Full text of "Journal of the Gypsy Lore Society"

HANDBOUND
AT THE

UNIVERSITY OF
TORONTO PRESS

NEW SERIES

MMM

: Hffi'GiKr :

VOL. V

YEAR 1911-12

I NO. 1 I

: CONTENTS :

ARTICLES BY

}

Rev. D. M. M. Bartlett
Bernard Gilliat-Smith

Miss Alice E. Gillington

Prof. R. A. S. Macalister

Johan Miskow

Reviews

Notes and Queries

k^ =^

r PRINTED PRIVATELY FOR THE MEMBERS OF THE
GYPSY LORE SOCIETY, 21^ ALFRED ST., LIVERPOOL
t BY T. & A. CONSTABLE, PRINTERS TO HIS MAJESTY
AT THE EDINBURGH UNIVERSITY PRESS

CONTENTS

I. A FOURTH BULGARIAN GYPSY FOLK-TALE. T^RGOVT-
SOSKERI PARAMISI. Recorded by Bernard Gilliat-Smith .

II. A RECENT SETTLEMENT IN BERLIN. By Johan Miskow

III ISAAC HERON. By the Rev. D. M. M. Bartlett .

IV. THE . I • '

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UNIVERSITY OF TORONTO LIBRARY

FROM THE

CANADA COUNCIL SPECIAL GRANT

FOR

Linguistics

THE ^

THE C
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Vol. II.,
and A. O
several of
of 5s. for (

The N.

a supplementary index-part making a volume. Four such volumes
have been issued, those of 1907-8, 1908-9, 1909-10, and 1910-11.
Copies can still be obtained at the subscription price of £1 for
each volume, but they are sold only to members of the Gypsy Lore
Society. Single parts cannot always be supplied: when copies
are available for sale to members the price is 5s. each, with the
oxooption of the index-parts of Vols. I. and III., for which only
2s. 6d. is charged.

SOCIETY

nd ended in

X numbers ;

Messrs. T.

itill on sale

riginal cost

r parts and

JOUEKAL OF THE

GYPSY LORE SOCIETY

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JOURNAL OF THE

///

GYPSY LORE

SOCIETY

NEW SERIES

' SEP131967 '

VOLUME V

(JULY 1911— APRIL 191S)

PRINTED PRIVATELY FOR THE MEMBERS OF THE

GYPSY LORE SOCIETY, 21^ ALFRED STREET, LIVERPOOL

BY T. & A. CONSTABLE, PRINTERS TO HIS MAJESTY

AT THE EDINBURGH UNIVERSITY PRESS

101

-i/

CONTENTSi

PAGE

List or Plates ........ vii

List of Members ........ ix

Accounts for the Year knding June 30, 1912 . . . xvii

Errata ......... xx

NO. 1.— JULY 1911.

I. A Fourth Bulgarian Gypsy Folk-Tale : Ts'rgovtsoskeri

PARAMfsL Recorded by Bernard Gilliat-Smith . . 1

iL A Recent Settlement in Berlin. By Johan Miskow . . 14

III. Isaac Heron. By the Rev. D. M. M. Bartlett . . .37

IV. The Bushes Green. By Alice E. Gillington . . .53
V. NuRi Stories (Continued). By Professor R. A. Stewart Mac-

alister, M.A., F.SA. ..... 54

Reviews ........ 69

Notes and Queries ...... 75

NO. 2.— OCTOBER 1911.

I. Report on the Gypsy Problem. By Arthur Thesleff . 81

II. Nachrichten uber die Zigeunerkolonie Sassmannshausen.

Aus den im Fiirstlich Wittgenstein'schen Archiv befindlichen
Akten. Vom Herrn Fiirstl. Forstmeister Klingender . 107

III. Sir Thomas Browne on the Gypsies. By Arthur Symons . 109

IV. Affairs of Egypt, 1909. By Thomas William Thompson . 113
V. The Songs of Fabian de Castro, el Gyptano. Communicated

by Augustus E. John and edited by Herbert W. Greene 135

VI. The Sound Ch. By Bernard Gilliat-Smith . . . 139

Reviews ........ 140

Notes and Queries ...... 143

NO. 3.— JANUARY 1912.

I. Samuel Roberts of Park Grange, Sheffield, a.d. 1763-1848.

By Samuel Roberts, M.P. ..... 161

II. Clara Heron. By the Rev. George Hall . . . 167

* Complete Lists of the Reviews and of the Notes and Queries will be found
in the Index under these headings.

Vi CONTENTS

PAGE

III. Roberts's Vocabulart . . . . . .177

IV, North African Gypsies. By Arnold Van Gennep . . 192
V. Marriage over the Broomstick. By Miss M. Eileen Lyster 198

VL Old Warning-Placards for Gypsies. By Professor Richard

Andree ....... 202

VII. O Bovedantuna : A Tale in French Romani. Communicated

by Augustus E. John and edited by Eric Otto Winstedt . 204
VIII. Report on the Gypsy Problem {Continued). By Arthur

Thesleff ....... 218

IX. NuRi Stories {Continued). By Professor R. A. Stewart Mac-

alister, M.A., F.S.A. . . . . .224

Notes and Queries ...... 234

NO. 4.— APKIL 1912.

I. Fifty Welsh-Gypsy Folk-Riddles. Edited with Notes and
Introduction (from the text of Dr. John Sampson) by
Professor Robert Petsch ..... 241

II. Report on the Gypsy Problem {Continued). By Arthur

Thesleff ....... 255

III. A Witch, a Wizard, and a Charm. By Frank Stanley

Atkinson and Eric Otto Winstedt . . . 269

IV. A Fifth Bulgarian Gypsy Folk-Tale : E Batim:6skeri

PARAMfsi. Recorded by Bernard Gilliat-Smith . 279

V. A Grammar and Vocabulary of the Language of the Nawar

OR Zutt, the Nomad Smiths of Palestine {Continued).

By Professor R. A. Stewart Macalister, M.A., F.S.A. . 289
Reviews ........ 305

Notes and Queries . . . .311

Index ......... 321

LIST OF PLATES

CALDERARI : GYPSIES FROM THE CAUCASUS. By Augustus

E. John. Presented by the Artist .... Frontispiece.

BELLOWS OF THE BENI YENNI (KABYLIE) AND BELLOWS

OF GYPSY COPPERSMITHS to face p. 195

EIGHTEENTH CENTURY GYPSY WARNING - PLACARDS.

(From the Schloss Harburg, Nordlingen) . . . ,, 202

CUT IN THE TEXT

HAND-GRIP TO COUNTERACT A WITCH'S SPELLS . „ 272

The Gypsy Lore Society

2lA ALFRED STREET, LIVERPOOL

President — Arthur Thesleff.

^Charles Godfrey Leland, 1888-92.
David MacRitchie, 1907-8.
Henry Thomas Crofton, 1908-9.
Theodore Watts-Dunton, 1909-10.
,The Marquis Adriano Colocci, 1910-11.

Fast Presidents — .

LIST OF MEMBERS^

Year ending 30th June 1912

LIBRARIES AND SOCIETIES

[219] Aberdeen, Scotland, The University Library, King's College.
[293] Aberystwyth, Wales, The National Library of Wales, care of

Sydney V. Galloway, Pier Street, Aberystwyth.
[148] Berlin, Germany, Anthropologische Gesellschaft, Koniggratzer-

strasse 120.
[18] Berlin, Germany, Konigliche Bibliothek, Behrenstrasse 40, W. 64.
[26] Birmingham, England, Free Reference Library, Ratcliffe Place.
[162] Boston, Mass., U.S.A., The Athenaeum, care of Edward G. Allen &

Son, Ltd., 14 Grape Street, Shaftesbury Avenue, London, W.C.
[39] Boston, Mass., U.S.A., The Public Library, care of G. E. Stechert

& Co., 2 Star Yard, Carey Street, Chancery Lane, London, W.C.
[200] Brooklyn, N.Y., U.S.A., The Public Library, Montague Branch,

197 Montague Street.
[284] Brussels, Belgium, Bibliotheque Royale de Belgique, care of

Misch et Thron, 126 rue Royale, Brussels.
[260] Budapest, Hungary, Magyar Nemzeti Miizeum, Szechenyi orsz.

Konyvtdra, care of Ranschburg Gusztdv, Budapest iv, Feren-

cziek-tere 2 szam (Kiraly-Bazar).
[181] Calcutta, India, The Asiatic Society of Bengal (57 Park Street),

care of Bernard Quaritch, 1 1 Grafton Street, New Bond Street,

London, W.

^ The numbers printed in brackets before the names indicate the order in which
members joined the Society, as determined by the dates of the receipts for their
first subscriptions. The first new member wlio joined after the revival of the
Gypsy Lore Society in the spring of 1907 was No. 92, and lower numbers, of which^
there are thirty-one, distinguish those who were members during the first period
of the Society's activity, which ended on June 30, 1892.

b ^

[251
[239

[27

[151
[161

[145

[265

[163
[205
[261

[252

[268

[203

[204

[89

[156

[49

[141

[212
[255

[236
[285
[146

[269
[43

[283

[214
[243

LIST OF MEMBERS

Cambridge, England, The University Library.

Cambridge, England, The Union Society, care of W. H. Smith

& Son, 7 Rose Crescent, Cambridge.
Cambridge, Mass., U.S.A., Harvard University Library, care of

Edward G. Allen & Son, Ltd., 14 Grape Street, Shaftesbury

Avenue, London, W.C.
Cardiff, South Wales, Central Public Library.
Chicago, 111., U.S.A., The Newberry Library, care of B. F. Stevens

& Brown, 4 Trafalgar Square, Charing Cross, London, W.C.
Chicago, 111., U.S.A., The University Library, care of B. F. Stevens

& Brown, 4 Trafalgar Square, Charing Cross, London, W.C.
Christiania, Norway, Universitets-Bibliotheket, care of Cammer-

meyers Boghandel (Sigurd Pedersen og Eistein Raabe), Karl

Johans Gade, 41 og 43, Kristiania, Norway.
Copenhagen, Denmark, The Royal Library, care of Francis

Edwards, 83 High Street, Marylebone, London, W.
Detroit, Michigan, U.S.A., The Public Library, care of B. F. Stevens

& Brown, 4 Trafalgar Square, Charing Cross, London, W.C.
Dresden, Germany, Konigliche Offentliche Bibliothek, Kaiser

WilhelmPlatz 11.
Dublin, Ireland, The Library of Trinity College.
Dublin, Ireland, The National Library of Ireland, care of Hodges,

Figgis & Co., Ltd., 104 Grafton Street, Dublin.
Edinburgh, Scotland, The Advocates' Library.
Edinburgh, Scotland, The Philosophical Institution, 4 Queen Street.
Edinburgh, Scotland, The Public Library, George iv. Bridge.
Edinburgh, Scotland, The Royal Scottish Museum, care of James

Thin, 54 South Bridge, Edinburgh.
Edinburgh, Scotland, The Signet Library, care of George P.

Johnston, 37 George Street, Edinburgh.
Frankfurt am Main, Germany, Freiherrlich Carl von Roth-

schild'sche offentliche Bibliothek, Untermainkai 15.
Glasgow, Scotland, The Mitchell Library, 21 Miller Street.
Glasgow, Scotland, The University Library, care of James

MacLehose & Sons, 61 St. Vincent Street.
Hamburg, Germany, Museum fiir Volkerkunde, Binderstrasse 14.
Harrisburg, Pa., U.S.A., The State Library of Pennsylvania.
Ithaca, N.Y., U.S.A., Cornell University Library, care of Edward

G. Allen & Son, Ltd., 14 Grape Street, Shaftesbury Avenue,

London, W.C.
Leeds, England, The Central Free Public Library.
Leiden, The Netherlands, The University Library (Lcgaat Warner),

care of S. C. van Doesburgh, Breetstraat 14, Leiden.
Leipzig, Germany, Universitiits-bibliothek, care of J. C. Hinrichs,

Grimmaischestrasse 32, Leipzig, Germany.
Liverpool, England, The Public Library, William Brown Street.
London, England, The British Museum, Department of Printed

Books.

LIST OF MEMBERS XI

[300] London, England, The Gypsy and Folk-Lore Club, 6 Hand Court,

Bedford Row, London, W.C.
[232J London, England, The London Library, St. James's Square, S.W.
[279] Manchester, England, The John Rylands Library, Deansgate.

[28] Manchester, England, Public Free Keference Library, King Street.
[216] Milan, Italy, Reale Biblioteca Nazionale di Brera, care of Asher
& Co., 14 Bedford Street, Covent Garden, London, W.C.
[59] Miinchen, Bavaria, Konigl. Bayer. Hof- und Staats-Bibliothek.
[147] New Haven, Conn., U.S.A., Yale University Library, care of
Edward G. Allen & Son, Ltd., 14 Grape Street, Shaftesbury
Avenue, London, W.C.
[275] New York, U.S.A., Columbia University Library, care of G. E.
Stechert & Co., 2 Star Yard, Carey Street, Chancery Lane,
London, W.C.
[135] New York, U.S.A., The Public Library, 476 Fifth Avenue, care
of B. F. Stevens & Brown, 4 Trafalgar Square, Charing Cross,
London, W.C.
[244] Newcastle-upon-Tyne, England, The Public Library, New Bridge

Street.
[143] Northampton, Mass., U.S.A., The Forbes Library, care of Henry
Sotheran & Co., 140 Strand, London, W.C.
[13] Oxford, England, The Bodleian Library.
[171] Oxford, England, The Meyrick Library, Jesus College.
[218] Paris, France, Bibliotheque Nationale, care of Simpkin, Marshall,
Hamilton, Kent & Co., Ltd., 2, 4, 6, 8 Orange Street, Hay-
market, London, W.C.
[277] Philadelphia, Pa., U.S.A., The Free Library, Thirteenth and Locust

Streets.

[133] St. Louis, Mo., U.S.A., The Mercantile Library, care of G. E. Stechert

& Co., 2 Star Yard, Carey Street, Chancery Lane, London, W.C.

[272] St. Petersburg, Russia, Imperial Public Library (per Joseph Baer

& Co., Hochstrasse 6, Frankfurt am Main, Germany), care of

Asher & Co., 14 Bedford Street, Covent Garden, London, W.C.

[209] Stockholm, Sweden, The Royal Library, care of William Wesley

& Son, 28 Essex Street, Strand, London, W.C.
[266] Strassburg, i. Els., Germany, Kaiserliche Universitats- und Landes-

bibliothek.
[286] Uppsala, Sweden, Kungl. Universitetets Bibliotek.
[270] Vienna, Austria, K. K. Hofbibliothek, Josef splatz 1, care of Asher

& Co., 14 Bedford Street, Covent Garden, London, W.C.
[292] Vienna, Austria, K. K. Universitiits-Bibliothek, care of Asher

& Co., 14 Bedford Street, Covent Garden, London, W.C.
[155] Washington, D.C., U.S.A., The Public Library of the District of

Columbia.
[273] Weimar, Germany, Grossherzogliche Bibliothek.
[46] Worcester, Mass., U.S.A., The Free Public Library, care of
Kegan Paul, Trench, Triibner & Co., Ltd., Broadway House,
68-74 Carter Lane, London, E.C.

Xll LIST OF MEMBERS

INDIVIDUALS

[119] Ackerley, The Rev. Frederick George, Grindleton Vicarage, near

Clitheroe, Lancashire.
[157] Adams, Alfred, 493 and 495 Collins Street (W.), Melbourne,

Victoria, Australia.
[115] Aldersey, Hugh, of Aldersey, near Chester.
[259] Atkinson, Frank Stanley, Queen's College, Oxford.
[234] Bartlett, The Rev. Donald Mackenzie Maynard, St. Mark's

Vicarage, Woodhouse, Leeds.
[190] Bathgate, Herbert J., Industrial School, Burnham, Christchurch,

New Zealand.
[263] Behrens, Walter L., The Acorns, Fallowfield, Manchester.
[167] Bilgrami, Syed Hossain, Nawab Imad-ul-Mulk Bahadur, Rocklands,

Saifabad, Hyderabad, Deccan, India.
[110] Black, George F., Ph.D., New York Public Library, 476 Fifth

Avenue, New York, U.S.A.
[139] Blaikie, Walter Biggar, F.R.S.E., 11 Thistle Street, Edinburgh.
[224] Borenius, C. Einar, Ph.D., Agence consulaire de France, Wiborg,

Finland.
[276] Borthwick, the Honble. Miss Gabrielle Margaret Ariana, Raven-
stone, Whithorn, Wigtownshire, Scotland.
[274] Bramley-Moore, Miss Eva, May Bank, Aigburth, Liverpool.
[282] Brepohl, Friedrich Wilhelm, Philippsbergstrasse 7, Wiesbaden,

Germany.
[271] Brew, Miss Frances Violet, 4 Armley Road, Anfield, Liverpool.
[175] Broadwood, Miss Lucy Etheldred, 84 Carlisle Mansions, Victoria

Street, London, S.W.
[305] Bruce, William Patrick, Braeburn, Currie, Midlothian.
[154] Bulwer, Sir Henry Ernest Gascoyne, G.C.M.G., 17a South Audley

Street, London, W.
[222] Burr, Malcolm, D.Sc, Castle Hill House, Dover.
[288] Bussell, Mrs. John G., 311 Banbury Road, Oxford.
[185] Butterworth, Charles F., Waterloo, Poynton, Cheshire.
[215] Clugnet, Leon, Licencie es lettres, Villa Miryam, 3 rue Carri^re-

Marl6, Bourg-la-Rcine, Seine, France.
[23] Colocci, The Marquis Adriano Amerigo, Palazzo Colocci, Piazza

Angelo Colocci, Jesi, Italy.
[17] Constable, Archibald, LL.D., F.R.S.E., Lysvold, Currie, Midlothian.
[7] Crofton, Henry Thomas, 36 Brazenose Street, Manchester.
[221] Dawkins, Richard M'^Gillivray, M.A., British Archseological School,

Athens, Greece.
[245] Dickson, Mrs. J. Geale, The Bungalow, Warsash, Southampton.
[101] Ehrenborg, Harald, 1 Domkyrkogatan, Linkoping, Sweden.
[118] Eve, The Honourable Mr. Justice Harry Trelawney, Royal Courts

of Justice, Strand, London, W.C.
[207] Farrell, Frank James, M.Sc, 15 Sandown Road, Great Yarmouth.
[295] Feleky, Charles, 508 West 114th Street, New York, U.S.A.

LIST OF MEMBERS Xlll

Ferguson, James, Manor Farm, Tytherington, near Macclesfield.

Ferguson, Professor John, LL.D., The University, Glasgow.

Ferguson, William, Manor House, Tytherington, near Maccles-
field.

Fisher, Charles Dennis, M.A., Christ Church, Oxford.

Foster, Thomas S., M.A., Cashel Street, Christchurch, New
Zealand.

Fyflfe, Colin C. H., 1406 New York Life Building, Chicago, 111.,
U.S.A.

Gilliat-Smith, Bernard Joseph, His Britannic Majesty's Vice-
Consulate, Varna, Bulgaria.

Gillington, Miss Alice E., Bath Road, Bitterne, Southampton.

Goddard, Miss Amelia, Lark's Gate, Thorney Hill, Bransgore,
Hants.

Gray, The Rev. John, St. Peter's, Falcon Avenue, Morningside,
Edinburgh.

Greene, Herbert Wilson, M.A., B.C.L., 4 Stone Buildings, Lincoln's
Inn, London, W.C.

Grosvenor, Lady Arthur, Broxton Lower Hall, Handley, near
Chester.

Hall, The Rev. George, Ruckland Rectory, Louth, Lincolnshire.

Hewlett, John H., Parkside, Harrow-on-the-Hill.

Hinuber, Miss Etheldred T., Ferniehurst, Shelley Road, Worthing.

Hitchcock, Roger F., Switterfield, Stowupland,Stowmarket, Suffolk.

Humphreys, A. L., York Lodge, Baker Street, Reading.

Huth, Captain Frederick H., Beckford House, 20 Lansdown
Crescent, Bath.

Huth, Sydney Francis, 144 Sinclair Road, Kensington, London, W.

Imlach, Miss G. M., B.A., care of Miss M. Eileen Lyster, 8 Grove
Park, Liverpool.

Jackson, Miss Enid, 12 Forest Road, Birkenhead.

Jacob, Major H. F., Sea View, Braunton, North Devon.

John, Augustus E., 181a King's Road, Chelsea, London, S.W.

Kendal, Richard P. J., Brandreth House, Parbold, Southport.

Kershaw, Philip, Shobley, Ringwood.

Kuhn, Geheimrat Professor Ernst, Ph.D., Hess-Strasse 5, Munich,
Germany.

Lockyer, James Edward, A.M.I.C.E., The Elms, Galmpton, Kings-
bridge, South Devon.

Loria, Commandatore Lamberto, Palazzo delle Scuole, Piazza
d'Armi, Roma, Italy.

Lothian, Maurice John, Kilravock, Blackford Avenue, Edinburgh.

Lovell, Miss Fenella, 203 Boulevard Raspail, Paris.

Lyster, Miss M. Eileen, 8 Grove Park, Liverpool.

MacAlister, Principal Sir Donald, K.C.B., M. A., M.D., D.C.L., LL.D.,
The University, Glasgow.

Macalister, Professor Robert Alexander Stewart, M.A., F.S.A.,
Newlands, Clonskeagh, Co. Dublin.

M'^Carthy, Justin Huntly, 67 Cheriton Road, Folkestone.

XIV LIST OF MEMBERS

[93] M'^Cormick, Provost Andrew, 60 Victoria Street, Newton-Stewart,

Wiijtownshire.
[223] Macfie, ]\Iiss Alison Bland Scott, Rowton Hall, Chester.
[158] Macfie, Charles Wahab Scott, Rock Mount, 13 Liverpool Road,

Chester.
[112] Macfie, John William Scott, M.A., B.Sc, M.B., Ch.B., Rowton

Hall, Chester.
[108] Macfie, Robert Andrew Scott, M.A., B.Sc. {Hon. Secretary)^

21a Alfred Street, Liverpool.
[262] MacGrilp, The Rev. John D., M.A., The Crown Manse, Inverness,

Scotland.
[125] M°Kie, Norman James, M.D., 14 Arthur Street, Newton-Stewart,

Wigtownshire.
[206] Maclaren, J. Stewart, Hartfell House, Moffat, Scotland.
[240] MacLeod, William, 10 Rhode Island Avenue, Newport, Rhode

Island, U.S.A.
[1] MacRitchie, David, F.S.A.Scot., 4 Archibald Place, Edinburgh.
[136] M<=Whir, James, M.B., Ch.B., Swinton, Duns, Berwickshire.
[95] Maitland, Mrs. Ella Fuller, 131 Sloane Street, London, S.W.
[97] Malleson, The Rev. Herbert Harry, Manston Vicarage, Crossgates,

near Leeds.
[153] Marston, Miss Agnes, B.A., 13 Denman Drive, Newsham Park,

Liverpool.
[113] Merrick, William Percy, Elvetham, Shepperton, Middlesex.
[188] Mitchell, William, 14 Forbesfield Road, Aberdeen.
[172] Moreton, The Lord, Sarsden House, Chipping Norton, Oxon.
[247] Moriarty, J. R., 119 Mecklenburg Street, St. John, New Bruns-
wick, Canada.
[291] Morrice, Frederick L. H., Brampton Hall, Wangford, Suffolk.
[217] Muir, Professor John Ramsay Bryce, M.A., The University, Liver-
pool.
[105] Myers, John, 24 Coldra Road, Newport, Monmouth.
[179] Myres, Professor John Linton, M.A., F.S.A., 101 Banbury Road,

Oxford.
[211] Owen, David Charles Lloyd, M.D., Vrondeg, Four Oaks, Sutton

Coldfield, Warwickshire.
[76] Owen, Miss Mary Alicia, 306 North 9th Street, St. Joseph, Mo.,

U.S.A.
[306] Patrick, George Charles, King's School, Grantham.
[11] Pennell, Mrs. Elizabeth Robins, 3 Adelphi Terrace House, Robert

Street, Strand, London, W.C.
[238] Perkins, Mrs. E., Tomchaldon, Aberfeldy, Perthshire.
[94] Perkins, Sidney W., Tomchaldon, Aberfeldy, Perthshire.
[80] Prideaux, Colonel W. F., C.S. I., Hopeville, St. Peter's-iu-Thanet, Kent.
[201] Prince, Professor John Dyneley, Sterlington, Rockland Co., New

York, U.S.A.
[227] Quevedo, Senor Professor Don Samuel A. Lafone (391 San Martin,

Buenos Ayres, Argentine Republic), care of Henry Young &

Sons, 12 South Castle Street, Liverpool.

LIST OF MEMBERS XV

Quinn, John, 31 Nassau Street, New York, U.S.A.

Kae, Mrs. John, Glenelly, Chislehurst, Kent.

Raffalovich, Marc Andre, 9 Whitehouse Terrace, Edinburgh,

Ranking, Devey Fearon de I'Hoste, LL.D., 9 Overstrand Mansions,

Battersea Park, London, S.W.
Ranking, Colonel G. S. A., Beech Lawn, Park Town, Oxford.
Reynolds, Llywarch, B.A., Old Church Place, Merthyr Tydfil,

Wales.
Robertson, Donald Struan, Trinity College, Cambridge.
Rothenstein, William, 11 Oak Hill Park, Frognal, Hampstead,

London, N.W.
Russell, Alexander, M.A., Dundas Street, Stromness, Orkney.
Saltus, J. Sanford, Salmagundi Club, 14 West 12th Street, New

York, U.S.A.
Sampson, John, D.Litt., M.A., Caegwyn, Bettws-Gwerfil-Goch,

Merionethshire.
Sandeman, The late Fleetwood, Whytecroft, Frensham, Surrey.
Scott, Charles Payson Gurley, 49 Arthur Street, Yonkers, New

York, U.S.A.
Scott, Matthew Henry, 5 Lansdown Place West, Bath.
Searle, William Townley, 5 Hand Court, Bedford Row, London,

W.C.
Shaw, Fred., 7 Macdonald Road, Friern Barnet, London, N.
Slade, C. F., West House, North End, Hampstead, London, N.W.
Slade, Edgar A., Finkley Farm House, near Andover, Hants.
Sowton, Miss S. C. M., 18 Huskisson Street, Liverpool.
Spalding, Dr. James A., 627 Congress Street, Portland, Maine,

U.S.A.
Strachey, Charles, 33 Carlyle Square, Chelsea, London, S.W.
Strang, Ian, 8 Fitzroy Street, Fitzroy Square, London, W.
Sykes, Major P. Molesworth, C.M.G., His Britannic Majesty's

Consulate-General, Meshed, Persia, via Berlin and Askhabad.
Symons, Arthur, Island Cottage, Wittersham, Kent.
TheslefF, Arthur (President), Bellmansgatan 18, Stockholm,

Sweden.
Thompson, Thomas William, The Grammar School, Gainsborough,

Lincolnshire.
Valentine, Milward, 9 Mannering Road, Sefton Park, Liverpool.
Wackernagel, Professor Jacob, Ph.D., Hoher Weg 12, Gottingen,

Germany.
Watts-Dunton, Walter Theodore, The Pines, 11 Putney Hill,

London, S.W.
Wear, John, Felton Mills, Felton, R.S.O., Northumberland.
Wellstood, Frederick Christian, M.A., Shakespeare's Birthplace,

Stratford-on-Avon.
White, John G. (Williamson Building, Cleveland, Ohio, U.S.A.),

care of Bernard Quaritch, 1 1 Grafton Street, New Bond Street,

London, W.
Willett, Mrs. George Walter, West House, Brighton.

XVI LIST OF MEMBERS

[304] Williams, H. L., care of Henry S. King & Co., 9 Pall Mall,

London.
[121] Winstedt, Eric Otto, M.A., B.Litt., 181 Iffley Koad, Oxford.
[149] Woolner, Professor Alfred C, M.A., Principal of the Oriental

College, Lahore, India.
[117] Yates, Miss Dora Esther, M.A., 9 Belvidere Road, Princes Park,

Liverpool.
[109] Yoxall, Sir James Henry, M.P., Springfield, 20 Kew Gardens Road,

Kew.

Honorary Secretary : R. A. ScOTT Macfie,
21a Alfred Street, Liverpool.

ACCOUNTS

For Year ending June 30, 1912

INCOME '

11 subscriptions for the year 1909-10,

19 „ „ ,/ 1910-11, .
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ERRATA

Page 18, line 4 from bottom, for q read b.
„ 29, „ 9 ,, top, for ber-, read [her-, to fall].
„ 45, „ 24 ., bottom, /or korperlichen rfrt(i korperlichen.

126, „ 3 „ top, /or onto 7"earf on to.

159, footnote 2, for In Gypsy Tents read In Gipsy Tents.

223, line 4 from bottom, /or on read an.

272, „ 6 ,, top, for Abraham read Jacob.

274, footnote 1, delete also.

278, line 22 from top, /«;• me read iis.

JOURNAL OF THE

GYPSY LORE

SOCIETY

NEW SERIES

Vol. V

YEAR 1911-12

No. 1

I.— A FOURTH BULGARIAN GYPSY FOLK-TALE
Recorded by Bernard Gilliat-Smith

Preface

The picturesque informs every line of this fairy-tale. Should any one still
doubt that the Gypsies possess a living literature, an intelligent jDerusal of the
Romani text of the MerchanVs Daughter ■will convince them of the error of their
views. It is no longer the custom to write elaborate panegyrics of every happy
phrase occurring in a text under consideration, as did the ancient commentators
of Roman literature, yet I would fain draw the attention of the reader to the
passage in paragraph 6, wherein are described the meeting and conversation,
and subsequent agreement or contract, o basi, o kondrdti, between the two
merchants. The attention to detail, the relish with which each little fact is
recorded, when accompanied by the extraordinary sincerity, the earnestness and
the desire which the Gypsy story-teller displays, to hold spell-bound, to enthral
the listener, make the delivery of such a tale as the following, before a large
audience of interested rakle and rahljd, and old men and women, an event not to be
forgotten. Read also carefully the following paragraph, where the father, full of
remorse for his folly, has to confront his clever daughter, or again the passages
describing the care bestown upon the horse before and after the adventure in the
mysterious forest, the forest scene itself, where every sigh of the wind in the
branches causes the girl to fear for her life ; notice well the door leading to the
thieves' den, which when you open, true, it opens, but when you shut it, it creaks
and awakes the forty snoring sleepers. These and other passages bear in mind
well, and then recall the article in the Spectator of 4th March of this year, whose
author would ' deal with the Gypsy problem,' and finish persecuting out of their
very existence the members of the race to whom we probably owe some of the
most fancy-inspiring ideas to be found in European fairy tales. The Gypsy

VOL. V. — NO. I. A

2 A FOURTH BULGARIAN GYPSY FOLK-TALE

possesses the fine art of telling a simple anecdote simply, and yet enthralling the
listener in the telling.

Having read the Spectator, and made resolutions to fight gorgiodom tooth and
nail, turn to the second part of this paramisi, the beauties of which are so manifest
that they require no further eulogy from my pen.

T^RGOVTSOSKERI PARAMfsI

1. Sine j eh tovrjovtsos, isi-da les jek duJcjdni. Aond sar Usher e
dukjdnes ni jek na kerel hull sar Idte. Ndi-glavno dukjdni si 6i.
Isi-da les bis 'xizmetkjdrja, thai si lesjekrakli.

2. Aid pldnne. Phanle i dukjdni sdfore '^(izmetkjdrja, gele te
Xcm raafd. I rakli j^heyghjds j)e dadhke : " Bdhahe ! jek dukjdni
nandi kaphutres. Dzan arjgldl i dukjdni, the tJierghjos. Te lez-
da jek gono pdres : savo raklo kaavel, saforeyge jek po jek te des
leygeri smetka dzi jekheste te dzdn-peske." dad phenel : " Ace
Sinko, e te platinav Urjge ! Ami, p>6sle, ko kavsrtinel i dukjdni ? "
I rakli pheijglijds : " Me kavsriinav la korkofi." dad pheyghjds :
" Ace Sinko, hiS x^^'^^^^^^'^j^ naUi navasinen e miiterjeyge. Ami
tu korkofi so kakeres ? " " Tu ma p^a %o/^i, hdha, ma kizdines !
Me hem i kdsa kavsrtinav, hem e miUerjen kispratinav."

3. Akand i rakli geli, phuterghjds i dukjdni. Redinjds sa,
i stoka, thai he^ti si ki kdsa. Savo misteris kaddl dndi dukjdni,
6i henos durdl a-ydljovel so maygel odovkd manus. Ov dzi kai
te maygd odovkd sexi, di del les dndo vastd. Thai pdle dzal ki
kdsa, beSel. Avel aver misteris. 6v-da dzi kai te maygjel Slpota,
i rakli del les dndo vastd. Ispratinel les, thai heUl-peske pdle ki
kdsa.

The Merchant's Daughter; or, The Dead Man's Ring

1. There was a merchant, and he had a shop. Now no shop carried on business
so successfully as his shop. His was a most important shop, and he had twenty
servants, and one daughter.

2. Midday came, all the servants shut up the shop, and went to eat bread.
The daughter said to her father : ' Father, it is not necessary for you to keep
a shop. Go in front of the shop, and stand there, and take a bag of money :
whatever youth shall come, to all of them one by one give them their account, even
unto the last of them, that they may depart.' The father says: 'AVait, Sinko,
supposing I do pay them, who will afterwards look after the shop ? ' The daughter
said : ' I will look after it alone.' The father said : ' Stay, Sinko, twenty servants
are unable to serve the customers. What will you do alone ? ' ' Be not worried, father,
fret not ! I will both attend to the cash-box and serve the customers.'

3. Now the girl went, and she opened the shop. She put all the wares in order,
and she is seated at the cash-box. Whatever customer will enter the shop, she
understands even from afar Avhat that man requires. Before he asks for a certain
thing, she puts it into his hands. And she goes back to the cash-box, and sits down.
Another customer comes. And before he too asks for anything she puts it into his
hands. She serves him, and again she seats herself at the cash-box.

A FOURTH BULGARIAN GYPSY FOLK-TALE 6

4. Jek dijes, dui dijes, trin dijds, sa a^okd ispratinel e mister-
jen. Biz dzene ')(izmetkjdrja edvd vsrtinenas i dukjdni, a i
rakli korkofi vsrtinel hem i dukjdni /tern si ki kdsa heSti, thai o
dad sa phirel-peske rasotkdte.

5. / rakli phenel : " Bdhahe, tu le-tut sar phuro manuS, dm ko
kavds, thai bes, tha %orai('i'ne')i-iu/ce t' amaUntsa. Tu ma %a %oZ^
e dukjaneske, me asti vsrtinav "panda diii dukjdnja tha i^dle
kahesdv-marfge ki kdsa,"

6. Geld o dad ki kaves. Besto si. Liljds vesnikos, cetinel.
Aid paSlesjek tsrgovtsos, 6v-da si sar leste, tsrgovtsos, stavisdjle o
dui tsrgovtsos. Akand o jek tsrgovtsos vakjerel akaleski : " Tut
dan isi -xizmetkjdrja, amd me rakljdkoro tsikno nai, thai i godi,
ndna dav tsalone narodoski." Akavd tsrgovtsos pheyghjds:
" But-li si ti rakli hutjarni?" dad Idkoro phenel: " Avdies
avdieseske vrenno si. Bis '^izmetkjdrja sine tnan, mi dukjdni
V5rtinenas, thai nasti doresavenas e misterjeyge, a mi rakli
korkofi posrestinel saroren, thai ispratinel, thai si hesti ki kdsa-
da." tsrgovtsos vakjerel : " Kato si ti rakli edeki butja.rni, thai
vrenno, th' aavel Idke katdr o vas. Thoves-li mdntsa, bdsi : me so
kamarjgdv tutar ti rakli the sforsinel adikd buti. The kerds jek
kondrdti : ti rakli th'dnla, so kamaygdv, mdndar tuke so si mi
dukjdni, me kherd, Tne fomnjd e chaventsa kaddv tuke. Thai so si
man stoka, sdfOfi '^cddli t'ovel tuke. Ami ti rakli te n'dnla, so

4. One day, two days, three days, always thus does she serve the customers.
Twenty servants could scarcely attend to the shop, and the daughter both attends
alone to the shop, and is seated at the cash-box, and her father does nothing but
go for walks.

5. The daughter says : ' Father, betake yourself as an old man and go to the
coffee-house, and sit down, and enter into discourse with your companions. Do not
eat worry concerning the shop. I can look after yet two more shops, and never-
theless be seated at the cash-box.'

6. The father went to the coffee-house. He is seated. He took a newspaper,
he is reading. There came to him a merchant, and he is like himself, a merchant,
and so they were two merchants. Now the one merchant says to this merchant :
' You have servants indeed, but I would not give my daughter's little finger, and
her understanding, for the whole nation.' This merchant says : 'Is your daughter
very hard-working ? ' Her father says : * She is busy all day. I had twenty
servants, they attended to my shop, and they were unable to supply the needs of the
customers, but my daughter alone ministers to them all, and serves them, and she
is seated at the cash-box to boot.' The (other) merchant says : * If your daughter
is such a worker, and so busy, she must be worth a deal to you. Will you lay a
wager with me ? Whatever I will ask of you, that shall your daughter accomplish.
Let us make a contract : if your daughter brings what I shall ask, I will give
from my belongings unto you whatever I possess, my shop, my houses, my wife with
the children. And whatever wares there may be, they shall all be made over to
you. But should your daughter not bring what I shall ask, what will you give ? '

4 A FOURTH BULGARIAN GYPSY FOLK-TALE

kamaygdv, tu so IcacUs ? " E raldjakoro dad pheyghjds : " Mdndar
tiike so si dndi dukjdni, i stoka thai o kherd kaddv tut thai
kandyghjovav, mo gdd-da te les." Sdfoxe phende Sukdr. Thovdi
kondrdti dzi eftd diesen: odovkd se^i so kamaygjel o torgovtsos,
heiiien nan'ayghjds, kadzdl anddr i dukjdni, so si so nandi e
stokdsa kalel. A te dnla odovkd ^e^i, " dzi eftd diesen tu t'aaves
te les mi dukjdni, so si stoka thai one foninjd e cliaventsa yaldli
t'oven tiike."

7. Kerdo o kondrdti. Liljds pes, o tsrgovtsos e rakljdkoro
dad. Geld ki dukjdni, besto si. Thoghjds po vas pe chamjdte, ta
mislinel. I rakli vakjerel : " Bdhabe, so mislines?" dad
phetjghjds : " Ee Sinko ! Jek kf^ul ')(alj6in, so hf-xuleste na
khdndel ! " I rakli pheyghjds : " Soske, he hdha ? " dad phenel :
"E soske, Sinko!" Ikdlel anddr po bsrk o kondrdti, del les
Idte. I rakli liljds les, o kondrdti cetinel. I rakli pheyghjds :
''Tu-kibl" Sekniyghjds pes. I rakli pher/ghjds pe dadeske:
" Abe-bdha ! Hie tut godi nandi-li? E tu na dzan^s-li me kai
sinjdm dzuvli t'ikljovav agor i dis ne-li kaperen "xoMdlja paldl
man, te keren man rezili ? " dad pheyghjds : " Ee Sinko,
)(^alj6m jek k^ul, mS-da sinjom piimdni, amd ov nakld!" I
rakli phenel: " Ee hdha! bdsi leskoro si. I kalel amari
dukjdni, te godjdsa kaachovds k'lUitses, te surtinas !"

The girl's father answered : ' I will give you all I possess, both in wares and in
buildings, whutever there is in the shop, and I will strip, that you may take my
shirt too.' All things were agreed upon satisfactorily. A contract was made up to
seven days : If she has not brought that thing which the merchant will ask for, he
wiU enter the shop, and whatever there is or there is not he will take with the
wares. Bat should she bring that thing, then 'you will come within seven days
and take my shop, and all the wares in it, and my wife shall be made over to you
with the chUdren.'

7. The contract was made. The merchant betook himself, the father of the girl.
He went to the shop, he is seated. He put his hand to his cheek, and he is thinking.
The daughter says : '0 Father, what are you cogitating?' The fiither said, 'Eh,
Sinko, I have eaten dung, and now I do smell of it I ' The daughter said : ' How so,
my father.' The father said : ' How indeed, Sinko I ' He takes from his breast the
contract, gives it to her. The girl took it, she reads the contract. The girl said,
' Too-koo : He has done it I' She sighed. The girl s;\id to her father : ' My father,
have you no understanding ? And do you not know that as I am a girl, if I venture
out of the town, evil-doers will fall uixm me, to do me mischief ?' * The father said :
'Eh, Sinko, I have eaten dung, and I too am repentant, but it has happened ! ' The
girl said : ' Eh father, the bet is his. And he will take our shop, and owing to your
foolishness we shall remain in the streets, to roam about,'

' Here there must be something left out, or the story is so well known that they
think it unnecessary perhaps to explain that what the girl had to get for the
merchant friend of her father was a ring from a dead man's finger, as stipulated in
tlie cvMitraot when the girl read it.

A FOURTH BULGARIAN GYPSY FOLK-TALE 5

8. Jek dijes naJdo, diii dijes naklo, panS dijes nakle. ASle
dui dijes. I raldi phiiSljds pe dades : " Bdhahe, dzi kiti dijesSn
kerghjen o kondrdti ? " dad phend : " Dzi eftci dijesen kergJi-
jdtn les." Zvsninel o telefoni i rakli, '^^oratinel e Grozddke:
" Grozdo, fikales e grastes the thoves Uske i zen, tka o gjemi. Me
akand kavdv."

9. Blevelilo. Liljds-peske rakli. Igalghjds jek mo-xton Sekj^ri
tha jek cuvali (gono) leblebies. Kerel e grasteske jek kakdvi serheti.
Del ko gras, piljds. Thovel Uske o leblebies, x<^^jds. Uxtini i
rakli maskdr i rat. dad sovel. Vakjerel e rakljdke i rakli :
" Grozdo, fuxtjela mo dad, tii te na vakjeres leske." Liljds pes,
urghjds jek sexjo^, ukistili e grastes, geU kai geU.

10. Dinjds dndi korija, dndo ves ; phirghjds %af i, jek x<^i'dd7ni,
diii x^d'^'^^^'^ kerghjds, — "Heiyg!" — suburtinen o sdmes, adikd
kerel: " Heiyg ! avel deko I " Akand phudel balvdl. Liljds pes
adikd, pherjghjds : " Me koAzdv, te isterse te raerdv, isterse t'aa^idv."
Geli kai geli, dzi epkds o drom. Suburtinen o ^limes : " Heiyg ! "
phenel, " dolde man ! " Sityghjds Dasen, vikinen " Du-xi " e
giiruven. Oi pheygjds: "Me kadzdv, thai isterse ov6drja-li isi,
goveddrja-li si, arabadzides-li si, cord-li si, me tsidiygJijom one
nieribndste."

11. Geli, pherjghjds : " Me akavkd drom kadzdv, te isterse, kdrik
ikdla man." Geli kai geli i rakli. Gldtjds pe jakhd oprd. So te
dikhel? Jek mantis, mido, tha si umblavdo, te visinel. So te

8. One day passed, two days passed, five days passed. Two days remained.
The girl asked her father : ' Father, up to how many days did you make the contract
(valid)?' The father says : 'Up to seven days we made it.' The girl rings the
telephone. She speaks to Grozda : 'Grozda, lead out the horse, and place upon
him the saddle and the collar. I am coming directly.'

9. Evening came. The girl betook herself. She carried with her a box of sugar
and a sack of leblebi nuts. She makes for the horse a pot of sherbet. She gives it
to the horse, he drank. She places before him the leblebi nuts, he ate. The girl
arose betwixt the night. The father is sleeping. The girl says to the serviDg-maid :
' Grozda, should my father arise, you are not to tell him.' She betook herself,
donned a garment, mounted the horse, they went and they went.

10. She entered a wood, a forest. She walked a little on fuot. One step, two
steps took she. ' Sh— sh ' sigh the leaves in the trees, and she exclaims, ' Ah !
some one is coming ! ' Now the wind blows. She betook herself, and said : ' I
will go. Should He be willing, I shall die, and should He will it I shall remain
alive.' She went and she went until half of the way was accomplished. The
leaves are sighing : 'Ah ! ' she says, 'they have seized me !' She hears Bulgars,
they are calling ' Dooo ' to the cattle. She said : ' I will go, and should He will
it, be they shepherds, cowherds, drivers, or thieves, I have set out unto my death.'

11. She went, she said : 'I shall go this way, and should He will it. He will
lead me on.' Went and went the girl. She cast her eyes upwards. What does
she see ? A man, dead, and he is hanged, and swinging. What does she see '(

6 A FOURTH BULGARIAN GYPSY FOLK-TALE

dikhel ? Ko vas ki tsikni nai jek aygrusti sfetinel. 1 rakli
'phenel : " Sar kaldv la ? " Isi teldl odolM manuseste jek gras,
phanld ka^teste. I rakli .i^hendl : " Sar kaldv akik' aygritsti ? "
gras phenel : " So dikhes, tu naMi les la, ami ukljes oprdl man,
tha te dokacines, te les la. Thai po-sigo te u-)(lj6s, the phdndes
inan pdle me thaneste, te na avel olekdtar mo 6orhadzis, zerre tiit-
da kachinel, mdn-da ka6hin4l. Thai po-sigo te reses katdr sinjdn,
te dzds-tuke." Liljds-pes i rakli, u-)(istili na-teld. Ukljel pe
grastes, jek kamdzia calavdl les, thai igdlel la khere. Geli kheri,
uxistili. So te dikhela i Orozda : " U mi kak' aali ? " " Tdinje,
nna vikine ! Uxtino-li mo dad?" I rakli vakjerel: " Ndna
U'XJtino hie." " Sigo te les katdr o gras i zen, thai t'ux^javds o
gjemi, the phdndes les and' aa^sri, te les culi, t'lichares les, kai
terledime isi, thai the Mioses les nukdr. Thai the keres leske jek
kakdvi serbeti thai the thoves leske chamikjentsa akhord te %aZ."

12. Disilo. Geli i rakli, phuterghjds i dukjdni, besti si pdske
ki kdsa. Savo miUeris avel te kinel, bes te na maygjel, 6i ikdlel,
del les dndo vas, thai ov dzdl-peske. Aid o dad. BeSto si,
mislinel. Pdnda jek dijes aslo : — naklo sov dijes, aid eftdto.
Aid o tsrgdvtsos. " Ee, sar sine amari ^prata, thai amari
kondrdti ? Me mar/gdv tisponiyghjovel. Hdda akand, te les te
rakljd, te ikljos anddr e dukjdni ! " Liljds chivel len, o tsrgdvtsos,
avri. Ikdlel len anddr o kher. E rakljdkoro dad vakjerel:
" Ab4, molinav-man tilke de amen, bare, tsikni oddja, te beSds

On his hand, on the little finger, a ring is shining. The girl says : ' How shall I
take it ? ' There is under that man a horse, tied to a tree. The girl says : ' How
shall I take this ring 1 ' The horse says : ' Do you not see, you cannot take it, but
get upon nie, and reach up and you will take it. And get down again as quick
as possible, and tie nie back in my place, lest my master should come from yonder
way, for then he would kill both you and me. And get back whence you came as
quick as possible, and begone.' The girl betook herself, jumped down, mounted
her own horse, gives him one stroke of tlie whip, and he carries her home. She
went home, dismounted, what does Grozda .see : ' 0, my mistress has come ! '
'Quiet, do not shout. Did my father arise?' The serving-maid answers: 'He
did not get up at all.' ' Quickly take the saddle off the horse, and remove the
collar and tie him up in the stable, and take a cloth to cover him, for he is sweat-
ing, and wipe hiui down well. And make him a pot of sherbet and i)lace before
him nuts and Ciamiks to eat.'

12. Day broke. The girl went, slie opened the sliop and there she is seated, at
the cash-box. Whatever customer comes to buy, without his asking, she takes it,
puts it into his hands, and he departs. The father came. He is seated, deep in
thought. Yet one day remained ; six days had passed and the seventh had come.
The merchant came. 'Eh, how is it with our agreement, and our contract? I
desire that it he fulfilled. Come now, take your daughter, and come out from the
shop.' He started turning them out, did the merchant. He leads them out of the
house. The father of the girl says : ' Now I beseech you, give us at least the

A FOURTH BULGARIAN GYPSY FOLK-TALE 7

dnde Idte." torgovtsos vakjerd: — " Hdide, hdide, sigo sigo,
{Jdjov athdr, zer kanaygjardv tut, to gdd-da kaldv." I rakli sa
molinel-pes : "Abe, md-ker ainintsa cokd. Ne-li si heze^d!"

tsrgovtsos phend : " N'ovel novd, sigo sigo te ikljon ladipndsa ! "

1 rakli pheyghjds : "Zaren, inolinav-man tumeyge, ma zaportinen
(calaven) me dukjaneske. Savo isi tumaro bdsi?" VikiygJtjds
e tsrgovtsos, vikitjghjds pe dades ; aid sjiddtelja ; i rakli vakjerd :
" Tum4-li sinjen sfidetelja?" fomd vakjeren : " Ame sinjdm."
"Abe tu," e tsrgovtsoske vakjerel i rakli, "tu me dadesa savo bdsi
si tumaro ? " torgovtsos vakjerglijds : " To dad dzanel." I
rakli vakjerel: "Ha! mo dad dzanel! Arakljdn me dades,
a^mdkji, tha thoghjdn lesa kondrdti." Del bsrknibd an pe dzebd,
iJcalghjds aygrusti : " Alcikd-li si tumaro bdsi ? " tsrgovtsos
"Hei7jg" pJiend, thai pelo mulo. 6i ko rtiido thai dikhdl te
nayghjarel les tha te lei o gdd-da leskoro.

