Carmen (12 page)

Throughout my life the Gypsy race has always had a peculiar interest for me. Indeed I can remember no period when the mere mention of the name of Gypsy did not awaken within me feelings hard to be described. I cannot account for this—I merely state a fact.

Some of the Gypsies, to whom I have stated this circumstance, have accounted for it on the supposition that the soul which at present animates my body has at some former period tenanted that of one of their people; for many among them are believers in metempsychosis, and, like the followers of Bouddha, imagine that their souls, by
passing through an infinite number of bodies, attain at length sufficient purity to be admitted to a state of perfect rest and quietude, which is the only idea of heaven they can form.

Having in various and distant countries lived in habits of intimacy with these people, I have come to the following conclusions respecting them: that wherever they are found, their manners and customs are virtually the same, though somewhat modified by circumstances, and that the language they speak amongst themselves, and of which they are particularly anxious to keep others in ignorance, is in all countries one and the same, but has been subjected more or less to modification; and lastly, that their countenances exhibit a decided family resemblance, but are darker or fairer according to the temperature of the climate, but invariably darker, at least in Europe, than those of the natives of the countries in which they dwell, for example, England and Russia, Germany and Spain.

The names by which they are known differ with the country, though, with one or two exceptions, not materially for example, they are styled in Russia, Zigani; in Turkey and Persia, Zingarri; and in Germany, Zigeuner; all which words apparently spring from the same etymon, which there is no improbability in supposing to be “Zincali,” a term by which these people, especially those of Spain, sometimes designate themselves, and the meaning of which is believed to be, THE BLACK MEN OF ZEND OR IND. In England and Spain they are commonly known as Gypsies and Gitanos, from a general belief that they were originally Egyptians, to which the two words are
tantamount; and in France as Bohemians, from the circumstance that Bohemia was one of the first countries in civilised Europe where they made their appearance.

But they generally style themselves and the language which they speak, Rommany. This word, of which I shall ultimately have more to say, is of Sanscrit origin, and signifies, The Husbands, or that which pertaineth unto them. From whatever motive this appellation may have originated, it is perhaps more applicable than any other to a sect or caste like them, who have no love and no affection beyond their own race; who are capable of making great sacrifices for each other, and who gladly prey upon all the rest of the human species, whom they detest, and by whom they are hated and despised. It will perhaps not be out of place to observe here, that there is no reason for supposing that the word Roma or Rommany is derived from the Arabic word which signifies Greece or Grecians, as some people not much acquainted with the language of the race in question have imagined.

I have no intention at present to say anything about their origin. Scholars have asserted that the language which they speak proves them to be of Indian stock, and undoubtedly a great number of their words are Sanscrit. My own opinion upon this subject will be found in a subsequent article. I shall here content myself with observing that from whatever country they come, whether from India or Egypt, there can be no doubt that they are human beings and have immortal souls; and it is in the humble hope of drawing the attention of the Christian
philanthropist towards them, especially that degraded and unhappy portion of them, the Gitanos of Spain, that the present little work has been undertaken. But before proceeding to speak of the latter, it will perhaps not be amiss to afford some account of the Rommany as I have seen them in other countries; for there is scarcely a part of the habitable world where they are not to be found: their tents are alike pitched on the heaths of Brazil and the ridges of the Himalayan hills, and their language is heard at Moscow and Madrid, in the streets of London and Stamboul.

A very singular kind of women are the Gitanas, far more remarkable in most points than their husbands, in whose pursuits of low cheating and petty robbery there is little capable of exciting much interest; but if there be one being in the world who, more than another, deserves the title of sorceress (and where do you find a word of greater romance and more thrilling interest?), it is the Gypsy female in the prime and vigour of her age and ripeness of her understanding—the Gypsy wife, the mother of two or three children. Mention to me a point of devilry with which that woman is not acquainted. She can at any time, when it suits her, show herself as expert a jockey as her husband, and he appears to advantage in no other character, and is only eloquent when descanting on the merits of some particular animal; but she can do
much more: she is a prophetess, though she believes not in prophecy; she is a physician, though she will not taste her own philtres; she is a procuress, though she is not to be procured; she is a singer of obscene songs, though she will suffer no obscene hand to touch her; and though no one is more tenacious of the little she possesses, she is a cutpurse and a shop-lifter whenever opportunity shall offer.

