It is still more difficult to say what is the peculiar dress of the Gitanas; they wear not the large red cloaks and immense bonnets of coa.r.s.e beaver which distinguish their sisters of England; they have no other headgear than a handkerchief, which is occasionally resorted to as a defence against the severity of the weather; their hair is sometimes confined by a comb, but more frequently is permitted to stray dishevelled down their shoulders; they are fond of large ear-rings, whether of gold, silver, or metal, resembling in this respect the poissardes of France. There is little to distinguish them from the Spanish women save the absence of the mantilla, which they never carry. Females of fashion not unfrequently take pleasure in dressing a la Gitana, as it is called; but this female Gypsy fashion, like that of the men, is more properly the fashion of Andalusia, the princ.i.p.al characteristic of which is the saya, which is exceedingly short, with many rows of flounces.
True it is that the original dress of the Gitanos, male and female, whatever it was, may have had some share in forming the Andalusian fashion, owing to the great number of these wanderers who found their way to that province at an early period. The Andalusians are a mixed breed of various nations, Romans, Vandals, Moors; perhaps there is a slight sprinkling of Gypsy blood in their veins, and of Gypsy fashion in their garb.
The Gitanos are, for the most part, of the middle size, and the proportions of their frames convey a powerful idea of strength and activity united; a deformed or weakly object is rarely found amongst them in persons of either s.e.x; such probably perish in their infancy, unable to support the hardships and privations to which the race is still subjected from its great poverty, and these same privations have given and still give a coa.r.s.eness and harshness to their features, which are all strongly marked and expressive. Their complexion is by no means uniform, save that it is invariably darker than the general olive hue of the Spaniards; not unfrequently countenances as dark as those of mulattos present themselves, and in some few instances of almost negro blackness.
Like most people of savage ancestry, their teeth are white and strong; their mouths are not badly formed, but it is in the eye more than in any other feature that they differ from other human beings.
There is something remarkable in the eye of the Gitano: should his hair and complexion become fair as those of the Swede or the Finn, and his jockey gait as grave and ceremonious as that of the native of Old Castile, were he dressed like a king, a priest, or a warrior, still would the Gitano be detected by his eye, should it continue unchanged. The Jew is known by his eye, but then in the Jew that feature is peculiarly small; the Chinese has a remarkable eye, but then the eye of the Chinese is oblong, and even with the face, which is flat; but the eye of the Gitano is neither large nor small, and exhibits no marked difference in its shape from the eyes of the common cast. Its peculiarity consists chiefly in a strange staring expression, which to be understood must be seen, and in a thin glaze, which steals over it when in repose, and seems to emit phosphoric light. That the Gypsy eye has sometimes a peculiar effect, we learn from the following stanza:-
"A Gypsy stripling"s glossy eye Has pierced my bosom"s core, A feat no eye beneath the sky Could e"er effect before."
The following pa.s.sages are extracted from a Spanish work, (55) and cannot be out of place here, as they relate to those matters to which we have devoted this chapter.
"The Gitanos have an olive complexion and very marked physiognomy; their cheeks are prominent, their lips thick, their eyes vivid and black; their hair is long, black, and coa.r.s.e, and their teeth very white. The general expression of their physiognomy is a compound of pride, slavishness, and cunning. They are, for the most part, of good stature, well formed, and support with facility fatigue and every kind of hardship. When they discuss any matter, or speak among themselves, whether in Catalan, in Castilian, or in Germania, which is their own peculiar jargon, they always make use of much gesticulation, which contributes to give to their conversation and to the vivacity of their physiognomy a certain expression, still more penetrating and characteristic.
To this work we shall revert on a future occasion.
"When a Gitano has occasion to speak of some business in which his interest is involved, he redoubles his gestures in proportion as he knows the necessity of convincing those who hear him, and fears their impa.s.sibility. If any rancorous idea agitate him in the course of his narrative; if he endeavour to infuse into his auditors sentiments of jealousy, vengeance, or any violent pa.s.sion, his features become exaggerated, and the vivacity of his glances, and the contraction of his lips, show clearly, and in an imposing manner, the foreign origin of the Gitanos, and all the customs of barbarous people. Even his very smile has an expression hard and disagreeable. One might almost say that joy in him is a forced sentiment, and that, like unto the savage man, sadness is the dominant feature of his physiognomy.