13. " Kidisdilo tsdlo dis ko sero e muleske. Sunde o dui cord,
i voivoda thai jek cor. Aid dnde dis. Sunde kai manus mulo:
"Abe kadzds ta te dikhds savo si adavkd manuS kai mulo." Gele
o cord. Akalestar phucen, okolestar izdruvinen: " Sostar mulo
adavkd?" "Abe coka coka, jek rakli isi athe, tsrgovtsoskeri.
Thoghjds o dad bdsi te dzal jekhe than6. Ulo umblavdo manu§,
ko nai jek aygrusti, tha anghjds la i rakli ta sikavghjds la ko
tsrgovtsos, tha pelo tha imdo." I voivoda phucel: " Abd kdte si

little room, that we may live in it.' The merchant answers : ' Haide, haide,
quickly, quickly, come out, or I will strip you, and take your shirt too.' The girl
still continues praying and beseeching : ' Now do not treat us so. Is it not a
sin ! ' The merchant says : ' Let be, let be, quickly, quickly come out, and ill-
luck to you.' The girl said : 'Wait, I beseech you, do not confiscate my shop.
What is your bet ? ' She called the merchant, she called her father ; witnesses
came ; the girl says : ' Are you witnesses 1 ' The men say : ' We are.' ' And
you,' to the merchant says the girl, ' What is your bet with my father 1 ' The
merchant answered : ' Your father knows.' The girl says : ' Ha ! my father
knows ! You found that my father was a simpleton, and you laid a wager with
him.' She thrusts her hand into her pocket and she took out the ring. 'Is this
your bet ? ' The merchant gasped ' Ah ! ' and fell dead. And she approaches the
dead man and sets about stripping him, in order that she may take e'en his
shirt.

13. The whole town assembled about the head of the dead man. Two thieves
heard of it, the chief and one other thief. They came to the capital. They heard
that a man was dead. 'Now let us go and see who is this man that is dead.'
The thieves went. From this person they make inquiries, from that person they
get information. 'What did this fellow die of?' 'It happened thus, there is
a maiden here, a merchant's daughter. The father laid a wager that she should
go to a certain place. Then there was a man hanging, a ring on his finger, and the
girl brought it and showed it to the merchant, and he fell and he died.' The
chief of the thieves asks : ' And where is this girl ? ' A Bulgar answers : ' See

8 A FOURTH BULGARIAN GYPSY FOLK-TALE

odikd 0-akli?" Jek Das vahjerel: " Heke-he ! Ki Leighje lilitsa
isijek dukjdni, tha isi besti tnamiii." Gele i voivoda thai o cor.

14. "Dob^r den, corbadzitje !" "Dal Bog dobro, torgovets!"
" Ja mi dai ot taja stoka ! Kiti pdres 'inayges ? " " Dui set levja."
Liljds-pes, gele-peske, tsidind6 kliere. Hem dzan, hem 'xpratinen :
" Bei ! Jek dzuvli sen faavel, te lei i wogrusti I " Geld othe,
vakjeren e coreyge : " / aygrusti arakljdm jeklie rakljdte, tsr-
govka si, ki dukjdni besel." I voivoda pheygJijds : " Ha dzas
tasjd pdle othe." GeU pa^ la. "Dobro vecer, corbadzitje!"
" Dal ti Gospod dobro ! " Fazarinde stoka, kinde, phucen la :
" Kiti pdres mayges ? " " Mar)gdv tumendar tri sel levja." Ikalde
te platinen, dui sel levja dine, o sel levja phenen Idke : " Na
resen. Verovines-li am,en dzin tasjd ? " Lile i stoka, dzdnpeske.

15. Zvsninel i rakli ko telefoni : " Grozdo, heljdke te pregines o
gahroleti thai te dzares man ko drom." Phanljds i dukjdni i
rakli, geli khere, dikljds e cord dndi ulitsa, vakjerel e Grozddke :
" Dikhes-li odolke manusen, kai dzan e gabroletdsa ? Tu j)dla len
katrddes o gabroleti. Ti-^om ti-)(07n sa pdla len kdte kadzdn ovi
tu pdla len sa te dzas." Gele kai gele dndo ves.

16. Uxistili i rakli: "Grozdo! Kazares man aridt ath6,
dzi ko efto sa^dti. Te sinjom dzivdi kaavdv. Te merdva, dzi
ko efto sa^dti kazares. Som naklo efto saxdti, te dzanes kai

now, in the Ulitsa Legue there is a shop, and there she is seated.' The chief
and the robber went.

14. ' Good day, mistress ! ' ' God greet you, merchant ! ' ' Will you give me
of that cloth ! How much money do you want?' 'Two hundred levs.' He
betook himself, they deixxrted, and wended their way home. And as they go
they converse together : ' Well, fancy now, and is it a woman, to come and take
the ring ! ' They went yonder (home) ; they say to the otlier thieves : ' AVe have
found the ring on a girl, a merchant's daughter, and she sits in the shop.' The
chief says : ' To-morrow we will go there again.' They went to her. ' Good even-

ng, mistress ! ' ' The Lord greet you kindly ! ' They bargained for some cloth,
bought it, ask her : ' How much money do you want V 'I want from you three
hundred levs.' They took the money out to pay it. They gave two hundred levs,
and as for the (remaining) hundred, they tell her they have not got enough : ' Will
you trust us till to-morrow V They took the cloth and they depart.

15. The girl rings at the telephone. 'Grozda, in the evening harness the
pony chaise and wait for me on the road.' 'llie girl closed the shop, went liome,
saw the thieves in the street, sajs to Grozda : 'l)o you see yonder men who are
going in the chaise ? You will drive (our) chaise behind them. Quietly, quietly,
always behind them, whither they will go, you also will always follow.' They
went and they went into a wood.

16. The girl got down. 'Grozda, you will wait for me here to-night, until the
seventh hour. If I am alive, I will come. If I die, you will wait until the
seventh hour. As soon as the seventh hour has pas.sed, you will know that I am
dead, you will harness the chaise and depart. The merchant's daughter betook

NOTICES.

I.— REPORT.

The presidency of the Gypsy Lore Society is, like the Gypsies them-
selves, vagrant and cosmopolitan. After a year's halt in warm Italy it has
voyaged northwards to Sweden, for the choice of my successor has fallen,
most appropriately, on

Mr. Arthur Thesleff,

now resident in Stockholm. When assistant librarian for six years in the
University Library of Helsingfors, Mr. Thesleff" took advantage of his
excellent opportunities to become acquainted with Gypsy literature; and
his study of the race itself began in the early 'nineties, his method being
that which has always given the best results — actual travelling with
Gypsies. As a member of the Committee appointed by the Finnish
Government to examine the Gypsy problem, he was granted very
exceptional facilities for the investigation, not only of Finnish Gypsies, but
also of Gypsies in almost all other European lands, and even in parts of
Asia and Africa ; and, as its secretary, he was author of the report which
the Committee unanimously adopted. He possesses a collection of Gypsy
books which is probably the largest in the world, having been completed
by selections from the libraries of Bataillard, von Sowa, and Miklosich.
Besides various publications in Swedish and Finnish, we owe to Mr. Thesleff
the most important contribution to Romani lexicography which has been
made in the present century, his JForterhuch des Dialekis der finnldndischen
Zirjeuner (Helsingfors, 1901), a work which, combining scientific thorough-
ness with scholarly restraint, indicates the possession of much unpublished
material of which it is the too concentrated essence. It is greatly to be
regretted, for the advancement of Gypsy learning, that much of Mr.
TheslefF's time has lately been spent as administrator of the Finnish Colony
in the Argentine Republic ; and I dare to hope that, for the failure of this
unfortunate venture, painful as it must be to our new President, he will
find comfort in a return to the Gypsy studies in which he has attained such
eminence.

During the past year, 1910-11, Dr. Archibald Constable and Mr. E. 0.
Winstedt have again given so constant and valuable assistance in the
editing of the Journal, that they may rightly be regarded as the real editors.
The Bulgarian, Syrian, and Welsh Gypsy folk-tales of Mr. Gilliat-Smith,
Professor R. A. S. Macalister, and Dr. Sampson, have been continued ; and
a further step made towards an Anglo-Romani Thesaurus, such as von
Sowa provided for the German dialect, by critical reprints of Bryant's and
Harriott's lists. Amongst much other valuable material which has been
published, the sixteenth-century Gypsy glossary of Johan van Ewsum may
be selected for special mention, and the opportunity taken to congratulate
its brilliant editor, Dr. A. Kluyver, on the occasion of his appointment to a
professorial chair in Groningen University. Similar congiatulations are
due to our member, Dr. V. Carlheim-Gyllenskold, Avho has been honoured
with the title of Professor by His Majesty the King of Sweden.

The experiment, made last year, in helping the literary Gypsy,
Engelbert Wittich, has proved by no means so complete a failure as
appeared. Besides the important articles he has already published through
us and in the Hefte fur ZigeunerJcunde, several manuscripts of his await
space in our Journal ; and, Tuider the superintendence of Herr Reinhold
Urban, he has made a translation of St. Mark's Gospel which has been
accepted by the British and Foreign Bible Society.

In Great Britain the outstanding event of the year has been the arrival
of the large band of Gypsy coppersmiths which is still in the country. By

Individuals.

Total

146

208

137

200

2 NOTICES

a happy coincidence Mr. Augustus John published collections from similar
Gypsies whom he met in France and Italy, and thereby greatly facilitated
the study of our invaders.

The statistics of membership are as follows : —

Libraries, etc.
At the end of 1909-10 . . 62

Losses ..... 1

Accessions .... 2

At the end of 1910-11 . . 63

We have again had the misfortune to lose three members by death —
Mr. C. W. Sheppard; Mr. Albert T. Sinclair, the enthusiastic American
Romano Rai, whose writings have frequently appeared in our Journal, and
whose correspondence adds greatly to the weight of the Society's archives ;
and Mr. Hubert Smith-Stanier, better known as Mr. Hubert Smith, the
courageous husband of the celebrated Esmeralda.

Finally, it is a pleasure to record the success of the appeal which my
predecessor, Mr. Theodore Watts-Dunton, made for funds to relieve the
Society's financial famine. A sum of £117, 19s. Od. was collected, which,
though not sufficient to 'wipe the deficit from the balance-sheet,' has never-
theless brought that deficit within manageable limits. There is still need
of money if the G. L. S. is to achieve its full usefulness ; and, should any
members who have not yet subscribed still wish to do so, their contributions
will be gratefully accepted : but even greater than this need is the need of
new members to replace those we have lost. Adriano Colocci.

II.-INDEX TO THE FOURTH VOLUME.

The present number is the first of the fifth volume of the New Series
of the Journal of the Gypsy Lore Society. The Index to the fourth volume —
the work of Mr. Alexander Russell, M.A. — is in the press, and, with the
title-page and preliminary matter, will be issued as soon as possible.

III.— RECORDS.

Two of the principal sources from which fresh information about the
early history of the Gypsies in England may be derived arc Parish Account-
Books and Registers of Christenings, Marriages, and Burials. The latter
will yield entries which will materially assist the genealogical work Avhich
is going on under the supervision of the Rev. George Hall. Consequently
all members are warmly urged to look through such Parish Registers as
they can obtain access to. Every entry in which the descriptions ' Egyptian,'
'Gypsy,' 'vagrant,' 'vagabond,' 'wanderer,' 'stranger,' or their Latin
equivalents, occur, should be noted down ; and a careful list of the Registers,
or parts of Registers, which have been searched should be kept. Entries
containing obviously Gypsy names should also be copied, even when there
is no description.

Many Registers have been printed and are easily accessible ; the search
in unpublished ones is more important. Some fifty printed, and a smaller
number of manuscript Registers have been examined. To prevent over-
lapping, members willing to undertake this work are asked to communicate
with F. S. Atkin.son, Esq., Queen's College, Oxford, who will inform them
(1) whether the Registers they propose to search have already been dealt
with ; and (2) whether they have been published. He will also be glad to
receive the resulting extracts for the purpose of tabulation.

A FOURTH BULGARIAN GYPSY FOLK-TALE 9

muljom, te pregines o gabroleti, te dzds-tuke." Liljds-peske rakli
tixom ti-)(om jpaldl len, pdSe, ol kdte te dzan, 6i-da othe sa paldl len
po 6orjdl. Gele kai gele dzi jekhe kapdkjes. Vozdindd o kapdki,
uxistile tela. Lel-p^ske rakli, geli, vszdel o kapdki. So te dikhd ?
Sa hasamdkja na tela. I rakli phenel : " K'uxljdv tela tha sar
del Del." Uxistili, so te dikhel? Anddr o vuddr sardnda Sord
sovdn, thai sa ^or/jt'Jie'Ti. / rakli pheygJijds: " Kaddv andre, tha
sar del o Del." Phuterel a vuddr, maskdr o £ord uxtjel. Pal
odovkd vuddr e corer/go kdna phuteres phuterghjovel, kdna phdndes
basel sa sildsa, — paat keril o vuddr. Ba^lo o vuddr, na Sunde.

17. Geli kai geli. So te dikhdl? Anddr o vuddr i voivdda
sovel, ko kereveti, ko sero sa-^dti Mrapinel. levoveri zakacime
ko sero. Del i rakli, lei o sa^dti, thai o levoveri. Tsidinjds
t'ikljovel avri i rakli. Tartidm t'ikljol, o vuddr ha^to, sdfOfe 6ord
sund4, cudisdjli i rakli. Kdte te del ? Phuterel jek vuddr. So
te dikhel ? Sa cldnde inanuki dndi oddja. Chivel pes maSkdr len
i rakli, garavel pes dndo rat. Zasute o cord. Uxtjel i rakli,
ikistili, tsidinjds t'aavel. Isi e coren jek minika (rikoni). Liljds
te hasel e rakljd. Uxtine o cord : " Pree, manus isi avri ! " Sigo
uX^jen, dine nasihd o Sord na-avri. Ukljel i rakli jeklie kasteste,
garavel pes maskdr o sumes. I rikoni geli dzi ko kaS, basel la.
cord phende : " AJta-na-sin, duvdr vszdel amen akikd rikoni,"
" Dzdr-ta, te mudardv la ! " Ikalghjds o levoveri, tsidiyghjds,

herself, quietly, quietly, behind them, on foot ; whither they go, thither follows she
always behind them, secretly. They went and they went till they came to a trap-
door. They raised the trap-door, and descended. The girl betakes herself, went,
raises the trap-door. What does she see 1 Steps all the way down. The girl
says : ' I will go down, and God give what fortune He may.' She descended,
what does she see ? Through the doorway forty thieves sleeping, and they are all
snoring. The girl said : ' I will enter, and as God wills.' She opens the door and
rises up among the thieves. Now the thieves' door, when you open it, it opens,
but when you shut it, it creaks with all its might, — paaat ! creaks the door. The
door creaked, they heard not.

17, She went and she went. What does she see? Through the doorway is
sleeping the chief, at the head of his bedstead a watch is hanging. His revolver
is hung up at his head. The girl makes a movement forwaiil, takes the watch
and the revolver. 'Ihe maiden then starts to go out. Just as she passes out, the
door creaked, all the thieves heard, the girl took fright. Whither shall she turn ? '
She opens a door. What does slie see? A heap of slain men in the room. She
casts herself among them, hides herself in their blood. The thieves fell asleep
again. The girl arises, came out, started returning (home). The thieves have got
a small dog. It started barking at the girl. The thieves arose : 'Heavens, there
is some one outside ! ' Quickly the thieves arise, and they gave chase and ran
outside. The girl climbs a tree, and hides herself among the leaves. The small
dog went up to the tree and barks at her. The thieves say : ' Gemini ! Twice
this small dog has woken us.' ' Wait, I will slay it.' One of them took out his

10 A FOURTH BULGARIAX GYPSY FOLK-TALE

inudarghjds la. Len _pes o cord paid tels. U^lj^l i rakli, geli
pas i Grozda.

18. / Grozda dikhljds : "Hii, Kdko ! da-li cJiiyghjds tut deko ?
Ta sinjdn edeki ratvali." " Sigo pregine o gabroUti, ta te dzds-
ainerjge." Geld khere, ndygili, urghjds aver se^ja- Bzal, phuterel
i dukjdni, besti si. Aven o cord: "Dobir den, corbadzitje !"
" Dal Bog dobro, corbadzi ! " Kinde stoka, phucen la ; " Kiti
mayges ? " " Maygdv tiimendar pans set levja." Ilcdlen o cord,
platinen. I rakli p>henel :" ^edetQ tuka,, vie ste tsrgoYtsi. Tolko
mi alis-veris napravite za mene, ja sstq blagodarna, ce vi isprastam
za vasa-ta zena armaganj." "Grozda!" vikinel dndo telefoni,
" Te les jek kutia, the phdndes o levoveri dnde la. Thai te les
jek kutia, the thoves o saxdti dnde la, thai th'aanes ki duk-
jdni." — " Hdla, akavkd te ror)injdke, hut hut sastipe mdndar.
Tigales Idke akavkd, mdndar, armagdnj. TJiai hut sasti}^ te
amaleskere fonmjdke, t'igales Idke akavkd, mdndar armagdnj."

19. Gele kai gele. I voivoda phenel: " Bee, laces adikd rakli,
godiaver ! " Gele-jyeske khere. So te dikhen ? Te phuteren dndi
kutia : " Bree, mo levoveri ! " Pltuteren okojd-da kutia, so te
dikhen ? '^ Bree, mo sd^o^tH Abe adavkd si mo sd-)(ati, thai mo
levoveri ! Askosin, brdvos, adalke dzuvljdke, kai ali thai liljds o
levoveri, thai mo sd-xati I Sar te kerds te mudards la ? "

20. Liljds pes jek cor, urghjds katrandziska se-^jd. Liljds pes
pa§ la ; tha jek tovdros zeitini. Gelo ki dukjdni. " Dobor deD,

revolver, fired, killed it. The thieves betook themselves below again. The girl
climbs down, returned to Grozda.

18. Grozda saw her. ' Heigh, mistress ! Has any one wounded you ? and
you are so blood-besmeared ! ' ' Quick, harness the chaise, and let us begone.'
They went home, she stripped, j)ut on other clothes. She goes, opens the shop, is
seated. Come the thieves : ' Good day, mistress.' ' God greet you, master.' They
bought cloth, they ask her : 'How much do you want V 'I want from you five
hundred levs.' The thieves take out the money, pay it. The girl says: 'Be
seated here ; you are merchants. For all the bargains you have struck with me
I should be grateful and will send you a present for your wife.' ' Grozda,' she
calls on the telephone, ' take a box and shut the revolver up in it, and take a box
and put the watch into it and bring it to the shop.' ' See here, this is for your
wife, and many, many greetings from me. Take her this as a present from me.
And much health to your comrade's wife, take her this from me, as a present.'

19. They went and they went. The chief says: 'Heavens! a fine girl that,
and clever.' They went home. What do they see ? As they open the box :
' Great Scott, my revolver ! ' and as they open the other box : ' Great Scott, my
watch ! But this is my watch and my revolver ! Bravo, and long life and love
to this woman, for she came and she took my revolver and my watch ! Now how
shall we manage to kill her ? '

20. One thief betook himself, put on a tar-seller's clothes. He went to her ;
and one load of oil. He went to the shop : ' Good day, mistress I ' ' The Lord

A FOURTH BULGARIAN GYPSY FOLK-TALE 11

corbadzitje ! " " Dal ti G(5spod dobro, katrandzm ! " " Ima malko
zeitin ce kuplsli ? Cetirese tovari imam ot nego zeitin." /
rakli pheyghjds : " Kiti pares kades man o zeitin ? " " Pans
t'epkdi levja o kilo." " Kdna kaan4s les ? " " Tasjd henos cor-
badzitje dndi javi ki dukjdni sinjdm." Geld a cor paS pe
amalende. Sardmda tovarja tovarirjghjds, sa o cord ande sardnda
kjuinhedes ; sa po-jek cor ladaghjds bis tovarja. Anel Idke zeitin.
Gelo dndi javi : " Dobro utro, corbadzitje ! " zeitin anel.
'* Kdte kistovarinas a zeitin ? " / 7Xikli plienel : " He otkotkd, dndo
dvoros ! "

21. Istovarinde o zeitin sdrofo dndo dvoros. Ndi-angluno
tovdros zeitin isi, foi rnislinel kai sdforo zeitin isi. Aid pldnne.
katrandzis phenyl : " Corbadzitje, ti otivas no obed i ja ce
oti'vam no obed. Kolko casu ce se vernes na dukjanu da merime
zeitinu ? Nai kisno do dva casu da doides."

22. Aid sd^ati dui. I Grozda isi ki dukjdni, korkofi. Liljds
jek SUV. But dej(el te 'xal zeitini mafesa. Musinel, ')(evljarel o
tulumba. cord phenen : " Dizlizame-li ? " I Grozda plienel :
" Ne deite, ne deite, sedete ! " Aid sa^dti dui. I Grozda phenyl :
" Kako, da vidis u dvoru ; I'd^, ss^s edna I'gla tamam ss-m premisnal,
da zimem malko zeitin da jadem ss's %leb, tia mi kaza: 'diz-
lizame-li ? ' ja i kaza : ' sedate.' "

23. / rakli phenel : " trai, ne vikai ! {tdini, ma pistine !)."
Xoratinel e telefonidsa, avel o gradinacdlnikos ta o pristdvja ta

greet you, tar-man !' 'I have a little oil which perhaps you will like to buy?
Forty loads have I, and the oil therefrom.' The girl said : 'For how much
money will you give me the oil ?' 'Five and a half levs the kilo.' 'When will
you bring it ?' 'By to-morrow morning, mistress, I will be in the shop.' The
thief went to his comrades. He loaded forty loads, all the thieves in the forty
barrels, he loaded one thief a-piece in the twenty barrels. He brings her the oil.
He went in the morning. ' Good morrow, mistress.' He brings the oil. ' Where
shall we unload the oil.' The girl says : ' Yonder, in the yard.'

2L They unloaded all the oil in the yard. The first load is oil, and she thinks
that all is oil. Mid-day came. The tar-man says : ' Mistress, you will go off to
dinner and I will go off to dinner. At what time will you return to the shop,
that we may measure the oil ? Come at two o'clock at the latest.'

22. Two o'clock came. Grozda is in the shop, alone. She took a needle. She
much desires to taste a little oil on bread. She pierces the barrel. The thieves
say : ' Shall we get out ? ' Grozda says : ' Do not, do not, remain where you
are ! ' Now it was two o'clock. Grozda says : ' Mistress, see yonder in the
courtyard, I went, with a needle I had just pierced (a barrel) in order to take a
little oil to eat with bread, when these fellows say to me : " Shall we get out ? "
and I answered " Remain." '

23. The merchant's daughter says : ' Be silent, do not shout ! ' She speaks
through the telephone, the police inspector comes and the sergeants and the police-

12 A FOURTH BULGARIAN GYPSY FOLK-TALE

o dzanddri. " Acokd an me dvoros sardnda cord sa dnde turnhe-
dondn garaven pes tha dikhen te mudaren amen." Ikalen o
dzanddrja o cJiurjd ; zagradinde len sa nayge churjentsa, o cord
maskare, o dzanddrja sa turjdl katdr agord. Ko sero pliosavel
jek tjumbes o dzanddri. cor phenel : " Dizlizame-li ? "
dzanddri phenel : " Izl^'ste." Tamdm te ikljon o sardnda-da cord,
dzanddrja e kiUcjensa safOfi, jek po jek e sardndan-da chinde.
AU6 o katrandzis. DoUn lez-da, ikalen les ki 'dlitsa, den les jek
jak, sa thdrdel les, thai sa thdhilo.

ORADA MASAL, BURADA SALIK.

man. ' See here, in my court forty thieves, all in barrels, are concealing them-
selves and awaiting their chance to kill us.' The police take out their knives ;
they surrounded them all with bared knives, the thieves in the centre, the police
all around on the outside. At the head one policeman pierces a barrel. Tlie thief
says : ' Shall Ave come out ?' The policeman answers : 'Come out.' And just as
the forty thieves come out, the police with their knives killed the whole forty,
one by one. Remained the tar-seller. Him too they seize, lead him out into the
street, set fire to him, which burns him up, and he is consumed by fire.

NOTES

General

i By far the larger number of loan-verbs in this paramisi are borrowed from the
Bulgarian. Referring to the original MS., I find various notes of interest inter-
polated in haste between the lines of the text during the dictation of the tale.
Thus cukni is already found in this dialect in the meaning of ' whip,' preserving,
however, the meaning of 'pipe,' which it had in Paspati's dialect. In this and
many other instances Bulgarian Romani is, as one would expect, a kind of bridge
joining Paspati's Gypsy to the Western dialects. Thus andre Uste, audi late,
dndo kher, and an mo dvoros are all found in the Sofia speech.

Talking of chamikd or dried grapes, raisins, with my teacher {chamik is also
found in Paspati, and is a Greek word with Gypsy final /:), I incidentally dis-
covered that the Sofia dialect has the word khiljdva for plums (Pasp. kildv), known
also to the Rumanian, Bohemian, Polish, Basque, and Spanish dialects (v. Mik-
losich). The explanation given was : SutU khiljdva, kai ;(an len khamli (i.e.
khahni lomni).

I subjoin a list of the loan-verbs, translated, with their equivalents, where I
have ascertained them, in Bulgarian or Turkish, and a translation of these where
the original meaning has been modified by the Gypsies. I have added the pure
Bulgarian Romani equivalent where possible.

Of these loan-verbs, vikinav is common to many other dialects, Pasp. vikizava,
etc., Hungarian and Bohemian dialects vicinav. It is the Bulgarian vikam.
Cetinav, cudinav, mislinav, piStinav, svetinav, ;(Ora<niai; are of frequent use in
this dialect, the others cannot be said to belong to the language. Except where
otherwise stated, the origin is a Bulgarian verb, given in the 1st pers. sing. pres.
tense, there being no regular infinitive in Bulgarian.

A FOURTH BULGARIAN GYPSY FOLK-TALE

RoMANi Word

cetinav

cudinav man

dokacinav

izdruvinav (phucdv)

isponinav (kerdv)

ispratinav {bichaldv)

kizdinav (rusdv)

navasinav

navisinav {umhldvghjovav)

merlnav

misUnav {dav man godi)

molinav man {mangdv)

muSinav (xevljardv) (pharavdv)

pazarinav ( pdruvav)

pistinav {basdv)

platinav {dav love)

posrestinav

preginav

redinav

sekninav {akhardv)

surtinav {phiravdv man)

svetinav (thdbjovav)

svsrsinav

verovinav ( paJcjdv)

vikinav

vgrtinav

^erkinav

^oratinav (vakerdv)

zagradinav {dav turjdl)

zaportinav

zaporti calav(

terledime has a Greek ending

sweat.

.vdv j

Translation

I read

I wonder

I touch

I question

I fulfil

I send off

I rage

I lean towards (?)

I swing

I measure

I think

I beseech

I pierce

I bargain

I shout

I pay

I receive (guests)

I harness

I arrange

I sigh

I wander about

I shine

I accomplish

I believe, trust

I call, shout

I turn

I snore

I talk

I surround

I confiscate
like xolji'''^^^- It

Origin

ceta

Sudect se

dokacam

izdirvam

ispglnjam,

ispratam

Turk, kizmak

navismivam

(na) visecb, I hang

merea

mislea

moled se

musea

pazared se

piSted

plata7n

piosrestam

vpregam

reda

Turk, silrmek, to drag

sveted

svsrsam

veruvam,

vikam

vgrted

cf. Bulg. xsrkane, snoring

xortuvam

zagraded
Jcf. zapiram
Xzajnr nalagam,

comes from Turk, terlemek, to

Notes to the Text

§ 2. pldnne . . . Bulg. plddne. £

§4. thai o dad sa 2ihirdl-peske rasotkdte . . . Bulg. Rasotka { = Eazx^dka) h ' an
outing, ' whether on foot or on horseback.

§ 6. Liljds v^snikos . , . Bulg. Vestnik, ' a newspaper.'

§ 6. stavisdjle o did tsrgdvtsos . . . past middle voice (conjugated as from a sar
stem) of stavlnav-man, root stav, plus stem in, in the usual way. Bulgarian stdvavi,
' I become,' in which language the verb is not reflexive.

§ 6. dan ... a frequently used interjection.

§ 6. thai naStt doresavenas t miSterj^yjge . . . do Bulg. completive particle,
resaro'f causat. of resdv, 'to be suflBcient,' 'to arrive,' hence doresavdv, 'make be
sufficient,' i.e. their work, or some such word.

§ 6. sdrore phtnd6 sukdr . . . phend6 has here, as often, a passive meaning.
This is proved by the accentuation of sdrore, which would otherwise be saror^n.
For this meaning of Sukdr cf. Welsh Bomani.

§ 6. Thovdi kondrdti, etc. . . . Here again thovdi is passive. In this case there
can be no other reasonable explanation of the form. In the previous example it
might be objected that I had misheard the accentuation of sdro7^-e.

14 A RECENT SETTLEMENT IN BERLIN

§ 7. Kerd6 o kondrdti . . . cf. the two preceding notes. Nouns in i are in-
dififerently masc. or fern.

§ 10. o k'lmes . . . Bulg. suma.

§ 12. amari xdrata . . . 'our agreement,' from xo^'a^^na'^j ' I speak,' from Bulg.
Xdratja, xi^^tuvam, etc., ' I speak.'

§12. Visponijjghjovel . . . 'that it be fulfilled.' Pass, mood with Romani pro-
nunciation of the verb ispslnjam, ispslnjdvam.

§ 12. har6 . . . Bulg. Turk, hare ^ej^.> from the Persian, 'at least.'

§12. zer kanaygjardv tut . . . zer, means 'otherwise,' 'or else.' Cf. Turk.
(Pers.) zira, 'because,' which is sometimes the meaning in Romani.

§ 12. axmdkji . . . Bulg. axmdk, 'a simpleton,' from Turkish, from Arabic.

§ 14. Dobsr den, etc. . . . From here on begin the Bulgarian quotations, which
increase in number towards the end of the tale.

§ 14. corhadiitje . . . corbadzi is a title applied by Turks to Christian mer-
chants, traders, etc. It originally means a seller of soup.

§ 14. geld-peske, tsidindi kherd . . . ' They departed,' ' they made their way
home.' A very learned member of the G. L. S. once challenged the correctness of
geU-2)eske in my Romani introduction to Bulg. Gypsy Songs (Jan. 1910). Will he
now believe my teacher PaSi Suljof ?

§ 14. Verovines-li . . . verovlnav is, in pure Romani, pakjdi; Sorrow's word
pazorrhus.

§ 15. jwegbies, etc. . . . Bulg., Russ., etc., root vprjag, vprjog.

§ 16. xSrkinen . . . Bulg. x^rkam.

§ 17. cudisdjli ... in the usual way from aidinav man, from Bulg. cudja-se, 'to
be astonished.'

§ 17. kdte te del . . . pure Romani idiom. See Paspati on the verb ddva.

§ 19. ASkoshi . . . Turkish a.s^• olsiin, or aSk ola (see translation).

§ 20. katrandziska Sexjd. ... It may be a shortening of katrandzikere, brought
about owing to the similarity to the Bulgarian ending.

§ 20. katrandzlu . . . Bulg. Vocative.

§ 20. ladaghjds . . . pure Romani (cf. Paspati ladavdva) ; just before, tovarinav,
from the Bulg. tovdrja, is used in the same sense.

§ 22. MuSlnel, xevZja»'^^ . . . Bulg. musja.

II.— A RECENT SETTLEMENT IN BERLIN

By JOHAN MiSKOW

EOPED in ! Tethered to one spot : In vain, if occasionally,
an individual prisoner breaks his shackles to enjoy a short
spell of freedom ! Civilisation demanded that these brown folk
should be tamed, and wove its net round them in spite of their
efforts to evade it by flight— for they were banished from England,
Denmark, and France. At the beginning children were taken
from their parents and sent to school to be transformed into

A KECENT SETTLEMENT IX BERLIN 15

useful citizens. But this ancient remedy led to escapes and
punishments so numerous that it was soon evident that the only
course was to cancel the pedlar's licences of the Gypsies, and
compel them to become sedentary. The necessary law was passed
in 1907, and most of the nomads have now settled in large towns
such as Berlin, Frankfurt, and Hamburg.

Of the twelve or fourteen families I learned to know during a
month's stay in Berlin (December 1910), all the men were horse-
dealers, while the women visited the restaurants to tell fortunes.
The younger members stayed at home taking care of the house,
drinking coffee and wine, and ever changing from friends to foes.
Most of them lived miserably in cellars and slum-dwellings ; they
seldom possessed furniture, and were generally to be found sitting
cross-legged on the floor. An exception was a little colony of
three families, who lived more comfortably in a house connected
with a timber-yard. The head of one of these was comparatively
wealthy, for he possessed a stable with six or eight horses ; but all
the rest were poor. The children went to school, and, in addition,
the Settlement Mission has engaged a lady to visit them and
hired a hall for use as a kindergarten.

Transformed thus into city-dwellers, my friends live and dress
for the most part much like townspeople. It would be easy to
pass the men in the street without remarking anything unusual,
especially as the citizens of Berlin are themselves rather dark.
They cut their hair short, shave their beards, and, as regards
clothes, have discarded the usual soft hat, top-boots, and silver
buttons. Their ugly mouths and large hooked noses make them
resemble Jews.

The women, however, have kept to a greater extent their in-
dividualities of dress and appearance. They neither ' do up ' their
hair nor wear hats, simply tying coloured silk kerchiefs round
their heads, and their dresses are brightly coloured.

The type seems a little mixed, for it is unusual to find members
of this tribe whose hair is really jet-black; in the case of a few
of the children it was even fair. The complexion is also, as a rule,
rather light.

All these Gypsies lived in the northern part of Berlin. In the
southern part there was another tribe called Rum Ungari, who
were musicians and spoke a Hungarian dialect. I saw them only
once — small people, not handsome, and dressed like citizens. The
two tribes were not on good terms with one another.

A RECENT SETTLEMENT IN BERLIN

bo =

n S

'53 g

<u
bo

o
o

1.1

P^
o
u

.2 ^

1/ o

c5 =

't- ,

'73 rt

"S ^ "^ ^

'E f^

P-.2

S fc- r-

p- "-^

O on 'T3

teg

-P-^ ^ § e?

<<aE

f-t

.O Tf

'f o

'^ -*

• C-T t-l

O t71

CN G^

• Ol CM

(N (M

1— ' ct -^ ir^ c^

T}< TT fO ff^ rr

G-1 -r

-* t^ t^ cq M

1— I Ol fM I— r-l

o o

1^ P rH O Tfl 00 in

1—1 OS C -f Ah I— ' -^

X 1^ X 00 oc 00 00

t- o c. CO 00

■^ IP Tt* r)i iCi

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br a

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X C5 X t- X

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rH ,-^ ,— 1 1 — 1 r— '

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■^ to I- O fO ^- CO

CD cr c:: ;o cp cp ..-5

<M X Oi 05 X

CO M I— I ^ 1-1

t* Tj<

013

*• CO ti "^ ^^

>< 50 C O

C s fi t-

a- -.= -2 - „

S *i: ii >^- S S ^

"o cj o P -^ .i lij

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• -4

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curl

rown.

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bort ,

^ ^ -^ >>"

• ^

^ g -S o S3

c3 -^ c3

2 •" -^

T c «8 -o <j,

•3 ^- ^ - -p. S

-p

:i5

some ; h

ice narro

dark bn

xncholy ;
y dark.

looks stu
ome ; n

c rt

typical ; hand
typical, but fi
and fat ; hair

lark brown.

r heavy ; mel.

andsonie ; ver

al.

dark brown ;

al and hands

5 "p.

. OS "^ -— " ^ •- P

<uPE ^=iO>-. "t^.

> O't: a ^ Iz; r- =: h

E=<

tics

eoouixxoocc'to

(N CM c r— o M ^ ec ^1 —

•

<MCM(MCM(MCM(MCMCMCM

-*J ^

iPOOTfijqt-— iipt^co

•^ c

COCMOeCOJCOCOCMCMCM

^ =

rHi— li-Hi — II— li— If— 11— tr-ti— 1

I-H

■^X-fTfXXt-OMiP

(-H

— oo — o — C5— c^o

0) r:

eOOt— •— iOS<NOO(Mr-i

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io-^cceo(Mr-ii— ii— 1.-1--

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....... I_ .

c c

>< 5 tT ^^ ctT S =2"

Zinna Rose, .
Tseja Franz,
Galusa Vairo
Anika Ilolzn
Henno Zaktl
Bossa Pioso,
Bubella Fran
Linna Straus
Pioziph Holz
Hulda Straus

_rt

A RECENT SETTLEMENT IN BERLIN 17

Most of the Gypsies in the northern settlement speak a little
English, having been in England a few years ago^ — one of the
Vairo% children died there. They have all two names; one for
use among themselves, and the other for gadse. The most
genuinely Gypsy family is called Strauss. The following are lists
of some of the families ; the males are marked m., and the German
surname is given in brackets.-

(Strauss) (Franz)

Mursa (m.) and Tutorana Jani (Hugo) {711.) and Tsaia

Joska (m.) Bursjuk (m.)

Linna Bubella

Hulda Bopo (m.)

Mara Linna

Seske (m.) Kurli (m.)

Malika Janno (m.)

Rupa Buddi (m.)

Janos (m.) Sandor

Bilitsa (7)1.) Vadana

(Rose) (Veissenbock)
Tsurka (m.) and Zinna Janos (m.) and Mimmi
Laitsi (tyi.) Bezzi (m.)

Gallo Haija

Saga Hulda

Bossa Huba

Hallo (m.) Malla

Paprika Manni (m.)

(Holzmann) (?)

Kennik (m.) and Anika Goka (m.) and Saga

Pieziph Jeva

Goka (m.) Barra

Khindo (m.) Mimmi

Laitsi (vi.) Paprika

Malla Janos (m.)

(Zaktlar) (Zaktlar)

Jatsi (m.) and Versa Musjurka (m.) and Berbek

1 See J. G. L. S., New Series, i. 111-121, 373-384, and ii. 118-119.
" In these proper names it is probable that s represents z, and that z stands
for ts. — Ed.

VOL. V. — NO. I. B

18 A RECENT SETTLEMENT IN BERLIN

Muto (m.)

Kunni (m.)

Vadoma

Henno

Banjia

Piepa

Fetska

Jaja (m.)

Ferenna

Peda (m.)

Batsuri (m.)

Zukro (m

Favor

Ilka

Bipa

Goka (m.)

Drilla

Florka

(Kanzler)

(Vairox)

Verro (m.) and Mantsa

Laitsi (w.) and Galusa

Gatti

Tsondo (m.)

Jarni (m.)

Luludsa

Malika

Sajo (m.)

Ferzi (vi.)

Zinna

Specimens of Dialect

The spelling is as in German, but the following letters have
approximately the special meanings indicated : —

Gypsy

German

English

SS (mass)

8ch

= '

sh (share)

tsch

tch (match)

z (zeal)

dsch

j (John)

•

y (yellow)

V (vote)

ts (ants)

ch (loch)

In this dialect there is some confusion of unaspirated Tenues
with Mediae. The difierence between the German Gypsy ^, t, k, and
q, d, g, being merely a matter of breath-pressure, is much less
conspicuous than the difference between the unvoiced and voiced
sounds which these letters generally represent. The six German
Gypsy sounds are all voiceless, and are thus easily confounded

A RECENT SETTLEMENT IN BERLIN 19

both by hearer and speaker. See Finck, LeJirbuch des Dialekts
der deutschen Zigeuner, p. xi.

1. gurJw — Sunday. Mod. Grk. KvpiaKi] : Lalere Sinte, Kurko.

2. luja — Monday. Rum. Lun% : Lalere Sinte, Luza.

3. mardsi — Tuesday. Rum. Mar^% : Lalere Sinte, Marts.

4. tetrasi — Wednesday. Mod. Grk. TeTaprr}: Lalere Sinte,

Tetradj.

5. §oija — Thursday. Rum. Jol { = zoj); Lalere Sinte, Zoya.

6. harostoji — Friday. Mod. Grk. YlapaaKevq : Lalere Sinte,

Para^tuj.

7. savato — Saturday. Mod, Grk. Xd^^arov : Rum. Sdmbatd :

Lalere Sinte, Sdhato.

8. drohoj to — good morning.

9. najis — thanks.

10. me aim nasvdlo — I am ill.

11. §oro sim — I am poor.

12. me sim, tikno (-i) — I am little.

13. me trusdlo sim — I am thirsty.

14. tu sal baro — thou art great.

15. boxalo tu sal — art thou hungry ?

16. kino tu sal — art thou tired ?

17. vo i nasul — he is naughty.

18. vov ladso e — he is good.

19. o drom longo i — the road is long.

20. gadso i tulo — the man is fat.

21. e Romni tisli — the Gypsy woman is thin.

22. 7nur ker tikno — my house is little.

23. o tseri seleno — the sky is blue.

24. patsilo o vurdon — the waggon is broken.

25. x'^^^ tatsimo i — here it is warm.

26. guko maj lad^o e sar me — he is better than I.

27. guko i Tnuro m,aj puro pral — he is my oldest brother.

28. amA sam, pral daj pen — we are brother and sister.

29. tume san ba^tale — you are happy.

30. but manus si brigisime — many men are unhappy.

31. and' o tseri si but tseheja — in the sky are many stars.

32. man si but grast — I have many horses.

33. "man naj love — I have no money.

20 A RECENT SETTLEMENT IN BERLIN

34. getsi save si duke — how many children hast thou ?

35. Tnan si des-u-jek save — I have eleven children.

36. si tu pan§ save — thou hast five children.

37. haha i ona — I am frozen.

38. tuke sil — thou art cold.

39. leske El — he is cold.

40. her § si les des-u-duj son — the year has twelve months.

41. ek ion si les drando dies — a month has thirty days.

42. ek gurko si les efta dses — a week has seven days.

43. me penav — I say.

44. tu penes — thou sayest.

45. vov penel — he says.

46. ame penas — we say.

47. tume penen — you say.

48. (von) penen — they say.

49. me piav tut — I drink milk.

50. tu piesa — thou drinkest.

51. vov piela — he drinks.

52. anfie piaso [? -a] troI — we drink wine.

53. tume p)ien radieja — you drink spirits.

54. (von pien — they drink).

55. me lav miro golop)0 — I take my hat.

56. gosari anav — I will bring the basket.

57. murdaref o lamhdse — I put out the lamp.

58. naj penav — I do not say so.

59. me si hadiardaf — I do not understand.

60. so de penav — what shall I say.

61. me beiav gatga — I live here.

62. me badiav le devleske — I believe in God.

63. me gindisajvav and' i mure amali — I think of my friends.

64. me iav agani dele, daj but i tiasura — I am going down (to

bed) now, for it is late (much o'clock).

65. 7)16 dsav agani and' o ves — I am going now into the forest.

66. me iunav o balval purdel — I hear the wind blow.

67. me diav e Savorentsa dordSodalinav — I go to walk with the

children.

68. sovas tu — sleepest thou ?

69. hadiares tu — dost thou understand ?

A RECENT SETTLEMENT IN BERLIN 21

70. tu pahares o lamhak — thou lightest the lamp.

71. dards tu mandar — art thou afraid of me ?

72. gaj heks tu — where livest thou ?

73. getSengo dks tu tele — at what time dost thou go down (to

bed)?

74. getSe t^asura soves tu — how many hours dost thou sleep ?

75. getse tSasura hodines tu — how many hours dost thou rest ?

76. getSe tsasura geres tu butjen — how many hours dost thou do

work ?

77. dsanes tu de drahares — canst thou tell fortunes ?

78. games tu de keles — dost thou like dancing ?

79. vov del rtia lesJco vast — he gives me his hand.

80. putM mande (for mandar) ^ gaj dsavav — he asks me where

I am going.

81. Sugel tsigavel man lesgo — he shows me his dog (the dog,

his one).

82. §ugel gamel de dindarel — the dog will bite.

83. 7nalavel les la t^ugnasa — he strikes him with the whip.

84. vov nasel kodar — he runs from there.

85. o Savo gamel heslc adar — the boy loves its parents.

86. vov vojagko digtjol avri — he looks merry. (German idiom,

sieht . . . aus).

87. voj hrigagki digtjol avri — she looks sad.

88. e Savorentsa sjal doj — she goes there with the children,

89. puU lestar hod avel adses he ratsa — ask him whether he will
come this evening.

^&'

90. sar dsal tuke — how art thou ? (Ger. Wie geht es Ihnen ?)

91. balval purdel — wind blows.

92. del briHn del — it is raining. [The repetition of the verb is

probably a mistake ; or, possibly, the second del may stand
for teleJ]

93. jiv del — it is snowing.

94. dutone — it thunders.

95. dukal ma — it hurts me.

96. Sil avela — it is getting cold.

97. dado avela — it is getting warm.

98. ratsi avela — it is getting dark (night).

99. dhs avela — it is getting light (day).

^ -ende and -endar are confused in Constantinescu's Rum. Romani.

22 A RECENT SETTLEMENT IN BERLIN

100. ame dsas — we go.

101. gaj dsas amd — where are we going ?

102. ame darnas le grasten sov de das de tuloven — we will give

the horses oats that they may become fat. [Darnas may be
de anas, ' let us bring,' or dsa(s) anas, ' we will go and bring
the horses, that we may give oats, that they may become
fat.']

103. amd kamas igen de dSilahas — we want much to sing.

104. le grast gamin de narsin — the horses wish to run.

105. le matse gain4n de najon and' o paje — the jfishes like to swim

in the water.

106. le savore niangen — the children beg.

107. paja maren ma — I sweat (the waters are killing me).

108. hut manus Ui dSanan so de geren — many men know not

what to do.

109. le batsar dortson and' o veS — the trees stand in the

forest.

110. e ^ov barol b' i puv — oats grow in the field.

111. sar busos — what is thy name ? (How art thou named ?)

112. sar bidol — what is his name ?

113. sar buSjon Ue i^ena — what are your sisters called ?

114. {me) tovav ma — I wash myself.

115. tu tova^ tu — thou washest thyself.

116. vov tovel be — he washes himself. )

117. voj tovel be — she washes herself 3

118. amd tova§ am4 — we wash ourselves.

119. tume toven tum^ — you wash yourselves.

120. (vo7i) toven (ben) — they wash themselves.

121. me tova ma sako de-tehare-fruli — I wash myself every

morning.

122. vov sas and' o panglimo — he was in prison.

123. vov sas beske niboske latSo — he was good to his parents.

124. vov asdlas — he laughed.

125. sirikli urdlas — the bird was Hying.

126. kam begelas — the sun was shining.

127. kaw. begelas aradsi, daj adses briHndeskri dSes sas — the

sun shone yesterday, and to-day was a rainy day.

A RECENT SETTLEMENT IN BERLIN 23

128. §avore rovelas gar nasul sas — the child cried because

she was naughty [? fern, or collective pi. with singular verb].

129. kam dSelas tele pan^engo — the sun set at five o'clock.

130. e kajna arne dojinas — the hens were laying eggs.

131. « dSirigle dsilah^nas — the birds were singing.

132. daj tseheja pabunas and' i rat — and the stars were burning

in the night.

133. le Savora avenas nasimasa — the children came running.

134. le savora kelenas be daj sas vojagke — the children were play-

ing and were merry.

135. me pendem — I said.

136. tu pendal — thou saidst.

137. vov pendas — he said.

138. arad pendam — we said,

139. tumd pendan — you said.

140. (von) pendan — they said.

141. aba '^(raleni — I have already eaten.

142. me paglem inuro burno — I have hurt my foot.

143. me tsigadem lesgi le grasten — I showed him the horses.

144. me pustem lestar hod barvalo sas — I asked him whether he

was rich.

145. me sudeTn godi rat 'mUto — I slept well to-night.

146. me avilem be ratsa kere — I came home late last night.

147. dajia opre ustilem de-tehare — and rose again early in the

morning.

148. me opre ustilenn sar le gadkn avenas ande — I rose up when

the strangers came in.

149. me %aZem 6' o mismeri sume, daj mas, grumplensa daj

Sa-)(rentsa — at midday I ate soup and meat, with potatoes
and cabbages.

150. rodal tu le savoren — hast thou sought the children ?

151. diklan tu ek sapes — hast thou seen a snake ?

152. bokurisajlan tu ara dks — didst thou enjoy thyself yester-

day?

153. nerindas — thou hast won [?he has won].

154. vov gajgdtijas — he cried out.

'24 A RECENT SETTLEMENT IN BERLIN

155. vov opre uStilas — lie rose up,

156. vov beSlas p' i puv tele — lie sat down on the ground.

157. guko maladas ma — he hit me.

158. o iavoro belas dele ha i mesdli— the boy fell down from (? on)

the table.

159. bigindas tiro dad le grasten— has thy father sold the horses ?

160. vov barilas daj gerdjelas de drabdrel — he grew up and

became a prophet.

161. hut hers draijindas vovi — he has lived many years.

162. vo djas besko julo — she gave her heart.

163. voj besko golopo getsi opri h' o garjin — she hung her hat up

on the nail.

164. ame nnardam les mUto — we beat him well.

165. ame diklan o ker gaj o baro rai besel — we have seen the

house where the king lives.

166. me hardSademas — I had understood.

167. av raande — come to me.

168. dsa leste — go to him.

169. dsa lade — go to her.

170. I'opre — take up.

171. ger ande o vuder — shut the door.

172. ger avri o vuder — open the door.

173. pabar o lambdSe — light the lamp.

174. de Tnajak — give me a light (fire).

175. tsiga 7)iange le grasten — show me the horses.

176. an mange i genevar — bring me the book.

177. de les ek tSesa kafeja — give him a cup of coffee.

178. d^a and' i bolta daj gin tuke ;^a6e de %as — go to the

merchant [? shop] and buy thyself food to eat.

179. bi^aven mange o paketo — send me the packet.

180. nasul Savoro laSajlo be — the naughty boy is ashamed of

himself.

181. vov mindig delimo gerelas — he was always doing stupid

things.

182. suralas dSilahen—he sang loudly [they sing strongly].

183. le savore 'xfinak — the children quarrelled. [I'^^ana se, eat

nothing ; or Jca nasen, who are running].

184. si dan le grasten paji — did you not give water to the horses ?

A RECENT SETTLEMENT IN BERLIN 25

185. kana hale o grajstengro foro — when is there the horse-fair

again ?

186. kana aves tu hale — when wilt thou come again ?

187. dsi dkmaf — I do not know.

