Chapter IX: Language (2)

But Gipsy-hunting is like deer-stalking. In prosecuting it, it is necessary to know the animal, its habits, and the locality in which it is to be found. I saw the unfavourable turn approaching: the Gipsies' time was up; their patience was exhausted. I dropped the subject, and ordered them some refreshment. On their taking leave of me, I said to them, "Do you intend coming round this part of the country again?" (I need not have asked them such a question as that.) "That we do, sir; and we will not fail to come and see you again." They thus left me, with the strong impression on their minds, that I was a _nawken_, like themselves, but a _riah_--a gentleman Gipsy. I waited patiently for their return, which would happen in due season, on their half-yearly _tramp_. Everything looked so favourably, circumstances had contributed so fortunately, to the end which I had so much at heart, that I looked upon the information to be drawn from these poor Tinkler lads, with as much solicitude and avarice as one would who had discovered a treasure hid in his field.

This species of Gipsy-hunting, I believe, I had exclusively to myself. I had none of the difficulties to contend with, which would be implied in the field of it having been gone over by others before me. That kind of Gipsy-hunting which implied imprisonment, banishment, and hanging, was a thing of which the Gipsies had had sad experience; if not in their own persons, at least in that which the traditions of their tribe had so carefully handed down to them. Besides this, the experience of the daily life of the members of their tribe afforded an excellent school of training, for acquiring a host of expedients for escaping every danger and difficulty to which their habits exposed them. But so thoroughly had they preserved their secrets, and especially the grand one--their language--that they came to their wits' end how to understand, and how to act in, the new sphere of danger into which they were now thrown, or even to comprehend its nature. Such was the advantage which education and enlightenment had given their civilized neighbour over them. How could _they_ imagine that the commencement of my knowledge of their language had been drawn from _books_? What did some of them know of _books_, beyond, perhaps, a youth sent to school, where, owing to his restless and unsettled good-for-nothingness, he would advance little beyond his alphabet?[200] For we know that some Gipsies are so intensely vain as to send a child to school, merely to brag before their civilized neighbours that their children have been educated. How could _they_ comprehend that _their_ language had found, or could find, its way into _books_? The thing to them was impossible; the idea of it could not, by any exertion of their own, even enter into their imagination. The danger to arise from such a quarter was altogether beyond their capacity of comprehension. Knowing, however, that there was danger of some singular nature surrounding them, yet being unable to comprehend it, they flickered about it, like moths about a candle; till at last they did come to comprehend, if not its origin, or extent, at least its tendency, and the consequences to which it would lead.

[200] In speaking of the more original kind of Gipsy, Grellmann says:
"No Gipsy has ever signalized himself in literature, notwithstanding
many of them have partaken of the instruction to be obtained at public
schools. Their volatile disposition and unsteadiness will not allow
them to complete anything which requires perseverance or application.
In the midst of his career of learning, the recollection of his origin
seizes him; he desires to return to what he thinks a more happy manner
of life; this solicitude encreases; he gives up all at once, turns
back again, and consigns over his knowledge to oblivion."

There are too many circumstances surrounding such a Gipsy to remind
him of his origin, and arrest him in his career of learning: for his
race never having been tolerated--that is, no position ever having
been assigned it, he feels as if he were a vagabond, if known or
openly avowed to the public as a member of the tribe. And this, in
itself, is sufficient to discourage such a Gipsy in every effort
towards improvement.--ED.

According to promise, the eldest of the Gipsy boys called at my house, in about six months, accompanied by his sister. He was selling white-iron ware, for he was a tin-smith by occupation. Without entering into any preliminary conversation, for the purpose of smoothing the way for more direct questions, I took him into my parlour, and at once enquired if he _could_ speak the Tinkler language? He applied to my question the construction that I doubted if he could, and the consequences which that would imply, and answered firmly, "Yes, sir; I have been bred in that line all my life." "Will you allow me," said I, "to write down your words?" "O yes, sir; you are welcome to as many as you please." "Have you names for everything, and can you converse on any subject, in that language?" "Yes, sir; we can converse, and have a name for everything, in our own speech." I now commenced to "make hay while the sun shone," as the phrase runs; for I knew that I could have only about an hour with the Gipsy, at the most. The following, then, are the words and sentences which I took down, on this occasion:

_Slaps_, tea.
_Moozies_, porridge.
_Mass_, flesh.
_Shaucha_, broth.
_Mumlie_, candle.
_Stramel_, straw.
_Parnie_, wheat.
_Duff_, smoke.
_Yak_, fire.
_Wuther_, door.
_Glue_, window.
_Kair_, house.
_Shucha_, coat.
_Shuch-hamie_, waistcoat.
_Castie_, stick.
_Coories_, blankets.
_Eegees_, bed-clothes.
_Wautheriz_, bed.
_Suchira_, sixpence.
_Sye-boord_, sixpence.
_Chinda_, shilling.
_Chinda ochindies_, twelve shillings.
_Trin chindies_, three shillings.
_Baurie_, grand, great, good.
_Shan_, bad.
_Davies-pagrin_, daybreak.
_Baurie davies_, good day.
_Shan davies_, bad day.
_Paunie davies_, wet day.
_Sheelra davies_, frosty or cold day.
_Sneepa davies_, snowy or white day.
_Baurie forest_, the chief city.
_Baurie paunie_, the sea, ocean, grand water.
_Bing_, the devil.
_Ruffie_, the devil.
_Feck_, take.
_Chauvies wautheriz_, the children's bed-clothes.
_Sherro_, head.
_Carlie_, neck.
_Lears_, ears.
_Chatters_, teeth.
_Yak_, eye.
_Nak_, nose.
_Mooie_, mouth.
_Vast_, hand.
_Jaur_, leg.
_Nek_, knee.
_Peerie_, foot.
_Bar_, stone.
_Drom_, the earth.
_Cang-geerie_, church.
_Sonnakie_, gold.
_Sonnakie vanister_, gold ring.
_Callo_, black.
_Callo gaugie_, black man.
_Leehgh callo_, blue.
_Sneepa_, white, snow.
_Sheelra_, cold, frost.
_Lon_, salt.
_Lon paunie_, the sea, salt water.
_Rat_, night.
_Rat_, blood.
_Habben kairer_, baker of bread.
_Aizel_, ass.
_Gournie_, cow.
_Jucal_, dog.
_Paupeenie_, goose.
_Caunie_, hen.
_Boord_, penny.
_Curdie_, half-penny.
_Lee_, miss.
_Ruffie feck ma_, devil take me.
_Ruffie lee ma_, devil miss me.
_Feck a bar and mar the gaugie_, lift a stone and fell the man.
_Chee, chee_, silence, hold your tongue.
_Auvie_, come here.
_Jaw vree_, go away.
_Jaw wree wautheriz_, go away to your bed.
_Baish doun_, sit down.
_Baish doun bettiment_, sit down on the chair.
_Howie been baishen?_ how are you?
_Riah_, gentleman.
_Raunie_, gentlewoman.
_Baurie riah_, king.
_Baurie raunie_, queen.
_Praw_, son.
_Prawl_, daughter.
_Yaggers_, colliers.
_Nawken_, Tinkler, Gipsy.
_Cam_, the moon.
_Quad_, prison.
_Staurdie_, prison.
_Yaik_, one.
_Duie_, two.
_Trin_, three.
_Tor_, four.
_Fo_, five.
_Shaigh_, six.
_Naivairn_, seven.
_Naigh_, eight.
_Line_, nine.
_Nay_, ten.

This young man sang part of two Gipsy songs to me, in English; and then, at my request, he turned one of them into the Gipsy language, intermingled a little, however, with English words; occasioned, perhaps, by the difficulty in translating it. The subject of one of the songs was that of celebrating a robbery, committed upon a Lord Shandos; and the subject of the other was a description of a Gipsy battle. The courage with which the females stood the rattle of the cudgels upon their heads was much lauded in the song. Like the Gipsy woman with whom I had no less than seven years' trouble ere getting any of her speech, this Gipsy lad became, in about an hour's time, very restless, and impatient to be gone. The true state of things, in this instance, dawned upon his mind. He now became much alarmed, and would neither allow me to write down his songs, nor stop to give me any more of his words and sentences. His terror was only exceeded by his mortification; and, on parting with me, he said that, had he, at first, been aware I was unacquainted with his speech, he would not have given me a word of it.

As far as I can judge, from the few and short specimens which I have myself heard, and had reported to me, the subjects of the songs of the Scottish Gipsies, (I mean those composed by themselves,) are chiefly their plunderings, their robberies, and their sufferings. The numerous and deadly conflicts which they had among themselves, also, afforded them themes for the exercise of their muse. My father, in his youth, often heard them singing songs, wholly in their own language. They appear to have been very fond of our ancient Border marauding songs, which celebrate the daring exploits of the lawless freebooters on the frontiers of Scotland and England. They were constantly singing these compositions among themselves. The song composed on Hughie Græme, the horse-stealer, published in the second volume of Sir Walter Scott's Border Minstrelsy, was a great favourite with the Tinklers. As this song is completely to the taste of a Gipsy, I will insert it in this place, as affording a good specimen of that description of song in the singing of which they take great delight. It will also serve to show the peculiar cast of mind of the Gipsies.

HUGHIE THE GRÆME.

GUDE Lord Scroope's to the hunting gane,
He has ridden o'er moss and muir;
And he has grippit Hughie the Græme,
For stealing o' the Bishop's mare.

"Now, good Lord Scroope, this may not be!
Here hangs a broadsword by my side;
And if that thou canst conquer me,
The matter it may soon be tryed."

"I ne'er was afraid of a traitor-thief;
Although thy name be Hughie the Græme,
I'll make thee repent thee of thy deeds,
If God but grant me life and time."

"Then do your worst now, good Lord Scroope,
And deal your blows as hard as you can!
It shall be tried, within an hour,
Which of us two is the better man."

But as they were dealing their blows so free,
And both so bloody at the time,
Over the moss came ten yeomen so tall,
All for to take brave Hughie the Græme.

Then they hae grippit Hughie the Græme,
And brought him up through Carlisle town;
The lasses and lads stood on the walls,
Crying, "Hughie the Græme, thou'se ne'er gae down."

Then hae they chosen a jury of men,
The best that were in Carlisle town;
And twelve of them cried out at once,
"Hughie the Græme, thou must gae down."

Then up bespak him gude Lord Hume,
As he sat by the judge's knee,--
"Twenty white owsen, my gude lord,
If you'll grant Hughie the Græme to me."

"O no, O no, my gude Lord Hume!
For sooth and sae it manna be;
For, were there but three Græmes of the name,
They suld be hanged a' for me."

'Twas up and spake the gude Lady Hume,
As she sat by the judge's knee,--
"A peck of white pennies, my gude lord judge,
If you'll grant Hughie the Græme to me."

"O no, O no, my gude Lady Hume!
For sooth and so it must na be;
Were he but the one Græme of the name,
He suld be hanged high for me."

"If I be guilty," said Hughie the Græme,
"Of me my friends shall have small talk;"
And he has louped fifteen feet and three,
Though his hands they were tied behind his back.

He looked over his left shoulder,
And for to see what he might see;
There was he aware of his auld father,
Came tearing his hair most piteouslie.

