p>Dar</p>
</td>
</tr>
<tr>
<td><p>Husband</p>
</td>
<td><p>Rom</p>
</td>
<td><p>Ron</p>
</td>
<td><p>Zooje</p>
</td>
</tr>
<tr>
<td><p>Lightning</p>
</td>
<td><p>Molnija</p>
</td>
<td><p>Malun&oacute;</p>
</td>
<td><p>Brak</p>
</td>
</tr>
<tr>
<td><p>Love (to)</p>
</td>
<td><p>Camaba</p>
</td>
<td><p>Camelar</p>
</td>
<td><p>Yehib</p>
</td>
</tr>
<tr>
<td><p>Man</p>
</td>
<td><p>Manusch</p>
</td>
<td><p>Manu</p>
</td>
<td><p>Rajil</p>
</td>
</tr>
<tr>
<td><p>Milk</p>
</td>
<td><p>Tud</p>
</td>
<td><p>Chuti</p>
</td>
<td><p>Helib</p>
</td>
</tr>
<tr>
<td><p>Mountain</p>
</td>
<td><p>Bar</p>
</td>
<td><p>Bur</p>
</td>
<td><p>Djibil</p>
</td>
</tr>
<tr>
<td><p>Mouth</p>
</td>
<td><p>Mui</p>
</td>
<td><p>Mui</p>
</td>
<td><p>Fum</p>
</td>
</tr>
<tr>
<td><p>Name</p>
</td>
<td><p>Nao</p>
</td>
<td><p>Nao</p>
</td>
<td><p>Ism</p>
</td>
</tr>
<tr>
<td><p>Night</p>
</td>
<td><p>Rat</p>
</td>
<td><p>Rachi</p>
</td>
<td><p>Lila</p>
</td>
</tr>
<tr>
<td><p>Nose</p>
</td>
<td><p>Nakh</p>
</td>
<td><p>Naqui</p>
</td>
<td><p>Mungh&aacute;r</p>
</td>
</tr>
<tr>
<td><p>Old</p>
</td>
<td><p>Puro</p>
</td>
<td><p>Puro</p>
</td>
<td><p>Shaive</p>
</td>
</tr>
<tr>
<td><p>Red</p>
</td>
<td><p>Lal</p>
</td>
<td><p>Lalo</p>
</td>
<td><p>Hamr</p>
</td>
</tr>
<tr>
<td><p>Salt</p>
</td>
<td><p>Lon</p>
</td>
<td><p>Lon</p>
</td>
<td><p>Mela</p>
</td>
</tr>
<tr>
<td><p>Sing</p>
</td>
<td><p>Gjuwawa</p>
</td>
<td><p>Gilyabar</p>
</td>
<td><p>Iganni</p>
</td>
</tr>
<tr>
<td><p>Sun</p>
</td>
<td><p>Cam</p>
</td>
<td><p>Can</p>
</td>
<td><p>Schems</p>
</td>
</tr>
<tr>
<td><p>Thief</p>
</td>
<td><p>Tschor</p>
</td>
<td><p>Choro</p>
</td>
<td><p>Har&aacute;m</p>
</td>
</tr>
<tr>
<td><p>Thou</p>
</td>
<td><p>Tu</p>
</td>
<td><p>Tucue</p>
</td>
<td><p>Antsin</p>
</td>
</tr>
<tr>
<td><p>Tongue</p>
</td>
<td><p>Tschib</p>
</td>
<td><p>Chipe</p>
</td>
<td><p>Ls&aacute;n</p>
</td>
</tr>
<tr>
<td><p>Tooth</p>
</td>
<td><p>Dant</p>
</td>
<td><p>Dani</p>
</td>
<td><p>Sinn</p>
</td>
</tr>
<tr>
<td><p>Tree</p>
</td>
<td><p>Karscht</p>
</td>
<td><p>Caste</p>
</td>
<td><p>Schizara</p>
</td>
</tr>
<tr>
<td><p>Water</p>
</td>
<td><p>Pani</p>
</td>
<td><p>Pani</p>
</td>
<td><p>Ma</p>
</td>
</tr>
<tr>
<td><p>Wind</p>
</td>
<td><p>Barbar</p>
</td>
<td><p>Barban</p>
</td>
<td><p>Ruhk</p>
</td>
</tr>
</table>
<p>We shall offer no further observations respecting the affinity
of the Spanish Git&aacute;no to the other dialects, as we
conceive we have already afforded sufficient proof of its
original identity with them, and consequently shaken to the
ground the absurd opinion that the Git&aacute;nos of Spain are
the descendants of the Arabs and Moriscos.&nbsp; We shall now
conclude with a few remarks on the present state of the
Git&aacute;no language in Spain, where, perhaps, within the
course of a few years, it will have perished, without leaving a
vestige of its having once existed; and where, perhaps, the
singular people who speak it are likewise doomed to disappear,
becoming sooner or later engulfed and absorbed in the great body
of the nation, amongst whom they have so long existed a separate
and peculiar class.</p>
<p>Though the words or a part of the words of the original tongue
still remain, preserved by memory amongst the Git&aacute;nos, its
grammatical peculiarities have disappeared, the entire language
having been modified and subjected to the rules of Spanish
grammar, with which it now coincides in syntax, in the
conjugation of verbs, and in the declension of its nouns.&nbsp;
Were it possible or necessary to collect all the relics of this
speech, they would probably amount to four or five thousand
words; but to effect such an achievement, it would be necessary
to hold close and long intercourse with almost every
Git&aacute;no in Spain, and to extract, by various means, the
peculiar information which he might be capable of affording; for
it is necessary to state here, that though such an amount of
words may still exist amongst the Git&aacute;nos in general, no
single individual of their sect is in possession of one-third
part thereof, nor indeed, we may add, those of any single city or
province of Spain; nevertheless all are in possession, more or
less, of the language, so that, though of different provinces,
they are enabled to understand each other tolerably well, when
discoursing in this their characteristic speech.&nbsp; Those who
travel most are of course best versed in it, as, independent of
the words of their own village or town, they acquire others by
intermingling with their race in various places.&nbsp; Perhaps
there is no part of Spain where it is spoken better than in
Madrid, which is easily accounted for by the fact, that Madrid,
as the capital, has always been the point of union of the
Git&aacute;nos, from all those provinces of Spain where they are
to be found.&nbsp; It is least of all preserved in Seville,
notwithstanding that its Git&aacute;no population is very
considerable, consisting, however, almost entirely of natives of
the place.&nbsp; As may well be supposed, it is in all places
best preserved amongst the old people, their children being
comparatively ignorant of it, as perhaps they themselves are in
comparison with their own parents.&nbsp; We are persuaded that
the Git&aacute;no language of Spain is nearly at its last stage
of existence, which persuasion has been our main instigator to
the present attempt to collect its scanty remains, and by the
assistance of the press, rescue it in some degree from
destruction.&nbsp; It will not be amiss to state here, that it is
only by listening attentively to the speech of the
Git&aacute;nos, whilst discoursing amongst themselves, that an
acquaintance with their dialect can be formed, and by seizing
upon all unknown words as they fall in succession from their
lips.&nbsp; Nothing can be more useless and hopeless than the
attempt to obtain possession of their vocabulary by inquiring of
them how particular objects and ideas are styled; for with the
exception of the names of the most common things, they are
totally incapable, as a Spanish writer has observed, of yielding
the required information, owing to their great ignorance, the
shortness of their memories, or rather the state of bewilderment
to which their minds are brought by any question which tends to
bring their reasoning faculties into action, though not
unfrequently the very words which have been in vain required of
them will, a minute subsequently, proceed inadvertently from
their mouths.</p>
<p>We now take leave of their language.&nbsp; When wishing to
praise the proficiency of any individual in their tongue, they
are in the habit of saying, &lsquo;He understands the seven
jargons.&rsquo;&nbsp; In the Gospel which we have printed in this
language, and in the dictionary which we have compiled, we have
endeavoured, to the utmost of our ability, to deserve that
compliment; and at all times it will afford us sincere and
heartfelt pleasure to be informed that any Git&aacute;no, capable
of appreciating the said little works, has observed, whilst
reading them or hearing them read: It is clear that the writer of
these books understood</p>
<p style="text-align: center"><span class="smcap">The Seven
Jargons</span>.</p>
<h4><a name="page335"></a><span class="pagenum">p. 335</span>ON
ROBBER LANGUAGE; OR, AS IT IS CALLED IN SPAIN, GERMANIA</h4>
<blockquote><p>&lsquo;So I went with them to a music booth, where
they made me almost drunk with gin, and began to talk their
<i>Flash Language</i>, which I did not
understand.&rsquo;&mdash;Narrative of the Exploits of Henry
Simms, executed at Tyburn, 1746.</p>
<p>&lsquo;Hablaronse los dos en Germania, de lo qual
result&oacute; darme un abra&ccedil;o, y
ofrecerseme.&rsquo;&mdash;<span
class="smcap">Quevedo</span>.&nbsp; Vida dal gran
Taca&ntilde;o.</p>
</blockquote>
<p><span class="smcap">Having</span> in the preceding article
endeavoured to afford all necessary information concerning the
Rommany, or language used by the Gypsies amongst themselves, we
now propose to turn our attention to a subject of no less
interest, but which has hitherto never been treated in a manner
calculated to lead to any satisfactory result or conclusion; on
the contrary, though philosophic minds have been engaged in its
consideration, and learned pens have not disdained to occupy
themselves with its details, it still remains a singular proof of
the errors into which the most acute and laborious writers are
apt to fall, when they take upon themselves the task of writing
on matters which cannot be studied in the closet, and on which no
information can be received by mixing in the society of the wise,
the lettered, and the respectable, but which must be investigated
in the fields, and on the borders of the highways, in prisons,
and amongst the dregs of society.&nbsp; Had the latter system
been pursued in the matter now before us, much clearer, more
rational, and more just ideas would long since have been
entertained respecting the Germania, or language of thieves.</p>
<p>In most countries of Europe there exists, amongst those who
obtain their existence by the breach of the law, and by preying
upon the fruits of the labours of the quiet and orderly portion
of society, a particular jargon or dialect, in which the former
discuss their schemes and plans of plunder, without being in
general understood by those to whom they are obnoxious.&nbsp; The
name of this jargon varies with the country in which it is
spoken.&nbsp; In Spain it is called &lsquo;Germania&rsquo;; in
France, &lsquo;Argot&rsquo;; in Germany,
&lsquo;Rothwelsch,&rsquo; or Red Italian; in Italy,
&lsquo;Gergo&rsquo;; whilst in England it is known by many names;
for example, &lsquo;cant, slang, thieves&rsquo; Latin,&rsquo;
etc.&nbsp; The most remarkable circumstance connected with the
history of this jargon is, that in all the countries in which it
is spoken, it has invariably, by the authors who have treated of
it, and who are numerous, been confounded with the Gypsy
language, and asserted to be the speech of those wanderers who
have so long infested Europe under the name of Git&aacute;nos,
etc.&nbsp; How far this belief is founded in justice we shall now
endeavour to show, with the premise that whatever we advance is
derived, not from the assertions or opinions of others, but from
our own observation; the point in question being one which no
person is capable of solving, save him who has mixed with
Git&aacute;nos and thieves,&mdash;not with the former merely or
the latter, but with both.</p>
<p>We have already stated what is the Rommany or language of the
Gypsies.&nbsp; We have proved that when properly spoken it is to
all intents and purposes entitled to the appellation of a
language, and that wherever it exists it is virtually the same;
that its origin is illustrious, it being a daughter of the
Sanscrit, and in consequence in close connection with some of the
most celebrated languages of the East, although it at present is
only used by the most unfortunate and degraded of beings,
wanderers without home and almost without country, as wherever
they are found they are considered in the light of foreigners and
interlopers.&nbsp; We shall now state what the language of
thieves is, as it is generally spoken in Europe; after which we
shall proceed to analyse it according to the various countries in
which it is used.</p>
<p>The dialect used for their own peculiar purposes amongst
thieves is by no means entitled to the appellation of a language,
but in every sense to that of a jargon or gibberish, it being for
the most part composed of words of the native language of those
who use it, according to the particular country, though
invariably in a meaning differing more or less from the usual and
received one, and for the most part in a metaphorical
sense.&nbsp; Metaphor and allegory, indeed, seem to form the
nucleus of this speech, notwithstanding that other elements are
to be distinguished; for it is certain that in every country
where it is spoken, it contains many words differing from the
language of that country, and which may either be traced to
foreign tongues, or are of an origin at which, in many instances,
it is impossible to arrive.&nbsp; That which is most calculated
to strike the philosophic mind when considering this dialect, is
doubtless the fact of its being formed everywhere upon the same
principle&mdash;that of metaphor, in which point all the branches
agree, though in others they differ as much from each other as
the languages on which they are founded; for example, as the
English and German from the Spanish and Italian.&nbsp; This
circumstance naturally leads to the conclusion that the robber
language has not arisen fortuitously in the various countries
where it is at present spoken, but that its origin is one and the
same, it being probably invented by the outlaws of one particular
country; by individuals of which it was, in course of time,
carried to others, where its principles, if not its words, were
adopted; for upon no other supposition can we account for its
general metaphorical character in regions various and
distant.&nbsp; It is, of course, impossible to state with
certainty the country in which this jargon first arose, yet there
is cogent reason for supposing that it may have been Italy.&nbsp;
The Germans call it Rothwelsch, which signifies &lsquo;Red
Italian,&rsquo; a name which appears to point out Italy as its
birthplace; and which, though by no means of sufficient
importance to determine the question, is strongly corroborative
of the supposition, when coupled with the following fact.&nbsp;
We have already intimated, that wherever it is spoken, this
speech, though composed for the most part of words of the
language of the particular country, applied in a metaphorical
sense, exhibits a considerable sprinkling of foreign words; now
of these words no slight number are Italian or bastard Latin,
whether in Germany, whether in Spain, or in other countries more
or less remote from Italy.&nbsp; When we consider the ignorance
of thieves in general, their total want of education, the slight
knowledge which they possess even of their mother tongue, it is
hardly reasonable to suppose that in any country they were ever
capable of having recourse to foreign languages, for the purpose
of enriching any peculiar vocabulary or phraseology which they
might deem convenient to use among themselves; nevertheless, by
associating with foreign thieves, who had either left their
native country for their crimes, or from a hope of reaping a rich
harvest of plunder in other lands, it would be easy for them to
adopt a considerable number of words belonging to the languages
of their foreign associates, from whom perhaps they derived an
increase of knowledge in thievish arts of every
description.&nbsp; At the commencement of the fifteenth century
no nation in Europe was at all calculated to vie with the Italian
in arts of any kind, whether those whose tendency was the benefit
or improvement of society, or those the practice of which serves
to injure and undermine it.&nbsp; The artists and artisans of
Italy were to be found in all the countries of Europe, from
Madrid to Moscow, and so were its charlatans, its jugglers, and
multitudes of its children, who lived by fraud and cunning.&nbsp;
Therefore, when a comprehensive view of the subject is taken,
there appears to be little improbability in supposing, that not
only were the Italians the originators of the metaphorical robber
jargon, which has been termed &lsquo;Red Italian,&rsquo; but that
they were mainly instrumental in causing it to be adopted by the
thievish race in various countries of Europe.</p>
<p>It is here, however, necessary to state, that in the robber
jargon of Europe, elements of another language are to be
discovered, and perhaps in greater number than the Italian