188. padsap dahare vej aver-dahare — I believe to-morrow or the

day after to-morrow.

189. anie getsimas amare gada opre de sutzon — we hang our

shirts up to dry.

190. sa le manu^haktale avena, de barMna (Ihadsana) le devleske

vorba — all men will be happy if they believe the words of
God.

191. voj ek gosari sas he lengo vast, mas te ginen — she had a

basket in their (read ' her ') hand, that they (read ' she ')
may buy meat. [Apparently a confusion due to German sie.]

192. kretjuno maj hut — Christmas is near.

193. Jesus gerdjilas kretjune — Jesus was born at Christmas.

194. le and^jela dsilaben e hakrenge — the angels sing to the

shepherds.

195. sas ek vojar and' o tseri — there was a joy in heaven.

196. vov he^las and' o ves p' o galo graj — he sat in the forest on

the black horse.

197. grast helas dele, daj n'aste ustelas apre — the horse fell down,

and could not rise up.

198. sa asande gaj and' i soha gelas, daj vov motolas so gerdas —

all lauo-hed when he went into the room, and he related
what he did.

199. me simas adses gaj i puri Zinna — I was with the old Zinna

to-day.

200. voj kere sas, voj gamelas de Sjal dor — she was at home, but

wished to go out.

201. voj hadsardas hod naj sasdevesti — she felt unwell.

202. logi golin naj suralo — her chest is not strong.

203. voj gamelas de le de delebe (dele de dela be), me badsav — she

should give herself more rest (lay herself down), I believe.

204. voj (read von: confusion with German sie) gerden hengi

tserha opre daj 'inuklen e kast de pahun — they put up their
tent and let the sticks burn.

26 A RECENT SETTLEMENT IN BERLIN

205. le iavore ande paji daj lenge daj gerendas {? geradas) sumd —

the children brought water and their mother made soup.

206. i rat ratjol — the night comes (becomes night).

207. sa sal loges sas — all was so quiet.

208. Son daj o seheja beginas — the moon and the stars were shining.

209. igen datshno sas daj o seri sas perdo felovora — it was very hot

and the sky was full of clouds.

210. sa halo sas ear angar — all was black like coal.

211. ame darajlemas daj gamenas (?) de-tehare d' avel — we were

afraid and (? they) wished that morning would come.

212. ';)^a7i(X i hale de-tehare,' badSav — 'when will it be morning

again,' I think.

213. ek tigni dErigli urdlas—o. little bird was flying.

214. daj beSlas b' eg tigni granga — and sat on a little pine tree,

215. voj doridsolas maSkaral and' o veS — it (fem.) stood in the

middle of the forest.

216. but seleni batra sas-la — it had many green leaves.

217. e batra tkiba gasune sas — the leaves were quite stiff.

218. e granga gamelas maj bari d' avel — the pine tree wished to

grow bigger.

219. e tsigni granga sas and' i sope daj nitsi and' i sogdr veS —

the little pine tree was in the room and not in the beautiful
forest.

220. voj n'aste dikenas le Sosojen — it (she) could not see the hares.

(The verb is 3rd pers. pi. A confusion of German sie.)

221. htgdr e tsigni granga momelantsa papalas daj ande inakU

papiroSose sas beta — the little pine tree was prettily lighted
with candles and coloured paper.

222. daj le Savore dSelabenas daj kelenas basa la — and the children

were singing and dancing near it.

223. voj bisderdas godi rat o ve§ — and this night it (she) forgot

the forest.

224. trin Rom san (?) and' o drom and' o haroforo — three Gypsies

are in the road in the great town.

225. ek Rom sas, daj Romni, daj Savo — a Gypsy man, and woman,

and boy.

226. drom lungo sas, daj o dses sas nasid — the way was long

and the day was bad.

A RECENT SETTLEMENT IN BERLIN 27

227. balval sas sudri sar jigo, daj o hrUin delas — the wind was

cold like ice, and it was raining.

228. V071 kedane zirdenas hen, lengo gada sas Ungerde — they

shivered, their shirts were torn.

229. ' §i sail (^ sam) ame inge yade', pendel (Ipeiiel, says) o tsigno

savo. ' Me siTn ho-xalo daj trusdlo, daj baho i ma ' — ' are we
not yet there,' said the little boy. ' I am hungry and
thirsty, and I 'm frozen,'

230. loges, savo ! Agnig inindjo dap du de ')(as — quietly, boy !

Now soon I will give you (something) to eat.

231. daj von sjan inge dare — and they went yet farther.

232. daj jokal dselen and' i girtsima — and at last they came to

the inn.

233. gatga dsen andi — here they go in.

234. daj o Rom andas beski musika avri, daj d§olabelas — and the

Gypsy took out his fiddle, and played.

235. i Romni kelelas: kini sas, daj voj loges niU Salas beske

bunentsa — the woman was dancing; she was tired, and
could scarcely move with her feet.

236. ek siima lov dine-le, da %(X^^ daj saliU — they (the spectators)

gave a sum of money, and they (the Gypsies) ate and were full.

237. tsigno savo tele delas be be lesgo sang be beske dadeske —

the little boy laid himself down on his father's knees.

238. ' sosda najn but gadse barvale,' rovelas e Rornni — ' why are

not many men rich,' cried the wife.

239. ' ga naj sar ladse,' pendas o dad—' because they are not all

good,' said the father.

240. ' naj hregagki, muri sirikli, ame si bokajlana inge ' — ' be not

sad, my bird, we have not yet been hungry.'

241. ' amar dad and' o tseri del ame so de mangas ' — ' our father

in heaven will give us what we ask.'

Alphabetical Index ^

aba, already : 141. Rum. abia, just agani, now : 64, 65. Mik., vii. 5, akana.

now. Cf. Pott, i. 317, no. 17. C'gnig mindjo, now soon : 230. Mik.,

adar, parents: 85. ? besk adar— beske vii. 5. (ELung.) akanik.

dada. See also niboske. amali, friends : 63. Mik., vii. 6, amal.

adses, to-day : 89, 127, 199. See dses. amar (sing, masc), our : 241.

1 Words without reference numbers, but marked MS., though not in the pre-
ceding specimens, were obtained from the same Gypsies. In attempting to solve
the many difficult problems with which this vocabulary abounds, the ready help
of Mr. Sidney VV. Perkins and Mr. E. 0. Winstedt has been invaluable.

A RECENT SETTLEMENT IN BERLIN

araare (pi.), our : 189.
ame, we (nom.) : 28, 46, 52, 100, 101,
102, 103, 118, 138, 164, 165, 189,
211, 229, 240.

am6, us (ourselves, ace.) : 118.

ame, to us : 241.

See also amar.
[an-, to bring]. Mik., vii. 7, an.

anav, I will bring : 56.

andas, he took : 234.

ande, they brought : 205.

an, bring (imper.) : 176.

? in darnas : 102.
andi, in : 148.

ande, in : 221,

and', in: 31, 105, 109, 122, 132,
195, 196, 215, 219, 224, 241.

andi, in : 233.

and', into : 65, 198.

and', to : 178, 232.

and', (think) of : 63,

ger ande, shut : 171.
andsjela, angels : 194. Hung, angyal.
angar, coal : 210,

ara dks, yesterday : 152. Possibly
a form of aver, but not given by
Mik., vii. 68, s.v.javer. Cf. aradsi,
yesterday: 127. ^rarfsies looks like
a confusion of aradsi with adses, or
may be a mistake for ada dhs.

See also dks.
ame, eggs : 130. Mik., viii. 93, s.v.

vando.
[as-, to laugh]. Mik., vii. 10, as.

asdlas, he was laughing : 124.

asande, they laughed : 198.
aSte. See n'aste.
[av; to come]. Mik., vii. 12, av.

aves, wilt thou come : 186.

avela, it is becoming : 96, 97, 98, 99.

avel, he will come : 89.

avel, it would come : 211.

avel, it would become : 218.

avena, they will be : 190.

avenas, they came : 133, 148.

avilem, I came : 146.

av, come (imper.) : 167.
aver-dahare, the day after to-morrow :

188. See ara and tehare.
avri, out : 234.

ger avri, open : 172.

digtjol avri, looks (German, sieht .
aus) : 86, 87.
[bads-]. See [pads-],
baho, ice. Mik., viii. 29, s.v. pagosar. In

baho i ma (ice is to me), I am frozen :

229.
baha i ma, I am frozen : 37.
See also jigo.
baxtale (pi.), happy : 29.

baktale (pi.), happy : 190.
bakrenge, to shepherds : 194. Abbre-
viated from balirengrenge.
bale, again : 185, 186, 212.
balval, wind : 66, 91, 227.
hapo, grandfather : MS. Mik., viii. 32,

papus.
baro (sing, masc), great : 14, 165, 224.

bari (fern.), big : 218.
[barjov-, to grow big]. Mik., vii. 17,
barjov, s.v. baro.
barol, it grows : 110.
barilas, he grew up : 160.
barostoji, Friday : 6. Mik., viii. 32,

paraskevi.
barvalo (sing, masc), rich : 144.

barvale (pi.), rich : 238.
basa, near : 222. Mik., viii. 34, pah.
batra, leaves : 216, 217. Mik., viii. 35,

patr.
baUar, trees : 109. ? Rum. bat, stick, or
Hung, bodza, Servian baza, elder-
tree.
be, on : 237. Contraction of opre,
Mik., viii. 26.
he, in : 191.
he, at : 89, 146,
6', on : 163, 196.
h', in: 110.
h', at : 149.
h'eg (be ek), on a : 214.
ba, from : 158.
p', on : 156, 196.
he (reflex, pron.), himself: 116, 180,
237. Mik., viii. 49, po.
be, herself: 117, 203.
heskc (sing. masc. obi.), his : 237,
beske (pi. obi), his : 123.
hcski (sing. fern, obi.), his : 234.
besko (sing. masc. obi.), her : 162,

163.
heske (pi, obi,), her : 235.
besk' (pi. obi.), its : 85.
bm, themselves : 120, 228.
he, themselves : 134.
hengi (sing. fem. obi.), their : 204,
[beg-, to shine]. P(/i-, roast, Mik., viii.
36, used met.-iphorically, as in
Sztojka's dictionary : sutni [to
shine] pekel, and in Sofia Romani.

A RECENT SETTLEMENT IN BERLIN

begSlas, it was shining : 126, 127.
beginas, they were shining : 208.
bela : 221. Perhaps Hung, bel, the
interior (of the room), or Paspati's
bell, le pilier de derriere, qui soutient
la tente. It seems impossible to iden-
tify it with 2^0,11, phvnk, Pott, ii. 361,
or with Ital. bello.
ber-, to fall]. Mik., viii. 36, per.

betas, he fell : 158, 197.
berS, year : 40.

bers, years : 161.
[beS-, to sit, reside]. Mik., vii. 20, bei.
beSav, I live : 61.
beSes, thou livest : 72.
bekl, he lives : 165.
be^las, he sat : 156, 196, 214.
[bigin-, to sell]. Mik., vii. 21, bikin.

bigindas, has he sold ? 159.
[bister-, to forget]. Mik., vii. 22, bistr.

bisterdas, it forgot : 223.
[bisav; to send]. Mik., vii. 21, bicavav.

biSaven (? pi. imper.), send : 179.
boxdlo, hungry : 15, 229.
[bokajov-, to become hungry]. Mik.,
vii. 22, (Hung.) boJchajovel, s.v.
bokh.
bokajlana (? bokajlam), we have been
hungry : 240.
[bokurisardjov-, to enjoy oneself] . Mik.,
V. 13. Rum. bucura, to make glad.
bohirisailari, didst thou enjoy thyself :
152.
bolta, merchant : 178. Eum. bolta,

magazine ; Hung, bolt, shop.
bregagki (fern.), sad : 240. Jesina, p. 74,
briga, das Ungliick.
brigagki (fern.), sad : 87.
brigisime (pi.), unhaj^py : 30.
brisin, rain. In —

brisindeskri (fem.), rainy : 127.
del brisin del, it is raining : 92.
brisin delas, it was raining : 227.
burno, foot : 142. Mik., viii. 47, s.v.
pindo.
bunentsa (inst.), with feet : 235.
[busjov-, to be named]. Mik., vii. 25,
bus (active).
buhs, thou art called : 111.
busol, he is called ; 112.
busjori, they are called : 113.
but, many : 30, 31, 32, 108, 161, 216,
238.
maj but, near : 192.
but i tsasura, it is late : 64.

butjen, work : 76. Probably the Ger.

form bidin.
[da-, to give]. Mik., vii. 39, da.
dap, I will give : 230.
del, he will give : 241.
del, he gives : 79.
dela be, she lays herself : 203.
del brisin del, it is raining : 92.
pv del, it is snowing : 93.
das, we will give : 102.
? darnas, we will give : 102.
delas be, he laid himself : 237.
brisin delas, it was raining : 227.
: djas, she gave : 162.
dan, you gave : 184.
dine-le, they gave, 236.
de, give (imper.) : 174, 177.
dad, father : 159, 239, 241.
dadeske, to a father : 237.
See also adar.
dado, warm : 97.

See also datsimo.
daj, mother : 205.

daj, and : 28, 127, 132, 134, 149, 160,
178, 197, 198, 204, 205, 208, 209,
211, 214, 219, 221, 222, 225, 226,
227, 229, 231, 232, 234, 235, 236.
Mik., viii. 76, ta.
da, and : 236.
daj, for : 64.
dajsa, early in the morning : 147. Ld-
lere Sinte, taisa.
See also tehare.
[dar-, to fear]. Mik., vii. 41, dar.
dards, art thou afraid : 71.
darajlcmas ( ? darajla.mas, passive
plup.), we were afraid : 211.
dare : inge dare, yet further : 231. Prob-
ably dtir.
datsimo, hot : 209. Lit. heat. Cf. de-
limo and panglimo.
tatSimo, warm : 25.
See also dado,
de (conj.), in order that, to : 60, 78, 82,
102, 103, 104, 105, 108, 160, 178,
189, 200, 203, 204, 230, 241. Mik.,
viii. 78, te.
d\ in order that, to : 211, 218.
de, how to : 77.
de, if: 190.
te, in order to : 191.
? in darnas : 102.
dele. See tele.

delebe, rest : 203. ? From Eum. telalau,
lounger, or Hung, deleles, noon-rest.

A RECENT SETTLEMENT IN BERLIN

But more probably dela be, lays her-
self.
delimo, foolish things : 181. Cf. ^jawgr.
limo, and datsimo. Mik., vii. 44.
(Rum.) dilimos, s.v. dinilo.
des, ten. In —

deS-u-jek, eleven : 35.
des-u-dnj, twelve : 40.
star-var-des, forty : MS.
ohto-var-des-daj-hans, eighty -five :
MS.
de-tehare. See tehare.
devel, God. As —

devleske (dat. after bads), in God :

62.
devleske (pL obi.) : God's, 190.
[dik-, to see]. Mik., vii. 43, dikh.
dikenas, they saw : 220.
diklan (? diklam), we saw : 165.
diklan, hast thou seen : 151.
digtjol avri (passive), he or she looks :
86, 87.
[dindar-, to bite]. No such form in
Mik., vii. 41, s.v. dand.
dindar el, it bites : 82.
doj, there : 88.
[doj-, to lay]. Hung, tojni.

dojinas, they were laying (eggs) : 130.
dor, out : 200. See also dare,
[dordsodal in-, to walk]. Perhaps dor +
Hung, setdlni, to walk
dordsodalinav, I walk : 67.
[dordson-, to stand]. Rum. Romani
tord'ov; stand ; passive of ter, hold :
Mik., viii. 79. The n of the stem
is perhaps a misreading of v.
dordsonav, I stand upright : MS.
dortSon, they stand : 109.
doridSolas, it stood : 215.
[drahar-, to read]. Mik., vii. 4."), drabar.
drabares, thou tellest fortunes : 77.
drabdrel, he prophesies : 160.
[draijin-y to live]. Rum. trai, to live.

draijindas, he has lived : 161.
drando, thirty : 41.
droboj to, good-morning : 8. ? Bulgarian

dobro utro.
drom, road : 19, 224, 226.
[dsa-, to go]. ISIik., vii. 48, dza.
(Uav, I go : 65, 67.
Sav, I am going : 64.
dsavav, I am going : 80.
dies, goest thou : 73.
dSal, it goes : 90.
Sjal, she goes : 88, 200.

dSas, we go : 100, 101. ? Also in

darnas : 102.
dSen, they go : 233.
salas, she was moving : 235.
gelas, he went : 198.
dSelas tele, it set : 129.
Sjan, they went : 231.
dselen (? dselan), they came : 232.
dsa (imper.), go : 168, 169, 178.
[dsan-, I know]. Mik., vii. 49, dzan.
dSanaf, I know ; 187.
dSanes, knowest thou ? 77.
dsanan (for dsanen), they know : 108.
dk, girl : MS. Cf. §e, J. G. L. S., New
Series, i. 118, fn. 6 ; and Mik., vii.
30, Sej (Buk.), s.v. cavo.
dses, day : 99, 127, 226. Mik., vii. 44,
(Rum. and Hung.) d'es, s.v. dive».
dses, days : 41, 42.
adks, to-day : 89, 127, 199.
ara dses, yesterday : 152.
[dsilab-, to sing]. Mik., viL 56, (Hung.)
dzilaba^i, s.v. gili.
dsilabas, we sing : 103.
dsilaben, they sing : 182, 194.
dsilabenas, they were singing : 131.
dselabenas, they were singing : 222.
dsolabelas, he played : 234.
dsirigli. See sirikli.
duj, two. In —

deS-u-dtij, twelve : 40.
[duk-, to hurt]. Mik., vii. 47, dukh.

dukal, it hurts : 95.
dutone, it thunders : 94. ? Rum. dudui,
to boom ; Hung, dordiilni, to make
a thundering noise ; or Servian
tutyijiti.
e (art.). See o.
efta, seven : 42.

ek, one, or indef. art. : 41, 42, 151, 177,
191, 195, 213, 225, 236.
eg. indef. art. : 214.
des-u-jek, eleven : 35.
felovora, clouds : 209. Hung, felho.
Cf. Pott, ii. 392 ; and Mik., ii.
44 (no. 442), felhova, fdhove,
Wolke.
foro, town : 224.

foro, market ; 185.
friih (German), early : 121.
gada, shirts : 189, 228.
gaf, village : MS.
gadso, man : 20.
gadse, men : 238.
gadscn (ace. for nom.), men : 148.

A RECENT SETTLEMENT IN BERLIN

gaj, where : 72, 80, 101, 165. Mik., vii.
69, S.V. lea.
gaj, when : 198.
gaj, with : 199.
gajgdtijas, he cried out : 154. ? Rum.
gdgdi, to cackle ; or Servian, kako-
tati, to cry out.
galo. See kalo.
[gam-li. See [kam-].
gar, because : 128. ? Pott's ke, because,
i. 311. Cf. Mik., T. 33, ke, weil ;
and Paspati, p. 74, ka, ' Souvent il
a le sens du Fr. des que.'
ga, because : 239.
garfin, nail : 163. Mik., vii. 74, s.v.

karjia.
gasune, stiff : [? gastune, lit. wooden] :

217.
gatga, here : 61, 233. See also xcw^e.
genav, book : MS. L^lere Sinte, kenjva ;
Hung, konyv.
genevar, book : 176.
[ger-, to do, make]. Mik., vii. 75, ker.
geres, thou doest : 76.
geren, they do : 108.
gerelas, he was doing : 181.
gerdas, he did : 198.
gerendas {1 gerdas), she made : 205.
gerden {1 gerdan), they made : 204.
ger ande (imper.), shut ; 171.
ger avri (imper.), open : 172.
gerdjilas (passive pret. sing. 3rd pers.),

he was born : 193.
gerdjelas (passive pret. sing. 3rd pers.),
he became : 160.
getSe, how many ; 74, 75, 76. Mik., vii.
77, keti.
getSi, how many : 34.
getsengo (dat.), at what time : 73.
[get^im-, to hang.] Rum. acd^a ; Hung.
akasztani, to hang (act.).
getsimas, we hang : 189.
getsi, she hung : 163.
[gin-, to buy]. Mik., vii. 83, kin.
ginen, they buy : 191.
gin (imper.), buy : 178.
[gindisajv-, to think]. Rum. gdndi, to
think ; Hung, gondolni.
gindisajvav, I think : 63.
girtHma, inn : 232. Mik., vii. 89,

ksrcma.
godi, this (fern.) : 145, 223. Mik., vii.

85, kodo.
golin, chest (thorax) : 202. Mik., vii.
85, kolin.

golojjo, hat : 55, 163. Ldlere Sinte,
kdlopo ; Mik., ii. 64, no. 79, kolo2)o.
Hung, kalap.
goSari, basket : 56, 191. Rum. co| ;
Servian, kos ; Slov. k6.s ; Hung.
kosdr.
graj, horse : 196.
See also grast.
granga, pine tree : 214, 218, 219, 221.
? Rum. crdng, grove, or creangd,
branch ; Servian, krango.
grast, horse : 197.

grast, horses : 32, 104.

grasten (ace. pi.), horses : 102, 143,

159, 175.
grasten, to horses : 184.
grajstengro, of horses : 185.
See also graj.
griomplensa (instr.), with potatoes : 149,

Hung, krumpli.
guko, he (this one) : 26, 27, 157. Mik.,

vii. 88, kuko.
gurko, Sunday : 1.

gurko, week : 42.
[liadSar-, to understand]. Mik., vii. 60,
(Buk.) hacar, hacard'du, to feel, and
(Hung.) hacar, to remember, s.v.
chakjar. He gives also ' hope ' and
' intendo ' as other meanings.
hadsardaf, I understand : 59.
hadsares, dost thou understand 1 : 69.
hadSardas, she felt : 201.
hardsademas, I had understood : 166.
/lod, whether: 89,144. Cf. xoc,J.G.L.S.,
New Series, i. 115, fn. 9. ? Magyar,
hogyha, if.
hod : 201.
[hodin-, to rest]. Rum. hodini.

hodines, thou restest : 75.
[^a-, to eat]. Mik., vii. 59, cha.
Xas, thou eatest : 178, 230.
xanak, ? they eat nothing : 183.
xalem, I ate : 149.
xralem, I have eaten : 141.
XO'U, they ate, 236.
xra (imper.), eat : MS.
Xa6e, food : 178.
xade, here : 25. Mik., vii. 75, kathe,
s.v. katar.
xade, there : 229.
See also gatga.
i (art.). See o.
igen, very : 209, Hung. igen.

igen, much : 103.
i7ige, yet : 229, 231, 240. Pott, i. 317,

A RECENT SETTLEMENT IN BERLIN

no. 19, from Ital.; but probably

Rum. inca.
inge dare, yet further : 231.
[is, verb substantive]. Mik., vii. 66, is.
sivi, I am : 10, 11, 12, 13, 229.
sal, thou art : 14, 15, 16.
i, he is : 17, 20, 27. See also naj.
i, it is : 19, 25, 37, 64, 229.
e, he is : 18, 26.
i, it will be : 212.
sam, we are : 28.
san (? sam), we are : 229.
san, you are : 29.
si, they are : 30.
si, there are, 31, 32, 34, 35, 36, 40,

41, 42.
san, they are : 224. The form sgn is

given by Mik., v. 26.
najn, they are not : 238.
simas, I was : 199.
sas, he was : 122, 123, 128, 144, 225.
sas, she was : 200, 235.
sas, it was : 127, 207, 209, 210, 219,

221, 226, 227.
sas, there was : 191, 195, 225.
sas-la, it had : 216.
sas, they were : 134, 217, 228.
jak, light (fire) : 174. Mik., vii. 67,

jag.

jek. See ek.

jigo, ice ; 227. Mik., ii. 45 (no. 588),

jego. Hung. jcg. See also baho.
jiv, snow : 93. Mik., vii. 66, s.v. iv.
jokal, at last : 232. Possibly Servian,

jako, now.
julo, heart : 162. Mik., vii. 69, jilo.
k. Some words usually sjjelt with k

will be found under g.
kafeja, cofifee : 177. Eum. cafea.
kajna, hens : 130. Probably Eum.
gdind in this case. But see Mik.
vii. 70, s.v. kahni, and Ascoli, p.
54 : 'jedoch hat hier wahrschein-
lich daco-roman gcine cingewirkt.'
kalo, black : 210.

galo, black, 196.
[kam-, to wish, to love, to like]. Mik.,
vii. 71, kam.
games, dost thou like : 78.
gamel, it likes : 82.
gamil, it loves : 85.
ka)nas, we want : 103.
gamen, they wish : 104.
gamen, they like : 105.
gamelas, it wished : 218,

gamelas, she wished : 200.

gamelas, she should : 203.

gamenas (?), we wished : 211.
kam, sun : 126, 127, 129. Mik., vii. 77,

kham.
kana, when : 185, 186.

xana, when : 212.
kaSt, sticks : 204.

See also gahmc.
kedane,^ together: 228. Mik., viii. 80,

s.v. than,
[kel-, to dance]. Mik., vii. 78, khel.

kele.f, thou dancest : 78.

kelelas, she was dancing : 235.

kelenas, they were dancing : 222.

kelenas be, they were playing : 134.
ker, house, 22. Mik., vii. 79, kher.

ker, house : 165.

here (loc), home : 146.

kere, at home : 200.
[ker-]. See [ger-].

kino (masc), tired : 16. Mik., vii. 80,
khino.

Z;mi (fe in.), tired : 235.
kodar, from there : 84. Mik., vii. 85,

(Rum.) kothdr, s.v. kodo.
kretjuno, Christmas : 192. Rum.

Crdcitin.

kretjune (loc), at Christmas : 193.
la. See voi.

-la (enclitic), to it (her) : 216.
[la-, to take]. Mik., viii. 3, la.

lav, I take : 55.

V (imper,), take : 170.
lambdse, lamp : 57, 70, 173. Ldlere
Sinte, lampdsj ; Rum. lampd ;
Hung. Idmpa. Sztojka's form is
Idmjpase.
[laS-, to shame]. Mik., viii. 4, ladz.

laSajlo be, he is ashamed of himself :
180.
lath, good : 123.

ladh, good : 18, 26.

kuUe (pi.), good : 239.
le (art.). See o.

-h, they : 236.
len. See von.
Ics. See vov.

loges (adv.), quietly : 230. Mik., viii.
7, loko.

loges nits, scarcely : 235.

loges, quiet : 207.
longo, long : 19. Rum. lung.

hmgo, long : 226.
love (pi.), money : 33.

A RECENT SETTLEMENT IN BERLIN

lov, money : 236.
luja, Monday : 2.

VMJ, more : 26, 27, 218. Eum. mai,
more.
maj but, near : 192.
[mak-, to paint]. Mik., viii. 10, makh.

makle, coloured : 221.
\r)ialav-, to beat]. Mik., viii. 11, malav.
malavel, he beats : 83.
maladas, he hit : 157.
[mang-, to beg]. Mik., viii. 11, mang.
mangas, we ask : 241.
mangen, they beg : l(i6.
manus (for pi.), men : 30, 108, 190.
[mar-, to beat, kill]. Mik., viii. 13,
mar.
maren, they kill : 107.
mardam, we beat (past) : 164.
mardsi, Tuesday : 3.
mas, meat : 149, 191.
maskaral (adv.), in the middle: 215.

Mik., viii. 14, s. v. maskare.
matse, fishes : 105.

me, 1 : 10, 12, 13, 26, 43, 49, 55, 59, 61,
62, 63, 64, 65, 66, 67, 114, 121, 135,
142, 143, 144, 145, 146, 148, 149,
166, 199, 203, 229.
ma, me (ace.) : 95, 107, 157.
ma, myself (ace.) : 114, 121.
ma, to me : 37, 79, 174, 229.
man, to me : 32, 33, 35, 81.
mange, to me : 175, 176, 179.
mande, to me : 167.
mande {1 mandar), me (after puts-) :

80.
mandar, me (after dar-) : 71.
See also muro.
mesdli, table : 158.

mindig, always : 181. Hung, mindig.
mindjo : agnig mmdjo, now soon : 230.

Hung, mindjart. See agnig.
mismeri, midday : 149. Mod. Grk.

fxea-Tjfiepi. Mik., viii. 17.
misto, well : 145, 164.
m.6l, wine : 52.

momelantsa (instr.), with candles : 221.
[mot-, to say]. Mik., viii. 19, motav.

motolas, he related ; 198.
[milk-, to allow, let]. Mik., viii, 19,
muk.
muklen, they let : 204.
muro (masc), my : 27, 142. Mik., viii.
17, (Rum.) murd, s.v. minro.
muri (fern.), my : 240.
mure (pi.)} niy : 63.

VOL. V. — NO. I.

m«?- (masc), my : 22.
miro (masc), my : 55.
[mtirdar-, to extinguish, put out]. Mik.,
viii. 20, s.v. murdal.
murdaref, I put out (pres.) : 57.
muHka, fiddle : 234. Rum. musicdy

music ; Hung, miizsika.
naj, not : 33, 58, 201, 202, 239, 240. In
several of these cases naj might be
na + i, is. Mik., viii. 21, na.
najn, they are not : 238.
See also si, nitsi.
najis, thanks : 9. Mik., viii. 21.
[najov-, to swim]. Mik., viii. 22, nand'ov^
pass, of nand, to bathe.
najon, they swim : 105.
[nas-, to run]. Mik., viii. 23, nas.
nasel, he runs : 84.
narSin, they run : 104.
See also 183.
nasimasa (inst. sing, of abstract noun)^

by running : 133.
n'aste, could not : 197. Mik., vii. 11,
s.v. asti.
n'a.ite, could not : 220.
nasiil, naughty : 17, 128, 180. Mik.,
viii. 23, s.v. nasvalo.
nasul, bad : 226.
nasvalo, ill : 10.
[nerin-, to win]. Hung, nyerni.

nerindas, thou hast (? he has) won :
153.
niboske (dat. sing.), to parents : 123.
Perhaps Hung, nep, people ; if not
Rum. ne2}ot, nephew. See also adar.
nitsi, not : 219. Mik., vii. 31 (Hung.)
s.v. ci ; and viii. 24 (Rum.) s.v. 7ii.
nits ; in loges nits, scarcely : 235.
See also naj, si. ? Rum. nici.
(art. masc nom. sing.), the : 19, 20,
23, 24, 40, 56, 81, 82, 85, 125 (with
fem. noun), 126, 128, 129, 158, 165,
180, 185, 192, 193, 197, 208, 209,
226, 227, 229, 234, 237, 239.
(art. obi. sing.), the : 31, 57, 65,
66, 70, 105, 109, 122, 149, 163, 165,
171, 172, 173, 179, 195, 196, 215,
223, 224, 241.
(art. nom. pi.), the : 107, 208.
i (art. fem. nom. sing.), the : 206,

235.
i (art. obi. sing.), the : 110, 132, 156,
158, 176, 178, 198, 199, 219 (with
both fem. and masc. nouns), 232.
i (art. obi. pi.), the : 63.

A RECENT SETTLEMENT IN BERLIN

e (art. fem. nom. sing.), the : 21, 218,

219, 221, 238.
e (art. nom. pL), the: 110 (?), 130,

131, 217.
e (art. obi. pL), the: 67, 88, 194,

204.
le (art. niasc. obi. sing.), the : 62.
h (art. nom. pi.), the : 104, 105, 106,
109, 133, 134, 148, 183, 190, 194,
205, 222.
le (art. obi. pL), the : 102, 143, 150,
159, 175, 184, 190, 220. See also
203.
la (art. obi. sing.), the : 83.
olcfo, eight. In —

okto-var-des-daj-bans,eightj-fi.ve : MS.
opre, up : 147, 148, 155, 170, 189, 204.
opri, up : 163.
apre, up : 197.
ovar, yes : MS.
p. Some words usually spelt with 2>

will be found under b.
[pab-, to burn]. ]\Iik., viii. 38, phab.
pabun, they burn : 204.
papalas, it was burning : 221.
pabunas, they were burning : 132.
Ipabar-, to light (cause to burn)]. Mik.,
viii. 38, (Rum.) phabar, s.v. 2}hab.
pabares, thou lightest : 70.
pabar (imper.), light : 173.
[pads-, to believe]. Mik., viii. 35, paV.
padsap, I believe : 188.
badsav, I believe : 62, 203.
badSav, I think : 212.
barsana, they believe : 190.
[pag-, to break]. Mik., viiL 38, 2^hag.
paglem, I have hurt : 142.
patsilo, broken : 24. Cf. Mik., viii.
38, (Hung.), phadzel, er bricht.
paji, water : 184, 205.
paje, water : 105.
2)aj(i, waters : 107.
paketo, packet : 179. Rum. ^wc/ief ;

German Packet,
panglinio, prison : 122. Cf. delimo and
datSimo. Abst. noun from phand,
to bind, Mik., viii. 39.
pans, five : 36.

okto-var-deS-daj-bans, eighty-five: MS.
pamengo, at five o'clock : 129.
papirohse (? jMjiiroseste, prepositional),

paper : 221. Hung, jyapiros.
patsilo. See [pag-].
pe. See be.
pen, sister : 28.

pena, sister.? : 113.
[pen-, to say]. Mik., viii. 41, phen.

Present: '43-48.

penav, I say : 58.

penav, shall I say : 60.

Preterite : 135-140.

pcndas, he said : 239.

pendel (?), he said : 229.
[j5er-, to fill]. Mik., viii. 41, pher.

perdo, full : 209.
[pi-, to di'ink]. Mik., viii. 46, pi.

Present : 49-54.
pral, brother : 27, 28.
[purd-, to blow]. Mik., viii. 44, phurd.

purdel, it blows : 66, 91.
puro (masc), old: 27.

2mri (fem.), old : 199.
[puts-, to ask]. Mik., viii. 43, phu6.

putsel, he asks : 80.

puStem, I asked : 144.

pust (imper.), ask : 89.
puv, gronnd : 110,156.
radseja, spirits : 53. Mik., vi. 51,
racija ; Ldlere Sinte, rakia ; Rum.
rachiu ; Servian, rakija. Cf. Pas-
pati's rakushka, and Turk. rdki.
rai : baro rat, king : 165.
rat, night : 132, 145, 206, 223.

ratsi, night : 98.

aradsi, yesterday : 127.

be ratm, at night : 89, 146.
[ratjov-, to become night]. Mik., viii.

56, (Rum.) rat'ov, s.v. rat.

ratjol, it becomes night : 206.
[rod-, to seek], Mik., viii. 58, rod.

rodal, hast thou sought : 150.
rom, Gypsy (noun) : 225, 234.

rom (for pi.), Gypsies : 224.

romni (fem.), Gypsy woman : 21, 225,
235, 238.
[rov-, to weep]. Mik., viii. 59, rov.

rovelas, he was crying : 128. 238.
sa, all : 190, 198, 207, 210.

sar, all : 239.
sake, every : 121.
sal. See sar.

sapes (ace. sing.), snake : 151.
sar, like : 210, 227.

sar, how? 90, 111, 112, 113.

sar, than : 26.

sar, when : 148.

sal; so : 207 {I from following word).
sasdevesti, well: 201. Mik., viii. 71,
(Bessar.) s.y. sasto, and 95, s.v. vesto.
savato, Saturday : 7.

A RECENT SETTLEMENT IN BERLIN

seleni (pi.), green : 216.

seleno (raasc. sing.), blue : 23.
so, what : 60, 108, 198, 241
sofea, room: 198. Hung. sso6a ; Servian
and Bulg. soba.
sope, room : 219.
sosda, why ? 238.

[sov-, to sleep]. Mik., viii. 67, sov.
soves, sleepest thou : 74.
sovas, sleepest thou : 68.
sudem, I slept : 145.
star, four. In-.

star-var-de§, forty : MS.
siima, sum of money : 236. Rum.
suma ; Hung, somma ; Servian,
suma ; German, Summe.
sfime, soup : 149, 205.
suralo, strong : 202. Mik., viii. 98,
(Rum.) zuralo, s.v. zor.
suralas (? surales), loudly : 182.
Saxrentsa (instr. pi.), with cabbages:

149.
[Mov-, to be full]. Mik., vii. 28, s.v.
calo.
salile, they were full : 236.
Sang (for pL), knees : 237. Mik., vii,

28, cang.
savo, boy: 85, 225, 229, 230, 237.
Mik., vii. 30 (Rum.) s.v. cavo.
Save, children : 34, 35, 36.
Savor (dimin.), boy : 158, 180.
savore (? fem.), child : 128.
Savore (pi. nom.), children : 106, 183,

205, 222.
savora (pi. nom.), children : 133,

134.
Savoren (pi. accus.), children : 150.
Savorentsa (pi. instr.), with children :
67, 88.
Si, not : 59, 229, 240. Mik., vii. 31, ci.
tSi, not : 108.
dSi, not : 187.
si, not : 184.
Se, 1 not : 183.
See also naj, nitSi.
Sil (noun), cold : 38, 39, 96.
[Singer-, to tear]. Mik., vii. 34, (Rum.)
s.v. cinger.
Singerde (pi.), torn : 228.
sirikli, bird (fem.) : 125, 240.
dSirigli, bird : 213.
dsirigle, birds : 131.
Sogdr, beautiful : 219.

Sugar, prettily : 221.
Soija, Thursday : 5.

Son, moon : 208. Mik., vii. 35, con.
Son, month : 41.
Son (for pi. ), months : 40.
Soro, poor : 11. Mik., vii. 37, coro.
soSojeii (pi. ace), hares : 220.
sov, oats: 102,110. Mik., vii. 51, (Ho v.

Ldlere Sinte, zob.
sudri (fern.), cold (adj.), 227.
Sugdr. See Sogdr.
Sagel, dog: 81, 82. Mik., vii. 51,

dzukel.
[Sun-, to hear]. Mik., viii. 75, Sun. ^

Sunav, I hear : 66.
[Sutzov-, to be dried]. Mik., viii. 74,
s.v. Suko.
sutzon, they dry : 189.
(. Some words usually spelt with t

will be found under d.
tatSimo. See datSimo.
te. See de.

tehare, to-morrow, morning. Mik., viii.
76, tachjara. In-
dahare, to-morrow : 188.
de-tehare, morning : 211,212. de is a

Rum, preposition.
de-tchare, in the morning : 147.
de-tehare-frilh, in the morning : 121.
aver-dahare, the day after to-morrow,

188.
See also dajSa.
tele, down : 73, 129, 156, 237.
dele, down : 64, 158, 197, 203.
With dsa-, as in 64 and 73, it means

' to go to bed.' See Pott, ii. 285.
See also 92.
tetraSi, Wednesday : 4.
tikno (masc), little : 12, 22.
tikni (fem,), little : 12.
tigni (fem.), little, 213, 214.
tsigno (masc), little : 229, 237.

Lalere Sinte, tsikni.
tsigni (fem.), little : 219, 221,
iiro (sing, masc), thy : 159. See also tSe.
tisli, thin, 21. Mik,, vii. 84, kiSlo.
to : drobbj to, good morning : 8.
[tov-, to wash]. Mik., viii, 82, thov.
Present: 114-120.
tova, I wash : 121,
trin, three : 224,
truSdlo, thirsty : 13.

trusdlo, thirsty : 229.
tserlia, tent : 204. Mik., vii. 31, cerga ;

Servian and Bulg., cerga.
[tsigav; to show]. Mik., viii, 64, sikava.
tsigavel, he shows : 81.

A RECENT SETTLEMENT IN BERLIN

tsigadem, I showed : 143.
tsiga (iniper.), show : 175.
tsasura, hours : 64, 74, 75, 76. Rum.
ceas, hour, time : e.g. (cinci) ceasuri,
(five) o'clock.
<se (pi.), thy : 113.

tseheja, stars : 31, 132. Mik., vii. 31,
cerchan.
tkrheja, stars : MS.
seheja, stars : 208.
tseri, sky : 23, 31. Rum. cer. Mik.,
vii. 31, cero.
tseri, heaven : 195, 241.
seri, sky : 209.
tsesa, cup : 177. Ldlere Sinte, sesa.
Hung, csesze ; Servian and Bulg.
casa.
tsi. See si.
tsuba, quite : 217. Hung, csupa, sheer,

mere, bare, nothing but.
tsugnasa (instr.), with a whip : 83.

Mik., vii. 38, cujmi.
tu (nom), thou : 14, 15, 16, 44, 50, 68,
69, 70, 71, 72, 73, 74, 75, 76, 77,
78, 115, 136, 150, 151, 152, 186.
tu, thyself (ace.) : 115.
tu, to thee : 36.
to : droboj to, good morning, 8.
du, to thee : 230.
tuke, to thee : 38.
tuke, for thee : 90, 178.
diike, to thee, 34.
See also tiro, tse.
tumc (nom.), ye : 29. 47, 53, 119, 139.

tume, yourselves (ace.) : 119.
tulo, fat (adj.) : 20.

[tulov-, to grow fat]. Mik., viii. 83,
(Hung.) thulov, s.v. thulo.
tuloven, they grow fat : 102.
tilt, milk : 49.

u, and. Mik., viii. 88. In-
deS-u-jelc, eleven : 35.
de§-u-duj, twelve : 40.
[ur-, to fly]. Mik., viii. 89, uri.

urulas, it was flying : 125, 213.
[ust-, to rise]. Mik., viii. 90, usti.
tistilem, I rose : 147, 148.
ustelas, it rose : 197.
ustilas, he rose : 155.
var, times. Mik., viii. 93. In-
star- var-rfes, forty : MS.

okto-var-des-daj-bans, eighty - five :
MS.
vast, hand : 79, 191.
vej, or: 188. Pott, i. 317, no. 18,

Hung. vagy.
vesto. See sasdevesti.
ms, forest: 65, 109, 196, 215, 219, 223.
vi, also : 1 161. See s.v. vov.
voj (nom.), she : 87, 117, 163, 200, 201,
203, 204 (for von), 215, 220, 223,
235.
vo, she (nom.) : 162.
voj, to her : 191.
la (after prep.), it (her) : 222.
logi (fem.), her : 202.
lade, to her : 169.
See also -la.
vojar, joy : 195. Rum. voios, glad.
vojagko (sing, masc), merry : 86.
vojagke (pi.), merry : 134.
von, they : 48, 54, 120, 140, 228, 231.
lengo (sing, masc), their : 228 (for

lenge), 191 (for lako).
lenge (sing, fem.), their: 205.
-le, they : 236,
vorba, words : 190. Rum. verba,
vov (nom.), he : 18. 45, 51, 79, 84, 86,
116, 122, 123, 124, 137, 154, 155,
156, 160, 181, 196, 198.
vo, he : 17.
vovi, he : 161. Perhaps vo vi, he

also. See Mik., viii. 95.
les (ace), him: 83, 164.
les to him : 177.
les, to it : 40, 41, 42.
leske, to him : 39.
lesgi, to him : 143.
leste, to him : 168.
lestar, from him (after j^-Ji/i) : 89,

144.
lesgo (sing, masc), his : 79, 81, 237.
vuder, door : 171, 172.
vurdon, waggon : 24.
[zird; to shiver]. ? German, zittern ; or
from izdra, the Rum. form of lisdra
(Mik., viii. 7) ; or perhaps from
Je.sina's zerdav (Mik., vii. 27, s.v.
cid) : — von kedani zirdenas ben,
they were drawing themselves to-
gether.
zirdenas ben, they shivered : 228.

ISAAC HERON 37

III.-ISAAC HERON
By D. M. M. Bartlett

MANY, if not most of the members of the Gypsy Lore
Society, at least in England, will already know of the
death of Isaac Heron, which took place at Sutton-on-Trent, on
February 21st, 1911. I have been asked to write a brief memoir
of him, in connection with which I propose to use the information
collected by many kind friends as to the interesting funeral rites
of his death, and to compare them with our knowledge of similar
ceremonies (especially in England) used at the funerals of other
Romanicals. Perhaps by this method additional light can be
cast on a very interesting but difficult subject, which offers
abundant scope for further work by definite students of folk-lore.

A short and sympathetic notice of Isaac, with a photograph,
appeared in the J. G. L. S., New Series, for January 1908, vol. i.
p. 257 ; and a very true and faithful portrait of him will be found
in the story of Romany life, ' A proof of Mettle,' by the Rev. H.
H. Malleson, under the 7iom de jplwme of R. 0. M., in The Cornhill
Magazine for July 1910. The burning of the van seems almost
prophetic ; and the whole picture of the old man is drawn
with the really tender insight which only a personal friendship
could achieve.

The old age of a Romano Serengro seems to me pathetic
above the common ; for in the life of the vardo and tan, physical
vigour and power count for more than in any other mode of life,
and therefore as feeble old age comes, the contrast between what
has been and what is seems especially poignant. Those of us who
only knew Isaac in his closing years, deaf, feeble in body, always
grieving for the loss of his dearly loved wife (who died three years
ago), can realise only dimly what he must have been in his youth
and full vigour. Born at Mill Lane, Sutterton, in Lincolnshire,
some eighty-seven years ago, he spent his early life in East
Anglia, camping often on the historic Norwich ' Mousehold,'
horse-dealing amid the kind of company described by Borrow at
the Fair on the Castle Hill, or at Horncastle, and winning a repu-
tation as a great fighting man ' alike with the raw 'uns and the
mittens.' His parents were Niabai (or to give him his real name,
Edward) Heron, and Sinfai Buckland ; and so far as can be dis-

38 ISAAC HERON

covered, not a drop of gajo blood ran in his veins. Natiirall}-, he
was proud of the fact. He had, very strongly developed, that
pride of race and of family which is characteristic of all his
relations. Dr. Sampson says, that the Herons 'are among the
Gypsies who combine all the characteristics of their race in a
remarkable degree. They have a profound Stammkultur, a Gypsy
culture of their own, which is unaffected by gentile modes of
thought. . . . Par excellence a Romani mystic, as Wester [Boswell]
is a Romani pedant, [Isaac Heron] is as proud of his inscruta-
bility as Wester is of his '• dictionary talk," and he must be
gently played with, if he is to be drawn out of his deep reserve.' ^
When he saw the ' German Gypsies ' in 1906, he said at once :
'That's the breed we came from; they're ciJdi fold, but they're
the right breed.' Nothing could exceed the tone of contempt
with which he would speak of ' corede — mongrels ! ' — and the
rights of aristocracy were tacitly accorded to him and his by all
the Gypsies I have ever met.

He loved to recall his earlier days, and would talk freely of
George Borrow, of his first meeting with him and how ' Squire
Borrow, he says to me, " Do you speak any way out of the
common ? " ' — a delightful and instructive equivalent of Leland's
' Rakessa tu Romanes, miro prala?' with the fixed glance and all
the rest of it. Borrow used to see him occasionally up to the end
of his life, and gave him leave to fish in the Broad at Oulton.

Then, later in Isaac's life, the Herons forsook the pleasant east
country for the busier but richer north and northern midlands,
and they are known from the lowlands of Scotland as far south
as Nottingham. This latter place has always been a favourite
with Isaac. For years he made his winter camp at Lenton, close
by, with his son Iza and his family. His half-brother, Edmund,
was buried at Wilford, in the neighbourhood, where also lie
Edmund's daughter Amelia, the wife of Elias Gray, and her
daughter Mizelli. Inan King (or Young), a close relative of
Isaac, lives at Nottingham, and another half-brother of his who
was very fond of the place was Manful Heron, who is said to have
bequeathed to Isaac a diamond ' as big as a cobnut.'

Another place which to the end was dear to Isaac's heart was
Darlington, where on 1st March 1908, his aged wife Sinfai died
and was buried. This was a grief which he never got over. He
mourned for her in a truly characteristic way. His daughter-in-

» J. G. L. S., Old Series, ii. 92.

ISAAC HERON 39

law Abigail said tliat the old man had never washed since she
died, and he would never after that event allow any woman to
clean up his waggon. ' I go wandering all day by my kokero like
as if I was looking for someone. . . . Dere 's only one knows what
I feel, and dat 's my dear Duvel. I 'm like a lost sheep on de
mountains without my old woman. ... I feel something in here
(striking his breast) mornin', noon, and night.' Thus he would
continually revert to the thought of his loss, and how he still
hoped to see her again one day. And so it comes about that
one's memory of him will always be, above everything else, a
pathetic one — of an old man of dark, wonderfully wrinkled skin,
eye of smouldering fire, with big frame bowed with age ; an old
man whose firmly set mouth with the wrinkles at the corners
told of a rare combination of stubbornness and humour; whose
little broken-down basket-waggon was set beneath the shelter of
that of his son Iza, and Abigail his wife, a visible token of one
erstwhile so independent, but who now could no longer look after
himself; who would sit for hours together living in the past with-
out saying a word, and whose speech, when he was roused, always,
sooner or later, veered round to the days of the past, now gone for
ever, and to her whose memory was continually with him. Isaac
Heron was one whom, once seen, it was quite impossible to forget.
Romanical and gajo alike acknowledged his force of character;
and look, demeanour and word alike bore a strongly marked
stamp of individuality. His courtesy was of that natural type
which is inborn, and which simply cannot be acquired. He could
invite the visitor to step into his humble little vardo with such
instinctive grace that one felt really honoured by the invitation,
though when it was accepted there was barely room to sit down !
His language, both m Romanes and English, was perfectly de-
lightful. He was not a deliberate artist in speech like Wester
Boswell, but I am sure Romanes was his natural Mutter sjyr ache.
He might be heard praying in 'gentle Romany' at great length
almost any evening, though surely no one could be hard-hearted
enough to attempt to overhear. His whole family, I strongly
suspect, use the old tongue among themselves far more habitually
than is commonly supposed. This is not the place to enter into a
detailed discussion of the quality of his Romanes. That well has
already been drawn pretty dry, no doubt. But one's delight, as an
unfiedged word-hunter, was keen on hearing such words and forms
as kuklo (doll), vaverkendi, par (silk), parengo (silken), with a

40 ISAAC HERON

Strongly aspirated p. He could only speak English in the most
picturesque way. ' He spoke vulgarly ' became in Isaac's mouth
' I wouldn't put that discourse upon any gentleman.' There is an
unconscious humour which perhaps appeals specially to a ra^ai
like myself, when he said that he would talk ' like a parson out of
the pulpit, explaining the meaning of each word I say ! '

It was evident late in 1910 that he was failing, and the end
came on February 21st from acute bronchitis at Sutton-on-Trent,
after three days' illness. He expressed an earnest wish to be
buried at Manston, near Leeds, where he had passed such a happy
time a year or two before, by the invitation of his old friend, Mr.
Malleson, who showed him many a kindness which he did not
forget. There on February 24th he was buried, 'talla the hor'
(by Iza's request), in Manston Churchyard ; Mr. Malleson con-
ducted the service, the writer being also privileged to take part.
The only mourners present were Iza and Abigail, Inan (Notting-
ham) Young, and Harry or Bosko the son of Isaac's daughter
Lenda, with his monisni. At a respectful distance were some of
the friends he had made during his previous stay at Manston.