"O! hald your tongue, my father," he says,
"And see that ye dinna weep for me!
For they may ravish me o' my life,
But they canna banish me fro Heavin hie.

"Fare ye weel, fair Maggie, my wife!
The last time we came ower the muir,
'Twas thou bereft me of my life,
And wi' the Bishop thou play'd the whore.

"Here, Johnie Armstrang, take thou my sword,
That is made o' the metal sae fine;
And when thou comest to the English side,
Remember the death of Hughie the Græme."[201]

[201] On mentioning to Sir Walter Scott, when at Abbotsford, that the
Gipsies were very partial to Hughie the Græme, he caused his eldest
daughter, afterwards Mrs. Lockhart, to sing this ancient Border song,
which she readily did, accompanying her voice with the harp. We were,
at the time, in the room which contained his old armour and other
antiquities; to which place he had asked me, after tea, to hear his
daughter play on the harp. She sang Hughie the Græme, in a plain,
simple, unaffected manner, exactly in the style in which I have heard
the humble country-girls singing the same song, in the south of
Scotland. Sir Walter was much interested about the Gipsies; and when I
repeated to him a short sentence in their speech, he, with great
feeling, exclaimed, "Poor things! do you hear that?" This was the
first time, I believe, that he ever heard a Scottish Gipsy word
pronounced. It appeared to me that the mind of the great magician was
not wholly divested of the fear that the Gipsies might, in some way or
other, injure his young plantations.

I will now give the testimony of the Gipsy chief from whom I received the "blowing up" alluded to, by Mr. Laidlaw, in the Introduction to the work.[202]

[202] See pages 58 and 65.--ED.

One of the greatest fairs in Scotland is held, annually, on the 18th day of July, at St. Boswell's Green, in Roxburghshire. I paid a visit to this fair, for the purpose of taking a view of the Gipsies. An acquaintance, whom I met at the fair, observed to me, that he was sure if any one could give me information regarding the Tinklers, it would be old ----, the horner, at ----. To ensure a kind reception from the Gipsies, it was agreed upon, between us, that I should introduce myself by mentioning who my ancestors were, on whose numerous farms, (sixteen, rented by my grandfather, in 1781,[203]) their forefathers had received many a night's quarters, in their out-houses. We soon found out the old chieftain, sitting in a tent, in the midst of about a dozen of his tribe, all nearly related to him. The moment I made myself known to them, the whole of the old persons immediately expressed their gratitude for the humane treatment they, and their forefathers, had received at the farms of my relatives. They were extremely glad to see me; and "God bless you," was repeated by several of the old females. "Ay," said they, "those days are gone. Christian charity has now left the land. We know the people are growing more hard and uncharitable every year." I found the old man shrewd, sensible, and intelligent; far beyond what could have been expected from a person of his caste and station in life. He, besides, possessed all that merriness and jocularity which I have often observed among a number of the males of his race. After some conversation with this chief, who appeared about eighty years of age, I enquired if his people, who, in large bands, about sixty years ago, traversed the south of Scotland, had not an ancient language, peculiar to themselves. He hesitated a little, and then readily replied, that the Tinklers had no language of their own, except a few cant words. I observed to him that he knew better--that the Tinklers had, beyond dispute, a language of their own; and that I had some knowledge of its existence at the present day. He, however, declared that they had no such language, and that I was wrongly informed. In the hearing of all the Gipsies in the tent, I repeated to him four or five Gipsy words and expressions. At this he appeared amazed; and on my adding some particulars relative to some of the ancestors of the tribe then present, enumerating, I think, three generations of their clan, one of the old females exclaimed, "Preserve me, he kens a' about us!" The old chief immediately took hold of my right hand, below the table, with a grasp as if he were going to shake it: and, in a low and subdued tone of voice, so as none might near but myself, requested me to say not another word in the place where we were sitting, but to call on him, at the town of ----, and he would converse with me on that subject. I considered it imprudent to put any more questions to him relative to his speech, on this occasion, and agreed to meet him at the place he appointed.

[203] These sixteen farms embraced about 25,000 acres of mountainous
land, maintained 13,000 sheep, 100 goats, 250 cattle, 50 horses, 20
draught-oxen, and 60 dogs; 29 shepherds, 26 other servants, and 15
cotters, making, with their families, 228 souls, supported by my
ancestor's property, as that of a Scotch gentleman-farmer. On the
farms mentioned, which lay in Mid-Lothian, Tweed-dale, and
Selkirkshire, the Gipsies were allowed to remain as long as they
pleased; and no loss was ever sustained by the indulgence.

Several persons in the tent, (it being one of the public booths in the market,) who were not Gipsies, were equally surprised, when they observed an understanding immediately take place between me and the Tinklers, by means of a few words, the meaning of which they could not comprehend. A farmer, from the south of Scotland, who was present in the tent, and had that morning given the Tinklers a lamb to eat, met me, some days after, on the banks of the Yarrow. He shook his head, and observed, with a smile, "Yon was queer-looking wark wi' the Tinklers."

As I was anxious to penetrate to his secret speech, I resolved to keep the appointment with the Gipsy, whatever might be the result of our meeting, and I therefore proceeded to the town which he mentioned, eleven days after I had seen him at the fair. On enquiring of the landlord of the principal inn, at which I put up my horse, where the house of ----, the Tinkler, was situated in the town, he appeared surprised, and eyed me all over. He told me the street, but said he would not accompany me to the house, thinking that I wished him to go with me. It was evident that the landlord, whom I never saw before, considered himself in bad company, in spite of my black clothes, black neck-cloth, and ruffles aforesaid, and was determined not to be seen on the street, either with me or the Tinkler. I told him I by no means wished him to accompany me, but only to tell me in what part of the town the Tinkler's house was to be found.

