MYSELF. - "I know what it is in England and in Hungary, but I can only give a guess as to what it is in Spain."
BOTH GYPSIES. - "What do you consider it to be in Spain?"
MYSELF. - "Cheating and choring the Busne on all occasions, and being true to the errate in life and in death."
At these words both the Gitanos sprang simultaneously from their seats, and exclaimed with a boisterous shout - "Chachipe."
This meeting with the Gitanos was the occasion of my remaining at Badajoz a much longer time than I originally intended. 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.
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.
I found that their ways and pursuits were in almost every respect similar to those of their brethren in other countries. By cheating and swindling they gained their daily bread; the men princ.i.p.ally by the arts of the jockey, - 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. The most innocent occupation which I observed amongst them was tr.i.m.m.i.n.g and shearing horses and mules, which in their language is called "monrabar," and in Spanish "esquilar"; 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.
Religion they have none; they never attend ma.s.s, nor did I ever hear them employ the names of G.o.d, Christ, and the Virgin, but in execration and blasphemy. 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: "We have been wicked and miserable enough in this life," they said; "why should we live again?"
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.
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. The only words denoting anything like a.s.sent to my doctrine which I ever obtained, were the following from the mouth of a woman: "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."
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. She was very poorly clad, and notwithstanding the extreme sharpness of the weather, carried no mantle to protect herself from its inclemency, - her raven black hair depended behind as far down as her hips. Another Gypsy came with them, but not the old fellow whom I had before seen. 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. In his appearance he exhibited a goodly compound of Gypsy and bandit.
PACO. - "Laches chibeses te dinele Undebel (May G.o.d grant you good days, brother). This is my wife, and this is my wife"s father."
MYSELF. - "I am glad to see them. What are their names?"
PACO. - "Maria and Antonio; their other name is Lopez."
MYSELF. - "Have they no Gypsy names?"
PACO. - "They have no other names than these."
MYSELF. - "Then in this respect the Gitanos of Spain are unlike those of my country. Every family there has two names; one by which they are known to the Busne, and another which they use amongst themselves."
ANTONIO. - "Give me your hand, brother! I should have come to see you before, but I have been to Olivenzas in search of a horse.
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. I am Zincalo by the four sides - I love our blood, and I hate that of the Busne. Had I my will I would wash my face every day in the blood of the Busne, for the Busne are made only to be robbed and to be slaughtered; but I love the Calore, and I love to hear of things of the Calore, especially from those of foreign lands; for the Calore of foreign lands know more than we of Spain, and more resemble our fathers of old."
MYSELF. - "Have you ever met before with Calore who were not Spaniards?"
ANTONIO. - "I will tell you, brother. I served as a soldier in the war of the independence against the French. War, it is true, is not the proper occupation of a Gitano, 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 Gabine 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. The French soldier"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 Zincalo, Zincalo! 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 Zincalo, 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, "Let the dogs fight, and tear each others" throats till they are all destroyed, what matters it to the Zincali? they are not of our blood, and shall that be shed for them?" 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 Zincalo; but as for him, he knew the whole cuenta; the Bengui Lango (43) himself could have told him nothing but what he knew. 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 Zincali; but my heart failed me; so we embraced, and he departed to the Gabine, whilst I returned to our own battalions."
MYSELF. - "Do you know from what country he came?"
ANTONIO. - "He told me that he was a Mayoro."
MYSELF. - "You mean a Magyar or Hungarian."
ANTONIO. - "Just so; and I have repented ever since that I did not follow him."
MYSELF. - "Why so?"
ANTONIO. - "I will tell you: the king has destroyed the law of the Cales, and has put disunion amongst us. There was a time when the house of every Zincalo, however rich, was open to his brother, though he came to him naked; and it was then the custom to boast of the "errate." 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 Busne. 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! Tell me one thing, has he been to see you? 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 Cales, as I believe you are, even though he sold the last gras from the stall. Who have come to see you, brother? 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 Busne; and, moreover, what have the Cales given you since you have been residing here? Nothing, I trow, better than this rubbish, which is all I can offer you, this Meligrana de los Bengues."
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.
The Gitanos of Estremadura call themselves in general Chai or Chabos, and say that their original country was Chal or Egypt. I frequently asked them what reason they could a.s.sign 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.