All was as it should be for an old Romanical's funeral; the
sun shone, a fresh wind kept everything clean and bright, with a
distinct foretaste of spring in the air, while away in the distance
the smoke and bustle of Leeds was in the background. A fit
symbol of the life which was ended, typical in a pre-eminent
degree of the life of many another of the race we love — children
of Nature and of the wild, yet forced by cruel circumstance to
wear, however awkwardly, the garb of western civilisation and
crowded city life. Isaac Heron, to me and to those Avho knew
him, and who have the least grain of the aficion in their nature,
will always remain entirely unforgettable in life and in his death,
and I count it a great privilege to have been allowed to write this
brief notice, for those who love him and his race, as we members of
the Gypsy Lore Society do.

It seems clear that in the death of Isaac Heron we have an
opportunity such as rarely occurs for studying Romany obser-
vances in connection with death. For fortunately Dr. Naylor, who
attended him in his last illness, felt much interested, and used the
faculty of observation, which good doctors cultivate so successfully,
to give us an account of what happened in a most valuable letter

ISAAC HERON 41

written to our Honorary Secretary. The Rev. George Hall visited
the scene shortly afterwards, and, bringing to bear all his
scientific knowledge of Romany life and customs, was able, by
interviewing again the chief persons concerned, to add many most
interesting details ; so that now first-hand and thoroughly trust-
worthy evidence is available.

The method therefore Avhich I shall adopt is this : to print Dr.
Naylor's letter as the Haupt-Bokument, next to quote such parts
of Mr. Hall's report as give additional details, and finally to tabu-
late the various points on which further evidence is available.
And I would suggest that all who have access to information or
records on the subject should, in the future, communicate them
to the editor of this journal, so that we may hope perhaps to
collect all the material known for the elucidation of these most
interesting occurrences. I have not thought it necessary to refer
in detail to the writings of Mr. E. O. Winstedt (/. G. L. S., New
Series, ii. 359-366), Dr. William Crooke (ibid., iii. 180-81), and Mr.
T. W. Thompson (ibid., iii. 169), with which doubtless every
member of the G. L. S. is familiar. The letters in brackets refer to
the notes which follow Mr, Hall's report.

Dr. Naylor's letter is as follows : —

Grove House, Sutton on Trent,
Newark, March 3rd, 1911.

Dear Sir, — I was very interested in your letter of to-day, and, in
reply to your inquiries, some of the facts attending the funeral
arrangements of the late Isaac Herrin may be of use to you : —

I attended him for acute Bronchitis from Feb. 18th to the
21st, when he died. There was nothing in the treatment of his
case which differed in any way from the ordinary, and during his
life I was not admitted to any secrets, — nor after his death. Our
local undertaker, Mr. T. Wales, made his coffin of solid oak, large
enough to admit his corpse and his overcoat, lounge coat, waist-
coat and trousers ; all of which were turned inside out and placed
beneath him, along with a striped mat (A and B). He Avas dressed
in stockings, pants, and white starched linen shirt, and covered with
a white sheet (shroud) (C). Mr. Wales was not allowed to know
what was in the pockets of his clothes, but there was a jingling as
of money or jewellery in the pockets (B). There was no bulging as
of other articles, and he could see no other articles in the coffin
except the above-mentioned clothes and mat.

Mr. Wales placed him in the coffin at 6.45 the evening before

42 ISAAC HEROX

his removal, and tlie lid was screwed down next morning, so tliat
other articles might have been added. A large brass plate was
fixed to the coffin engraved with his name, Isaac Herrin ; and the
removal of the coffin to the railway station was carried out with
punctilious care and deference. He was buried in the Parish
Churchyard at Manston, Crossgates, near Leeds (G).

With regard to his effects : — His living van was taken to the
village blacksmith; wheels, shafts, harness, and horse's nosebag
dismantled and placed in the van, and the entire structure burned
to ashes ; but the relatives kept for themselves the four hub-caps
(brass) and the four hub-hooks, — what became of these no one
knows (F).

The relatives were particularly careful that the woodwork was
thoroughly reduced to ashes, and would allow no one to take away
a piece of wood (which some villagers wished to do). After the
fire the ironwork of the van was sold to the blacksmith, who, in
return, shod the old man's horse. The horse was then taken to
Doncaster and sold, and slaughtered by a firm Avho make cats'-
meat for London.

Herrin's pot, pans, basins, and stove were broken up, but no one
knows what was done with the fragments.

Such is all 1 can gather, but 1 must say I was impressed by the
care lavished on him in his illness, by the love and respect in which
he was held, and by the straightforwardness of his people. . . .
I might add the old man was beyond all speech and helj) when I
was first called in. His death was merely a question of time.

Believe me, yours very truly,

Arthur G. Naylor.

Extracts from the Report of the Rev. G. Hall

Dr. Naylor at the outset frankly admitted his inability to add
anything to the facts he had already sent us. Said he, in tones of
regret, ' If I had but known ! ' He was not present at the death,
but saw the body next morning. It was well nourished.

Mr. T. Wales, the undertaker, kircemengro of the Lord Nelson
Inn, has known the Herons for several years, and has enjoyed their
confidence. Our old friend and his wife were accustomed to call
at the 'Lord Nelson' when passing through Sutton. About 11
P.M. on Feb. 21st, Mrs. Wales was sent for and found Iza and
Harry kneeling in tlie old man's vardo. Abigail and Harry's wife
were weeping outside (I). All were in a frenzy of grief, their bodies

ISAAC HERON 43

swaying to and fro, and they were crying aloud in great distress.
Mr. Wales thought they might be praying, and some of their words
he did not quite understand. One lighted candle was burning in
the old man's van, and Mr. Wales saw it each time he visited the
van from the death to the removal of the coffin (E).

A workman, past middle age, in Mr. Wales' employ, then
performed the duty of laying-out (D). This man I sought out,
and learned that none of the relations remained inside the old
man's van during the laying-out. The man asked Iza how he was
to place the arms : ' Straight down by the sides ' was the reply,
and this was done. So far as the man could tell, nothing had been
removed from the van before or at the death. There was nothing
unusual in the look of things inside the van. Early in the evening
of Thursday, Feb. 23rd, the body was placed in the coffin. First
of all, clothing was placed by Iza himself at the bottom of the
coffin (A), — one suit of best clothes and a good overcoat, all turned
inside out, and covered over with a striped bed-rug or coverlet. On
these the body was laid, clothed in pants, socks, and white shirt (C).
When iza was handling the clothes preparatory to putting them in
the coffin, a clinking or rattling sound as of money or of something
metallic was heard, but Iza would not tell even Mr. Wales what
was in the pockets of the clothes (B). No sort of grass, no ribbons,
no flowers, no decorations at all. The coffin was removed feet
foremost by the ordinary exit, and carried from the field by Mr.
Wales's men to Crow Park Station, about 200 yards from the
vardo, the mourners in black keeping near the coffin, and watching
every movement of the bearers with most anxious eyes. Their
concern was intense when the coffin reached the station and was
being placed in the special coach hired by Iza. When paying Mr.
Wales the funeral expenses, Iza handed him sovereigns ' with no
flying horse on them, but crown and shield,' and black — had they
come from a hoard ?

On Saturday, Feb. 25th, Iza, by arrangement with Mr. Walster,
the blacksmith of the place, brought his father's van from the
farmer's field to a bare patch of garden ground behind the
smithy. This was about 5.30 a.m., and it was dark. Wheels
and shafts were removed and placed with the harness inside
the van, which contained bedding, old clothes, hat and boots,
and other small articles in a sack. Straw was saturated with
paraffin, and Iza lit the pyre. Attracted by the big blaze, the
village assembled and looked on in wonder. One gdji woman

44 ISAAC HERON

persistently begged for a charred spindle, but Iza refused. The
ashes were eventually scattered about the garden, and whatever
iron remained after the fire was given to the blacksmith, whose son
shod the old man's horse. The brass hub-caps and some hooks
were preserved. A cast-iron stove, a quantity of crockery, with
pans, etc., were pounded to fragments, and these were buried.
The Trent river was too far away, and awkward to get at.

On Saturday morning, Feb. 25th, Mr. Wales put the question
to Iza : ' Why have you made away with the old man's things ? '
(This was after the holocaust in Mr. Walster's garden.) Iza
replied : ' My father would not rest in his grave if anybody got
hold of his things ; they must go with him' (F).

Iza told Mr. Walster that he was going Doncaster way, and
when the party left Sutton, the old man's horse was seen tethered
by a halter at the back of Iza's van.

Mr. G. Longmate, the farmer in whose field the camp was when
the death took place, pointed out the spot, and said he had known
the Herons for some years. When Iza and the other relations
returned to Sutton after the funeral on Frida}' evening (H), Iza
said to Mr. Longmate : ' We are feeling rather faint, for we have
had neither bite nor sup since yesterday at tea.' The party then sat
down to a substantial meal at Mr. Longmate's table, and ate almost in
silence, like ravenously hungry folk. Mr. Longmate never heard of
any of the party entering a public-house during the week they were
at Sutton ; he thinks Iza must have become a total abstainer (H).

Notes on the Above
A. Clothes in the Coffin

The clothes were placed beneath the body and inside out. Is
any other example known of the latter usage, and what is its
significance ? Mr. Walter L. Behrens thinks it possible that it is in
order to make the body stay in the grave ' from shame of walking
abroad in such noticeable guise. That, if he could walk, he could
also put his garments in order, is an inconsistency which is quite
likely not to have been noticed by a primitive intelligence.' If so,
would it not be more natural to clothe the body with them, rather
than place them beneath the rug under it ? Could we perhaps
draw an analogy from reversed arms, and say that it is to show
that they are now useless to the dead person ? I feel almost sure
that terror of the dead is the key to this and most of the other

ISAAC HERON 45

customs we are studving:. Thus, his name must not be mentioned,
lest he should come ; his van and all that he used when on earth
is destroyed, to prevent his being comfortable should he return; he
is buried under a hedge, that he may not wish to leave a spot so
comfortable to a Gypsy, and perhaps haunt his survivors ; he is
provided with valuables, jewellery, etc. (see below), to content him
in his disembodied state. Sometimes food is placed in the coffin
for the same reason (see B, footnote, describing similar customs
among the Hungaros).

In the Tring case mentioned below (F) the clothes were burned;
but this may only mean the clothes which were not placed in the
coffin.

B. Otlter things in the Coffin

Instances are known of various articles being buried with the
body,^ Food is mentioned by B. and E. M. Wishaw among the
Hungaros in Spain, whom the author sets out to prove to be
Gypsies ; ^ and Biii Boswell placed the child's broken teapot on his
little son Horace's grave in Aughton churchyard, ' lest he should
be thirsty.'

^ Paul Sartori, Sitte und Branch (Leipzig, 1910), p. 135 ff. , classifies objects
placed in the coffin as (1) things used in preparing the corpse for burial, (2) things
intimately associated with the dead person during his life, and (3) things that will
be useful to him in the next world. He finds in all funeral ceremonies traces of an
original design, ' einen festen Schutzwall zwischen ihnen [the dead] und der Welt
des Lebens aufzurichten ; ' and on p. 160 he sums up the whole subject thus : —
• tJberhaupt ha* ein dumpfes Gefiihl, dass an den kOrperlichen Uberresten des
Verstorbenen, an seinen Kleidern, an hinterlassenen Gegenstanden, an allem fast,
was mit der Leiche in Beriihrung gekommen ist, noch etwas von dem Wesen und
den Kraften des Toten haftet, die Menschen iiberall dazu gefiihrt, solchen Dingen
besondere Wirkungen beizulegen und sie zu mancberlei Zauber zu verwerten.'

* ' A handsome young woman of that race (Hungaros) died three or four years
ago in her tent outside Seville. She had only been recently married, and her death
was made the occasion of a great manifestation of grief on the part of her family and
friends. The corpse was not prepared for the grave as that of an Andalucian or
Gitano, however poor, would be, but was wrapped up in a gorgeous Manila shawl
of fine silk embroidered in brilliant colours. Two hams and two bottles of wine
were laid in the coffin with the dead woman and buried with her, to the astonish-
ment of the Gitanos in Triana, who could not understand such a waste of good food.
It was said that the reason for burying the hams and wine was that the worms
would not attack the corpse so long as the hams lasted. The real origin of the custom,
however, can only be the pagan tradition of providing food for the dead on the
passage to the other world. We are not aware whether it prevails among the nomad
' Gipsies ' in other countries than Spain.

' The coffin was followed to its last resting place in the unconsecrated corner of
the cemetery by the whole posse of Hungaros, the women dressed in rags but
adorned with quantities of gold and silver chains, necklaces, and other ornaments,
the men with their long black locks thickly greased, and both sexes with gold or
silver ornaments depending from their curls or plaits of hair.' — 'The Copts in
Spain,' by B. and E. M. Wishaw, Nineteenth Century, March 1911.

46 ISAAC HERON

The jingling clearly shows that something metallic must have
been in the pockets. Jewellery is usually destroyed or got rid of,
but not always, apparently. Only last April Miss Gillington
Avitnessed the funeral of Alice Barney. All her valuables were
buried underneath her in the ground ; next morning the caravan
was burnt, the crockery broken up and the pieces buried. The
last food brought her was buried also, but whether with her or not
is uncertain. ' Her teapot was inside the van when the coffin was
carried out, so it must have been broken and buried after the
funeral, possibly in an adjacent cottage-garden. Her stove was
thrown out and broken the lirst thing after she died.'

Py ramus Gray (d. Dec. 24th, 1886) had his fiddle buried with
him. Perhaps this was that he might still keep the season of
Mul-cerus in the right way for such a noted boshomengro. Oli
Heron's pipe, otherwise John Young's, and knife and fork accom-
panied him to the grave ; and a female Gypsy, name not known,
is recorded to have been buried at Highworth, Wilts, in 1830,
with knife, fork, and plate in her coffin.

Major Boswell and Pyramus Gray had sods of green turf placed
on their breasts.^

C. ClotJiinrj of the Dead Person

In this instance there seems nothing remarkable in the clothes
actually worn. But there are other customs in the matter. Eliza
Heron, wife of ' No Name ' Heron, who died at Barford, Norfolk,
some five-and-twenty years ago, was buried in scarlet bonnet and
cloak — so her daughter, Genti Gray, tells me. The rector of the
parish was a Gypsy-lover himself, and wanted the mourners to
wear red too ; they declined, ' But you know, Rai,' said Genti,
' that used to be our people's way, all the same.'

A male Gypsy mentioned in Groome's In Gipsy Tents,^ pp. 121-
123, was buried in walking dress. So was Pyramus Gray. Mr.
Winstedt sends the following from Muret, Rites of Funeral
Ancient and Modern, translated by P. Lorrain, London, 1683,
p. 252 : — ' As concerning the manner of apparelling the Dead . . .
some do only cover them with a large Winding Sheet, as we do
in France ; and others dress them in the very same Cloaths they
were wont to wear when yet alive, as in Italy and other places.

' Ernst Saunter (Gehnrt, Hochzeit wnd Tod, Leipzig und Berlin, 1911, p. 4) quotes
a similar practice from Thuringia.

* But quoted from 'Cuthbert Bede' in Note.'* and Queries, June 0, 1857.

ISAAC HERON 47

Which latter way was formerly esteemed more honourable and
much used in the first Centuries' There seems to be a dearth of
records on the point : even the indefatigable Sartori quotes com-
paratively few instances {loc. cit., p. 132).

D. The Laying-out

The only possible theory that occurs to me about Iza's
emphatic direction as to the arms, is that the position with the
arms laid straight out is freer and less helplessly confined than
if, as usual, they were crossed on the breast. It might be felt
that the body should have the power of moving if it wished to do
so. John Chilcot, Noah Young's grandfather, and husband of Liti
Ruth Lovell, is said to have directed as follows : — ' Bur}^ me under
a sod, and plant briers over me (G). And don't bury me far down,
and don't put no tombstone over me.' The idea would be the
same as in Sit tibi terra Levis}

But many races are particular about the posture in which
their dead are buried. Further light may be hoped for from
the study of funeral customs in general. The field is too wide
for the purpose of the moment.'

Probably no woman was allowed to lay the body out, in
continuance of the old man's practice of excluding all women
from his vardo since his wife died.'- Parallels for this method of
expressing grief would be most interesting, but none are to hand
at present.

E. Burning of the Candle

This seems to be sufficiently definite evidence to show that the
presence of the candle was not merely to give light, but for a
ceremonial reason, and that it was to burn unbrokenly from the
time of death to the removal of the body. Is there any special
meaning attached to it by Gypsies, or is it, like Christian baptism
among them, borrowed from the religious observances of the
races among whom they find themselves ? ^ It is, of course, a very

1 J. G. L. S., New Series, iv. 302.

- Sartori, loc. cit., p. 134, on the authority of E. H. Mey er^ s Badisches Volkslehen
(Strassburg, 1900), says, ' Mannliche Leichen vom " Einwickler," weibliche vom
" Totenweibcheii " gekleidet.' But there is no reason to suppose that this is a
general Gypsy custom.

* Cf. Busbequius (1522-92) on the Turks: 'Quod si quis roget, cur tamen ita
faciant, respondent, multa exstare antiquitus instituta, quorum utilitatem diuturnus
usus comprobarit, caussae ignorentur. plus quam se scivisse & vidisse veteres,
uon esse convellenda eorum placita. nialle ea servare, quam cum suo damno

48 ISAAC HERON

widely spread Christian custom/ found in the past and to-day
in the Roman Catholic Church, the Eastern and the Anglican,
The body of King Edward vii. was surrounded by lighted candles,
and was watched during his lying in state by soldiers of
the Guards, and the custom is a frequent observance in the
English and all branches of the Catholic Church to-day. So
Gypsies may very easily have borrowed it from gdje. Noah
Young's wife once came into Mr. Macfie's tent, which was lighted
by candles set in ordinary candlesticks (not in cleft sticks), and
said, ' take away those muinlis, they remind me of a corpse.'

Candles are definitely mentioned in an article in Hone's Table
Book for June 1827, by J. R, T. : ' Last month I was gratified by
observing the funeral attentions of the gipsy tribes to Cooper, then
lying in state on a common near Epping Forest. The corpse lay
in a tent clothed in white linen ; candles were lighted over the
body, on which forest flowers and blossoms of the season were
strewn and hung in posies . . . the gipsy friends and relations sat
mutely in adjoining tents.'

F. Destruction of the Projjerty of the Deceased

iza's reason is valuable as a definite statement coming from a
true-bred English Gypsy. Engelbert Wittich corroborates it for
the South-German Gypsies, and adds that unless the ghost of the
departed is at rest the survivors will suffer in various ways.^

' In the case of a death — that is the death of an adult, and only
of an adult, for the ceremony is not observed for little children —
in a living waggon not only must all the objects be disposed of or
destroyed {vernichtei) which are destroyed at a birth, but also, in
this case even all linen and clothing except what the dead person
is actually wearing and the musical instruments, money and
pictures (photographs) which are about. But what can be
removed from the waggon before the entrance of death may

quicquam mutare, quae opinio apud nonnullos adeo invaluit, ut sciam quosdam
sacro baptismate voluisse suos filios in occulto lustrari, quod dicerent se suspicari
eum rituni aliquid boni continere, & non temcre iustitutum.' — A. (iislenii Busbequii
Omnia quae extant, Oxoniae, 1660, p. 144.

^ Sartori (loc. cit., p. 137) mentions lights among the means used for protecting
the corpse, and the survivors, from evil influences. Many instances of the use of
liglits at death-beds are given by Sumter (loc. cit., pp. 76-77), and the meaning of
the custom is discussed on the two following pages.

2 Engelbert Wittich, Blicke in das Leben der Ziijeuntr (Hiftc fiir Zi'jevnerhmde,
Heft 2, Striegau, Huss-Verlag, 1911), p. 29. The translation is, however, made from
a MS. of Wittich's. For the motive, of. Mr. John Myers' note in this number of
the J. G. L. S.

ISAAC HERON 49

still be used. Everything else must be used no more, even if
it be brand new (nagelneu) and those concerned be reduced to
the greatest indigence thereby. Gypsies indeed who are better
otf do not as a rule sell such things, and simply burn everything,
waggon, etc. Poorer folk sell them, usually of course to other
travelling {heruinziehendes) people, but certainly not to Gypsies,
even though they should be perfect strangers, A rigidly observed
custom. He who does not observe it commits a serious offence
and is excommunicated {hale tschido, explained by Wittich else-
where), ^ It is not only on account of custom that this rite is so
exactly and severely observed ; the superstitious fear in which the
Gypsies hold their dead plays an important part here. That is,
they believe that the ghosts of the dead must haunt the waggon
in which they lived during their life, and find no repose until
it is destroyed or removed from the family (Stamm). On that
account, if such a waggon were to be further used by the relations
(Angehorigen) they would come nightly and torment them and
bring them ill luck. This is also the reason why the Gypsies
never betray any of their secrets, e.g., fortune-telling, trail-signs,
[jmtrins as we say], etc, which they have learned from the dead.
Even such Gypsies as have been excommunicated, and are
excluded from all intercourse, never betray such things to non-
Gypsies.'

When Savaina Boswell was buried in Liverpool just over ten
years ago, all her clothes and blankets were burned and her
crockery broken into tiny pieces, the ashes and fragments being
strewn on a canal close by. Silver teapots and utensils were
battered out of shape, and all articles of jewellery secretly dropped
into the Mersey (T, W, Thompson in The Tramp, October 1910).

Hone's Table Book, quoted above (see E), gives an early notice
of this custom : —

' In addition to this [i.e. Cooper's funeral] I transcribe a notice
from an MS. journal kept by a member of my family in 1769,
which confirms the custom then alluded to. " Here was just
buried in the church (Tring) the sister of the Queen of the Gypsies,
to whom it is designed by her husband to erect a monument of
£20 price. He is going to be married to the Queen (sister of the
deceased). He offered £20 to the clergyman to marry him directly ;
but he had not been in the town a month, so could not be married
till that time. When this takes place, an entertainment will be

1 /. G. L. S., New Series, iv. 290.
VOL. V. — NO. I. D

50 ISAAC HERON

made and £20 or £30 spent. Just above Esquire Gore's park these
destiny-readers have a camp, at which place the woman died ;
immediately after which, the survivors took all her wearing apparel
and burnt them, including silk gowns, silver buckles, gold earrings,
trinkets, etc., for such is their custom." '

There is abundant evidence as to the burning of the waggon
and other personal belongings of the dead. Twelve English
instances, mainly collected by Mr. Hall, are before me as I write.
Lame Laias Boswell said, not long ago: 'When my mother dies,
all her things will have to be hotchered.' Surely the reason for
this form of destruction in preference to others is, that it is total
(cf. Wittich's vernichten) and irremediable.^ Hence also the careful
scattering of the ashes mentioned by Dr. Naylor.

It is not easy even to hazard a conjecture as to why the brass
hub-caps and hooks were saved. Possibly, merely as convenient
relics or mementos, portable and imperishable, sufficiently personal
to the dead to be closely connected with him in memory, but not
so closely as to encourage him to leave his grave and come after
them. But Mr. Winstedt sends the folio wino; from Leland, Palmer
and Tuckey, English-Gipsy Songs, 1875, pp. 68-69 (note): —

' English Gipsies not only frequently burn or destroy all that
belonged to their dead relations, but sometimes, when urged by
strong emotions, make sacrifices like the one described in the fore-
going ballad [burning a varclo]. ... It is, however, a fact that
this highly interesting sacrifice was entirely " upon tick." I have
omitted to state that the mortified lover also broke his watch to
fragments ; but, with some of the inconsistency characteristic of
Gipsies, Indians, and other grown-up children, he carefully collected
and sold the fragments, as well as the iron portions of the waggon.'

This, together with what was done at Isaac's wife's funeral
four years ago, seems, alas ! to suggest strongly that nothing
more romantic than filthy lucre was the cause why the hub-caps
were saved. I owe the following to Mr. T. W. Thompson, who

' For such bonfires Sartori gives no parallels. But, since living waggons are
comparatively modern, it is obvious that tlie (jrigin of the ceremony must be souglit
in some such custom as the burning of the bed on which a Gj'psy has died. Sartori
{loc. cit., p. 127) quotes von Schulenburg's Wendisches Volkstiim (Berlin, 1882),
p. 110, and the Internat. Archiv f. Ethnographic, ix. 157, to show that the bed
is defiled by death and must no longer be used. If this were part of the vagrant
Gypsy's faith it is evident that destruction was inevitable, and it would have been
easy and natural to adopt the same means as was already widely used for the straw
on which a corpse had rested, viz. fire (Sartori, p. 144). Wittich attests that the
bed is burnt after child-birth.

ISAAC HERON 51

obtained it from Mrs. Charles Macfarlane, born Lily (Cuba) Lee,
daughter of Oliver Lee and his wife Julia Boswell. ' Soon after
the funeral the Herons sent for two gallons of paraffin. They then
proceeded to break up the waggon and its contents, after which
they soaked the wreckage in the oil, and ignited it. The brass
caps of the wheels were saved, and subsequently sold, as was the
iron that was left after the fire had burnt itself out. The cups
and saucers, and crockery of every description, were smashed up
fine, and carried twenty-six miles before being dropped into the
river Tyne. The silver Avas sold, on condition that it should be
melted down — but they never saw that this was carried out. . . .
Three horses were shot, and the carcases sold.' The slaughter of
the horses is, however, doubtful.

In the slaughter of the horse one may perhaps recognise rather
a provision for the dead man's comfort in the next world than a
protective measure against ghosts. Compare Ernst Samter's note
on the clay horses found in Greek graves {loc. cit., p. 206).

G. TJie Place of Burial

Formerly, as is well known, English Gypsies used to bury their
dead in the fields or on breezy heaths such as Norwich Household,
so often mentioned by Borrow. I am not sure, however, whether
there is any authentic instance recorded definitely by name.^ In
this case the grave was fairly deep, and by Iza's express request,
talla the bor — luckily there was one. Is there any significance in
thorns ? John Chilcot asked that briers might be planted over
him, and there is an interesting reference from Siebenblirgen in
Wlislocki (VoTTi wandemden Zigeunervolke, p. 296).^

Thorns and hedges loom large in a Gypsy's life, and are, so to
speak, very native to him ; a child's tousled hair was described to
me lately as being 'like thornpins.' Perhaps a surrounding of
thorns, therefore, is felt to be only right for a departed Komanichal,
and one which he will not wish to leave.

H. Fasting of the Mourners

Fasting is a natural and widely spread method of expressing
great grief, and by no means peculiar to Gypsies. In this case
Mr. Longmate was somehow misled, for after the funeral the

^ In T. P.'s Weekly, October 15, 1909, Mr. J. G. Bristow-Noble gave a description
of such a burial, obtained by him from an actual eyewitness of the ceremony.
2 Quoted in the J. G. L. S., New Series, iv. 302.

52 ISAAC HERON

mourners all took some light refreshment m Mr. Malleson's
house, but in spite of pressing it was of the slightest, particularly
for a mid-day meal. I have also understood from Iza that he has
been an abstainer from alcohol for some years : certainly I have
more than once found him preferring lemonade or ginger-beer to
livena in a kircema.

I. Demeanour of the Mourners

One naturally hesitates to discuss or criticise what so essen-
tially belongs to the private life and the deepest feelings of people
who have just suffered great loss. But it may perhaps be
mentioned that their behaviour at the grave-side was most strikinsf
and pathetic. After the body had been lowered into the earth the
mourners came to the foot, and there crouched down, bending
themselves nearly double and leaning forward right over the
grave, staring down at the coffin as if they would pierce the very
wood with their gaze.^ Thus they remained for some little time,
rocking themselves backwards and forwards in grief, and then
quietly rose and walked away.

Mr. Malleson tells me that he was informed that six strangfe
Gypsy women came some weeks afterwards into the churchyard,
found the grave, and remained kneeling round it in silence for an
hour, after which they quietly departed. I hear also that Iza,
who has been once or twice since to see the grave, is now particu-
larly anxious to have an iron railing placed round it, and that
his insistence on the point seemed to imply more than a mere
desire to have the grave as decent as possible. He was looking
wretchedly ill, and gave the impression of going in fear of some-
thing. I have not seen him myself since the day of the funeral.

My hope is that this summary of the facts of modern English
Gypsy death-ceremonies, which fortunate circumstances have
enabled us to record in a manner more complete and accurate
than has hitherto been possible, may form the groundwork of
thorough and scientific investigation, and that others will be
stimulated to study the subject more minutely than has been
possible for me. I should wish also to make it clear that any
value that this article may have is due entirely to kind help

1 Mr. Winstedt tells me that the behaviour of the mourners at Mary Buckland's
(sister of Nelly Buckland) funeral was exactlj' similar. Yet they were anytliing
but a united family. See also J. G, L, 8. (Old Series), ii. 379 and iii. 122, and
Morwood, p. 179.

THE BUSHES GREEN 53

received from other members of our Society, to all of whom I am
very grateful. And the final conclusion at which I feel forced to
arrive, is that the motive which underlies these strange and
perplexing doings of our Romany friends is fear, rather than love.
All the evidence appears to me to point to this, however strongly
we might have desired it to be otherwise.

IV.— THE BUSHES GREEN

{New Forest Tent-dwellers' Night Prayers)

By Alice E. Gillington

The berries they does be turnen' red towards the winter-time,

When hollies be a-shinen' all with rain and misty rime ;

The star that travels the World around^ looks down the leaves

between,
W^en tents is shut and prayers is said, o' night in the Bushes

Green : —

• St. Matthew, Mark, Luke and John,
Bless the bed that I lays on !
Four corners to my bed,
Six angels round me spread : —

Two at head.

Two at feet.
Two to guard me while I sleep.
If I dies before I wakes
I pray that God my soul may take.

Now and evermore. Amen.'

K-traslid we be of the iriush in the haiv and the rri'tdo upon

the heth,
The tshovihdn with her tshuris sharp, and the bird that cries

for death ;
So say your second prayer my tshdvis, if you've a- washed

you clean.
Before we jals to sutars all, this night in the Bushes Green : —

' Carry me down the Holy Street !
Bury me at my father's feet !

Cold stones shall be my pillow,

' Venus, the evening star.

54 NURI STORIES

And earth shall be my sheet.
Green grass shall be my coverlet,
As I lays underneath.'

The berries they does be turnen' red, the ferns be brown

and gold ;
The heth be withered along the hill, and days do set in cold ;
From vdsavo mush's tide the rukas, oven' up unseen,
The dear Lord keep us Romanies all, this night in the Bushes

Green !

' Little bird of Paradise,
Do the work of Jesus Christ ;

Fear God, serve man,

Do the work that no man can.
Be go by sea, be go by land,
God made us all with his right hand.

God sends the branch ;

I 'm the flower :
God sends me and my happy hour.

Now and for evermore, Amen.'

v.— NURI STORIES

Collected by R. A. Stewart Macalister, F.S.A.
(Continued from Volume IV. page 287)

LXXVII

Aste tdrdnSsne kdtvtini, gdre td-kdkudnd. Rdkure pdnddsmd,
Idherde ennUgard panddsmik. Meyil-ihre. Luherde minjis kdjjik
wisrik, winhd gnlik. Sukir-kerdi dtsdntd inugdrd, u mdndossdn
kuridmd mUgaremd. Mdrdi dhsdnkd hdkrdk drdtiyos. Sdhdhtdn
gdri kdrsdnni. Mdndendis td-siicdr, ndnde esihds, tirdindis
dgmd td-luhrd-hrd, u tirdendis ikiSsmd. Kor-ihre ikies, Sdhdh-
tdn wisri mugdrdk kdpiBmd. Yikdk mnesisdn mdrdd ibdkrds u
pdrdd kdlos, wdrd-kerdos tim,nd bdkrd. Kldkirde giilidk kdlidn,
kildS wdHisdn lidienni. Mdndd oninji illi kildd bdra. Ferusis
ciriemd ben pdliski, stiih-kerdd imUs, u ferusis ddbismd sirius
mdnjismd. Mri giili. Pdrde kiyakis u pdrde z4rddn u pdrde
kdlidn u minde hdlSsdn, rdwdhre, bfiordendSan badisdntd.
Stirde min hndnd, uhtur-hre, gdre tdn-kautdnd. MindSndsdn,

NURI STORIES 55

ferBiidsdn, u nirdindsan grewardskdrd. Ktif-kerdossdn greivdrd ii
mindd halos, nlrdossdn tilld-tmalieskdrd, u tilld-tmdli bdndussdn
u tirddssdn inMrikdldsrtid u ktih-kerdd dtsdntd des wars, u pdn-
jdn banirSndi. Mtndd hdlos grewdrd u rdwdhrd.

There were three thieves who went to steal. They moved along the road, they
s;iw that there was a cave on the road. They approached it. They saw in it a
woman sitting, and that she was a ghul. She shut the cave upon them, and left
tliem in a room [lit. house] in the cave. She killed a sheep for them that night.
In the morning she was going to eat them. They left her to sleep, took the
.skewer, put it in the fire till it became red, and put it in her eyes. Her eyes were
blinded. In the morning she sat at the door of the cave. One of them killed a
slieep and took its skin, dressed himself like the sheep ; the [other] two made the
Hocks of the ghul rise and went up with them. He who had gone outside stayed
with her. He struck her with a knife between her shoulders, split her shoulders,
and struck her with a club in the middle of her head. The ghul died. They took
her things and took the money and took the flocks and betook themselves, went,
and divided them between them. They rose from there, went further, went to
steal. They [emissaries of justice] took them, struck them, and brought them to
the sheikh. The sheikh bound them and betook himself, brought them to the
governor, and the governor bound them and put them in the condemned cell and
wrote against them ten years, and they were bound. The sheikh betook himself
and went.

*LXXVIII

Audik. Inhe" dbiiskd pal. Mrd paws. Mdlkdddntd gdre.
Ldherdi hdrds, stdldusis. Cirdi " Kerdm kisdk Shdrdski." Pdrdi
hdrds kuriustd, tirdusis kiydkdramd, u siti. Ardtdn sindi
kuHoti-gdldk " Dehn hdrom." Biri, tirdi siriUs dhdr cdrsiki.
Sindi gdldk tilli. "Diim hdrom." Bol hiri ; nl gdl-kerdi.
Sindi tilli-gdli bol. "Deim hdrom." Stdldi sirius min dhdr
carsik u gdl-kerdi "Par Shdrds u ja." Pdrdd mdrnd hdrds u
gdrd ; mri pdnjl biswaldnk u ibkdrwdldnki.

There was an old woman. She had no husband. Her husband was dead.
She went into a churchyard. She saw a bone, picked it up. She said, 'I will
make food of this bone.' She took the bone to her house, put it among the
things, and slept. By night she heard a little voice, ' Give me my bone.' She
feared, she put her head under the covering. She heard a great voice, 'Give
me my bone.' She feared greatly : she did not speak. She heard a very great
voice, ' Give me my bone.' She put her head from under the covering and said,
'Take that bone and go.' The corpse took the bone and went. She died of
fright and hunger.

LXXIX

Astd yikdki tmalienimd. Rdwdhrd. Tendis tmdlie wl zerd.
Ldmm' ihrd desismd meyil-ihrd dSdkdtd. Astd condki. Azrd
kal, " sucim unkfiman." Kenmirdosis u pincatrddsis. Pdrdd.,
sitd drdtdn. Nim-drdt tasndAcrddsis, u pdrdd mnesi[s] wtstdne

56 NURI STORIES

z^rdan. Ni mdndd wdsiis zerdak. Sdhdhtdn gcird dedk-mdtdstd.
" Yikdk wdsiim tmdlik, sit' itnkiimdn wd '^mrd. Kikdn k4rdn
minjis ? " Cirde dhnskd dHk-mat " Stas td-mdlanis." Gdre td-
dfin-kerandis, rtioUndis. Ningrd wdM[^s\ c6nd tdn-tiris Tndl-
kddrad. Ard td-kilcdr : ntmos min dhdr rtxdndd indlkddmd,
u ntmos bdra mdndd u ithukra dtustd mdlkddd. Ndndndi
ttdwardn td-kold-nd dtustd; ni koldrd vidlkdd. U hddottd la
ajdti u la urdti, u pdnjl mdlkddmik. U oninde kuridk siriistd}

There was a certain one with the soldiers [in the army]. He went. The
soldiers gave him twenty pounds. When he was in his own place,- he made his
way to a village. There was a youth. Last night ^ he said, ' Sleep among us.'
He fed him and gave him drink. He partook, and slept at night. At midnight
he choked him and took from him the twenty pounds. He did not leave a pound
with him. In the morning he went to the people of the village. ' There was a
soldier with me, he slept among us, and died. What shall we do with him 1 '
The people of the village said to him, ' Rise, let us bury him.' They went to dig
his grave, they buried him. The youth entered [the grave] with him to lay him out
in the grave. He came to climb out : half of him below remained in the grave,
and half of him remained outside, and the grave closed on him. They bring hoes
to loosen [the grave] upon him ; the grave did not loosen. And there he is till
to-day and till to-morrow, and he is in the grave. And they have put a tent over
his head.

LXXX

Astd yikdki tilld-tnidlik, dhuskdrd zdrdki, u zdro nitndd hdldf<
u koldd yegristd u gdrd sdXyid-hucdr. Ldherdd iydzcdi. Gdra
firsi, dri dhdr yBgrdki u ndsri. Mtndd lidlos td-infidrd kldr-
dntd. Atri gdzdli grewards-diri. Ard c6nd grewardskdrd.
" DSim dirir ; dl r)idsi iv' dmd daudm ixictis Idmmd rdsromrdn.
Stirdoin onin linon', jdnddmis inhd dlriiri, iv' dvid mdngdmsi."
Cirdd dhuskdrd " In-kol hoiom hoiur handdssi w' dmd dimri
dtrirn." Gdrird c6nd holiskdrd, cirdd " Boia, in-kol iihit kldrds
illi elhdsmSk." Kolddsis hoios. Mindd hdlos, gdrird c6nd kldr-
dntd, Idherdussdn erhund. Pdrdusis cdnid, tvisrd kldrdnkd tdrdn
TYias. Stirdd 'min hndn\ mtndd lidlos, rdwdhrd. Ldherdd yiku.
kdsri, minjts dosdrdki. " KSkd ningek 'min hnind ? " cirdd
dosdrd. " Amd lud-ttir hulce hdrhdskdrd." Hiddd dtiistd dosdrd.
Hulde pdnjl u pdnjl hdrhdskdrd. El-mdgrdhlydt fikk-ihre
badisdnki. Ardtdn cdnd ningrd dusdrdstd td-mdrdris, ldherdd

^ This miracle was said to have taken place the previous day, in the Tillage of
Et-Tireh !

^ That is, when he got his discharge and was his own master.

^ Aird here probably means something like ' the night before' the catastrophe
of the story ; but as the incident was alleged to have just occurred, it may be meant
literally as a note of time.

NURI STORIES 57

sitSk kdpidtd, mdrdosis. Sdbdhtdn Idherdi dosdrds mdrlrd u cttri
kdli wdrdJcersi cSnidk, keri- hdlos dosdrd. Mindd hdlos drdtdn,
ningrd dtiistd cdnd, Idherdd kdlds kijurik erhond u cdni sitik.
Ard min hndnd, pdrdd gdstirnid min hdstdski. Sdbdhtdn wdrd
cdni kdlds u hdldi condskdrd. " Sta hdrh-kerem." Cirdd cdnd
" Amd n% Jidrb-kerdTni jiiri." Cirdi dbiiskd cdni " Kei jdnaur-
ddsir inni dmd jifdr hrdmi ? " " Ardtdn ningrom, Idherdom
kdlos dosdrdski erlidnd kitirek, u dtu sitdri. Pdrdom gdstirniur^
u ha gdstirniur."

There was a certain king ; he had a boy, and the boy betook himself and
mounted a horse and went to hunt. He saw a gazelle. He went to strike it, it
went under the horse and fled. He betook himself till he lighted upon the
bedawin. The daughter of the sheikh was disguised as the gazelle. The boy
came to the sheikh. ' Give me thy daughter ; [it is] two months I have been
hurrying after her, when I reached you. I rose from there, I knew her that she
was thy daughter, and I desire her.' He said to him, 'Set free my father, [whom]
thy father has bound, and I will give my daughter.' The boy returned to his
father, said, ' Father, set free that bedawi who is in prison.' His father loosened
him. The youth betook himself and returned to the bedawin, and saw them
there. He took the girl, and remained with the bedawin three months. He rose
from there, betook himself, and went. He saw a castle, in it a negro. ' Why dost
thou enter by here V said the negro. 'Let me and thee go down to fight.' The
negro came down to him. The two went down to fight. In the evening they
were loosened from one another. By night the boy entered in to the negro to kill
him, saw him sleeping at the door, slew him. In the morning the girl ^ saw the
negro dead, and disguised [herself], the skin she puts on her, and makes herself
a negro. By night the boy betook himself, entered in to her, saw the skin fallen
there and the girl asleep. He came from there, took the seal-ring from her finger.
In the morning the girl put on the skin and went down to the youth. ' Rise, let
us fight.' Said the youth, ' I do not fight with a woman.' Said the girl to him,
' What told thee that I am a woman V 'By night I entered, saw the skin of the
negro there fallen, and thou wert asleep. I took thy seal-ring, and here is thy
seal-ring.'

LXXXI

AStd yikdki tindli. TilUk. Abuskd zdrdki. Ard yikdk
Mugrdbik. " Ndndek dbiirkd tmalieski dl jdhdrd, u diim
potriir ; rctucdr ivdsiim bdhdrmd dl sd'd." Bad dtis pdrdd cdnds
Mugrdbi u gdrd minjis. Rcmre mdsdk bdhdrond. Mindd hdlos,
drd itdlds 'arkdsmd. Ari dbuskdrd ebdgld. Dirdd petos u ttrdd
cdnds nninj'fs. Mindd hdlos, fSra hdtdmind Mugrdbi, u tirdd
dgtd bdhri. Tw-ihri bdgld. Hdd-ihri tdlds pististd. Mindd
holds, dirdd cdnd petos bdgldki, u kildd ninesiis. Mindd hdlos
Mugrdbi, kal " Inkiv dradkdrd kust." Kdnidrd cdnd, Idherdd gis
cencismd gis mdrnini. Cirdd Mugrdbiskd cdnd, " Ni kwdme

^ Lit. a girl.

58 NURI STORIES

dburkd." Mtndd hdlos Mugrdhi, rdwdhrd ; ondiidd cdnd. Ardtdn

rdwdlird, Idherdd dduwi. Rditrd dtustd. Ard erhund. Ldherdd

inni kdsri. Kdsermd g<tir nisrdki. Mtndd hdlos nisr, kerdd

kisi condskdrd, ondsik u sdli u mondk. Kdrd u ptrd. Sdbdhtdn

Idherdd cdnidn. Mdngerdd yikdk mnesiisdn ; " itirci min hndnd."

IntSsis nisr yikdk onnSscdn. Sdbdhtdn kolde nisiHk-piStistd pdnji

u bd/ios. Rdwdh-kerdussan holesk-uydrtd. Mindd hdlos ; 'azdiii-

kerdendis bolos iidAtbaginyitd. Mdndi bd/ios kuriimd. Wdrd-

kerdi kilos rlstdski u ndsri. Bdlos ciri " In kan mdngdrmi

polom, rdstdrdm bdlim-kuridtd." Ard cond, nl Idherddsis. Ard,

Mugrdbi, gdrd wdstis ; mitl-md Jcerdd minji atoiudl hdterd,

kerdd minjis tdni hdterd. Mindd hdlos cdnd drdtdn, huldd

kdsrtd. Sdbdhtdn klcmrddsis UJiu nisr baruskd durdska, dirik

dtustd wdrsdk. Uhu klmirddsis li ubaruskd, dl wdrsi dtiistd.

Uhil kldttrddsis li-bdlis boiiskd. Ard erhdnd. Cirdi bdlos

boliskdrd " Ard poiom : nddi-keres." Kal " Kii mdngek ? "

Girdd cdnd " Mdngdmi baiim." Cirdd " Lak, bdrdd-kerdvi dbur

ibirki nieji, u drzin, u gBsu, u simsivi, u kttrsenni. Sdbdhtdn in

Idherdom kull kom min hdlesi, intdmur bdlur ; u nl Idherdom,

cindom siriur." Ardtdn cdnd skd-fera morze ; iiidnde kull sikl

min hdliis. Sdbdhtdn drd tmdli, Idherdd kull kiydk min hdlesi.

Kal " Lak, bdrdd-kerdTn kdrdn mrindi u goridn mrendi u gor-

wdln] mrendi u kdlien mrendi; bdrdd-kerdmsi dburkdrd. In

kdrdrsdn, ha baiilr, pdres ; u nl kdrdrsdn, clndmi siriur.'"

Bdrdd-kerdos. Ardtdn nddi-kerdd zdnndstd. Kdrendis. Cirdd

zdnn " Nl drdrd-kerddsrndn : hlif nu hdcer dtustd!" Sdbdhtdn

nl mdnde minjl ludld ctndk. Rdivdhre. Ard tilld-tmdli, nl

Idherdd minjt kiydk. Kal " Lak, intd dmdkdrd ibUnderi dmU-

garek pististd drdtdn u dru; Vintirddris tdmur bdlur, nl tirduris

cindom siriur." Gdrd cdnd drdtdn, tirddsis. Ningrd milgaremd,

Idherdd erhdnd tdrdn giili. Mdrddssdn u drd. Sabdh tdn Idherdd

tilld-tmdli bunder i pististd mugdreki. Kdldd ySgrds tilld-tmdli

u gdrd erhdnd, Idherdd giildn marlrendi. Mtndd hdlos, rdwdhrd.

Intdssis tdrdn sal des [sic] t')ndli u gdrd ivdstis, u intds dl dosdrd

u dl dosdri u tos Star sdndiik zdrdi, u mtndd hdlos u raurd

wdHis. Rundurddsis li-bdios-uydrik. Ard imb4ssir bdloskdrd ;

cirdd "Ha drd potriir.'" Ldki-kerdos bdlos tmaliemmd, u pdrdos

kuriisind u 'dmr-kerdd tmalientd " Rdwdh-hdcds disdrdntd."

Rdwdhre desdsdntd u wesre.

There was a king. He was great. He had a son. There came a Mughrabi.
' There i3 offered to thee two jewels of a king (two royal jewels) and give me thy

NURI STORIES 59

son. Let him go with me by the sea two hours.' After a day the Mughrabi took
the boy and went with him. They voyaged a month on the sea. He betook him-
self, came to the foot of a hill. There came a mule to him. He split her belly
and put the boy in it. The Mughrabi betook himself, struck with writings [i.e.
made an enchantment] and put incense on fire. The mule flew. She climbed to
the top of the hill. The boy betook himself, split her belly, and climbed out of
her. The Mughrabi betook himself, and said, ' Cast wood to me.' The boy looked,
saw on all sides of him it was full of corpses. The boy said to the Mughrabi, ' I
will not cast to thee.' The Mughrabi betook himself and went ; the boy remained.
By night he went, saw a light. He went to it. He came there. He saw that it
was a castle. In the castle [there was nothing] but a vulture. The vulture be-
took itself, made food for the boy, meat and rice and a loaf. He ate and drank.
In the morning he saw girls. He wanted one of them, 'Let her rise from here '
The vulture gave him one of them. In the morning they rode on the vulture's
back, he and his wife. He made them go to their father's city. He betook him-
self ; they invited his father to the guest-house. His wife remained in the tent.
She clothed herself in a garment of feathers and fled. His wife says, ' If my
husband desire me, let him follow me to my father's tent.' The boy came, and did
not see her. The Mughrabi came, and went with him : as he did the first time
with him he did the second time with him. The boy betook himself by night,
descended to the castle. In the morning that vulture conveyed him to his other
brother ; he was a year's journey from him [lit. he was far from him a year].
That one conveyed him to his brother, he was two years' journey from him. That
one conveyed him to his wife's father. He came there. His wife said to her
father, ' My husband is come : call him.' He said, ' What do you want 1 ' The
boy said, ' I want my wife.' He said, 'See, I make full for thee this pool of lentils
and millet, and corn, and sesame, and vetches. In the morning if I see every pile
by itself I will give thee thy wife ; and if I see it not I will cut ofi" thy head.' By
night the boy called on the ants : they left every sort by itself. In the morning
the king came, saw everything by itself. He said, ' See, I make it full of dead
donkeys and dead mares and dead cows and dead goats ; I make it full for thee.
If thou eat them, here is thy wife, take her ; if thou eat them not, I will cut ofi" thy
head.' He filled it. In the night he called the jinn. They ate it. The jinn said,
' He has not satisfied us ; may no good happen to him ! '* In the morning they
did not leave a fragment of it. They departed. The king came, he saw not a
thing of it. He said, ' See, put for me this flag on the back of yonder cave by
night, and come ; if thou put it I will give thee thy wife, if not I will cut off" thy
head.' The boy went by night, and put it. He entered the cave, and saw there
three ghuls. He killed them and came. In the morning the king saw the flag on
the back of the cave. The king mounted a horse and went there, and saw the
ghuls dead. He betook himself and departed. He gave him 3000 soldiers, and
went with them and gave two negroes and two negresses and gave four boxes of
gold, and betook himself and went with him. He caused him to go to his father's
town. There came a messenger to his father, he said, ' Lo, thy son is come.' His
father caused him to be met by soldiers, and took him to his tent and ordered the
soldiers ' Go to your places.' They went to their places and stayed.