On entering the house, I found the old chief sitting, without his coat, with an old night-cap on his head, a leathern apron around his waist, and all covered with dust or soot, employed in making spoons from horn. After conversing with him for a short time, I reminded him of the ancient language with which he was acquainted. He assumed a grave countenance, and said the Tinklers had no such language, adding, at the same time, that I should not trouble myself about such matters. He stoutly denied all knowledge of the Tinkler language, and said no such tongue existed in Scotland, except a few cant words. I persisted in asserting that they were actually in possession of a secret language, and again tried him with a few of my words; but to no purpose. All my efforts produced no effect upon his obstinacy. At this stage of my interview, I durst not mention the word Gipsy, as they are exceedingly alarmed at being known as Gipsies. I now signified that he had forfeited his promise, given me at the fair, and rose to leave him. At this remark, I heard a man burst out a-laughing, behind a partition that ran across the apartment in which we were sitting. The old man likewise started to his feet, and, with both his sooty hands, took hold of the breast of my coat, on either side, and, in this attitude, examined me closely, scanning me all over from head to foot. After satisfying himself, he said, "Now, give me a hold of your hand--farewell--I will know you when I see you again." I bade him good-day, and left the house.[204]

[204] I am convinced the Gipsies have a method of communicating with
one another by their hands and fingers, and it is likely this man
tried me, in that way, both at the fair and in his own house. I know a
man who has seen the Gipsies communicating their thoughts to each
other in this way.

"Bargains among the Indians are conducted in the most profound
silence, and by merely touching each other's hands. If the seller
takes the whole hand, it implies a thousand rupees or pagodas; five
fingers import five hundred; one finger, one hundred; half a finger,
fifty; a single joint only ten. In this manner, they will often, in a
crowded room, conclude the most important transactions, without the
company suspecting that anything whatever was doing."--_Historical
Account of Travels in Asia, by Hugh Murray._

"_Method of the English selling their cargoes, at Jedda, to the
Turks_: Two Indian brokers come into the room to settle the price, one
on the part of the Indian captain, the other on that of the buyer or
Turk. They are neither Mahommedans nor Christians, but have credit
with both. They sit down on the carpet, and take an Indian shawl,
which they carry on their shoulders like a napkin, and spread it over
their hands. They talk, in the meantime, indifferent conversation, of
the arrival of ships from India, or of the news of the day, as if they
were employed in no serious business whatever. After about twenty
minutes spent in handling each other's fingers, below the shawl, the
bargain is concluded, say for nine ships, without one word ever having
been spoken on the subject, or pen or ink used in any shape
whatever."--_Bruce's Travels._

I had now no hope of obtaining any information from this man, regarding his peculiar language. I had scarcely, however, proceeded a hundred yards down the street, from the house, when I was overtaken by a young female, who requested me to return, to speak with her father. I immediately complied. On reaching the door, with the girl, I met one of the old man's sons, who said that he had overheard what passed between his father and me, in the house. He assured me that his father _was ashamed to give me his language_; but that, if I would promise not to publish their names, or place of residence, he would himself give me some of their speech, if his father still persevered in his refusal. I accordingly agreed not to make public the names, and place of residence, of the family. I again entered the little factory of horn spoons. Matters were now, to all appearance, quite changed. The old man was very cheerful, and seemed full of mirth. "Come away," said he; "what is this you are asking after? I would advise you to go to Mr. Stewart, at Hawick, and he will tell you everything about our language." "Father," said the son, who had resumed his place behind the partition before mentioned, "you know that Mr. Stewart will give our speech to nobody." The old chief again hesitated and considered, but, being urged by his son and myself, he, at last, said, "Come away, then; I will tell you whatever you think proper to ask me. I gave you my oath, at the fair, to do so. Get out your paper, pen and ink, and begin." He gave me no other oath, at the fair, than his word, and taking me by the hand, that he would converse with me regarding the speech of the Tinklers. But, I believe, joining hands is considered an oath in some countries of the Eastern world. I was fully convinced, however, that he was _ashamed to give me his speech_, and that it was with the greatest reluctance he spoke one word on the subject. The following are the words and sentences which I collected from him:[205]

[205] It is interesting to notice the reason for this old Gipsy chief
being so backward in giving our author some of his language. "He was
ashamed to do it." Pity it is that there should be a man in Scotland,
who, independent of personal character, should be ashamed of such a
thing. Then, see how the Gipsy woman, in our author's house, said that
"the public would look upon her with horror and contempt, were it
known she could speak the Gipsy language." And again, the two female
Gipsies, who would rather allow themselves to be murdered, than give
the meaning of two Gipsy words to Sauchie colliers, for the reason
that "it would have exposed their tribe, and made themselves odious to
the world." And all for knowing the Gipsy language!--which would be
considered an accomplishment in another person! What frightful
tyranny! Mr. Borrow, as we will by and by see, says a great deal about
the law of Charles III, in regard to the prospects of the Spanish
Gipsies. But there is a law above any legislative enactment--the law
of society, of one's fellow-creatures--which bears so hard upon the
Gipsies; the despotism of caste. If Gipsies, in such humble
circumstances, are so afraid of being known to be Gipsies, we can form
some idea of the morbid sensitiveness of those in a higher sphere of
life.

