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History of the Gipsies
Disquisition on the Past, Present and Future of Gipsydom - Part 1

"There is nothing hid that shall not be revealed."

In giving an account of the Gipsies, the subject would be very incomplete, were not something said about the manner in which they have drawn into their body the blood of other people, and the way in which the race is perpetuated ; and a description given of their present condition, and future prospects, particularly as our author has overlooked some important points connected with their history, which I will endeavour to furnish. One of these important points is, that he has confined his description of the present generation of settled Gipsies to the descendants of those who left the tent subsequently to the commencement of the French war, to the exclusion of those who settled long anterior to that time. It is also necessary to treat the subject abstractly—to throw it into principles, to give the philosophy of it—to ensure' the better understanding, and perpetuate the knowledge of it, amid the shifting objects that present themselves to the eye of the world, and even of the people described.

Gipsydom may, in a word, be said to be literally a sealed book, a terra incognita, to mankind in general. The Gipsies arrived in Europe a strange race; strange in their origin, appearance, habits and disposition. Supposing that their habits had never led them to interfere with the property of others, or obtain money by any objectionable way, but that they had confined their calling to tinkering, making and selling wares, trading, and such like, they would, in all probability, still have remained a caste in the community, with a strong feeling of sympathy for those living in other countries, in consequence of the singularity of their origin and development, as distinguished from those of the other inhabitants, their language and that degree of prejudice which most nations have for foreigners settling among them, and particularly so in the case of a people so different in their appearance and mode of life as were the Gipsies from those among whom they settled. That may especially be said of tented Gipsies, and even of those who, from time to time, would be forced to leave the tent, and settle in towns, or live as tramps, as distinguished from tented Gipsies. The simple idea of their origin and descent, tribe and language, transmitted from generation to generation, being so different from those of the people among whom they lived, was, in itself, perfectly sufficient to retain them members of Gipsy-dom, although, in cases of intermarriages with the natives, the mixed breeds might have gone over to the white race, and been lost to the general body. But in most of such cases that would hardly have taken place ; for between the two races, the difference of feeling, were it only a slight jealousy, would have led the smaller and more exclusive and bigoted to bring the issue of such intermarriages within its influence. In Great Britain, the Gipsies are entitled, in one respect at least, to be called Englishmen, Scotchmen, or Irishmen; for their general ideas as men, as distinguished from their being Gipsies, and their language, indicate them, at once, to be such, nearly as much as the common natives of these countries. A half or mixed breed might more especially be termed or pass for a native; so that, by clinging to the Gipsies, and hiding his Gipsy descent and affiliation from the native race, he would lose nothing of the outward character of an ordinary inhabitant; while any benefit arising from his being a Gipsy would, at the same time, be enjoyed by him.

But the subject assumes a totally different aspect when, instead of a slight jealousy existing between the two races, the difference in feeling is such as if a gulf had been placed between them. The effect of a marriage between a white and a Gipsy, especially if he or she is known to be a Gipsy, is such, that the white instinctively withdraws from any connexion with his own race, and casts his lot with the Gipsies. The children born of such unions become ultra Gipsies. A very fine illustration of 'this principle of half-breed ultra Gipsyism is given by Mr. Borrow, in his "Gipsies in Spain," in the case of an officer in the Spanish army adopting a young female Gipsy child, whose parents had been executed, and educating and marrying her. A son of this marriage, who rose to be a captain in the service of Donna Isabel, hated the white race so intensely, as, when a child, to tell his father that he wished he (his father) was dead. At whose door must the cause of such a feeling be laid? One would naturally suppose that the child would have left, perhaps despised, his mother's people, and clung to those whom the world deemed respectable. But the case was different. Suppose the mother had not been prompted by some of her own race, while growing up, and the son, in his turn, not prompted by the mother, all that was necessary to stir up his hatred toward the white race was simply to know who he was, as I will illustrate.

[This Spanish Gipsy is reported by Mr. Borrow to have said: "She, however, remembered her blood, and hated my father, and taught me to hate him likewise. When a boy, I used to stroll about the plain, that I might not see my father; and my father would follow me, and beg me to look upon him, and would ask me what I wanted; and I would reply, ' Father, the only thing I want is to see you dead!'"

This is certainly an extreme instance of the result of the prejudice against the Gipsy race; and no opinion can be formed upon it, without knowing some of the circumstances connected with the feelings of the father, or his relations, toward the mother and the Gipsy race generally. This Gipsy woman seems to have been well brought up by her protector and husband; for she taught her child Gipsy from a MS., and procured a teacher to instruct him in Latin. There are many reflections to be drawn from the circumstances connected with this Spanish Gipsy family, but they do not seem to have occurred to Mr. Borrow.]

Suppose that a great iron-master should fancy a Cinderella, living by scraping pieces of iron from the refuse of his furnaces, educate her, and marry her, as great iron-masters have done. Being both of the same race, a complete amalgamation would take place at once: perhaps the wife was the best person of the two. Silly people might sneer at such a marriage; but if no objection attached to the personal character of the woman, she might be received into society at once, and admired by some, and envied by others, particularly if she had no " low relations" living near her. She might even boast of having been a Cinderella, if it happened to be well known ; in which case she might be deemed free of pride, and consequently a very sensible, amiable woman, and worthy of every admiration.

But who ever heard of such a thing taking place with a Gipsy? Suppose a Gipsy elevated to such a position as that spoken of; she would not, she dare not, mention her descent to any one not of her own race, and far less would she give an expose of Gipsydom; for she instinctively perceives, or at least believes, that, such is the prejudice against her race, people would avoid her as something horridly frightful, although she might be the finest woman in the world. Who ever heard of a civilized Gipsy, before Mr. Borrow mentioned those having attained to such an eminent position in society at Moscow ? Are there none such elsewhere than in Moscow ? There are many in Scotland. It is this unfortunate prejudice against the name that forces all our Gipsies, the moment they leave the tent, (which they almost invariably do with their blood diluted with the white,) to hide from the public their being Gipsies ; for they are morbidly sensitive of the odium which attaches to the name and race being applied to them. It is quite time enough to discover the great secret of Nature, when it is unavoidable to enter

"The undiscovered country from whose bourne
No traveller returns."

As little disposition is manifested by these Gipsies to "show their hands:" the uncertainty of such an experiment makes the very idea dreadful to them. Hence it is that the constant aim of settled Gipsies is to hide the fact of their being Gipsies from other people.

It is a very common idea that Gipsies do not mix their blood with that of other people. Now, what is the fact? I may, indeed, venture to assert, that there is not a full-blooded Gipsy in Scotland: [It is claimed, by some Scottish Gipsies, that there are full-blood Gipsies at Yetholm, but I do not believe it. This, I may venture to say, that there can be no certainty, but, on the contrary, great doubt, on the subject. But, after all, what is a pure Gipsy ? Was the race pure when it entered Scotland, or even Europe? The idea is perfectly arbitrary.] and, most positively, that in England, where the race is held to be so pure, all that can be said of some families is, that they have not been crossed, as far as is known; but that, with these exceptions, the body is much mixed: "dreadfully mixed" is the Gipsies' description, as, in many instances, my own eyes have witnessed. This brings me to an issue with a writer in the Edinburgh Review, who, in October, 1841, when reviewing the "Gipsies in Spain," by Mr. Borrow, says, "Their descent is purity itself; no mixture of European blood has contaminated theirs......They, (the stranger and Gipsy,) may live together; the European vagrant is often to be found in the tents of the Gipsies; they may join in the fellowship of sport, the pursuit of plunder, the management of their low trades, but they can never fraternize." A writer in Blackwood's Magazine, on the same occasion, says, "Their care to preserve the purity of their race might, in itself, have confuted the unfounded charge, so often brought against them, of stealing children, and bringing them up as Gipsies." More unfounded ideas than those put forth by these two writers are scarcely possible to be imagined. [It would be interesting to know where these writers got such ideas about the purity of the Gipsy blood. It certainly was not from Mr. Borrow's account of the Gipsies in Spain, whatever they may have inferred from that work.]

This mixture of " the blood" is notorious. Many a full or nearly full-blood Gipsy will say that Gipsies do not mix their blood with that of the stranger. In such a case he only shuffles ; for he whispers to himself two words, in his own language, which contradict what he says ; which words I forget, but they mean " I belie it;" that is, he belies what he has just said. Besides, it lets the Gipsies down in their imagination, and, they think, in the imagination of others, to allow that the blood of their race is mixed. It is also a secret which they would rather hide from the world. [An instance of this kind of shuffling is given by Mr. Borrow, in the tenth chapter of the " Romany Rye," in the person of Ursula, a full or nearly full-blood Gipsy. She confines the crossing of the blood to such instances as when a Gipsy dies and leaves his children to be provided for by "gorgios, trampers, and basket-makers, who live in caravans;" but she says, "I hate to talk of the matter When Mr. Borrow asked her, if a Gipsy woman, unless »ompelled by hard necessity, would have anything to do with a gorgio, she replied, "We are not over-fond of gorgios, and we hate basket-makers and folks that live in caravans." Here she makes a very important distinction between gorgios, (native English,) and basket-makers and folks that live in caravans, (mixed Gipsies.) She does not deny that a Gipsy woman will intermarry with a native under certain circumstances. A pretty-pure Gipsy, when angry, will very readily call a mixed Gipsy a gorgio, or, indeed, by any other name.] I am intimate with English Gipsy families, in none of whom is full blood; the most that can be said of them is, that they range from nearly full, say from seven-eighths, down to one-eighth, and perhaps less. Suppose that a fair-haired common native marries a full-blood Gipsy: the issue of such an union will show some of the children, in point of external appearance, perfectly European, like the father, and others Gipsies, like the mother. If two such European-like Gipsies marry, some of their children will take after the Gipsy, and be pretty, even very, dark, and others after the white race. n crossing a second time with full white blood, the issue will take still more after the white race. Still, the Gipsy cannot be crossed altogether out; he will come up, but of course in a modified form. Should the white blood be of a dark complexion and hair, and have no tendency, from its ancestry, to turn to fair, in its descent, then the issue between it and the Gipsy will always be dusky. I have seen all this, and had it fully explained by the Gipsies themselves.

The result of this mixture of the Gipsy and European blood is founded, not only on the ordinary principles of physiology, but on common sense itself; for why should not such issue take after the European, in preference to the Gipsy ? If a residence in Europe of 450 years has had no effect upon the appearance of what may be termed pure Gipsies, (a point which, at least, is questionable,) the length of time, the effects of climate, and the influence of mind, should, at least, predispose it to merge, by mixture, into something bearing a resemblance to the ordinary European; which, by a continued crossing, it does. Indeed, it soon disappears to the common eye : to a stranger it is not observable, unless the mixture happens to be met with in a tent, or under such circumstances as one expects to meet with Gipsies. On paying a visit to an English Gipsy family, I was invited to call again, on such a day, when I would meet with some "Welsh Gipsies. The principal Welsh Gipsy I found to be a very quiet man, with fair hair, and quite like an ordinary Englishman ; who was admitted by his English brethren to "speak deep Gipsy." He had just arrived from "Wales, where he had been employed in an iron work. Unless I am misinformed, the issue of a fair-haired European and an ordinary Hindoo woman, in India, sometimes shows the same result as I have stated of the Gipsies ; but it ought to be much more so in the case of the Gipsy in Europe, on account of the race having been so long acclimated there. Indeed, it is generally believed, that the population of Europe contains a large part of Asiatic blood, from that continent having frequently been overrun by Asiatics, who mixed their blood with an indigenous race which they met with there.

Of the mixed Spanish Gipsy, to whom I have alluded, Mr. Borrow says, that "he had flaxen hair; his eyes small, and, like ferrets, red and fiery ; and his complexion like a brick, or dull red, chequered with spots of purple." This description, with, perhaps, the exception of the red eyes, and spots of purple, is quite in keeping with that of many of the mixed Gipsies. The race seems even to have given a preference to fair or red hair, in the case of such children and grownup natives as they have adopted into their body. I have met with a young Spaniard from Corunna, who is so much acquainted with the Gipsies in Spain, that I took him to be a mixed Gipsy himself; and he says that mixtures among the Spanish Gipsies are very common; the white man, in such cases, always casting his lot with the Gipsies. None of the French, German, or Hungarian Gipsies whom I have met with in America are full blood, or anything like it; but I am told there are such, and very black too, as the English Gipsies assert. Indeed, considering how " dreadfully mixed" the Gipsies are in Great Britain and Ireland, I cannot but conclude that they are more or less so all over the world. [Grellmann evidently alludes to Gipsies of mixed blood, when he writes in the following manner: "Experience shows that the dark colour of the Gipsies, which is continued from generation to generation, is more the effect of education and manner of life than descent Among those who profess music in Hungary, or serve in the imperial army, where they have learned to pay more attention to order and cleanliness, there are many to be found whose extraction is not at all discernible in their colour." For my part, I cannot say that such language is applicable to full-blood Gipsies. Still, tlie change from tented to settled and tidy Gipsydom is apt to show its effects of modifying the complexion of such Gipsies, and tc a much greater degree in their descendants.]

The blood once mixed, there is nothing to prevent a little more being added, and a little more, and so on. There are English Gipsy girls who have gone to work in factories in the Eastern States, and picked up husbands among the ordinary youths of these establishments. And what difference does it make ? Is not the game in the Gipsy woman's own hands? Will she not bring up her children Gipsies, initiate them in all the mysteries of Gipsydom, and teach them the language? There is another married to an American farmer "down east." All that she has to do is simply to "tell her wonderful story," as the Gipsies express it. Jonathan must think that he has caged a queer kind of a bird in the English Gipsy woman. But will he say to his friends, or neighbours, that his wife is a Gipsy? Will the children tell that their mother, and, consequently, they themselves are Gipsies? No, indeed. Jonathan, however, will find her a very active, managing woman, who will always be a-stirring, and will not allow her "old man" to kindle the fires of a morning, milk his cows, or clean his boots, and, as far as she is concerned, will bring him lots of chabos.