LXXXII

Gdren Tnin hndnd hujdti. Ttrdom siriom, sitom. Ara yikdki
Ddnii unkiirtidn, sitd tdrdn drat. Ndnd' dbuskdrd mdsik u, sdli

' An adaptation of an Arabic imprecation, Allah la ylkHf 'alek, which means
something like, ' May God give thee no recompense for thy losses.'

60 NURI STORIES

Cjrewardimtn. Mtndd hdlos u gdra. Raurdd. Mdngerdd grewd-
rdski snutdk. Intdsis dhUskdrd. Sfirdom min sncik, gdrom
wdstis Uhu ditd. tjhU dimd siten drdtfyos. Kmittrd mnismdn
d% kdr. Minden kcmtds u tirden 2)dlpdldstd, tirdd elhds pdnisiiid
u trdsirdd ikcds u big 6s ; u ndndi,nis suhdhtdn tilld-tmdlieskdrd.
Tilld-tmdli cirdd " Kei kerdek ithil ? " Cirden dbilskdrd " Kqaju-
tfrdd kdrimdn." Tirddsis tilld-tmdli elhdsrad u hdnddsis. Minden
hdlimdn mhdhtdn, ndndd kdr&mdn u tirdd des zerd kdiit tmcdi-
eskdrd, u koldrd. Gdri nnnismdn Idcidk. Pdrdos yikdk Cdjik.
Gdren dbUskdrd, naurSn dtustd, nl IdJierdinis. Sdbdhtdn dr'
unkiimdn Domini, cirde dm,inkdrd " Dlnirdn illi gdri, hdti ehe
dBmik." Gdren dbuskdrd ; j)dnji inhe°. Aste Domini dminkdrd
erhvnd. Mdrde dminkdrd ogldgdk u ndnde sdli u giri, u kdren
u pfren. Sdbdhtdn gdrtren. Astd gSridk dminkd, Idherdinis
gdri mrik. Tirden pijinj kicild kdjjdnkdrd td ksaldindis. Minden
hdlimdn u rdwdhren. Sdbdhtdn rcmrden, gdren Giild'-uydrtd.
Ldherden cdnds illi pdrdik Idcid erhdna. Mlndinis, mdrdinis
fisik, u tlrdinis elhdsmd, u bdndos tilld-tmdli, ti pdrden Idcid u
rdwdhren.

We went from there yesterday. I laid down my head and slept. There came
a Nuri to us, he slept three nights. Our sheikh set before him meat and rice.
He betook himself and went. He departed. He desired a dog from the sheikh.
He gave it to him. I rose from slumber, went with him to yonder village. In
yonder village we slept in the night. Two donkeys were stolen from us. We
took the thief and put him in bonds (?), he put fetters on his feet, and shaved his
beard and moustache ; and we brought him in the morning to the governor.
Said the governor, 'What has that one done?' We said to liim, 'He stole our
donkeys.' The governor put him in fetters and bound him. We betook our-
selves in the morning, the thief brought us our donkeys and gave ten pounds to
the governor and was loosened. There went a girl from us. An Egyptian took
her. We went for him, sought for him, and did not see him. In the morning
there came to us Nawar, they said to us, ' Your daughter who went away, lo, she
is in this village.' We went to her : she was not [there]. There were Nawar with
us there. They slaughtered for us a kid, and set rice and butter, and we ate and
drank. In the morning we returned. There was a mare with us, we saw that
the mare was dead. We gave men five beshliks to drag her away. We betook
ourselves and went. In the morning we journeyed, came to Jaffa, saw the boy
who had taken the girl there. We seized him, [nearly] killed him with blows,
and ])ut him in iron, and the governor bound him, and we took the girl and
departed.

LXXXIII

AHi diisni tTnaliini; pdrdindsdn min hndnd, gdre Mekkdtd.
Ydmin gdre Mekkdtd tirdindsdn kamesmd bdbfiri-pdnddsmd.
Min sdbdhtdn in kolydndi kdmeski, gcVir dl sd'd; zar drdtm,d
mneSiis. Ndsre. Ydmin ndsre dre klardnkdrd. Pdrde kiyakisdn

NURI STORIES 61

u vidndendsdii imgdlde. Minde hdlisdn u dre Madndtd. Kdr-
tdn-ihre wis dis, nidndndsdnni Cujiiii. Mre siesJci ; drdtdn
inhe° cars dhsdnkdrd. Sdbdhtdn hhrnrdindsdn bdhiirmd td-rdsre
'Ammdldj. Minde hdUsdn u hulde min bdhiirJci, dre Rihydtd:
min Rthydki dre erhind. Mistd-hre; ondnde dl mas u ^^dnjdn
onUtSni.

There were two who were soldiers ; they took them from here, they went to
Mecca. When they went to Mecca they pixt them to work on the railway. From
the morning they were not released from work except two hours ; a neighbour
was with them in the night. They fled. When they fled they came to the
bedawin. They took their things and left them naked. They betook themselves
and came to Ma'an. They were quarantined twenty days, they thought they
were Egyptians. They were [half] dead from cold : at night there was no covering
upon them. In the morning they brought them down in the train till they
reached 'Amman. They betook themselves and descended from the train, they
came to Jericho : from Jericho they came here. They became sick ; they stayed
two months and they were sick.

LXXXIV

Astd yikdki tmdlik. Mdngdri jnrik. Gdrd "min Jinund,.
Mdngerdd jdrik td-sncdr unkiis. Inhe° dtustd kiydk ; iTngoldik.
Ningrd pdnddsmd yikdki pdni-unkul-keri, gdrird, fcoldrd tnlgik-
kapi, u rdjlrd tilld-tmaliestd. Gdrird tilld-t'mdli dbd/iistd, tirdd
sirios u sitd sieski.

There was a soldier. He wants a woman. He went from there. He wanted
a woman to sleep with him. He had nothing ; he was naked. There came on the
road one carrying water, he returned, opened the mouth of the water-skin, and
poured it on the king. The king returned to his [own] wife, laid down his head
and slept from cold.^

LXXXV

Gdren CHjdk-dSsdstd. Tirden drnkdrnd, rd/drden drdtiyos.
Ar dmintd kxmtini. Gdre mdrdndondnnd. Ndsren min hnond,
tirden didkdmd. Sdbdhtdn gdren min Unvnd uydrtd td-pdren
dfdngdk 'imlen. Pdrdd bdldin dfdngdk 'imlin, fBrd minji
hdmdmdk, uktusis. Rdsrinmdn kdjje td-ldhdnd illi ferd uhu
dfdngi, kdnik. Ndsrd baiom. Gdre pdrdrndi kdjje kdrdn u
gdriidundsdnni. Stirdd min hnond yikdk mnismdn, gdrird
wd^isdn. Pdrdosis tilld-tmalieskdrd. Cirdd " Uhu illi ferd,
dfdngi, uktd hdmdmi " Cirdd Dom, " Amd nl hrdme°, Idiids dsti
wdstim dfdiigi ; inhe° wdsiim." Ndmrdsis tilld-tmdli u mindd
hdlos u gdrd. Stirdd min hnund Dom, ksdldd kdrds, u mindd

^ Evidently an abstract, so condensed as to be barely intelligible, of some much
longer story.

62 NURI STORIES

holds u rdwdhrd Jcuriisdntd. Are jure ndndindi wdsisdn sdX
zerd ; Jcullmdnhum pdrdd bawds.

We went to the land of Egypt. We camped in a village, we went in the
night. There came to us thieves. They were going to kill us. We fled from
there, camped in a village. In the morning we went from there to the town to
buy a gun. My father bought a gun, shot a pigeon with it, and brought it down.
The Gentiles followed us to see him who had fired that gun, who he was. My
father fled. The men were going to get donkeys and to bring them back. One of
us rose from there, returned with them. He [read they] took him to the governor.
He said, ' This is he who fired the gun and brought down the pigeon.' The Nuri
said, ' It is not I, look ye if I have a gun ; I have not got one.' The governor
searched for it and he betook himself and went. The Nuri rose from there, drove
a donkey, and betook himself and went to their tents. There came women carry-
ing them with a hundred pounds : each of them took his share. ^

*LXXXVI

TmaWc. Guzili yigrds. YSgrits koAitird ; Idherdd pauUsderi,
rdsrdssan tdtdn-deond. Gdrd grewardski, cirdd " Yegrd7n deur-
mek " ; Cirdd " Inhe° unkiimdn." Cirdd " Yigrom iinktirdn,
demi." Cirdd " Demre° (jdlr t'hatt 'imlus." Cirdd " Demre"
nlm 'iTnliis." Tdni dis gdrird detd tilld-tmdli. Cirdd " Dii'ni
ySgroTn." Cirdd " Demre° gd^r tliatt nion 'imlus." Cirdd
" Demre° wdld rdhdus." Gdrd yiceskd. Cirdd " Yigrom grewa-
rdskik 'dliii dS^nd." JJjdldd tilld-tmdli gordndeld ; Idherdendis
kdjje min dtrd. Kirde hitdsmd cdldk, cdrdindis kUstemd. Kixlrd
minji gordndeld u mrd. Ndnde u tirde dtustd dil dtnis. Ardtdn
dkisa fird yicd[s] : fdsdr-kerdd hilmus : Idherdd gordndelds
mdrird, ujdldd tmdlie hoi. Kdlde dtustd cdlds, Idherdendis.
Hidd-kerdendis dei, hdgdrdendis, u iJdrde grewdrds u tlrdindis
elhdsmd.

There was a pasha. His horse was fine. His horse was stolen ; he saw its
footprints, he followed them to a village of fellahin. He went to the sheikh, and
said, 'My horse is in your village.' The sheikh said, 'It is not with us.' He
said, ' My horse is among you, give me [him].' He said, ' I will not give it unless
you pay its price.' He said, 'I will not give half its price.' The second day
the pasha returned to the village. He said, ' Give me my horse.' He said, ' I
will not give it unless you pay half its price.' ' He said, ' I will not pay a
quarter of its price.' He went to the Kainimakam.- He said, ' My horse is with
the sheikh of that village.' The Kaimmakani sent a horseman ; the men saw him
from far off. They made a pit in the earth, covered it with wood. The horse-
man fell into it and died. They fetched and jjut earth upon him. In the night

^ The last sentence seems to be a matter-of-fact description of a liighway
robbery, perhaps with the idea of revenge on the village that had made itself so un-
pleasant. The women of Palestine often carry considerable sums of money in their
headdresses, though a hundred pounds is rather an excessive figure. It is ncjt clear
whether the villagers were trying to secure the gun, or whether they resented the
killing of the pigeon, which may have been village property. Probably both.

^ A subordinate provincial governor.

NURI STORIES 63

the Kaimmakam had a vision [lif. a shadow struck the K.] : he interpreted his
dream : he saw the horseman dead, he sent many soldiers. They dug the hole on
him, saw him. They destroyed the village, broke it up, and took the sheikh and
put him in prison. ;

LXXXVII

Asta kdjjdki dirdri hitdsmd. Pdrdi halos tdrttn sSmdkdk
iraUn. Stirdd polos, kal " Kerisdn dminkdrd, judr." Stirdi
inin hndnd, rdivdhri : kerdik halos mejik-kes. Ard rain hnond ;
ttrdi tdkni dgris u ibadildn. Cirda poios " Ke semdke ? " ^kd-
feri bdilds sofdk. " Pauds, Idhds, yd diik-mat emdnsds illi Tudn-
ydri mnSsUn semdk! Miifald-lird, intBsis cdldsmd." Tirdindis
cdldsmd. Kull dis jdri holds cdldstd, dikndursi semdkhi. Kti
cdri kdjjd ? " Yd deik-matos, dime kdcncturdismi, hddottd semdke
hdstosTneni." Disdk jdnde kdjjd, hdlos hdzdri dtustd ; jjendosis
onin cdldski u kerdi semdkhi, kdrindsdn u plrindsdn ; mindi
hdlos sdhdhtdn bdlos, indrdi dl cmdri u nlrdossdn dhUskdrd.

Stirdd min hnun, pdrdd 'dildtis u rater dd. Gdrd Hdiirdndtd.
PdnddsTTid kundd ddwdl. Pdrd' 'imlus. Girdd hdluskdrd "Kitd
ni-stdldn ? " Pdrdd tdrdn kdr 'imlin. Stirde onin hnund, site
drdtiyos ; kduttrd tnnesis dl kdr. Gdre min hnund, ndure dtsdntd,
nl Idherdossdn. Gdrd diiki grewardskdrd. " Ama ya grewdrd,
kdrem kdutirindi deirmd." Stirdd min hnond grewdrd, ndndd
kautdn, cirdd kdiddnkd " ndnds kdres imansdski." Gdre ndn-
dindsdn u are. Intd grewdrdski zerddk u intd kctutdnki zerddk
u stdldd kdrSstd u rdurdd.

There was a man ploughing in the earth. His wife bought three fishes. Her
husband arose, said, ' Prepare them for us, woman.' She arose from there and
went : his wife made a lentil stew. He came from there : she set a wooden dish
before him and millet-loaves. Said the husband, ' Where are the fishes ? ' His
wife raised an outcry. 'Come, see, oh ye villagers, this man who asks for fish
from me! He has gone mad, put him in the pit.'^ They put him in the pit.
Every day his wife went to the well to show him the fishes. What does the man
say? 'Oh, villagers, you have made me a liar,^ see, the fishes are in her hands.'
From [that] day ^ they knew that the man, his wife is mocking at him ; they lifted
him from the well. She prepared the fish ; they ate and drank ; in the morning
his wife betook herself, killed two chickens and set them before him.

He arose from there, took his family and departed. He went to the Hauran.
On the way he sold a camel. He took its price. He said to his wife, ' On what
shall we carry [our goods] ? ' He bought three donkeys. They arose from there,
they slept in the night ; two donkeys were stolen from him. They went from
there, searched for them, found them not. He went to the village sheikh. ' I,

1 No doubt one of the ancient and now dry cisterns with which the lands of
every village in Palestine abound.

^ Perhaps = you have listened to lies about me.
^ I.e. immediately, from that time.

64 NURI STORIES

sheikh, my donkey has been stolen in your village.' The sheikh arose from
there, he fetched the thieves, he said to the thieves, ' Fetch the donkeys of this
man.' They went, fetched them and came. He gave a pound to the sheikh, and
gave a pound to the thieves, and loaded his donkeys and departed.

LXXXVIII

Asia yikdki tmidlik, abuskd potrdki. Ard yikdk Mugrdbik.
" Diitn potrur, rd/iicarri wdMis sctdk, dSinri star sal zerd." Tdsis
ntar scVi zerd tmalieskdrd, raurd wdsts: gth-ihre wdrsdk. Are
deridkd, gab-ihri gdm dtsdntd. Cirdd Mugrdhi cundstd " Aru
sucdn ei-hind ,• duwdl drdtdki (hnd biddi sncdmi, u cttih dher
drdtdki swek." Sitd Mugrdhi. Blindi hdlos drdtdn, dri condskd
Sconi illi giildik pndrik. Cirdi condskdrd " Stdli iivutds u twes
siriistd iMugrdhiBski u mares u aTnd pdrdTnri." Stirdd cdnd,
nirdihrd°. Mindi holds cdni u gdri. Nlmismd drdtdk cdnd
sitd u Mugrdhi wisrd. Ari kdjji, cirdi MugrdhUskd, " Stdl tvutds
u twes siriistd izareski u pdrdmri." Stdldd Mugrdhi wutds wd
ihris-kerdd cdnds-siri, mdrddsis. Kdnidrd kdjjiemd, wd inhd
cmdik, 'imros sal wdrsi. Dfin-kerdd cdnds. Mfndd hdlos
Mugrdhi, gib-ihrd wdrsdk. Ard pdndos cdnds kuhrtd ; kdnidrd
min isdzdrd idrdkikkdki kildik kuhrdstd cdndski. Sitimd u dtustd
idrdki. Pdrdd d% kixtf idrdk u gdrd td-nirsdn Mugrdhi holtskd
cdndski tilld-tmdlieskd. Stirdd min hndnd, nlrddssdn tmalies-
kdrd. Cirdd Uhiji tilld-tmdli " Mikrin ehe 'drdk ? " " Kdnddssis
yikdki Mugrdbik." Mfndd hdlos tilld-tmdli, cindd hdhhdk idrdk,
Idherdd potrus sctlcitr-hrik kutfmd. Kdnidrd, Idlierdd potrus.
" Ndnds dmdkd Mugrdhtds." Kdnidrd Mugrdbiisma, uhii illi
pdrdd jwtrus. Rddri tilld-tmdli potrustd. Stirdd, bdnddsis
elhdsmdj u cindd sir ids u tirdos dgmd Mugrdhids u diri-
kerdos.

There was a king, he had a son. There came a Mughrabi. 'Give me thy son,
let me depart with him [for] an hour, I will give thee four hundred pounds.' He
gave four hundred pounds to the king, he departed with him ; they were away a
year. They came to a place, the sun set upon them. The ISIughrabi said to the
boy, ' Come, let us sleep here : the first of the night I Avill sleep, and the end of
the night thou shalt sleep.' The Mughrabi slept. A girl, sweet and white, betook
herself by night, and came to the boy. She said to the boy, ' Lift this stone and
put it on the head of this Mughrabi and kill him nnd I will take thee.' The boy
arose, he would not. The girl betook herself and went. At midnight the boy
slept and the Mughrabi sat up. The woman came, said to the jNIughrabi, 'Lift
the stone and put it on the head of this boy and I will take thee.' The Mughrabi
lifted the stone and smashed the boy's head and killed him. He looked at the
woman, and saw that she was a hag, her age a hundred years. He buried the
boy. The Mughrabi betook himself, went away a year. His road came to the
boy's grave, he saw a grape-tree that had grown from the boy's grave. It was

NURI STORIES 65

winter and there were grapes^ upon it. The Mughrabi took two bunches of
grapes and went to bring them to the boy's father, the king. He rose from there,
brought them to the king. That king said, ' "Whence are these grapes?' 'One
Mughrabi has fetched them.' The king betook himself, cut one of the grapes,
saw his son pictured in the bunch. He looked and saw his son. ' Bring me the
Mughrabi.' He looked at the Mufdirabi, it was that one who had taken his son.
The king weeps for his son. He rose, bound the Mughrabi in prison and cut off
his head and put him in the fire and winnowed him.

LXXXIX

Astd yikdki tilld-timdlih, j)otrBs des u star u stdrne. Astd
minjsdn kUstutd yikdki. Mindd hdlos, cirdd bareskdrd " Td-
naucdn dminkdrd hescmi-hocdn." Kolde gorSsdn u untnde hdli-
sdn u gdre. Ldherde Skdsri dtre ^ (jdldskdki, u dlris guldski das
u star u stdrne. Cirdd gtd " Biddi besmti-kerdmsdn Udxidn
hiridtdnkdrd." Bescmi-kerdossdn dbsdnkdrd. Cirdd gUl "Azrd
hddi, mdrdmi ziridtdn u kiimndmsdn." Sindd kiiUotd zdro.
Cirdd bareskdrd " Intdsi siridtuSrdn jurdn-siridntd." Ttrde tdrd-
bfsdn siriSsdntd jurdnki. Ardtdn hiddd gid, Idheri ilU siriistd
tdrdbtsi, mdrdrsi, mdrdd gis dlris. Sdbdktdn ziridte ndsre.
Kdnidrd gul gls dirisni illi mdrirmdi. Baidre ziridte. Gdrtrd
kustotd zdru, j^drdd min hndnd yigros giUdski, u mindd hdlos u
ndsrd.

Bares-cdndski scVkrd-hre "Pdiids td-mdrdn kUstutd zdres ; urdti
ceri bolimdntd 'dmd illi selliifn-kerddssdn giddski'." Minde hdlo-
sdn ; huldd cdldsmd kustotd cdnd tdiYi-jilndkir j^dni dbsdnkdrd.
Cinde sdlds minjf, ti mdndindis cdldsmd, u pdnji gdrd u pdnjdn
gdre. Rdwdhre baiisdnkdrd, cirde " Bdroin kUstutd mra°." Cdnd
illi caldsonik Idherdd yikdki cdldsmd, u Idherdd edidnd bdkrdn,
yikdk kaUk u yikdk pnarek. Stirdd min hndnd kdjjd illi Idher-
ddsis cdldsmd. " Tncn, ya dhd cdnd, 'pndrd bdkrd gdlib-kerdd
kdlds' klcRidrir cdlds-kdpiitd, u Idherdur, cirdur 'kdld gdlib-kerdd
pndrds' hldudrir bftdsmd dhdr." Cirdd cdnd " Kdld gdlib-kerdd
pndrds." HldJiirddsis bitdsmd gind dhdr. Infidrd eklardntd,
Idherdd dudidki, ivesrd unktis. Kurios dirik kldrd^i-kuridntd.
Mindd hdlds, sdbdhtdn pdrdd ikdlidn td-rd' i-kersdn. Cirdi dbus-
kdrd audi. " Hindd nl ja, u hindd nl jo,, Sfeni ja, u efeni ja."
Gdrd. Ldherdd esdpds, hot sirik dbuskdrd. Mdrddsis. Ldherdd
hindd imdrdi ; mdrddsis. U hindd kiik ? hugi kitik, el-illi 'mdr-
ddsis, u pdrdd illi pduusmik ; 'albik ,• u 'albemd diiddki, ihi ejjdsi
Protktldski. Mtndd hdnziri, mdrddsis u pindd illi pd/itusmik,

^ A summer fruit.

^ I do not understand dtre.

VOL. V. — NO. I. E

66 NURI STORIES

'dlbi. Ard Protktld. '' Deim ejjom" Cirda zdro " Indemri° (jtclr
td-kldtidm dinyik-mdhdstd." Kkmrddsis ProtkUd dinyitd. Ld-
herdd ; cindd dudik-siri, Frotkilds-siri cntri. Mindd hdlos,
rdwdhrd. Ldherdd star das giili drindi td-kciutdnd tilld-tmalieski
hdznos. Ard min hndnd kustdtd cSnd ; kal "kindd gdrisi?"
" Gdrini in-kcmtdn tilld-tindlies hdznos!' C6nd kal " Amd
wdsiisdn Jirdmi."

Mindd hdlos, kal " Atme tilla-hrisi, u amd kiistdtd hromi,
ningdmi dBmsi dbrdnkdrd. Indirim kullyikd kUstdtd wutdk ;
yom inni kwdtni wutds audrim yikdk." Kildd pdnji dgrtsdn
u kta dibwdl wilt. Kildd yikdk. Cindd sirios. Tdni yikdk,
cindd sirios. Ldmmd n% "mdndd mnissdn wdld yikdk, stirdd
min hndnd, hiildd bdlus-kurietd, ldherdd Mnos sitik. Wisri binos
drdtdn ; stirdi m^in hndnd. " Ka barer ? " " Ha sitindi." Gdrd
dbsdnkdrd, stdlddssdn u cindd siriisdn. Ard boios. " Kikd ya
dbd, cindor barer-sirie ? " Mindd hdlos, kal " Kurdindim cdldsmd
tb gdre. Mdrdendim gdA^r Huyd kldlcrddssim inin cdldski ; u
drom dbiirkd drdtdn. Ldherdom das u star gulne, gdre kmitdndi
hdznor : u ha mdrddmsdn u hddottd dtdn kuridkne kulrindi."
Ldherddssdn tilld-tm^dli, mufaV-ihrd, 'dmr-kerdd dtsdntd, Mrde
dgik diik-mat u sncmrdhidsdn. Ldmind ihre seken uktindsdn
caldmrnd. Mindd holds, wesldiirdd 2^dtrus tilld-tmdli. KiUtdtd
ihrd tilld-t^ndli.

There was a king, his sons were eighteen. There was a little one among
them. He betook himself, and said to his brethren, ' Let us seek for ourselves to
marry us [i.e. wives for ourselves].' They rode their mares and betook themselves
and went. They saw a castle that belonged to a ghul, and the daughters of the
ghul were eighteen. The ghul said, 'I want to marry these girls to these boys.'
He married them to them. The ghul said, ' To-night I will kill the boys and eat
them.' The little boy heard. He said to his brothers, 'Put your head-dresses on
the heads of the women.' They put their tarbushcs on the heads of the women.
By night the ghul came down, sees those on whose heads ^ were tarbushcs, killed
them, killed all his daughters. In the morning the boys fled. The ghul looked
on all his daughters that were dead. The boys were far away. The little boy
returned, took from there the ghul's horse, betook himself and fled.

The brothers of the boy plotted, ' Come ye, let us kill the little boy : to-
morrow he will say to our father, " It is I who saved theiu from the ghul." "
They betook themselves ; the little boy descended into a well to get drinking-
water for them. They cut the rope on him, and left him in the pit, and he went
and they went. They went to their father, they said, ' My little brother is dead.'
The boy who was in the pit saw some one in the pit, and saw two rams ; one
was black and one was white. The man whom he saw in the pit rose from there.
'Say, thou boy, "The w^hite ram has conquered the black one," and it will lift
thee to the mouth of the pit ; but if thou hast seen and said, " The black has
conquered the white," it will lower thee down into the ground.' Said the boy,

^ Lit. ' the one on whose head.'

NURI STORIES 67

' The black has conquered the white.' He ^ lowered him still farther down into the
ground. He broke in on the bedawin, he saw an old woman, he sat with her.
Her tent was far from the tents of the bedawin. He betook himself, in the
morning he took the goats to pasture them. The old woman said to him, ' Do
not go yonder and do not go yonder, go in this direction and go in that direction.' -
He went. He saw a serpent, it had seven heads. He killed it. He saw further
a demon : he killed it. And what further ? A lame pig, which he killed and
took what was in its foot ; it was a box ; and in the box a worm, which was the soul
of a Jew. He seized the pig, killed it and took the box which was in its foot.
The Jew came. ' Give me my soul.' Said the boy, ' I will not, till thou raise me to
the face of the earth.' The Jew lifted him to the world. He saw [the world] ; he
cut off the head of the worm, the Jew's head was cut off. He betook himself and
went. He saw forty ghuls going to steal the king's treasure. The little boy came
from there ; he said, ' Whither are you going ? ' ' We are going to steal the king's
treasure.' The boy said, ' I will be with you.'

He betook himself and said, ' You are big and I am small, I will go in and
give it to you. Let each one give me a little stone ; when I cast a stone let one
come to me.' He climbed before them, and threw the first stone. One climbed
up. He cut off his head. The second one, he cut off his head. When not a
single one of them remained, he rose from there, went down to his father's house,
saw his sister asleep. His sister sat up by night ; she arose from there. ' Where
are thy brothers 1 ' ' Here they are sleeping.' He went to them, took them up
and cut off their heads. His father came. ' Why, my son, hast thou cut off the
heads of thy brothers ? ' He betook himself and said, ' They cast me in a pit and
went away. They would have killed me unless God had raised me from the pit ;
and I have come to thee by night. I saw fourteen \sic\ that were ghuls, they
were going to steal thy treasure, and lo ! I have killed them, and here they lie,
they are on the top of thy house.' The king saw them, he became mad, he gave
orders to them, the people of the village made a fire and burnt them. When they
became ashes they cast them in pits. The king betook himself and caused his son
to sit [with him]. The small (boy) became king.

Aste d% klarik, wdssdn ogldgdhi. Gdre tdni-k'ndndis. Kun-
dendis bi-stdr kdnild u dasndwtdk. Yikdk pdrdd dl kdnild u
yikdk pdrdd dl kdnild u dasndwid. Uhu illi pdrdd dl kdnildn

[sic] mdncjdri ordski dasndwid. Stirdd min hndnd ith'd illi
pdrdd diyd kdnildn u dasndwid. Cirda hd/tistd " Amd gdrom
kerdml hdlom mdrnd kdcinnismd, hof uhu kldrd d/tidri radngdri
mnesiiTn dasndwid. Stirdd, hdlos kerdd mdrnd. Ar Uhu illi
diyini kdnild pdrdd. Rekdb-kerdd kdhrid dgtd td-mdndosis
gdli-hocer. Ldninidn mdnddsis gdli-hocer, tirdosis Smdrnds,
ndndd kdndos sidriki u tirdd dhariis : u ndndd, ipanid illi
tdtik gdli-hori gus-kerdd dtiistd, rejirdd dtustd. KokV ikiis :
cirdd dbuskd " Intd dasndwid." Ndndd dbuskdrd ekefeni u
tirdd Bddfi gorisn^md, u nirdosis zdmdtd. Silver d kefenmd

^ Whether the ram or the man is ambiguous.
^ Indicating the four carJinal points in turn.

68 NURI STORIES

gfirzdk u kdlismd gdrzdk. Nirddsis mdlkddtd, bdndd dtustd.
Ldherdd drdtdn drindi kcmtini kdAiUrdendi hdznos tilld-
tmcdieski. Ningre mdlkddmd, u dfc-kerde cdri td-hdwundis
dtsdntd. Asti tirwdldki wdssdn. Kdutlr\ Dindsi yikdk mnissdn
Uhu tirwdl, Idn cindd min diiwdl hdwdld imdrnds kerdosis dl
fdlkd. " Pdrtlmsi." Stirdd mdrnd min hnond. Rdsrossdn,
ndsre : mdnde i:)len gis deriisintd. Pdrdd, plen vidrnd, rdwdhrd
kurifstd. Ard bdiiskdrd, cirdd " Ndndom pie dhUrkdrd hoi.
Mindd hdlos, drd kldrd ^nniscdn. Dasndwidk-sdui intdssis das-
ndwidJc ; u gdrd uhu kldrd, pdrdd kaliini u gorwBni, u pdrdd
ddwal u ihrd grewdrd kd/aiiiBstd. Mindd holds, rcmrdd, ttrdd,
deridkdvid, pdrdd dosdrdk u dosdrik 'imlin, u ihrd grewdrd
kldristd.

There were two bedawin, they had a kid. They went to sell it. They sold it
for four piastres and a metallik.^ One took two piastres, and one took two piastres
and the metallik. He who took the two piastres wanted from the other the
nietallik. He who took the two piastres and the metallik arose from there. He
said to his wife, ' I am going to pretend to be dead [lit. make myself dead by a lie]
for fear that that bedawi will come and demand the metallik from me. He arose,
made himself [as though] dead. He who took the two piastres came. He put the
pot on the fire till he left it to boil. When he left it to boil he laid out the dead man,
took a thorn of a st(?)--tree and put it under him, and fetched the water that was
boiling hot, and sprinkled and poured it on him. He opened his eyes ; he said to
him, ' Give me the metallik.' He put on him a shroud, and put thread in a pack-
ing-needle and carried him to the mosque. He sewed a hole in the shroud and a
hole in his skin. He brought him to the grave, shut it on him. He saw by night
thieves coming stealing the king's treasure. They entered the grave and lit a
light to divide it among them. They had a sword. It was stolen. They give
it, that sword [to] one of them if he cut this dead man and made two parts of
him with the first blow. ' I will take it ' [said the corpse]. The dead man rose
from there. He followed them, they fled : they left all the money in their place.
The dead man took the money, and went to his house. He came to his wife and
said, ' I have brought thee much money.' The bedawi betook himself and came
to them. The owner of the metallik gave him a metallik ; and that bedawi -
went, bought sheep and cows, and bought a camel and became sheikh of his
people. He betook himself, departed, pitched his tent in a place, bought a negro
and a negress, and became sheikh of his bedawin.

1 A coin worth about a halfpenny.
^ The hero, not the metallik-hunter.

REVIEWS 69

REVIEWS

Nvtes on Miisical Instruments in Khorasan, witJt special
reference to the Gypsies. By Major P. Molesworth Sykes,
C.M.G. Man, yol ix. no. 11 (Nov. 1909), pp. 161-164: with
four illustrations,

rpHE name Gdubdz is a common one for tlie Gypsies in parts of
-*- Persia. What its derivation was has always been a puzzle.
Wollaston, in his English-Persian Dictionary, gives two forms,
gdubdz (\\j^) and gdttbdz (:\jA<'), meaning a Gypsy. The word
apparently is bull-player ; gdU or gdv, ' bull,' and bdz, ' player ' ; just
as /iu^^a/t-6a0, 'a juggler,' is from /lu^^a^-^clsi;, 'jugglery.' Bdzi
is ' playing.' But why the Gypsies in Persia were called ' bull-
players ' has never been explained, though all sorts of guesses have
been ventured at the origin of the word. Major Sykes has settled
it in his admirable paper, ' Notes on Musical Instruments in
Khorasan, with special reference to the Gypsies ' {Man, November
1909, No. 94, p. 163).

The Nakkdra Khdna in Persian cities is a band which plays in
the rising and out the setting sun. It ' dates back to prehistorical
Iran, and looms largely in the Shdh Ndma, the great epic of
Persia.' The musicians are now, and always have been all over
Persia, all of them Gypsies. One of the instruments (karnd) is
a long brass or copper trumpet, the ancient name for which was
Gdv Dam (*j^lf), or 'Bull note.' The Gypsies are the 'bull-
players ' I Here we have an excellent illustration of the import-
ance, in derivations, of a careful study and knowledge of the
word, its history, and the history of the object it denotes.

Some notes by Mr. Blackman of the E. T. Service in Persia
may be interesting in that connection : ' Amongst the numerous
nomad tribes in the south of Persia passing near Shiraz on their
way from summer to winter quarters, the only ones which seemed
to resemble Gypsies were known as Karachi and Gav Baz. So far
as I was able to make out, the members of the former, who were
not very numerous, employed themselves in quack doctoring,
fortune-telling, tinkering, petty theft, and the like, but I never
got on sufficiently intimate terms with them to understand their
language other than that they used a patois amongst themselves.
Of Gav Baz I know even less, as I do not remember seeing them
encamped, but their local reputation was the same. A branch of

70 REVIEWS

Zangenah summers about forty miles south of Shiraz, but I always
understood it to occupy itself in the same way as the majority of
the nomads in cultivating its lands, raising stock, making carpets,
etc. [These are Kurds, not Gypsies.] In such a comparatively
sparsely populated country as Persia, with inhabitants grouped
into villages for mutual protection against robbery, small sections
would naturally attach themselves to some larger body, and this
may be the case in the case of the Ghurhats, or tinkers of the
larger tribes.'

These valuable notes were enclosed in a letter of Bishop
Edwarde Stuart of Isfahan, dated November 23, 1901. He writes :
' I staid a night at the E. Telegraph Station at Komishah, and
there I was the guest of Mr. Blackman of the E. T. service, who
I knew was a good Oriental scholar. I showed him your letter, on
which he made the enclosed note [quoted above]. ... I may add
that the term Kauli is commonly used in Persian as a word of
reproach. . . . On the pilgrim road to Kerbela we met some of the
fraternity ' — dancing girl class, who entertain the pilgrims and
travellers. Notes and letters like the above are interesting and
important as coming from scholars who know Persia, its history,
its people, and who have lived there for years ; also because they
are interested in and have carefully considered Persian Gypsies.

Perhaps I might add that karach is a Tartar word meaning
simply ' nomad,' and also commonly used in that sense by the
Kurds. Hence karachi, ' nomads.' The i is the common Persian
termination for the person doing, as cliang, ' a harp ' or tsimbal,
changi, ' a player on a tsimbal,' the name used for the Gypsy
dancing and playing girls in Constantinople.

A. T. Sinclair.

Songs of the Open Road: Didakei Ditties and Gypsy Dances.
Tunes and Words collected in Hampshire by Alice E.
GiLLiNGTON. Music arranged and adapted by Dowsett
Sellars. London : Joseph Williams, Ltd., 32 Great Port-
land Street, W. Price 2s. 6d. net.

As the first collection of Anglo-Romani songs which has
appeared with accompaniments, Miss Gillington's work must
possess much attraction and interest for Gypsy-lovers. From
time to time songs noted from Gypsy singers have appeared

REVIEWS 71

in the Folk-Song Journal, including the Gypsy carols collected
by Mrs. Leather in Herefordshire, and the fine ' King Pharim '
carol (afterwards published in Miss Broadwood's English Tradi-
tional Songs and Carols). Such Gypsy versions of our English
carols and ballads sometimes contain points of great interest
(notably in the case of ' King Pharim ') in being coloured by
Gypsy custom or belief. But so far no collection of English
Gypsy songs with Romani words has appeared in print, and
although the Roniane gilia in this book are only four in number,
they encourage the hope that others may be found if Miss
Gillington, with her special opportunities, will persevere in the
systematic collection of Gypsy music, especially among the purer
bred Gypsies, which, of course, these south of England 'Didakais '
are not, their very name being the pure Gypsy's imitation of the
way half-breeds talk Romani (did akai for dik akai, ' look here ').
The English Gypsy songs in this collection, though in them-
selves good and interesting examples of folk-song, may cause dis-
appointment to the student who looks for possible Indian, or at
any rate Romani, characteristics in their tunes, or anything dis-
tinctively un-English in their Avords. The first ten songs —
excellent as they are — are all more or less familiar to collectors
of English folk-songs ; versions of almost all have been printed
in the Folk-Song Journal under the same or other titles, and if not
in the Journal in other collections, and the six more particularly
noted as 'Gypsy songs' would be more accurately described as
' Gypsies' songs,' for though noted from Gypsy singers, they are
all versions of folk-ballads which are for the most part widely
spread in England and Scotland, and which there is no reason for
supposing to be of Gypsy origin. Nevertheless it is interesting
and useful to discover what songs are really sung by our south-
country Gypsies, who have long been in close contact with gdjos,
and to note the character of the ballads they have taken to their
hearts and made their own — poaching, stealing, hanging, murder,
and mercenary love seeming to have had a particular — perhaps a
characteristic — attraction for them as ballad-motifs. These Gypsy
versions are of much interest, and the tunes, almost without excep-
tion, excellent, though here again, where they are not actual
variants of known folk-airs, the student of English folk-song will,
we think, fail to discover — as has already been said — anything
foreign to him in their scale and modes, melody, or rhythm. The
New Forest Gypsies' ' Green Bushes ' is a close variant in both

72 REVIEWS

words and tune of other copies from various localities, and the
same may be said of ' The Warminster Song ' — better known as
' Geordie ' — which is very near Mr. Cecil Sharp's Somerset forms
— a widely spread ballad, presumably of northern origin, and
believed in Scotland to refer to George Gordon, fourth Earl of
Huntly, imprisoned in the reign of Queen Mary for supposed com-
plicity with a notorious marauder he was sent to arrest, or,
according to one of the Scots versions, 'for hunting the king's
deer and rae ' on his own account. This accords with the Gypsy
version of Geordie's crime. •' Ripe it is the apple, love,' is the
song more generally called ' ]\Iadam, I am come to court you.'
' Three gypsies came to the Door ' is a version of the well-known
' Johnnie Faa ' or ' Gypsy Laddie ' — another ballad which seems
to be of north-country origin, and has a pseudo-historical founda-
tion. This — like the preceding one — is a song which it was very
natural that Gypsies should make their own, despite the unfor-
tunate hanging of the Gypsy troop, a catastrophe which they have
retained without compunction in their version, though it is
omitted from some Enqlish ones. ' Green grow the laurels '
borrows its tune from ' The Bonnet o' Blue ' (' Bonny Scotch Lad ')
and its wholly irrelevant refrain, ' We'll change the green laurels
for the bonnets so blue,' probably from some song to the same
tune celebrating the triumphant return from the wars of a
Scottish regiment. But the most interesting song of these
Hampshire Gypsies is ' The Brake o' Briars ' — a Somerset version
of which, ' In Bruton Town,' collected by Mr. Cecil Sharp, was con-
tributed by him to the Folk-Song Journal in 1905. This ballad,
though borrowing in this Gypsy version its opening verses from
another story, is a form of the popular tale of Isabella and her
Pot of Basil, long ago utilised by Boccaccio, and it is not the only
Boccaccio folk-tale we may find among our English traditional
ballads. Collectors will welcome this new version of one of our
rarer ballads, which tells of the murder of a lady's lover — a
serving-man — by her two brothers, who entice him to the woods
on a hunting expedition, the situation of his dead body being
afterwards disclosed to the lady in a dream. The German form
of the story, as given in verse by Hans Sachs, tallies in all its
main incidents, says Miss Broadwood, with the Somerset ballad.
The story may well have been the theme of a minstrel ballad, and
so brought into England.

Of the remaining Hampshire ballads, ' The Bonny Bushy Broom '

REVIEWS 73

is a much corrupted version of 'The Broomfiekl Hill,' or 'West
Country Wager,' a ballad which has been a favourite in print
from the seventeenth century or earlier, and ' The Sleeping Game-
keeper ' is a version of the old poaching song, ' Hares in the Old
Plantation,' noted in Yorkshire by Mr. Frank Kidson.

The four Romane gilia may, as far as the words are concerned,
claim to be of Gypsy origin. Trivial in subject, they reflect the
daily life of the Gypsy — his love of fiddling, rabbits, and pretty
raklis, his antipathy to constables and handiness with his fists.
The music of these gilia, with its short, repeated phrases, is as
primitive in structure as the traditional game-tunes of English
children, and, indeed, two of the tunes are recognisable as belonging
to such games, ' Mandi jall'd to puv a grai' being a variant of the
' Jolly Miller,' and ' Ovva, Tsliavi ' a combination of two other
familiar scraps sung by our village children in their play. Nor is
there anything un-English in the tunes of the tAvo other gilia or
of the Gypsy dances, their rhythms and phrases being also
familiar, though they may have to be sought elsewhere under
other titles, e.g. the Gypsy step-dance ' Fish and 'Taters ' is the old
reel or hornpipe air, ' Will ye go and marry, Katie ? '

Though all this is disappointing from one point of view, it
bears out one's observations (as far as they go) of Gypsy tunes —
even when sung to unmixed Romani words — which have been
noted in other countries. In these days, at any rate, they seem
apt to take on the local colouring of the music native to the lands
in which they are found ; German Gypsy tunes, for example, are
absolutely different in scale, rhythm, and general character from
Servian Gypsy tunes, and they again from Hungarian Gypsy.
The Gypsy element, as in the case of Hungarian music, probably
comes out in the manner of performance — in an abandon, freedom
of rhythm and improvisation which cannot be expressed in mere
notation. The Gypsy dances in Miss Gillington's book, though
performed to English airs, must no doubt, as the author says, be
seen to be fully appreciated and understood. The rhymes sung to
these dances are of no consequence beyond their immediate purpose
of furnishing, like the puirt-a-beul of the Gael, ' mouth-music ' for
the dancing in the absence of an instrument, and their puerility
is matched in other dance-music of the same class, such as we
find in children's dance-games, which are often relics of old
country jigs and other dances.

As a first attempt at a collection of English Gypsy music the

74 REVIEWS

volume deserves all the praise due to the pioneer, and for the
general public forms an interesting and attractive selection of
' Songs of the Road ' ; but its value to the student would have been
greatly increased by some reference to other existing versions of
tunes and words. The comparison of varying copies of the same
tune is an important branch of folk-song study, of value in
arriving at the normal or typical form of an air : by comparing
variants one may note how the licence of the individual singer
may alter the rhythmical or melodic character of a tune, as in the
case of ' Green Bushes ' in this collection, which has diverged from
the typical triple-time form into a mixture of common and triple
time. By comparison of both texts and tunes it may be seen how
the words have been rearranged by one line of singers to fit a
particular tune, and, on the other hand, how a tune has been pulled
out or curtailed to fit a ballad to which it has not originally
belonged, thus becoming in process of time almost a new tune,
for folk-singers seldom consciously invent a tune — rather casting
about in their memories for something to which the new words
may be sung, just as the ballad-maker generally makes his words
to fit some tune he knows. A similar collation of the words with
other versions would have cleared up some obscurities and odd
corruptions in these Gypsy ballads, which, while left intact, might
have been elucidated. For example, ' the yellow castle's lady,' in
the ' Seven Gypsies,' is a misunderstanding of ' the Earl o' Cassilis'
lady,' and there is a curious misconception in the conclusion of
' The Bonny Bushy Broom,' where the lover's original threat to
slay his steed if it fails to overtake his lady in her flight has been
construed into an indication of the murder of the damsel herself,
leading to an additional verse of false explanation. In the same
ballad an allusion, plain enough in another version, to the magic
potency of the broom flower as a charm to induce sleep has also
been obscured.

We have been considering the book wholly from the standpoint
of its value to the Gypsy-lorist and the student of folk-song, but
such questions as the English or llomani origin of the songs and
music do not affect the fact of the volume's appeal to the singer
for whom a good folk-ballad has a heart-stirring charm quite
independent of its origin, history, rarity, or folk-lorish value,
and to the lover of folk-dancing, who probably does not greatly
care whether the steps of his country jigs and swing-songs go to a
mid-Victorian polka or sickly modern waltz tunc, or to a Romany

NOTES AND QUERIES 75

dance-measure of remote antiquity. Neither of these, let us hope,
will be distressed by Mr. Dowsett Sellars' clever but extremely
modern treatment of the melodies. Miss Gillington must have
fallen in with some good singers, and should be encouraged to
make use of her exceptional opportunities in the collection of
further songs. At the same time we would urge her, if she wishes
her books to be of more than a popular interest and value, not to
plough a lonely furrow, but to put herself in touch with her
fellow-collectors by joining the Folk-Song Society, whose systematic
researches, references to allied forms and variants, and valuable
store of collected material for the study of folk-song, should be of
the greatest advantage to her in putting her collections on a
sound basis.

Annie G. Gilchrist.

NOTES AND QUERIES

1. — Jek Biav

Ko bis ko niasek Aprilos, ko bers 1911, ulu jek biav. Bernard Gilliat-Smith
prandenghjas jekhe chaja, o alav lakeri Voika, i nai terneder 5hai katar i fann'lia
Lubicz, dad lakoro o hakim-el-karantina andi xora^ani shizba. Ul('» jek
praznikos c4ndi kangeri e Kapuginengeri andi Dis Beiruti, thai napalal o dad thai
i dai e ghajakeri posrestinde e gostjen lengere khereste. Pale gele-peske o raklo
tha i rakli jekhe gaveste andi planina e Libaneskeri.

2. — Hubert Smtth-Stanier : A Ketrospect, 1823-1911

A note written on the eve of the coronation of King George v., to wish Mr.
and Mrs. Hubert Smith-Stanier of Brooklynne, Willes Eoad, Leamington Spa, a
pleasant spending of that festival, brought nie a reply from the latter to say that
lier husband 'passed away at one o'clock on Thursday morning, June 22nd, 1911 ;
aged 88 years and 16 days.' In answer to a letter of condolence came these
further details : 'The Ezel, Chilbolton, Hants, June 30, 1911. Dear Sir, Thanks
for your kind letter. My husband was quite well, and so happy here, and liked
the place and people so much, and went to bed as usual on the Monday evening,
but immediately after saying "Good night and thank you" to Mr. Turton, he
became unconscious, and never moved or spoke again. He ... is buried with
his father in the cemetery at Bridgnorth. The doctor assured me he did not
sutler ; but his short laboured breathing made it difficult to believe. It was
cerebral embolism and valvular disease of the heart, what is generally called
apoplexy. — Yours truly, Julietta Smith-Stanier.'

I accede to the request of the Secretary of the Gypsy Lore Society that I should
write a short account of him, the more readily because the newspapers, except The

76 NOTES AND QUERIES

Bridgnorth Journal ^ of 1st July, appear to have passed over his decease in silence.
Yet he was an eccentric, and therefore an interesting man, who will long be
remembered by those who knew him. Mj acquaintance with him began thus :
Mr. F. Madan, of the Bodleian Library, called my attention to a letter on some
mysterious words which appeared in The Standard in 1903, and advised me to
write and say if they were Baskish. My letter caught the eye of ^Ir. H. Smith, as
he then was, who wrote and said that he had heard of me from M. Pierre Vidal,
Bibliothecaire de Perpignan. A long correspondence began, which ended only a
year and a half ago. Mr. Smiths letters were not easy to decipher, but shew the
kindliness of his disposition and the catholicity of his interests. I stayed at his
house for four days at Easter 1907, and dined with him on Easter Sunday 1908, a
snowy day, when I saw him for the last time. On the former occasion I was his
companion on an excursion by tram to Warwick, and a walk to Guys Clifie. He was
always a great walker, of a ruddy countenance, practising and preaching the duty of
early rising. He used to drink white wine from Quixote-land. He was never tired
of talking of the Basks, whom he admired, and took a lively interest in my work on
the forms of the verb in the Baskish New Testament of 1571, of which he desired
the continuation. He had lived in a tent in the forest of Iraty, in Baskland, and
had been at Biarritz, as I also was, during the sojourn of Queen Victoria in 1889,
and went over to San Sebastian to see her pay her famous visit to that lovely
town. He showed me the haunted guitar about which much was written many

^ 'On Monday last the mortal remains of the late Mr. Hubert Smith Stanier
were consigned to their resting place in the vault at the Bridgnorth Cemetery
wherein his aged father the late John Jacob Smith was laid to rest in 1873.
Bridgnorth has known few if any more kind-hearted and genial old English gentle-
men than John Jacob Smith and his son Hubert who in recent years has been
known as Hubert Smith Stauier, he having added to his original name that of
Stanier in deference to the •wish of his father's second wife, Miss Stanier of St.
James's Prior}', from whom he derived the fine old property attached to that Priory.
The late Mr. Smith Stanier and his father, John Jacob Smith, and his grandfather,
Joseph Smith, held the office of Town Clerk of this Borough, in succession, for the long
period of one hundred and six years prior to the year 1887 when he resigned, and the
present Town Clerk, Mr. J. H. Cooksey, who had been Deputy Town Clerk for many
years, was appointed to succeed him. Mr. Smith Stanier at various periods in his
career held many official appointments besides that of Town Clerk, including Clerk to
the County Justices, Clerk to several bodies of Turnpike Trustees, Secretarj' to the
Charity Trustees, Registrar of the County Court, Clerk to the Governors of the
Grammar School, Steward of the Manor of Ackleton, etc., etc. He, with the then
Mayor of Bridgnorth (the late Mr. R. 0. Backhouse) in lSo9-()0, was chiefly instru-
mental in organising the 4th Shropshire Rifle Volunteers whose work, then begun,
is now carried on by the F Company of tlie 4th Battalion of the K. S.L.I. He was
also one of the founders of the Castle Lodge of Freemasons, No. 1621, and its first
Secretary and Treasurer. Since his withdrawal from public life, he and his wife
have lived in retirement at Leamington. He died on the '2'2nd ult. at Chilbolton in
Hampshire at the advanced age of 8!t, tlie actual date of his l>irth being the Cth of
June, 1822, At his interment the Corporation of Bridgnorth was represented by
the senior member, Alderman Whitefoot, and by the Town Clerk (Mr. J. H.
Cooksey). The Castle Lodge of Freemasons was also represented by a deputation
consisting of the Worshipful Master (Mr. F. D. Roach) and several officers and
members who each placed a sprig of acacia «n the coffin. As an authority on
antiquarian matters his help was mucli sought and valued. He was a member for
many years of the Shropshire Archaeological Society and of the Severn Valley
Field Club, and in many ways lie devoted mucli time and careful attention to the
collection of matter of literary and antiquarian interest.'