words.&nbsp; The language which we allude to is the Rommany; this
language has been, in general, confounded with the vocabulary
used among thieves, which, however, is a gross error, so gross,
indeed, that it is almost impossible to conceive the manner in
which it originated: the speech of the Gypsies being a genuine
language of Oriental origin, and the former little more than a
phraseology of convenience, founded upon particular European
tongues.&nbsp; It will be sufficient here to remark, that the
Gypsies do not understand the jargon of the thieves, whilst the
latter, with perhaps a few exceptions, are ignorant of the
language of the former.&nbsp; Certain words, however, of the
Rommany have found admission into the said jargon, which may be
accounted for by the supposition that the Gypsies, being
themselves by birth, education, and profession, thieves of the
first water, have, on various occasions, formed alliances with
the outlaws of the various countries in which they are at present
to be found, which association may have produced the result above
alluded to; but it will be as well here to state, that in no
country of Europe have the Gypsies forsaken or forgotten their
native tongue, and in its stead adopted the
&lsquo;Germania,&rsquo; &lsquo;Red Italian,&rsquo; or robber
jargon, although in some they preserve their native language in a
state of less purity than in others.&nbsp; We are induced to make
this statement from an assertion of the celebrated Lorenzo
Hervas, who, in the third volume of his <i>Catalogo de las
Lenguas</i>, trat. 3, cap. vi., p. 311, expresses himself to the
following effect:&mdash;&lsquo;The proper language of the
Git&aacute;nos neither is nor can be found amongst those who
scattered themselves through the western kingdoms of Europe, but
only amongst those who remained in the eastern, where they are
still to be found.&nbsp; The former were notably divided and
disunited, receiving into their body a great number of European
outlaws, on which account the language in question was easily
adulterated and soon perished.&nbsp; In Spain, and also in Italy,
the Git&aacute;nos have totally forgotten and lost their native
language; yet still wishing to converse with each other in a
language unknown to the Spaniards and Italians, they have
invented some words, and have transformed many others by changing
the signification which properly belongs to them in Spanish and
Italian.&rsquo;&nbsp; In proof of which assertion he then
exhibits a small number of words of the &lsquo;Red
Italian,&rsquo; or allegorical tongue of the thieves of
Italy.</p>
<p>It is much to be lamented that a man like Hervas, so learned,
of such knowledge, and upon the whole well-earned celebrity,
should have helped to propagate three such flagrant errors as are
contained in the passages above quoted: 1st.&nbsp; That the Gypsy
language, within a very short period after the arrival of those
who spoke it in the western kingdoms of Europe, became corrupted,
and perished by the admission of outlaws into the Gypsy
fraternity.&nbsp; 2ndly.&nbsp; That the Gypsies, in order to
supply the loss of their native tongue, invented some words, and
modified others, from the Spanish and Italian.&nbsp; 3rdly.&nbsp;
That the Gypsies of the present day in Spain and Italy speak the
allegorical robber dialect.&nbsp; Concerning the first assertion,
namely, that the Gypsies of the west lost their language shortly
after their arrival, by mixing with the outlaws of those parts,
we believe that its erroneousness will be sufficiently
established by the publication of the present volume, which
contains a dictionary of the Spanish Git&aacute;no, which we have
proved to be the same language in most points as that spoken by
the eastern tribes.&nbsp; There can be no doubt that the Gypsies
have at various times formed alliances with the robbers of
particular countries, but that they ever received them in
considerable numbers into their fraternity, as Hervas has stated,
so as to become confounded with them, the evidence of our
eyesight precludes the possibility of believing.&nbsp; If such
were the fact, why do the Italian and Spanish Gypsies of the
present day still present themselves as a distinct race,
differing from the other inhabitants of the west of Europe in
feature, colour, and constitution?&nbsp; Why are they, in
whatever situation and under whatever circumstances, to be
distinguished, like Jews, from the other children of the
Creator?&nbsp; But it is scarcely necessary to ask such a
question, or indeed to state that the Gypsies of Spain and Italy
have kept themselves as much apart as, or at least have as little
mingled their blood with the Spaniards and Italians as their
brethren in Hungaria and Transylvania with the inhabitants of
those countries, on which account they still strikingly resemble
them in manners, customs, and appearance.&nbsp; The most
extraordinary assertion of Hervas is perhaps his second, namely,
that the Gypsies have invented particular words to supply the
place of others which they had lost.&nbsp; The absurdity of this
supposition nearly induces us to believe that Hervas, who has
written so much and so laboriously on language, was totally
ignorant of the philosophy of his subject.&nbsp; There can be no
doubt, as we have before admitted, that in the robber jargon,
whether spoken in Spain, Italy, or England, there are many words
at whose etymology it is very difficult to arrive; yet such a
fact is no excuse for the adoption of the opinion that these
words are of pure invention.&nbsp; A knowledge of the Rommany
proves satisfactorily that many have been borrowed from that
language, whilst many others may be traced to foreign tongues,
especially the Latin and Italian.&nbsp; Perhaps one of the
strongest grounds for concluding that the origin of language was
divine is the fact that no instance can be adduced of the
invention, we will not say of a language, but even of a single
word that is in use in society of any kind.&nbsp; Although new
dialects are continually being formed, it is only by a system of
modification, by which roots almost coeval with time itself are
continually being reproduced under a fresh appearance, and under
new circumstances.&nbsp; The third assertion of Hervas, as to the
Git&aacute;nos speaking the allegorical language of which he
exhibits specimens, is entitled to about equal credence as the
two former.&nbsp; The truth is, that the entire store of
erudition of the learned Jesuit, and he doubtless was learned to
a remarkable degree, was derived from books, either printed or
manuscript.&nbsp; He compared the Gypsy words in the publication
of Grellmann with various vocabularies, which had long been in
existence, of the robber jargons of Spain and Italy, which
jargons by a strange fatuity had ever been considered as
belonging to the Gypsies.&nbsp; Finding that the Gypsy words of
Grellmann did not at all correspond with the thieves&rsquo;
slang, he concluded that the Gypsies of Spain and Italy had
forgotten their own language, and to supply its place had
invented the jargons aforesaid, but he never gave himself the
trouble to try whether the Gypsies really understood the contents
of his slang vocabularies; had he done so, he would have found
that the slang was about as unintelligible to the Gypsies as he
would have found the specimens of Grellmann unintelligible to the
thieves had he quoted those specimens to them.&nbsp; The Gypsies
of Spain, it will be sufficient to observe, speak the language of
which a vocabulary is given in the present work, and those of
Italy who are generally to be found existing in a half-savage
state in the various ruined castles, relics of the feudal times,
with which Italy abounds, a dialect very similar, and about as
much corrupted.&nbsp; There are, however, to be continually found
in Italy roving bands of Rommany, not natives of the country, who
make excursions from Moldavia and Hungaria to France and Italy,
for the purpose of plunder; and who, if they escape the hand of
justice, return at the expiration of two or three years to their
native regions, with the booty they have amassed by the practice
of those thievish arts, perhaps at one period peculiar to their
race, but at present, for the most part, known and practised by
thieves in general.&nbsp; These bands, however, speak the pure
Gypsy language, with all its grammatical peculiarities.&nbsp; It
is evident, however, that amongst neither of these classes had
Hervas pushed his researches, which had he done, it is probable
that his investigations would have resulted in a work of a far
different character from the confused, unsatisfactory, and
incorrect details of which is formed his essay on the language of
the Gypsies.</p>
<p>Having said thus much concerning the robber language in
general, we shall now proceed to offer some specimens of it, in
order that our readers may be better able to understand its
principles.&nbsp; We shall commence with the Italian dialect,
which there is reason for supposing to be the prototype of the
rest.&nbsp; To show what it is, we avail ourselves of some of the
words adduced by Hervas, as specimens of the language of the
Git&aacute;nos of Italy.&nbsp; &lsquo;I place them,&rsquo; he
observes, &lsquo;with the signification which the greater number
properly have in Italian.&rsquo;</p>
<table>
<tr>
<td><p>&nbsp;</p>
</td>
<td><p>Robber jargon of Italy.</p>
</td>
<td><p>Proper signification of the words.</p>
</td>
</tr>
<tr>
<td><p>Arm</p>
</td>
<td><p>Ale / Barbacane</p>
</td>
<td><p>Wings / Barbican</p>
</td>
</tr>
<tr>
<td><p>Belly</p>
</td>
<td><p>Fagiana</p>
</td>
<td><p>Pheasant</p>
</td>
</tr>
<tr>
<td><p>Devil</p>
</td>
<td><p>Rabuino</p>
</td>
<td><p>Perhaps <i>Rabbin</i>, which, in Hebrew, is Master</p>
</td>
</tr>
<tr>
<td><p>Earth</p>
</td>
<td><p>Calcosa</p>
</td>
<td><p>Street, road</p>
</td>
</tr>
<tr>
<td><p>Eye</p>
</td>
<td><p>Balco</p>
</td>
<td><p>Balcony</p>
</td>
</tr>
<tr>
<td><p>Father</p>
</td>
<td><p>Grimo</p>
</td>
<td><p>Old, wrinkled</p>
</td>
</tr>
<tr>
<td><p>Fire</p>
</td>
<td><p>Presto</p>
</td>
<td><p>Quick</p>
</td>
</tr>
<tr>
<td><p>God</p>
</td>
<td><p>Anticrotto</p>
</td>
<td><p>Probably Antichrist</p>
</td>
</tr>
<tr>
<td><p>Hair</p>
</td>
<td><p>Prusa <a name="citation346a"></a><a href="#footnote346a"
class="citation">[346a]</a></p>
</td>
<td><p>&nbsp;</p>
</td>
</tr>
<tr>
<td><p>Head</p>
</td>
<td><p>Elmo / Borella <a name="citation346b"></a><a
href="#footnote346b" class="citation">[346b]</a> / Chiurla <a
name="citation346c"></a><a href="#footnote346c"
class="citation">[346c]</a></p>
</td>
<td><p>Helmet</p>
</td>
</tr>
<tr>
<td><p>Heart</p>
</td>
<td><p>Salsa</p>
</td>
<td><p>Sauce</p>
</td>
</tr>
<tr>
<td><p>Man</p>
</td>
<td><p>Osmo</p>
</td>
<td><p>From the Italian <i>uomo</i>, which is man</p>
</td>
</tr>
<tr>
<td><p>Moon</p>
</td>
<td><p>Mocoloso di Sant&rsquo; Alto</p>
</td>
<td><p>Wick of the firmament</p>
</td>
</tr>
<tr>
<td><p>Night</p>
</td>
<td><p>Brunamaterna</p>
</td>
<td><p>Mother-brown</p>
</td>
</tr>
<tr>
<td><p>Nose</p>
</td>
<td><p>Gambaro</p>
</td>
<td><p>Crab</p>
</td>
</tr>
<tr>
<td><p>Sun</p>
</td>
<td><p>Ruffo di Sant&rsquo; Alto</p>
</td>
<td><p>Red one of the firmament</p>
</td>
</tr>
<tr>
<td><p>Tongue</p>
</td>
<td><p>Serpentina / Danosa</p>
</td>
<td><p>Serpent-like / Hurtful</p>
</td>
</tr>
<tr>
<td><p>Water</p>
</td>
<td><p>Lenza / Vetta <a name="citation346d"></a><a
href="#footnote346d" class="citation">[346d]</a></p>
</td>
<td><p>Fishing-net / Top, bud</p>
</td>
</tr>
</table>
<p>The Germania of Spain may be said to divide itself into two
dialects, the ancient and modern.&nbsp; Of the former there
exists a vocabulary, published first by Juan Hidalgo, in the year
1609, at Barcelona, and reprinted in Madrid, 1773.&nbsp; Before
noticing this work, it will perhaps be advisable to endeavour to
ascertain the true etymology of the word Germania, which
signifies the slang vocabulary, or robber language of
Spain.&nbsp; We have no intention to embarrass our readers by
offering various conjectures respecting its origin; its sound,
coupled with its signification, affording sufficient evidence
that it is but a corruption of Rommany, which properly denotes
the speech of the Roma or Git&aacute;nos.&nbsp; The thieves who
from time to time associated with this wandering people, and
acquired more or less of their language, doubtless adopted this
term amongst others, and, after modifying it, applied it to the
peculiar phraseology which, in the course of time, became
prevalent amongst them.&nbsp; The dictionary of Hidalgo is
appended to six ballads, or romances, by the same author, written
in the Germanian dialect, in which he describes the robber life
at Seville at the period in which he lived.&nbsp; All of these
romances possess their peculiar merit, and will doubtless always
be considered valuable, and be read as faithful pictures of
scenes and habits which now no longer exist.&nbsp; In the
prologue, the author states that his principal motive for
publishing a work written in so strange a language was his
observing the damage which resulted from an ignorance of the
Germania, especially to the judges and ministers of justice,
whose charge it is to cleanse the public from the pernicious
gentry who use it.&nbsp; By far the greatest part of the
vocabulary consists of Spanish words used allegorically, which
are, however, intermingled with many others, most of which may be
traced to the Latin and Italian, others to the Sanscrit or
Git&aacute;no, Russian, Arabic, Turkish, Greek, and German
languages. <a name="citation348"></a><a href="#footnote348"
class="citation">[348]</a>&nbsp; The circumstances of words
belonging to some of the languages last enumerated being found in
the Git&aacute;no, which at first may strike the reader as
singular, and almost incredible, will afford but slight surprise,
when he takes into consideration the peculiar circumstances of
Spain during the sixteenth and seventeenth centuries.&nbsp; Spain
was at that period the most powerful monarchy in Europe; her foot
reposed upon the Low Countries, whilst her gigantic arms embraced
a considerable portion of Italy.&nbsp; Maintaining always a
standing army in Flanders and in Italy, it followed as a natural
consequence, that her Miquelets and soldiers became tolerably
conversant with the languages of those countries; and, in course
of time, returning to their native land, not a few, especially of
the former class, a brave and intrepid, but always a lawless and
dissolute species of soldiery, either fell in or returned to evil
society, and introduced words which they had learnt abroad into
the robber phraseology; whilst returned galley-slaves from
Algiers, Tunis, and Tetuan, added to its motley variety of words
from the relics of the broken Arabic and Turkish, which they had
acquired during their captivity.&nbsp; The greater part of the
Germania, however, remained strictly metaphorical, and we are
aware of no better means of conveying an idea of the principle on
which it is formed, than by quoting from the first romance of
Hidalgo, where particular mention is made of this
jargon:&mdash;</p>
<blockquote><p>&lsquo;A la cama llama Blanda<br />
Donde Sornan en poblado<br />
A la Fresada Vellosa,<br />
Que mucho vello ha criado.<br />
Dice &aacute; la sabana Alba<br />
Porque es alba en sumo grado,<br />
A la camisa Carona,<br />
Al jubon llama apretado:<br />
Dice al Sayo Tapador<br />
Porque le lleva tapado.<br />
Llama &aacute; los zapatos Duros,<br />
Que las piedras van pisando.<br />
A la capa llama nuve,<br />
Dice al Sombrero Texado.<br />
Respeto llama &aacute; la Espada,<br />
Que por ella es respetado,&rsquo; etc. etc.</p>
<p style="text-align: right"><span class="smcap">Hidalgo</span>,
p. 22&ndash;3.</p>
</blockquote>
<p>After these few remarks on the ancient Germania of Spain, we