They said that they believed themselves to be Egyptians, because their fathers before them believed so, who must know much better than themselves. 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.
"There was a great king in Egypt, and his name was Pharaoh. He had numerous armies, with which he made war on all countries, and conquered them all. 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. At last he bethought him on making war on G.o.d; so he sent a defiance to G.o.d, daring him to descend from the sky with his angels, and contend with Pharaoh and his armies; but G.o.d said, I will not measure my strength with that of a man. But G.o.d 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.
And it came to pa.s.s, 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."
So that now, say the Chai, "Our horses drink the water of the Guadiana" - (Apilyela gras Chai la panee Lucalee).
"THE STEEDS OF THE EGYPTIANS DRINK THE WATERS OF THE GUADIANA
"The region of Chal was our dear native soil, Where in fulness of pleasure we lived without toil; Till dispersed through all lands, "twas our fortune to be - Our steeds, Guadiana, must now drink of thee.
"Once kings came from far to kneel down at our gate, And princes rejoic"d on our meanest to wait; But now who so mean but would scorn our degree - Our steeds, Guadiana, must now drink of thee.
"For the Undebel saw, from his throne in the cloud, That our deeds they were foolish, our hearts they were proud; And in anger he bade us his presence to flee - Our steeds, Guadiana, must now drink of thee.
"Our horses should drink of no river but one; It sparkles through Chal, "neath the smile of the sun, But they taste of all streams save that only, and see - Apilyela gras Chai la panee Lucalee."
CHAPTER II
IN Madrid the Gitanos chiefly reside in the neighbourhood of the "mercado," or the place where horses and other animals are sold, - in two narrow and dirty lanes, called the Calle de la Comadre and the Callejon de Lavapies. 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. These Gitanos 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.
The manner of life of the Gitanos of Madrid differs in no material respect from that of their brethren in other places. The men, every market-day, are to be seen on the skirts of the mercado, generally with some miserable animal - 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. It must not, however, be supposed that they content themselves with such paltry earnings.
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. 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 Gitanos 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.
They have occasionally however another excellent reason for not exposing the animal in the public mercado - having obtained him by dishonest means. The stealing, concealing, and receiving animals when stolen, are inveterate Gypsy habits, and are perhaps the last from which the Gitano will be reclaimed, or will only cease when the race has become extinct. In the prisons of Madrid, either in that of the Saladero or De la Corte, there are never less than a dozen Gitanos 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. 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.
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.
From Madrid let us proceed to Andalusia, casting a cursory glance on the Gitanos of that country. I found them very numerous at Granada, which in the Gitano language is termed Meligrana. Their general condition in this place is truly miserable, far exceeding in wretchedness the state of the tribes of Estremadura. 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 Gitanos share in the general distress.
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. A common occupation of the Gitanos 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. To one standing at the mouth of the cave, especially at night, they afford a picturesque spectacle. 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.
Working in iron was an occupation strictly forbidden to the Gitanos 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. The Gypsy smith of Granada is still a chalan, even as his brother in England is a jockey and tinker alternately.
Whilst speaking of the Gitanos of Granada, we cannot pa.s.s 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 Gitano in Spain, from Catalonia to Estremadura. We allude to the murder of Pindamonas by Pepe Conde. Both these individuals were Gitanos; the latter was a celebrated contrabandista, of whom many remarkable tales are told. 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 depot or presidio is the town of Agurey in the kingdom of Fez. 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.
Pindamonas was a Gitano of considerable wealth, and was considered as the most respectable of the race at Granada, amongst whom he possessed considerable influence. 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. It chanced one day that Pindamonas and other Gitanos, amongst whom was Pepe Conde, were in a coffee-house. After they had all partaken of some refreshment, they called for the reckoning, the amount of which Pindamonas insisted on discharging. 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 princ.i.p.al man of the party. Pepe Conde did not fail to take umbrage at the attempt of Pindamonas, which he considered as an undue a.s.sumption 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.
After this exploit, Pepe Conde fled, and was not seen for some time. 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. This belief was well founded. Early one morning he was observed to enter it, and a band of soldiers was instantly despatched to seize him. This circ.u.mstance is alluded to in a Gypsy stanza:-