The innkeeper evidently thought himself in bad company, when our
author asked him for the Tinkler's house, or that any intercourse with
a Tinkler would contaminate and degrade him. In this light, read an
anecdote in the history of John Bunyan, who was one of the same
people, as I shall afterwards show. In applying for his release from
Bedford jail, his wife said to Justice Hale, "Moreover, my lord, I
have four small children that cannot help themselves, of which one is
blind, and we have nothing to live upon but the charity of good
people." Thereat, Justice Hale, looking very soberly on the matter,
said, "Alas, poor woman!" "What is his calling?" continued the judge.
And some of the company, that stood by, said, (evidently in
interruption, and with a bitter sneer,) "A Tinker, my lord!" "Yes,"
replied Bunyan's wife, "and because he is a Tinker, and a poor man,
therefore he is despised, and cannot have justice." Noble woman! wife
of a noble Gipsy! If the world wishes to know who John Bunyan really
was, it can find him depicted in our author's visit to this Scottish
Gipsy family, where it can also learn the meaning of Bunyan, at a time
when Jews were legally excluded from England, taking so much trouble
to ascertain whether he was of that race, or not. From the present
work generally, the world can learn the reason why Bunyan said nothing
of his ancestry and nationality, when giving an account of his own
history.--ED.

_Pagrie_, to break.
_Humf_, give me.
_Mar_, to strike.
_Mang_, to speak.
_Kair_, house.
_Drom_, street or road.
_Vile_, village.
_Gave_, village.
_Jaw drom_, take the road, get off quickly.
_Hatch here_, come here.
_Bing_, the devil.
_Bing lee_, devil miss me.
_Moolie_, death.
_Moolie_, I'll kill you.
_Mooled_, murdered.
_Moolie a gaugie_, kill the man.
_Powiskie_, gun or pistol.
_Harro_, sword.
_Shammel_, sword.
_Chourie_, knife.
_Rachlin_, hanged.
_Sallah_[206], to curse.
_Klistie_, soldier.
_Nash_, deserter.
_Grye-femler_, horse-dealer.
_Staurdie_, prison.
_Nak_, nose.
_Yak_, eye.
_Yaka_, eyes.
_Mooie_, mouth.
_Vast_, hand.
_Sherro_, head.
_Femmel_, hand.
_Lowie_, coin or money.
_Lowa_, silver.
_Curdie_, half-penny.
_Bar_, five shillings.
_Size_, six.
_Grye_, horse.
_Greham_, horse.
_Prancie_, horse.
_Aizel_, ass.
_Jucal_, dog.
_Routler_, cow.
_Bakra_, sheep.
_Matchka_, cat.
_Bashanie_, cock.
_Caunie_, hen.
_Thood_, milk.
_Molzie_, wine.
_Bulliment_, loaf of bread.
_Neddie_, potato.
_Shaucha_, broth.
_Mass_, flesh.
_Habben_, bread.
_Pauplers_, pottage.
_Paunie_, water.
_Paurie_, water.
_Mumlie_, candle.
_Blinkie_, candle.
_Flatrin_, fish.
_Chizcazin_, cheese.
_Romanie_, whiskey.
_Casties_, wood.
_Filsh_, tree.
_Lodlie_, quarters.
_Choar_, to steal.
_Chor_, a thief.
_Bumie_, to drink.
_Jaw vree_, go away.
_Graunzie_, barn.
_Graunagie_, barn.
_Clack_, stone.
_Yak_, fire.
_Peerie_, pot.
_Treepie_, pot-lid.
_Roy_, spoon.
_Skew_, platter.
_Swag_, sack.
_Ingrims_, pincers.
_Yog-ingrims_, fire-irons.
_Sauster_, iron.
_Mashlam_, brass or metal.
_Fizam_, grass.
_Penam_, hay.
_Geeve_, corn.
_Greenam_, corn.
_Beerie_, ship.
_Outhrie_, window.
_Nab_, horn.
_Shucha_, coat.
_Scaf_, hat.
_Gogle_, hat.
_Cockle_, hat.
_Calshes_, breeches.
_Teeyakas_, shoes.
_Olivers_, stockings.
_Beenship_, good.
_Baurie_, good.
_Shan_, bad.
_Rauge_, mad.
_Riah_, _Rajah_, chief, governor.
_Been riah_, the king.
_Been mort_, the queen.
_Been gaugie_, gentleman.
_Been riah_, gentleman.
_Been mort_, lady.
_Yagger_, collier.
_Nawken_,[207] Tinkler, Gipsy.
_Davies_, day.
_Rat_, night.
_Beenship mashlam_, good metal.
_Beenship-rat_, good-night.
_Beenlightment_, Sabbath-day.
_Shan drom_, bad road.
_Shan davies_, bad day.
_Gaugie_, man.
_Managie_, woman.
_Mort_, wife.
_Chavo_, son.
_Chauvies_, children.
_Praw_, son.
_Prawl_, daughter.
_Nais-gaugie_, grandfather.
_Nais-mort_, grandmother.
_Aukaman_, marriage.
_Carie_, penis.
_Bight_, pudenda.
_Sjair_, to ease nature.
_Jair dah_, a woman's apron.

[206] _Sallah_, in the Scottish Gipsy speech, properly signifies
accursed, or detested. It is one of the most abusive expressions that
can be used towards your fellow creatures. Nothing terrifies a young
Gipsy so much as to bawl out to him, "_Sallah, jaw drom_," which, in
plain English, nearly means, "You accursed, take the road."

It appears that, in Hindostanee, _Salla_ is a word of the highest
reproach, and that nothing can provoke a Hindoo so much as the
applying of it to him. When cursing and swearing, by what would appear
to be the Deity, the Gipsies make use of the word _Sallahen_.

[207] _Nawken_ has a number of significations, such as Tinkler, Gipsy,
a wanderer, a worker in iron, a man who can do anything for himself in
the mechanical arts, &c., &c.