now proceed to the modern, which differs considerably from the
former.&nbsp; The principal cause of this difference is to be
attributed to the adoption by the Spanish outlaws, in latter
years, of a considerable number of words belonging to, or
modified from, the Rommany, or language of the
Git&aacute;nos.&nbsp; The Git&aacute;nos of Spain, during the
last half-century, having, in a great degree, abandoned the
wandering habit of life which once constituted one of their most
remarkable peculiarities, and residing, at present, more in the
cities than in the fields, have come into closer contact with the
great body of the Spanish nation than was in former days their
practice.&nbsp; From their living thus in towns, their language
has not only undergone much corruption, but has become, to a
slight degree, known to the dregs of society, amongst whom they
reside.&nbsp; The thieves&rsquo; dialect of the present day
exhibits, therefore, less of the allegorical language preserved
in the pages of Hidalgo than of the Gypsy tongue.&nbsp; It must
be remarked, however, that it is very scanty, and that the whole
robber phraseology at present used in Spain barely amounts to two
hundred words, which are utterly insufficient to express the very
limited ideas of the outcasts who avail themselves of it.</p>
<p>Concerning the Germania of France, or &lsquo;Argot,&rsquo; as
it is called, it is unnecessary to make many observations, as
what has been said of the language of Hidalgo and the Red Italian
is almost in every respect applicable to it.&nbsp; As early as
the middle of the sixteenth century a vocabulary of this jargon
was published under the title of <i>Langue des Escrocs</i>, at
Paris.&nbsp; Those who wish to study it as it at present exists
can do no better than consult <i>Les M&eacute;moires de
Vidocq</i>, where a multitude of words in Argot are to be found,
and also several songs, the subjects of which are thievish
adventures.</p>
<p>The first vocabulary of the &lsquo;Cant Language,&rsquo; or
English Germania, appeared in the year 1680, appended to the life
of <i>The English Rogue</i>, a work which, in many respects,
resembles the <i>History of Guzman d&rsquo;Alfar&aacute;che</i>,
though it is written with considerably more genius than the
Spanish novel, every chapter abounding with remarkable adventures
of the robber whose life it pretends to narrate, and which are
described with a kind of ferocious energy, which, if it do not
charm the attention of the reader, at least enslaves it, holding
it captive with a chain of iron.&nbsp; Amongst his other
adventures, the hero falls in with a Gypsy encampment, is
enrolled amongst the fraternity, and is allotted a
&lsquo;mort,&rsquo; or concubine; a barbarous festival ensues, at
the conclusion of which an epithalamium is sung in the Gypsy
language, as it is called in the work in question.&nbsp; Neither
the epithalamium, however, nor the vocabulary, are written in the
language of the English Gypsies, but in the &lsquo;Cant,&rsquo;
or allegorical robber dialect, which is sufficient proof that the
writer, however well acquainted with thieves in general, their
customs and manners of life, was in respect to the Gypsies
profoundly ignorant.&nbsp; His vocabulary, however, has been
always accepted as the speech of the English Gypsies, whereas it
is at most entitled to be considered as the peculiar speech of
the thieves and vagabonds of his time.&nbsp; The cant of the
present day, which, though it differs in some respects from the
vocabulary already mentioned, is radically the same, is used not
only by the thieves in town and country, but by the jockeys of
the racecourse and the pugilists of the &lsquo;ring.&rsquo; As a
specimen of the cant of England, we shall take the liberty of
quoting the epithalamium to which we have above
alluded:&mdash;</p>
<blockquote><p>&lsquo;Bing out, bien morts, and tour and tour<br
/>
Bing out, bien morts and tour;<br />
For all your duds are bing&rsquo;d awast,<br />
The bien cove hath the loure. <a name="citation351"></a><a
href="#footnote351" class="citation">[351]</a></p>
<p>&lsquo;I met a dell, I viewed her well,<br />
She was benship to my watch:<br />
So she and I did stall and cloy<br />
Whatever we could catch.</p>
<p>&lsquo;This doxy dell can cut ben whids,<br />
And wap well for a win,<br />
And prig and cloy so benshiply,<br />
All daisy-ville within.</p>
<p>&lsquo;The hoyle was up, we had good luck,<br />
In frost for and in snow;<br />
Men they did seek, then we did creep<br />
And plant the roughman&rsquo;s low.&rsquo;</p>
</blockquote>
<p>It is scarcely necessary to say anything more upon the
Germania in general or in particular; we believe that we have
achieved the task which we marked out for ourselves, and have
conveyed to our readers a clear and distinct idea of what it
is.&nbsp; We have shown that it has been erroneously confounded
with the Rommany, or Git&aacute;no language, with which it has
nevertheless some points of similarity.&nbsp; The two languages
are, at the present day, used for the same purpose, namely, to
enable habitual breakers of the law to carry on their
consultations with more secrecy and privacy than by the ordinary
means.&nbsp; Yet it must not be forgotten that the thieves&rsquo;
jargon was invented for that purpose, whilst the Rommany,
originally the proper and only speech of a particular nation, has
been preserved from falling into entire disuse and oblivion,
because adapted to answer the same end.&nbsp; It was impossible
to treat of the Rommany in a manner calculated to exhaust the
subject, and to leave no ground for future cavilling, without
devoting a considerable space to the consideration of the robber
dialect, on which account we hope we shall be excused many of the
dry details which we have introduced into the present
essay.&nbsp; There is a link of connection between the history of
the Roma, or wanderers from Hindustan, who first made their
appearance in Europe at the commencement of the fifteenth
century, and that of modern roguery.&nbsp; Many of the arts which
the Gypsies proudly call their own, and which were perhaps at one
period peculiar to them, have become divulged, and are now
practised by the thievish gentry who infest the various European
states, a result which, we may assert with confidence, was
brought about by the alliance of the Gypsies being eagerly sought
on their first arrival by the thieves, who, at one period, were
less skilful than the former in the ways of deceit and plunder;
which kind of association continued and held good until the
thieves had acquired all they wished to learn, when they left the
Gypsies in the fields and plains, so dear to them from their
vagabond and nomad habits, and returned to the towns and
cities.&nbsp; Yet from this temporary association were produced
two results; European fraud became sharpened by coming into
contact with Asiatic craft, whilst European tongues, by
imperceptible degrees, became recruited with various words (some
of them wonderfully expressive), many of which have long been
stumbling-stocks to the philologist, who, whilst stigmatising
them as words of mere vulgar invention, or of unknown origin, has
been far from dreaming that by a little more research he might
have traced them to the Sclavonic, Persian, or Romaic, or perhaps
to the mysterious object of his veneration, the Sanscrit, <a
name="page354"></a><span class="pagenum">p. 354</span>the sacred
tongue of the palm-covered regions of Ind; words originally
introduced into Europe by objects too miserable to occupy for a
moment his lettered attention&mdash;the despised denizens of the
tents of Roma.</p>
<h5>ON THE TERM &lsquo;BUSNO&rsquo;</h5>
<p>Those who have done me the honour to peruse this strange
wandering book of mine, must frequently have noticed the word
&lsquo;Busno,&rsquo; a term bestowed by the Spanish Gypsy on his
good friend the Spaniard.&nbsp; As the present will probably be
the last occasion which I shall have to speak of the
Git&aacute;nos or anything relating to them, it will perhaps be
advisable to explain the meaning of this word.&nbsp; In the
vocabulary appended to former editions I have translated Busno by
such words as Gentile, savage, person who is not a Gypsy, and
have stated that it is probably connected with a certain Sanscrit
noun signifying an impure person.&nbsp; It is, however, derived
immediately from a Hungarian term, exceedingly common amongst the
lower orders of the Magyars, to their disgrace be it
spoken.&nbsp; The Hungarian Gypsies themselves not unfrequently
style the Hungarians Busnoes, in ridicule of their unceasing use
of the word in question.&nbsp; The first Gypsies who entered
Spain doubtless brought with them the term from Hungary, the
language of which country they probably understood to a certain
extent.&nbsp; That it was not ill applied by them in Spain no one
will be disposed to deny when told that it exactly corresponds
with the Shibboleth of the Spaniards, &lsquo;Carajo,&rsquo; an
oath equally common in Spain as its equivalent in Hungary.&nbsp;
Busno, therefore, in Spanish means <i>El del carajo</i>, or he
who has that term continually in his mouth.&nbsp; The Hungarian
words in Spanish Gypsy may amount to ten or twelve, a very
inconsiderable number; but the Hungarian Gypsy tongue itself, as
spoken at the present day, exhibits only a slight sprinkling of
Hungarian words, whilst it contains many words borrowed from the
Wallachian, some of which have found their way into Spain, and
are in common use amongst the Git&aacute;nos.</p>
<h4><a name="page357"></a><span class="pagenum">p.
357</span>SPECIMENS OF GYPSY DIALECTS</h4>
<h5>THE ENGLISH DIALECT OF THE ROMMANY</h5>
<blockquote><p>&lsquo;<span class="smcap">Tachipen</span> if I
jaw &rsquo;doi, I can lel a bit of tan to hatch: N&rsquo;etist I
shan&rsquo;t puch kekomi wafu gorgies.&rsquo;</p>
</blockquote>
<p>The above sentence, dear reader, I heard from the mouth of Mr.
Petulengro, the last time that he did me the honour to visit me
at my poor house, which was the day after Mol-divvus <a
name="citation359"></a><a href="#footnote359"
class="citation">[359]</a>, 1842: he stayed with me during the
greater part of the morning, discoursing on the affairs of Egypt,
the aspect of which, he assured me, was becoming daily worse and
worse.&nbsp; &lsquo;There is no living for the poor people,
brother,&rsquo; said he, &lsquo;the chokengres (police) pursue us
from place to place, and the gorgios are become either so poor or
miserly, that they grudge our cattle a bite of grass by the
wayside, and ourselves a yard of ground to light a fire
upon.&nbsp; Unless times alter, brother, and of that I see no
probability, unless you are made either poknees or mecralliskoe
geiro (justice of the peace or prime minister), I am afraid the
poor persons will have to give up wandering altogether, and then
what will become of them?&rsquo;</p>
<p>&lsquo;However, brother,&rsquo; he continued, in a more
cheerful tone, &lsquo;I am no hindity mush, <a
name="citation360a"></a><a href="#footnote360a"
class="citation">[360a]</a> as you well know.&nbsp; I suppose you
have not forgot how, fifteen years ago, when you made horseshoes
in the little dingle by the side of the great north road, I lent
you fifty cottors <a name="citation360b"></a><a
href="#footnote360b" class="citation">[360b]</a> to purchase the
wonderful trotting cob of the innkeeper with the green Newmarket
coat, which three days after you sold for two hundred.</p>
<p>&lsquo;Well, brother, if you had wanted the two hundred
instead of the fifty, I could have lent them to you, and would
have done so, for I knew you would not be long pazorrhus to
me.&nbsp; I am no hindity mush, brother, no Irishman; I laid out
the other day twenty pounds in buying ruponoe peamengries; <a
name="citation360c"></a><a href="#footnote360c"
class="citation">[360c]</a> and in the Chonggav, <a
name="citation360d"></a><a href="#footnote360d"
class="citation">[360d]</a> have a house of my own with a yard
behind it.</p>
<blockquote><p>&lsquo;<i>And</i>, <i>forsooth</i>, <i>if I go
thither</i>, <i>I can choose a place to light afire upon</i>,
<i>and shall have no necessity to ask leave of these here
Gentiles</i>.&rsquo;</p>
</blockquote>
<p>Well, dear reader, this last is the translation of the Gypsy
sentence which heads the chapter, and which is a very
characteristic specimen of the general way of speaking of the
English Gypsies.</p>
<p>The language, as they generally speak it, is a broken jargon,
in which few of the grammatical peculiarities of the Rommany are
to be distinguished.&nbsp; In fact, what has been said of the
Spanish Gypsy dialect holds good with respect to the English as
commonly spoken: yet the English dialect has in reality suffered
much less than the Spanish, and still retains its original syntax
to a certain extent, its peculiar manner of conjugating verbs,
and declining nouns and pronouns.</p>
<p style="text-align: center">ENGLISH DIALECT</p>
<blockquote><p>Moro Dad, savo djives oteh drey o charos, te
caumen Gorgio ta Romany Chal tiro nav, te awel tiro tem, te
kairen tiro lav aukko prey puv, sar kairdios oteh drey o
charos.&nbsp; Dey men to-divvus moro divvuskoe moro, ta for-dey
men pazorrhus tukey sar men for-denna len pazorrhus amande; ma
muk te petrenna drey caik temptacionos; ley men abri sor
doschder.&nbsp; Tiro se o tem, Mi-duvel, tiro o zoozlu vast, tiro
sor koskopen drey sor cheros.&nbsp; Avali.&nbsp; Ta-chipen.</p>
</blockquote>
<p style="text-align: center">SPANISH DIALECT</p>
<blockquote><p>Batu monro sos socabas ot&eacute; enr&eacute; ye
char, que camele Gacho ta Romani Cha tiro nao, qu&rsquo;abillele
tiro chim, querese tiro lao acoi opr&eacute; ye puve sarta se
querela ot&eacute; enr&eacute; ye char.&nbsp; Di&ntilde;anos
sejonia monro manro de cata chibes, ta estormenanos monrias
bisauras sasta mu estormenamos a monrias bisabadores; na nos
meques petrar enr&eacute; cayque pajandia, lillanos abri de saro
chungalipen.&nbsp; Persos tiro sinela o chim, Undevel, tiro ye
silna bast, tiro saro lachipen enr&eacute; saro chiros.&nbsp;
Unga.&nbsp; Chachip&eacute;.</p>
</blockquote>
<p style="text-align: center"><i>English Translation of the
above</i></p>
<blockquote><p>Our Father who dwellest there in heaven, may
Gentile and Gypsy love thy name, thy kingdom come, may they do
thy word here on earth as it is done there in heaven.&nbsp; Give
us to-day our daily bread, <a name="citation361a"></a><a
href="#footnote361a" class="citation">[361a]</a> and forgive us
indebted to thee as we forgive them indebted to us, <a
name="citation361b"></a><a href="#footnote361b"
class="citation">[361b]</a> suffer not that we fall into
<i>no</i> temptation, take us out from all evil. <a
name="citation361c"></a><a href="#footnote361c"
class="citation">[361c]</a>&nbsp; Thine <a
name="citation361d"></a><a href="#footnote361d"
class="citation">[361d]</a> is the kingdom my God, thine the
strong hand, thine all goodness in all time.&nbsp; Aye.&nbsp;
Truth.</p>
</blockquote>
<h5>HUNGARIAN DIALECT</h5>
<p>The following short sentences in Hungarian Gypsy, in addition
to the prayer to the Virgin given in the Introduction, will
perhaps not prove unacceptable to the reader.&nbsp; In no part of
the world is the Gypsy tongue at the present day spoken with more
purity than in Hungary, <a name="citation362"></a><a
href="#footnote362" class="citation">[362]</a> where it is used
by the Gypsies not only when they wish to be unintelligible to
the Hungarians, but in their common conversation amongst
themselves.</p>
<p>From these sentences the reader, by the help of the
translations which accompany them, may form a tolerable idea not
only of what the Gypsy tongue is, but of the manner in which the
Hungarian Gypsies think and express themselves.&nbsp; They are
specimens of genuine Gypsy talk&mdash;sentences which I have