Gipsies, however, do not like such marriages; still they take place. They are more apt to occur when they have attained to that degree of security in a community where no one knows them to be Gipsies, or when they have settled in a neighbourhood to which they had come strangers. The parents exercise more constraint over their sons than daughters ; they cannot bear the idea of a son taking a strange woman for a wife ; for a strange woman is a snare unto the Gipsies. If a Scottish Gipsy lad shows a hankering after a stranger lass, the mother will soon "cut his comb," by asking him, "What would she say if she knew you to be a loon of a Gipsy? Take such or such a one (Gipsies) for a wife, if you want one." But it is different with the girls. If a Gipsy lass is determined to have the stranger for a husband, she has only to say, "Never mind, mother; it makes no earthly difference ; I'll turn that fellow round my little finger; I'll take care of the children when I get them." I do not know how the settled Scottish Gipsies broach the subject of being Gipsies to the stranger son-in-law when he is introduced among them. I can imagine the girl, during the courtship, saying to herself, with reference to her intended, " I'll lead you captive, my pretty fellow!" And captive she does lead him, in more senses than one. Perhaps the subject is not broached to him till after she has borne him children ; or, if he is any way soft, the mother, with a leering eye, will say to him at once, "Ah ha, lad, ye're among Gipsies now!" In such a case, the young man will be perfectly bewildered to know what it all means, so utterly ignorant is he about Gipsies ; when, however, he comes to learn all about it, it will be mum with him, as if his wife's friends had burked him, or some "old Gipsy" had come along, and sworn him in on the point of a drawn dirk. It may be that the Gipsy never mentions the subject to her husband at all, for fear he should " take her life ;" she can, at all events, trust her secret with her children.

Why should there be any hard feelings towards a Ghosy for "taking in and burking" a native in this way? She does not propose—she only disposes of herself. She has no business to tell the other that she is a Gipsy. She does not consider herself a worse woman than he is a man, but, on the contrary, a better. She would rather prefer a chabo, but, somehow or other, she sacrifices her feelings, and takes the gorgio, "for better or worse." Or there may be considerable advantages to be derived from the connexion, so that she spreads her snares to secure them. Being a Gipsy, she has the whip-hand of the husband, for no consideration will induce him to divulge to any one the fact that his wife is a Gipsy—should she have told him ; in which ease she has such a hold upon him, as to have "turned him round her little finger" most effectually. "Married a Gipsy! it's no' possible!" " Ay, it is possible. There!" she will say, chattering her words, and, with her fingers, showing him the signs. He soon gets reconciled to the "better or worse" which he has taken to his bosom, as well as to her "folk," and becomes strongly attached to them. The least thing that the Gipsy can then do is to tell her "wonderful story" to her children. It is not teaching them any damnable creed ; it is only telling them who they are; so that they may acknowledge herself, her people, her blood, and the blood of the children themselves.

And how does the Gipsy woman bring up her children in regard to her own race? She tells them her "wonderful story"—informs them who they are, and of the dreadful prejudice that exists against them, simply for being Gipsies. She then tells them about Pharaoh and Joseph in Egypt, terming her people, "Pharaoh's folk." In short, she dazzles the imagination of the children, from the moment they can comprehend the simplest idea. Then she teaches them her words, or language, as the "real Egyptian," and frightens and bewilders the youthful mind by telling them that they are subject to be hanged if they are known to be Gipsies, or to speak these words, or will be looked upon as wild beasts by those around them. She then informs the children how long the Gipsies have been in the country; how they lived in tents; how they were persecuted, banished, and hanged, merely for being Gipsies. She then tells them of her people being in every part of the world, whom they can recognize by the language and signs which she is teaching them ; and that her race will everywhere be ready to shed their blood for them. She then dilates upon the benefits that arise from being a Gipsy—benefits negative as well as positive ; for should they ever be set upon—garroted, for example—all that they will have to do will be to cry out some such expression as "Biene rate, calo chabo," (goodnight, Gipsy, or black fellow,) when, if there is a Gipsy near them, he will protect them. The children will be fondled by her relatives, handed about and hugged as " little ducks of Gipsies." The granny, while sitting at the fireside, like a witch, performs no small part in the education of the children, making them fairly dance with excitement. In this manner do the children of Gipsies have the Gipsy soul literally breathed into them. [Mr. Offor, editor of a late edition of Bunyan's works, writes, in "Botes and Queries," thus: "I have avoided much intercourse with this class, fearing the fate of Mr. Hoyland, who, being a Quaker, was allot by one of Cupid'a darts from a black-eyed Gipsy girl; and J. S. may do well to be cautious." Mr. Offor is not far wrong. A Gipsy girl can sometimes fascinate a "white fellow," as a snake can a bird—make him flutter, and particularly so, should the "little Gipsy" he met with in some such dress as black silks and a white polka. This much can he said of Gipsy women, which cannot be said of all women, that they know their places, and are not apt to usurp the rights of the rajahs; they will even "work the nails off their fingers" to make them feel comfortable. I should conclude, from what Mr. Offor says, that the Quaker married the Gipsy girl. If children were born of the union, they will be Gipsy-Quakers, or Quaker-Gipsies, whichever expression we choose to adopt it is the most natural thing in the world for them to do. What is it to look back to the time of James V., in 1540, when John Faw was lord-paramount over the Gipsies in Scotland ? Imagine, then, the natural curiosity of a young Gipsy, brought up in a town, to look at something like the original condition of his ancestors. Such a Gipsy will leave Edinburgh, for example, and travel over the south of Scotland, " casting his sign," as he passes through the villages, in every one of which he will find Gipsies. Some of these villages nre almost entirely occupied by Gipsies. James Hogg is reported, in Blackwood's Magazine, to say, that Lochmaben ia " stocked" with them.]

In such a way—what with the supreme influence which the mother has exercised over the mind of the child from its very infancy; the manner in which its imagination has been dazzled ; and the dreadful prejudice towards the Gipsies, which they all apply, directly or indirectly, to themselves— does the Gipsy adhere to his race. When he comes to be a youth, he naturally enough endeavours to find his way to a tent, to have a look at the "old thing." He does not, however, think much of it as a reality ; but it presents something very poetical and imaginative to his mind, when he contemplates it as the state from which his mysterious forefathers have sprung. [I have picked up quite a number of Scottish Gipsies of respectable character, from their having gone in their youth, to look at the "old thing."] It makes very little difference, in the case to which I have alluded, whether the father be a Gipsy or not; the children all go with the mother, for they inherit the blood through her. What with the blood, the education, the words, and the signs, they are simply Gipsies, and will be such, as long as they retain a consciousness of who they are, and any peculiarities exclusively Gipsy. As it sometimes happens that the father, only, is a Gipsy, the attachment may not be so strong, on the part of the children, as if the blood had come through the mother; still, it likewise attaches them to the body. A great deal of jealousy is shown by the Gipsies, when a son marries a strange woman. A greater ado is not made by some Catholics, to bring up their children Catholics, under such circumstances, than is exhibited by Gipsies for their children knowing their secret—that is, the "wonderful story;" which has the effect of leading them, in their turn, to marry with Gipsies. The race is very jealous of "the blood" being lost; or that their "wonderful story" should become known to those who are not Gipsies.

There are people who cannot imagine how a man can be a Gipsy and have fair hair. They think that, from his having fair hair, he cannot have the same feelings of what they imagine to be a true Gipsy, that is, a black-haired one. One naturally asks, what effect can the matter of colour of hair have upon the mind of a member of any community or clan, whether the hair be black, brown, red, fair, or white, or the person have no hair at all? Let us imagine a Gipsy with fair hair. How long is it since the white blood was introduced among his ancestors? Perhaps three hundred and fifty years. The race of which he comes has been, more or less, mixing and crossing ever since, but always retaining the issue within its own community. Is he fair-haired? Then he may be half a Gipsy; he may be three-fourths Gipsy, and perhaps even more. At the present day, the "points" of such a Gipsy are altogether arbitrary ; some profess to know their points, but it is a thing altogether uncertain. All that they know and adhere to is, that they are Gipsies, and nothing else. In this manner are the British Gipsies, (with the exception of some English families, about whom there is no certainty,) members of the Gipsy community, or nation, as such—each having some of the blood ; and not Gipsies of an ideal purity of race. What they know is, that their parents and relatives are Gipsies ; that Gipsies separate them from the eternity that is past; and, consequently, that they are Gipsies. They, indeed, accept their descent, blood, and nationality as instinctively as they accept the very sex which God has given them. Which of the two knows most of Gipsydom—the fair-haired or black? Almost invariably the fair. [Among the English Gipsies, fair-haired ones are looked upon by the purer sort, or even by those taking after the Gipsy, as "small potatoes." The consequence is, they have to make up for their want of blood, by smartness, knowledge of the language, or something that will go to balance the deficiency of blood. They generally lay claim to the intellect, while they yield the blood to the others. A full or nearly full-blood young English Gipsy looks upon herself with all the pride of a little duchess, while in the company of young male mixed Gipsies. A mixed Gipsy may reasonably be assumed to be more intelligent than one of the old stock, were it only for this reason, that the mixture softens down the natural conceit and bigotry of the Gipsy; while, as regards his personal appearance, it puts him in a more improvable position. Still, a full-blood Gipsy looks up to a mixed Gipsy, if he is anything of a superior man, and freely acknowledges the blood. Indeed, the two kinds will readily marry, if circumstances bring them together. To a couple of such Gipsies I said: "What difference does it make, if the person has the blood, and has his heart in the right place I" "Thats the idea; that's exactly the idea," they both replied.]

We naturally ask, what effect has this difference in appearance upon two such members of one family—the one with European, the other with Gipsy, features and colour? and the answer is this: The first will hide the fact of his being a Gipsy from strangers; indeed, he is ashamed to let it be known that he is a Gipsy ; and he is afraid that people, not knowing how it came about, would laugh at him. "What?" they would ask, "you a Gipsy? The idea is absurd." Besides, it facilitates his getting on in the world, to prevent it being known that he is a Gipsy. The other member cannot deny that he is a Gipsy, because any one can see it. Such are the Gipsies who are more apt to cling to the tent, or the more original ways of the old stock. They are very proud of their appearance ; but it is a pride accompanied with disadvantages, and even pain. For, after all, the beauty and pleasure in being a Gipsy is to have the other cast of features and colour ; he has as much of the blood and language as the other, while he can go into any kind of company—a sort of Jack-the-Giant-Killer in his invisible coat. The nearer the Gipsy comes to the original colour of his race, the less chance is there of improving him. He knows what he is like; and well does he know the feeling that people entertain for him. In fact, he feels that there is no use in being anything but what people call a Gipsy. But it is different with those of European countenance and colour, or when these have been modified or diluted by a mixture of white blood. They can, then, enter upon any sphere of employment to which they have a mind, and their personal advantages and outward circumstances will admit of. [To thoroughly understand how a Gipsy, with fair hair and blue eyes, can be as much a Gipsy as one with black, may be termed "passing the pous asinorum of the Gipsy question." Once over the bridge, and there are no difficulties to be encountered on the journey, unless it be to understand that a Gipsy can be a Gipsy without living in a tent or being a rogue.]

Let us now consider the destiny of such European-like Gipsies. Suppose a female of this description marries a native in settled life, which both of them follow. She brings the children up as Gipsies, in the way described. The children are apt to become ultra Gipsies. If they, in their turn, marry natives, they do the same with their children; so that, if the same system were always followed, they would continue Gipsies forever. For all that is necessary to perpetuate the tribe, is simply for the Gipsies to know who they are, and the prejudice that exists toward the race of which they are a part; to say nothing of the innate associations connected with their origin and descent. Such a phenomenon may be fitly compared to the action of an auger ; with this difference, that the auger may lose its edge, but the Gipsy will drill his way through generations of the ordinary natives, and, at the end, come out as sharp as ever ; all the circumstances attending the two races being exactly the same at the end as at the beginning. In this way, let their blood be mixed as it may, let even their blood-relationship outside of their body be what it may, the Gipsies still remain, in their private associations, a distinct people, into whatever sphere of human action they may enter ; although, in point of blood, appearance, occupation, character, and religion, they may have drifted the breadth of a hemisphere from the stakes and tent of the original Gipsy.

There can surely be no great difficulty in comprehending so simple an idea as this. Here we have a foreign race introduced amongst us, which has been proscribed, legally as well as socially. To escape the effects of this double proscription, the people have hidden the fact of their belonging to the race, although they have clung to it with an ardour worthy of universal admiration. The proscription is toward the name and race as such, that is, the blood; and is not general, but absolute ; none having ever been received into society as Gipsies. For this reason, every Gipsy, every one who has Gipsy blood in his veins, applies the proscription to himself. On the other hand, he has his own descent— the Gipsy descent; and, as I have already said, he has naturally as little desire to wish a different descent, as he has to have a different sex. As Finns do not wish to have been born Englishmen, or Englishmen Finns, so Gipsies are perfectly satisfied with their descent, nay, extremely proud of it. They would not change it, if they could, for any consideration. When Gipsies, therefore, marry natives, they do not only willingly bring up their children as Gipsies, but by every moral influence they are forced to do it, and cling to each other. In this way has the race been absolutely cut off from that of the ordinary natives; all intercourse between the two, unless on the part of the bush Gipsy, in the way of dealings, having been of a clandestine nature, on the side of the Gipsy, or, in other words, incog. How melancholy it is to think that such a state of things exists in the British Islands I

The Gipsy, born of a Gipsy mother and a native father, does, therefore, most naturally, and, I may say, invariably, follow the Gipsy connexion; the simplest impulse of manhood compels him to do it. Being born, or becoming a member of settled society, he joins in the ordinary amusements or occupations of his fellow-creatures of both races; which he does the more readily when he feels conscious of the incognito which he bears. But he has been brought up from his mother's knee a Gipsy; he knows nothing else; his associations with his relatives have been Gipsy; and he has in his veins that which the white damns, and, he doubts not, would damn in him, were he to know of it. He has, moreover, the words and signs of the Gipsy race ; he is brought in contact with the Gipsy race; he perceives that his feelings are reciprocated by them, and that both have the same reserve and timidity for ''outsiders." He does not reason abstractly what he is not, but instinctively holds that he is "one of them ;" that he has in his mind, his heart, and his blood, that which the common native has not, and which makes him a chabo, that is, a Gipsy.