I was desirous to learn, from this Gipsy, if there were any traditions among the Scottish Gipsies, as to their origin, and the country from which they came. He stated that the language of which he had given me a specimen was an Ethiopian dialect, used by a tribe of thieves and robbers; and that the Gipsies were originally from Ethiopia, although now called Gipsies.[208] He now spoke of himself and his tribe by the name of Gipsies, without hesitation or alarm. "Our Gipsy language," added he, "is softer than your harsh Gaelic." He was at considerable pains to give me the proper sound of the words. The letter _a_ is pronounced broad in their language, like _aw_ in paw, or _a_ in water; and _ie_, or _ee_, in the last syllable of a great many words, are sounded short and quick; and _ch_ soft, as in church. Their speech appears to be copious, for, said he, they have a great many words and expressions for one thing. He further stated that the Gipsy language has no alphabet, or character, by which it can be learned, or its grammatical construction ascertained. He never saw any of it written. I observed to him that it would, in course of time, be lost. He replied, that "so long as there existed two Gipsies in Scotland, it would never be lost." He informed me that every one of the Yetholm Tinklers spoke the language; and that almost all those persons who were selling earthen-ware at St. Boswell's fair were Gipsies. I counted myself twenty-four families, with earthen-ware, and nine female heads of families, selling articles made of horn. These thirty-three families, together with a great many single Gipsies scattered through the fair, would amount to above three hundred Gipsies on the spot. He further mentioned that none of the Yetholm Gipsies were at the market. The old man also informed me that a great number of our horse-dealers are Gipsies. "Listen attentively," said he, "to our horse-coupers, in a market, and you will hear them speaking in the Gipsy tongue." I enquired how many there were in Scotland acquainted with the language. He answered, "There are several thousand." I further enquired, if he thought the Gipsy population would amount to five thousand souls. He replied he was sure there were fully five thousand of his tribe in Scotland. It was further stated to me, by this family, that the Gipsies are at great pains in teaching their children, from their very infancy, their own language; and that they embrace every opportunity, when by themselves, of conversing in it, about their ordinary affairs. They also pride themselves very much in being in possession of a speech peculiar to themselves--quite unknown to the public.

[208] The tradition among the Scottish Gipsies of being Ethiopians,
whatever weight the reader may attach to it, dates as far back, at
least, as the year 1615; for it is mentioned in the remission under
the privy seal, granted to William Auchterlony, of Cayrine, for
resetting John Faa and his followers. _See page 113._--ED.

I then sent for some spirits wherewith to treat the old chief; but I was cautioned, by one of the family, not to press him to drink much, as, from his advanced age and infirmities, little did him harm. The moment you speak to an intelligent Gipsy chief, in a familiar and kindly manner, putting yourself, as it were, on a level with him, you find him entirely free from all embarrassment in his manners. He speaks to you, at once, in a free, independent, confident, emphatic tone, without any rudeness in his way of addressing you. He never loses his self-possession. The old chieftain sang part of a Gipsy song, in his own language, but he would not allow me to write it down.[209] Indeed, by his manner, he seemed frequently to hesitate whether he would proceed any further in giving me information, and appeared to regret that he had gone so far as he had done. I now and then stopped him in his song, and asked him the meaning of some of the expressions. It was, however, intermixed with a few English words; perhaps every fifth word was English. The Gipsy words, _graunzie_ (barn), _caunies_ (chickens), _molzie_ (wine), _staurdie_ (prison), _mort_ and _chauvies_ (wife and children), were often repeated. In short, the subject of the song was that of a Gipsy, lying in chains in prison, lamenting that he could not support his wife and children by plunder and robbery. The Gipsy was represented as mourning over his hard fate, deprived of his liberty, confined in a dungeon, and expressing the happiness and delight which he had when free, and would have were he lying in a barn, or out-house, living upon poultry, and drinking wine with his tribe.[210]

[209] The Scottish Gipsies have doubtless an oral literature, like
their brethren in other countries. It would be strange indeed if they
did not rank as high, in that respect, as many of the barbarous tribes
in the world. People so situated, with no written language, are
wonderfully apt at picking up, and retaining, any composition that
contains poetry and music, to which oral literature is chiefly
confined. In that respect, their faculties, like those of the blind,
are sharpened by the wants which others do not experience in indulging
a feeling common to all mankind.

A striking instance of a people, unacquainted with the art of writing,
possessing a literature, is said to have been found in Hawaii; and to
such an extent, as to "possess a force and compass that, at the
beginning of the study of it, would not have been credited."--ED.

[210] A song which a female Gipsy sang to Mr. Borrow, at Moscow,
commenced in this way, "Her head is aching with grief, as if she had
tasted wine;" and ended thus, "That she may depart in quest of the
lord of her bosom, and share his joys and pleasures."--ED.

This family, like all their race, now became much alarmed at their communications; and it required considerable trouble on my part to allay their fears. The old man was in the greatest anguish of mind, at having committed himself at all, relative to his speech. I was very sorry for his distress, and renewed my promise not to publish his name, or place of residence, assuring him he had nothing to fear. It is now many years since he died. He was considered a very decent, honest man, and was a great favourite with those who were acquainted with him. But his wife, and some other members of his family, followed the practices of their ancestors.

Publish their language! Give to the world that which they had kept to themselves, with so much solicitude, so much tenacity, so much fidelity, for three hundred and fifty years! A parallel to such a phenomenon cannot be found within the whole range of history.[211] What will the Tinklers, the "poor things," as Sir Walter Scott so feelingly called them--what will they think of me, after the publication of the present work?[212]

[211] Smith, in his "Hebrew people," writes: "The Jews had almost
lost, in the _seventy_ years' captivity, their original language; that
was now become dead; and they spoke a jargon made up of their own
language and that of the Chaldeans, and other nations with whom they
had mingled. Formerly, preachers had only explained subjects; now,
they were obliged to explain words; words which, in the sacred code,
were become obsolete, equivocal, dead."--ED.