"The Gitana is distinguished by the same complexion, and almost the same features. In her frame she is as well formed, and as flexible as the Gitano. Condemned to suffer the same privations and wants, her countenance, when her interest does not oblige her to dissemble her feelings, presents the same aspect of melancholy, and shows besides, with more energy, the rancorous pa.s.sions of which the female heart is susceptible. Free in her actions, her carriage, and her pursuits, she speaks, vociferates, and makes more gestures than the Gitano, and, in imitation of him, her arms are in continual motion, to give more expression to the imagery with which she accompanies her discourse; her whole body contributes to her gesture, and to increase its force; endeavouring by these means to sharpen the effect of language in itself insufficient; and her vivid and disordered imagination is displayed in her appearance and att.i.tude.
"When she turns her hand to any species of labour, her hurried action, the disorder of her hair, which is scarcely subjected by a little comb, and her propensity to irritation, show how little she loves toil, and her disgust for any continued occupation.
"In her disputes, the air of menace and high pa.s.sion, the flow of words, and the facility with which she provokes and despises danger, indicate manners half barbarous, and ignorance of other means of defence. Finally, both in males and females, their physical const.i.tution, colour, agility, and flexibility, reveal to us a caste sprung from a burning clime, and devoted to all those exercises which contribute to evolve bodily vigour, and certain mental faculties.
"The dress of the Gitano varies with the country which he inhabits.
Both in Rousillon and Catalonia his habiliments generally consist of jacket, waistcoat, pantaloons, and a red faja, which covers part of his waistcoat; on his feet he wears hempen sandals, with much ribbon tied round the leg as high as the calf; he has, moreover, either woollen or cotton stockings; round his neck he wears a handkerchief, carelessly tied; and in the winter he uses a blanket or mantle, with sleeves, cast over the shoulder; his head is covered with the indispensable red cap, which appears to be the favourite ornament of many nations in the vicinity of the Mediterranean and Caspian Sea.
"The neck and the elbows of the jacket are adorned with pieces of blue and yellow cloth embroidered with silk, as well as the seams of the pantaloons; he wears, moreover, on the jacket or the waistcoat, various rows of silver b.u.t.tons, small and round, sustained by rings or chains of the same metal. The old people, and those who by fortune, or some other cause, exercise, in appearance, a kind of authority over the rest, are almost always dressed in black or dark-blue velvet. Some of those who affect elegance amongst them keep for holidays a complete dress of sky- blue velvet, with embroidery at the neck, pocket-holes, arm-pits, and in all the seams; in a word, with the exception of the turban, this was the fashion of dress of the ancient Moors of Granada, the only difference being occasioned by time and misery.
"The dress of the Gitanas is very varied: the young girls, or those who are in tolerably easy circ.u.mstances, generally wear a black bodice laced up with a string, and adjusted to their figures, and contrasting with the scarlet-coloured saya, which only covers a part of the leg; their shoes are cut very low, and are adorned with little buckles of silver; the breast, and the upper part of the bodice, are covered either with a white handkerchief, or one of some vivid colour; and on the head is worn another handkerchief, tied beneath the chin, one of the ends of which falls on the shoulder, in the manner of a hood. When the cold or the heat permit, the Gitana removes the hood, without untying the knots, and exhibits her long and shining tresses restrained by a comb. The old women, and the very poor, dress in the same manner, save that their habiliments are more coa.r.s.e and the colours less in harmony.
Amongst them misery appears beneath the most revolting aspect; whilst the poorest Gitano preserves a certain deportment which would make his aspect supportable, if his unquiet and ferocious glance did not inspire us with aversion."
CHAPTER VI
WHILST their husbands are engaged in their jockey vocation, or in wielding the cachas, the Callees, or Gypsy females, are seldom idle, but are endeavouring, by various means, to make all the gain they can. The richest amongst them are generally contrabandistas, and in the large towns go from house to house with prohibited goods, especially silk and cotton, and occasionally with tobacco.
They likewise purchase cast-off female wearing-apparel, which, when vamped up and embellished, they sometimes contrive to sell as new, with no inconsiderable profit.