The mother, in the case mentioned, is certainly not a full-blood Gipsy, nor anything like it; she does not know her real "points;" all that she knows is, that she is a "Gipsy:" so that, if the youth's father is an ordinary native, the youth holds himself to be a half-and-half, nominally, though he does not know what he really is, as regards blood. Imagine, then, that he takes such a half-and-half Gipsy for a wife, and that both tell their children that they are *'Gipsies:" the children, perhaps, knowing nothing of the real origin of their parents, take up the " wonderful story," and hand it down to their children, initiating them, in their turn, in the "mysteries." These children never doubt that they are "Gipsies," although tlieir Gipsyism may, as I have already said, have "drifted the breadth of a hemisphere from the stakes and tent of the original Gipsy." In this manner is Gipsydom kept alive, by its turning round and round in a perpetual circle. And in this manner does it happen, that a native finds his own children Gipsies, from having, in seeking for a wife, stumbled upon an Egyptian woman. Gipsydom is, therefore, the aggregate of Gipsies, wherever, or under whatever circumstances, they are to be found. It is in two respects an absolute question ; absolute as to blood, and absolute as to those teachings, feelings, and associations that, by a moral necessity, accompany the possession of the blood.

This brings me to an issue with Mr. Borrow. Speaking of the destination of the Spanish Gipsies, he says: "If the Gitanos are abandoned to themselves, by which we mean, no arbitrary laws are again enacted for their extinction, the sect will eventually cease to be, and its members become confounded with the residue of the population." I can well understand that such procedure, on the part of the Spanish  Government, was calculated to soften the ferocious disposition of the Gipsies; but did it bring them a point nearer to an amalgamation with the people than before? Mr. Borrow continues: "The position which they occupy is the lowest.....The outcast of the prison and the presidio, who calls himself Spaniard, would feel insulted by being termed Gitano, and would thank God that he is not." He continues: "It is, of course, by intermarriage, alone, that the two races will ever commingle; and before that event is brought about, much modification must take place amongst the Gitanos, in their manners, in their habits, in their affections and their dislikes, and perhaps even in their physical peculiarities, (yet ' no washing,' as Mr. Borrow approvingly quotes, ' will turn the Gipsy white;') much must be forgotten on both sides, and everything is forgotten in course of time." So great, indeed, was the prejudice against the Gipsies, that the law of Charles III, in 1783, forbade the people calling them Gitanos, under the penalty of being punished for slander ! because, his majesty said: "I declare that those who go by the name of Gitanos are not so by origin or nature; nor do they proceed from any infected root (1)" What regard would the native Spaniards pay to the injunction, that they would be punished for "slander," for calling the Gipsies Gitanos, in place of Spaniards? We may well believe that such a law would be a dead letter in Spain; where, according to Mr. Borrow, "justice has invariably been a mockery; a thing to be bought and sold, terrible only to the feeble and innocent, and an instrument of cruelty and avarice."

Mr. Borrow leaves the question where he found it. Even remove the prejudice that exists against the Gipsies, as regards their colour, habits, and history; what then? Would they, as a people, cease to be? Would they amalgamate with the natives, so as to he lost? Assuredly not. They may mix their blood, but they preserve their mental identity in the world; even although, in point of physical appearance, habits, manners, occupation, character, and creed, they might "become confounded with the residue of the population." In that respect, they are the most exclusive people of almost any to be found in the world. We have only to consider what Freemasonry is, and we can form an idea of what Gipsyism is, in one of its aspects. It rests upon the broadest of all bases—flesh and blood, a common and mysterious origin, a common language, a common history, a common persecution, and a common odium, in every part of the world. Remove the prejudice against the Gipsies, make it as respectable to be Gipsies, as the world, with its ignorance of many of the race, deem it disreputable; what then? Some of them might come out with their "tents and encampments," and banners and mottoes: the "cuddy and the creel, the hammer and tongs, the tent and the tin kettle" forever. People need not sneer at the "cuddy and the creel." The idea conveys a world of poetry to the mind of a Gipsy. Mrs. Fall, of Dunbar, thought it so poetical, that she had it, as we have seen, worked in tapestry; and it is doubtless carefully preserved, as an heir-loom, among her descendants.

[There is a considerable resemblance between Gipsyism, in its harmless aspect, and Freemasonry; with this difference, that the former is a general, while the latter is a special, society; that is to say, the Gipsies have the language, or some of the words, and the signs, peculiar to the whole race, which each individual or class will use for different purposes. The race does not necessarily, and does not in fact, have intercourse with every other member of it; in that respect, they resemble any ordinary community of men. Masonry, as my reader may be aware, is a society of what may be termed "a mixed multitude of good fellows, who arc all pledged to befriend and help each other." The radical elements of Masonry may be termed a " rope of sand," which the vows of the Order work into the most closely and strongly formed coil of any to be found in the world. But it is altogether of an artificial nature; while Gipsyism is natural—something that, when separated from objectionable habits, one might almost call divine; for it ia founded upon a question of race—a question of blood. The cement of a creed is weak, in comparison with that which binds the Gipsies together; for a people, like an individual, may have one creed to-day, and another to morrow; it may be continually travelling round the circle of every form of faith but blood, under certain circumstances, is absolute and immutable.

There are many Gipsies Freemasons ; indeed, they are the very people to push their way into a Masonic Lodge; for they have secrets of their own, and are naturally anxious to pry into those of others, by which they may he benefited. I was told of a Gipsy who died lately, the Master of a Masons' Lodge. A friend, a Mason, told me, the other day, of his having entered a house in Yetholm, where were five Gipsies, all of whom responded to his Masonic signs. Masons should therefore interest themselves in, and befriend, the Gipsies.]

Mr. Borrow speaks of the Gipsies "declining" in Spain. Ask a Scotchman about the Scottish Gipsies, and he will answer: "The Scotch Gipsies have pretty much died out." "Died out?" I ask; "that is impossible; for who are more prolific than Gipsies?" "Oh, then, they have become settled, and civilized." "And ceased to be Gipsies?" I continue. "Exactly so," he replies. What idea can be more ridiculous than that of saying, that if a Gipsy leaves the tent, settles in a town, and attends church, he ceases to be a Gipsy ; and that, if he takes to the tent again, he becomes a Gipsy again? What has a man's occupation, habits, or character to do with his elan, tribe, or nationality? Docs education, does religion, remove from his mind a knowledge of who he is, or change his blood ? Are not our own Borderers and Highlanders as much Borderers and Highlanders as ever they were ? Are not Spanish Gipsies still Spanish Gipsies, although a change may have come over the characters and circumstances of some of them? It would be absurd to deny it.

[The principle, or rather fact, here involved, simple as it is in itself, is evidently very difficult of comprehension by the native Scottish mind. Any person understands perfectly well how a Highlander, at the present day, is still a Highlander, notwithstanding the great change that has come over the character of his race. But our Scottish literati seem to have been altogether at sea, in comprehending the same principle as applicable to the Gipsies. They might naturally have asked themselves, whether Gipsies could have procreated Jews ; and, if not Jews, how they could have procreated gorgios, (as English Gipsies term natives.) A writer in Blackwood's Magazine says, in reference to Billy Marshall, a Gipsy chief, to whom allusion has already been made: " Who were his descendants I cannot tell; I am snre he could not do it himself, if he were living. It is known that they were prodigiously numerous; I dare say numberless." And yet this writer gravely says that "the race is in some risk of becoming extinct (I)" Another writer in Blackwood says: "Their numbers may perhaps have since been diminished, in particular States, by tlie progress of civilization (/)" We would naturally pronounce any person crazy who would maintain that there were no Highlanders in Scotland, owing to their having " changed their habits." We conk], with as much reason, say the same of those who will maintain this opinion in regard to the Gipsies. There has been a great deal of what is called genius expended upon the Gipsies, but wonderfully little common sense.

As the Jews, during their pilgrimage in the Wilderness, were protected from their enemies by a cloud, so have the Gipsies, in their increase and development, been shielded from theirs, by a mist of ignorance, which, it would seem, requires no little trouble to dispel. that these Egyptians came from " some of the Northern Islands;" that they spoke a language among themselves, but could talk French and Spanish too; that they were black, but not very black, and as good citizens as any, and passed for white folk. The planter believed they married mostly with mulattoes, and that a good many of the mulattoes had Egyptian blood in them too. He believed these Egyptians had disappeared since the State became part of the Union. Mr. Olmstead remarks: "the Egyptians were probably Spanish Gipsies, though I have never heard of any of them being in America in any other way."]

Mr. Borrow has not sufficiently examined into Spanish Gipsyism to pass a reliable opinion upon it. He says: "One thing is certain, in the history of the Gitanos; that the sect flourished and increased, so long as the law recommended and enjoined measures the most harsh and severe for its suppression.....The caste of the Gitanos still exists, but is neither so extensive, nor so formidable, as a century ago, when the law, in denouncing Gitanismo, proposed to the Gitanos the alternatives of death for persisting in their profession, or slavery for abandoning it." These are very singular alternatives. The latter is certainly not to be found in any of the Spanish laws quoted by Mr. Borrow. I am at a loss to perceive the point of his reasoning. There can be no difficulty in believing that Gipsies would rather increase in a state of peace, than if they were hunted from place to place, like wild beasts; and consequently, having renounced their former mode of life, they would, in Mr. Borrow's own words, " cease to play a distinct part in the history of Spain, and the law would no longer speak of them as a distinct people." And the same might, to a certain extent, be said of the Spanish people. Mr. Borrow again says: "That the Gitanos are not so numerous as in former times, witness those barrios, in various towns, still denominated Gitanerias, but from whence the Gitanos have disappeared, even like the Moors from the Morerias." But Mr. Borrow himself, in the same work, gives a good reason for the disappearance of the Gipsies from these Gitanerias; for he says: "The Gitanerias were soon considered as public nuisances, on which account the Gitanos were forbidden to live together in particular parts of the town, to hold meetings, and even to intermarry with each other." If the disappearance of the Gipsies from Spain was like that of the Moors, it would appear that they had left, or been expelled from, the country; a theory which Mr. Borrow does not advance. The Gipsies, to a certain extent, may have left these barriers, or been expelled from them, and settled, as tradesmen, mechanics, and what not, in other parts of the same or other towns ; so as to be in a position the more able to get on in the world. Still, many of them are in the colonies. In Cuba there are many, as soldiers and musicians, dealers in mules and red pepper, which businesses they almost monopolize, and jobbers and dealers in various wares ; and doubtless there are some of them innkeepers, and others following other occupations. In Mexico there are not a few. I know of a Gitano who has a fine wholesale and retail cigar store in Virginia. [In Olmatead's " ourney in the Seaboard Slave States" it is stated, that in Alexandria, Louisiana, when under the Spanish rule, there were "French and Spanish, Egyptians and Indians, Mulattoes and Negroes." This author reports a conversation which he had with a planter, by which it appears Mr. Borrow concludes, in regard to the Spanish Gipsies, thus : " We have already expressed our belief that the caste has diminished of latter years ; whether this diminution was the result of one or many causes combined; of a partial cliange of habits, of pestilence or sickness, of war or famiue, or of a freer intercourse with the Spanish population, we have no means of determining, and shall abstain from offering conjectures on the subject." In this way does he leave'the question just where he found it. Is there any reason to doubt that Gipsydom is essentially the same in Spain as in Great Britain ; or that its future will be guided by any other principles than those which regulate that of the British Gipsies? Indeed, I am astonished that Mr. Borrow should advance the idea that Gipsies should decrease by "changing their habits;" they might not increase so fast, in a settled life, as when more exposed to the air, and not molested by the Spanish Government. I am no less astonished that he should think they would decrease by " a freer intercourse with the Spanish population ;" when, in fact, such mixtures are well known to go with the Gipsies ; the mixture being, in the estimation of the British Gipsies, calculated to strengthen and invigorate the race itself. Had Mr. Borrow kept in mind the case of the half-blood Gipsy captain, he could have had no difficulty in learning what became of mixed Gipsies.

[Mr. Borrow surely cannot mean that a Gipsy ceases to be a Gipsy, when he settles down, and "turns over a new leaf;" and that this "change of habits" changes his descent, blood, appearance, language and nationality I What, then, does he mean, when he says, that the Spanish Gipsies have decreased by "a partial change of habits?"

And does an infusion of Spanish Wood, implied in a "freer intercourse with the Spanish population," lead to the Gipsy element heing wiped out; or does it lead to the Spanish feeling being lost in Gipsydom? Which is the element to be operated upon—the Spanish or the Gipsy? Which is the leaven? The Spanish element is the passive, the Gipsy the active. As a question of philosophy, the most simple of comprehension, and, above all, as a matter of fact, the foreign element introduced, in detail, into the body of Gipsydom, goes with that body, and, in feeling, becomes incorporated with it, although, in physical appearance, it changes the Gipsy nice, so that it becomes "confounded with the residue of the population," but remains Gipsy, as before. A Spanish Gipsy is a Spaniard as he stands, and it would be hard to say wha< we should ask him to do, to become more a Spaniard than he is already.]

It doubtless holds in Spain, as in Great Britain, that as the Gipsy enters into settled life, and engages in a respectable calling, he hides his descent, and even mixes his blood with that of the country, and becomes ashamed of the name before the public ; but is as much, at heart, a Gipsy, as any others of his race. And this theory is borne out by Mr. Borrow himself, when he speaks of "the unwillingness of the Spanish Gipsies to utter, when speaking of themselves, the detested expression Gitano; a word which seldom escapes their mouths." We might therefore conclude, that the Spanish Gipsies, with the exception of the more original and bigoted stock, would hide their nationality from the common Spaniards, and so escape their notice. It is not at all likely that the half-pay Gipsy captain would mention to the public that he was a Gipsy, although he admitted it to Mr. Borrow, under the peculiar circumstances in which he met him. My Spanish acquaintance informs me that the Gitanos, generally, hide their nationality from the rest of the world.