myself heard proceed from the mouths of the Czigany; they are not
Busno thoughts done into gentle Rommany.&nbsp; Some of them are
given here as they were written down by me at the time, others as
I have preserved them in my memory up to the present
moment.&nbsp; It is not improbable that at some future time I may
return to the subject of the Hungarian Gypsies.</p>
<table>
<tr>
<td><p>Var&eacute; tava soskei me puchelas cai soskei avillara
cat&aacute;ri.</p>
</td>
<td><p>Much I ponder why you ask me (questions), and why you
should come hither.</p>
</td>
</tr>
<tr>
<td><p>Mango le gulo Devlas vas o erai, hodj o erai te pirel
misto, te n&rsquo;avel pascotia l&rsquo;eras, ta na avel o erai
nasvalo.</p>
</td>
<td><p>I pray the sweet Goddess for the gentleman, that the
gentleman may journey well, that misfortune come not to the
gentleman, and that the gentleman fall not sick.</p>
</td>
</tr>
<tr>
<td><p>Cana cames aves pale.</p>
</td>
<td><p>When you please come back.</p>
</td>
</tr>
<tr>
<td><p>Ki&rsquo;som dhes keral avel o rai catari? <a
name="citation363a"></a><a href="#footnote363a"
class="citation">[363a]</a></p>
</td>
<td><p>How many days did the gentleman take to come hither?</p>
</td>
</tr>
<tr>
<td><p>Kit somu berschengro hal tu? <a name="citation363b"></a><a
href="#footnote363b" class="citation">[363b]</a></p>
</td>
<td><p>How many years old are you?</p>
</td>
</tr>
<tr>
<td><p>Cad&eacute; abri mai lachi e mol sar ando foro.</p>
</td>
<td><p>Here out better (is) the wine than in the city.</p>
</td>
</tr>
<tr>
<td><p>Sin o mas balichano, ta i gorkhe garasheskri; <a
name="citation363c"></a><a href="#footnote363c"
class="citation">[363c]</a> sin o manro parno, cai te felo do
garashangro.</p>
</td>
<td><p>The meat is of pig, and the gherkins cost a
grosh&mdash;the bread is white, and the lard costs two
groshen.</p>
</td>
</tr>
<tr>
<td><p>Yeck quartalli mol ando lende.</p>
</td>
<td><p>One quart of wine amongst us.</p>
</td>
</tr>
<tr>
<td><p>And&eacute; mol ot&eacute; mestchibo.</p>
</td>
<td><p>In wine there (is) happiness.</p>
</td>
</tr>
<tr>
<td><p>Khava piava&mdash;dui shel, tri shel predinava.</p>
</td>
<td><p>I will eat, I will drink&mdash;two hundred, three hundred
I will place before.</p>
</td>
</tr>
<tr>
<td><p>Damen Devla saschipo ando mure cocala.</p>
</td>
<td><p>Give us Goddess health in our bones.</p>
</td>
</tr>
<tr>
<td><p>Te rosarow labio tarraco le Mujeskey miro pralesco, ta
vela mi anao tukey le Mujeskey miro pralesky.</p>
</td>
<td><p>I will seek a waistcoat, which I have, for Moses my
brother, and I will change names with Moses my brother. <a
name="citation363d"></a><a href="#footnote363d"
class="citation">[363d]</a></p>
</td>
</tr>
<tr>
<td><p>Llundun baro foro, bishwar mai baro sar Cosvaro.</p>
</td>
<td><p>London (is) a big city, twenty times more big than
Colosvar.</p>
</td>
</tr>
<tr>
<td><p>Nani yag, mullas.</p>
</td>
<td><p>There is no fire, it is dead.</p>
</td>
</tr>
<tr>
<td><p>Nasiliom cai purdiom but; besh te pansch bersch mi homas
slugadhis pa Baron Splini regimentos.</p>
</td>
<td><p>I have suffered and toiled much: twenty and five years I
was serving in Baron Splini&rsquo;s regiment.</p>
</td>
</tr>
<tr>
<td><p>Saro chiro cado Del; cavo o puro di&ntilde;as o Del.</p>
</td>
<td><p>Every time (cometh) from God; that old (age) God gave.</p>
</td>
</tr>
<tr>
<td><p>Me camov te jav ando Buka-resti&mdash;cado Bukaresti
lachico tem dur drom jin keri.</p>
</td>
<td><p>I wish to go unto Bukarest&mdash;from Bukarest, the good
country, (it is) a far way unto (my) house.</p>
</td>
</tr>
<tr>
<td><p>Mi hom nasvallo.</p>
</td>
<td><p>I am sick.</p>
</td>
</tr>
<tr>
<td><p>Soskei nai jas ke baro ful-cheri?</p>
</td>
<td><p>Why do you not go to the great physician</p>
</td>
</tr>
<tr>
<td><p>Wei mangue ke nani man lov&eacute; nastis jav.</p>
</td>
<td><p>Because I have no money I can&rsquo;t go</p>
</td>
</tr>
<tr>
<td><p>Belgra sho mille pu cado Cosvarri; hin oter miro
chabo.</p>
</td>
<td><p>Belgrade (is) six miles of land from Colosvar; there is my
son.</p>
</td>
</tr>
<tr>
<td><p>Te vas Del l&rsquo;erangue ke meclan man abri ando a
pan-dibo.</p>
</td>
<td><p>May God help the gentlemen that they let me out (from) in
the prison.</p>
</td>
</tr>
<tr>
<td><p>Opr&eacute; rukh sarkhi ye chiriclo, ca kerel anre e
chiricli.</p>
</td>
<td><p>On the tree (is) the nest of the bird, where makes eggs
the female bird.</p>
</td>
</tr>
<tr>
<td><p>Ca hin tiro ker?</p>
</td>
<td><p>Where is your house?</p>
</td>
</tr>
<tr>
<td><p>Ando calo berkho, oter bin miro ker, av prala mensar; jas
mengue keri.</p>
</td>
<td><p>In the black mountain, there is my house; come brother
with me; let us go to my house.</p>
</td>
</tr>
<tr>
<td><p>Ando bersch dui chiro, ye ven, ta nilei.</p>
</td>
<td><p>In the year (are) two seasons, the winter and summer.</p>
</td>
</tr>
<tr>
<td><p>O felhegos del o breschino, te purdel o barbal.</p>
</td>
<td><p>The cloud gives the rain, and puffs (forth) the wind.</p>
</td>
</tr>
<tr>
<td><p>Hir mi Devlis camo but cavo erai&mdash;lacho manus o,
Anglus, tama rakarel Ungarica; avel catari ando urdon le trin
gras-tensas&mdash;beshel cate abri po buklo tan; le poivasis ando
bas irinel ando lel.&nbsp; Bo zedun stadji ta bari barba.</p>
</td>
<td><p>By my God I love much that gentleman&mdash;a good man he,
an Englishman, but he speaks Hungarian; he came <a
name="citation364a"></a><a href="#footnote364a"
class="citation">[364a]</a> hither in a waggon with three horses,
he sits here out in the wilderness; <a name="citation364b"></a><a
href="#footnote364b" class="citation">[364b]</a> with a pencil in
his hand he writes in a book.&nbsp; He has a green hat and a big
beard.</p>
</td>
</tr>
</table>
<h4><a name="page365"></a><span class="pagenum">p.
365</span>VOCABULARY OF THEIR LANGUAGE</h4>
<p>This section of the book could not be transcribed in 1997 as
it contained many non-european languages and Gutenberg
didn&rsquo;t support Unicode then.&nbsp; It will be transcribed
at some future point.&mdash;DP, August 2019.</p>
<h2><a name="page415"></a><span class="pagenum">p.
415</span>APPENDIX</h2>
<h3>MISCELLANIES IN THE GIT&Aacute;NO LANGUAGE</h3>
<h4>ADVERTISEMENT</h4>
<p><span class="smcap">It</span> is with the view of preserving
as many as possible of the monuments of the Spanish Gypsy tongue
that the author inserts the following pieces; they are for the
most part, whether original or translated, the productions of the
&lsquo;Aficion&rsquo; of Seville, of whom something has been said
in the Preface to the Spurious Gypsy Poetry of Andalusia; not the
least remarkable, however, of these pieces is a genuine Gypsy
composition, the translation of the Apostles&rsquo; Creed by the
Gypsies of Cordova, made under the circumstances detailed in the
second part of the first volume.&nbsp; To all have been affixed
translations, more or less literal, to assist those who may wish
to form some acquaintance with the Git&aacute;no language.</p>
<h4>COTORRES ON CHIPE CALLI / MISCELLANIES</h4>
<p><span class="smcap">Bato</span> Nonrro sos socabas on o tarpe,
manjirific&aacute;do quej&eacute;sa tute acnao; abill&aacute;nos
or tute sich&eacute;n, y querese tute orependola andial on la
chen sata on o tarpe; or manrro nonrro de cata chibel
di&ntilde;anoslo sejo&ntilde;&iacute;a, y estormenanos nonrrias
bisauras andial sata gab&eacute;res estormenamos &aacute; nonrros
bisaraores; y nasti nes muques petrar on la bajanb&oacute;, bus
listrabanos de chorre.&mdash;Anarania.</p>
<p><span class="smcap">Father</span> Our, who dwellest in the
heaven, sanctified become thy name; come-to-us the thy kingdom,
and be-done thy will so in the earth as in the heaven; the bread
our of every day give-us-it to-day, and pardon-us our debts so as
we-others pardon (to) our debtors; and not let us fall in the
temptation, but deliver-us from wickedness.&mdash;Amen.</p>
<p>Panchabo on Ostebe Bato saro-asisil&aacute;ble, Perbaraor de o
tarpe y la chen, y on Greson&eacute; desquero Beyio Chabal
nonrrio Era&ntilde;o, sos guill&oacute;
sar-trujatapucher&iacute;do per troecane y sarda&ntilde;a de or
Chanispero Manjaro, y purel&oacute; de Manjari ostelinda debla;
Brichol&oacute; ostel&eacute; de or asislar de Brono
Alie&ntilde;icato; guill&oacute; trejuficao, mule y
caba&ntilde;ao; y sundil&oacute; &aacute; los casinob&eacute;s,
<a name="citation416"></a><a href="#footnote416"
class="citation">[416]</a> y &aacute; or brodel&oacute;
chib&eacute;l repurel&oacute; de enrre los mul&eacute;s, y
encalom&oacute; &aacute; los otarpes, y soscabela best&iacute;que
&aacute; la tabastorre de Ostebe Bato saro-asisilable, ende
aot&eacute;r &aacute; de abillar &aacute; sarplar &aacute; los
Apucheris y mul&eacute;s.&nbsp; Panchabo on or Chanispero
Manjar&oacute;, la Manjari Cangari Pebuld&oacute;rica y
Rebuld&oacute;rica, la Erunon de los Manjar&oacute;s, or
Estorm&eacute;n de los crej&eacute;tes, la repurel&oacute; de la
mansenquere y la chibib&eacute;n verable.&mdash;Anarania,
Tebl&eacute;que.</p>
<p>I believe in God, Father all-powerful, creator of the heaven
and the earth, and in Christ his only Son our Lord, who went
conceived by deed and favour of the Spirit Holy, and born of
blessed goddess divine; suffered under (of) the might of Bronos
Alienicatos; <a name="citation417a"></a><a href="#footnote417a"
class="citation">[417a]</a> went crucified, dead and buried; and
descended to the conflagrations, and on the third day revived <a
name="citation417b"></a><a href="#footnote417b"
class="citation">[417b]</a> from among the dead, and ascended to
the heavens, and dwells seated at the right-hand of God, Father
all-powerful, from there he-has to come to impeach (to) the
living and dead.&nbsp; I believe in the Spirit Holy, the Holy
Church Catholic and Apostolic, the communion of the saints, the
remission of the sins, the re-birth of the flesh, and the life
everlasting.&mdash;Amen, Jesus.</p>
<h4>OCANAJIMIA A LA DEBLA / PRAYER TO THE VIRGIN</h4>
<p>O D&eacute;bla quirind&iacute;a, Day de sar&oacute;s los
Bordeles on coin panchabo: per los duquip&eacute;nes sos
naquel&aacute;stes &aacute; or pindr&eacute; de la trej&uacute;l
de tute Chaborr&oacute; majarol&iacute;simo te mangu&eacute;lo,
D&eacute;bla, me alcorab&iacute;ses de tute chaborr&oacute; or
estorm&eacute;n de sares las dojis y crej&eacute;tes sos menda
udic&aacute;re aquerao on andoba surd&eacute;te.&mdash;Anarania,
Tebl&eacute;que.</p>
<p>Osteb&eacute; te berarbe Ostelinda! perdoripe sirles de
sarda&ntilde;&aacute;; or Era&ntilde;&oacute; sin sartute;
bresban tute sirles enrr&eacute; sares las rumiles, y bresban sin
or frujero de tute po.&mdash;Tebl&eacute;que.</p>
<p>Manjari Ostelinda, day de Osteb&eacute;, brichardila per
gab&eacute;res crejeta&oacute;res aocan&aacute; y on la ocana de
nonrra berib&eacute;n!&mdash;Anarania, Tebl&eacute;que.</p>
<p>Chimuclani or Bato, or Chabal, or Chanispero manjar&oacute;;
sata sia on or presimelo, aocana, y gajeres: on los sicles de los
sicles.&mdash;Anarania.</p>
<p>O most holy Virgin, Mother of all the Christians in whom I
believe; for the agony which thou didst endure at the foot of the
cross of thy most blessed Son, I entreat thee, Virgin, that thou
wilt obtain for me, from thy Son, the remission of all the crimes
and sins which I may have committed in this world.&mdash;Amen,
Jesus.</p>
<p>God save thee, Maria! full art thou of grace; the Lord is with
thee; blessed art thou amongst all women, and blessed is the
fruit of thy womb.&mdash;Jesus.</p>
<p>Holy Maria, mother of God, pray for us sinners, now and in the
hour of our death!&mdash;Amen, Jesus.</p>
<p>Glory (to) the Father, the Son, (and) the Holy Ghost; as was
in the beginning, now, and for ever: in the ages of the
ages.&mdash;Amen.</p>
<h4>OR CREDO / THE CREED<br />
SARTA LO CHIBELARON LOS CALES DE CORDOVATI / TRANSLATED BY THE
GYSPIES OF CORDOVA</h4>
<p>Pachab&eacute;lo en Un-debel batu tosaro-baro, que ha querdi
el char y la chiqu&eacute;; y en Un-deb&eacute;l chinor&oacute;
su unico chabor&oacute; era&ntilde;o de amangue, que chal&oacute;
en el trupo de la Majar&iacute; por el Duquende Major&oacute;, y
abi&oacute; del veo de la Majar&iacute;; guill&oacute;
cur&aacute;do deb&aacute;jo de la sila de Pontio Pil&aacute;to el
ch&iacute;nobar&oacute;; guill&oacute; mulo y garabado; se
chal&eacute; &aacute; las jach&aacute;ris; al trin chib&eacute;
se ha sicob&aacute;do de los mul&eacute;s al char; sin&eacute;la
bej&aacute;do &aacute; las baste de Un-deb&eacute;l
barre&aacute;; y de ot&eacute; abiar&aacute; &aacute; juzgar
&aacute; los mul&eacute;s y &aacute; los que no lo
sin&eacute;lan; pachab&eacute;lo en el Majar&oacute;; la
Cangr&iacute; Majar&iacute; bare&aacute;; el jalar de los
Majaries; lo mec&oacute; de los gr&eacute;cos; la resureccion de
la maas, y la ochi que no mar&eacute;la.</p>
<p>I believe in God the Father all-great, who has made the heaven
and the earth; and in God the young, his only Son, the Lord of
us, who went into the body of the blessed (maid) by (means of)
the Holy Ghost, and came out of the womb of the blessed; he was
tormented beneath the power of Pontius Pilate, the great
Alguazil; was dead and buried; he went (down) to the fires; on
the third day he raised himself from the dead unto the heaven; he
is seated at the major hand of God; and from thence he shall come
to judge the dead and those who are not (dead).&nbsp; I believe
in the blessed one; in the church holy and great; the banquet of
the saints; the remission of sins; the resurrection of the flesh,
and the life which does not die.</p>
<h4>REJELENDRES / PROVERBS</h4>
<p>Or soscabela juco y ter&aacute;ble garip&eacute; no le sin
perfin&eacute; anelar relichi.</p>
<p>Bus yes manupe cha machagarno le pendan chuchipon los
brochabos.</p>
<p>Sacais sos ne dicob&eacute;lan calochin ne
bridaqu&eacute;lan.</p>
<p>Coin terelare trasardos e dinastes nasti le buchare
berrand&aacute;&ntilde;as &aacute; desquero contiqu&eacute;.</p>
<p>On sares las cachimanes de Sersen abillen rech&eacute;s.</p>
<p>Bus mola yes chirriclo on la ba sos gr&eacute;s balogando.</p>
<p>A Osteb&eacute; brichardilando y sar or mochique
di&ntilde;elando.</p>
<p>Bus mola quesar jero de gabu&ntilde;o sos manpor&iacute; de
bombardo.</p>
<p>Dic&aacute;r y panchab&aacute;r, sata penda Manjar&oacute;
Lillar.</p>
<p>Or esorji&eacute; de or narsichisl&eacute; sin chismar
lachingu&eacute;l.</p>
<p>Las queles mistos grobel&aacute;s: per macara chibel la
pir&iacute; y de rachi la operisa.</p>
<p>Aunsos me dicas vriardao de jorpoy ne sirlo braco.</p>
<p>Chachip&eacute; con juj&aacute;na&mdash;Calzones de
buch&iacute; y medias de lana.</p>
<p>Chuquel sos pir&eacute;la cocal ter&eacute;la.</p>
<p>Len sos sonsi bela pani &oacute; reblandani ter&eacute;la.</p>
<p>He who is lean and has scabs needs not carry a net. <a
name="citation419a"></a><a href="#footnote419a"
class="citation">[419a]</a></p>
<p>When a man goes drunk the boys say to him &lsquo;suet.&rsquo;
<a name="citation419b"></a><a href="#footnote419b"
class="citation">[419b]</a></p>
<p>Eyes which see not break no heart.</p>
<p>He who has a roof of glass let him not fling stones at his
neighbour.</p>
<p>Into all the taverns of Spain may reeds come.</p>
<p>A bird in the hand is worth more than a hundred flying.</p>
<p>To God (be) praying and with the flail plying.</p>
<p>It is worth more to be the head of a mouse than the tail of a
lion.</p>
<p>To see and to believe, as Saint Thomas says.</p>
<p>The extreme <a name="citation421a"></a><a href="#footnote421a"
class="citation">[421a]</a> of a dwarf is to spit largely.</p>
<p>Houses well managed:&mdash;at mid-day the stew-pan, <a
name="citation421b"></a><a href="#footnote421b"
class="citation">[421b]</a> and at night salad.</p>
<p>Although thou seest me dressed in wool I am no sheep.</p>
<p>Truth with falsehood-Breeches of silk and stockings of Wool.