[212] The Gipsies have been much annoyed, in late times, by people
anxious to find out their secrets. The circumstance caused them, at
first, much alarm as to what it meant; but when they came to learn the
object of this modern Gipsy-hunting, they became, in a measure,
reconciled to their troubles; for they were perfectly satisfied that
the labours of these inquisitive people would, in the language of
Ruthven, "be in vain." But the attempt of our author, with his "open
sesame," caused not a few of them to travel through life with the
weight of a millstone hanging about their necks, which the
publication, now, is perhaps calculated to lighten. The "giving to the
world everything relative to their tribe," was something they were
more apt to over than under estimate. To be "put in the papers,"
judging from the horror with which such is regarded by our own humble
people, was bad enough; still, the end of that would, in their
peculiar way of thinking, be merely the "lighting of the candles, and
curling the hair, of the gentle folk." But to have themselves put in a
book--to see themselves, in their imaginations, "carried about in
every bit herd-laddie's pouch," was something that aggravated them.
The presumptuous pride, the overweening conceit of a high-mettled
Scottish Gipsy; his boasted descent--a descent at once high,
illustrious, and lost in antiquity; his unbounded contempt for the
rabble of town and country--rendered him, under the circumstances,
almost incapable of brooking the idea of seeing his race exposed to,
what he would consider, the ridicule of the very herds. The very idea
of it was to him mortifying and maddening. Well might our author, from
having been so much mixed up with the Gipsies, show some hesitancy ere
taking a step that would have brought such a nest of hornets about his
ears. But, all things considered, my impression is, that the outdoor
Gipsies, at the present day, will feel extremely proud of the present
work; and that the same may be said of all classes of them, if one
subject had been excluded from the volume, over which they will be
very apt to growl a little in secret.--ED.

While walking one day, with a friend, around the harbour of Grangemouth, I observed a man, who appeared above seventy years of age, carrying a small wooden box on his shoulder, a leathern apron tied around his waist, with a whitish coloured bull-dog following him. He was enquiring of the crews of the vessels in the port, whether they had any pots, kettles, or pans to repair. Just as my friend and I came up to him, on the quay, I said to him, in a familiar manner, as if I knew exactly what he was, "_Baurie jucal_," words which signify, in the Gipsy language, a "good dog." Being completely taken by surprise, the old man turned quickly round, and, looking down at his dog, said, without thinking what he was about, "Yes, the dog is not bad." But the words had scarcely escaped his lips ere he affected not to comprehend my question, after he had distinctly answered it. He looked exceedingly foolish, and afforded my friend a hearty laugh, at his attempt at recovering himself. He became agitated and angry, and called out, "What do you mean? I don't understand you--yes, the dog is _hairy_." I said not another word, nor took any further notice of him, but passed on, in case of provoking him to mischief. He stood stock-still upon the spot, and, keeping his eyes fixed upon me, as long as I was in sight, appeared to be considering with himself what I could be, or whether he might not have seen me before. He looked so surprised and alarmed, that he could scarcely trust himself in the place, since he found, to a certainty, that his grand secret was known. I saw him a short while afterwards, at a little distance, with his glasses on, sitting on the ground, in the manner of the East, with his hammers and files, tin and copper, about him, repairing cooking utensils belonging to a vessel in the basin; with his trusty _jucal_, sitting close at his back, like a sentinel, to defend him. The truth is, I was not very fond of having anything further to do with this member of the tribe, in case he had resented my interference with him and his speech. This old man wore a long great-coat, and externally looked exactly like a blacksmith. No one of ordinary observation could have perceived him to be a Gipsy; as there were no striking peculiarities of expression about his countenance, which indicated him as being one of that race. I was surprised at my own discovery.

A Gipsy informed me that almost all our thimble-riggers, or "thimble-men," as they are sometimes called, are a superior class of Gipsies, and converse in the Gipsy language. In the summer of 1836, an opportunity presented itself to me to verify the truth of this information. On a by-road, between Edinburgh and Newhaven, I fell in with a band of these thimble-riggers, employed at their nefarious occupation. The band consisted of six individuals, all personating different characters of the community. Some had the appearance of mercantile clerks, and others represented young farmers, or dealers in cattle, of inferior appearance. The man in charge of the board and thimbles looked like a journeyman blacksmith or plumber. They all pretended to be strangers to each other. Some were betting and playing, and others looking on, and acting as decoys. None besides themselves were present, except myself, a young lad, and a respectable-looking elderly female. I stood and looked at the band for a little; but as nobody was playing but themselves, the man with the thimbles, to lead me on, urged me to bet with him, and try my fortune at his board. I said I did not intend to play, and was only looking at them. I took a steady look at the faces of each of the six villains; but, whenever their eyes caught mine, they looked away, or down to the ground, verifying the saying that a rogue cannot look you in the face. The man at the board again urged me to play, and, with much vapouring and insolence, took out a handful of notes, and said he had many hundreds a year; that I was a poor, shabby fellow, and had no money on me, and, therefore, could not bet with him. I desired him to let me alone, otherwise I would let them see I was not to be insulted, and that I knew more about them than they were aware of. "Who the devil are you, sir, to speak to us in that manner," was the answer I received. I again replied, that, if they continued their insolence, I would show them who I was. This only provoked them the more, and encreased their violent behaviour. High words then arose, and the female alluded to, thinking I was in danger, kindly entreated me to leave them. I now thought it time to try what effect my Gipsy words would produce upon them. In an authoritative tone of voice, I called out to them, "_Chee, chee!_" which, in the Scottish Gipsy language, signifies "Hold your tongue," "be silent," or "silence."[213] The surprised thimble-men were instantly silent. They spoke not a word, but looked at one another. Only, one of them whispered to his companions, "He is not to be meddled with." They immediately took up their board, thimbles and all, and left the place, apparently in considerable alarm, some taking one direction and some another. The female in question was also surprised at seeing their insolent conduct repressed, in a moment, by a single expression. "But, sir," said she, "what was that you said to them, for they seem afraid?" I was myself afraid to say another word to them, and took care they did not see me go to my dwelling-house.[214]

[213] A lady, who had been seventeen years in India, told me that
"_Chee_, _chee_" was, in Hindostanee, an expression of reproof,
corresponding exactly with our "Fie, shame!" "Oh fie, shame!"

