The Zincali Part 17

THE ONE-EYED. - 'Brother, I do not; I hate all connected with that name; the whole is folly; me dinela conche. If I go to church, it is but to spit at the images. I spat at the bulto of Maria this morning; and I love the Corojai, and the Londone, (59) because they are not baptized.'

MYSELF. - 'You, of course, never say a prayer.'

THE ONE-EYED. - '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.'

MYSELF. - 'I would fain hear; pray tell me them.'

THE ONE-EYED. - 'Brother, they are words not to be repeated.'

MYSELF. - 'Why not?'

THE ONE-EYED. - 'They are holy words, brother.'

MYSELF. - 'Holy! You say there is no G.o.d; if there be none, there can be nothing holy; pray tell me the words, O Tuerta.'

THE ONE-EYED. - 'Brother, I dare not.'

MYSELF. - 'Then you do fear something.'

THE ONE-EYED.- 'Not I -

'SABOCA ENRECAR MARIA ERERIA, (60)

and now I wish I had not said them.'

MYSELF. - 'You are distracted, O Tuerta: the words say simply, 'Dwell within us, blessed Maria.' You have spitten on her bulto this morning in the church, and now you are afraid to repeat four words, amongst which is her name.'

THE ONE-EYED. - 'I did not understand them; but I wish I had not said them.'

I repeat that there is no individual, however hardened, who is utterly G.o.dLESS.

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 Gitanos and Gitanas 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. 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. I commenced with Pepa and Chicharona. Determined that they should understand it, I proposed that they themselves should translate it. They could neither read nor write, which, however, did not disqualify them from being translators. I had myself previously translated the whole Testament into the Spanish Rommany, but I was desirous to circulate amongst the Gitanos a version conceived in the exact language in which they express their ideas.

The women made no objection, they were fond of our tertulias, and they likewise reckoned on one small gla.s.s of Malaga wine, with which I invariably presented them. Upon the whole, they conducted themselves much better than could have been expected. We commenced with Saint Luke: they rendering into Rommany the sentences which I delivered to them in Spanish. They proceeded as far as the eighth chapter, in the middle of which they broke down. Was that to be wondered at? 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.

These chapters I frequently read over to them, explaining the subject in the best manner I was able. They said it was lacho, and jucal, and misto, all of which words express approval of the quality of a thing. Were they improved, were their hearts softened by these Scripture lectures? I know not. Pepa 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?

I completed the translation, supplying deficiencies from my own version begun at Badajoz in 1836. This translation I printed at Madrid in 1838; it was the first book which ever appeared in Rommany, and was called 'Embeo e Majaro Lucas,' or Gospel of Luke the Saint. I likewise published, simultaneously, the same Gospel in Basque, which, however, I had no opportunity of circulating.

The Gitanos 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 Lachi, or loadstone, which they are in general so desirous of possessing. Of this Gospel (61) 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.

I have counted seventeen Gitanas a.s.sembled at one time in my apartment in the Calle de Santiago 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.

I finally became so bold that I ventured to speak against their inveterate practices, thieving and lying, telling fortunes, and stealing a pastesas; this was touching upon delicate ground, and I experienced much opposition and much feminine clamour. I persevered, however, and they finally a.s.sented to all I said, not that I believe that my words made much impression upon their hearts. 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.

The people of the street in which I lived, seeing such numbers of these strange females continually pa.s.sing in and out, were struck with astonishment, and demanded the reason. The answers which they obtained by no means satisfied them. 'Zeal for the conversion of souls, - the souls too of Gitanas, - disparate! the fellow is a scoundrel. Besides he is an Englishman, and is not baptized; what cares he for souls? They visit him for other purposes. He makes base ounces, which they carry away and circulate. Madrid is already stocked with false money.' Others were of opinion that we met for the purposes of sorcery and abomination. The Spaniard has no conception that other springs of action exist than interest or villainy.

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. This circ.u.mstance I little regretted, their manners and conversation being the reverse of interesting. It must not, however, be supposed that, even with the women, matters went on invariably in a smooth and satisfactory manner. 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. One day they arrived, attended by a Gypsy jockey whom I had never previously seen. We had scarcely been seated a minute, when this fellow, rising, took me to the window, and without any preamble or circ.u.mlocution, said - 'Don Jorge, you shall lend me two barias' (ounces of gold). 'Not to your whole race, my excellent friend,' said I; 'are you frantic? Sit down and be discreet.' He obeyed me literally, sat down, and when the rest departed, followed with them. We did not invariably meet at my own house, but occasionally at one in a street inhabited by Gypsies.

