Chapter II: Preface: To the Second Edition

I CANNOT permit the second edition of this work to go to press without premising it with a few words.

When some two years ago I first gave _The Zincali_ 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. 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. 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. I committed it therefore to the press, with a friendly ‘Farewell, little book; I have done for you all I can, and much more than you deserve.’

My expectations at this time were widely different from those of my namesake George in the _Vicar of Wakefield_ when he published his paradoxes. I 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,—nothing at all. 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—a work in the nineteenth century with some pretensions to originality. The book was speedily reprinted in America, portions of it were translated into French and Russian, and a fresh edition demanded.

In the midst of all this there sounded upon my ears a voice which I recognised as that of the Mæcenas of British literature: ‘Borromeo, don’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—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—avoid your besetting sins; and when you have accomplished something which will really do credit to — Street, it will be time enough to think of another delivery of these _Gypsies_.’

Mistos amande: ‘I am content,’ I replied; and sitting down I commenced the _Bible in Spain_. At first I proceeded slowly—sickness was in the land, and the face of nature was overcast—heavy rain-clouds swam in the heavens,—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. ‘Bring lights hither, O Hayim Ben Attar, son of the miracle!’ 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. . . .

A dreary summer and autumn passed by, and were succeeded by as gloomy a winter. I still proceeded with the _Bible in Spain_. 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 _Bible in Spain_.

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’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.—I had almost forgotten the _Bible in Spain_.

Then came the summer with much heat and 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 _Bible in Spain_ was still unfinished; whereupon I arose and said: ‘This loitering profiteth nothing’—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 _Bible in Spain_.

And at the proper season the _Bible in Spain_ was given to the world; and the world, both learned and unlearned, was delighted with the _Bible in Spain_, and the highest authority {1} said, ‘This is a much better book than the _Gypsies_’; and the next great authority {2} said, ‘something betwixt Le Sage and Bunyan.’ ‘A far more entertaining work than _Don Quixote_,’ exclaimed a literary lady. ‘Another _Gil Blas_,’ said the cleverest writer in Europe. {3} ‘Yes,’ exclaimed the cool sensible _Spectator_, {4} ‘a _Gil Blas_ in water-colours.’

And when I heard the last sentence, I laughed, and shouted, ‘_Kosko pennese pal_!’ {5} It pleased me better than all the rest. Is there not a text in a certain old book which says: Woe unto you when all men shall speak well of you! Those are awful words, brothers; woe is me!

‘Revenons à nos Bohémiens!’ Now the _Bible in Spain_ is off my hands, I return to ‘these _Gypsies_’; and here you have, most kind, lenient, and courteous public, a fresh delivery of them. 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. 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. 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. 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.

A few words in conclusion. 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, {6} 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 two lost tribes of Israel. 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.

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.

_Myself_.—‘Kosko divvus {7}, Mr. Petulengro! I am glad to see you: how are you getting on?’

_Mr. Petulengro_.—‘How am I getting on? as well as I can. What will you have for that nokengro {8}?’

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, ‘Sure ye are two brothers.’ Anon the Gypsy passed his hand over the Jew’s face, and stared him in the eyes: then turning to me he said, ‘We are not dui palor {9}; 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.’

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—a Jew, and without hesitation declared that he was ‘no Roman.’ 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.

_March_ 1, 1843.

NOTICE TO THE FOURTH EDITION

THIS edition has been carefully revised by the author, and some few insertions have been made. 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. Those who take an interest in these subjects are referred to the larger edition in two vols. {10}

CONTENTS

INTRODUCTION On the Gypsies in general—Name and Language—The Russian 1 Gypsies—Gypsies at Moscow—Hungarian Gypsies—Wallachia and Moldavia—English Gypsies, or Rommany—Gypsy Fortune-tellers—Gypsy Jockeys—Gypsy Will—Thurtell—Gypsy Clans—Names of Families—Gypsy Law—Pazorrhus—The Patteran—Baptismal Papers—Gypsies of the East—Artifice of Timour—Bishop of Forli THE ZINCALI PART I CHAPTER I Of the Spanish Gypsies in general—Names—Arrival—Egyptian 41 Penitents—Peculiarities of Spain—Provinces which the Gypsies principally frequented CHAPTER II Manner of Life—Predatory Habits—The Traveller—Jews and 48 Gypsies—The Forge—The Sparks—Gypsy Counts—Martin del Rio—Facility in speaking Languages—Proverbs CHAPTER III Excesses of the Gitános—The Bookseller of Logroño 61 CHAPTER IV Gypsy Colonies in various Towns of Spain 71 CHAPTER V Cannibalism—The Forest—Anecdotes—Food of the 76 Gypsies—Child-stealing—Connection of the Gitános with the Moors of Barbary CHAPTER VI Barbary and its Tribes—Beni Aros—Sidi Hamed au Muza—The 85 Children of the Dar-Bushi-Fal, a Sect of Thieves and Sorcerers, probably of Gypsy Origin CHAPTER VII Chiromancy—Torreblanca—Gitánas—The Gitána of Seville—La 98 Buena Ventura—The Dance—The Song—Tricks of the Gitánas—The Widow—Occult Powers CHAPTER VIII The Evil Eye—Credulity of Eastern Nations on this 115 subject—Remedies for the Evil Eye—The Talmud—Superstitions of the North CHAPTER IX Exodus of the Jews: that of the Gypsies—Indifference of the 122 Gitános with respect to Religion—Ezekiel—Tale of Egyptian Descent—Quiñones—Melchior of Guelama—Religious Tolerance—The Inquisitor of Cordova—Gitános and Moriscos CHAPTER X The Expulsion of the Gitános; a Discourse addressed by Dr. 137 Sancho de Moncada to Philip the Third CHAPTER XI Various Laws issued against the Spanish Gypsies, from the 151 time of Ferdinand and Isabella to the latter part of the Eighteenth Century, embracing a period of nearly Three Hundred Years CHAPTER XII Carlos Tercero—His Law respecting the Gitános 166 PART II CHAPTER I Badajoz—The Gypsies—The Withered Arm—Gypsy Law—Trimming and 177 Shearing—Metempsychosis—Paco and Antonio—Antonio and the Magyar—The Chai—Pharaoh—The Steeds of the Egyptians CHAPTER II Madrid—Gypsy Women—Granada—Gypsy Smiths—Pepe 194 Conde—Seville—Triana—Cordova—Horses—The Esquilador—Characteristic Epistle—Catalonia, etc. CHAPTER III General Remarks on the Present State of the 207 Gitános—Inefficiency of the Old Laws—Prospects of the Gitános—Partial Reformation—Decline of the Gypsy Sect—Fair of Leon—Love of Race—Gypsy executed—Numerical Decrease CHAPTER IV Illustrations of Gypsy Character—The Gypsy Innkeeper of 221 Tarifa—The Gypsy Soldier of Valdepeñas CHAPTER V Various Points connected with the Gitános—Dress—Physical 243 Characteristics—The Gypsy Glance—Extracts from a Spanish work CHAPTER VI Certain Tricks and Practices of the Gypsy Females—The 252 Bahi—Hokkano Baro—Ustilar Pastésas—Shoplifting—Drao—The Loadstone—The Root of the Good Baron CHAPTER VII The Marriage Festival—Eastern Jews—Their Weddings 266 CHAPTER VIII Attempts made to enlighten the Gitános—The Inward 274 Monitor—The One-eyed Gitána—Pépa and Chicharóna—The Gypsy Congregation PART III CHAPTER I The Poetry of the Gitános 287