A brief notice of him with his portrait appeared in The Sj^htre, of London,
September 2, 1911.

NOTES AND QUERIES 77

years ago, and the tomb of its former owner in the cemetery at Leamington, and
asked after that of Shelley, preserved in the Bodleian Library. He was a famous
guitarist himself, and formerly a great dancer. He had been acquainted with an
intimate friend of Shelley, who told him that he did not much like the poets look.
His acquaintance was a very wide one, and he was a member of many societies.
He had travelled much in Australia, and on the Continent of Europe, and knew
the Comte de Lamartine, and Comte Russell, the mountaineer of Pau. He
possessed a fine authentic portrait of George Borrow, with whose family he was
connected. Professor W. I. Knapp, the biographer of Borrow, whom I met
again in Paris shortly before his death, told me that he had heard much of
him. He purchased so many books that his wife was afraid of the ceiling of
her drawing-room giving way under their weight. I slept in a room where there
was just room for a bed amid piles of them.

During my travels on the Continent he was kind enough to send me many
English newspapers, which are always so welcome when one is abroad. A few
years ago he added ' Stanier ' to his name, and changed his coat of arms. On that
occasion he asked me to choose for him a Baskish motto menning 'God be my
aid.' I happened to be making at that very time a copy of the Book of Tartas at
Pau, in which we learn that Tincoa lagun was the ancient war-cry of the Basks,
and he accepted those words, as they express that very thought. The new patent
cost him £200.

Until the last he was yearly projecting another visit to the south of France, or
Spain, for the winter ; but it was thought imprudent for him to risk such a long
journey. He had all the volumes oi Notes and Queries, and one of them is seen
under his arm in the photograph which was taken when he attained the age of
fourscore years.

His only publications, I believe, other than letters in newspapers, were Te7it
Life ivith English Gijjsies in Norway (London, 1873) and A Short 3Iemoir of the
late eminent Shro2)shire Genealogist and Antiquary, IV. Mardivicke, Esq. (Madeley,
1879). Of the former (which contains some Baskish verse), his old friend the late
Rev. J. Pickford, M.A., of the Queens College, Oxford, used to say that it was
chiefly remarkable for its silliness !

But Mr. Smith was a genial old Salopian, and many friends will miss him.
Some years ago he wrote that he was expecting to shoot Niagara, as the Indian
said. He found this a very strange world. Let us hope that he has found a better
one ! Edward Spencer Dodgson, M.A.

The Bodleian Library,
July 4, 1911.

3. — BoRRow's Gypsies — Supplementary Note.

' Let 's talk about queer owld Romanicah,' Addie Garratt [D. 34] suggested
to us— Atkinson, Winstedt, and myself— one evening during a recent visit to
Yarmouth.

' Now my gran'father, Ambrose Smith,' she immediately began, ' he was such a
narsty, strict, owld man, fath ! he was. I 've heard poor mammy say many a
time as he used always to carry his own silver tankard in the tail-pocket of his
coat, for he would not drink after gdjos in a kicema not if he was dying for a drop
of beer.

'And another thing he would never do was to walk across a field where narsty
mumpers had been a6-in' ; he was so atras d of juvas and pisomas crawling onto
him. And this is for why. Once, when he had cut his toe, he picked up a piece
of clean rag off the field to bind it up with— leastways he thought it to be clean.
But after a bit his foot began to itcher him.

78 NOTES AND QUERIES

^" Dordi! Dordi! my dirl fokl" he pen'd, "dere's a pisom dand-'m' mandi.
Dat bit of rag mns' have been lef behind by deni j^ivli mumpdri, de beng te laser
dem, de hindi juJcels. Jd avre, my dirl fokl, jd sig, and wuser mandi some puri
biti Izas to civ opre my looker u. Ker sig."

'And when Sanspi and them was gone, he stripped off every kova he was
wearing, and burned them where he stood. P'ath ! he did, my blesseds.

' And once in a lane by Gorleston he came up with some of the Hemes — No
Name's people — Sanspi's relatives. They had a cori, puri geri just merer'd, and
they was going to bury her in the ditch, for they was atrasd to miik the gdjos
lalav her.

' " Dddi ! md kel ajd " he pen'd.

'"For why, brother?"

' " For because the gdjos will laH avrt and Icl you adre tug."

' So he did not let them bury her as they wanted to.

'Narsty, owld men them Hemes was. There was their women-folk having
always to wear men's under-kovaa for fear of what would be said if any of their
own proper bits of things should be seen out to dry.

' And more like cannibals than Christians, for they would eat dawgs, or any-
thing.

' Now wer'n't they queer people these owld Romani^aJs, my roias ? '

I cannot close this note without offering my profuse apologies to the shade of
Riley Boss, Boswell, or Heme, for I did that splendid old rascal a grave injustice
when I attributed Lui and Hagi to him as wives. They were his sons !

T. W. Thompson.

4. — Caliban.

Commentators have tried without success to establish the source of the name
' Caliban.' ^ Some hold it to be a designed variant of Cannibal, and perhaps it is.
Still, as Kaliben undoubtedly is the Eomani for ' darkness,' I would like to put
on record the suggestion that there is something more than a mere coincidence in
Prospero's words {Tempest, Act V. Sc. i.), where, referring to Caliban, he says : —

' — This thing of darkness I
Acknowledge mine.'

Charles Strachey.

5. — An Early Mention of the Language 'Romney'

I do not remember seeing the description of the Gypsies in a work called The
discoveries of John Foidter, alias Baxter, which was first published in 1753, quoted
in any work on the English Gypsies. Yet it is noteworthy, as the author not
only knew that the Gypsies had a language of their own, different from cant, but
was aware that it was called Romani, and even seems to have imconsciously
known a word or two of it. He also describes their method of sheep-stealing and
their mode of travelling, the description of the latter bearing out Groome's con-
tention that tents were not introduced till near the end of the eighteenth century.
As Poulter, among other things, was a horse-thief, and had travelled in that
capacity all over England associating with persons of similar propensities, he is
not unlikely to have taken particular notice of the Gypsies. His Discoveries

' But see A. Kluyver in Tijdfchrifi voor Ntderlandsche Taal- en Letierkunde,
xiv. 53 (1896) ; A. E. H. Swaen in Ewjlische Studien, xxi. 326 (1896) ; and Leland,
The English Gipsies, p. 84.

NOTES AND QUERIES 79

consist of a confession of his own crimes and those of his accomplices, a description
of the various kinds of knaveries most commonly practised at the time, and a few
specimens of the cant used by rogues. The passage on the ' Faws or Gipseys '
occurs on pages 36-37 of the second edition (Sherborne, 1753), from which I
quote it : —

' Gypsies are a People that talk Romney, that is a Cant that nobody understands
but themselves ; they always travel in Bodies, Men, Women, and Children, with
Horses and Asses, and never lie in Beds, but in Barns or Hedges, pretending
themselves to be true Egyptians, and deceiving ignorant People by pretending to
tell their Fortunes, and are often sent for by Persons of Fashion. When they are
applied to, they pretend they must consult their Books first, and take that
Opportunity to enquire into the Family, that they may be able to give Account
about what is ask'd them, and in this Manner they deceive the World. They are
great Prigers of Cannes and Bucket-chats, that is Sheep and Fowl ; and the Way
they steal Sheep is this. They go in the Night to some Ground or Sheepfold, and
catch a Sheep and break his Neck, and then leave it there till the Morning, when
the Shepherd or Owner comes in the Morning and skins it, then the Gypsies beg
the Flesh for their Dogs, when at the same Time they intend it for their own
eating. They are great Prigers of Lulley, that is Linnen, and ought to be taken
up and sent home as Vagrants.'

One would be left in some doubt as to whether Cannes was intended to mean
' sheep ' or ' fowl,' if it did not occur again in the cant phrases with the translation
' fowl.' — ' Pike a Cauney prigging ; go a Fowl stealing.' It is therefore undoubtedly
the Romany word kani ; and Bnckct-chats must mean ' sheep.' Is it a compound
Avord formed from the Romani bakoro and the cant clt 1 John in the sentence,
' The Bus trap jo/ius me ; The Thiefcatcher knows me,' cannot be anything else than
the Amdo-Romani jin. For the form of it compare Philip Murray's jan and another
tinker's remark to Groome, ' I dunna jon your cant.' ^ I have heard the same form
myself from some of the Prices of South Wales. None of these words occur in
ordinary cant dictionaries. One other word is perhaps worth mentioning, fam a
hand, in the sentence 'I am glim'd in the Fam, I am burnt in the hand,' since
Leland states in his Slang Dictionary that ' The Gypsies claim this as a Romany
word, and derive it from fern, five, or the five fingers, although five in Romany is
pange.' But this word occurs in other cant word-books, and the full form appears
to be ' fambles,' which certainly does not look like a Romani word.

The method of sheep-stealing described by Poulter has been mentioned by
Myers (J. G. L. S., New Series, ii. 201), and at least one Gypsy sufi"ered death for
Lulley prigging, if one may believe the tale about Gilderoy Scamp in Way's novel

No. 747 (pp. 61-63). E. 0. WiNSTEDT.

6. — Burning the Possessions of the Dead

Our Gypsies are apparently unable, or unwilling, to give a reason for the
custom of burning the possessions of the dead, but the following chance allusion
leads one to .suppose that the motive may be fear. It would be interesting to
know if any of our members have observed anything which throws light on the
custom.

I was admiring the particularly handsome wagon which belongs to my old
friend Lurena Ryles (daughter of Edmund Heme). ' Yes,' said she, 'it's a good
home, but when I die, my gals 'all burn it. An' would you believe it, Rai, when
my dear husband died, we burnt all we had, an' I was so igerant as to 'ave 'is
'orse killed.'

1 In Gipsy Tents, p. 26.

80 NOTES AND QUERIES

'' Awa^ said MLzelli, one of Lui's daughters — speaking hurriedly and with a
furtive glance over her shoulder — ' mulo kovas sd jdh pogadu drc the drum, 'an
there 's v;afadi hok wi lendi.' ' Tatcho si,' said the old lady with a note of
finality, and abruptly changing the channel of conversation. John Myers.

While this number of the J. G. L. S. was passing through the press, the
Hereford Journal of September 23, 1911, published a striking confirmation of the
reason which Mizelli gave, and of the truth of Mr. Bartlett's theory. Cornelius
and Lucina Price were hop-picking on the land of Mr. Davies of Claston,
Dormington ; and, during their absence on September 15, their youngest child
Crimea, aged four years, set fire to his clothes. Unfortunately he wore a
flannelette shirt, and his burns were, in consequence, so severe that he died in
hospital on the following day. ' A touching rite was performed after the parents
had heard of the death of the child, for in accordance with an old tradition or
superstition prevalent among the gipsies and van-dwellers, the members of the
family took their living van, which cost £80 to build, into the centre of a
field, and there amid much grief they broke it to pieces with axes, and making a
funeral pyre with the parts of the vehicle, set it alight and burnt it to ashes. On
our representative, who was the only pressman at the inquest, inteiTogating the
father of the child as to why he took such action, he replied that if the family
had not done so the spirit of the boy would return in a short time and haunt
the van.'

7. — Two Welsh Gypsy Families

It was from Josh Bald and his wife that I obtained some information about
two little known families of Welsh Gypsies — the Williams (Lenda's people) and
the mysterious Ingrams.

The AViLLiAMS family had its origin in one James Williams,' a Welsh
minister, who took to the roads and married Hannah Smith ! The children of
this strange alliance possessed most of the characteristics of the black race in a
marked degree, judging at any rate by the fact that one of them was nicknamed
Yoki Diddly. Probably Jim discarded his religious principles when he went on
the roads, and certainly they have not survived in his granddaughter Lenda.
True, she would not allow one of her sons to kel the Jios because it was kurki
dives, but when I inquired why the poor boy (he was over forty) should not be
allowed to amuse himself she naively replied : ' Well, you sees, my man there an'
me we's getting owld, an' we likes to pretend to be 'ligious even if we're aint.'

The Ingrams were well known to Josh, 'Real owld originals they was,
raia, an' black as your hat, an' could rokcr won'erful deep, but they was very low
class people, an' not like to us in their goings on. No, we never to say stopped
with 'em, though we ran acrost 'em pretty ofen. They was mainly quack-doctors
— made one bottle o' stuff cure a hunderd different people an' a hunderd different
reseases like. The' was one on 'em, I demeniber, when they'd been drinking^
showed my poor father a short, little stick what brought him in sackfuls o' golden
sovereigns. He was a real guzvero viuS. (You 've maybe heard talk o' the black
rod.) The's one on 'em what bikens fosheno drabs in a burika in Blackburn now,
or was a few years since anyways.' Josh thought that they camo from the
south of England, but Oscar Boswell, who described them as tinkers and
umbrella-menders as well as quack-doctors, was of the opinion that they came
from Ireland. T. W, Thompson,

^ See Smart and Crofton's The Dialect of the English Gypsies, p, 253, The
Jasper Gray mentioned there is none other than my friend Joshua.

/^Y^ "^^iiy

JOURNAL OF THE

GYPSY LORE

SOCIETY

NEW SERIES

Vol. V YEAR 1911-12 No. 2

I— REPORT ON THE GYPSY PROBLEM
By Arthur Thesleff

This report, marked ' Komitebetankande, 1900, No. 3' and 'No. 57, 16-3,
1900. Civil expeditionen,' was drawn up by its author as secretary of tlie
' Committee for the investigation of the Gypsy question in the Country ' [Fin-
land], adopted by the Committee without dissent, and addressed to His Imperial
Majesty the Czar. It is dated 7 February 1900, was printed at Helsingfors
(Kejserliga Senatens tryckeri) in 1901, and has been translated from the original
Swedish for the Gypsy Lore Society by Mr. Harald Ehrenborg assisted by another
member, and revised by Mr. Thesleff himself. It has exceptional value as a
sober and careful statement, prepared for the use of a Government which wished
to legislate eflectively, by a specialist who had made prolonged journeys in Europe
for the purpose of study and had been given those unusual facilities for inves-
tigation which can only be granted by one nation to the representative of another
under similar circumstance.^'.

WHEN the Gypsies, in the beginning of the fifteenth century,
first appeared in central Europe, they gave out that they
were come originally from Egypt and were Christian pilgrims.
For centuries they were looked upon as Egyptians, though some-
times as Copts, Tartars, Huns, Cingalese, Jews, etc., or as Amorites,
a mythical people. The learned world busied itself with the
question of their origin, but it was only towards the end of the
eighteenth century that they were shown to be an Indian tribe

VOL. V. — NO. II. F

82 REPORT ON THE GYPSY PROBLEM

who continue to speak an Indian language, which of all living
tongues is most nearly akin to Sanscrit,

Investigations made in India among the tribes which are still
migratory there have shown that the original native country
of the Gypsies was the Punjab or Rajputana, where Changars, a
tribe very similar to the Gypsies in their mode of living, their
customs, and language, still exist. The reports about these
Changars are, however, so contradictory that it is hard to decide
which of them are correct, which erroneous. In these conflicting
accounts we have the best demonstration of how elusive the
Gypsies really are. Several investigators, because the various
Romani idioms agree in many respects with the Dard and Kafir
languages, have placed the original home of the Gypsies in the
North- West of India, the region where Changars are found at
the present day.

The early history of the Gypsies is hidden in obscurity ; some
authors conjecture that, by reason of conflicts which occurred
among the Dard tribes at the end of the twelfth and in the
thirteenth century, the Gypsies began to emigrate from India in
great numbers. Possibly, far earlier a part of them had already
moved into foreign countries.

The Persian poet Firdausi, who lived about 1000 A.D., relates
that the Persian king Bahram-Gur in the year 420 a.d., received
from the Indian king Shankal, 1000 Luris who were to enliven
his poor subjects by their skill in music. Bahram-Gur assigned
them a place of residence of their own, and gave to each man a
donkey, a cow, and store of wheat for sowing. But the Luris
consumed their wheat and their cows, and at the end of the
year were as poor as ever. Enraged at this, the king ordered
them to load their belongings on asses, and earn their living by
singing and music. They were to travel through his dominions
year by year, and delight with music and song both rich and
poor. Firdausi says that in his day these Luris wandered through
the world in accordance with this command and stole on the
roads day and night. Luri or Lull are the names still given to
the Gypsies in Persia. The tale of Firdausi may be mythical,
yet there is no reason to doubt the fact that in the first half of
the fifth century a great number of Gypsies wandered from India
into Persia; this, however, does not imply that they were the
ancestors of the European Gypsies.

As early as the ninth century a war of extermination was

REPORT ON THE GYPSY PROBLEM 83

carried on against the race in Asia Minor, and towards the end
of the fourteenth century the Mongolian conqueror Timur-Lenk
ordered the extirpation of the numerous Gypsy families which
existed in Samarkand and caused disorders there. Gypsies were
already to be found in the year 1322 in Crete, and in Corfu
before the year 1346.

By the aid of their language it is possible to define with some
certainty the route which the Gypsies took through Asia and
Europe. There are in the European dialects of Romani, even in
the Finnish dialect, Persian and Armenian elements; which prove
that the Gypsies have not only wandered through the countries
where these languages are spoken, but have also sojourned in
them.

As the influence of the Greek language on all Gypsy dialects
in Europe has been very great, it may be concluded that all
European Gypsies have lived amongst Greeks for a considerable
time, possibly centuries. The loan-words also in the several
dialects show what routes the different groups have taken. From
their various idioms the European Gypsies may be classified
in the following thirteen groups: Greek, Rumanian, Hungarian,
Moravian-Bohemian, German, Polish - Lithuanian, Russian, Fin-
nish, Scandinavian, Italian, Basque, British, and Spanish.

Gypsies are met with in many parts of Asia, in Africa, in
almost the whole of Europe, in North and South America, and
in Australia. They have spread into every country in which
the people have raised themselves to some degree of civilisation,
whether Christian, Mohammedan, Buddhist, or Brahman. They
do not live amongst savage tribes whose civilisation is lower than
their own, because they are a nation of parasites. They have
not lost consciousness of belonging to one another as a tribe,
but they lack territorial patriotism, having forgotten where their
original native land was situated. The Gypsies are a people in
the true sense of the word, a people with its own language,
manners and customs, with anthropological characteristics typical
in all countries and climates, a people which, under the most
heterogeneous conditions, at all times, in days of severity and
most cruel persecution, no less than in those of milder treatment,
has been able to maintain its national peculiarities with an in-
domitable tenacity, compared to which that of the Jews would
seem to pale into insignificance.

The reasons why the Gypsies have not gone under in the

84 REPORT ON THE GYPSY PROBLEM

struggle for existence, why they have not fused, in any degree
worth mentioning, with the peoples amongst whom they have
lived, but have, for centuries, remained a tribe apart, will probably
ever remain difficult, perhaps impossible, to ascertain completely,
since a veil of mystery rests upon the race. A biological pheno-
menon such as that of the Gypsies is without analogy. Con-
cerning themselves they know nothing, nor have they, in the
proper sense of the word, any tradition. It is, however, conceiv-
able that the remarkable conservatism of the Gypsies is a con-
tributory factor, for, even if, as experience shows, they adopt
outwardly the manners and customs of the people among whom
they sojourn, as they do for their personal advantage, they
nevertheless retain the points of view and customs of life of
their forefathers, which they implant in their children and which
are, consequently, the same to-day as they were centuries ago.
Another, and perhaps the most important reason why they have
remained the same isolated tribe is the language, which is still
living and binds all Gypsies together into one people. Nor
should one undervalue their inherent tenacity, and their faculty
of maintaining life in spite of persecution and privation when
other races would without a doubt have succumbed ; one might
indeed go so far as to say that, in proportion to the severity of the
persecution directed against the Gypsies, has been their tenacity
in clinging to their original customs; while, on the other hand,
those of them who have lived under milder treatment have been
to a certain extent assimilated to their surroundings and lost
their distinctiveness and their language.

As will be evident from the following account, the Gypsies
everywhere throughout Europe have been persecuted with the
utmost rigour and hounded down like wild animals for many
centuries. Herein, it may be, lies the partial explanation of certain
of their characteristics, more particularly the bad ones, for which
they have been notorious. The Gypsies, anthropologically char-
acterised amongst other things by their dark complexion, and blue-
black hair, by the piercing lustre of their eyes, the swiftness and
vivacity of their movements, and the quickness of their intelligence,
are an unsettled and restless tribe which wanders aimlessly, driven
forward by an untameable and deeply-rooted instinct which governs
their life. This passion for wandering may become dormant from
time to time, but it breaks out with renewed vigour without any
appreciable cause, as has been the case lately amongst the tent-

REPORT ON THE GYPSY PROBLEM 85

Gypsies of the South who, at the present time [1900], have become
more nomadic than ever and wander without thought of distance if
only the ground be beneath their feet. The Gypsies are not a nomad
people in the same sense as, for example, the Lapps, inasmuch as
they live at the expense of others. All work is repugnant to them.
The inspiration of the moment determines their actions, and their
errant life affords no time for reflection. Hence the peculiarities
of their character. On the one hand, ease of comprehension, an
incredible power of learning languages rapidly, an inborn gift for
music and dancing, arts which, by the way, having become a
peculiar tradition among them, still retain the same characteristics
as the ancient Indian ; on the other hand, a lack of morality, that
indifference to religion which has caused the Gypsies, although
they do not themselves consider religion to have any significance,
everywhere to adopt outwardly the prevailing creeds of the country,
shameless begging, and a propensity for thieving, also caused by
their unsettled life. Even in countries where the Gypsies exist
in such great numbers that some of them have been obliged to
adopt a more stationary mode of life, experience has shown that
they have retained the same peculiarities of character, with the
exception of the passion for wandering which, however, breaks
out sporadically even among these.

As the basis for forming an opinion on the Gypsy question in
our own day, it is necessary to recount briefly the vicissitudes of
this people in the various states of Europe from the time of their
arrival, and what measures have been taken to deal with them in
different countries. The following account, therefore, is given,
beginning with those European countries in which the Gypsies
first appeared, and thereafter following their further advance.

In Europe the Gypsies appeared first in the Balkan Peninsula.
They are mentioned as early as the fourteenth century in Greece
and the present Turkey, and still exist in these countries in great
numbers, possibly 200,000, some comparatively stationary and
Christianised, others nomad and belonging to the Mohammedan
faith. Here the Gypsies have been treated mildly, and have never
been exposed to persecution, but they live the same miserable life
as elsewhere, especially those who, being sedentary, are the asso-
ciates of the lowest classes of the population. Neither in Greece
nor in Turkey does there exist any legislation regarding Gypsies,

86 REPORT ON THE GYPSY PROBLEM

nor have any attempts at their civilisation been made. It is the
same in Bosnia and Herzegovina, where the Gypsies number about
15,000, with this modification, that their roaming with horses and
cattle has been restricted lately, owing to the present law regulating
the removal of cattle.

In Bulgaria also are found both Christian and Mohammedan
Gypsies, nomad as well as stationary (outside the towns), according
to the latest census 52,132 in all, living mostly on the confines of
Turkey and Rumania. They are musicians, smiths, horse-
dealers, rag-pickers, jesters, etc., more given to work here than in
other places, occupied even in factories and in agricultural labour,
always, however, in great misery. A school which the Gypsies
had in Sofia has ceased to exist of late years for want of support.
The Christian Gypsies have the reputation of being more orderly
and tend to assimilate with the Bulgarian element ; the nomads
are, perhaps, the widest wanderers among Gypsies. They have,
for example, several times visited even Finland. There is not
much to relate with respect to Bulgarian Gypsy legislation.
According to the law of 1886 a vagrant mode of living is forbidden
in the principality, and the entry of foreign Gypsies prohibited,
but a law which indirectly affects them is that concerning the
removal of cattle — which stipulates that every horse or cow shall
be entered on a registration roll, of which there must be one for
each parish, and shall receive a number, a law which makes horse-
stealing very difficult. The Bulgarian government seeks to
counteract as far as possible the vagabondage of the Gypsies, but
the police, here as elsewhere, are powerless against them.

The Gypsies in Servia (1895 : 46,212, out of a total population
of 2,312,484) were, even after the liberation of the country from
the Turks, at first under the supervision of an harascJdia or tax-
collector, who was also in control of a ' Gypsy-office,' and was
their head and mediator ; but this official disappeared when the
constitution was adopted. By a statute of 1879, it was ordered
that the Gypsies should not be allowed to roam, and that passports
should not be issued to them, except for journeys to a place named.
A minute description of the person (signalement) was to be
appended to the passport. In Servia also a cattle passport order
has been made, to the effect that every animal must be registered,
and may not be sold without notice, an order which is directed
specially against the Gypsies; and finally, by a circular of 1891 it
was decreed, amongst other things, that in all parishes the police

REPORT ON THE GYPSY PROBLEM 87

authorities should on the first of January of the following year
make a search for all nomad Gypsies who might be roaming about
without definite occupation ; and if such were found, send them to
the district authority. In addition, foreign Gypsies were to be
driven out of the country. Nomad Servian Gypsies were to be
compelled to settle at their place of birth; and such a census was
to be arranged yearly in every district on the first of May and the
first of November. These measures also have had some effect,
since really nomad Gypsies seem scarcely to exist any longer in
Servia.

The Rumanian Gypsies existed in Wallachia at least as early
as the fourteenth century. They have been in a state of serfdom
from ancient times under the crown or the prince, under mon-
asteries and churches, or under the bojars, and this slavery was
further expressly legalised by laws of 1816 and 1833, which placed
the Gypsies on nearly the same level as cattle, and furthermore
classified them in separate categories : rudari (miners), ursari
(bear-leaders), lingurari (makers of ladles, etc.), Lajasi (charcoal-
burners, tinkers, smiths, musicians, etc.), vatrasi (servants), and
netosi (thieves and semi-savages). Of these the vatrasi, in their
intercourse with the bojars, have raised themselves to culture, and
among: their descendants are now several who are holders of state
appointments, or who are men of learning. In 1837 the state of
Wallachia released the crown Gypsies, about 20.000 in number,
from serfdom, and directed them to colonise uncultivated districts,
an experiment that was almost completely successful, thanks to
the absence of prejudice even on the part of the population. In
Moldavia too the emancipation of the crown- and church-Gypsies
was carried out in 1844, but four-fifths of the Rumanian Gypsies
still remained serfs under the bojars until, in the year 1848, all
were declared free in Moldavia and Wallachia; and slavery Avas
abolished de facto in Moldavia in the year 1856. The Rumanian
state has subsequently given land to many of the Gypsies, which
they have been forbidden to sell during the first thirty years.
The lingurari and vatrasi may now be said to be settled ; to a
great extent the latter have even been absorbed into the aristocracy
as a consequence of the levity and demoralisation of the upper
classes. In Rumania there is now no law bearing directly upon
Gypsies, the number of whom amounts to perhaps nearly 300,000
out of the 5,400,000 inhabitants of the country ; they live in peace
with the population, carry on manual occupations, and cannot be

88 REPORT ON THE GYPSY PROBLEM

called idle, excepting the ursari, and particularly the netosi, who
still live the same wild vagrant life as before, and maintain their
purity of blood. The conditions which have proved effective for
the advance in civilisation of the Rumanian Gypsies are their
intercourse with the people, and the forbearance and kindness of
the people towards them. The Gypsies, however, even in Rumania
live on the whole a miserable and ignorant life.

Gypsies arrived in Hungary far earlier than in the countries
of western Europe ; even in the fourteenth century great hordes
appeared with their leaders. There the position of the Gypsies
became considerably better than in the rest of Europe, and several
letters of protection were issued on their behalf in the fifteenth
and sixteenth centuries, the periods when, in other countries, they
were most violently persecuted ; they carried on manual trades on
a large scale, and became metal workers and armourers. During
the domination of the Turks the Gypsies were allowed to give free
rein to their worst instincts, though attempts to regulate their
condition were not wanting, as the statute of Mustapha in 1696
shows.

The Empress Maria Theresa was the first who began to take an
interest in Gypsies with the intention of civilising them ; their
name she changed in 1761 to 'New Colonists ' or ' New Hungarians.'
The measures for the improvement of their position were aimed
partly at compelling them to have settled abodes and partly at
taking their children from them to hand them over to Christians,
for training in trades and agriculture. Marriages also between
Gypsies were forbidden. These edicts, however, led to no satis-
factory result, especially as they were valid only in Hungary and
not in adjacent countries; wherefore the Emperor Joseph ii., also
interested in the question, issued in 1783 a stringent regulation for
the purpose of bringing to an end at one coup the wandering habit of
the race, and of assimilating them to the rest of the population.
The Gypsies were forbidden to sojourn in woods, they Avere to be
settled in woodless regions, their children were to be taken from
them temporarily and taught, wandering was interdicted, as also
was horse-dealing, they were prohibited under threat of corporal
punishment from speaking their own language, and they were to
adopt the garb of the population ; prohibitions were issued against
their marrying women of their own tribe; beggars were to be
punished, and those who abandoned their places of settlement or
service were to be treated as vagabonds and brought back. But

REPORT ON THE GYPSY PROBLEM 89

even these comparatively humane statutes did not lead to the
contemplated result; children could only be separated from their
parents by force, and they were brought to school bound with
ropes ; it proved impossible to induce the Gypsies to take up their
abode in proper dwelling-rooms. What had happened in Hungary
happened also in Transylvania, and the Gypsies Avandered as
before.

For centuries some of the Hungarian Gypsies had devoted
themselves to music, and Gypsy bands were not absent from the
courts of kings and of princes. In the reign of Maria Theresa
Gypsy music attained its highest pitch of fame, and without a
doubt it was this that caused her to feel interest in the tribe and
good will towards it. It is well known that to this day a con-
siderable portion of the Gypsies earn their living by music.

However, in Hungary as well as in the Balkan countries, some
G3^sies had settled in ancient times, and independently of all
attempts at colonising; part of them had been merged in the
population, some were serfs, and these were only emancipated in
1848; they are no longer vagrant, but maintain their Gypsy
character in other respects. During the nineteenth century
several attempts were made to force them to settle and put their
children to school, but in vain. The law of 1867, now (1885), in
force for the counties, decrees that the wandering of Gypsies is to
be prohibited, that they must be kept busy working at home and
be trained to live a settled life, that those who do not possess any
lawful trade, or who have been convicted, shall not be granted
passports, that only the heads of families may obtain passports,
that foreign Gypsies are to be arrested and sent home, and that
the authorities at the frontier shall see to it that Gypsies without
passports be not allowed to set out for neighbouring countries,
and that Gypsies from other countries do not enter Hungary.

The number of Gypsies in Hungary amounts to some 280,000,
of whom about nine-tenths are settled, 7h per cent, belong to the
uncertain class who have sojourned for some considerable time in
one place, and about 9000 are out-and-out wanderers. The densest
Gypsy population is to be found in Transylvania ; there are in the
country at least 40,000 Gypsy children of the age for compulsory
school-attendance who have not attended any school. Of the
whole Gypsy population 61*74 per cent, dwell in houses, 33'33 per
cent, in earth or straw huts, 3"25 per cent, in tents, and 1-68 per
cent, in burrows, the dwelling-houses consisting of one or at the

90 REPORT ON THE GYPSY PROBLEM

most two rooms, and being of a quite primitive nature. Those
who are settled often live a more miserable life than those who
wander, for the latter are, as a rule, better off. About 80 per cent,
of the Gypsies consider Romani their mother-tongue. Of the
total number 92'39 per cent, can neither read nor write (the
corresponding figure for the population is 4689 per cent.). There
are 0*80 per cent, who are independent farmers, 0-92 per cent,
servants and 0-46 per cent, day-labourers ; there are 33,930 male
and 16,576 female Gypsies carrying on trades, principally smiths
and metal-workers (17,020 men), wood- workers (5553), and builders'
workmen (15,395 men and women). The musicians, a considerable
number, form in every sense the highest and most intelligent
class.

Such are the circumstances of the Gypsies in Hungary ; their
position in that country is better than in many places, and the
inhabitants are not so adversely disposed towards them as in
Western Europe. The attempt made during the present decade
(1890) by the Archduke Joseph, to civilise and settle a number of
wandering Gypsies by every possible means, has unfortunately
failed.

From Hungary the Gypsies penetrated into Bohemia, Moravia
and Silesia in the beginning of the fifteenth century. They were
cruelly treated in all these countries; special regulations from
1538 to 1580 prescribed that those in Bohemia and Moravia should
be exterminated, and the Emperor Leopold i. proclaimed them
outlaws as late as 1701. Executions were not infrequent, and in
1726 it was further decreed that full-grown males should be killed,
the rest lose one ear, be whipped and expelled. Under Maria
Theresa and Joseph ii. more humane measures were adopted as
has been related above in the case of Hungary. The Moravian-
Bohemian Gypsies still exist in Austria. A great number of them
continue to lead a really vagrant life, in spite of the strict police
supervision and laws now in force, which prescribe enforced labour
for idle vagrant persons who support themselves by begging.

The Gypsies immigrated into the Polish-Lithuanian countries
and Galicia partly from Germany, partly from Rumania. In
Poland their number amounts to 15,000, in Lithuania to 10,000
and in Galicia to 16,000. Those who entered Poland from Germany
can read and write, those who originated from Rumania on the
contrary stand at a very low level. At first the Gypsies in Poland
suffered persecutions to which regulations from the end of the

REPORT ON THE GYPSY PROBLEM 91

sixteenth and beginning of the seventeenth century bear witness,
but these persecutions soon ceased in consequence of the weakness
of the government and the sympathy which the Gypsies found
among the Polish people. Attempts, however, to induce them to
settle have been unsuccessful. Formerly the Gypsies in Poland
were subject to an elected chief of their own, who called himself
king and had great power over them, but this title lost all signifi-
cance after the partition of Poland,

During the reign of the Emperor Sigismund, in the year 1417,
the Gypsies came for the first time into Germany. At first they
were looked upon with wonder, but soon were universally con-
sidered a scourge to the country. Exceedingly severe laws were
issued against them time after time, from 1498 onwards into the
reign of Frederick in. Such were the regulations that Gypsies,
merely because they were Gypsies, should be massacred by the
sword, the women and children whipped, branded and expelled
from the country : they were no longer considered human beings,
but beasts to be exterminated, and these edicts were actually put
into effect, veritable Gypsy hunts were arranged ; but the Gypsies
continued to exist and do still exist in Germany in not inconsider-
able numbers, though precisely how many has not been ascertained.
At present in Germany they are under the supervision of the
police, which is rather strict; attempts to efl'ect their settling
have been abandoned, and what has been aimed at instead is the
regulation of their wandering life and the placing of them under
strict supervision in order to prevent transgression of the laws;
even so, however, complaints arise about their misdemeanours,
especially in South Germany where they are most numerous. ^

Attempts to ameliorate the position of the Gypsies in Germany
have not been wanting. Frederic ii. founded the colony of Fried-
richslohra, in the neighbourhood of Nordhausen, in order to settle
on the land the vagrants who were wandering in the surrounding
district.

In 1830 the Missionary Society in Naumburg took over this
institution, and founded a school for Gypsies in Friedrichslohra, in
which at first eighteen children were taught, while the adults were
trained to such Avork as clearing woods. Houses also were
constructed, into which some families moved; but the apparent
success was of no long duration, and the older Gypsies spoiled
everything. The government then decided to separate the children

^ Since this was written the German Gypsy laws have been greatly changed.

92 REPORT ON THE GYPSY PROBLEM

from the parents and send them to be taught in Erfurt; this also
was unsuccessful, because the children* ran away, and after seven
years of fruitless experiments the institution at Friedrichslohra
had to be closed. The prejudice of the surrounding population
contributed largely to this result.

Another attempt at civilising the Gypsies was made about
eighty years ago by Prince Wittgenstein, who founded a Gypsy
colony in Siegenland near Sassmannshausen in the north-west of
Germany. He let farms to thirteen families, induced the children
CO go to school, and generally succeeded in his enterprise owing to
his perseverance ; but with the death of the Prince circumstances
altered, and those who succeeded to the estate had not enough
patience to continue the experiment. The Gypsies remained
settled in the place, and still exist there comparatively unmixed,
but they have retained their Gypsy character.

The Italian Gypsies came from Greek-Slavic regions through
Germany into Italy in the same way as the French Gypsies, now
living among the Basques, came into France. They appeared in
Italy in 1422, and in France in 1447, provided with passports.
They were soon assailed by the people in France, and forthwith
edicts of extermination were issued against them. As a matter of
fact, under Louis xiii. and Louis xiv., the Gypsies among the
French population were massacred. Some of them, however,
succeeded in escaping into the Basque provinces where, in 1802,
most of their descendants were captured and shipped to Africa.^
A remnant of them is left on the Spanish frontier, but otherwise
France of to-day is without Gypsies.- They are found in Alsace-
Lorraine, but are few in number. In Italy the Gypsies met with
a reception but little better, and their number in that country is
consequently small; they exist in small groups throughout the
peninsula, and lead a roaming Gypsy life. No laws and no
attempts at colonisation with respect to them are to be noted in
these countries.

The Gypsies entered Spain for the first time from France in
1447. In 1492 was issued the first statute, which ordered them to
settle in towns or villages within sixty days or leave the country ;

1 But see /. G. L. ,s'., New Series, iv. 297.

- This statement requires some qualification. Wandering Gypsies have been met
by Mr. Ehrenborg and others, whose command of Frencli showed that they must have
resided long in France, and who professed to have been born in France. The
researches of Mr. Augustus John also prove that southern France has a consider-
able Gypsy population. — Ed.

REPORT ON THE GYPSY PROBLEM 93

this statute was repealed in the sixteenth century. In 1633
Philip IV, forbade the Gypsies to speak their own language or
remove from their places of settlement under penalty of slavery,
and this ordinance was even repeated several times afterwards;
but when these milder measures did not bring about the desired
eft'ect, it was decided in 1745 that all wandering Gypsies should be
hunted with sword and fire and punished with death. However,
this draconian law could not be carried out in Spain as it had been
in France, and the Spanish Gypsies number at present some 50,000.
In the year 1783 Carlos in, made it known that Gypsies might
sojourn in Spain and enjoy citizenship, provided that they carried
on some trade, ceased to speak their own language and abandoned
their vagabondage ; those, on the other hand, who continued in it
would be treated as the law directed ; on repetition of the offence
they would suffer capital punishment, besides which the children
would be taken from their parents, taught some manual trade, or
placed in an educational establishment. These laws, however,
became mere paper regulations and were never actually observed ;
the more merciful views have, as it happens, had a great effect on
the position of the Gypsies in Spain ; they have gradually grown
less restless, have settled outside towns and villages, and do not
wander in armed hordes. Since the persecutions ceased, the
Gypsies have become less wild in their disposition and life ; what
severity could not effect was attained by clemency, and nowadays
only the poorest of them wander in troops from place to place in
true Gypsy fashion. The law forbids them to be horse-jobbers
and castrators, but the police are obliged to connive at their doings.
The Gypsies in Spain are poor and despised, and have mingled
but slightly with the population. During the five years 1836-1840
the English missionary, George Borrow, worked among them and
tried to implant in them some religious ideas, but was wholly
unsuccessful.

The Gypsies arrived in England at the beginning of the
sixteenth century. The first act of persecution against them was
a law issued by Henry viii. Mary and Elizabeth increased the
penalties, so that at last capital punishment was prescribed with
the purpose of exterminating them. But although the penalties
were exacted from time to time, the Gypsies in the British Isles
maintained their distinctive mode of life and still wander about in
scattered groups from place to place, bringing their tents with
them, and occupy themselves in horse-jobbing, kettle-mending,

94 REPORT ON THE GYPSY PROBLEM

fortune-telling, and the like. They are now considered to be
English citizens, nay, even a privileged class, since the police allow
them to wander without let or hindrance. Their number in the
British Isles is about 20,000. The only special law regarding
them is that of 1871, which prescribes compulsory school-attendance
for the children ; this law it has not been possible to enforce
absolutely. On the other hand, there are some missionary
societies working among the Gypsies, a work which is said to be
successful ; one society in particular has succeeded in educating
Gypsies themselves to be missionaries. These converts have
worked among their fellow Gypsies and converted several, who
have subsequently settled down and tried to earn a living by
honest labour. In Britain the Gypsies have remained a compara-
tively unmixed race.

The Gypsies who are found in Northern Russia have previously
sojourned in Rumania, Hungary, Germany, and Poland. Those in
Southern Russia have immigrated directly from Rumania. It is
conjectured that the race did not enter Russian territory before
the beginning of the sixteenth century.

On account of geographical and ethnographical differences the
Gypsies of Russia can be divided into five groups: (1) the
northern ; (2) those found in the middle of Russia ; (3) the Polish
and Lithuanian ; (4) the southern ; (5) the Transcaucasian. The
number of the Gypsies in Russia is estimated at 50,000.

Of the south Russian Gypsies those in the Crimea, who confess
Islam, are the most settled, being engaged in definite manual
trades and shopkeeping. Most of the Gypsies are found in
Bessarabia; in central and northern Russia they are rather fewer
in number. The Russian Government has never meddled with
the inner family life of the Gj'psies, taken away their children to
be educated, persecuted them, nor promulgated severe regulations
against them ; they have, on the contrary, been treated in the same
manner as the natives. However, a few edicts concerning them have
been issued : for instance, a statute of 1759 providing that Gypsies
should not be allowed to enter St. Petersburg, and another of 1767
which imposed on them a tax of seventy copecks, and granted
them power to elect from among themselves a collector of the tax ;
in addition to this, those without passports were forbidden to
change their abode.

In 1800 it was decided that Gypsies, not registered anywhere,
should be registered in the place where they were found, and in

REPORT ON THE GYPSY PROBLEM 95

1802 it was ordered that they should be portioned out in small
groups amongst the villages. In order to ameliorate their position
they were obliged in 1809 to adopt a settled mode of life and have
themselves registered in towns and villages. This would seem to
have been ineffectual, as in 1839 a severe order was issued that all
Gypsies in the country should settle unconditionally before the
1st of January 1841. This order it has been impossible to enforce.
The present passport regulation provides that Gypsies may not
receive passports until they are completely settled in the villages ;
those who are registered and not provided with passports or permits
to leave their place of settlement, as well as those persons who
receive them, are liable to be punished ; removal from one place
to another is permitted to such Gypsies only as are registered as
traders or residents. Finally, by the law of 1894 Gypsies are
forbidden to leave the places where they are registered to encamp
or erect temporary shelters in the form of tents or huts. Were
this law to be carried out, there would be an end of their wander-
ing, but that such has not been the case is proved by the jDresence
of nomad Gypsies everywhere in the country.

In Russia a remarkable experiment in Gypsy colonisation
was made in the beginning of the nineteenth centur}' in Bessarabia,
where they were settled on crown land. The Office which
controlled the Crown Gypsies had the management of everything
connected with them, provided for the registering of births,
marriages, and deaths, issuing of passports and sojourn permits,
appointing of supervisors, collection of the taxes, settling of
minor disputes, etc. Almost all these regulations were main-
tained until the Office was closed in 1843. The Gypsies were
partly serfs, partly free, some settled, others not. The Government
granted to the colonists in Kair and Faroanoff land for every
family, money contributions for buildings, seed-corn, and other
generous subsidies, as well as exemption from taxes and military
service; owing, however, to the dishonesty and defalcations
of the principals of the Office, the experiment was entirely un-
successful.

In all probability the Gypsies entered Denmark gradually
As early as 1536 Christian iii. ordered all 'Tartars' who were in
the realm to depart within three months. In 1554 and 1561
severe edicts were reissued respecting the expulsion of the
' Tartars,' and finally in 1589 an ordinance was promulgated
which added capital punishment to expulsion. These severe

96 REPOET ON THE GYPSY PROBLEM

edicts were in force until the beginning of the eighteenth century,
but it does not appear that any Gypsy was executed or that the
'Tartars' decreased in number. In 1712 the Gypsies already
came under the common law if guilty of crime, and by the
middle of the century they were receiving instruction in Christian
doctrine; people even began to concern themselves about their
maintenance, they were taken into prisons, and there experiments
were made in teaching them to work. The Gypsies, however,
were not the only persons who roamed idly in Denmark, there
were other vagabonds as well, descendants of the earlier skojarene,
natmdnd, and kjdltlingar, with whom the Gypsies gradually
mingled and finally fused, losing many of their peculiarities.
The natmdnd of Denmark, with whom the Gypsies for a century
past have been identical, used also to move from place to place,
lived without baptism or confirmation, in many cases practised
polygamy, and carried on a true Gypsy life, but in Denmark
they too have now become civilised, and the Gypsy problem
has died out from inherent causes. Foreign Gypsies are forbidden
by ordinances of 1875 and 1897 to enter the country; should
they do so they are to be removed by the police, whether they
have passports or not.^

The Gypsies appeared in Sweden for the first time in 1512,
and it was not long before attempts were made to rid the country
of them ; they were notorious for mendacity and fraud, theft
and plunder, fortune-telling and witchcraft, and they are described
as persons who flit about in great crowds and inconvenience
the peasantry by begging and stealing. In 1560 Archbishop
Laurentius Petri obtained a decree that ' with Tartars the Priest
shall not concern himself, neither inter their corpses nor christen
their children ' ; this decree was revived at a clerical synod at
Linkoping in 1594. The Government constantly increased their
efforts to get rid of the ' Tartars ' by means of barbaric legislation,
and finally a royal ordinance of the 5th of July 1637 directed
that all male ' Tartars ' apprehended within the borders of Sweden
should be hanged without trial or judgment, and their women
and children driven out of the country, a law which, however,

^ A more detailed account of the attempts at civilising the Gypsies made by
the Archduke Joseph in Hungary, of the experiments in colonisation in Germany
and Russia, and of the work of George IJorrow in Spain, would be too long to
include here. Such a full account exists in the travelling report recently handed
in to the Imperial Senate by tlie Secretary to the Committee, and it is from
it that the above account of tlic Gypsies and their treatment in the countries
mentioned has been drav n.

REPORT ON THE GYPSY PROBLEM 97

failed of its intended effect, and there is no case known of a
Gypsy execution in Sweden. The ordinance of 1642 respecting
beggars and vagabonds was somewhat more merciful, as it directed
that only such Gypsies as had been guilty of ' thieving or other
unbecoming act or misdeed' should forthwith suffer capital
punishment, though all other 'Tartars' were to be expelled from
the realm. An edict issued in 1662 bore the same import. It
is, however, clear from ordinances issued afterwards from time
to time, that the Gypsies remained in Sweden as before, roaming
about and practising all manner of evil-doing. It was only
by the ordinance of the 24th of March 1748 that banishment
from the country was limited to such Gypsies as were found
to have arrived recently from abroad and were not settled
for the purpose of carrying on legitimate trade, while all other
vagabonds, Gypsies or not, were, for their first offence as vaga-
bonds, to be condemned to forced labour, or, if such labour
were unobtainable, to be punished by whipping, and for second
and subsequent offences flogged unconditionally. A milder
legislation was inaugurated by the royal patent of the I7th of
November 1772, exhorting the Gypsies to choose a settled abode
within six months and devote themselves to a definite honest
trade, and permitting them to visit certain fairs, but at the
same time forbidding them, on pain of hard labour, to wander
from place to place. Nevertheless the Gypsies of Sweden still
pursued their wonted life of vagrancy. The number of Gypsies
of unmixed race is, however, small — perhaps some hundreds of
persons — and these are indubitably descendants of Gypsies who
have immigrated into Sweden at a far later period ; while the
original ' Tartars ' of the country form nowadays a separate
mixed race, also rather small, which has lost much of its Gypsy
character and its Gypsy language, but still retains the craving
for wandering. These descendants of Gypsies are a real scourge
to a part of Halland and also to other parts of the country,
leading, as they do, a miserable life without home or settled
abode. They are regarded by their fellowmen with displeasure
and aversion on account of their impudent begging, their out-
rages, and their profligate and offensive life. At present no
statistics concerning them exist. In Sweden the Gypsy problem
has not been solved, it is still under consideration, and forms a
part of the work of the ' Commission for Compulsory Education ',
work that is still incomplete. The Gypsy question was raised
VOL. v.— NO. II. G

98 REPORT ON THE GYPSY PROBLEM

at the Diet of 1897 by a motion from which the [Finnish]
Committee beg leave to make the following extracts as being
illustrative of the state of affairs, even in our own country
[Finland]. The motion was founded on the following reasoning.
' Consequently the position of these people is somewhat as follows :
— The children cannot obtain proper teaching or upbringing
because the parents, even when they are willing to send their
children to school, have no opportunity for doing so, since they
are constantly on the move from place to place, and are not
themselves able to teach them; those who are grown-up and
able to work, especially if they have any family, are as a rule
unable to obtain settled abodes, even if they desire them, because
in most cases the parishioners will not allow it, fearing that they
will ultimately become a burden on the rates — a fear easily
understood — and the old, the sick, and the feeble must often be
without proper care and nursing, since in many cases no parish
community holds itself responsible for the furnishing of such
aid. Thus it clearly follows that, if the evil is to be cured
thoroughly, a beginning must be made with those who are in
urgent need of relief, and for this the only available plan would
seem to be that the State should undertake to pay reasonable
compensation for such relief as may be afforded by the parish
communities in urgent cases. If this were done a powerful
hindrance to the settling of those able to work would also cease
to exist, namely, the fear on the part of the communities that
presently the poor rate would be raised on their account, since,
in such cases, compensation from the State could be counted
upon. It would be unreasonable to expect the State to grant
compensation permanently in respect of such vagrants as were
really settled and did not need relief after their settlement ; but
if in such cases a certain term of years, for example, twenty, were
fixed, much would have been gained.