Such a case is evidently told by Mr. Borrow, in the vagabond Gipsy, Antonio, at Badajoz, who termed a rich Gipsy, living in the same town, a hog, because he probably would not countenance him. Antonio may possibly have been kicked out of his house, in attempting to enter it. He accused him of having married a Spaniard, and of fain attempting to pass himself for a Spaniard. As regards the wife, she might have been a Gipsy with very little of "the blood" in her veins ; or a Spaniard, reared by Gipsies ; or an ordinary Spanish maiden, to whom the Gipsy would teach his language, as sometimes happens among the English Gipsies. His wishing to pass for a Spaniard had nothing to do with his being, but not wishing to be known as, a Gipsy. The same is done by almost all our Scottish Gipsies. In England, those who do not follow the tent—I mean the more mixed and better class—are even afraid of each other. "Afraid of what?" said I, to such an English Gipsy; "ashamed of being Gipsies?" "No, sir," (with great emphasis;) "not ashamed of being Gipsies, but of being known to other people as Gipsies." "A world of difference," I replied. What does the world hold to be a Gipsy, and what does it hold to be the feelings of a man? If we consider these two questions, we can hare little difficulty in understanding the wish of such Gipsies to disguise themselves. It is in this way, and in the mixing of the blood, that this so-called "dying out of the Gipsies" is to be accounted for. [Mr. Borrow mentions, in the twenty-second chapter of the "Bible in Spain," having met several cavalry soldiers from Granada, Gipsies incog, who were surprised at being discovered to be Gipsies. They had been impressed, but carried on a trade in horses, in league with the captain of their company. They said: "We have been to the wara, but not to fight; we left that to the Busne. We have kept together, and like true Calore", have stood back to back. We have made money in the wara."]

It is singular that Mr. Borrow should attribute the change which has come over the Spanish Gipsies, so much to the law passed by Charles III. in 1783 ; and that he should characterize it as an enlightened, wise, and liberal law; distinguished by justice and clemency; and as being calculated to exert considerable influence over the destiny of the race; nay, as being the principal, if not the only, cause for the "decline" of it in Spain. It was headed: "Rules for repressing and chastising the vagrant mode of life, and other excesses, of those who are called Gitanos." Article II. forbids, under penalties, the Gipsies "using their language, dress, or vagrant kind of life, which they had hitherto followed." Article XI. prohibits them from " wandering about the roads and uninhabited places, even with the pretext of visiting markets and fairs." Article IX. reads thus: "Those who have abandoned the dress, name, language or jargon, associations and manners of Gitanos, and shall have, moreover, chosen and established a domicile, but shall not have devoted themselves to any office or employment, though it be only that of day-labourer, shall be proceeded against as common vagrants." Articles XVI. and XVII. enact, that "the children, and young people of both sexes, who are not above sixteen years of age, shall be separated from their parents, who wander about and have no employment, [which was forbidden by the law itself,] and shall be destined to learn something, or shall be placed out in hospices or houses of instruction." Article XX. dooms to death, without remission, Gipsies who, for the second time, relapse into their old habits.

I cannot agree with Mr. Borrow, when he says, that this law "differs in character" from any which had hitherto been enacted, in connection with the body in Spain, if I take those preceding it, as given by himself. The only difference between it and some of the previous laws is, that it allowed the Gipsy to be admitted to whatever office or employment to which he might apply himself, and likewise to any guilds or communities; but it prohibited him from settling in the capital, or any of the royal residences ; and forbade him, on pain of death, to publicly profess what he was—that is, a Gipsy. With the trifling exceptions mentioned, the law of Charles III. was as foolish a one as ever was passed against the Gipsies. These very exceptions show what the letter, whatever the execution, of previous laws must have been. Nor can we form any opinion as to the effects the law in question had upon the Gipsies, unless we know how it was carried out. The law of the Empress Maria Theresa produced no effect upon the Gipsies in Hungary. "In Hungary," says Mr. Borrow, "two classes are free to do what they please—the nobility and the Gipsies—the one above the law, the other below it." And what did Mr. Borrow find the Gipsies in Hungary? In England, the last instances of condemnation, under the old sanguinary laws, happened a few years before the Restoration, although these were not repealed till 23d Geo. III., c. 54. The Gipsies in England can follow any employment, common to the ordinary natives, they please: and how has Mr. Borrow described them there? In Scotland, the tribe have beeif allowed to do nothing, not even acknowledge their existence, as Gipsies: and this work describes what they are in that country.

Instead of the law of Charles III. exercising any great beneficial influence over the character of the Spanish Gipsies, I would attribute the change in question to what Mr. Borrow himself says: "It must be remembered that during the last seventy years, a revolution has been progressing in Spain, slowly it is true; and such a revolution may have affected the Gritanos." The Spanish Gipsy proverb,"Money is to be found in the town, not in the country," has had its influence on bringing the race to settle in towns. And by residing in towns, and not being persecuted, they have, in Mr. Borrow's own words," insensibly become more civilized than their ancestors, and their habits and manners less ferocious." The only good which the law of Charles III. seems to have done to the Spanish Gipsies was, as already said, to permit them to follow any occupation, and be admitted to any guilds, or communities, (barring the capital, and royal residences,) they pleased; but only on the condition, and that on the pain of death, that they renounced every imaginable thing connected with their tribe; which, we may reasonably assume, no Gipsy submitted to, however much in appearance he might have done so.

But it is doubtful if the law of Charles III. was anything but the one which it was customary for every Spanish monarch to issue against the tribe. Mr. Borrow says: "Perhaps there is no country in which more laws have been framed, having in view the suppression and extinction of the Gipsy name, race, and manner of life, than Spain. Every monarch, during a period of three hundred years, appears, at his accession to the throne, to have considered that one of his first and most imperative duties consisted in checking and suppressing the robberies, frauds, and other enormities of the Gitanos, with which the whole country seems to have resounded since the time of their first appearance." The fact of so many laws being passed against the Gipsies, is, to my mind, ample proof, as I shall afterwards explain, that few, if any, of them were put, to any extent, in force; and that the act in question, viewed in itself, as distinct from the laws previously in existence, was little more than a form. It contains a flourish of liberality, implied in the Gitanos being allowed to enter, if they pleased, any guilds, (which they were not likely to do,) or communities, (where they were doubtless already ;) but it debars, (that is, expels,) them from the king's presence, at the capital or any of the royal residences. Moreover, it allowed the Gitano to be "admitted to whatever office or employment to which he might apply himself," (against which, there probably was, or should have been, no law in existence.) His majesty must also impose his pragmatical conceit upon his loyal subjects, by telling them, that "Gitanos are not Gitanos"—that they "do not proceed from any infected root;" and threaten them, that if they maintain the contrary, and call them Gitanos, he will have them punished for slander!

The Gipsies, after a residence of 350 years in the country, would have comparatively little notice taken of them, under this law, except when they made themselves really obnoxious, or gave an official an occasion to display his authority, or his zeal for the public service. [It would seem that the law in Spain, in regard to the Gipsies, stands pretty much where it did—that is, the people are, in a sense, tolerated, but that the use of their language is prohibited, as may be gathered from an incident mentioned in the ninth chapter of the "Bible in Spain," by Mr. Borrrw.] Whatever may have been the treatment which the Gipsies experienced at the hands of the civil authorities, the church does not seem to have disturbed, and far less distressed, them. Mr. Borrow represents a priest of Cordova, formerly an Inquisitor, saying to him: "lam not aware of one ease of a Gitano having been tried or punished by the Inquisition. The Inquisition always looked upon them with too much contempt, to give itself the slightest trouble concerning them; for, as no danger, either to the State or to the Church of Rome, could proceed from the Gitanos, it was a matter of perfeet indifference to the holy office whether they lived without religion or not. The holy office has always reserved its anger for people very different; the Gitano having, at all times, been Gente harrata y despreciable."

Should the Spanish Gipsies not now assist each other, to the extent they did when banditti, under the special proscription of the Government, it would be absurd to say that they were therefore not as much Gipsies as ever they were. The change in this respect arose, to some extent, from the toleration extended to them, as a people and as individuals, whether by the law, or society in general. Such Gipsies as Mr. Borrow seems to have associated with, in Spain, were not likely to be very reliable authority on the questions at issue ; for he has described them as "being endowed with a kind of instinct, (in lieu of reason,) which assists them to a very limited extent, and no further."

Might it not be in Spain as in Great Britain? Even in England, those that pass for Gipsies are few in number, compared to the mixed Gipsies, following various occupations; for a large part of the Gipsy blood in England has, as it were, been spread over a large surface of the white. In Scotland it is almost altogether so. There seems considerable reason for believing that Gipsydom is, perhaps, as much mixed in Spain as in Great Britain, although Mr. Borrow has taken no notice of it. We have seen, (page 92.) how severe an enactment was passed by Queen Elizabeth, against "any person, whether natural born or stranger, to be seen in the fellowship of the Gipsies, or disguised like them." In the law of Ferdinand and Isabella, the first passed against the Gipsies, in Spain, a class of people is mentioned, in conjunction with them, but distinguished from them, by the name of "foreign tinkers." Philip III., at Belan, in Portugal, in 1619, commands all Gipsies to quit the kingdom Avithin six months. "Those who should wish to remain are to establish themselves in cities, and are not to be allowed to use the dress, name, and language, in order, that forasmuch as they are not such by nation, (!) this name, and manner of life, may be for evermore confounded and forgotten(!)" Philip IV., on the 8th May, 1633, declares "that they are not Gipsies by origin or nature, but have adopted this form of life (!)" This idea of "Gitanos not being Gitanos, and not proceeding from any infected root," was not original with Charles III., in 1783; his proclamation having been in formal keeping with previous ones, whether of his own country, or, as in Scotland, in 1603, " recommended by the example of some other realm," (page 111.) There had evidently been a great curiosity to know who some of the "not Gipsies by origin and nature," (evidently judging from their appearance,) could be; for Philip IV. enacts, "that they shall, within two months, leave the quarters where now they live loiih the denomination of Gitanos, and that they shall separate from each other, and mingle with tlve other inhabitants: that the ministers of justice are to observe, with particular diligence, whether they hold communication with each other, or marry among themselves."

The "foreign tinkers" mentioned in the Act of Ferdinand and Isabella, and the individuals distinguished from the Gipsies in that of Queen Elizabeth, were doubtless mixed Gipsies ; whose relationship with the Gipsies proper, and » isolation from the common natives, are very distinctly pointed out in the above extract from the law of Philip IV. Mr. Borrow expresses a great difficulty to understand who these people could be, if not Gipsies. How easy it is to get rid of the difficulty, by concluding that they were Gipsies whose blood, perhaps for the most part, was native ; and who had been brought into the body in the manner explained in the Preface to this work, and more fully illustrated in this Disquisition. If Mr. Borrow found in Spain a half-pay captain, in the service of Donna Isabel, with flaxen hair, a thorough Gipsy, who spoke Gipsy and Latin, with great fluency, and his cousin, Jara, in all probability another Gipsy, what difficulty can there be in believing that the "foreign tinkers," or tinkers of any kind, now to be met with in Spain, are, like the same class in Great Britain and Ireland, Gipsies of mixed blood ? Indeed, the young Spaniard, to whom I have alluded, informs me that the Gipsies in Spain are very much mixed. Mr. Borrow himself admits that the Gipsy blood in Spain has been mixed; for, in speaking of the old Gipsy counts, he says: "It was the counts who determined what individuals were to be admitted into the fellowship and privileges of the Gitanos.....They (the Gipsies) were not to teach the language to any but those who, by birth or inauguration, belonged to that sect." And he gives a case in point, in the bookseller of Logrono, who was married to the only daughter of a Gitano count; upon whose death, the daughter and son-in-law succeeded to the authority which he had exercised in the tribe; If the Gipsies in Spain were not mixed in point of blood, why should they have taken Mr. Borrow for a Gipsy, as he said they did ? The persecutions to which the race in Spain were subjected were calculated to lead to a mixture of the blood, as in Scotland, for the reasons given in the Preface; but, perhaps, not to the same extent; as the Spanish Acts seem to have given the tribe an opportunity of escape, under the condition of settling, &c, &c, which would probably be complied with, nominally, for the time being; while the face of part of the country would afford a refuge till the storm had blown over. (See pages 71 and 114.).

It is very likely that the following people, described by Paget, in his travels in Central Europe, are mixed Gipsies. He says: "In almost every part of the Austrian dominions are to be found a kind of wandering tinkers, wire-workers, and menders of crockery, whose language appears to be that of the Sclaves, who travel about, and, at certain seasons, return to their own settlements, where the women and children remain during their absence." The wandering Rothwelsh, perhaps the same mentioned by Paget, may be mixed Gipsies. In the Encyclopaedia Britannica they are spoken of as "a vagabond people, in the south of Germany, who have sometimes been confounded with the Gipsies." The appearance of such persons has nothing to do with their being, or not being, members of Gipsydom. [Paget says these tinkers leave their women and children at home when on their travels. That is not customary with the tribe, although it may be their habit in the Austrian dominions.]

I will now consider the present condition of the Scottish Gipsies. But, to commence with, what is the native capacity of a Gipsy? It is good. Take a common tinkering Gipsy, without a particle of education, and compare him with a common native, without a particle of education, and the tinker, in point of smartness, is worth, perhaps, a dozen of the other. If not a learned, he is at least a travelled, Athenian, considerably rubbed up by his intercourse with the world. This is the proper way by which to judge of the capacity of a Gipsy. It will differ somewhat according to the countries and circumstances in which he is found. Grellmann, about the year 1780, says, of evidently the more original kind of Hungarian Gipsies: "Imagine a people of childish thoughts, whose minds are filled with raw, undigested conceptions, guided more by sense than reason, and using understanding and reflection only so far as they promote the gratification of any particular appetite; and you have a perfect sketch of the general character of the Gipsies." "They are lively, uncommonly loquacious, fickle to an extreme; consequently, inconstant in their pursuits." Bischoff, in speaking of the German Gipsies, in 1827, says: "They have a good understanding, an excellent memory, are quick of comprehension, lively and talkative." Mr. Borrow, in evident allusion to the very lowest, and most ignorant, class of the Spanish Gipsies, says: "They seem to hunt for their bread, as if they were not of the human, but rather of the animal, species, and, in lieu of reason, were endowed with a kind of instinct, which assists them to a very limited extent, and no further." I admit that this class of Gipsies may have as little intellect as there is in an ant-catcher's nose, but the remark can apply to them exclusively.