<a name="citation421c"></a><a href="#footnote421c"
class="citation">[421c]</a></p>
<p>The dog who walks finds a bone.</p>
<p>The river which makes a noise <a name="citation421d"></a><a
href="#footnote421d" class="citation">[421d]</a> has either water
or stones.</p>
<h4>ODORES YE TILICHE / THE LOVER&rsquo;S JEALOUSY</h4>
<p>Dica Call&iacute; sos linastes terelas, plasarandote misto men
calochin desqui&ntilde;ao de trinchas pu&ntilde;&iacute;s y
canrrias, sata anjella terelaba dicando on los chorres naquelos
sos me tesumiaste, y andial reutil&aacute; &aacute; men
Jel&iacute;, di&ntilde;ela gao &aacute; sos menda orobibele; men
pu&ntilde;i sin trincha per la quimb&iacute;la nevel de yes manu
barbal&oacute;; sos saro se muca per or jandorro.&nbsp; Lo sos
bus prejeno Call&iacute; de los Bengorros sin sos nu muqueis per
yes man&uacute; barbalo. . . . On tute orch&iacute;ri nu chismo,
tramist&oacute; on coin te araquera, sos menda terela men nostus
pa avel sos me cam&eacute;la bus sos t&uacute;te.</p>
<p>Reflect, O Callee! <a name="citation421e"></a><a
href="#footnote421e" class="citation">[421e]</a> what motives
hast thou (now that my heart is doting on thee, having rested
awhile from so many cares and griefs which formerly it endured,
beholding the evil passages which thou preparedst for me;) to
recede thus from my love, giving occasion to me to weep.&nbsp; My
agony is great on account of thy recent acquaintance with a rich
man; for every thing is abandoned for money&rsquo;s sake.&nbsp;
What I most feel, O Callee, of the devils is, that thou
abandonest me for a rich man . . . I spit upon thy beauty, and
also upon him who converses with thee, for I keep my money for
another who loves me more than thou.</p>
<h4>OR PERSIBARARSE SIN CHORO / THE EVILS OF CONCUBINAGE</h4>
<p>Gajeres sin corb&oacute; rifian soscabar yes manu
persibara&oacute;, per sos saro se linbid&iacute;an odoros y
besll&iacute;, y per esegrit&oacute;n apuchelan on
sarda&ntilde;&aacute; de saros los Benjes, techesc&aacute;ndo
grejos y olajais&mdash;de sust&iacute;ri sos lo resaronom&oacute;
niquilla murmo; y andial lo fendi sos terelamos de querar sin
techescarle yes sulib&aacute;ri &aacute; or Jel&iacute;, y ne
panchabar on caute manusard&iacute;, persos trutan &aacute;
yesque lil&iacute;.</p>
<p>It is always a strange danger for a man to live in
concubinage, because all turns to jealousy and quarrelling, and
at last they live in the favour of all the devils, voiding oaths
and curses: so that what is cheap turns out dear.&nbsp; So the
best we can do, is to cast a bridle on love, and trust to no
woman, for they <a name="citation423a"></a><a
href="#footnote423a" class="citation">[423a]</a> make a man
mad.</p>
<h4>LOS CHORES / THE ROBBERS</h4>
<p>On grejelo chiro begore&oacute; yesque berbanilla de chores
&aacute; la burda de yes mostipelo a oleba
rach&iacute;&mdash;Andial sos la prejen&aacute;ron los
cambra&iacute;s presimel&aacute;ron a cobadrar; sar andoba
linaste changan&oacute; or lanbr&oacute;, se
susti&ntilde;&oacute; de la charip&eacute; de lapa, util&oacute;
la pusca, y niquill&oacute; platanando per or platesquer&oacute;
de or mostipelo &aacute; la burda sos socabel&aacute;ba
pand&iacute;, y per or jobi de la clich&iacute; chibel&oacute; or
jundr&oacute; de la pusca, le di&ntilde;&oacute; pesquibo
&aacute; or langut&eacute;, y le sumuquel&oacute; yes
bruchasn&oacute; on la tesqu&eacute;ra &aacute; or
Jojeri&aacute;n de los ostila&oacute;res y lo techesc&oacute; de
or gr&aacute;te &aacute; ostel&eacute;.&nbsp; Andial sos los
debus quimbilos dicobel&aacute;ron &aacute; desquero Jojerian on
chen sar las canrri&aacute;les de la Beriben, lo
chibel&aacute;ron espusifias &aacute; los grastes, y
niquill&aacute;ron chapescando, trutando la romuy ap&aacute;la,
per bausal&eacute; de las machas &oacute; almed&aacute;lles de
liripi&oacute;.</p>
<p>On a certain time arrived a band of thieves at the gate of a
farm-house at midnight.&nbsp; So soon as the dogs heard them they
began to bark, which causing <a name="citation423b"></a><a
href="#footnote423b" class="citation">[423b]</a> the labourer to
awake, he raised himself from his bed with a start, took his
musket, and went running to the court-yard of the farm-house to
the gate, which was shut, placed the barrel of his musket to the
keyhole, gave his finger its desire, <a
name="citation423c"></a><a href="#footnote423c"
class="citation">[423c]</a> and sent a bullet into the forehead
of the captain of the robbers, casting him down from his
horse.&nbsp; Soon as the other fellows saw their captain on the
ground in the agonies of death, they clapped spurs to their
horses, and galloped off fleeing, turning their faces back on
account of the flies <a name="citation423d"></a><a
href="#footnote423d" class="citation">[423d]</a> or almonds of
lead.</p>
<h4>COTOR YE GABICOTE MAJARO / SPECIMEN OF THE GOSPEL<br />
OR SOS SARO LO HA CHIBADO EN CHIPE CALLI OR RANDADOR DE OCONOS
PAPIRIS AUNSOS NARDIAN LO HA DINADO AL SURDETE / FROM THE
AUTHOR&rsquo;S UNPUBLISHED TRANSLATION OF THE NEW TESTAMENT</h4>
<p>Y soscabando dicando dic&oacute; los Barbal&oacute;s sos
techesc&aacute;ban desqueros mansis on or Gazofilacio; y
dic&oacute; tramisto yesque pispiricha chorrorita, sos
techesc&aacute;ba duis chinorris sarab&aacute;llis, y
penel&oacute;: en chachip&eacute; os penel&oacute;, sos caba
chorrorri pispiricha &aacute; techescao bus sos sares los
av&eacute;les: persos saros ondobas han techescao per los mansis
de Osteb&eacute;, de lo sos les costu&ntilde;a; bus caba e
desquero chorrorri &aacute; techescao saro or susalo sos
terelaba.&nbsp; Y pend&oacute; &aacute; cormu&ntilde;&iacute;s,
sos pend&aacute;ban del cangarip&eacute;, soscabelaba uriardao de
orch&iacute;ris berrand&aacute;&ntilde;as, y de d&eacute;nes:
Cabas buchis sos dicais, abillar&aacute;n chibeles, bus ne
muquelar&aacute; berrand&aacute;&ntilde;a costu&ntilde;&eacute;
berrand&aacute;&ntilde;a, sos ne quesesa demarabe&aacute;.&nbsp;
Y le pruch&aacute;ron y pend&aacute;ron: Docurd&oacute;, bus
quesa ondoba?&nbsp; Y sos simachi abicar&aacute; bus ondoba
presim&aacute;re?&nbsp; Ondole pencl&oacute;: Dicad, sos nasti
queseis jonjabaos; persos butes abillar&aacute;n on men acnao,
pendando: man sirlo, y or chiro soscab&eacute;la pajes: Garabaos
de guillelar apal&agrave;, de ondol&aacute;yos: y bus junureis
barga&ntilde;as y susti&ntilde;&eacute;s, ne os espaju&eacute;is;
persos sin perfin&eacute; sos ondoba chund&eacute;e
brotob&oacute;, bus nasti quesa escotri&aacute; or
egresit&oacute;n.&nbsp; Oclinde les pendaba: se sustinar&aacute;
su&eacute;ste sartra su&eacute;ste, y sich&eacute;n sartra
sich&eacute;n, y abicar&aacute; bareles dajir&oacute;s de
ch&eacute;nes per los gaos, y retr&eacute;ques y boc&aacute;tas,
y abicar&aacute; buchenger&eacute;s espajuis, y bareles simachis
de ot&aacute;rpe: bus anjella de saro ondoba os
sinastrar&aacute;n y preguillar&aacute;n, enregando&oacute;s
&aacute; la Socreter&iacute;a, y los ostard&oacute;s, y os
legerar&aacute;n &aacute; los Ocl&aacute;yes, y &aacute; los
Baquedunis, per men acnao: y ondoba os chundear&aacute; on
chachip&eacute;.&nbsp; Terelad pus seraji on bros
garloch&iacute;nes de ne orobr&aacute;r anjella sata
abic&aacute;is de brudilar, persos man os di&ntilde;ar&eacute;
rotu&ntilde;&iacute; y chan&aacute;r, la sos ne asislar&aacute;n
resist&iacute;r ne sartra pendar satos bros enormes.&nbsp; Y
quesar&eacute;is enregaos de bros b&aacute;tos, y opr&aacute;nos,
y sastris, y monrrores, y querar&aacute;n merar &aacute;
cormu&ntilde;&iacute; de av&eacute;res; y os cangelar&aacute;n
saros per men acnao; bus ne carjibar&aacute; ies bal de bros
jer&oacute;s.&nbsp; Sar bras opachirim&aacute; avelar&eacute;is
bras orchis: pus bus dicar&eacute;is &aacute; Jerusal&eacute;n
relli, oclinde chanad sos, desquer&oacute; petra soscabela
paj&eacute;s; oclinde los soscabelan on la Chut&eacute;a,
chap&eacute;sguen &aacute; los tober-j&eacute;lis; y los que on
macara de ondolaya, niquillense; y lo sos on los
oltariqu&eacute;s, nasti enrren on ondol&aacute;ya; persos ondoba
sen chib&eacute;les de Abill&aacute;za, pa sos chund&eacute;en
sares las buch&iacute;s soscab&eacute;lan liban&aacute;s; bus
isna de las arar&iacute;s, y de las sos di&ntilde;an de oropielar
on asirios chib&eacute;les; persos abicar&aacute; bare
quichart&uacute;ra costu&ntilde;e la chen, e guillar&aacute; pa
andoba Gao; y petrar&aacute;n &aacute; surabi de janrr&oacute;; y
quesan legeraos sinastros &aacute; sar&eacute;s las
ch&eacute;nes, y Jerusal&eacute;n ques&aacute; oman&aacute; de
los suest&iacute;les, sasta sos quejesen los chir&oacute;s de las
sichenes; y abicara simach&eacute;s on or orc&aacute;n, y on la
chimuti&aacute;, y on las uchurga&ntilde;is; y on la chen
chalabe&oacute; on la su&eacute;te per or d&aacute;n sos
bausalar&aacute; la loria y des-quer&oacute;s gulas;
muquel&aacute;ndo los rom&aacute;res bifaos per dajiral&oacute;
de las buch&iacute;s sos costu&ntilde;e abillar&aacute;n &aacute;
saro or surd&eacute;te; persos los sol&aacute;res de los otarpes
quesan sar-chalabeaos; y oclinde dicar&aacute;n &aacute; or
Chabor&oacute; e Man&uacute; abillar costu&ntilde;e yesque
minrricl&aacute; sar baro asislar y Chimusolano: bus presimelaren
&aacute; chundear caba buchis, dic&aacute;d, y
susti&ntilde;&aacute;d bros jer&oacute;s, persos pajes soscabela
bras redenci&oacute;n.</p>
<p>And whilst looking he saw the rich who cast their treasures
into the treasury; and he saw also a poor widow, who cast two
small coins, and he said: In truth I tell you, that this poor
widow has cast more than all the others; because all those have
cast, as offerings to God, from that which to them abounded; but
she from her poverty has cast all the substance which she
had.&nbsp; And he said to some, who said of the temple, that it
was adorned with fair stones, and with gifts: These things which
ye see, days shall come, when stone shall not remain upon stone,
which shall not be demolished.&nbsp; And they asked him and said:
Master, when shall this be? and what sign shall there be when
this begins?&nbsp; He said: See, that ye be not deceived, because
many shall come in my name, saying: I am (he), and the time is
near: beware ye of going after them: and when ye shall hear (of)
wars and revolts do not fear, because it is needful that this
happen first, for the end shall not be immediately.&nbsp; Then he
said to them: Nation shall rise against nation, and country
against country, and there shall be great tremblings of earth
among the towns, and pestilences and famines; and there shall be
frightful things, and great signs in the heaven: but before all
this they shall make ye captive, and shall persecute, delivering
ye over to the synagogue, and prisons; and they shall carry ye to
the kings, and the governors, on account of my name: and this
shall happen to you for truth.&nbsp; Keep then firm in your
hearts, not to think before how ye have to answer, for I will
give you mouth and wisdom, which all your enemies shall not be
able to resist, or contradict.&nbsp; And ye shall be delivered
over by your fathers, and brothers, and relations, and friends,
and they shall put to death some of you; and all shall hate you
for my name; but not one hair of your heads shall perish.&nbsp;
With your patience ye shall possess your souls: but when ye shall
see Jerusalem surrounded, then know that its fall is near; then
those who are in Judea, let them escape to the mountains; and
those who are in the midst of her, let them go out; and those who
are in the fields, let them not enter into her; because those are
days of vengeance, that all the things which are written may
happen; but alas to the pregnant and those who give suck in those
days, for there shall be great distress upon the earth, and it
shall move onward against this people; and they shall fall by the
edge of the sword; and they shall be carried captive to all the
countries, and Jerusalem shall be trodden by the nations, until
are accomplished the times of the nations; and there shall be
signs in the sun, and in the moon, and in the stars; and in the
earth trouble of nations from the fear which the sea and its
billows shall cause; leaving men frozen with terror of the things
which shall come upon all the world; because the powers of the
heavens shall be shaken; and then they shall see the Son of Man
coming upon a cloud with great power and glory: when these things
begin to happen, look ye, and raise your heads, for your
redemption is near.</p>
<h3><a name="page428"></a><span class="pagenum">p. 428</span>THE
ENGLISH DIALECT OF THE ROMMANY</h3>
<blockquote><p>&lsquo;<span class="smcap">Tachipen</span> if I
jaw &lsquo;doi, I can lel a bit of tan to hatch: N&rsquo;etist I
shan&rsquo;t puch kekomi wafu gorgies.&rsquo;</p>
</blockquote>
<p>The above sentence, dear reader, I heard from the mouth of Mr.