' We have therefore had in view a law, or an amendment of
already existing laws, to compel all persons at present vagrant
who were born in the country, or may be considered Swedish
on other grounds, to be registered in the parish registers and
census returns. Those among them who are in urgent need of
poor relief would obtain such relief from the community where
they have been so registered, the community being empowered
to claim compensation from State funds for their expenses.
Able-bodied vagrants Avould be enjoined to obtain work for

REPORT ON THE GYPSY PROBLEM 99

themselves within a certain time, and a permanent abode, on
pain of being treated in accordance with the law of vagrancy,
should it be proved that both could have been obtained but
were not accepted. The children would be kept at school un-
conditionally, and teaching provided for older individuals whose
education has been previously neglected. State assistance also
being granted in certain cases to defray any extra expenses
which a community may have incurred.

' It may be objected that the foregoing aims could be achieved
by the application of the present laws regarding registration in
church and civil registers, compulsory schooling and the treat-
ment of vagrants; but this has hitherto been found impossible,
owing, no doubt, mainly to the fact that the persons in question
could not be proved to belong to any definite parish or com-
munity, and consequently no such community counts it a duty
to take charge of them, much less wishes to be responsible for
the more or less heavy charges it would be at in so doing. In
order, therefore, to rectify the anomalous condition of things,
plainly a matter for the State, new laws or amendments of
previous laws seem to be required.

' The Committee of the Second Chamber have come inter
alia to the conclusion and opinion that the aim of the motion
might be best furthered by making an addition to the present
law regarding civil registration, to the effect that all persons in
the country, who, though necessarily considered to be of Swedish
nationality, are not registered anywhere, should be subject, with
their families, to compulsory registration either in the birthplace
of the heads of the families, or, in the case of vagrants of full
age, in their own, or else in the communities where they chiefly
stay. In doubtful cases the decision should rest with the county
authorities.

'By well-ordered and energetic action on the part of the
authorities, the great majority of vagabonds would be entered
speedily enough in the proper registers, and it must be the
duty of the State to come forward promptly and indemnify the
several communities for the increased expense which would be
caused by the new members.'

With regard to the limits of the liability for compensation,
the originators of the motion proposed a term of about twenty
years. The Committee of the First Chamber, on the other hand,
considered that it would be a more rational solution of the

100 REPOKT ON THE GYPSY PROBLEM

question that the State should undertake to give the several
communities compensation for all moneys which they were
obliged by law to advance for poor relief and the teaching of
these compulsorily registered persons, while, on their part, the
communities should be held responsible for such of the children
of vagabonds as were born after the date of the compulsory
registration.

Were the registration ordinance to be amended in the manner
indicated, it would seem that the present statutes anent vagrancy,
poor law relief, and schooling, should they in other respects meet
present requirements, might be applied, with no little success,
even to the class of society now in question.

The Committee of the First Chamber proposed in addition
that the children of Gypsies should be withdrawn from the
influence of their parents and relations, and that a law should
be passed inflicting forced labour upon any person who tramps
about from year to year and is a nuisance to the people, even
though he should be possessed of some trifling means of support.

The resolution of the Diet was to submit that His Majesty
should cause a proposal to be framed for measures which should
remove the inconveniences pointed out, and, if necessary, com-
municate to the Diet the proposal deemed suitable for the
purpose.

It is not yet known how the Gypsy question has fared under
the Commission for Compulsory Education.

Early in the sixteenth century, soon after the Gypsies had
begun to find their way across Sweden into Norway, they became
mingled with other vagrant hordes, and were called, like the
latter, fanter, a term which signifies those who form the lowest
section of society, whether Gypsies or not. Consequently in
Norway, also, the legislation regarding fanter is not a factor in
the Gypsy question as such, but concerns vagrants in general, to
whom the Gypsies indeed, as well as the skojare (cheats), belong.
These different races have now almost amalgamated.

In Norway also, as in Denmark, the older legislation con-
cerning fanter and Gypsies is severe, even cruel, and it was only
in 1844 that the matter was discussed from a more humane point
of view, a Commission being then appointed which proposed
workhouses for the reception of the fanter. In the Storthing,
however, the result was merely a new poor law, which permitted
the police to place in workhouses beggars on the tramp who

REPORT ON THE GYPSY PROBLEM 101

were unable to earn their own living. The fanter question
entered on a new phase when the well-known Eilert Sundt in
1848 obtained a grant for the purpose of studying the matter,
and when the Government in 1855 voted the necessary sum,
6000 daler annually, in order that steps might be taken to obtain
for /a7i^er and other vagrant and homeless persons, lawful suste-
nance and regular education for their children. This sum was
distributed among poor-law authorities who were willing to take
the fanter and others of the same description in hand and give
their children education in respectable families or in industrial
schools, prepare older fanter for baptism and confirmation, or
assist able-bodied persons to a lawful trade and give neces-
sary relief in sickness. Accordingly, in the following three and
a half years, about two hundred and fifty persons, grown-up
or children, were dealt with. These experiments had at first
good results, thanks to the powerful co-operation of the clergy,
but later on they proved less satisfactory. In 1862 it was decided
that one-half of the money granted should be used for placing
fanter in houses for enforced labour, but this could not be carried
out for lack of institutions.

In his third report (1863) Sundt states that out of 425 persons
who had been taken from the fa7ite-path, 100 had relapsed into
their former way of living. The others, too, were far from im-
proved. Up to 1866 the Storthing had granted for this purpose
27,850 specie-daler altogether (upwards of £6000), and in 1869 the
direction of the work for the fanter was taken from Sundt and given
to the Ecclesiastical Department. Since that was done the fund
devoted to this purpose, which still remains on the budget, has been
used increasingly for poor relief of those fanter whose proper district
could not be identified. Owing largely to the lukewarmness of
the Norwegian people, attempts to educate the fanter failed;
vagabondage increased, and in 1894 the number of fanter was
estimated at about 1800. When people became convinced of
the fruitlessness of attempts to educate the adult fanter, the
work was gradually restricted to the children, who were either
boarded out with foster-parents, or placed in educational institu-
tions or homes for children. In particular, the homes known as
' Toftes Gave ' and ' Hans Cappelens Minde ' took in ' Tartar '
children, though the latter soon ceased doing so, as 'Tartar'
children require to be brought up in a special manner, and
cannot live or be educated together with other children.

102 REPORT ON THE GYPSY PROBLEM

Owing to the interest which the parish priest, J. Walnum,
had taken in the matter, the work connected with the fanter
question was taken up by a Commission in 1893, and statistics
were issued showing that there were 3859 fanter in Norway.
Walnum and the Commission proposed that the work should
assume a double form, and be carried out on the one hand by
the State and on the other by voluntary enterprise. It was for
the former to see that a law was passed concerning neglected
children by which the erection of educational establishments
for them, and smaller and separate ones for the fanter, became
obligatory on the State. Following on this, they recommended
institutions for enforced labour for adults. The voluntary work
was to be taken in hand by committees, local committees and
private persons devoting themselves entirely to the matter.

In order to deal with the increasing fanter-YdQ in Norway,
two laws have now been added — the law of 1896 concerning
neglected children, and that of 1898 concerning vagrants and
beggars. By the former, a child under sixteen years of age, who
has committed a punishable offence, or who, by reason of the vices
of his parents or guardians, is found to be neglected, maltreated,
or morally corrupt, or whose depravity is such that he cannot
be reformed in any other way, is either to be placed in an
industrial school, a home for children, or similar institution
sanctioned by the State, or must be boarded out with some
reliable and honest family, according to the decision of a Waer-
gerad (Protectory Council) appointed in every comnmnity, con-
sisting of the assistant judge, the clergyman, and five members
elected by the community, amongst whom must be one medical
man and two women. This council has power also to decide
what punishment shall be given to the child, and to deprive the
parents of their parental authority. The law further directs
that separate compulsory schools are to be instituted by the
State for children above twelve years of age who have committed
serious breaches of the law or have otherwise erred grievously;
in these they may be detained until they are twenty - one,
though it is possible for them to be liberated conditionally
before that age.

The law dealing with vagrants, beggars and inebriates, and
with houses for compulsory labour, directs that any person able
to work, who does not work regularly but begs and becomes a
charge on the poor rate, if he persists in so doing after having

REPORT ON THE GYPSY PROBLEM 103

been warned, shall be sentenced to prison or to a house of
compulsory labour. Those who roam about under circumstances
which lead to the presumption that they maintain themselves
wholly or in part by unlawful practices, and who cannot prove
that they are earning their living lawfully, are to be committed
either to prison or to houses of compulsory labour as vagrants
for a term of three years, or, if not first offenders, six years.
Beggars are to be punished by prison with bread and water.
Tramps without settled abodes are to be provided with such at
the expense of the State if they cannot acquire them otherwise,
and they are to be treated as vagrants if they are found wander-
ing within five years thereafter, presumably without earning their
living in a lawful manner. The State provides a sufficient number
of institutions for compulsory labour, separate houses for men
and women, and at least two for each sex, so that difference is
made with regard to age, previous conduct, and behaviour in
the institution. In addition, an institution is to be provided for
inebriates. The prisoners are to wear a distinctive garb, and to
be subjected to compulsory labour according to individual
capacity; they may be liberated on probation and again in-
carcerated. It is left to the managers to take steps for the
settling of vagrants who have been punished in this way.

The Storthing in 1897 granted 5000 kroner (about £277)
towards the voluntary work for vagabonds. The number of
fante children under eighteen years of age was about 1600,
under six years of age about 530. Walnum proposed that a
beginning should be made with three homes for children, and
with labour colonies for adults. The same grant as in the
previous year was also made in 1898, and, in addition, 8000 kroner
towards further attempts at inducing fanter to procure for them-
selves lawful means of livelihood and to give their children
education; a further grant of 1000 kroner was made towards
placing /cxTi^er in houses of compulsory labour and their mainten-
ance afterwards. For the establishing of houses for compulsory
labour, considerable sums have been granted, nearly two million
of kroner.

As Walnum is undoubtedly the man who of late years has
devoted most attention to the fante question and whose opinion
is of greatest weight, it would appear not unsuitable to record
here some of his utterances, as they may well be of service to
us in forming an opinion on the Gypsy question.

104 REPORT ON THE GYPSY PROBLEM

In 1893, in an article on the 'Tartar Question,' Walnum,
amongst other things, mentions that since the time of Sundt
work for the fanter has lost more and more the character of
rescue work undertaken in the service of Christian charity, and
has become merely the procuring of poor relief for /anier without
domicile, while the State and the communities have vied with
each other in trying to escape the maintenance of such non-
domiciled persons. Eilert Sundt in his time held the opinion
that rescue institutions for ' Tartar ' children were not really
necessary; he believed that, if their elders were given oppor-
tunities to settle and abandon their wandering life, the children
would cease from vagabondage. But it was vain to expect such
a result. ' The craving for a wandering life is not something
that is extinguished in a single generation. As it has taken
many generations to grow, so it requires the work of generations
to make it disappear. It exists in the very nature of the
wanderers, in their blood, they cannot do otherwise. The craving
is inborn.' ' Circumstances themselves, even in the time of Sundt,
forced the problem of the education of the children to the front
as a thing of supreme importance.' From the experiments made,
it appeared that the bringing up of 'Tartar' children with others
in the home, 'Hans Cappelens Minde,' was inexpedient; not
wholly civilised, they required a special and most careful educa-
tion. Walnum says: 'A children's home ought to be instituted
exclusively for " Tartar " children, in order that the education
given may have regard to their natural disposition, and ultimately
help them to fight against it. In educating these children, there
are so many tasks, so many difficulties, there is so much to make
allowance for, that the work cannot be carried out except in
some home specially arranged for them.' Side by side with the
work among the 'Tartar' children, there should be also work
among the adults, and it, too, should be of the nature of rescue
work. Resorting to compulsory methods did not necessarily
alter the character of the work. If, however, compulsion were
adopted, it should be made effective, otherwise it would be but
the pouring of water upon sand. ' Scarcely have they got out of
the compulsory institutions before they again take up their
wandering life. All they have learnt is how to proceed with
greater caution, how to try and escape coming into conflict with
the laws and exposing themselves to the interference of the
police.' ' Should, however, resort be made to compulsory labour

REPORT ON THE GYPSY PROBLEM 105

to induce the "Tartars" to abandon a wandering life, both State
and community and private people as Avell must make all the
greater sacrifice to obtain lawful occupation for them subse-
quently. Although care and caution are necessary, there must
be no hesitation, even should the sacrifice involved become great,
for it is just at this point one should hold out to them a helping
hand. Charity which is prepared to make sacrifices will alone
prove to the " Tartars " that society resorts to compulsion only
as the inevitable means towards receiving and protecting them
later on.' ' Even when they themselves have the desire and try
to fight against their inclinations, it is by no means easy for the
" Tartars " to conquer them. Effort is not to be relaxed after
one trial. If the work is to be a work of rescue, it must still
be carried on even should the issue be unsuccessful. Not once
or twice, but many times over must the attempt be made ; success
ought to and must come at last, if the work be done faithfully
and with perseverance.' Walnum thinks that missionary work
amongst the ' Tartars ' should be considered as a mission to pagans
and not as a home-mission. He goes on to say : ' What has
been done hitherto as missionary work amongst the " Tartars " has
been strictly limited to preparation for confirmation ; " Tartars "
have been placed in workhouses as a punishment for concubinage,
and there have received instruction by which they might gain
a minimum of Christian knowledge. Without confirmation they
could not be properly married, consequently they have submitted
to the teaching preparatory to confirmation. But, confirmed
and married, they have too often ended by returning to the
fante-path and living the same unbridled pagan life as before.'
* Even in the future, too, it must be that an essential part of the
missionary work amongst the " Tartars " will be connected with
preparation for baptism and confirmation. But what one must
strive for is that it shall be a purely voluntary thing, with no
side issues involved. Teaching should be given, but not to ef!ect
church marriages; opportunities for legal marriages should be
given without such teaching. Then a better result will be
obtained from the instruction in Christianity. This, however,
must not be the sole aim. Missionary work must be carried
on simultaneously with this teaching. Just as there is a Mission
to Seamen, so a mission should be initiated among the " Tartars."
That such a mission was not begun long ago points to conspicuous
neglect on the part of the clergy. The Norwegian clergy owe

106 REPORT ON THE GYPSY PROBLEM

this to the " Tartars." A society ought to be formed to support
the " Tartar Mission," just as there are societies for the support
of the Mission to Seamen and other similar enterprises. This
society should undertake the whole of the work for the " Tartars "
and vagabonds, and adopt an attitude of support and help
towards the work already done for them by the State. The
missionary side of the work is by no means a hopeless task.
The " Tartars " are not less accessible than other people to
Christian influence, they are not more pagan than other pagans,
even though they are exposed to many and severe temptations
by reason of their disposition and their migratory life.' *A
mission among the " Tartars " must, in the nature of things, be
an itinerant mission. The missionary must become, in a sense,
a " Tartar " among the " Tartars." He must find them out and
travel with them, he must visit those who have abandoned a
migratory life as often as possible and exhort them to cling to
their new mode of life and become true members of the Church.
Further, the missionary work must, of course, not consist merely
of the holding of meetings for edification — although that, too,
may be done — but also, what is of more importance, of conversa-
tions with " Tartars " and pastoral visitation. They must be
approached in all seriousness with earnestness and sympathy.'

As regards the division of the work, Walnum thinks that
the principal task of inducing the vagabonds to settle ought in
the future to be a State matter, while work connected with
children's homes and missions might be carried out by voluntary
charity. As it happens, the institution of a children's home
for ' Tartars ' in Norway has also become the care of the State.
Walnum, moreover, lays stress also on the circumstance, and
all experience seems to point towards it, that the conduct
of the work among the ' Tartars ' ought to be a special task
assigned to one man. This has been done, and the man to
whom the charge has been entrusted is Walnum himself, who
has set to work, and already, by journalistic effort and other
means, has interested the people of Norway in the /ante question,
and has succeeded in collecting largo suras of money for the
vigorous prosecution of the voluntary work. Three children's
homes are being built for the children of vagabonds, and a labour
colony founded for idle persons. In these homes children of a
tender age are to be received and kept until they are eighteen.
At the age of ten the children are to be moved into branch

NACHRICHTEN UBER DIE ZIGEUNERKOLONIE SASZMANNSHAUSEN 107

institutions, two for each home, for purposes of education. The
labour colony is to be arranged after German and Dutch models.
It is to be carried on as an agricultural colony, but instruction is
also to be given in manual trades, while the moral amelioration
of the pupils is to be a conspicuous element. On the initiative
of Walnum, a society has been formed for the counteracting of
vagrancy. It has several subcommittees and women's committees,
and Walnum himself serves in the capacity of general secretary.
The fundamental rules were adopted at a joint meeting of the
committees, the members of which have been enabled, by voluntary
contributions, to begin the construction in rural places of the
children's homes and the labour colony.

(To be continued.)

II.— NACHRICHTEN UBER DIE ZIGEUNERKOLONIE SASS-
MANNSHAUSEN. Aus den im Fiirstlich Wittgenstein'schen
Archiv befindlichen Akten.

DIE alteste, aus den Akten bekannte Nachricht iiber die
Zigeuner im Wittgenstein'schen Lande kommt aus dem Jahre
1722, demals ist ein Zigeuner Friedrich Janson nebst Frau in
Giessen eingesperrt worden, welcher dort vor Gericht angab, dass
er zu Wittgenstein geduldet worden und sich allda nebst seinem
Eheweibe ehrlich genahret habe. Demnach haben sich also wohl
schon vor 1722 Zigeuner im Wittgenstein'schen aufgehalten. Am
6. Juni 1726 verfiigt der Landesherr von Wittgenstein, dass 10
gefangene Zigeuner im Lande bleiben konnen, wenn sie
sich ordentlich halten, arbeiten und den Erbhuldigungseid
leisten wollen.

Am 20. Juni 1738 erlasst der regierende Graf Friedrich zu
Wittgenstein eine dreizehn Paragraphen lange Verfugung wider
Zigeuner, Landstreicher, etc., Avorin diesen Ausweisung und bei
erwiesenen Verbrechen der Tod durch den Strang angedroht
wird.

Am 30. Oktober 1743 wird vom Grafen Ludwig zu Wittgenstein
dem Zigeuner Florenz Hassler mit seinem Eheweib und Kindern
der Aufenthalt im Amt Biedenkopf und der Handel mit Glaswaren
da und in den iibrigen Fiirstlichen Landen gestattet.

108 NACHRICHTEN UBER DIE ZIGEUNERKOLONIE SASSMANNSHAUSEN

Um 1750 bittet die Witwe eines Zigeuners Joh. HeinrichMenu
um Aufenthaltserlaubnis und gibt an, dass ihr verstorbener Mann
14 Jahre lang auf Wittgenstein als Soldat gedient und hernach zu
Sassmannshausen 4 Jahre lang gearbeitet habe.

Am 10. Mai 1754 verfiigt der Landeslierr, dass verschiedene
durch den Landvisitator aufgegriffene Zigeuner Urfehde scbworen,
den Staubenschlag erhalten und dann des Landes verwiesen
werden sollen.

Am 28. Juni 1769 verfiigte der Landeslierr, dass der Zigeuner
Hassler zum Land Visitator angenommen Averden solle. Die
Fiirstliche Regierung, die Magistrate der Stadte und die Gemeinde-
vertreter lehnten sich zwar gegen den landeslierrlichen Erlass auf
und betonten dass die Zigeuner bereits lebenstrafwiirdige Hand-
lungen ausgeiibt batten, auch von ihrer bosenGewohnheit zu stehlen
nicht ablassen und durch die J^rhaltung des Land Yisitator Dienstes
wieder die beste Gelegenheit erhalten wiirden unter dem Deck-
mantel als wenn sie des herrenlosen Gesindels halber ausgingen,
wie vorhin geschehen, heimlich zu stehlen und zu rauben. Die-
ser Protest half aber nichts, die Verfiigung des Landesherrn blieb
bestehen, mit welchem Erfolge lasst sich aus den Akten nicht
ersehen.

Am 6. Juli 1829 erklart der Fiirstliche Oberforster Mtiller in
Sassmannshausen zu Protokoll, dass die Zigeuner frliher tails zu
Neuwiese bei Schwarzenau teils im Tiergarten zu Wittgenstein
gewohnt hatten und spater nach Sassmannshausen verpflanzt
worden seien.

Gegenwartig besteht die Zigeunerkolonie-Sassmannshausen
noch aus sechs Hausern, in denen sechs Familien mit zusammen
40 Seelen hausen. Diese Leute sind jetzt preussische Untertanen,
gehoren grosstenteils der evangelischen, einige wenige nur der
katholischen Kirche an, die Kinder besuchen die Volksschule.
Die Manner arbeiten in benachbarten Fabriken oder leben vom
Hausierhandel, die Frauen betteln in der Umgegend.

Die Zigeuner sind bei der librigen Bevolkerung und auch bei
der Fiirstlichen Verwaltung wenig beliebt und letztere sucht sie
mit Erfolg los zu werden, in dem sie die elenden Hlitten den
Zigeunern abkauft und dann niederreissen lasst, wonach dann
die fruheren Besitzer gezwungen werden sich anderswo nieder-
zulassen. Unter der jetzigen Generation, die sich iibrigens auch
mit der Deutschen Bevolkerung vermischt hat, haben sich alte
Zigeunergebriiuche wenig oder gar nicht mehr erhalten, auch

SIR THOMAS BROWNE ON THE GYPSIES 109

sprechen und versteheii die hiesigen Zigeuner die Zigeunersprache
nicht mehr.

Sassmannshausen, den 10. Juni 1911.

Klingender,
Ftirstl. Forstmeister.

Ill— SIR THOMAS BROWNE ON THE GYPSIES

By Arthur Symons

pSEUDODOXIA EPIDEMICA: or, Enquiries into Very
many Received Tenents, and commonly Presumed Truths,
by Thomas Browne, was printed in 1646. My copy is the second
edition : London, Printed by A. Miller, for Ediv. Dod and Nath.
Ekins, at the Gunne in Ivie Lane, 1650. It is a curious book,
full of quaintness and oddity, and of the curiosity of an acute
observer, whose mind was brooding and uncertain, as if unknown
things had puzzled his brain, and set him thinking deeply. It
is one of those books which one can read at intervals, but not
with any concentration. It ends vaguely : ' The spirits of many
long before that time will find but naked habitations; and
meeting no assimilables wherein to react their natures, must
certainly anticipate such naturall desolations.' The first words
to the reader are : ' Would Truth dispense, we could be content,
with Plato, that knowledge were but Remembrance ; that In-
tellectual acquisition were but Reminiscentiall evocations; and
new impressions but the colourishing of old stamps which stood
pale in the soul before. For, what is worse, knowledge is made
by oblivion ; and to purchase a clear and warrantable body
of Truth, we must forget and part with much we know.' Is
not such style somewhat abstruse, recondite ? Then begins the
book itself. ' The first and farther cause of common Error, is
the common infirmity of humane nature ; of whose deceptible
condition, although perhaps these should not need any other
eviction, than the frequent errors we shall our selves commit,
even in the expresse declarement hereof . . . For, first, they
were deceived by Satan ; and that not in an invisible insinuation,
but an open and discoverable apparition, that is, in the form of
a Serpent.' But a finer style, the same, but somehow whirled
as the wheel of the world turns, is found here : ' The tyranny of

110 SIR THOMAS BROWNE ON THE GYPSIES

Mizentius did never equall the vitiosity of this Incubus, that
could embrace corruption, and make a mistress of the grave;
that could not resist the dead provocations of beauty, whose
quick invitements scarce excuse submission. Surely, if such
depravities there be yet alive, deformity need not despair; nor
will the eldest hopes be ever superannuated, since death hath
spurres, and carcasses have been courted.'

There are seven books, with astonishing names at the head
of them. Such as : 'Of the picture describing the death of
Cleopatra,' ' Of the Mandrakes of Leah,' ' That our Saviour never
laughed,' ' Of the sun dancing on an Easter day,' ' Of the appearing
of the devil with a cloven hoof,' ' That the heart of a man is
seated on the left side ' : which, to those who may know nothing,
no more than Browne, of the other, is certainly, known to men
and to women. Cleopatra knew it, and the worm.

Charles Lamb, who discovered everything by instinct, as
Baudelaire also (for we cannot forget The Specimens of English
Dramatic Poets, with their subtle, intuitive footnotes, or how
Baudelaire discovered Poe, Wagner, and Manet) writes, quoting
from Browne : ' I am of a constitution so general, that it converts
and sympathizeth with all things, I have no antipathy, or rather
idiosyncracy in any thing. These national repugnances do not
touch me, nor do I behold with prejudices the French, Italian,
Spaniard, or Dutch : ' these exquisite, refined, and intimately
personal words : ' That the author of the Religio Medici, mounted
upon the airy stilts of abstraction, conversant about national and
conjectural essences; in whose categories of being the possible
took the upper hand of the actual ; should have overlooked the
impertinent individualities of such poor concretions of mankind,
is not much to be admired. For myself — earth-bound and fettered
to the scene of my activities, —

Standing on earth, not rapt above the sky,

I confess that I do feel the differences of mankind, national or in-
dividual, to an unhealthy excess. I can look with no indifferent eye
upon things or persons. Whatever is, is to me a matter of taste
or distaste ; or when once it becomes indifferent, it begins to be un-
relishing. I am, in plainer words, a bundle of prejudices — made
up of likings and dislikings — the veriest thrall to sympathies,
apathies, antipathies.'

Before Lamb, Coleridge had written : ' Sir Thomas Browne is

SIR THOMAS BROWNE ON THE GYPSIES 111

among my first favorites, rich in various knowledge, exuberant
in conceptions and conceits, contemplative, imaginative; often
truly great and magnificent in his style and diction, though
doubtless too often big, stiff, and hyperlatinistic. . . . He has
brains in his head, which is all the more interesting for a little
twist in the brains.' Then, in his Appreciations, Walter Pater
writes an essay on Browne, near on forty pages, of great subtlety,
and an interpretation of the mind of the man and of his works
which leaves little more to be said. The most beautiful thing
he writes on Browne is this : ' But, actually, what he is busy in
the record of, are matters more or less of the nature of caprices ;
as if things, after all, were significant of their higher verity only
at random, and in a sort of surprises, like music in old instru-
ments suddenly touched into sound by a wandering finger, among
the lumber of people's houses.' He writes also : ' But to many,
certainly, Browne's would have seemed too like a lifelong following
of one's own funeral. A museum is seldom a cheerful place —
oftenest induces the feeling that nothing could ever have been
young ; and to Browne, the whole world is a museum ; all the
grace and beauty it has being of a somewhat mortified kind.'
He praises the Urn-Burial in perfect words of praise : ' Nowhere,
perhaps, is the attitude of questioning awe on the threshold
of another life displayed with the expressiveness of this unique
morsel of literature.' He realises, in that distorted age, ' that
his supposed experience might at any moment be broken in
upon by a hundred forms of a natural magic, only not quite
so marvellous as that older sort of magic, or alchemy, he is at so
much pains to expose.' And that Browne, who having only
mentioned witches in saying that Satan ' endevours to propagate
the unbelief of witches,' and had, cruelly, acted as a judge of
supposed witches, had no pity on them is awful to think of.
But I wonder whether he had read The Discouerie of Witchcraft.
by Reginald Scot (1584), or even heard of it : for to me, my
own second edition of 1651, seems one of the most absorbincf
books in the world. It contains treasures, such as that ' Incubus
was fain to ravish women against their will, untill anno 1400,'
and that Merlin, in anno 440, was begotten of an incubus.

Browne's chapter on the Gypsies is the thirteenth of the
Seventh Book. As far as I am aware, it has never been re-
printed in full, or even quoted from. It is, I hope, a discovery.

112 SIR THOMAS BROWNE ON THE GYPSIES

CHAP. XIII.

Of Gypsies.

Much wonder it is not we are to seek in the originall of
Ethiopians and natural Negroes, being also at a losse concerning
the original of Gypsies and counterfeit Moors, observable in many
parts of Egypt, Asia, and Africa.

Common opinion [printed op^inioii] deriveth them from
Egypt, and from thence they derive themselves, according to
their own account thereof, as Munster discovered in the letters
and passe, which they obtained from Sigismund the Emperour,
that they first came out of little Egypt, that having defected
from the Christian rule, and relapsed into Pagan rites, some of
every family were enjoy ned this penance, to wander about the
world ; or as Aventinus delivereth, they pretend for this vagabond
course, a judgement of God upon their forefathers, who refused
to entertain the Virgin Mary and Jesus, when she fled into
their Countrey.

Which account notwithstanding is of little probability: for
the generall stream of writers, who enquire into their originall,
insist not upon this ; and are so little satisfied in their descent
from Egypt, that they deduce them from severall other nations :
Polydore Virgil accounting them originally Syrians, Philippus
Bergomas fetcheth them from Chaldea, Eneas Sylvius from some
part of Tartaric, Bellonius no further than [then] Walachia and
Bulgaria, nor Aventinus than [then] the confines of Hungaria.

That they are no Egyptians Bellonius maketh evident : who
met great droves of Gypsies in Egypt, about Gran Cairo, Mataerea,
and the villages on the banks of Nilus; who notwithstanding
were accounted strangers unto that Nation, and wanderers from
foreign parts, even as they are esteemed with us.

That they came not out of Egypt is also probable, because
their first appearance was in Germany, since the year 1400, nor
were they observed before in other parts of Europe, as is deducible
from Munster, Genebrard, Crantsius and Ortelius.

But that they first set out not farre from Germany, is also
probable from their language, which was the Sclavonian tongue ;
and when they wandered afterward into France, they were
commonly called Bohemians, which name is still retained for
Gypsies. And therefore when Crantsius delivereth, they first

AFFAIRS OF EGYPT, 1909 113

appeared about the Baltick Sea, when Bellonius deriveth them
from Bulgaria and Walachia, and others from about Hungaria,
they speak not repugnantly hereto : for the language of those
Nations was Sclavonian, at least some dialect thereof.

But of what nation soever they were at first, they are now
almost of all, associating unto them some of every countrey
where they wander; when they will be lost, or whether at all
asrain, is not without some doubt : for unsetled nations have
out-lasted others of fixed habitations: and though Gypses
[Gypsies] have been banished by most Christian Princes, yet
have they found some countenance from the great Turk, who
suffereth them to live and maintain public stews near the
Imperiall city in Pera, of whom he often maketh a politick
advantage, employing them as spies into other nations, under
which title they were banished by Charles the fift.

What is certainly true (that about the spies and the stews
being in this century entirely false) is that wandering nations
have outlasted others of fixed habitations. Babylon and the
Babylonians are since centuries extinct. Cities and nations have
vanished, as the dust vanishes before the wind. The ways
of the world are made for the Gypsies, and the Gypsies are
the eternal wanderers.

IV.— AFFAIRS OF EGYPT, 1909 i
By Thomas William Thompson

These notes are compiled almost entirely from the large volume (weighing
seven pounds) of Press-cuttings collected by the Society's Honorary Secretary.

The vast majority of the news-cuttings, and those upon which most reliance
can be placed, deal with such perversities, frailties, sins, and crimes of the British
G-ypsies as brought them into contact with the law. From a statistical point of
view these have already been discussed in the Journal (New Series, vol. iv.
pp. 157-8), and all that is given below is a short precis, alas ! frequently couched
in uncouth 'journalese,' of such of the cases as are of interest. Others deal with
their persecution, the ejections and harassing to which they were subjected ; whilst
one or two mention deaths, mostly of 'royal' personages. But nothing is said
about births and marriages, which is not at all surprising, for, according to
John King {vide 2^ost), Gypsies are never born, and, as every reader of Pious

1 For 'Affairs of Egypt,' 1892-1906, see /. G. L. S., New Series, vol. i. pp. 358-
384 ; 1907, see /. G. L. S., New Series, vol. ii. pp. 121-141 ; 1908, see J. G. L. 8.,
New Series, vol. iii. pp. 276-298.

VOL. V. — NO. IL H

114 AFFAIRS OF EGYPT, 1909

George of Coalville knows, never unite in holy matrimony, but live in shameless
promiscuity like beasts of the field.

The sections, other than the one dealing with the British Gypsies, are the work
of Mr. F. S. Atkinson, who received valuable assistance from Mr. E. 0. Winstedt,
Both have my deepest gratitude for relieving me of so much pleasant, but arduous,
labour.

British Isles.

(a) History. — The year 1909 was ushered in by the sequel to the Boxing Day
quarrels of the Gypsies encamped on the Bohemian Estate, Eastwood, Southend.
This estate is partly owned and partly rented by about twenty-five or thirty
families of Gypsies, who make it their permanent home. They are divided into
two distinct camps : the converted Gypsies, the Buckleys and Smiths and their
connections ; and a varied mob of unregenerate pos-rats and ' mumpers ' belonging
to the families Smith, Stone, Bibby, Draper, Scarett, Webb, Livermore, Harris,
Laws, etc. Skirmishes naturally take place between the rival factions, whilst
internal disturbances are almost as rife, even amongst the attendants at Pender-
bella Buckley's mission van (a derelict L. C. C. tramcar). This sequel was the
appearance at the Rochford Petty Sessions of — (1) Lewis Livermore and Elijah
Stone, charged with assaulting Elizabeth Smith (wife of Bartholemew Smith, a
cousin of Gypsy Rodney Smith) ; (2) Fred Smith, son of the above, charged with
assaulting Lewis Livermore ; (3) Otte (really Oti) Buckley, charj^ed with doing
damage to the extent of forty shillings to Bartholemew Smitli's van. Livermore
presented an unusual appearance in court, ' his head and eye being bandaged up,
and, as an outer covering, he had what appeared to be two blankets. In a few
words he had the appearance of being a typical Gypsy,' reported the Southend
Standard. He was accused of striking Mrs. Smith with a stick, and Stone of
dealing her a blow on the head with an old tin kettle. Livermore objected to
complainant and her husband on account of their religion ; and Stone wanted to
fight, but they refused. When a policeman arrived on the scene, allegations were
made that Smith ' went about thieving all day and preaching at night.' Evidence
for the prosecution was given by Elizabeth Smith, Bartholemew Smith, Fred Smith,
their son, Beatrice Taplin, their daughter, and Thomas Taplin, husband of the last
named. Stone denied the charge, and laid the blame on Thomas Webb, who
appeared on the scene with Joseph Livermore, the latter stripped to the waist and
wanting to fight any one. Complainant, however, said that Thomas Webb only
swore. Kate Webb, wife of the profane Thomas, and sister of Lewis Livermore,
oa going into the witness-box announced : ' I am going to speak the truth, and
nothing but the truth, so help me God.' She said that her husband never struck
Mrs. Smith, but was himself assaulted by Fred Smith, who threw a ginger-beer
bottle at him. Jessie Stone, who said that the second prisoner was not her
husband but her ' lay by,' gave similar evidence. Livermore and Stone were each
fined forty shillings, and the case against Fred Smith dismissed. Otte Buckley
was accused of throwing a bucket at the ornamental framework of Smith's van.
His father Sam (really Sant), and his brother-in-law, James Smith, stated that
they did not see defendant do the damage, but nevertheless he was convicted.

This was not the only appearance of the Eastwood Gypsies in court during the
year. Towards the end of April Nathan Buckley was summoned for neglecting to
provide (1) a tent in a reasonable watertight condition ; (2) sufficient privy
accommodation ; (3) a sufficient water-supply ; (4) a sufficient covered ash-pit and
dust-bin ; (5) a suitable dry fioor to a tent. The defendant, when asked his age,
turned to his brother : ' How old am I, Sam (Sant) ? ' His brother answered that
he was seventy. The Bench decided that on condition that Buckley destroyed his
tent the remaining four cases would be adjourned. The two brothers thanked

AFFAIRS OF EGYPT, 1909 115

them profusely, and left the court saluting at various intervals. A fortnight later,
however, when Buckley was again summoned for breach of the bye-laws mentioned
above, it was stated that the tent had not l)een destroyed. At the same time
Charles Smith was fined for breaking bye-laws 2 and 4, whilst later in the year
Thomas Laws was convicted for breaking bye-laws 2 and 5. In addition, Walter
Harris (twice) and James Smith had to pay heavy fines for trespassing in search of
conies, and Jack Harris fourteen shillings for swearing.

At various dates ranging from the first week in January to the last in Decem-
ber several members of the Hughes pos-rat family gained notoriety by breaking the
law : Edward at Liskeard, James at St. Columb, Henry and Liberty at Yeovil,
Abraham at Chichester, Charles (Bert) and Thomas at Eastbourne, Francis at
Leamington, and John at East Kerrier.

On January 14 the indomitable Daisy Boswell of George Street, Blackpool,
'one of Gipsy Sarah's granddaughters' (according to her professional cards),
reappeared in the Police Court, being charged at Fleetwood with pretending to tell
fortunes. It was stated that she had obtained six shillings for the purpose of
' setting the crystal.' A fine of forty shillings and costs was imposed, but only part
of this had been paid when she was summoned again, exactly a fortnight later, for
a similar off'ence at Kirkham. A St. Annes servant gave evidence to the effect
that she had given defendant one shilling to tell her fortune, two shillings more to
consult the cards, and a further sum of six shillings to 'set the crystal,' in order
that she might see all through her future life. Boswell told her to have nothing to
do with a dark young man who used a whip, for if she did she would be a mother
before she was a wife. She must never wear anything green, because it was
unlucky. The Bench decided to leave the poor deluded servant to the tender
mercies of the fraudulent world, and to send the defendant to prison for two
months on the present charge, and for fourteen days for the non-payment of the
Fleetwood fine. A gross injustice to both, surely !

On April 14 Regenda Townsend (80), Louisa Young, Adelaide Smith,
and Clara Boswell (15) were charged at BlackjDool with pretending to tell
fortunes by palmistry. Two policemen in jDlain clothes visited the tents on the
South Shore Fair Ground, and, having crossed the defendants' hands with silver,
were told what they considered to be a lot of 'bosh.' Eva Franklin, a Gypsy
living in Clare Street, but formerly of the South Shore, gave evidence for the
defence, which attempted to prove that there had been no intent to deceive or
impose. Townsend, Young, and Smith were fined ten shillings eacl), and Boswell
bound over. Defendants asked for time to pay the fines, but the Chief Constable
objected, saying that they were earning as much as £10 a day. The last prosecution
of a Gypsy for fortune-telling on the South Shore was, it was stated, in 1891, when
Mrs. Townsend was fined ten shillings and costs. During the whole eighty odd years
that they had made a home there their fortune-telling had been connived at, until
a year or two ago, when a bye-law was passed prohibiting the practice. The
Gypsies were then warned that they would have to quit unless a promise was given
that they would desist from it. Of course they gave the promise readily enough,
and as readily forgot it as soon as the holiday season (1908) began. How else
could they pay the large rents that Councillor Bean and other excellent gentlemen
demanded for their pitches 1 They were not prosecuted for this breach of the
infant bye-law. The Corporation instead changed their method of attack, and
passed a resolution requesting the proprietors of land on the South Shore to allow
no new encampments there, and to give their present Gypsy tenants notice to quit,
complaints having been very numerous as to their troublesome and disgusting
behaviour, and the insanitary condition of their tents. In January 1909 it was
announced that the principal landowners, after nmch pressure and a little bullying,
had consented to assist the Corporation, and in March that some of the Gypsies
had already moved, whilst the rest were packing up their goods and chattels.

116 AFFAIRS OF EGYPT, 1909

This process of packing up took an unconscionable time to accomplish apparently,
for six weeks later most of the Gypsies were still there, and still dukerin' too in
spite of the belated and somewhat inconsistent prosecution of April 14. An
attempt was made to secure exemption from the ban for some of those who were born
on the sands, notably the descendants of Sarah and Ned Boswell, whilst later in
the year — in November — Mrs. Franklin addressed the following appeal to the
King on behalf of all the Gypsies on the South Shore : —

' To His Majesty, — I am very sorry to have to trouble you, but it is for a
cause of necessity. It concerns all the gipsies at Blackpool. We have been
resident here for the past forty years, and have always been encamped on one jjlot
of ground. We all pay £20 to £25 for the season, and also pay rates and taxes.
Our tents were the first things on the show ground, and now they want to get rid
of us by giving us only one week's notice.

' It is very hard for us all. It is driving us from our homes after being here
for so many years. Most of our children have been born, christened, and educated
here. We appeal to His Majesty for his kind help and sympathy. We are
English gipsies, and we look to our King for justice. — Your humble servant,

(Signed), Mrs. Franklin."

His Majesty (through his Secretary) replied that JNIrs. Franklin's letter had
been passed on to the Local Government Board for inquiries to be made. What
was the ultimate fate of the Blackpool Gypsies the Press-cuttings for 1909 do not
state, but it is common knowledge that Gypsy Sarah's descendants alone succeeded
in retaining their pitch on the sands. Some of the rest took houses in Blackpool,
others secured places on which to stand their vans and put up their tents on the
outskirts of the town, whilst Noah and Oscar Young and Bendigo Lee removed
with their families to Preston. Next summer, however, most of them continued
to ply their trade on the sands, although they were not allowed to camp there.

The expulsion was unjust. The Gypsies were a nuisance to visitors to just the
same extent as the rest of the parasitic population of the place, whose fortunes
they helped to make. As for the residents, who were for ever complaining, they
probably came under the same category as the bear with the sore ear. They might
have refrained from libelling though, for it was nothing short of libel to describe
the tents as insanitary, and is it not passing strange that only three members of
such a disgraceful community should appear in the Police Court during the year
on charges other than foi tune-telling, and that their crimes should not be of such a
heinous character as might have been expected from degraded ruffians ? Here are
the details of the offences. On May 18 Walter (William) Boswell stole a skirt from
a wardrobe dealer's, and subsequently pawned it for half-a-crown. He was
sentenced to two months' imprisonment. On November 4 Noah Young (68)
and his son Oscar were fined 2s. 6d. each and costs at the Fleetwood Petty
Sessions for using obscene language, and assaulting the ticket collector at Poulton
Station — a man with 'a nasty, slurring, spiteful manner' according to the elder
defendant.

To complete the annals of the Blackpool Gypsies, it is only necessary to record
that William Townshend, for over thirty years a tent-dweller on the South Shore,
died on January 10 at Birkenhead, aged sixty-five, and was buried at Blackpool
cemetery on January 13.

At Guildford on January 9, an aged and very deaf Gypsy was prosecuted for
ill-treating a horse, by working it in an unfit condition. He gave a name that
sounded something like Matthew Jennix, and, when asked how it was spelt, replied :
'They tell me it begins with a j.' Police Constable Johnson, in giving evidence,
stated that, on asking Jennix if he knew that the horse was lame, he was told that
'it was foaled like it.' The Bencli requested a sujjerintendent with a stentorian
voice to ask the defendant if he intended killing the horse, but the latter replied :
' I have changed it for a red one with a white face.' ' When did you chop him V

AFFAIRS OF EGYPT, 1909 117

'Day 'fore yesterday.' A fine of £l was imposed, but it was some considerable
time before Jennix could be made to understand the decision of the Bench. He
tendered half-a-sovereign as payment, but when told that the alternative was
fourteen days' imprisonment, he soon found the rest, and left the court shouting at
the constable, and nccusing him of 'trying to ruin an ole man.' There is no doubt
that Matthew Jennix (really Junnix) has a considerable amount of Gypsy blood in
his veins, but where he picked up his name is a mystery. According to his son
Charlie (who keeps a little greengrocer's shop at 5 Alma Street, Angel Lane, off
Stratford Broadway, in the far east of London) he obtained it from his father, a
Frenchman who married a daughter of old Draki Cooper of Epping Forest fame —
an obvious but interesting lie.

Another decrepit horse was the cause, a few days later, of Hookey Smith, a
Gypsy of Spital Hill, Retford, suing a local hawker for thirty shillings, the amount
for which the animal had been purchased. Smith, who was a very old man and a
cripple, had to be carried in and out of court. Both of these horses were probably
just a little more valuable than the two aged ponies, for driving which, whilst in
an unfit condition, Levi Smith (17) and his father, William Smith, were prosecuted
at the instance of the R.S.P.C.A. at Leeds on January 14.

At Bishop's Stortford on January 15, Fred Smith, the five months old child of
a Leicester van-dweller, was interred, the funeral being carried out regardless of
cost ; whilst at Heavenly Bottom, near Bournemouth, on January 20, Emily
Saunders, a cripple Gypsy woman, died as the result of an accident.

On the latter date, at Oxford, Ocean Buckland (nee Doe), Avife of Francis
Buckland, Bullingdon Green, Cowley, was summoned for assaulting Mary Buck-
land ; and John Buckland of the same address for assaulting and beating George
Simpson ; but the summonses were eventually withdrawn.

From the very beginning of the year Surrey was up in arms against its ten thou-
sand nomads — a 'mtimply ' lot, three-fourths of whom hibernate in slums. Com-
plaints from respectable inhabitants were showered down on the heads of the
unfortunate Rural District Councils, and they in turn pestered the Lords of Manors,
who alone had power to do something to abate the ' gipsy nuisance.' As a result Lord
Onslow addressed a letter to the newspapers on January 30, saying that he and the
other Lords of Manors were willing to delegate their powers to any authority that
was willing to act in moving the Gypsies from the common lands. In doing so he
must have trod upon the super-sensitive tail of the Chai^lain to the Showman's
Guild, for the worthy holder of that egregious office at once proceeded to waste an
alarming amount of paper and ink in pointing out to the Surrey landowners and
the general public that his proteges followed an ancient and honourable calling, and
were not to be confused with the 'gipsy class,' who were, he admitted, 'degenerate
and ill-conditioned.' In a leading article on February 5, the Liverj)ool Daily
Courier eloquently appealed against this harassing of the Gypsies, but the appeal
was quite unneces^:ary, for, as the Hon. Secretary jjointed out in Country Life on
February 1.5, the proposed measures would only affect 'mumpers' and half-breeds.
The next step that was taken by the landowners was the calling of a meeting at
Lord Onslow's house on February 19, when it was decided to form an association
of the Lords of the Manors and the owners and occupiers of lands, shootings, and
houses within the lounty, for preventing the encampment of nomads within the
districts inhabited by members. At a further meeting, held on April 28, it was
resolved to appoint patrols to turn vagrants off the lands of members of the Surrey
Anti- Vagrants Association. A little later in the year the scope of the association
was widened, and it adopted the straggling title of The Surrey Anti- Vagrants and
Prevention of Heath Fires Association.' The suggestion that the sin of vagrancy
was closely connected with the crime of heath-firing naturally led to many protests,
one of especial interest being from the late Sir Charles Dilke, who, writing to the
Morning Post of June 29, also took the opportunity of pointing out that he was

118 AFFAIRS OF EGYPT, 1909

named as a member of the Executive Council although he had never replied to the
circular issued. Having given the infant association a fair start, the Press then
withdrew its support, and left it to stagger on alone, the burden of its title hanging
like a millstone around its neck. After the end of June nothing more was heard
of it.

On February 4, at Newton, John Small, Thomas Small, and Eobert Small were
fined for stealing hazel sticks for making clothes-pegs, and John Small was again
fined for a similar off'ence at Moreton Hampstead on April 27. On July 21 Henry
Small, of 10 Brook Street, Dawlish, was summoned at the Exeter Police Court for
ill-treating his wife, Cinderella Small, and neglecting to maintain her. Early in
September Priscilla Small appeared in the Police Court at Brixham for being drunk
whilst in charge of a child, whilst on October 18 John Small reappeared, charged
with theft at Tavistock. Finally at Exeter on December 14, T. Small, Robert
Small, and W. Small, along with T. Right, W. Holland, and W. James, were fined
for receiving wood stolen by Charles Broadway, another member of the same
encampment.

At Torrington on February 6, James Saunders was fined for allowing seven
horses to stray, and at Axminster on the same day Hiram Pigley and Thomas
Penfold suffered a similar fate for obstructing the thoroughfare at Seaton with
their caravans.

After this crop of Devonshire prosecutions, let us turn for a moment to Wales,
where, at Llanelly, on February 10, Silvester Boswell and his father Ezekiah Bos-
well were committed for trial on a charge of stealing a watch and chain value £4 ;
before passing on to Cambridge, where Francis Gray, a Lincolnshire Gypsy, was
summoned on February 13 to show cause why certain obscene post-cards, prints,
photographs, and written letters in his possession should not be destroyed ; and
thence to Crewe, where, two days later, Henry Giles Boswell, Gypsy vans, oft" North
Street, Shelton, was charged, in conjunction with a local butcher, with the theft
of a brown horse value ,£18, and a bay mare value £10.

The same day, the 15th, witnessed the departure of the Gypsies from the Black
Patch on the outskirts of Birmingham, a camping-ground that they had occupied
for nearly half a century. A temporary road was made so that the rickety vans
should not have to traverse the rough ground — thus permitting of no excuse. By
eleven o'clock (an hour after the appointed time) the caravans were slowly moving
oti'the Patch, the men scowling and sullen, the women hurling invectives at the police
as they passed. Soon only one caravan was left, a crippled vehicle that threatened
to fall to pieces if it was removed. An offer was made by the Gypsies to burn it,
but the representatives of the Park Committee insisted on its removal. In the
end it was carried on planks, and gently deposited in the street. Then, if report
speak true, a large body of men immediately erected a strong fence around the
ground. Smiths, Loveridges, and l)avises were the chief families that had been
encamped there. Tom Smith ' the king ' had removed into a house some time
before, and Leonard Loveridge had also taken a house, but remained on the
common until ejected. The latter and his wife (a daughter of Esau Smith) had
occupied a pitch there for thirty-seven years, and their fourteen children and fifty
grandchildren (thirty-eight living) had all been born there.

The breaking up of the cncainiunent was followed on July 12 by the death
of John Smith, aged about seventy, eldest son of the late 'Queen' Henty, who
had died a few years earlier. The funeral took place on July 16, at Uplands
Cemetery, in a family grave, in the consecrated portion of the ground, about fifty
relations and friends being present. On two occasions disturbances seemed
imminent, once when a slighted relative asked for an exphuiation, and once when
some careless mourner was responsible for a little earth failing on the coffin before
the committal sentences had been said.