Gitanas of this description are of the most respectable cla.s.s; the rest, provided they do not sell roasted chestnuts, or esteras, which are a species of mat, seek a livelihood by different tricks and practices, more or less fraudulent; for example -
LA BAHI, or fortune-telling, which is called in Spanish, BUENA VENTURA. - This way of extracting money from the credulity of dupes is, of all those practised by the Gypsies, the readiest and most easy; promises are the only capital requisite, and the whole art of fortune-telling consists in properly adapting these promises to the age and condition of the parties who seek for information. The Gitanas are clever enough in the accomplishment of this, and in most cases afford perfect satisfaction. Their practice chiefly lies amongst females, the portion of the human race most given to curiosity and credulity. To the young maidens they promise lovers, handsome invariably, and sometimes rich; to wives children, and perhaps another husband; for their eyes are so penetrating, that occasionally they will develop your most secret thoughts and wishes; to the old, riches - and nothing but riches; for they have sufficient knowledge of the human heart to be aware that avarice is the last pa.s.sion that becomes extinct within it. These riches are to proceed either from the discovery of hidden treasures or from across the water; from the Americas, to which the Spaniards still look with hope, as there is no individual in Spain, however poor, but has some connection in those realms of silver and gold, at whose death he considers it probable that he may succeed to a brilliant "herencia." The Gitanas, in the exercise of this practice, find dupes almost as readily amongst the superior cla.s.ses, as the veriest dregs of the population. It is their boast, that the best houses are open to them; and perhaps in the s.p.a.ce of one hour, they will spae the bahi to a d.u.c.h.ess, or countess, in one of the hundred palaces of Madrid, and to half a dozen of the lavanderas engaged in purifying the linen of the capital, beneath the willows which droop on the banks of the murmuring Manzanares. One great advantage which the Gypsies possess over all other people is an utter absence of MAUVAISE HONTE; their speech is as fluent, and their eyes as unabashed, in the presence of royalty, as before those from whom they have nothing to hope or fear; the result being, that most minds quail before them. There were two Gitanas at Madrid, one Pepita by name, and the other La Chicharona; the first was a spare, shrewd, witch- like female, about fifty, and was the mother-in-law of La Chicharona, who was remarkable for her stoutness. These women subsisted entirely by fortune-telling and swindling. It chanced that the son of Pepita, and husband of Chicharona, having spirited away a horse, was sent to the presidio of Malaga for ten years of hard labour. This misfortune caused inexpressible affliction to his wife and mother, who determined to make every effort to procure his liberation. The readiest way which occurred to them was to procure an interview with the Queen Regent Christina, who they doubted not would forthwith pardon the culprit, provided they had an opportunity of a.s.sailing her with their Gypsy discourse; for, to use their own words, "they well knew what to say." I at that time lived close by the palace, in the street of Santiago, and daily, for the s.p.a.ce of a month, saw them bending their steps in that direction.
One day they came to me in a great hurry, with a strange expression on both their countenances. "We have seen Christina, hijo" (my son), said Pepita to me.
"Within the palace?" I inquired.
"Within the palace, O child of my garlochin," answered the sibyl: "Christina at last saw and sent for us, as I knew she would; I told her "bahi," and Chicharona danced the Romalis (Gypsy dance) before her."
"What did you tell her?"
"I told her many things," said the hag, "many things which I need not tell you: know, however, that amongst other things, I told her that the chabori (little queen) would die, and then she would be Queen of Spain. I told her, moreover, that within three years she would marry the son of the King of France, and it was her bahi to die Queen of France and Spain, and to be loved much, and hated much."
"And did you not dread her anger, when you told her these things?"
"Dread her, the Busnee?" screamed Pepita: "No, my child, she dreaded me far more; I looked at her so - and raised my finger so - and Chicharona clapped her hands, and the Busnee believed all I said, and was afraid of me; and then I asked for the pardon of my son, and she pledged her word to see into the matter, and when we came away, she gave me this baria of gold, and to Chicharona this other, so at all events we have hokkanoed the queen. May an evil end overtake her body, the Busnee!"