On the appointed day I went to this house, where I found the women a.s.sembled; the jockey was also present. On seeing me he advanced, again took me aside, and again said - 'Don Jorge, you shall lend me two barias.' I made him no answer, but at once entered on the subject which brought me thither. 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 Gitanos in Spain. I spoke of the power of G.o.d, manifested in preserving both as separate and distinct people amongst the nations until the present day. I warmed with my subject. I subsequently produced a ma.n.u.script book, from which I read a portion of Scripture, and the Lord's Prayer and Apostles' Creed, in Rommany.

When I had concluded I looked around me.

The features of the a.s.sembly were twisted, and the eyes of all turned upon me with a frightful squint; not an individual present but squinted, - the genteel Pepa, the good-humoured Chicharona, the Casdami, etc. etc. The Gypsy fellow, the contriver of the jest, squinted worst of all. Such are Gypsies.

THE ZINCALI PART III

CHAPTER I

THERE is no nation in the world, however exalted or however degraded, but is in possession of some peculiar poetry. 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 ent.i.tled 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.

The Gypsies too have their poetry. Of that of the Russian Zigani we have already said something. 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. How truly do the warlike ballads of the Northmen and the Danes, their DRAPAS and KOEMPE-VISER, 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 G.o.d, 'the fountain of blessing,' 'the only conqueror,' 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.

And well and truly do the coplas and gachaplas of the Gitanos depict the character of the race. This poetry, for poetry we will call it, is in most respects such as might be expected to originate among people of their cla.s.s; 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. The general themes of this poetry are the various incidents of Gitano life and the feelings of the Gitanos.

A Gypsy sees a pig running down a hill, and imagines that it cries 'Ustilame Caloro!' (62) - 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 - the moon arises, and two Gypsies, who are about to steal a steed, perceive a Spaniard, and instantly flee - Juanito Ralli, whilst going home on his steed, is stabbed by a Gypsy who hates him - Facundo, a Gypsy, runs away at the sight of the burly priest of Villa Franca, who hates all Gypsies. Sometimes a burst of wild temper gives occasion to a strain - the swarthy lover threatens to slay his betrothed, even AT THE FEET OF JESUS, should she prove unfaithful. It is a general opinion amongst the Gitanos that Spanish women are very fond of Rommany chals and Rommany. There is a stanza in which a Gitano hopes to bear away a beauty of Spanish race by means of a word of Rommany whispered in her ear at the window.

Amongst these effusions are even to be found tender and beautiful thoughts; for Thugs and Gitanos have their moments of gentleness.

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 - 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 a.s.sistance. And what can be more touching than the speech of the relenting lover to the fair one whom he has outraged?

'Extend to me the hand so small, Wherein I see thee weep, For O thy balmy tear-drops all I would collect and keep.'

This Gypsy poetry consists of quartets, or rather couplets, but two rhymes being discernible, and those generally imperfect, the vowels alone agreeing in sound. Occasionally, however, sixains, or stanzas of six lines, are to be found, but this is of rare occurrence. The thought, anecdote or adventure described, is seldom carried beyond one stanza, in which everything is expressed which the poet wishes to impart. 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 repet.i.tion of a more polished muse. It will be well to inform such that the greater part of the poetry sung in the south, and especially in Spain, is extemporary. 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. Of course, the greater part of this species of poetry perishes as soon as born. 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. For example, the stanza about Coruncho Lopez, which was originally made at the gate of a venta by a Miquelet, (63) who was conducting the said Lopez to the galleys for a robbery. It is at present sung through the whole of the peninsula, however insignificant it may sound to foreign ears:-

'Coruncho Lopez, gallant lad, A smuggling he would ride; He stole his father's ambling prad, And therefore to the galleys sad Coruncho now I guide.'

The couplets of the Gitanos are composed in the same off-hand manner, and exactly resemble in metre the popular ditties of the Spaniards. 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 Busne or Spaniards. 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 Gitanos. 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. 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. 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 Gitanos such as they are, and to ill.u.s.trate 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. They are a half-civilised, unlettered people, proverbial for a species of knavish acuteness, which serves them in lieu of wisdom. 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.

These couplets have been collected in Estremadura and New Castile, in Valencia and Andalusia; the four provinces where the Gitano race most abounds. We wish, however, to remark, that they const.i.tute scarcely a tenth part of our original gleanings, from which we have selected one hundred of the most remarkable and interesting.

The language of the originals will convey an exact idea of the Rommany of Spain, as used at the present day amongst the Gitanos in the fairs, when they are buying and selling animals, and wish to converse with each other in a way unintelligible to the Spaniards.

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 ill.u.s.trious descent, as will be shown hereafter. We have uniformly placed the original by the side of the translation; for though unwilling to make the Gitanos 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. (64)

RHYMES OF THE GITANOS

Unto a refuge me they led, To save from dungeon drear; Then sighing to my wife I said, I leave my baby dear.

Back from the refuge soon I sped, My child's sweet face to see; Then sternly to my wife I said, You've seen the last of me.