Petulengro, the last time that he did me the honour to visit me
at my poor house, which was the day after Mol-divvus, <a
name="citation428a"></a><a href="#footnote428a"
class="citation">[428a]</a> 1842: he stayed with me during the
greatest part of the morning, discoursing on the affairs of
Egypt, the aspect of which, he assured me, was becoming daily
worse and worse.&nbsp; &lsquo;There is no living for the poor
people, brother,&rsquo; said he, &lsquo;the chok-engres (police)
pursue us from place to place, and the gorgios are become either
so poor or miserly, that they grudge our cattle a bite of grass
by the way side, and ourselves a yard of ground to light a fire
upon.&nbsp; Unless times alter, brother, and of that I see no
probability, unless you are made either poknees or mecralliskoe
geiro (justice of the peace or prime minister), I am afraid the
poor persons will have to give up wandering altogether, and then
what will become of them?</p>
<p>&lsquo;However, brother,&rsquo; he continued, in a more
cheerful tone, &lsquo;I am no hindity mush, <a
name="citation428b"></a><a href="#footnote428b"
class="citation">[428b]</a> as you well know.&nbsp; I suppose you
have not forgot how, fifteen years ago, when you made horse-shoes
in the little dingle by the side of the great north road, I lent
you fifty cottors <a name="citation428c"></a><a
href="#footnote428c" class="citation">[428c]</a> to purchase the
wonderful trotting cob of the innkeeper with the green Newmarket
coat, which three days after you sold for two hundred.</p>
<p>&lsquo;Well, brother, if you had wanted the two hundred,
instead of the fifty, I could have lent them to you, and would
have done so, for I knew you would not be long pazorrhus to
me.&nbsp; I am no hindity mush, brother, no Irishman; I laid out
the other day twenty pounds in buying rupenoe peam-engries; <a
name="citation429a"></a><a href="#footnote429a"
class="citation">[429a]</a> and in the Chong-gav, <a
name="citation429b"></a><a href="#footnote429b"
class="citation">[429b]</a> have a house of my own with a yard
behind it.</p>
<p>&lsquo;<i>And</i>, <i>forsooth</i>, <i>if I go thither</i>,
<i>I can choose a place to light a fire upon</i>, <i>and shall
have no necessity to ask leave of these here
Gentiles</i>.&rsquo;</p>
<p>Well, dear reader, this last is the translation of the Gypsy
sentence which heads the chapter, and which is a very
characteristic specimen of the general way of speaking of the
English Gypsies.</p>
<p>The language, as they generally speak it, is a broken jargon,
in which few of the grammatical peculiarities of the Rommany are
to be distinguished.&nbsp; In fact, what has been said of the
Spanish Gypsy dialect holds good with respect to the English as
commonly spoken: yet the English dialect has in reality suffered
much less than the Spanish, and still retains its original syntax
to a certain extent, its peculiar manner of conjugating verbs,
and declining nouns and pronouns.&nbsp; I must, however, qualify
this last assertion, by observing that in the genuine Rommany
there are no prepositions, but, on the contrary, post-positions;
now, in the case of the English dialect, these post-positions
have been lost, and their want, with the exception of the
genitive, has been supplied with English prepositions, as may be
seen by a short example:&mdash;</p>
<table>
<tr>
<td><p>Hungarian Gypsy. <a name="citation429c"></a><a
href="#footnote429c" class="citation">[429c]</a></p>
</td>
<td><p>English Gypsy.</p>
</td>
<td><p>English.</p>
</td>
</tr>
<tr>
<td><p>Job</p>
</td>
<td><p>Yow</p>
</td>
<td><p>He</p>
</td>
</tr>
<tr>
<td><p>Leste</p>
</td>
<td><p>Leste</p>
</td>
<td><p>Of him</p>
</td>
</tr>
<tr>
<td><p>Las</p>
</td>
<td><p>Las</p>
</td>
<td><p>To him</p>
</td>
</tr>
<tr>
<td><p>Les</p>
</td>
<td><p>Los</p>
</td>
<td><p>Him</p>
</td>
</tr>
<tr>
<td><p>Lester</p>
</td>
<td><p>From leste</p>
</td>
<td><p>From him</p>
</td>
</tr>
<tr>
<td><p>Leha</p>
</td>
<td><p>With leste</p>
</td>
<td><p>With him</p>
</td>
</tr>
<tr>
<td colspan="3"><p style="text-align: center">PLURAL.</p>
</td>
</tr>
<tr>
<td><p>Jole</p>
</td>
<td><p>Yaun</p>
</td>
<td><p>They</p>
</td>
</tr>
<tr>
<td><p>Lente</p>
</td>
<td><p>Lente</p>
</td>
<td><p>Of them</p>
</td>
</tr>
<tr>
<td><p>Len</p>
</td>
<td><p>Len</p>
</td>
<td><p>To them</p>
</td>
</tr>
<tr>
<td><p>Len</p>
</td>
<td><p>Len</p>
</td>
<td><p>Them</p>
</td>
</tr>
<tr>
<td><p>Lender</p>
</td>
<td><p>From Lende</p>
</td>
<td><p>From them</p>
</td>
</tr>
</table>
<p>The following comparison of words selected at random from the
English and Spanish dialects of the Rommany will, perhaps, not be
uninteresting to the philologist or even to the general
reader.&nbsp; Could a doubt be at present entertained that the
Gypsy language is virtually the same in all parts of the world
where it is spoken, I conceive that such a vocabulary would at
once remove it.</p>
<table>
<tr>
<td><p>&nbsp;</p>
</td>
<td><p>English Gypsy.</p>
</td>
<td><p>Spanish Gypsy.</p>
</td>
</tr>
<tr>
<td><p>Ant</p>
</td>
<td><p>Cria</p>
</td>
<td><p>Crianse</p>
</td>
</tr>
<tr>
<td><p>Bread</p>
</td>
<td><p>Morro</p>
</td>
<td><p>Manro</p>
</td>
</tr>
<tr>
<td><p>City</p>
</td>
<td><p>Forus</p>
</td>
<td><p>Foros</p>
</td>
</tr>
<tr>
<td><p>Dead</p>
</td>
<td><p>Mulo</p>
</td>
<td><p>Mulo</p>
</td>
</tr>
<tr>
<td><p>Enough</p>
</td>
<td><p>Dosta</p>
</td>
<td><p>Dosta</p>
</td>
</tr>
<tr>
<td><p>Fish</p>
</td>
<td><p>Matcho</p>
</td>
<td><p>Macho</p>
</td>
</tr>
<tr>
<td><p>Great</p>
</td>
<td><p>Boro</p>
</td>
<td><p>Baro</p>
</td>
</tr>
<tr>
<td><p>House</p>
</td>
<td><p>Ker</p>
</td>
<td><p>Quer</p>
</td>
</tr>
<tr>
<td><p>Iron</p>
</td>
<td><p>Saster</p>
</td>
<td><p>Sas</p>
</td>
</tr>
<tr>
<td><p>King</p>
</td>
<td><p>Krallis</p>
</td>
<td><p>Cr&aacute;lis</p>
</td>
</tr>
<tr>
<td><p>Love(I)</p>
</td>
<td><p>Camova</p>
</td>
<td><p>Camelo</p>
</td>
</tr>
<tr>
<td><p>Moon</p>
</td>
<td><p>Tchun</p>
</td>
<td><p>Chimutra</p>
</td>
</tr>
<tr>
<td><p>Night</p>
</td>
<td><p>Rarde</p>
</td>
<td><p>Rati</p>
</td>
</tr>
<tr>
<td><p>Onion</p>
</td>
<td><p>Purrum</p>
</td>
<td><p>Porumia</p>
</td>
</tr>
<tr>
<td><p>Poison</p>
</td>
<td><p>Drav</p>
</td>
<td><p>Drao</p>
</td>
</tr>
<tr>
<td><p>Quick</p>
</td>
<td><p>Sig</p>
</td>
<td><p>Sigo</p>
</td>
</tr>
<tr>
<td><p>Rain</p>
</td>
<td><p>Brishindo</p>
</td>
<td><p>Brejindal</p>
</td>
</tr>
<tr>
<td><p>Sunday</p>
</td>
<td><p>Koorokey</p>
</td>
<td><p>Curque</p>
</td>
</tr>
<tr>
<td><p>Teeth</p>
</td>
<td><p>Danor</p>
</td>
<td><p>Dani</p>
</td>
</tr>
<tr>
<td><p>Village</p>
</td>
<td><p>Gav</p>
</td>
<td><p>Gao</p>
</td>
</tr>
<tr>
<td><p>White</p>
</td>
<td><p>Pauno</p>
</td>
<td><p>Parno</p>
</td>
</tr>
<tr>
<td><p>Yes</p>
</td>
<td><p>Aval&iacute;</p>
</td>
<td><p>Ungal&eacute;</p>
</td>
</tr>
</table>
<p>As specimens of how the English dialect maybe written, the
following translations of the Lord&rsquo;s Prayer and Belief will
perhaps suffice.</p>
<h4>THE LORD&rsquo;S PRAYER</h4>
<p>M&iacute;ry dad, odoi oprey adrey t&iacute;ro tatcho tan;
Medeveleskoe si t&iacute;ro nav; awel tiro tem, be kairdo tiro
lav acoi drey pov s&aacute; odoi adrey kosgo tan: dey mande
ke-divvus miry diry morro, ta fordel man sor so m&eacute;
pazzorrus tute, s&aacute; m&eacute; fordel sor so wavior mushor
pazzorrus amande; ma riggur man adrey kek dosch, ley man abri sor
wafodu; tiro se o tem, t&iacute;ro or zoozli-wast, tiro or
corauni, kanaw ta ever-komi.&nbsp; Avali.&nbsp; Tatchipen.</p>
<h5>LITERAL TRANSLATION</h5>
<p>My Father, yonder up within thy good place; god-like be thy
name; come thy kingdom, be done thy word here in earth as yonder
in good place.&nbsp; Give to me to-day my dear bread, and forgive
me all that I am indebted to thee, as I forgive all that other
men are indebted to me; not lead me into any ill; take me out
(of) all evil; thine is the kingdom, thine the strong hand, thine
the crown, now and evermore.&nbsp; Yea.&nbsp; Truth.</p>
<h4>THE BELIEF</h4>
<p>M&eacute; apasavenna drey mi-dovvel, Dad soro-ruslo, savo
kedas charvus ta pov: apasavenna drey olescro yeck chavo moro
arauno Christos, lias medeveleskoe Baval-engro, beano of wendror
of medeveleskoe gairy Mary: kurredo tuley me-cralliskoe geiro
Pontius Pilaten wast; nasko pr&eacute; rukh, moreno, chivios
adrey o hev; jas yov tuley o k&aacute;lo dron ke wafudo tan,
bengeskoe stariben; jongorasa o trito divvus, atchasa opr&eacute;
to tatcho tan, M&iacute;-dovvels kair; bestela kanaw odoi
pr&eacute; Mi-dovvels tacho wast Dad soro-boro; ava sig to lel
shoonaben opr&eacute; mestepen and merripen.&nbsp; Apasa-venna en
develeskoe Baval-engro; Boro develeskoe congr&iacute;, develeskoe
pios of sore tacho foky ketteney, soror wafudu-p&eacute;nes
fordias, soror mulor jongorella, kek merella apopli.&nbsp;
Aval&iacute;, palor.</p>
<h5>LITERAL TRANSLATION</h5>
<p>I believe in my God, Father all powerful, who made heaven and
earth; I believe in his one Son our Lord Christ, conceived by
Holy Ghost, <a name="citation432"></a><a href="#footnote432"
class="citation">[432]</a> born of bowels of Holy Virgin Mary,
beaten under the royal governor Pontius Pilate&rsquo;s hand; hung
on a tree, slain, put into the grave; went he down the black road
to bad place, the devil&rsquo;s prison; he awaked the third day,
ascended up to good place, my God&rsquo;s house; sits now there
on my God&rsquo;s right hand Father-all-powerful; shall come soon
to hold judgment over life and death.&nbsp; I believe in Holy
Ghost; Great Holy Church, Holy festival of all good people
together, all sins forgiveness, that all dead arise, no more die
again.&nbsp; Yea, brothers.</p>
<h4>SPECIMEN OF A SONG IN THE VULGAR OR BROKEN ROMMANY</h4>
<p>As I was a jawing to the gav yeck divvus,<br />
I met on the dron miro Rommany chi:<br />
I puch&rsquo;d yoi whether she com sar mande;<br />
And she penn&rsquo;d: tu si wafo Rommany,</p>
<p>And I penn&rsquo;d, I shall ker tu miro tacho Rommany,<br />
Fornigh tute but dui chav&eacute;:<br />
Methinks I&rsquo;ll cam tute for miro merripen,<br />
If tu but pen, thou wilt commo sar mande.</p>
<h5>TRANSLATION</h5>
<p>One day as I was going to the village,<br />
I met on the road my Rommany lass:<br />
I ask&rsquo;d her whether she would come with me,<br />
And she said thou hast another wife.</p>
<p>I said, I will make thee my lawful wife,<br />
Because thou hast but two children;<br />
Methinks I will love thee until my death,<br />
If thou but say thou wilt come with me.</p>
<p>Many other specimens of the English Gypsy muse might be here
adduced; it is probable, however, that the above will have fully
satisfied the curiosity of the reader.&nbsp; It has been inserted
here for the purpose of showing that the Gypsies have songs in
their own language, a fact which has been denied.&nbsp; In its
metre it resembles the ancient Sclavonian ballads, with which it
has another feature in common&mdash;the absence of rhyme.</p>
<h2>FOOTNOTES</h2>
<p><a name="footnote0"></a><a href="#citation0"
class="footnote">[0]</a>&nbsp; Although the present edition is
only in one volume, Borrow&rsquo;s original references to the two
volumes in the above Dedication and the Preface have been
retained.</p>
<p><a name="footnote1"></a><a href="#citation1"
class="footnote">[1]</a>&nbsp; <i>Quarterly Review</i>, Dec.