In all times, since we have known anything of these women, they have been addicted to and famous for fortune-telling; indeed, it is their only ostensible means of livelihood, though they have various others which they pursue more secretly. Where and how they first learned the practice we know not; they may have brought it with them from the East, or they may have adopted it, which is less likely, after their arrival in Europe. Chiromancy, from the most remote periods, has been practised in all countries. Neither do we know, whether in this practice they were ever guided by fixed and certain rules; the probability, however, is, that they were not, and that they never followed it but as a means of fraud and robbery; certainly, amongst all the professors of this art that ever existed, no people are more adapted by nature to turn it to account than these females, call them by whatever name you will, Gitanas, Ziganas, Gypsies, or Bohemians; their forms, their features, the expression of their countenances are ever wild and Sibylline, frequently beautiful, but never vulgar. Observe, for example, the Gitana, even her of Seville. She is standing before the portal of a large house in one of the narrow Moorish streets of the capital of Andalusia; through the grated iron door, she looks in
upon the court; it is paved with small marble slabs of almost snowy whiteness; in the middle is a fountain distilling limpid water, and all around there is a profusion of
macetas
, in which flowering plants and aromatic shrubs are growing, and at each corner there is an orange tree, and the perfume of the
azahar
may be distinguished; you hear the melody of birds from a small aviary beneath the piazza which surrounds the court, which is surmounted by a
toldo
or linen awning, for it is the commencement of May, and the glorious sun of Andalusia is burning with a splendour too intense for his rays to be borne with impunity. It is a fairy scene such as nowhere meets the eye but at Seville, or perhaps at Fez and Shiraz, in the palaces of the Sultan and the Shah. The Gypsy looks through the iron-grated door, and beholds, seated near the fountain, a richly dressed dame and two lovely delicate maidens; they are busied at their morning’s occupation, intertwining with their sharp needles the gold and silk on the tambour; several female attendants are seated behind. The Gypsy pulls the bell, when is heard the soft cry of ‘Quien es’; the door, unlocked by means of a string, recedes upon its hinges, when in walks the Gitana, the witch-wife of Multan, with a look such as the tiger-cat casts when she stealeth from her jungle into the plain.

Yes, well may you exclaim ‘Ave Maria purissima,’ ye dames and maidens of Seville, as she advances towards you; she is not of yourselves, she is not of your blood, she or her fathers have walked to your climate from a distance of three thousand leagues. She has come from the far East, like the three enchanted kings, to Cologne; but, unlike
them, she and her race have come with hate and not with love. She comes to flatter, and to deceive, and to rob, for she is a lying prophetess, and a she-Thug; she will greet you with blessings which will make your hearts rejoice, but your hearts’ blood would freeze, could you hear the curses which to herself she murmurs against you; for she says, that in her children’s veins flows the dark blood of the ‘husbands,’ whilst in those of yours flows the pale tide of the ‘savages,’ and therefore she would gladly set her foot on all your corses first poisoned by her hands. For all her love—and she can love—is for the Romas; and all her hate—and who can hate like her?—is for the Busnees; for she says that the world would be a fair world if there were no Busnees, and if the Romamiks could heat their kettles undisturbed at the foot of the olive-trees; and therefore she would kill them all if she could and if she dared. She never seeks the houses of the Busnees but for the purpose of prey; for the wild animals of the sierra do not more abhor the sight of man than she abhors the countenances of the Busnees. She now comes to prey upon you and to scoff at you. Will you believe her words? Fools! do you think that the being before ye has any sympathy for the like of you?

She is of the middle stature, neither strongly nor slightly built, and yet her every movement denotes agility and vigour. As she stands erect before you, she appears like a falcon about to soar, and you are almost tempted to believe that the power of volition is hers; and were you to stretch forth your hand to seize her, she would spring above the house-tops like a bird. Her face is oval, and her features are regular
but somewhat hard and coarse, for she was born amongst rocks in a thicket, and she has been wind-beaten and sun-scorched for many a year, even like her parents before her; there is many a speck upon her cheek, and perhaps a scar, but no dimples of love; and her brow is wrinkled over, though she is yet young. Her complexion is more than dark, for it is almost that of a mulatto; and her hair, which hangs in long locks on either side of her face, is black as coal, and coarse as the tail of a horse, from which it seems to have been gathered.

There is no female eye in Seville can support the glance of hers.—so fierce and penetrating, and yet so artful and sly, is the expression of their dark orbs; her mouth is fine and almost delicate, and there is not a queen on the proudest throne between Madrid and Moscow who might not and would not envy the white and even rows of teeth which adorn it, which seem not of pearl but of the purest elephant’s bone of Multan. She comes not alone; a swarthy two-year-old bantling clasps her neck with one arm, its naked body half extant from the coarse blanket which, drawn round her shoulders, is secured at her bosom by a skewer. Though tender of age, it looks wicked and sly, like a veritable imp of Roma. Huge rings of false gold dangle from wide slits in the lobes of her ears; her nether garments are rags, and her feet are cased in hempen sandals. Such is the wandering Gitana, such is the witch-wife of Multan, who has come to spae the fortune of the Sevillian countess and her daughters.

—
Selections from George
Borrow’s
book
, The Zincali: An Account of
the Gypsies of Spain
(John Murray, 1841).
The Zincali
—
followed by
Borrow’s
immensely popular
The Bible in Spain,
released in 1843 by the same publisher—included information on Gypsy culture and Gypsy language, a selection of Gypsy songs and poems, and addressed other aspects of Gypsy lore, such as palm-reading and the evil eye
.

A page from
George Borrow
’s
Romano Lavo-lil: Word-Book of the Romany, or, English Gypsy Language
(1874). The page defines the Romany words in the phrase “You are my
rom,
and I am your romi!” the vow Carmen makes to Don José. To put together his dictionary,
Borrow
drew on direct observation as well as advice on
chipe callí
(Gypsy language) from the Spanish novelist
Estébanez Calderón. Mérimée
, too, learned from
Calderón
, to whom he sent a presentation copy of
Carmen
inscribed “À
mon maître en chipe callí”—
“To my master in the Gypsy language.”