Though some of the Gitanas contrive to subsist by fortune-telling alone, the generality of them merely make use of it as an instrument towards the accomplishment of greater things. The immediate gains are scanty; a few cuartos being the utmost which they receive from the majority of their customers. But the bahi is an excellent pa.s.sport into houses, and when they spy a convenient opportunity, they seldom fail to avail themselves of it. It is necessary to watch them strictly, as articles frequently disappear in a mysterious manner whilst Gitanas are telling fortunes. The bahi, moreover, is occasionally the prelude to a device which we shall now attempt to describe, and which is called HOKKANO BARO, or the great trick, of which we have already said something in the former part of this work. It consists in persuading some credulous person to deposit whatever money and valuables the party can muster in a particular spot, under the promise that the deposit will increase many manifold. Some of our readers will have difficulty in believing that any people can be found sufficiently credulous to allow themselves to be duped by a trick of this description, the grossness of the intended fraud seeming too palpable. Experience, however, proves the contrary. The deception is frequently practised at the present day, and not only in Spain but in England - enlightened England - and in France likewise; an instance being given in the memoirs of Vidocq, the late celebrated head of the secret police of Paris, though, in that instance, the perpetrator of the fraud was not a Gypsy. The most subtle method of accomplishing the hokkano baro is the following:-
When the dupe - a widow we will suppose, for in these cases the dupes are generally widows - has been induced to consent to make the experiment, the Gitana demands of her whether she has in the house some strong chest with a safe lock. On receiving an affirmative answer, she will request to see all the gold and silver of any description which she may chance to have in her possession.
The treasure is shown her; and when the Gitana has carefully inspected and counted it, she produces a white handkerchief, saying, Lady, I give you this handkerchief, which is blessed.
Place in it your gold and silver, and tie it with three knots. I am going for three days, during which period you must keep the bundle beneath your pillow, permitting no one to go near it, and observing the greatest secrecy, otherwise the money will take wings and fly away. Every morning during the three days it will be well to open the bundle, for your own satisfaction, to see that no misfortune has befallen your treasure; be always careful, however, to fasten it again with the three knots. On my return, we will place the bundle, after having inspected it, in the chest, which you shall yourself lock, retaining the key in your possession.
But, thenceforward, for three weeks, you must by no means unlock the chest, nor look at the treasure - if you do it will fly away.
Only follow my directions, and you will gain much, very much, baribu.
The Gitana departs, and, during the three days, prepares a bundle as similar as possible to the one which contains the money of her dupe, save that instead of gold ounces, dollars, and plate, its contents consist of copper money and pewter articles of little or no value. With this bundle concealed beneath her cloak, she returns at the end of three days to her intended victim. The bundle of real treasure is produced and inspected, and again tied up by the Gitana, who then requests the other to open the chest, which done, she formally places A BUNDLE in it; but, in the meanwhile, she has contrived to subst.i.tute the fict.i.tious for the real one. The chest is then locked, the lady retaining the key.
The Gitana promises to return at the end of three weeks, to open the chest, a.s.suring the lady that if it be not unlocked until that period, it will be found filled with gold and silver; but threatening that in the event of her injunctions being disregarded, the money deposited will vanish. She then walks off with great deliberation, bearing away the spoil. It is needless to say that she never returns.
There are other ways of accomplishing the hokkano baro. The most simple, and indeed the one most generally used by the Gitanas, is to persuade some simple individual to hide a sum of money in the earth, which they afterwards carry away. A case of this description occurred within my own knowledge, at Madrid, towards the latter part of the year 1837. There was a notorious Gitana, of the name of Aurora; she was about forty years of age, a Valencian by birth, and immensely fat. This amiable personage, by some means, formed the acquaintance of a wealthy widow lady; and was not slow in attempting to practise the hokkano baro upon her. She succeeded but too well. The widow, at the instigation of Aurora, buried one hundred ounces of gold beneath a ruined arch in a field, at a short distance from the wall of Madrid. The inhumation was effected at night by the widow alone. Aurora was, however, on the watch, and, in less than ten minutes after the widow had departed, possessed herself of the treasure; perhaps the largest one ever acquired by this kind of deceit. The next day the widow had certain misgivings, and, returning to the spot, found her money gone. About six months after this event, I was imprisoned in the Carcel de la Corte, at Madrid, and there I found Aurora, who was in durance for defrauding the widow. She said that it had been her intention to depart for Valencia with the "barias," as she styled her plunder, but the widow had discovered the trick too soon, and she had been arrested. She added, however, that she had contrived to conceal the greatest part of the property, and that she expected her liberation in a few days, having been prodigal of bribes to the "justicia." In effect, her liberation took place sooner than my own. Nevertheless, she had little cause to triumph, as before she left the prison she had been fleeced of the last cuarto of her ill- gotten gain, by alguazils and escribanos, who, she admitted, understood hokkano baro much better than herself.
When I next saw Aurora, she informed me that she was once more on excellent terms with the widow, whom she had persuaded that the loss of the money was caused by her own imprudence, in looking for it before the appointed time; the spirit of the earth having removed it in anger. She added that her dupe was quite disposed to make another venture, by which she hoped to retrieve her former loss.