1842</p>
<p><a name="footnote2"></a><a href="#citation2"
class="footnote">[2]</a>&nbsp; <i>Edinburgh Review</i>, Feb.
1843.</p>
<p><a name="footnote3"></a><a href="#citation3"
class="footnote">[3]</a>&nbsp; <i>Examiner</i>, Dec. 17,
1842.</p>
<p><a name="footnote4"></a><a href="#citation4"
class="footnote">[4]</a>&nbsp; <i>Spectator</i>, Dec. 7,
1842.</p>
<p><a name="footnote5"></a><a href="#citation5"
class="footnote">[5]</a>&nbsp; Thou speakest well, brother!</p>
<p><a name="footnote6"></a><a href="#citation6"
class="footnote">[6]</a>&nbsp; This is quite a mistake: I know
very little of what has been written concerning these people:
even the work of Grellmann had not come beneath my perusal at the
time of the publication of the first edition of <i>The
Zincali</i>, which I certainly do not regret: for though I
believe the learned German to be quite right in his theory with
respect to the origin of the Gypsies, his acquaintance with their
character, habits, and peculiarities, seems to have been
extremely limited.</p>
<p><a name="footnote7"></a><a href="#citation7"
class="footnote">[7]</a>&nbsp; Good day.</p>
<p><a name="footnote8"></a><a href="#citation8"
class="footnote">[8]</a>&nbsp; Glandered horse.</p>
<p><a name="footnote9"></a><a href="#citation9"
class="footnote">[9]</a>&nbsp; Two brothers.</p>
<p><a name="footnote10"></a><a href="#citation10"
class="footnote">[10]</a>&nbsp; The edition here referred to has
long since been out of print.</p>
<p><a name="footnote25"></a><a href="#citation25"
class="footnote">[25]</a>&nbsp; It may not be amiss to give the
etymology of the word engro, which so frequently occurs in
compound words in the English Gypsy tongue:&mdash;the <i>en</i>
properly belongs to the preceding noun, being one of the forms of
the genitive case; for example, Elik-<i>en</i> boro congry, the
great Church or Cathedral of Ely; the <i>gro</i> or <i>geiro</i>
(Spanish <i>guero</i>), is the Sanscrit <i>kar</i>, a particle
much used in that language in the formation of compounds; I need
scarcely add that <i>monger</i> in the English words
Costermonger, Ironmonger, etc., is derived from the same
root.</p>
<p><a name="footnote26"></a><a href="#citation26"
class="footnote">[26]</a>&nbsp; For the knowledge of this fact I
am indebted to the well-known and enterprising traveller, Mr.
Vigne, whose highly interesting work on Cashmire and the Panjab
requires no recommendation from me.</p>
<p><a name="footnote28"></a><a href="#citation28"
class="footnote">[28]</a>&nbsp; Gorgio (Spanish <i>gacho</i>), a
man who is not a Gypsy: the Spanish Gypsies term the Gentiles
Busne, the meaning of which word will be explained farther
on.</p>
<p><a name="footnote36"></a><a href="#citation36"
class="footnote">[36]</a>&nbsp; An Eastern image tantamount to
the taking away of life.</p>
<p><a name="footnote37"></a><a href="#citation37"
class="footnote">[37]</a>&nbsp; Gentes non multum
morigerat&aelig;, sed quasi bruta animalia et furentes.&nbsp; See
vol. xxii. of the Supplement to the works of Muratori, p.
890.</p>
<p><a name="footnote43"></a><a href="#citation43"
class="footnote">[43]</a>&nbsp; As quoted by Hervas: <i>Catalogo
de las Lenguas</i>, vol. iii. p. 306.</p>
<p><a name="footnote54"></a><a href="#citation54"
class="footnote">[54]</a>&nbsp; We have found this beautiful
metaphor both in Gypsy and Spanish; it runs thus in the former
language:&mdash;</p>
<blockquote><p>&lsquo;<span class="smcap">Las
Muchis</span>.&nbsp; (The Sparks.)</p>
<p>&lsquo;Bus de gres chabalas orchiris man diqu&eacute; &aacute;
yes chiro purelar sistilias sata rujias, y or sisli carjibal
di&ntilde;ando trutas discandas.</p>
</blockquote>
<p><a name="footnote69"></a><a href="#citation69"
class="footnote">[69]</a>&nbsp; In the above little tale the
writer confesses that there are many things purely imaginary; the
most material point, however, the attempt to sack the town during
the pestilence, which was defeated by the courage and activity of
an individual, rests on historical evidence the most
satisfactory.&nbsp; It is thus mentioned in the work of Francisco
de Cordova (he was surnamed Cordova from having been for many
years canon in that city):&mdash;</p>
<blockquote><p>&lsquo;Annis pr&aelig;teritis Iuliobrigam urbem,
vulgo Logro&ntilde;o, pestilenti laborantem morbo, et hominibus
vacuam invadere hi ac diripere tentarunt, perfecissentque ni Dens
O. M. cuiusdam <i>bibliopol&aelig;</i> opera, in corum, capita,
quam urbi moliebantur perniciem avertisset.&rsquo;&nbsp;
<i>Didascalia</i>, Lugduni, 1615, I vol. 8VO. p. 405, cap.
50.</p>
</blockquote>
<p><a name="footnote79"></a><a href="#citation79"
class="footnote">[79]</a>&nbsp; Yet notwithstanding that we
refuse credit to these particular narrations of Qui&ntilde;ones
and Fajardo, acts of cannibalism may certainly have been
perpetrated by the Git&aacute;nos of Spain in ancient times, when
they were for the most part semi-savages living amongst mountains
and deserts, where food was hard to be procured: famine may have
occasionally compelled them to prey on human flesh, as it has in
modern times compelled people far more civilised than wandering
Gypsies.</p>
<p><a name="footnote82a"></a><a href="#citation82a"
class="footnote">[82a]</a>&nbsp; England.</p>
<p><a name="footnote82b"></a><a href="#citation82b"
class="footnote">[82b]</a>&nbsp; Spain.</p>
<p><a name="footnote86"></a><a href="#citation86"
class="footnote">[86]</a>&nbsp; <i>Mithridates</i>: erster Theil,
s. 241.</p>
<p><a name="footnote98"></a><a href="#citation98"
class="footnote">[98]</a>&nbsp; Torreblanca: <i>de Magia</i>,
1678.</p>
<p><a name="footnote100a"></a><a href="#citation100a"
class="footnote">[100a]</a>&nbsp; Exodus, chap. xiii. v. 9.&nbsp;
&lsquo;And it shall be for a sign unto thee upon thy hand.&rsquo;
Eng.&nbsp; Trans.</p>
<p><a name="footnote100b"></a><a href="#citation100b"
class="footnote">[100b]</a>&nbsp; No chapter in the book of Job
contains any such verse.</p>
<p><a name="footnote100c"></a><a href="#citation100c"
class="footnote">[100c]</a>&nbsp; &lsquo;And the children of
Israel went out with an high hand.&rsquo;&nbsp; Exodus, chap.
xiv. v. 8. Eng.&nbsp; Trans.</p>
<p><a name="footnote100d"></a><a href="#citation100d"
class="footnote">[100d]</a>&nbsp; No such verse is to be found in
the book mentioned.</p>
<p><a name="footnote109a"></a><a href="#citation109a"
class="footnote">[109a]</a>&nbsp; Prov., chap. vii. vers. 11,
12.&nbsp; &lsquo;She is loud and stubborn; her feet abide not in
her house.&nbsp; Now is she without, now in the streets, and
lieth in wait at every corner.&rsquo;&nbsp; Eng. Trans.</p>
<p><a name="footnote109b"></a><a href="#citation109b"
class="footnote">[109b]</a>&nbsp; <i>Historia de Alonso</i>,
<i>mozo de muchos amos</i>: or, the story of Alonso, servant of
many masters; an entertaining novel, written in the seventeenth
century, by Geronimo of Alcal&aacute;, from which some extracts
were given in the first edition of the present work.</p>
<p><a name="footnote117"></a><a href="#citation117"
class="footnote">[117]</a>&nbsp; O Ali! O Mahomet!&mdash;God is
God!&mdash;A Turkish war-cry.</p>
<p><a name="footnote120a"></a><a href="#citation120a"
class="footnote">[120a]</a>&nbsp; Gen. xlix. 22.</p>
<p><a name="footnote120b"></a><a href="#citation120b"
class="footnote">[120b]</a>&nbsp; In the original there is a play
on words.&mdash;It is not necessary to enter into particulars
farther than to observe that in the Hebrew language
&lsquo;ain&rsquo; means a well, and likewise an eye.</p>
<p><a name="footnote120c"></a><a href="#citation120c"
class="footnote">[120c]</a>&nbsp; Gen. xlviii. 16.&nbsp; In the
English version the exact sense of the inspired original is not
conveyed.&nbsp; The descendants of Joseph are to increase like
fish.</p>
<p><a name="footnote122"></a><a href="#citation122"
class="footnote">[122]</a>&nbsp; Exodus, chap. xii. v. 37,
38.</p>
<p><a name="footnote130a"></a><a href="#citation130a"
class="footnote">[130a]</a>&nbsp; Qui&ntilde;ones, p. 11.</p>
<p><a name="footnote130b"></a><a href="#citation130b"
class="footnote">[130b]</a>&nbsp; The writer will by no means
answer for the truth of these statements respecting Gypsy
marriages.</p>
<p><a name="footnote138"></a><a href="#citation138"
class="footnote">[138]</a>&nbsp; This statement is incorrect.</p>
<p><a name="footnote139"></a><a href="#citation139"
class="footnote">[139]</a>&nbsp; The Torlaquis (idle vagabonds),
Hadgies (saints), and Dervishes (mendicant friars) of the East,
are Gypsies neither by origin nor habits, but are in general
people who support themselves in idleness by practising upon the
credulity and superstition of the Moslems.</p>
<p><a name="footnote140"></a><a href="#citation140"
class="footnote">[140]</a>&nbsp; In the Moorish Arabic, 
<a href="images/p140b.jpg">
<img alt=
"Arabic text"
title=
"Arabic text"
 src="images/p140s.jpg" />
</a>&mdash;or reus al haramin, the literal meaning being,
&lsquo;heads or captains of thieves.&rsquo;</p>
<p><a name="footnote153"></a><a href="#citation153"
class="footnote">[153]</a>&nbsp; A favourite saying amongst this
class of people is the following: &lsquo;Es preciso que cada uno
coma de su oficio&rsquo;; <i>i.e.</i> every one must live by his
trade.</p>
<p><a name="footnote167"></a><a href="#citation167"
class="footnote">[167]</a>&nbsp; For the above well-drawn
character of Charles the Third I am indebted to the pen of Louis
de Usoz y Rio, my coadjutor in the editing of the New Testament
in Spanish (Madrid, 1837).&nbsp; For a further account of this
gentleman, the reader is referred to <i>The Bible in Spain</i>,
preface, p. xxii.</p>
<p><a name="footnote181"></a><a href="#citation181"
class="footnote">[181]</a>&nbsp; Steal a horse.</p>
<p><a name="footnote189"></a><a href="#citation189"
class="footnote">[189]</a>&nbsp; The lame devil: Asmodeus.</p>
<p><a name="footnote199"></a><a href="#citation199"
class="footnote">[199]</a>&nbsp; Rinconete and Cortadillo.</p>
<p><a name="footnote200"></a><a href="#citation200"
class="footnote">[200]</a>&nbsp; The great river, or
Guadalquiver.</p>
<p><a name="footnote211"></a><a href="#citation211"
class="footnote">[211]</a>&nbsp; A fountain in Paradise.</p>
<p><a name="footnote230"></a><a href="#citation230"
class="footnote">[230]</a>&nbsp; A Gypsy word signifying
&lsquo;exceeding much.&rsquo;</p>
<p><a name="footnote235"></a><a href="#citation235"
class="footnote">[235]</a>&nbsp; &lsquo;Lengua muy
cerr&aacute;da.&rsquo;</p>
<p><a name="footnote236a"></a><a href="#citation236a"
class="footnote">[236a]</a>&nbsp; &lsquo;No camelo ser eray, es
Cal&oacute; mi nacimi&eacute;nto;<br />
No camelo ser eray, eon ser Cal&eacute; me
cont&eacute;nto.&rsquo;</p>
<p><a name="footnote236b"></a><a href="#citation236b"
class="footnote">[236b]</a>&nbsp; Armed partisans, or guerillas
on horseback: they waged a war of extermination against the
French, but at the same time plundered their countrymen without
scruple.</p>
<p><a name="footnote241a"></a><a href="#citation241a"
class="footnote">[241a]</a>&nbsp; The Basques speak a Tartar
dialect which strikingly resembles the Mongolian and the
Mandchou.</p>
<p><a name="footnote241b"></a><a href="#citation241b"
class="footnote">[241b]</a>&nbsp; A small nation or rather sect
of contrabandistas, who inhabit the valley of Pas amidst the
mountains of Santander; they carry long sticks, in the handling
of which they are unequalled.&nbsp; Armed with one of these
sticks, a smuggler of Pas has been known to beat off two mounted
dragoons.</p>
<p><a name="footnote242"></a><a href="#citation242"
class="footnote">[242]</a>&nbsp; The hostess, Maria Diaz, and her
son Joan Jos&eacute; Lopez, were present when the outcast uttered
these prophetic words.</p>
<p><a name="footnote243"></a><a href="#citation243"
class="footnote">[243]</a>&nbsp; Eodem anno precipue fuit pestis
seu mortalitas Forlivio.</p>
<p><a name="footnote247"></a><a href="#citation247"
class="footnote">[247]</a>&nbsp; This work is styled <i>Historia
de los Git&aacute;nos</i>, by J. M&mdash;, published at Barcelona
in the year 1832; it consists of ninety-three very small and
scantily furnished pages.&nbsp; Its chief, we might say its only
merit, is the style, which is fluent and easy.&nbsp; The writer
is a theorist, and sacrifices truth and probability to the shrine
of one idea, and that one of the most absurd that ever entered
the head of an individual.&nbsp; He endeavours to persuade his
readers that the Git&aacute;nos are the descendants of the Moors,
and the greatest part of his work is a history of those Africans,
from the time of their arrival in the Peninsula till their
expatriation by Philip the Third.&nbsp; The Git&aacute;nos he
supposes to be various tribes of wandering Moors, who baffled
pursuit amidst the fastnesses of the hills; he denies that they
are of the same origin as the Gypsies, Bohemians, etc., of other
lands, though he does not back his denial by any proofs, and is
confessedly ignorant of the Git&aacute;no language, the grand
criterion.</p>
<p>To this work we shall revert on a future occasion.</p>
<p><a name="footnote262a"></a><a href="#citation262a"
class="footnote">[262a]</a>&nbsp; A Russian word signifying