Without taking into account any opinion expressed by other writers on the Gipsies, Mr. Borrow says: "Should it be urged that certain individuals have found them very different from what they are represented in these volumes, ('The Gipsies in Spain,') he would frankly say that he yields no credit to the presumed fact." And he refers his readers to his Spanish-Gipsy vocabulary for the words hoax and hocus, as a reason for such an opinion! He himself gives descriptions of quite a different caste. For example, he speaks of a rich Gipsy appearing in a fair, at Leon, in Spain, with a twenty thousand dollar credit in his pocket. And of another Gipsy, a native of Constantinople, who had visited the most remote and remarkable portions of the world, "passing over it like a cloud;" and who spoke several dialects of the Malay, and understood the original language of Java. This Gipsy, he says, dealt in precious stones and poisons ; and that there is scarcely a bey or satrap in Persia, or Turkey, whom he has not supplied with both. In Moscow, he says, "There are not a few who inhabit stately houses, go abroad in elegant equipages, and are behind the higher orders of the Russians, neither in appearance nor mental acquirements." From these specimens, one might naturally conclude that there was some room for discrimination among different classes of Gipsies, instead of rating them as having the intellect of ant-catchers.

When the Gipsies appeared in Scotland, the natives themselves, as I have already said, were nearly wholly uneducated. Many of the Gipsies, then, and long afterwards, being smart, presumptuous, overbearing, audacious fellows, seem to have assumed great importance, and been looked upon as no small people by the authorities and the inhabitants of the country. In every country in which they have settled, they seem to have instinctively and very readily appreciated the ways and spirit of the people, while, at the same time, they preserved what belonged particularly to themselves—their Gipsyism. Gipsydom being, in its very essence, a "working in among other people," "a people within a people," it followed, that marriages between adopted Gipsies, and even Gipsies themselves, and the ordinary natives, would be encouraged, were it only to contribute to their existence in the country. The issue of such marriages, go where they might, would become centres of little Gipsy circles, which, in their turn, would throw off members that would become the centres of other little Gipsy circles; the leaven of Gipsydom leavening into a lump everything that proceeded out of itself. To such an extent has this been followed, that, at the present day, the Scottish Gipsies—at least the generality of them—have every outward characteristic of Scotchmen. But the secret of being Gipsies, which they carry in their bosoms, makes them appear a little queer to others; they have a something about them that makes them look somewhat odd to the other Scotchman, who is not "one of them," although he does not know the cause of it.

Upon, or shortly after, their arrival, they seem to have divided the country among themselves ; each tribe exercising its rights over its own territory, to the exclusion of others, just as a native lord would have done against other natives; with a system of passes, regulated by councils of local or provincial chieftains, and a king over all. The Scottish Gipsies, from the very first, seem to have been thoroughly versed in their vocation, from having had about a hundred years' experience, in some other part of Europe, before they settled in Scotland; although stragglers of their race evidently had made their appearance in the country many years before. What might have been the number of Gipsies then in Scotland, it is impossible to conjecture ; it must have been considerable, if we judge from what is said in Wraxall's History of France, vol. 2, page 32, when, in reference to the Act of Queen Elizabeth, in 1563, he states, that, in her reign, the Gipsies throughout England were supposed to exceed ten thousand. The employments of the original Gipsies, within their respective districts, seem to have been what is described under the head of Tweed-dale and Clydesdale Gipsies; that is, tinkering, making spoons and other wares, petty trading, telling fortunes, living as much as possible at free-quarters, dealing in horses, and visiting fairs. It is extremely likely that those who travelled Tweed-dale, for example, always averaged about the same number, down to the time of the American Revolution, (except in times of civil commotion, when they would have the country pretty much to themselves,) and were confined to such of the families of the respective tribes, or the members of these families, in whom the right was hereditary. The consequence seems to have been, that perhaps the younger members of the family had to betake themselves to towns and villages, and engage in whatever they could possibly turn their hands to. Some would, of course, take to the highway, and kindred fields of industry. Admitting that the circumstances attending the Gipsies in Scotland, at that time, and subsequently, were the same, as regards the manner of making a living, which attend those in England, at the present day, (with this difference, that they could more easily roam at large then than now,) and we can have no difficulty in coming to a conclusion how the surplus of the tented Gipsy population was disposed of. Among the English Gipsies of to-day, taking year with year, and tent with tent, there is, yearly, a continual moving out of the tent; a kind of Gipsy crop is annually gathered from tented Gipsydom; and some of these gradually find themselves drawn into almost every kind of mechanical or manual labour, even to working in coal-mines and iron-works; others become peddlers, itinerant auctioneers, and tramps of almost every imaginable kind; not to speak of those who visit fairs, in various capacities, or engage in various settled traffic.

Put a Gipsy to any occupation you like, and he shows a capability and handiness that is astonishing, if he can only muster up steadiness in his new vocation. But it is difficult to break him off the tent; he will return, and lounge, for weeks together, about that of his father, or some other relative. But get him fairly out of the tent, married, and, in a degree, settled to some occupation, in a town where there are not too many of his own race in close proximity to him, but where he gets mixed up, in his daily avocation, with the common natives, and he sooner or later falls into the ranks. Still, his intimate associations are always with Gipsies; for his ardent attachment to his people, and a corresponding resentment of the prejudice that exists against it, keep him aloof from any intimate intercourse with the ordinary inhabitants; his associations with them hardly ever extending beyond the commons or the public-house. If he experiences an attack from his old habits, he will take to the tramp, from town to town, working at his mechanical occupation; leaving his wife and children at home. But it is not long before he returns. His children, having been born and reared in a town, become habituated to a settled life, like other people.

There is a vast amount of ambition about every Gipsy, which is displayed, among the humble classes, in all kinds of athletic exercises. ["I was one of these verminous ones, one of these great sin-breeders; I infected all the youth of the town where I was born with all manner of youthful vanities. The neighbours counted mc so; my practice proved me so: wherefore Christ Jesus took me first, and taking me first, the contagion was much allayed all the town over."—Banyan.] The same peculiarity is discernible among the educated Scottish Gipsies. Carrying about with them the secret of being Gipsies, which they assume would be a terrible imputation cast upon them by the ordinary natives, if they knew of it, they, as it were, fly up, like gamecocks, and show a disposition to surpass the others in one way or other; particularly as they consider themselves better than the common inhabitants. They must always be "cock of the company," master of ceremonies, or stand at the top of the tree, if possible. The reader may ask, how do they consider themselves better than the ordinary natives? And I answer, that, from having been so long in Scotland, they are Scotchmen, (as indeed they are, for the most part, in point of blood,) and consider themselves as good as the others—nay, smarter than others in the same sphere, which, generally speaking, they are; and, in addition to that, being Gipsies, a great deal better. They pique themselves on their descent, and on being in possession of secrets which are peculiarly and exclusively theirs, and which they imagine no other knows, or will ever know. They feel that they are part and parcel of those mysterious beings who are an enigma to others, no less than to themselves. Besides this vanity, which is peculiar to the Gipsy everywhere, the Scottish Gipsies have chimed in with all the native Scotch ideas of danism, kith, kin, and consequence, as regards family, descent, and so forth; and applied them so peculiarly to themselves, as to render their opinion of their body as something of no small importance. Some of them, whose descent leads them more directly back to the tented stock, speak of their families having possessed this district or the other district of the country, as much, almost, as we would expect to hear from some native Scottish chieftain.

As regards the various phases of history through which many of the Scottish Gipsies have passed, we can only form an estimate from what has been observed in recent times. The further back, however, we go, the greater were their facilities to rise to a position in society; for this reason, that a very little education, joined to good natural talents, were all that was necessary, in a mixed Gipsy, to raise himself in the world, at the time to which I allude. He could leave the district in which, when a youth, he had travelled, with his parents; settle in a town where lie was not personally known; commence some traffic, and, by his industry, gradually raise himself up, and acquire wealth. He would not lack a proper degree of innate manners, or personal dignity, to deport himself with propriety in any ordinary company into which ho might enter. Even at the present day, in Scotland, a poor Gipsy will commence life with a wheelbarrow, then get a donkey-cart, and, in a few years, have a very respectable crockery-shop. I am intimate with an English mixed Gipsy family, the father of which commenced life as a basket-maker, was afterwards a constable, and now occasionally travels with the tent. His son is an M. D., for I have seen his diploma; and is a smart, intelligent fellow, and quite an adept at chemistry. To illustrate the change that has taken place among some of the Scottish Gipsies, within the last fifty years, I may mention that the grand-children of a prominent Gipsy, mentioned in chapter V., follow, at the present day, the medical, the legal, and the mercantile professions. Such occurrences have been frequent in Scotland. There are the cases mentioned by our author; such as one of the Faas rising to such eminence in the mercantile world, at Dunbar; and another who rose to the rank of lieutenant in the East India Company's service; and the Baillie family, which furnished a captain and a quarter-master to the army, and a country surgeon. These are but instances of many others, if they were but known. Some may object, that these were not full-blood Gipsies. That, I readily admit. But the objection is more nominal than real. If a white were to proceed to the interior of the American continent, and cast his lot with a tribe of Indians, his children would, of course, be expected to be superior, in some respects, to the children of the native blood exclusively, owing to what the father might be supposed to teach them. But it is different in the case of a white marrying a Scottish Gipsy woman, born and reared in the same community with himself; for the white, in general cases, brings only his blood, which enables the children, if they take after himself, in appearance, to enter such places as the black Gipsies would not enter, or might not be allowed to enter. The white father, in such a case, might not even be so intelligent as the Gipsy mother. Be that as it may, the individuals to whom I have alluded were nothing but Gipsies; possibly they did not know when, or through whom, the white blood was introduced among them; they knew, at least, that they were Gipsies, and that the links which connected them with the past were substantially Gipsy links. Besides the Scottish Gipsies rising to respectable positions in life, by their own exertions, I can well believe that Gipsydom has been well brought up through the female line; especially at a time when females, and particularly country females, were rude and all but uneducated. Who more capable of doing that than the lady Baillies, of Tweed-dale, and the lady Wilsons, of Stirlingshire? Such Gipsy girls could "turn natives round their little fingers," and act, in a way, the lady at once; "turn over a new leaf," and "pin it down;" and conduct themselves with great propriety.

Upon a superior Scottish Gipsy settling in a town, and especially a small town, and wishing to appear respectable, he would naturally take a pew in the church, and attend public worship, were it only, as our author asserts, to hide the fact of his being a Gipsy. Because, among the Scotch, there is that prying inquisitiveness into their neighbours' affairs, that compels a person to be very circumspect, in all his actions, movements, and expressions, if he wishes to be thought anything of, at all. The habit of attending church would then become as regular, in the Gipsy's family, as in the families of the ordinary natives, and, in a great measure, proceed from as legitimate a motive. The family would be very polite, indeed, extra polite, to their neighbours. After they had lulled to sleep every suspicion of what they were, or, by their really good conduct, had, according to the popular idea, "ceased to be Gipsies," they would naturally encourage a formal acquaintance with respectable (and nothing but respectable,) people in the place. The Gipsy himself, a really good fellow at heart, honourable in his dealings, but fond of a bargain, when he could drive a bargain, and, moreover, a jovial fellow, would naturally make plenty of business and out-door friends, at least. Rising in circumstances and the public esteem, he makes up his mind that his children ought to be something better than himself, at all events: in short, that they ought not to be behind those of his respectable neighbours. Some of them he, therefore, educates for a liberal profession. The Gipsy himself becomes more and more ambitious : besides attending church, he must become an elder of the church; or it may be that the grace of God takes hold of him, and brings him into the fold. He and his wife conduct themselves with much propriety ; but some of the boys are rather wild ; the girls, however, behave well. Altogether, the whole family is very much thought of. Such is a Scottish Gipsy family, (the parents of which are now dead,) that I have in my mind at the present moment. No suspicion existed in regard to the father, but there was a breath of suspicion in regard to the mother. But what difference did that make? What knowledge had the public of the nature of Gipsydom? Consider, then, that the process which I have attempted to describe has been going on, more or less, for at least the last three hundred and fifty years; and I may well ask, where might we not expect to meet with Gipsies, in Scotland, at the present day? And I reply, that we will meet with them in every sphere of Scottish life, not excepting, perhaps, the very highest. There are Gipsies among the very best Edinburgh families. I am well acquainted with Scotchmen, youths and men of middle age, of education and character, and who follow very respectable occupations, that are Gipsies, and who admit that they are Gipsies. But, apart from my own knowledge, I ask, is it not a fact, that, a few years ago, a pillar of the Scottish church, at Edinburgh, upon the occasion of founding a society for the reformation of the poor class of Scottish Gipsies, and frequently thereafter, said that he himself was a Gipsy? I ask, again, is not that a fact ? It is a fact. And such a man! Such prayers 1 Such deep-toned, sonorous piety 1 Such candour! Such judgment I Such amiability of manners! How much respected? How worthy of respect? The good, the godly, the saintly doctor! When will we meet his like again? ["Grand was the repose of his lofty brow, dark eye, and aspect of soft and melancholy meaning. It was a face from which every evil and earthly passion seemed purged. A deep gravity lay upon his countenance, which had the solemnity, without the sternness, of one of our old reformers. You could almost fancy a halo completing its apostolic character."]

This leads me to speak of a high-class Scottish Gipsy family—the Falls, who settled at Dunbar, as merchants, alluded to tinder the chapter on Border Gipsies.

[Burns alludes to this family, thus: "Passed through the moat glorious corn country I ever saw, till I reached Dunbar, a neat little town. Dine witb Provost Fall, an eminent merchant, and moat respectable character, but indescribable, as he exhibits no marked traits. Mrs. Fall, a genius in painting; fully more clever in the fine arts and sciences than my friend Lady Wauchope, without her consummate assurance of her own abilities."— Life of Burns, by Robert Chambers.