USTILAR PASTESAS. - Under this head may be placed various kinds of theft committed by the Gitanos. The meaning of the words is stealing with the hands; but they are more generally applied to the filching of money by dexterity of hand, when giving or receiving change. For example: a Gitana will enter a shop, and purchase some insignificant article, tendering in payment a baria or golden ounce. The change being put down before her on the counter, she counts the money, and complains that she has received a dollar and several pesetas less than her due. It seems impossible that there can be any fraud on her part, as she has not even taken the pieces in her hand, but merely placed her fingers upon them; pushing them on one side. She now asks the merchant what he means by attempting to deceive the poor woman. The merchant, supposing that he has made a mistake, takes up the money, counts it, and finds in effect that the just sum is not there. He again hands out the change, but there is now a greater deficiency than before, and the merchant is convinced that he is dealing with a witch. The Gitana now pushes the money to him, uplifts her voice, and talks of the justicia.
Should the merchant become frightened, and, emptying a bag of dollars, tell her to pay herself, as has sometimes been the case, she will have a fine opportunity to exercise her powers, and whilst taking the change will contrive to convey secretly into her sleeves five or six dollars at least; after which she will depart with much vociferation, declaring that she will never again enter the shop of so cheating a picaro.
Of all the Gitanas at Madrid, Aurora the fat was, by their own confession, the most dexterous at this species of robbery; she having been known in many instances, whilst receiving change for an ounce, to steal the whole value, which amounts to sixteen dollars.
It was not without reason that merchants in ancient times were, according to Martin Del Rio, advised to sell nothing out of their shops to Gitanas, as they possessed an infallible secret for attracting to their own purses from the coffers of the former the money with which they paid for the articles they purchased. This secret consisted in stealing a pastesas, which they still practise.
Many accounts of witchcraft and sorcery, which are styled old women"s tales, are perhaps equally well founded. Real actions have been attributed to wrong causes.
Shoplifting, and other kinds of private larceny, are connected with stealing a pastesas, for in all dexterity of hand is required.
Many of the Gitanas of Madrid are provided with large pockets, or rather sacks, beneath their gowns, in which they stow away their plunder. Some of these pockets are capacious enough to hold, at one time, a dozen yards of cloth, a Dutch cheese and a bottle of wine. Nothing that she can eat, drink, or sell, comes amiss to a veritable Gitana; and sometimes the contents of her pocket would afford materials for an inventory far more lengthy and curious than the one enumerating the effects found on the person of the man- mountain at Lilliput.
CHIVING DRAO. - In former times the Spanish Gypsies of both s.e.xes were in the habit of casting a venomous preparation into the mangers of the cattle for the purpose of causing sickness. At present this practice has ceased, or nearly so; the Gitanos, however, talk of it as universal amongst their ancestors. They were in the habit of visiting the stalls and stables secretly, and poisoning the provender of the animals, who almost immediately became sick. After a few days the Gitanos would go to the labourers and offer to cure the sick cattle for a certain sum, and if their proposal was accepted would in effect perform the cure.
Connected with the cure was a curious piece of double dealing.
They privately administered an efficacious remedy, but pretended to cure the animals not by medicines but by charms, which consisted of small variegated beans, called in their language bobis, (56) dropped into the mangers. By this means they fostered the idea, already prevalent, that they were people possessed of supernatural gifts and powers, who could remove diseases without having recourse to medicine. By means of drao, they likewise procured themselves food; poisoning swine, as their brethren in England still do, (57) and then feasting on the flesh, which was abandoned as worthless: witness one of their own songs:-
"By Gypsy drow the Porker died, I saw him stiff at evening tide, But I saw him not when morning shone, For the Gypsies ate him flesh and bone."
By drao also they could avenge themselves on their enemies by destroying their cattle, without incurring a shadow of suspicion.
Revenge for injuries, real or imaginary, is sweet to all unconverted minds; to no one more than the Gypsy, who, in all parts of the world, is, perhaps, the most revengeful of human beings.
Vidocq in his memoirs states, that having formed a connection with an individual whom he subsequently discovered to be the captain of a band of Walachian Gypsies, the latter, whose name was Caroun, wished Vidocq to a.s.sist in scattering certain powders in the mangers of the peasants" cattle; Vidocq, from prudential motives, refused the employment. There can be no doubt that these powders were, in substance, the drao of the Spanish Gitanos.