beans.</p>
<p><a name="footnote262b"></a><a href="#citation262b"
class="footnote">[262b]</a>&nbsp; The term for poisoning swine in
English Gypsy is <i>Drabbing bawlor</i>.</p>
<p><a name="footnote276"></a><a href="#citation276"
class="footnote">[276]</a>&nbsp; Por m&eacute;dio de
chalaner&iacute;as.</p>
<p><a name="footnote278a"></a><a href="#citation278a"
class="footnote">[278a]</a>&nbsp; The English.</p>
<p><a name="footnote278b"></a><a href="#citation278b"
class="footnote">[278b]</a>&nbsp; These words are very ancient,
and were, perhaps, used by the earliest Spanish Gypsies; they
differ much from the language of the present day, and are quite
unintelligible to the modern Git&aacute;nos.</p>
<p><a name="footnote281"></a><a href="#citation281"
class="footnote">[281]</a>&nbsp; It was speedily prohibited,
together with the Basque gospel; by a royal ordonnance, however,
which appeared in the Gazette of Madrid, in August 1838, every
public library in the kingdom was empowered to purchase two
copies in both languages, as the works in question were allowed
to possess some merit <i>in a literary point of view</i>.&nbsp;
For a particular account of the Basque translation, and also some
remarks on the Euscarra language, the reader is referred to
<i>The Bible in Spain</i>, vol. ii. p. 385&ndash;398.</p>
<p><a name="footnote288"></a><a href="#citation288"
class="footnote">[288]</a>&nbsp; Steal me, Gypsy.</p>
<p><a name="footnote290"></a><a href="#citation290"
class="footnote">[290]</a>&nbsp; A species of gendarme or armed
policeman.&nbsp; The Miquelets have existed in Spain for upwards
of two hundred years.&nbsp; They are called Miquelets, from the
name of their original leader.&nbsp; They are generally Aragonese
by nation, and reclaimed robbers.</p>
<p><a name="footnote292"></a><a href="#citation292"
class="footnote">[292]</a>&nbsp; Those who may be desirous of
perusing the originals of the following rhymes should consult
former editions of this work.</p>
<p><a name="footnote304"></a><a href="#citation304"
class="footnote">[304]</a>&nbsp; For the original, see other
editions.</p>
<p><a name="footnote321"></a><a href="#citation321"
class="footnote">[321]</a>&nbsp; For this information concerning
Palmir&eacute;no, and also for a sight of the somewhat rare
volume written by him, the author was indebted to a kind friend,
a native of Spain.</p>
<p><a name="footnote67"></a><a href="#citation67"
class="footnote">[67]</a>&nbsp; A very unfair inference; that
some of the Gypsies did not understand the author when he spoke
Romaic, was no proof that their own private language was a
feigned one, invented for thievish purposes.</p>
<p><a name="footnote324"></a><a href="#citation324"
class="footnote">[324]</a>&nbsp; Of all these, the most terrible,
and whose sway endured for the longest period, were the Mongols,
as they were called: few, however, of his original Mongolian
warriors followed Timour in the invasion of India.&nbsp; His
armies latterly appear to have consisted chiefly of Turcomans and
Persians.&nbsp; It was to obtain popularity amongst these
soldiery that he abandoned his old religion, a kind of fetish, or
sorcery, and became a Mahometan.</p>
<p><a name="footnote325a"></a><a href="#citation325a"
class="footnote">[325a]</a>&nbsp; As quoted by Adelung,
<i>Mithridates</i>, vol. i.</p>
<p><a name="footnote325b"></a><a href="#citation325b"
class="footnote">[325b]</a>&nbsp; Mithridates.</p>
<p><a name="footnote326"></a><a href="#citation326"
class="footnote">[326]</a>&nbsp; For example, in the <i>Historia
de los Git&aacute;nos</i>, of which we have had occasion to speak
in the first part of the present work: amongst other things the
author says, p. 95, &lsquo;If there exist any similitude of
customs between the Git&aacute;nos and the Gypsies, the
Zigeuners, the Zing&aacute;ri, and the Bohemians, they (the
Git&aacute;nos) cannot, however, be confounded with these nomad
castes, nor the same origin be attributed to them; . . . all that
we shall find in common between these people will be, that the
one (the Gypsies, etc.) arrived fugitives from the heart of Asia
by the steppes of Tartary, at the beginning of the fifteenth
century, while the Git&aacute;nos, descended from the Arab or
Morisco tribes, came from the coast of Africa as conquerors at
the beginning of the eighth.&rsquo;</p>
<p>He gets rid of any evidence with respect to the origin of the
Git&aacute;nos which their language might be capable of affording
in the following summary manner: &lsquo;As to the particular
jargon which they use, any investigation which people might
pretend to make would be quite useless; in the first place, on
account of the reserve which they exhibit on this point; and
secondly, because, in the event of some being found sufficiently
communicative, the information which they could impart would lead
to no advantageous result, owing to their extreme
ignorance.&rsquo;</p>
<p>It is scarcely worth while to offer a remark on reasoning
which could only emanate from an understanding of the very lowest
order,&mdash;so the Git&aacute;nos are so extremely ignorant,
that however frank they might wish to be, they would be unable to
tell the curious inquirer the names for bread and water, meat and
salt, in their own peculiar tongue&mdash;for, assuredly, had they
sense enough to afford that slight quantum of information, it
would lead to two very advantageous results, by proving, first,
that they spoke the same language as the Gypsies, etc., and were
consequently the same people&mdash;and secondly, that they came
not from the coast of Northern Africa, where only Arabic and
Shillah are spoken, but from the heart of Asia, three words of
the four being pure Sanscrit.</p>
<p><a name="footnote330"></a><a href="#citation330"
class="footnote">[330]</a>&nbsp; As given in the
<i>Mithridates</i> of Adelung.</p>
<p><a name="footnote346a"></a><a href="#citation346a"
class="footnote">[346a]</a>&nbsp; Possibly from the Russian
<i>boloss</i>, which has the same signification.</p>
<p><a name="footnote346b"></a><a href="#citation346b"
class="footnote">[346b]</a>&nbsp; Basque, <i>burua</i>.</p>
<p><a name="footnote346c"></a><a href="#citation346c"
class="footnote">[346c]</a>&nbsp; Sanscrit, <i>schirra</i>.</p>
<p><a name="footnote346d"></a><a href="#citation346d"
class="footnote">[346d]</a>&nbsp; These two words, which Hervas
supposes to be Italian used in an improper sense, are probably of
quite another origin.&nbsp; <i>Len</i>, in Git&aacute;no,
signifies &lsquo;river,&rsquo; whilst <i>vadi</i> in Russian is
equivalent to water.</p>
<p><a name="footnote348"></a><a href="#citation348"
class="footnote">[348]</a>&nbsp; It is not our intention to weary
the reader with prolix specimens; nevertheless, in corroboration
of what we have asserted, we shall take the liberty of offering a
few.&nbsp; Piar, to drink, (p. 188,) is Sanscrit,
<i>piava</i>.&nbsp; Basilea, gallows, (p. 158,) is Russian,
<i>becilitz</i>.&nbsp; Caramo, wine, and gurapo, galley, (pp.
162, 176,) Arabic, <i>haram</i> (which literally signifies that
which is forbidden) and <i>grab</i>.&nbsp; Iza, (p. 179,) harlot,
Turkish, <i>kize</i>.&nbsp; Harton, bread, (p. 177,) Greek,
<i>artos</i>.&nbsp; Guido, good, and hurgamandera, harlot, (pp.
177, 178,) German, <i>gut</i> and <i>hure</i>.&nbsp; Tiple, wine,
(p. 197,) is the same as the English word tipple, Gypsy,
<i>tapillar</i>.</p>
<p><a name="footnote351"></a><a href="#citation351"
class="footnote">[351]</a>&nbsp; This word is pure Wallachian
(&lambda;&omicron;&#957;&alpha;&rho;&epsilon;), and was brought
by the Gypsies into England; it means &lsquo;booty,&rsquo; or
what is called in the present cant language,
&lsquo;swag.&rsquo;&nbsp; The Gypsies call booty
&lsquo;louripen.&rsquo;</p>
<p><a name="footnote359"></a><a href="#citation359"
class="footnote">[359]</a>&nbsp; Christmas, literally
Wine-day.</p>
<p><a name="footnote360a"></a><a href="#citation360a"
class="footnote">[360a]</a>&nbsp; Irishman or beggar, literally a
dirty squalid person.</p>
<p><a name="footnote360b"></a><a href="#citation360b"
class="footnote">[360b]</a>&nbsp; Guineas.</p>
<p><a name="footnote360c"></a><a href="#citation360c"
class="footnote">[360c]</a>&nbsp; Silver teapots.</p>
<p><a name="footnote360d"></a><a href="#citation360d"
class="footnote">[360d]</a>&nbsp; The Gypsy word for a certain
town.</p>
<p><a name="footnote361a"></a><a href="#citation361a"
class="footnote">[361a]</a>&nbsp; In the Spanish Gypsy version,
&lsquo;our bread of each day.&rsquo;</p>
<p><a name="footnote361b"></a><a href="#citation361b"
class="footnote">[361b]</a>&nbsp; Span., &lsquo;forgive us our
debts as we forgive our debtors.&rsquo;</p>
<p><a name="footnote361c"></a><a href="#citation361c"
class="footnote">[361c]</a>&nbsp; Eng., &lsquo;all evil
<i>from</i>&rsquo;; Span., &lsquo;from all ugliness.&rsquo;</p>
<p><a name="footnote361d"></a><a href="#citation361d"
class="footnote">[361d]</a>&nbsp; Span., &lsquo;for
thine.&rsquo;</p>
<p><a name="footnote362"></a><a href="#citation362"
class="footnote">[362]</a>&nbsp; By Hungary is here meant not
only Hungary proper, but Transylvania.</p>
<p><a name="footnote363a"></a><a href="#citation363a"
class="footnote">[363a]</a>&nbsp; How many days made come the
gentleman hither.</p>
<p><a name="footnote363b"></a><a href="#citation363b"
class="footnote">[363b]</a>&nbsp; How many-year fellow are
you.</p>
<p><a name="footnote363c"></a><a href="#citation363c"
class="footnote">[363c]</a>&nbsp; Of a grosh.</p>
<p><a name="footnote363d"></a><a href="#citation363d"
class="footnote">[363d]</a>&nbsp; My name shall be to you for
Moses my brother.</p>
<p><a name="footnote364a"></a><a href="#citation364a"
class="footnote">[364a]</a>&nbsp; Comes.</p>
<p><a name="footnote364b"></a><a href="#citation364b"
class="footnote">[364b]</a>&nbsp; Empty place.</p>
<p><a name="footnote416"></a><a href="#citation416"
class="footnote">[416]</a>&nbsp; V. <i>Casinoben</i> in
Lexicon.</p>
<p><a name="footnote417a"></a><a href="#citation417a"
class="footnote">[417a]</a>&nbsp; By these two words, Pontius
Pilate is represented, but whence they are derived I know
not.</p>
<p><a name="footnote417b"></a><a href="#citation417b"
class="footnote">[417b]</a>&nbsp; Reborn.</p>
<p><a name="footnote419a"></a><a href="#citation419a"
class="footnote">[419a]</a>&nbsp; Poverty is always avoided.</p>
<p><a name="footnote419b"></a><a href="#citation419b"
class="footnote">[419b]</a>&nbsp; A drunkard reduces himself to
the condition of a hog.</p>
<p><a name="footnote421a"></a><a href="#citation421a"
class="footnote">[421a]</a>&nbsp; The most he can do.</p>
<p><a name="footnote421b"></a><a href="#citation421b"
class="footnote">[421b]</a>&nbsp; The puchero, or pan of glazed
earth, in which bacon, beef, and garbanzos are stewed.</p>
<p><a name="footnote421c"></a><a href="#citation421c"
class="footnote">[421c]</a>&nbsp; Truth contrasts strangely with
falsehood; this is a genuine Gypsy proverb, as are the two which
follow; it is repeated throughout Spain <i>without being
understood</i>.</p>
<p><a name="footnote421d"></a><a href="#citation421d"
class="footnote">[421d]</a>&nbsp; In the original <i>wears a
mouth</i>; the meaning is, ask nothing, gain nothing.</p>
<p><a name="footnote421e"></a><a href="#citation421e"
class="footnote">[421e]</a>&nbsp; Female Gypsy,</p>
<p><a name="footnote423a"></a><a href="#citation423a"
class="footnote">[423a]</a>&nbsp; Women <i>understood</i>.</p>
<p><a name="footnote423b"></a><a href="#citation423b"
class="footnote">[423b]</a>&nbsp; With that motive awoke the
labourer.&nbsp; <i>Orig</i>.</p>
<p><a name="footnote423c"></a><a href="#citation423c"
class="footnote">[423c]</a>&nbsp; Gave its pleasure to the
finger, <i>i.e.</i> his finger was itching to draw the trigger,
and he humoured it.</p>
<p><a name="footnote423d"></a><a href="#citation423d"
class="footnote">[423d]</a>&nbsp; They feared the shot and slugs,
which are compared, and not badly, to flies and almonds.</p>
<p><a name="footnote428a"></a><a href="#citation428a"
class="footnote">[428a]</a>&nbsp; Christmas, literally
Wine-day.</p>
<p><a name="footnote428b"></a><a href="#citation428b"
class="footnote">[428b]</a>&nbsp; Irishman or beggar, literally a
dirty squalid person.</p>
<p><a name="footnote428c"></a><a href="#citation428c"
class="footnote">[428c]</a>&nbsp; Guineas.</p>
<p><a name="footnote429a"></a><a href="#citation429a"
class="footnote">[429a]</a>&nbsp; Silver tea-pots.</p>
<p><a name="footnote429b"></a><a href="#citation429b"
class="footnote">[429b]</a>&nbsp; The Gypsy word for a certain
town.</p>
<p><a name="footnote429c"></a><a href="#citation429c"
class="footnote">[429c]</a>&nbsp; As given by Grellmann.</p>
<p><a name="footnote432"></a><a href="#citation432"
class="footnote">[432]</a>&nbsp; The English Gypsies having, in
their dialect, no other term for ghost than mulo, which simply
means a dead person, I have been obliged to substitute a compound
word.&nbsp; Bavalengro signifies literally a wind thing, or
<i>form of air</i>.</p>
<p>***END OF THE PROJECT GUTENBERG EBOOK THE ZINCALI***</p>
<pre>


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