The crest of the Falla, of Dunbar, was three boars' heads, couped; that of Baillie, of Laraington, is one boar's head, couped. In the Statistical Account of Scotland, (1835,) appears the following notice of this family: "A family, of the name of Fall, established themselves at Dunbar, and became, during the last century, the most extensive merchants in Scotland. They were long the chief magistrates of the burgh, and preferred the public good to their own profit. They have left no one to bear tbeir name, not even a stone to tell where they lit; but they will long be remembered for their enterprise and public spirit." There is apparently a reason for "not even a Btone being left to tell where they lie;" for in Hoyland's "Survey of the Gipsies" appeared the account of Baillie Smith, in which it is said: "The descendants of Faa now take the name of Fall, from the Messrs. Fall, of Dunbar, who, they pride themselves in aaying, are of the same stock and lineage!" which seems to have frightened their connexions at being known to be Gipsies.

Let all that has been said of the Falls be considered as their monument and epitaph; so that their memories may be preserved as long as this work exists.

ft would be interesting to know who the Captain Fall was, who visited Dunbar, with an American ship-of-war, during the time of Paul Jones. He might have been a descendant of a Gipsy, sent to the plantations, in the olden times. There are, as I have said before, a great many scions of Gipsy Faas, under one name or other, scattered over the world.]

Who can doubt that they were Gipsies to the last? How could they avoid being Gipsies? The Gipsies were their people; their blood was Gipsy blood. How could they get rid of their blood and descent? Could they throw either off, as they would an old coat? Could medical science rid them of either? Assuredly not. They admitted their descent, over their cups. But being descendants of Gipsies, and yet not Gipsies, is a contradiction in terms. The principles which regulate the descent of other Gipsy families applied equally to theirs. The fact that Mrs. Fall had the history of her people, in the act of leaving Yetholm, represented in tapestry, may be taken as but a straw that indicated how the wind blew. Was not old Will Faa, the Gipsy king, down to his death, at the end of the first American war, admitted to their hospitality as a relative? And do not the Scottish Gipsies, at the present day, claim them to have been Gipsies? Why might not the Falls glory in being Egyptians among themselves, but not to others? Were not their ancestors kingsl "Wee kings," no doubt, but still kings; one of them being the "loved John Faw," of James V., whom all the tribe consider as a great man, (which, doubtless, he was, in that barbarous age,) and the principal of the thirteen patriarchs of Scottish Gipsydom. Was not a Gipsy king, (themselves being Gipsies,) an ancestor of far more respect, in their eyes, than the founder of a native family, in their neighbourhood; who, in the reign of Charles II., was a common country snip, and most likely commenced life with "whipping the cat" around the country, for fivepence a day, and victuals and clippings? [Whipping the cat: Tailoring from house to house. The cat is whipped by females, as well as males, in America, in some parts of which the expression is current.]

The truth of the matter is, these Falls must have considered themselves a world better than other people, merely on account of their being Gipsies, as all Gipsies do, arising, in part, from that antagonistic spirit of opposition which the prejudice of their fellow-creatures is so much calculated to stir up in their minds. Saying, over their cups, that they were descended from the Faws, the historical Gipsy name in Scotland, did not divulge very much to the public. For what idea had the public of the working of Gipsydom— what idea of the Gipsy language? Did the public know of the existence of a Gipsy language in Scotland? In all probability, it generally did not. If the public heard a Tinkler use a strange word, all that it would think of it would be, that it was cant, confined to vagabonds strolling the country. Would it ever dream that what the vagabonds used was carefully preserved and spoken among the great Falls, of Dunbar, within the sanctity of their own dwellings, as it assuredly must have been? Would the public believe in such a thing, if even its own ears were made the witnesses to it? Was the love which the Falls had for their Yetholm connexion confined to a mere group of their ancestors worked in tapestry? Where was the Gipsy language, during all this time? Assuredly it was well preserved in their family. If it showed the least symptoms of falling off, how easily could the mothers bring into the family, as servants, other Gipsies, who would teach it to the children! For, besides the dazzling hold which the Gipsy language takes of the mind of a Gipsy, as the language of those black, mysterious heroes from whom he is descended, the keeping of it up forms the foundation of that self-respect which a Gipsy has for himself, amidst the prejudice of the world; from which, at the bottom of his heart, whatever his position in life, or character, or associations, may be, he considers himself separated. I am decidedly of opinion that all the domestics about this Fall family were Gipsies of one caste, colour, condition, or what not.

Then, we are told that Miss Fall, who married Sir John Anstruther, of Elie, baronet, was looked down upon by her husband's friends, and received no other name than Jenny Faa; and that she was indirectly twitted with being a Gipsy, by the rabble, while attending an election in which Sir John was a candidate. What real satisfaction could Jenny, or any other Gipsy, have for ordinary natives of the country, when she was conscious of being what she was, and how she was spoken of by her husband's relatives and the public generally ? She would take comfort in telling her "wonderful story" to her children, (for I presume she would have children,) who would sympathize with her; and in conversing with such of her own race as were near her, were it only her trusty domestics. It is the Gipsy woman who feels the prejudice that exists towards her race the most acutely; for she has the rearing of the children, and broods more over the history of her people. As the needle turns to the pole, so does the mind of the Gipsy woman to Gipsydom.

We are likewise told that this eminent Gipsy family were connected, by marriage, with the Footies, of Balgonie; the Coutts, afterwards bankers; Collector Whyte, of Kirkaldy, and Collector Melville, of Dunbar. We may assume, as a mathematical certainty, that Gipsydom, in a refined form, is in existence in the descendants of these families, particularly in such of them as were connected with this Gipsy family by the female side [Of the Gipsies at Moscow, the following is the substance of what Mr. Borrow says: "Those who have been accustomed to consider the Gipsy as a wandering outcast......will be surprised to learn that, amongst the Gipsies of Moscow, there are not a few who inhabit stately houses, go abroad in elegant equipages, and are behind the higher order of.] other Gipsies, who would teach it to the children! For, besides the dazzling hold which the Gipsy language takes of the mind of a Gipsy, as the language of those black, mysterious heroes from whom he is descended, the keeping of it up forms the foundation of that self-respect which a Gipsy has for himself, amidst the prejudice of the world; from which, at the bottom of his heart, whatever his position in life, or character, or associations, may be, he considers himself separated. I am decidedly of opinion that all the domestics about this Fall family were Gipsies of one caste, colour, condition, or what not.

Then, we are told that Miss Fall, who married Sir John Anstruther, of Elie, baronet, was looked down upon by her husband's friends, and received no other name than Jenny Faa; and that she was indirectly twitted with being a Gipsy, by the rabble, while attending an election in which Sir John was a candidate. What real satisfaction could Jenny, or any other Gipsy, have for ordinary natives of the country, when she was conscious of being what she was, and how she was spoken of by her husband's relatives and the public generally ? She would take comfort in telling her "wonderful story" to her children, (for I presume she would have children,) who would sympathize with her; and in conversing with such of her own race as were near her, were it only her trusty domestics. It is the Gipsy woman who feels the prejudice that exists towards her race the most acutely; for she has the rearing of the children, and broods more over the history of her people. As the needle turns to the pole, so does the mind of the Gipsy woman to Gipsydom.

We are likewise told that this eminent Gipsy family were connected, by marriage, with the Footies, of Balgonie ; the Coutts, afterwards bankers; Collector Whyte, of Kirkaldy, and Collector Melville, of Dunbar. We may assume, as a mathematical certainty, that Gipsydom, in a refined form, is in existence in the descendants of these families, particularly in such of them as were connected with this Gipsy family by the female side. [Of the Gipsies at Moscow, the following is the substance of what Mr. Borrow says: "Those who have been accustomed to consider the Gipsy as a wandering outcast......will be surprised to learn that, amongst the Gipsies of Moscow, there are not a few who inhabit stately houses, go abroad in elegant equipages, and are behind the higher order of  Russians neither in appearance nor mental acquirements.....The sums obtained by the Gipsy females, by the exercise of their art (singing in the choirs of Moscow,) enable them to support their relatives in affluence and luxury. Some are married to Russians; and no one who has visited Russia can but be aware that a lovely and accomplished countess, of the noble and numerous family of Tolstoy is, by birth, a Zigana, and was originally one of the principal attractions of a Romany choir at Moscow."

This short notice appears unsatisfactory, considering, as Mr. Borrow says, that one of his principal motives for visiting Moscow was to hold communication with the Gipsies. It might have occurred to him to enquire what relation the children of such marriages would bear to Gipsydom generally; that is, would they be initiated in the mysteries, and taught the language, and hold themselves to be Gipsies? It is evident, however, that the Gipsy-drilling process is going on among the Russian nobility.]

A person who has never considered this subject, or any other cognate to it, may imagine that a Gipsy reproaches himself with his own blood. Pshaw! ' Where will you find a man, or a tribe of men, under the heavens, that will do that? It is not in human nature to do it. All men venerate their ancestors, whoever they have been. A Gipsy is, to an extraordinary degree, proud of his blood. "I have very little of the blood, myself," said one of them, "but just come and see my wife!" But people may say that the ancestors of the Falls were thieves. And were not all the Borderers, in their way, the worst kind of thieves? They might not have stolen from their nearest relatives ; but, with that exception, did they not steal from each other? Now, Gipsies never, or hardly ever, steal from each other. Were not all the Elliots and Armstrongs thieves of the first water? Were not the Scotts and the Kers thieves, long after the Gipsies entered Scotland? When the servants of Scott of Harden drove out his last cow, and said, "There goes Harden's cow," did not the old cow-stealer say, "It will soon be Harden's Tcye"—meaning, that he would set out on a cow-stealing expedition? In fact, he lived upon spoil. Was it not his lady's custom, on the last bullock being killed, to place on the table a dish, which, on being uncovered, was found to contain a pair of clean spurs—a hint, to her husband and his followers, that they must shift for their next meal? The descendants of these Scotts, and the Scottish public generally, look, with the utmost complacency and pride, upon the history of such families; yet would be very apt to make a great ado, if the ancestress of a Gipsy should, in such a predicament, have hung out a cock's tail at the mouth of her tent, as a hint to her "laddies" to look after poultry. Common sense tells us, that, for one excuse to be offered for such conduct, on the part of the landed-gentry of the country, a hundred can be found for the ancestor of a Gipsy—an unfortunate wanderer on the face of the earth, who was hunted about, like a wolf of the forest.

[On his return with his gallant prey, he passed a very large hay-stack. It occurred to the provident laird that this would be extremely convenient to fodder his new stock of cattle; but, as no means of transporting it were obvious, he was fain to take leave of it, with the apostrophe, now become proverhial, "By my saul, had ye but four feet, ye should not stand lang there." In short, as Froissart says of a similar class of feudal robbers, "Nothing came amiss to them that was not too heavy or too hot." Sir Walter Scott speaks, in the most jocular manner, of an ancestress who had a curiova hand at pickling the beef which her husband stole; and that there was not a stain upon his'escutcheon, barring Border theft and high treason.—Lockhart's Life of Sir Walter Scott.

We should never forget that a "hawk's a hawk," whether it is a falcon or a mosquito hawk, which is the smallest of all hawks.]

And what shall we say of our Highland thieves? Highlanders may be more touchy on this point, for their ancestors were the last of the British race to give up that kind of life. Talk of the laws passed against the Gipsies! Various of our Scottish monarchs issued decrees against "the wicked thieves and limmers of the clans and surnames, inhabiting the Highlands and Isles," accusing "the chieftains principal of the branches worthy to be esteemed the very authors, fosterers, and maintainers, of the wicked deeds of the vagabonds of their clans and surnames." Indeed, the doweries of the chiefs' daughters were made up by a share of the booty collected on their expeditions. The Highlands were, at one time, little better than a nest of thieves; thieving from each other, and more particularly from their southern neighbours. It is notorious that robbery, in the Highlands, was "held to be a calling not merely innocent, but honourable;" and that a high-born Highland warrior was "much more becomingly employed, in plundering the lands of others, than in tilling his own." At stated times of the year, such as at Candlemas, regular bands of Highlanders, the sons of gentlemen and what not, proceeded south in quest of booty, as part of their winter's provisions. The Highlanders might even have been compared, at one time, to as many tribes of Afghans. Mr. Skene, the historian of the Highlands, and himself a Highlander, says that the Highlanders "believed that they had a right to plunder the people of the low country, whenever it was in their power." We naturally ask, how did the Highlanders acquire this right of plunder? Were they ever proscribed? Were any of them hung, merely for being Highlanders? No. What plea, then, did the Highlanders set up, in justification of this wholesale robbery?—"They believed, from tradition, that the Lowlands, in old times, were the possessions of their ancestors." (SIcene.) But that was no excuse for their plundering each other.

[Sir "Walter Scott makes Fitz-James, in the "Lady of the Lake," Bay to Roderick Dhu:

"But then, thy chieftain's robber life!—
Winning mean prey by causeless strife,
Wrenching from ruined Lowland swain
His herds and harvests reared in vain—
Methinks a soul like thine should scorn
The spoils from such foul foray borne."

The Gael beheld him, grim the while,
And answered with disdainful smile,—

Where live the mountain chiefs, who hold
That plundering Lowland field and fold
Is aught but retribution true?
Seek other cause 'gainst Roderick Dhu!'"]

The Gipsy's ordinary pilfering was confined to such petty things as "hens and peats at pleasure," "cutting a bit lamb's throat," and "a mouthfu' o' grass and a pickle corn, for the cuddy"—"things that a farmer body ne'er could miss." But your Highlanders did not content themselves with such "needles and pins;" they must have "horned cattle." If the coast was clear, they would table their drawn dirks, and commence their spulzie, by making their victims furnish them with what was necessary to fill their bellies; upon the strength of which, they would "lift" whatever they could carry and drive, or take its equivalent in black-mail.