[214] About four years after this occurrence, I was invited to dine at
the house of a friend, with whose wife I was not acquainted. On being
introduced to her, I was rather surprised at the repeated hard looks
which she took at me. At last she said, "I think I have seen you
before. Were you never engaged with a band of thimble-men, near
Newhaven?" I said I was, some years ago. "Do you recollect," continued
she, "of a female taking you by the arm, and urging you to leave
them?" I said, "Perfectly." "Well, then, I am the female; and I yet
recollect your words were _Chee, chee_." She mentioned the
circumstance to her husband at the time; but he always said to her
that I must have been only one of the blackguards themselves,
deceiving her. He would not listen to her when she described me as not
at all like a thimble-rigger, but always answered her, "I tell ye,
woman, the man you spoke to was nothing but one of these villains."

The thimble-riggers who molested Mr. Rose, ship-builder, so much, also
answered my Gipsy words distinctly; and, ever afterwards, took off
their hats to me, as I passed them playing at their game.

[The thimble-men here alluded to took up their quarters immediately to
the west of Leith Fort, where the road takes a turn, at a right angle,
a little in front of Mr. Rose's house, and there takes a similar turn
towards the west: the best position for carrying on the thimble game.
So exasperated was this gentleman, when, by every means in his power,
he failed to dislodge them, that he sent some of the men from his
yard, to erect, on the spot, a pole, which he covered with sheet-iron,
to prevent its being cut down; and placed on the top of it a board,
having this upon it, "Beware of thimble-riggers and chain-droppers,"
with a hand pointing directly below. This had no effect, however, for
the "knights of the thimble" pursued their game right under it. A
gentleman, in passing one day, directed their attention to the board,
but the only reply he got was, "Bah! that's nothing. Where can you
find a shop without a sign? and where's the other person that gets a
sign from the public for nothing?"

Thimble-rigging is peculiarly a Gipsy game. In Great Britain, the
Gipsies nearly monopolize it; and it would be singular if some of the
American thimblers were not Gipsies.--ED.]

One of the favourite, and permanent, fields of operation of these thimblers is on the Queensferry road, from where it is intersected by the street leading from the back of Leith Fort, on the east, to the new road leading from Granton pier, on the west. This part of the Queensferry road is intersected by about half-a-dozen cross-roads, all leading from the landing and shipping places at the piers of Granton, Trinity, and Newhaven. These cross-roads are cut by three roads running nearly parallel to each other, viz., the road along the sea-beach, Trinity road, and the Queensferry road. A great portion of the passengers, by the many steamboats, pass along all these different roads, to and from Edinburgh. On all of these roads, between the water of Leith and the Forth, the thimble-riggers station themselves, as single individuals, or in numbers, as it may answer their purpose. In fact, this part of the country between the sea and Edinburgh, is so much chequered by roads crossing each other, that it may be compared to the meshes of a spider's web, and the thimblers as so many spiders, watching to pounce upon their prey. The moment one of these sentinels observes a stranger appear, signals are made to his confederates, when their organized plan of operations for entrapping the unwary person is immediately put in execution. Strangers, unacquainted with the locality, are greatly bewildered among all the cross-roads mentioned, and have considerable difficulty in threading their way to the city. One of the gang will then step forward, and, pretending to be a stranger himself, will enquire of the others the road to such and such a place. Frequently the unsuspecting and bewildered individual will enquire of the thimbler for some street or place in Edinburgh. The decoy and the victim now walk in company, and converse familiarly together on various topics; the thimbler offers snuff to his friend, and makes himself as agreeable as he can; while one of the gang, at a distance in front, drops a watch, chain, or other piece of mock jewelry, or commences playing at the thimble-board. The decoy is sure to lead his dupe exactly to the spot where the trap is laid, and where he will probably be plundered. One or these entrapments terminated in the death of its subject. A working man, having risked his half-year's wages at the thimble-board, of course lost every farthing of the money; and took the loss so much to heart as, in a fit of despondency, to drown himself in the water of Leith.

In the beginning of 1842, I fell in with six of these thimble-riggers and chain-droppers, on Newhaven road, on their way to Edinburgh. I was anxious to discover the nature of their conversation, and kept as close to them as I could, without exciting their suspicions. Like that of most people brought up in one particular line of life, their conversation related wholly to their own trade--that of swindling, theft, and robbery. I overheard them speaking of "bloody swells," and of dividing their booty. One of them was desired by the others to look after a certain steamboat, expected to arrive, and to get a bill to ascertain its movements exactly. He said he would "require three men to take care of that boat"; meaning, as I understood him, that all these men were necessary for laying his snares, and executing his designs upon the unsuspecting passengers, as they landed from the vessel, and were on their way to their destinations. The manager of the steamboat company could not have consulted with his subordinates, about their lawful affairs, with more care and deliberation, or in a more cool, business-like way, than were these villains in contriving plans for plundering the public. On their approach to Pilrig street, the band separated into pairs; some taking the north, and some the south, side of Leith walk, for Edinburgh, where they vanished in the crowd. Their language was fearful, every expression being accompanied by a terrible oath.