What an effort is made by our McGregors, at the present day, to scrape up kin with this or the other bandit McGregor; and yet how apt the McGregor is to turn up his nose—.just as Punch, only, could make him turn it up—if a Gipsy were to step out, and say, that he was a descendant, and could speak the language, of Will Baillie, mentioned under the head of Tweed-dale and Clydesdale Gipsies: a Gipsy, described by my ancestor, (and he could judge,) to have been "the handsomest, the best dressed, the best looking, and the best bred, man he ever saw; and the best swordsman in Scotland, for, with his weapon in his hand, and his back at a wall, he could set almost everything, saving fire-arms, at defiance; a man who could act the gentleman, the robber, the sorner, and the tinker, whenever it answered his purpose." And yet, some of this man's descendants will doubtless be found among our medical doctors, and even the clergy. I recollect our author pointing out a clergyman of the Scottish Church, who, he was pretty sure, was "one of them." What name could have stood lower, at one time, than McGregor? Both by legal and social proscription, it was looked upon as vagabond; and doubtless the clan brought it, primarily and principally, upon themselves; but as for the rapine they practised upon their neighbours, and the helpless southerners, they were, at first, no worse, in that respect, than others of their nation. Are the McGregors sure that there are no Gipsies among them? There are plenty of Gipsies of, at least, the name of McGregor, known to both the Scottish and English Gipsies. What more likely than some of the McGregors, when "out," and leading their vagabond lives, getting mixed up with the better kind of mixed Gipsies? They were both leading a wild life, and it is not unlikely that some of the McGregors, of even no small consequence, might have been led captive by such Gipsy girls as the lady Baillies, of Tweed-dale. Let a Gipsy once be grafted upon a native family, and she rises with it; leavens the little circle of which she is the centre, and leaves it, and its descendants, for all time coming, Gipsies.

I now come to ask, what constitutes a Gipsy, at the present day? And common sense replies: the simple fact of knowing from whom he is descended, that is, who he is, in connection with having the Gipsy words and signs, although these are not absolutely necessary. It requires no argument to show that there is no tribe or nation but finds something that leads it to cling to its origin and descent, and not despise the blood that runs in its own veins, although it may despise the condition or conduct of some of its members. Where shall we find an exception to this rule? The Gipsy race is no exception to it. Civilize a Gipsy, and you make him a civilized Gipsy; educate him, and you make him an educated Gipsy; bring him up to any profession you like, Christianize him as much as you may, and he still remains a Gipsy; because he is of the Gipsy race, and all the influences of nature and revelation do not affect the questions of blood, tribe, and nationality. Take all the Gipsies that ever came out of the tent, or their descendants, including those brought into the body through the male and female line ; and what are they now? Still Gipsies. They even pass into the other world Gipsies. "But they will forget that they are Gipsies," say, perhaps, some of my readers. Forget that they are Gipsies! Will we hear, some of these days, that Scotch people, themselves, will get up of a morning, toss about their night-caps, and forget that they are Scotch ? "We may then see the same happen with the Gipsies. What I have said, of the Gipsy always being a Gipsy, is self-evident; but it has a wide difference of meaning from that contained in the quotation given by Mr. Borrow, in which it is said: "For that which is unclean by nature thou canst entertain no hope; no washing will turn the Gipsy white."*

[In expatiating on the subject of the Gipsy race always being the Gipsv race, I have had it remarked to me: "Suppose Gipsies should not mention to their children the (act of their being Gipsies." In that case, I replied, the children, especially if, for the most part, of white blood, would simply not be Gipsies; they would, of course, have some of "the blood," but they would not be Gipsies if they had no knowledge of the fact. But to suppose that Gipsies should not learn that they are Gipsies, on account of, their parents not telling them of it, is to presume that they had no other relatives. Their being Gipsies is constantly talked of among themselves; so that, if Gipsy children should not hear their "wonderful story" from their parents, they would readily enough hear it from their other relatives. This is assuming, however, that the Gipsy mind can act otherwise than the Gipsy mind; which it cannot.

It sometimes happens, as the Gipsies separate into classes, like all other races or communities of men, that a great deal of jealousy is stirred up in the minds of the poorer members of the tribe, on account of their being shunned by the wealthier kind. They are then apt to say that the exclusive members have left the tribe; which, with them, is an undefined and confused idea, at the best, principally on account of their limited powers of reflection, and the subject never being alluded to by the others. This jealousy sometimes leads them to dog these straggling sheep, so that, as far as lies in their power, they will not allow them to leave, as they imagine, the Gipsy fold.]

But, taking the world all over, there will doubtless be Gipsies, in larger or smaller numbers, who will always be found following the original ways of their race. What were the Hungarians, at one time, and what are they now? Pritchard says of them: "The Hungarians laid aside the habits of rude and savage hunters, far below the condition of the nomadic hordes, for the manners of civilized life. In the course of a thousand years, they have become a handsome people, of fine stature, regular European features, and have the complexion prevalent in that tract of Europe where they dwell." Now the Gipsies have been in Scotland at least three hundred and fifty years; and what with the mixture of native blood, (which, at least, helped to remove the prejudice against the man's appearance, and, consequently, gave him a larger and freer scope of action ;) the hard laws of necessity, and the being tossed about by society, like pebbles on the seashore; the influences of civilization, education, and the grace of God itself; by such means as these, some of the Scottish Gipsies have risen to a respectable, even eminent, position in life. But some people may say: "These are not Gipsies; they have little of the blood in them." That is nothing. Ask themselves what they are, and, if they are at all candid, they will reply that they are Gipsies. "No doubt," they say, "we have fair, or red, or black, hair, (as the case may be;) we know nothing about that; but we know that we are Gipsies; that is all. There is as much difference between such a high-class Gipsy and a poor Gipsian, as there is between a Scottish judge and the judge's fourth cousin, who makes his living by clipping dogs' ears. The principle of progression, the passing through one phase of history into another, while the race maintains its identity, holds good with the Gipsies, as well as with any other people.

Take a Gipsy in his original state, and we can find nothing really vulgar about him. What is popularly understood to be Gipsy life may be considered low life, by people who do not overmuch discriminate in such matters; but view it after its kind, and it is not really low; for a Gipsy is naturally polite and well mannered. He does not consider himself as belonging to the same race as the native, and would rather be judged by a different standard. The life which he leads is not that of the lowest class of the country in which he dwells, but the primitive, original state of a people of great antiquity, proscribed by law and society; himself an enemy of, and an enemy to, all around him; with the population so prejudiced against him, that attempts to change his condition, consistently with his feelings as a man, are frequently rendered in vain : so that, on the ground of strict morals, or even administrative justice, the man can be said to be only half responsible. The subjeet, however, assumes quite a different aspect, when we consider a Gipsy of education and refinement, like the worthy clergyman mentioned, between whose condition and that of his tented ancestor an interval of, perhaps, two or three centuries has elapsed. We should then put him on the footing of any other race having a barbarous origin, and entertain no prejudice against him on account of the race to which he belongs. He is then to be judged as we judge Highland and Border Scots, for the whole three were at one time robbers; and all the three having welled up to respectable life together, they ought to be judged on their merits, individually, as men, and treated accordingly. And the Gipsy ought to be the most leniently dealt with, on the principle that the actions of his ancestors were far more excusable, and even less heinous, than those of the others. And as regards antiquity of descent, the Gipsy's infinitely surpasses the others, being probably no less than the shepherd kings, part of whose blood left Egypt, in the train of the Jews. I would place such a Gipsy on the footing of the Hungarian race; with this difference, that the Hungarians entered Europe in the ninth century, and became a people, occupying a territory; while the Gipsies appeared in the fifteenth century, and are now to be found, civilized and uncivilized, in almost every corner of the known world.

The admission of the good man alluded to easts a flood of light upon the history of the Scottish Gipsy race, shrouded as it is from the eye of the general population ; but the information given by him was apt to fall flat upon the ear of the ordinary native, unless it was accompanied by some such exposition of the subject as is given in this work. Still, we can gather from it, where Gipsies are to be found, what a Scottish Gipsy is, and what the race is capable of; and what might be expected of it, if the prejudice of their fellow-creatures was withdrawn from the race, as distinguished from the various classes into which it may be divided, or, I should rather say, the personal conduct of each Gipsy individually. View the subject any way I may, I cannot resist coming to the conclusion that, under more favourable circumstances, it is difficult to say what the Gipsies might not attain to. But that would depend greatly upon the country in which they are to be found. Scotland has been peculiarly favourable for them, in some respects.

As regards the Scottish Gipsy population, at the present day, I can only adopt the language of the immortal Dominie Sampson, and say, that it must be "prodigious." If we consider the number that appear to have settled in Scotland, the length of time they have been in Scotland, the great amount of white blood that has, by one means or other, been brought into, and mixed up with, the body, and its great natural increase; the feelings that attach them to their descent—feelings that originate, more properly, within themselves, and feelings that press upon them from without—the various occupations and positions in life in which they are to be found; we cannot set any limit to their number. Gipsies are just like other people; they have their own sets or circles of associates, out of which, as a thing that is almost invariable, they will hide, if not deny, themselves to others of their race, for reasons which have already been given. So almost invariable is this, at the present day, amongst Gipsies that are not tented Gipsies, that, should an English Gipsy come across a settlement of them in America —German Gipsies, for example—and cast his sign, and address them in their own speech, they will pretend not to know what he means, although he sees the Gipsy in their faces and about their dwellings. But should he meet with them away from their homes, and where they are not known, \ they would answer, and be cheek-by-jowl with him, in a moment. I have found, by personal experience, that the same holds with the French and other continental Gipsies in America. [I very abruptly addressed a French Gipsy, in the streets of New York, thus: "Vous etes uu Romany chid." "Oui, monsieur," was the reply which he, as abruptly, gave me. But, ever afterwards, he got cross, when I alluded to the subject. On one occasion, I gave him the sign, which he repeated, while he asked, with much tartness of manner, "What is that— what does it mean?" This was a roguish Gipsy, who was afterwards lodged in jail.

On one occasion, I met with a German cutler, in a place of business, in New York. I felt sure he was a Gipsy, although the world would not have taken him for one. Catching his eye, I commenced to look around the room, from those present to himself, as if there was to be something confidential between ns, and then whispered to him, "Callo cliabo" (Gipsy, or black fellow ;) and the effect was instantaneous. I afterwards visited his family, on a Sabbath evening, and took tea with them. They were from Wurtemberg, and appeared very decent people. The mother, a tall, swarthy, fine-looking intelligent joung woman, said grace, which was repeated by the children, whom I found learning their Sabbath-school lessons. Tho family regularly attend church. A fair-haired German called, and went to church with the Gipsy himself. What with the appearance of everything about the house, and the fine, clean, and neatly-dressed family of children, I felt very much pleased with my visit. French and German Gipsies are very shy, owing to the severity of the laws against their race.]

It is particularly so with the Scottish Gipsies.

For these reasons, it seems to be beyond question that the number at which our author estimates them in Scotland, viz., 5,000, must be vastly below the real number. If I were to say 100,000, I do not think I would over-estimate them. The opinion of the Gipsies whom our author questioned was a guess, so far as it referred to the class to which they belonged, or with which they were acquainted ; so that, if we take all kinds of Gipsies into account, it would be a very moderate estimate to set the Scottish Gipsies down at 100,000; and those in all the British Isles at 300,000. The number might be double what I have stated. The intelligent English Gipsies say that, in England, they are not only "dreadfully mixed," but extremely numerous. There is not a race of men on the face of the earth more prolific than tented Gipsies; in a word, tented Gipsydom, if I may hazard such an expression, is, comparatively speaking, like a rabbit warren. The rough and uncouth kind of settled Gipsies are likewise very prolific ; but the higher classes, as a rule, are by no means so much so. To set down any specific number of Gipsies to be found in the British Isles, would be a thing too arbitrary to serve any purpose; I think sufficient data have been given to enable the intelligent reader to form an opinion for himself. [Fletcher, of faltoun, speaks of there being constantly a hundred thousand people in Scotland, leading the life (as Sir Walter Scott describes it,) of " Gipsies, Jockies, or Cairds." Between the time alluded to and the date of Jobn Faw^ league with James V., a period of 140 years had elapsed ; and 174 years from the date of arrival of the race in the country: so that, from the natural increase of the body, and the large amount of white blood introduced into it, the greater part, if not the whole, of the people mentioned, were doobtless Gipsies. But these Gipsies, according to Sir Walter's opinion, "died out by a change of habits." How strange it is that the very first class Scottish minds should have so little understood the philosophy of origin, blood, and descent, and especially as they applied to the Gipsies! For Sir Walter says: "The progress of time, and increase both of the means of life and the power of the laws, gradually reduced this dreadful evil within more narrow bounds.....Their numbers are so greatly diminished, that, instead of one hundred thousand, as calculated by Fletcher, it would now, perhaps, be impossible to collect above five hundred throughout all Scotland (!)" It is perfectly evident that Sir Walter Scott, in common with many others, never realized the idea, in all its bearings, of what a Gipsy was; or he never could have imagined that those, only, were of the Gipsy race, who followed the tent.

It is very doubtful if Anthonius Gawino, and his tribe, departed with their letter of introduction from James IV. to his uncls, the king of Denmark, in 1606. Having secured the favour of the king of Scots, by this recommendatory notice, he was more apt, by delaying his departure, to secure his position in the country. The circumstances attending the league with his successor, John Faw, show that the tribe had been long in the country; doubtless from as far back as 1506. From 1506 till 1579, with the exception of about one year, during the reign of James V., the tribe, as I have already said, (page 109,) must have increased prodigiously. The persecutions against the body extended over the reign of James VI., and part of that of Charles I.; for, according to Baron Hume, such was the terror which the executions inspired in the tribe, that, " for the space of more than 50 years from that time, (1624,) there is no trial of an Egyptian;" although our author shows that an execution of a band of them took place in 1636. But "towards the end of that century," continues Baron Hume, "the nuisance seems to have again become troublesome;" in other words, that from the reign of Charles I. to the accession of William and Mary, the time to which Fletcher's remark applies, the attention of all being taken up with the troubles of the times, the Gipsies had things pretty much their own way; but when peace was restored, they would be called to strict account.

For all these reasons, it may be said that the 100,000 people spoken of were doubtless Gipsies of various mixtures of blood; so that, at the present day, there ought to be a very large number of the tribe in Scotland. I admit that many of the Scottish Gipsies have been hanged, and many banished to the Plantations; but these would be in a small ratio to their number, and a still smaller to the natural increase of the body. Suppose that such and such Gipsies were either hanged or banished; so young did they all marry, that, when they were hanged or banished, they might leave behind them families ranging from five to ten children. We may say, of the Scottish Gipsies generally, in days that arc past, what a writer in Blackwood's Magazine, already alluded to, said of Billy Marshall: "Their descendants were prodigiously numerous; I dare say, numberless." Many of the Scottish Gipsies have migrated to England, as well as elsewhere. In Liverpool, there are many of them, following various mechanical occupations.]

That many Gipsies were banished to America, in colonial times, from England, "Wales, Scotland, and Ireland, sometimes for merely being "by habit and repute Gipsies," is beyond dispute. "Your Welsh and Irish," said an English Gipsy, in the United States, "were so mean, when they banished a Gipsy to the Plantations, as to make him find his own passage; but the English always paid the Gipsy's passage for him." The Scotch seem also to have made the Gipsy find his own passage, and failing that, to have hanged him. It greatly interests the English Gipsies arriving in America, to know about the native American Gipsies. I have been frequently in the company of an English Gipsy, in America, whose great-grandfather was so banished; but he did not relish the subject being spoken of. Gipsies may be said to have been in America almost from the time of its settlement. "We have already seen how many of them found their way there, during the Revolution, by being impressed as soldiers, and taken as volunteers, for the benefit of the bounty and passage; and how they deserted on landing. Tented Gipsies have been seen about Baltimore for the last seventy years. In New England, a colony is known which has existed for about a hundred years, and has always been looked upon with a singular feeling of distrust and mystery by the inhabitants, who are the descendants of the early emigrants, and who did not suspect their origin till lately. These Gipsies have never associated, in the common sense of the word, with the other settlers, and, judging from their exterior, seem poor and miserable, whatever their circumstances may be. They follow pretty much the employment and modes of life of the same class in Europe; the most striking feature being, that the bulk of them leave the homestead for a length of time, scatter in different directions, and reunite, periodically, at their quarters, which are left in charge of some of the feeble members of the band.

It is not likely that many of the colonial Gipsies would take to the tent; for, arriving, for the most part, as individuals, separated from family relations, they were more apt to follow settled, semi-settled, or general itinerant occupations; and the more so, as the face of the country, and the thin and scattered settlements, would hardly admit of it. They were apt to squat on wild or unoccupied lands, in the neighbourhood of towns and settlements, like their brethren in Europe, when they took up their quarters on the borders of well-settled districts, with a wild country to fall back on, in times of danger or prosecution by the lawful authorities. Besides disposing of themselves, to some little extent, in this way, many of the Gipsies, banished, or going to the colonies of their own accord, would betake themselves to the various occupations common to the ordinary emigrants; the more especially as, when they arrived, they would find a field in which they were not known to be Gipsies; which would give them greater scope and confidence, and enable them to go anywhere, or enter upon any employment, where, not being known to be Gipsies, they would meet with no prejudice to contend with. Indeed, a new country, in which the people had, more or less, to be, in a sense, tinkers, that is, jacks-of-all-trades, and masters of none, was just the sphere of a handy Gipsy, who could "do a' most of things." They would turn to the tinkering, peddling, horse-dealing, tavern-keeping, and almost all the ordinary mechanical trades, and, among others, broom-making. Perhaps the foundation of the American broom manufacture was laid by the British Gipsies, by whom it may be partly carried on at the present day; a business they pretty much monopolize, in a rough way, in Great Britain. We will doubtless find, among the fraternity, some of those whittling, meddling Sam Slick peddlers, so often described : I have seen some of those itinerant venders of knife-sharpeners, and such " Yankee notions," with dark, glistening eyes, that would " pass for the article." Some of them would live by less legitimate business. I entertain no doubt, what from the general fitness of things, and the appearance of some of the men, that we will find some of the descendants of the old British mixed Gipsies members of the various establishments of Messrs. Peter Funks and Company of the city of New York, as well as elsewhere. And I entertain as little doubt that many of those American women who tell fortunes, and engage in those many curious bits of business that so often come up at trials, are descendants of the British plantation stock of Gipsies. But there are doubtless many of these Gipsies in respectable spheres of life. It would be extremely unreasonable to say that the descendants of the colonial Gipsies do not still exist as Gipsies, like their brethren in Great Britain, and other parts of the Old World. The English Gipsies in America entertain no doubt of it; the more especially as they have encountered such Gipsies, of at least two descents. I have myself met with such a Gipsy, following a decidedly respectable calling, whom I found as much one of the tribe, barring the original habits, as perhaps any one in Europe,

There are many Hungarian and German Gipsies in America; some of them long settled in Pennsylvania and Maryland, where they own farms. Some of them leave their farms in charge of hired hands, during the summer, and proceed South with their tents. In the State of Pennsylvania, there is a settlement of them, on the J------river a little way above H------, where they have saw-mills. About the Alleghany Mountains, there are many of the tribe, following somewhat the original ways of the race. In the United States generally, there are many Gipsy peddlers, British as well as continental. There are a good many Gipsies in New York—English, Irish, and continental—some of whom keep tin, crockery, and basket stores ; but these are all mixed Gipsies, and many of them of fair complexion. The tin-ware which they make is generally of a plain, coarse kind ; so much so, that a Gipsy tin store is easily known. They frequently exhibit their tin-ware and baskets on the streets, and carry them about the city. Almost all, if not all, of those itinerant cutlers and tinkers, to be met with in New York, and other American cities, are Gipsies, principally German, Hungarian, and French. There are a good many Gipsy musicians in America. "What!" said I, to an English Gipsy, "those organ-grinders?" "Nothing so low as that. Gipsies don't grind their music, sir; they make it." But I found in his house, when occupied by other Gipsies, a hurdy-gurdy and tambourine ; so that Gipsies sometimes grind music, as well as make it. I know of a Hungarian Gipsy who is leader of a Negro musical band, in the city of New York ; his brother drives one of the Avenue cars-There are a number of Gipsy musicians in Baltimore, who play at parties, and on other occasions. Some of the fortune-telling Gipsy women about New York will make as much as forty dollars a week in that line of business. They generally live a little way out of the city, into which they ride, in the morning, to their places of business. I know of one, who resides in New Jersey, opposite New York, and who has a place in the city, to which ladies, that is, females of the highest classes, address their cards, for her to call upon them. When she gets a chance of a young fellow with his female friend, she "puts the screws on;" for she knows well that he dare not "back out;" so she frequently manages to squeeze five dollars out of him.

Many hundred, perhaps several thousand, of English tented, and partly tented Gipsies, have arrived in America within the last ten years. They, for the most part, travel, and have travelled every State in the Union, east of the Rocky Mountains, as well as the British Provinces, as horse-dealers, peddlers, doctors, exhibitors, fortune-tellers, and tramps generally. Such English Gipsies, above all men in America, may, with the greatest propriety, say,

"No pent-up Utica contracts our powers,
But the whole boundless continent is ours."

The fortune-tellers, every time they set out on their peregrinations, choose a new route ; for they say it is more difficult to go over the same ground in America, than it is in England. The horse-dealers say that Jonathan is a good judge of a horse; that sometimes they get the advantage of him, and sometimes he of them ; but that his demand for a warranty sometimes bothers them a deal. "What then?" I asked. "Well, we give him a warranty; and should the beast happen to turn out wrong, let him catch us if he can!" It is really astonishing how sensibly these English Gipsies talk of American affairs generally; they are very discriminating in their remarks, and wonderfully observant of places and localities. They do not like the Negroes. In their society they drop the name of king, and adopt that of president. "Cunning fellows," said I, "to eschew the name of king, and look down upon Negroes. That will do, in America!"

I have found the above kind of Gipsies, in America, to be generally pretty well off; they all seem to flourish, and have plenty of money about them. The fortune-telling, horse-dealing, and peddling branches of them have a fine field for following their respective businesses. America, indeed, is a "great country" for the Gipsies; for it contains "no end" of chickens, to say nothing of ducks, geese, and turkeys, many of which are carried off by varmint, anyhow. There, they will find, for some time, many opportunities of gathering rich harvests, among what has been termed the shrewdest, but, in some things, the most gullible, of mortals, as an instance may illustrate. A Gipsy woman, known as such, drags, into the meshes of her necromancy, 'cute Jonathan; who, with an infinite reliance on his own smartness, to "try the skill of the critter," by her directions, ties up, in gold and paper, something like a thousand dollars, and, after she has passed her hands over it, and muttered a few cabalistic words, deposits it in his strong box. She sets a day, on which she calls, handles the "dimes," while muttering some more expressions, rather accidentally drops them, then returns them to the box, and sets another day when she will call, and add much to his wealth. She does not appear, however, on the day mentioned. Our simpleton gets first anxious, then excited, then suspicious, then examines his " pile," and finds it transformed into a lot of copper and old paper I For, in dropping the parcel, Meg does it adroitly about the folds of her dress, quickly substitutes another, exactly alike, and makes off with the fruits of her labour. Then come the hue and cry, telegraphing, and dispatching of warrants everywhere. But why need he trouble himself? So, after a harder day's work than, perhaps, he ever underwent in his life, he returns home: but knowing the sympathy he will find there, he puts on his best face, and, to have the first word of it, (for he is not to be laughed at,) wipes his forehead, twitches his mouth, winks his eyes, and remarks: "Waal, I reckon I've been most darnedly sold, anyhow!" Such occurrences are very common among almost all classes of rural Americans. Sometimes it is to discover treasure on the individual's lands, or in the neighbourhood ; sometimes a mine, and sometimes an Indian, a trapper, a pirate, or a revolutionary deposit. "When the Gipsy escapes with her spoil, she frequently makes for her home, but where that is, no one knows. On being molested, while there, she produces friends, in fair standing, who prove an alibi; and, with the further assistance of a well-feed lawyer, defies all the requisitions, made by the governors of neighbouring States, for her delivery. At other times, she will divide with the inferior authorities, or surrender the whole of the plunder; for, to go to jail she will not, if she can help it. [If the real characters of those "lady fortune tellers," who flourish so much in the large cities, and publicly profess to reveal all matters in "love and law, health and wealth, losses and crosses," were to be ascertained, many of them would, in all probability, be found to belong to a superior class of Gipsies. And this may much more be said of the more humble ones, who trust to the gossipping of a class—and that a respectable class of females, for the advertising of their calling. For a certainty, those are Gipsies who stroll about, telling fortunes for dimes, clothes, or old bottles. The advertising members form a very small part of the fraternity. The extent to which such business is patronized, by Americana, of both sexes, and of almost all positions in society is such, that it is doubtful if the English reader would credit it, if it were put on record.]

In Virginia, the more original kind of Gipsies are very frequently to be met with. It is in the Slave States they are more apt to flourish in the olden form. The planters need not trouble themselves about their tampering with the Negroes, for they have no sympathy with them. Were it otherwise, they would soon be mum, on finding what the results would be to them. I have given some of them some useful hints on that score. The general disposition of the people, the want of learning among so many of them, the distances between dwellings, the small villages, the handy mechanical services of the Gipsies, the uncultivated tracts of land, the game of various kinds, and the climate, seem to point out some of the Slave States as an elysium for the Gipsies; unless the wealthier part of the inhabitants should uee the poorer class as tools to drive them out of the country.

[When travelling on the stage, towards Lake Huron, in Canada, I was surprised at finding a Gipsy tent on the road-side, with a man sitting in front of it, engaged in the mysteries of the tinker. I met a camp of Gipsies on a vacant space, beside a clump of trees, in Hamilton, at the head of Lake Ontario, but I deferred visiting them till the following morning. When I returned to the spot, I found that the birds had flown. Feeling disappointed, I began to question a man who kept a toll-bar, immediately opposite to where their tents had been, as to their peculiarities generally; when he said: "They seemed droll kind o' folk—quite like ourselves—no way foreign; yet I could not understand a word they were saying among themselves." Shortly after this, a company of them entered a shop, in the same town, to buy tin, when I happened to be in it. I accosted one of the mothers of the company, in an abrupt but bland tone. "You're a' Naw-kens (Gipsiea) I see."—"Ou ay, we're Nawkens," was her immediate reply, accompanied by a smile on her weather-beaten countenance. "You'll aye speak the language?" I continued. "We'll ne'er forget that," she again replied. This seemed to be a company of Gipsies from the Scottish Border; for the woman spoke about the broadest Scotch I ever heard. They dressed wall, and bore n good reputation in the neighbourhood.]

There are a good many very respectable Scottish Gipsies in the United States; but I do not wish to be too minute in describing them. In Canada, I know of a doctor, a lawyer, and an editor, Scottish Gipsies. The fact of the matter is, that, owing to the mixture of the blood, the improvement, and perpetuation, and secrecy, of the race, there may be many, very many, Gipsies, in almost every place in the world, and other people not know of it: and it is not likely that, at the present time, they will say that they are Gipsies. Indeed, the intelligent English travelling Gipsies say that there are an immense number of Gipsies, of all countries, colours, and occupations, in America.

There is even some resemblance between the formation of Gipsydom and that of the United States. The children of emigrants, it is well known, frequently prove the most ultra Americans. Instead of the original colonists, at the Declaration of Independence, imagine the commencement of Gipsydom as proceeding from the original stock of Gipsies. The addition to their number, from without, differs from that which takes place among Americans, in this way : that all such additions to Gipsydom are made in such a manner, that the new blood gets innoculated, as it were, with the old, or part of the old ; so that it may be said of the whole body,

One drop of blood makes all Gipsydom akin.

The simple fact of a person having Gipsy blood in his veins, in addition to the rearing of a Gipsy parent, acts upon him like a shock of electricity ; it makes him spring to his feet, and—"snap his teeth at other dogs!" A very important circumstance contributing to this state of things is the antipathy which mankind have for the very name of Gipsy, which, as I have already said, they all take to themselves ; insomuch that the better class will not face it. They imagine that, socially speaking, they are among the damned, and they naturally cast their lot with the damned. Still, the antagonistic spirit which would naturally arise towards society, in the minds of such Gipsies, remains, in a measure, latent; for they feel confident in their incognito, while moving among their fellow-creatures; which circumstance robs it of its sting.

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