The next cutting worthy of consideration is very vague, and all of interest

AFFAIRS OF EGYPT, 1909 119

that can be gathered from it is that somewhere in Hampshire, sometime about
February 18, William Harris, a Gypsy labourer, was summoned for discharging
a catapult in the highway, and Charles Lee (whose real name was said to be
Green) for playing a game of chance.

On February 23, Henry Gaskoin (generally known as Wally Gaskin) was
sent to gaol for three months at Cambridge, for being drunk whilst in charge of
a horse and cart, and for assaulting the police. Later in the year Saunders
Gaskin and William Cooper Gaskin appeared before the magistrates at Spalding
and Ipswich respectively. Surely this notoriously lawless family cannot be
reforming themselves.

On February 27, Absolom Jones, a Sussex Gypsy, was summoned for allowing
a horse to stray at Shermanbury. He wrote pleading guilty, and enclosed a
Postal Order for 3s., out of which he received no change. Apparently it was the
recognised thing for Gypsies in Sussex to fix the amount of their own fines in
this way, for on March 9, Abraham Thatcher, who was summoned at Battle for
the same offence, sent 5s., and was in consequence fined that amount inclusive
of costs. 'From Abraham Thatcher no fixcue,' he wrote. 'Please ser I canot
anoce to my sumes. I have sent you a little money insted, and i hoap you will
take cages as I hant been any trouble to the bench before.' On the previous
day, however, he ought to have appeared before the East Grin&tead magistrates
for (1) using a van without a nameplate projierly attached, on two separate
occasions ; (2) keeping a dog without a licence ; (3) allowing the animal to be at
large without a proper collar. As these offences eventually cost him i.'l, 19s. 3d.,
he avoided the Police Court for the rest of the year. Eli Rose and Maria Jonson,
who were asked to appear at the Horsham Petty Sessions on March 13, for
allowing one horse to stray, decided that in their case 2s. 6d. was the punish-
ment that fitted the crime, and each wrote enclosing a Postal Order for that
amount.

Many other Sussex travellers, possibly Gypsies, including Stephen Gobie,
George Smith (three times), John Kemp, Sarah Ann Godsniark (twice), Mary Ann
Smith, Priscilla Brazil, and John James, were fined during March for trivial
breaches of the law.

At Brynammar on March 1st, an inquest was held on the body of Jas. Price,
a tramping Gypsy ninety years of age, found mutilated on the G.W.R. The
jury handed their fees to the widow, a decrepid old woman of eighty-eight, whose
shrivelled up appearance evoked much pity.

Were any proof needed to convince conceited moderns that the sum total of
folly in the world is just as great as ever it was, a complete record of the successes
■which attended hoaxing, as practised by Gyjisies on credulous publicans and
shopkeepers in this enlightened England of ours in the year of grace 1909, would
supply it. The news press only reflected in part the true state of affairs, for
naturally most of the victims preferred to suffer their losses in silence rather than
expose themselves to the scorn of their neighbours. Some few, however, set the
machinery of the law in motion, and this worked efficiently on one or two
occasions. The first cutting that comes to hand records that Polly Green (24)
and Sarah Chamberlain (22) were charged at Bristol on March 3 with obtaining
by false pretences sums of £3, 3s. Od., 15s. 6d., and £4, 15s. Od., in addition to
six bottles of stout, six bottles of Bass, and six ounces of tobacco, from three local
publicans. They adopted the usual procedure of displaying large sums of money,
and offering to leave deposits on unlimited orders that they promised, and, in
some cases, gave. This done, they proceeded to ' wheedle ' their victims into
buying, and paying for, a rug worth 10s. 6d., a ring worth 2s. ll^d., and a cart
worth 16s. 6d., for the substantial sums mentioned above. Taking into considera-
tion the fact that the prisoners had small babies to look after, the Bench did not
send them to prison as they deserved, but only bound them over, and ordered

120 AFFAIRS OF EGYPT, 1909

them to pay £5 damages each. Polly Green and Sarah Chamberlain, it may be
added, were names assumed by Esmeralda Green (nee Lovell or Amer) and
Mizelli Lovell (nee Stephens). The same pair reappear as Elizabeth Green and
Emily Chamberlain at Llanilar, where, on June 4, they were fined £2 and costs
each for a similar offence. They must not, however, be blamed for every hoax,
for Esmeralda was in Westmorland when, at the Exeter Police Court, on August
5, two married Gypsies giving their names as Ada Turner and Josella Alice
Smith were committed for trial for conspiring to obtain £7 by false pretences.
Probably 'Ada Turner' and 'Josella Alice Smith' were members of the same
gang, for the tale that they told resembled very closely, even in minute details,
the one which had been used at Bristol. The gang referred to, if at full strength,
would consist of Yun^ti Lovell and her husband George Amer ; and their
children : — ^Henriraaretta Lovell and her husband, a queer little shrimp called
Wilson ; Leonard Lovell and his wife, IMizelli Stephens ; Johnny Lovell and his
wife, a Wilson ; Esmeralda Lovell and her husband Render Green the younger ;
and Erancis Lovell and his wife Omi James ; also Ben Gaskin and his wife,
Fiance Green, Render's sister ; and one of the Tapsells with his wife, Johnny's
wife's sister. Hoaxing and ' maceing,' together with an extensive trade in
broken-winded and corde graid, have made their fortunes in the short space of
a few years. Moreover, they are about the most entertaining set of rogues to
be met with in England.

Whilst they were impoverishing the western side of the country with their
sharp practices, a similar band, consisting of Mary Smith and her husband, Render
Green the elder, and their children, Clnra, wife of Ben or ' Nigger ' Squires , and
Louisa, were preying upon the east. They were first caught at Lincoln, where,
as Annie Green (60), Elizabeth Squires (30), and Louisa Green (24), tbey were
charged on April 29 with having obtained £5, 10s. Od. by false pretences from
a local silversmith. They entered his shop and bargained for a wedding-ring
and a Queen Anne tea-service for a wedding present, and, on the understanding
that these were to be purchased, the jeweller bought a 'Siberian wolf-skin' rug
from them for £5, 10s. Od. As might have been expected, the bargaining came
to nothing, and the rug turned out to be an American coyote. On the Gypsies
agreeing to refund the money the case was dismissed. Later in the year they
were in trouble at Cambridge, where, after 'Annie' Green (60) had been convicted
on October 25 for fortune-telling (although she swore on oath that she had never
told fortunes in her life), her daughter Louisa Green (25) was charged on
December 14 with conspiring with two other women to obtain ^4, 15s. Od.
by fraud from the landlady of ' Ye Merry Boys.' The two other women, one
of them the defendants' mother, had already appeared before the Court. Prisoner
disclaimed all connection with them, but was committed for trial. Knsti box ^o her.

In addition to these two closely related bands, one or two other Gypsies were
engaged in practising similar tricks. It is on record that Sarah Elliott and
Mary Ann Smith were fined £10 each at Coventry on May 23 for obtaining
£2, 5s. Od. for a goat-skin rug by hoaxing and intimidation ; that Alice Elliott
and her niece, Isabella Elliott, were fined £r> etich at Knaresborough on September
5 for obtaining £5 from a Boroughbridge publican by means of a trick ; and
that John Todd (18) was fined £15 (which was promptly ])aid by friends in Court)
at Willenhall on June 21 for obtaining sums of 18s. and 10s. 6d. by false
pretences. Who these Elliotts were it has been impossible to ascertain. In all
probability they did not belong to the well-known Lincolnshire family, but to an
entirely ;distinct family (and one not renowned for its law-abiding character)
that may sometimes be met with around Bristol or London.

At the Wednesbury Police Court on March 5, a small fine was inflicted on
Shadrach Skerrett, a Gypsy, of Dangerfield Lane, for being in possession of a
straying dog and failing to report the same.

AFFAIRS OF EGYPT, 1909 121

On the following day John Boswell was fined 20s. and costs at Carnarvon for
assaults committed on the police four years earlier.

During the next week John Loveridge was in trouble at Harrow for allowing
horses to stray, and Valentine Smith and John Cooper for encamping on the high-
way somewhere near Ongar.

' I am not a gipsy. I was bred and born, and had a father and mother.' Such
was the indignant protest of John King, who, on March 12, was summoned at
Tunbridge Wells for assaulting and beating two policemen. But even if it meant
admitting that she never was born, no one would deny that Julia Lovell, who was
fined twenty shillings and costs at Bolton for fortune-telling, was a Gypsy. The
white of an egg in a glass of water replaced the more usual magic crystal — and gave
much the same results. Hers was a light punishment compared with the one month's
imprisonment inflicted, about the same time, on Ann Smith, an elderly Gypsy, living
in Wardly Street, Wandsworth, for fraudulently obtaining Is. 6d. from a domestic
servant by pretending to tell her fortune.

At Darnall, near Sheffield, on March 15, a fight took place between two
brothers named Smith, living in a caravan at Smithfield, Coleridge Road. The
younger brother, Isaiah Smith, aged twenty, was rendered unconscious, and had to
1)8 removed to the infirmary, where he soon recovered.

The Depwade (Norfolk) Rural District Council devoted a considerable amount
of time at its meeting on March 1.5 to discussing the van-dwellers at Needham.
One van had been there for twenty years, and there were six or seven of them in
all.

On the same day some so-called Gypsies were evicted from a camping-ground
in Hawthorne Street, Nottingham.

Towards the end of March a Scotch tent-dweller and pedlar called Neil
Hughes was murdered in the Rosehall district of Sutherland.

More, too, was heard of the Gypsy nuisance in the Home Counties, especially
in the Nevenden and Pitsea districts of Essex, the Heston, Isleworth, and Totten-
ham districts of Middlesex, and at High Wycombe in Bucks.

Several south country travellers were in trouble with the police : William
Vickers and Matthew Cooper at Bournemouth for pedling without certificates ;
John Smith and William Smith at Oundle for using bad language ; Job Carey,
Frank Vincent, M. Bowers, Albert Deacon, Joseph Vincent, and A. Marks or
Parker for damaging the turf on Walton Downs ; and Lena Taylor, Tom Garratt,
and Mrs. Consoleta Smith for camping at Snakes Lane, Wood Green.

Now for a little news from the west. On April 6 an inquest was held at
Downend in Gloucestershire on the body of Plato Loveridge (3), son of Clementina
Loveridge and Job Biddle. Deceased, who was scalded to death, was a cripple,
like all his brothers and sisters with the exception of the eldest, Polly. Caroline
Stephens gave evidence.

On the 8th Henry Roberts was fined at Newton for allowing a horse to stray ;
and on the same day Prudence Stephens, married, of the Box, Minchinhampton,
was summoned at Nailsworth for fortune-telling, and also for using obscene
language.

An early morning affray at Maindy, near Cardiff", had its sequel at the Llandaff"
Police Court on the 26th, when Caleb Hearn (a son of Old Edmund, Ike's half-
brother) and his four sons, John, George, Benjamin, and Alfred, together with
Harry Riles, were charged with assaulting two policemen, who had attempted to
impound their straying horses. The chief wonder was that the policemen were
alive to tell the tale of the attack. Cornelius Lee, who was accused of beating one
of the constables with a kettle proj?, and threatening to kill him, had escaped.
The defendants were sent to prison for various periods ranging from one to three
months. No sooner were the sentences announced than the Gypsy women and
children at the back of the Court began wailing piteously. In this they were

122 AFFAIRS OF EGYPT, 1909

joined by two or three of the younger prisoners, the remainder waving farewells
as they were escorted to the cells.

In striking contrast with this desperate resistance to authority are the trivial
offences of the fifteen Hampshire Gypsies, Richard Sheen and Alice Day (damaging
turf in New Forest and Gadshill Wood), Ernest Smith (pony astray at Yateley),
Margaret Stone and Tom Loveridge (no name on vans at Crookham), John Ayres
(obscene language at Crookham), Maurice Ayres (obscene language at Deadwater),
Charlie Green (poaching at Kingsworthy), Alice Day (theft of game-eggs at
Broughton), Amos Wells (horses astray at Medstead), Henry and Mary Rogers and
Esther Rawlings (bad language at Tadley), and James and Edward Lamb and
Nipton Hibberd (killing a pheasant in close season at Hickfield), who were con-
victed at various dates from the middle of April to the end of May.

Perhaps the triviality of the crimes was due to the influence of the New Forest
Gipsy jNIission, which, in addition to its spiritual ministrations, assisted fifty
families with parcels of warm clothing, provided two families with ponies, four
with hawkers' licences, and several with money for the journey to the hop-fields.
Since the work began it has induced over forty couples to marry.

Meanwhile the text of the Moveable Dwellings Bill was published on April
29, the Bill itself being r^ad for a second time in the House of Lords on May 24,
when it was referred to a Select Committee, whose report has already been dealt
with in a previous issue (New Series, vol. iv. pp. 158-9).

On the 29th of April, too, Stejihen Hewitt (husband of Pamela Smith) of Great
Yarmouth, and John Taylor of Hopton, were fined at Woodbridge for turning their
horses onto growing grass — or, in more familiar language, 2mvin' their graid. This
John Taylor is no relation to Sylvester Taylor, who, a day or two later, was fined
at Oswestry for encamping on the highway ; nor to Isaac Taylor, who, in the first
week in May, was convicted at Abergele for allowing his horses to stray ; nor to
Benjamin Taylor, who, at the same place, on September 4, had to pay 12s. 6d. for
taking his three year old child wdth him into a public-house ; nor to Richard
Taylor, for stealing whose donkey John Ward, a groom, was sent to gaol for a
week at Mold on November 8. The four last-named all belong to Longsnout's
Breed,

Next come two prosecutions, both during the first week in May, iinder the new
Children's Act — Lavinia Frankham at Blandford, and George and Sarah Davis at
Witney. The latter were further charged with exposing their children, and with
sleeping rough, and were sentenced to six months hard labour I

On May 4 John Oadley, one of a party of Gypsies, was sent to gaol at Little
Bowden for assaulting with a bill-hook a policeman, Avho, when other means had
failed, had attempted to move the party on by throwing a bucket of water over
their fire. Two other members of the party, John Smith and Sidney Smith, were
heavily fined at Market Harborough a week later for allowing their horses and
donkeys to stray.

On May 16a party of Gypsies ' under the control of ' Caradoc Price, and con-
sisting of eight families with twenty caravans, were evicted from Cymla Common,
Neath.

On the 20th, at Swansea, Henry Riley (22), a tinker, camping at Stratford
Common, Gowerton, was summoned for assaulting John Fury, an Irish tinker,
whose jaw he broke, but the case was eventually dismissed. Thomas Riley also
appeared in the Police Court during the year.

At the Southwell, Notts, Petty Sessions, on May 21, Isaac Smith appeared to
answer charges of (1) keeping two dogs without licences, (2) unlawfully encamping
on the higliway, and was ordered to pay £1, 14s. fid. in all.

On the same day at Coventry, Sarah Smith was summoned for obtaining 2s. 6d.
by means of a device frequently practised by Gypsies — namely, a combination of
hoaxing and fortune-telling. The Bench inflicted a fine of 50s.

AFFAIRS OF EGYPT, 1909 123

On the 22nd Alfred Buckland, one of the Gypsies encamped on Maidenhead
Moor, was fined for being drunk and refusing to quit licensed premises. On one
other occasion, late in July, members of this colony appeared in the Police Court,
when Matilda Buckland was summoned by Louisa Fletcher for using certain
insulting words towards her whereby a breach of the peace might have been
occasioned. Why it was not passes mortal comprehension. There was a cross
summons. Mrs. Abbey Wilson, a Gypsy, gave evidence on behalf of Fletcher,
and Louisa Buckland, her sister-in-law, and Owen AVilliams, on behalf of
Buckland.

On the 24th, Violet Lee was sent to gaol at Midhurst, Sussex, for being drunk
and disorderly ; and about the same time George Draper of Folkestone was fined
for obstructing the road.

June opened with the tragic death of Edwin Smith (18), a member of the
encampment in Humphrey's Yard, Bedminster. At the inquest held at Bristol on
the 9th of that month his grandmother (who addressed the coroner as 'my child ')
and Rhy Elliott gave evidence.

In Devonshire, Gypsies were making their presence felt, for during June com-
plaints were received about encampments at Hook's Cross, near Ashburton,
Mr. Brook's marsh, Totnes, and Church and Green Common, Loddiswell,

On the 21st William Bull, Eli his son, and James his brother, were
summoned for an attack on two police officers at Lavington, near Devizes ; whilst
on the 26th Henry Roberts and Walter Smith appeared at the West Powder
(near Truro) Petty Sessions to answer to minor charges.

But those wretched 'gipsies' who move about the Home Counties are
clamouring for notice again, and alas ! it cannot be denied them. It is necessary
to record that Henry Beaney, William Johnson, Frank Smith, and Frederick Smith
were fined at Seabrook, Kent, on June 4th, for encamping on the highway ; and
that, about the same time, John James, Minnie James, and Thomas Deacon were
fined at Reigate for damaging Alderstead Heath.

The rest of the doings of the Gypsies during June were of an unimportant but
varied character.

13th. Bias Boswell (26) accused at Liscard of being drunk whilst in charge
of a horse, and with ill-treating the same.

25th. Funeral of one of the Kent Lees at Chatham.

Rodney Smith, the preacher, returned from America.

30th. John Thomas Holland (a descendant possibly of the famous Closes) was
fined at Loughborough for taking tish from the river Soar during the
close season.

On July 10 it was reported that William Blythe, 'a well-known Border
Gypsy of the royal lineage of the Kings and Queens of Yetholm,' had died at
Chirnside, aged seventy-six.

On the same date Jemima or Jessie Smith, hawker, Pontypool, was summoned
at Hereford for camping on Whitmore Common, Burghill, but the Bench refused
to convict.

Meanwhile various people, bearing such names as Rose, Sines. Matthews,
Willett, Wenman, and Denman, all described as Gypsies, had appeared before the
Surrey and Sussex magistrates.

On July 12 Levi Dighton, farm labourer, 1 Epsom Cottages, Foot's Cray,
was fined at Bromley for assaulting Alfred Lee, dock-labourer, living in a van at
Hurst Farm, Bexley — a place, by the way, where Gypsies may always be found,
for Mr. Harry Vinson encourages them to camp and work on his land. Harriett
Lee, daughter of the prosecutor, gave evidence.

A fortnight later Annie Lee, of the encampment in Day's Lane, Sidcup, brought
a charge against a Japanese officer.

As a point of interest, it may be mentioned that the whole district round

124 AFFAIRS OF EGYPT, 1909

about Sidcup — including Bexley, Eltham, Farnborough, and Plumstead — has an
abnormally large Gypsy population.

At St. Austell, on July 15, a small fine was inflicted on Sophia Broadway,
wife of the Charles Broadway mentioned above, for telling fortunes. It was
stated that defendant had told her much-to-be-pitied victim to put a lock of her
hair and a pinch of salt in paper and burn it, in order to break a bad spell that
was hanging over her head.

On the 16th Reuben Smith (12), son of Shandres Smith, was convicted at
Milnthorpe of stealing four eggs.

Shortly afterwards Richard Price (18) was sent to prison at Swansea for steal-
ing a silver chain, the property of another Gypsy named Caradoc Price ; and Ben
Boswell, otherwise known as Stanley Evans, was charged at Narbeth with
indecent assault.

Complaints were rife concerning Gypsy encampments at Chemical Road,
Morriston, and at Glais.

Lodsworth Club Day ended in a free fight amongst the amusement caterers
present. Hands and feet were found to be insufficient, so poles and even
hammers were requisitioned. The sequel was the appearance of practically all
the party at the INIidhurst, Sussex, Petty Sessions on July 22. Tom Smith was
charged with assaulting (1) his father Andrew Smith, (2) his sister Rosa Smith ;
Edward Carter with assaulting Andrew Smith ; and Mary Ann Smith (wiie of
Tom Smith) with assaulting Esther Smith. Amy Smith (wife of Andrew Smith)
and Joe Smith (husband of Esther Smith), who was himself assaulted by Carter,
gave evidence. Further, Joe Smith, Tom Smith, and Edward Carter were
summoned for using obscene language. A fine of £\ was imposed in each case.

At Basingstoke on July 27, Jane Cole, a Gypsy hawker, was fined for working
a horse that had an extensive sore on its back and a wound on its fetlock. Both
the wounds had dung pressed into them, and were then filled up with fuller's
earth and blackened over.

Other Hampshire Gypsies in trouble about the same time were Walter Bowers,
Emily Ayres, and Tom Gregory, the last named for using obscene language and
threatening Leonard Lee, labourer, Eversley.

During the first week in August James Penfold and George Penfold were
fined at Camelford for releasing three horses from a pound ; also Aaron Fletcher and
Alfred Light at Tottenham for squatting on common land in contravention to a
bye-law passed in 1883, but never applied during the intervening twenty-six years.

An extraordinary story was related to the Highgate Bench on August 17 by a
domestic servant who applied for;i warrant for the arrest of a Gypsy woman called
Lee, who had obtained £1 7, 1 7s. Od. in all from her, ' to put on the planet.' Naturally
this planet proved to be very obstinate as long as there was a possibility of
obtaining further and larger sums from the foolish and credulous maid.

August 18, 19, and 20 witnessed the trial of the Yarmouth fortune-tellers.
The records of this, as preserved in the volume of Press-cuttings, are rather incom-
plete, and have had to be supplemented by information gathered from other
sources. The Gypsies engaged in dukerin' along the sea-front and in Piegent Road
during the summer of 1909 included the following : — Liberina Barron, n^e Gray,
professionally known as Madame Alexander ; Llonora Tann, nee Gray, daughter
of Genti Gray and Santanoa Printer, niece of Liberina, professionally known as
Madame Tann ; Nellie Hope, nee ]3onnett, daughter of Kiomi Gray and Charlie
Bonnett, niece of Liltcrina, professionally known as Madame Nellina ; and
Adelaide Garratt, nee Lee, daughter of Lovinia Smith and George Lee, grand-
daughter of 'Jasper Petulengro,' professionally known as Madame Lee; all of
whom were more or less under the control of George Barron, Liberina's husband.
During July they ascertained that the police were going to prosecute them, and
this induced Barron to have notices printed and distributed stating that they did not

AFFAIRS OF EGYPT, 1909 125

pretend to foretell the future — a device which did not save them from interference
however. The first case to be taken was that of Madame Alexander, who was charged
with ' pretending or professing to tell fortunes by palmistry with intent to deceive
and impose on certain of His Majesty's subjects.' The Town Clerk, instructed by
the Chief Constable, prosecuted, but failed lamentably, the case being dismissed.
On the next day — the 19th— the trial of Madame Lee, ' late of Earl's Court Exhibi-
tion, etc.,' took place, and this case also, after a very lively and amusing hearing
lasting more than four hours, was dismissed. On the 20th the Town Clerk stated
that in the case of Madame Lee he should formally ask leave to serve notice upon
the Bench to state a case for the High Court. As the magistrates acquiesced the
cases against Madame Tann, Madame Nellina, Signer Tann (eldest son of
Madame Tann, a crystal reader), and Madame Sako (an English woman married to
a Japanese) were adjourned sine die. At the afternoon sitting of the Court
Ormond Stead was convicted — a crumb of comfort for the authorities. But as
Madame Lee said : ' He 's only a gdjo, a rale, taceno, dindlo gdjo.' Perhaps they
will succeed in catching a Gypsy next time.

Suffolk was no less interested in Gypsies just at that time than the sister
county, for a plot of building land in Henniker Road, Ipswich, harboured a con-
siderable gang of rather lawless nomads. ' Undeterred by the judicial penalties
inflicted, they continued their malpractices, to the annoyance of all law-abiding
people, whilst their horses knocked down fences, trampled over gardens, and fed
on the produce.' ' Here 's a pretty mess,' reflected the committee of the Freehold
Land Society, the owners of a meadow on which their horses were generally turned
loose. They decided on action of a drastic character, and, after some deliberation,
selected August 25 as the day on which they would deliver their deadly attack.
On that day ten or eleven committee men (supported by the secretary and the chief
clerk) — all stout men and true — armed themselves with umbrellas, and then proceeded
to the meadow in question, there surprising nine horses quietly cropping the
valuable grass. The animals, careless like their owners of authority in any of its
manifold guises, were not in the least perturbed by the apparition. Little did
they realise with what subtle strategy they would be attacked, so judge of their
amazement as they watched the noble committee men sj^read themselves out in a
half-circle (with the secretary and chief clerk discreetly in the rear), and then
advance upon them with flapping umbrellas. They stood their ground with com-
mendable firmness, but eventually seven were driven onto the road and im-
pounded, with the aid of three constables. The sequel to this unique contest was
the appearance in the Ipswich Police Court on August 30 of Walter Grimwood,
William Smith, Joseph Smith, William Cooper Gaskin, and Friday Wilson, to
answer charges of doing wilful damage to growing grass. The case against Gaskin
was dismissed, but the other defendants had to pay fines amounting in all to
£13, 18s. Od. !

It is necessary, however, to glance back a few days, and notice that on August
23 Joe Roberts, a wandering Gypsy, was summoned at Ivybridge for having in
his custody a child which he failed to send to school. He pleaded that there was
no school to which he could send the child, that it was the middle of the holidays,
that he only stayed a day or two in one place, and that he was going next week
to California, ' which was somewhere in the Modbury parish,' but all the same was
ordered to send the child to school at Ivybridge.

On September 2 another Roberts, Defrance (27), wife of Thomas Roberts, was
in trouble at Crediton, where she was charged along with Sophia Orchard (22),
wife of Ralph Orchard, with having stolen various articles by means of a trick.

On August 23 Priscilla Beeney, belonging to the encampment at Reading Street,
St. Peters, was summoned at Margate for assaulting William Wilkins, of the same
address, by striking him with a gridiron. The latter's daughter, Naome Wilkins,
gave evidence.

126 AFFAIRS OF EGYPT, 1909

Only two other members of the encampment were unlucky enough to he
compelled to appear before the magistrates during the year — Edward Harris on
October 11, for turning his three horses onto a field of wurtzel, and Edward
Harris again and Jack Eastwood on December 13, for committing damage to a
field of growing lucerne and for allowing ponies to stray respectively. Many others
doubtless broke the law.

Towards the end of August Luke Smith and Louisa Coleman were fined for
trivial but characteristic offences, the former at Wotton (Gloucestershire), and the
latter at Eastbourne ; whilst on the 27th Emma Finney was sent to gaol for fourteen
days at TuUamore for fortune-telling, and taking away 6s. from a girl, in order to
convert it into gold.

September was hardly a normal month, for the hop-picking caused the Gypsies
— and especially the lower class ones — to congregate in Kent, Surrey, Hampshire,
Worcestershire, and Herefordshire. Apparently those who went tarderin' the
levinengros into Kent and Surrey were a particularly law-abiding lot (some of
them were converted Gypsies from the Latimer Road area), for not a single Gypsy
appeared in the Police Court in either county during the month. Hampshire
only showed an average crop of convictions — Job Sherrard and Francis Hughes,
poaching at Leamington ; Job Sherrard, wilful damage to the New Forest ;
Noah Collis, horses astray at Basingstoke ; Elizabeth and Thomas White and
May Mathews, drunkenness at Alton ; Luke Bull, encamping on highway at
Alton ; and Matthew Loveridge, leaving horse and cart unattended at the same
place. The Police Courts in Herefordshire and Worcestershire, however, reflected
the abnormality in an unmistakable manner. Early in the month James Loveridge,
George Smith, Louisa Smith, Prudence Smith, and Glory Loveridge were fined at
Bromsgrove for allowing nine horses and a donkey to stray. Next, Elizabeth
Smith was in trouble at Hereford for damaging fruit trees ; Edwin Boswell and
Elizabeth his wife at Evesham for using bad language ; and Matthew Butler (25)
and Emily Coleman at Worcester for being drunk and disorderly. Finally, at
Malvern, Cornelius Holland was charged with threatening to kill Matilda Smith,
James Virgo (husband of Matilda Smith) with assaulting Cornelius Holland, and
Matilda Smith with assaulting Cornelius Sherriff. There Avere cross summonses.
Virgo boasted of the sraallness of his boots, and Holland replied that he knew a
man who wore smaller, and further, that Virgo's boots were made of tripe. Virgo
thereupon used very foul expressions, and asserted that Holland's vans were made
of tripe. Then they fell to fighting, the others naturally joining in. William
Smith, a son of Virgo and Matilda Smith, gave evidence. Virgo was fined 10s. 6d.
for assaulting Holland, but the other cases were dismissed.

On September 12 Edgar Lovell (22) was arrested by the Oldham Police on the
charge of having, that day, caused the death of his child Susannah, aged fifteen
months. His wife, a gdji called Mary Ann Dorsey, had parted from him about
three weeks before, and gone to live at Oldham with her mother, taking the child
with her. On the 12th Lovell paid a visit to his mother-in-law's house, but
learned that his wife had gone out. During the temporary absence of Mrs.
Dorsey he snatched up the child, and made ofi" with it along some back streets.
Neighbours who had witnessed the incident raised the alarm, and a pursuit was
started, but before the pursuers could come up with him, both he and the baby
were in Derker Mill lodge. Lovell was rescued, but the body of the child was
only recovered after half an hour had elapsed. He was originally charged with
wilful murder, but this charge was subsequently reduced to one of manslaughter,
on which he was sentenced to three months' hard labour at the Manchester
Assizes on November 9.

It is a relief to revert to more characteristic, and therefore more trivial, crimes.
On September 23 Ellen Loveridge (49) was summoned at Lawford's Gate for
obtaining 23. by ' ringing the changes.' It was stated that defendant had been

AFFAIRS OF EGYPT, 1909 127

■working the country round Bristol for years, and practically made her living by
means of this trick. All honour to her for being able to support herself and
bring up a family of thirteen children in any way, legal or illegal.

On the 23rd also, Lavinia Frankham and her daughter Janet were convicted
at Wareham for stealing sticks ; on the 28th Selina Cooper was fined .£1 and costs
for encamping on the highway at South Lawton, Devonshire ; on the 29th Harry
Gray was found guilty at Lowestoft of allowing two horses to stray on the road at
Blundeston ; and on the 30th Amos Price was charged at Barry with receiving
stolen property, but the case was dismissed.

Very little now remains to be recorded, for the most interesting cuttings deal-
ing with the history of the British Gypsies during the last three months of the
year have already been considered. On October 5 Henry Holland was fined at
St. Columb for an unimportant offence, and before the end of the month Thomas
Hicks was summoned at East Penwith. Sometime between then (the 5th) and
the 13th Harry Smith was in trouble with the Rutland police.

On the latter day Edith Lee was fined at Pontypridd for obtaining various
articles by means of a trick — the old one of hoaxing combined with fortune-
telling. The same day witnessed the discharge at the Wiltshire Assizes of John
Doe (61), accused of rick firing.

Then those troublesome Hampshire Gypsies or ' mumpers ' (a plague on them
whatever they are) reappeared in the persons of William Wells, Benjamin Wells,
Jesse Wells, James Wells, Job Lamb, Josejsh Williams, Job Williams, and
Jack Stacey, all of whom were convicted at the Whitehill Petty Sessions, for
various small and quite pardonable offences. Others of them who broke the law,
and were caught in the act during this and the succeeding months, included Jack
Lee and Walter Lee (damaged undergrowth at Thickthorn), William James (used
abusive and threatening language at the same place), Henry Lee (used a cart with-
out a nameplate on it at Odiham), Edward Lane (stole 3d. worth of firewood, the
property of His Majesty the King at HoUywater), Elizabeth Ray (got drunk and
became disorderly at the same j^lace), James Ray and Benjamin Mitchell (rescued
Elizabeth Ray from the police), Noah Cooper (used obscene language at Christ-
church), Alfred Edwards (kept a dog without a licence at the same place), Ann
Willett (damaged growing shrubs at Newport, LO.W.), William Castle and
Richard Sheen (damaged the New Forest), Reuben Hicks (worked a horse in an
unfit condition at Yateley), Mary Ann Coates (allowed horses to stray at White-
hill), and Benjamin Mitchell (assaulted Tom Lee at HoUywater, the latter being
also accused of assaulting Elizabeth Ray ; evidence being given by Fanny Lee,
John Smith, Daisy Mitchell, and Eli Frankham). There must have been a very
large encampment in the Whitehill-Hollywater neighbourhood.

The Ongar district of Essex, too, harboured a considerable number of Gypsies,
for on October 16 Walter Buckley, Elias Hedges, sen., Elias Hedges, jun., Alice
Hedges, John Taylor, H. Adam, Linder Thorpe, E. Harris, Alfred Harris, and
Joseph LTpton, were all fined for taking caravans onto Norton Heath.

That Gerrards Cross Common was another gathering- place is proved by the pro-
secution on November 22 of John Smith, late of Gerrards Cross, Ballcher (Belcher)
Lee of Chatham, George Cooper of Croydon, Francis Light of Bristol, Brittania
Smith of Oxford, and Sidney Smith of Northampton, for wilfully damaging the
grass and turf thereon, and (in some cases) for^na'in' their graid in a neighbouring
field of sainfoin. A month later some of the same party were around Kingston,
for Belcher Lee and John or Joe Lee of Chatham were summoned for allowing
horses to stray at Broad Lane, Walton, and George Cooper for pitching a tent on
the highway at the same place.

In Kent nothing of interest happened, except the prosecution of John Smith,
sen., and John Smith, jun., for encamping on the highway at Favershimi about the
middle of October ; of Frank and Sarah Collins at Tunbridge Wells on October

128 AFFAIRS OF EGYPT, 1909

24 for a minor offence ; and of Thomas Eastwood at Bromley on December 3, for
wilfully damaging and stealing a portion of a fence. Why only a portion ?

A Surrey Gypsy named Job Smith was fined at Woking early in November,
and several Sussex Gypsies (pray pardon the inaccuracy of description) including
— Warner, Thomas Vinden, Lena Othen, Gertrude Ayres, Mark Ripley, Albert
Matthews, Fred Turner, Samuel Saunders, and Joe Chapman, were subjected to a
similar annoyance. There was a considerable camp of such travellers at Crow-
borough. They were just about as good Gypsies as the Mrs. Reid or Johnstone,
an aged tinker woman, who was interred at Logierait Churchyard on October 29.
It is recorded of this old lady that her artful manner of appealing for assistance
seldom failed to have the desired effect.

The blood is probably a little blacker in Henry Smith, whose drinking propen-
sities got him into trouble at Hereford ; and in Harriet Smith (27), who was
charged at Worcester with allowing her children to beg. Certainly it must be so
in Thomas Locke, who, with Cornelius Shepherd, was convicted of poaching at
Newport (Salop), a town where Zebulun or Jim Locke, Esmeralda's brother, has
made his home for many years. Also in Leonard Lock (one of Poggi Bui's breed),
a lame Gypsy encamped at Oaken Lawn, who was ordered to pay 20s. 6d. at
Wolverhampton on December 20, for assaulting a gamekeeper by striking him
across the head with his crutch. Several years before, the gamekeeper had ordered
Lock away from Kiddlemore Green, and was warned at the time that he would
suffer for it, even if the Gypsies had to wait twenty years for their revenge. It
ought to have been a great relief to him then to get his thump on the head over
and done with, but as every one knows gdjos are ungrateful and keepers very
spiteful.

Invasion. — As far as can be gathered, the British Isles were very little troubled
by the presence of foreign Gypsies. On January 22 John Georgevitch, a
' Siberian Gypsy,' was accused at Ballymena of discharging a gun with intent to do
grievous bodily harm. The prisoner could not understand English, so his com-
panion, John Mitrovitch, acted as interpreter. The crowd, it was stated, behaved
in a very riotous and improper manner, throwing stones at defendant's van
because there was no performance. The case was dismissed.

On November 18 a picturesque band of ' Austrian ' Gypsies, nineteen in number,
arrived at Dover from Calais, four were found to be suffering from ophthalmic
troubles, and were deported, the rest being admitted. According to the S.E. and
C.R. officials, the party took train to London. The men were coppersmiths, and
wore smartly embroidered capes slung over their shoulders, loose breeches, top
boots, and wide-brimmed hats. Nothing more was heard of them.

(jS) Literature. — The newspaper and magazine Press was not flooded with con-
tributions from Romane Raid during the year under consideration, nor did the
hack writers greedily pounce upon a subject that might have afforded them
unlimited copy of a striking and picturesque character. Consequently there is
little to record in this section dealing with ephemeral literature.

To T. P.'.s Weekly, April 9, the present writer contributed a paper on 'Jasper
Petulengro and his Relatives.' For what little merit it possessed he was indebted
to the reminiscences of Reuben Brinkley, a fine old Gypsy (albeit not of the bluest
blood) then residing at Ely.

The Neiucasth Weekly Journal and Courant for April 17 and IMay 15 con-
tained short articles by C. A. Booth on Bamfylde Moore Carew and F. H.
Groome respectively.

The NorUiern Whig on May 10 printed an article by Lewis Spence dealing
with the Irish tinkers and their language, and T. P.'s Weekly on October 15 and
November 26 letters by Sherley M'Egill and 'A Romano Rai'on the same sub-
ject. No fresh information was forthcoming from any of the writers.

AFFAIRS OF EGYPT, 1909 129

* Last of the Gipsies ' was the title of a contribution to the Leeds Mercury
of July 20 by T. Fairfax Blakeborough. Whatever may be said about his style
(reflected in his choice of the sub-title, ' Call of the Summer Sun '), Mr. Blake-
borough's knowledge of the Gypsies is not a thing to be scofled at, for he really
must have had a very wide or very peculiar experience of them, to have heard the
children saying their prayers before retiring to rest, and the mother reverently re-
peating some quaint incantation over them before leaving them for the night. He
holds the Egyptian theory !

In The Treasury for August, the eleventh of a series of articles on ' Hobby-
Horses : by some who ride them,' was devoted to ' Studying Gypsies.' The rider,
the Rev. D. M. M. Bartlett, gave a glowing, but unexaggerated, account of the
pleasures experienced by those who wander into the tents of Little Egypt.

The Southport Observer, September 4, contained a long account of Joshua Gray,
locally known as 'Gypsy Joss.' It was just fifty years since he had been married
at Birkdale to Miss Delenda Williams. Both he and his wife had several times
lately recalled that event, but they had not celebrated their golden wedding in any
special way. As he explained : ' when we love a girl we marry her, and there is
an end of it ' — a sentiment that would not have been out of place in Lavengro or
The Romany Rye. In the course of a conversation the old man gave an account
of his life — or rather of that part of it that would be understood by an ordinary gdjo
reporter. He was born, he said, seventy-three years ago at Boston, in Lincolnshire,
in a caravan belonging to his grandmother, who herself, like her grandmother before
her, was born in the open. His grandmother was born at Brindle, near Chorley,
and lived to the age of one hundred and two. She was so vigorous that she danced
a hornpipe just before her death. When quite a boy he visited Southport, but
travelled away again. Later he returned to an encampment in Birkdale, and at
the age of twenty-three married Miss Williams, who was four years his senior.
They had never left the neighbourhood since, but had always clung to the Gypsy
manner of living. In his day he was considered one of the best 10 st. 6 lb. pugilists
for miles around. Indeed he challenged all England at his own weight for £50 a
side, but could find no acceptances. Jos Goss and Jem Mace he numbered
amongst his personal friends. He was also much interested in running, and at the
age of sixty won a 120 yards handicap at Ormskirk. Amongst other exploits he
mastered a large Russian bear that had escaped from its cage at Alexandra Belle-
vue Gardens, where he was employed as attendant at the bowling-green. His
family had been a large one — thirteen sons and one daughter — but only four were
living : Enoch, John, Samson, and Joshua. John still remained single, whilst the
others had married outside their own tribe. Only Joshua, however, lived in a
house. He could trace his descent for several hundred years in England, but was
unable to fix any date when his forebears arrived here. Enoch hazarded the guess
that the English Gypsies were the descendants of the ' Lost Tribe.' Neither father
nor son had ever suffered a day's illness during their lives. Enoch had lived for
forty-nine years, and did not even know what toothache was. The article was
illustrated by an excellent photograph of Joss sitting outside his spacious tent in
Back Chatham Street.

To the Daily Neivs of September 24, W. R. Titterton contributed a well written
article entitled ' A Welsh Gipsy.' One paragraph will be quoted to indicate the
appeal of the Romanical to a rather susceptible semi-Philistine. ' Look at him
[Matthew Wood] seated there, plucking at a spear of grass ; note the swart, im-
perious droop of the eyelids, the haughty curl of the nostril, the strong sweep of
the moustache, and then speak to him, and see the lids unclose and take the veiled
challenge of those mysterious eyes. And then visualise white muslin thrown over
those labourer's clothes, and a turban wound round those white-tipped raven curls.
And acknowledge that if this race gave up empiry it was of choice, and for some-
thing better worth the having.'

VOL. V. — NO. II. I

130 AFFAIRS OF EGYPT, 1909

A correspondent writing to the Liverpool Daily Post and Mercury on September
29 recounted how, whilst motoring from Liverpool to a remote Cheshire village,
they passed three different bands of Gypsies, some driving horses, others in vans.
' On each occasion our chauffeur slowed down, passing them almost noiselessly, so as
to avoid scaring the horses. Each time he did so we were surjjrised and delighted
to hear several gipsies of each troupe politely thank him, some in quite a courtly
and some in a very hearty way.'

The October issue of the Gornhill Magazine contained the first of the Rev. H.
H. Malleson's charming stories of Gypsy life. It was entitled ' A Spoiler at Noon-
day,' and has been so widely read that it is hardly necessary to call attention to it
here. One or two members may, however, still have a pleasure in store for them.

To the Barrovian — the magazine of the secondary school for boys, Barrow-in-
Furness — John Myers contributed two excellent articles. The first, which bore the
vague and comprehensive title of ' Gypsies ' (vol. ii. No. 3), was a vindication of the
Romani character, and a brief account of the customs, beliefs, language, and appeal
of the Gypsies. In the second, ' The Other Half (vol. iii. No. 7), he conducted his
readers on an imaginary visit to George Smith's ker, to the waggons and tents of
the Hemes and Lees, and then on to the tent of Amos Price, nephew of Fighting
Fred the Gypsy, ' ondaunted by any man living.' It would be difficult to conceive
of a better guide.

In 'Autumn: a Sketch' (T. P.'s Weekly, October 15), J. G. Bristow-Noble
made an old poacher recount how fifty-six years ago a Gypsy buried his wife in a
' deep dell, where bracken and brier and nightshade and old man's beard grew in
dense profusion.' Neither the names of the Gypsies nor the name of the ' deep
dell ' were given, but the author assured our Hon. Secretary that he gave the tale
exactly as it was related to him.

To the November issue of Camjnng the Society's Hon. Secretary contributed an
article on ' The Treasure of the Gypsies.'

In striking contrast with this was Harwood Brierley's 'The "Juva,"'in the
Daily Mail for December 30. The title was a little misleading, for the article
had nothing at all to do with that interesting species of vermin. It was all about
two impossible people — one the author, and the other an aged Gypsy woman of
the Kamlo or Lovel clan, whom he chanced to meet. It contained several tags
of Romani obtained second-hand.

In the Christmas number (vol. ix. No. 3) of the Kendalian, the magazine of
Kendal Grammar School, F. S. Atkinson wrote on 'Gypsies in Westmorland,' giving
an account of the local potters — a class analogous to the Tinkler Gypsies — and say-
ing a few words about Gypsies in general, and those of the English Gypsies most
frequently to be found around Kendal in particular.

During the year lectures on Gypsies were delivered at Clevedon by the Hon.
Secretary, and at Louth by the Rev. George Hall.

America.

The St. Joseph Neu\s-Press of January 5 reported charges against two Gypsy
fortune-tellers, Mary Adams and jSIarie Mark, of defrauding a negro of ?."> in ' a
money blessing rite.' Chief Joe Adams (or Adaniowitz,' who in 1908 made
application for the incorporation of ' The National Gipsy Association of America ')
avouched for their honesty, but Prosecuting Attorney Keller, who confessed to
having been swindled out of $3 himself, fined them §19. It was added that eleven
women had taken out fortune-tellers' licences, costing $50 each. A photograph of
' the mother and the belle of the camp ' was reproduced.

The same paper and the St. Joseph Gazette on January 7 reported that Mary

» See /. O. L. S., New Series, ii. 140, and iii. 292.

AFFAIRS OF EGYPT, 1909 131

and Christ Studio were prosecuted by Peter Sterio for robbing his wife Mary of a
gold nugget, two gold coins worth $10 each, and a locket bearing the symbol of a
secret fraternity. The property was restored, and the case dismissed when Christ
Studio had paid the costs in three English sovereigns, temp. Victoriae. Both
parties apparently belonged to Joe Adams' band.

On January 4 Leno Oloney, from a camp near Union Hill, N.J., was found
guilty of stealing $52 whilst she asked permission to read the victim's hand.
(Surely this must be the Sena Olena ^ who robbed a cobbler of $20 at the Bronx
in 1908.)

The World Magazine of New York for January 3 devoted a page to an account
of Scarletta Demetro, a famous artists' model. She was the daughter of an English
lady and a Rumanian Gypsy who met in 1886. Her tribe was demanding that
she should return and be crowned queen before her grandfather, King Hippolyte
Demetro, should die. But she was inclined to prefer marriage with a Pueblo
Indian, although her people had prepared her a waggon fitted with every luxurious
appointment — even a bath-tub. She wore a charm, ' the hand of Fatma,' made
of gold set with rubies and turquoises, and asserted that ' every gypsy girl wears
one around her neck together with a shell, a tooth, and a red and blue bead.'
The article had two photographs of Miss Demetro and one of the Indian.

The Freeman of St. John, N.B., on January 23 announced the death of Sancho
Vasilovitch,^ king of a tribe of Gypsies who are Catholics and winter at Elmwood
Place, Ohio.

The St. John (N.B.) Newspaper of February 1, told how a Gypsy woman in a
trance had correctly foretold that a hen would lay an egg with a map marked on it
which would show where buried treasure was concealed.

The Times of St. John, N.B., on February 13 published a bad reproduction of
a photograph having beneath it the inscription ' American Gypsies : Romany Women
around their Campfire ready for the Valentine Day harvest.'

The St. John (N.B.) Qlohe reported the reunion with her family of a young
lady who had been kidnapped by Gypsies at the age of seven ' and forced to follow
the customs of their tribe.'

The Christian Herald of March 4 described a visit of Gypsy Smith the
Evangelist (Rodney Smith) to a camp of Rumanian Gypsies at Pittsburg. He
made himself understood in Romani. Their queen was Mrs. George Mitchell (nee
Bessie Gray).

The Morning Chronicle of Nova Scotia, on March 15 announced the arrival of
a large troupe of Gypsies from England.

During March, Hoboken, N.J., was overrun by Gypsies who had wintered at
Elizabeth. For insisting on telling fortunes and using insulting language a number
were arrested, and Maria and Annetta Trenia, Maria Rinia, and Maria Rillecollo
were fined $5 each.

The New York Press of April 10 reported the passage of one hundred and fifty
' genuine gypsies' through Montclair, N.J., en roxite for Pennsylvania. A paper in
German mentions the buried of a ' Gypsy' queen, Mary Gorman,^ wife of James
Gorman, at Cincinnati, Ohio, on April 14. She had died on November 6, 1908, at
Pittsburg, Kansas, whence the corpse had been brought to Cincinnati. A wake
lasting the whole night preceded the funeral.

The Philadelphia correspondent of the Neiv York Times on April 21 reported
that a negro of that city had been arrested for stealing $10,000 from Ehoda Lovell,
an aged Gypsy queen, camping on Lancaster Pike, Bryn Mawr. She was said to
be a Welsh Gypsy.

' See /. G. L. S., New Series, iii. 294.
2 See J. G. L. S., New Series, i. 147.
^ A common Irish tinkler name.

132 AFFAIRS OF EGYPT, 1909

The Montreal papers of May 11 mentioned a party of twenty Italian Gypsies,
said to have come from Florence, who were en route for Saskatchewan.

During June a Gypsy horsedealer, Fred Artcher, of Binghampton, N.Y., was
robbed of §4500 by three men.

The New York Evening Sun of June 17 told how the Gypsies of Trenton, N.J.,
had been obliged to move on because a hostile mob accused them of kidnapping,
owing to one of their women having chased a small boy through the streets.

The Winnij^eg Tribune reported on June 8 that a band of twenty-two well-to-
do Gypsies had been refused jjermission to cross the border into the States, as they
had not the necessary certificate.

The Montreal Star annoiinced on June 26 that the Ontario police were asking
the Dominion Government to deport back to the States a band of Gypsies which
was at Peterboro.

The immigration authorities of the United States in July decided to deport back
to Buenos Ayres twenty-four Rumanian Gypsies, on the ground that they were
likely to become public charges. Their objective was Oakland, California. The
Gypsies furiously resisted the officials who were conducting them to the liner, and are
said to have used their babies as clubs, a proceeding which caused a hostile mob to
attempt to lynch them. This ill-treatment evoked an article in the Providence
Sunday Journal. A sympathetic account of Gyi^sies in the States, and especially
of Stanleys, horsedealers in Providence, was given. Some facts in Gypsy history
were mentioned, and there were three photographs (A Gathering of Gipsies in
Eastern Roumania ; An Encampment in the Steppes of Eastern Europe ; Austrian
Gipsies as Labourers) and a sketch (Gipsy Women in the Streets of Bucharest).

The Daily Chronicle of July 20 announced the birth of a daughter of ' King
Petrovitch,' ^ leader of a band of Servian Gypsies, two days out from Cherbourg en
route for America.

The Montreal Family Herald and WeeMy Star of July 21 reported that a
Gypsy, George Brazil, had been sentenced at Uckfield for chicken-stealing.

'Gypsy Sam' wrote to the Providence Sunday Journal on August 3, from
* Gypsy Camp, Malumick (R.I.), offering 3100 for evidence of any Gypsy having
been convicted of an offence against the criminal code of the State in which he
resided.'

At Lloydminster (N.B.), on August 29, Volseil Mitchell, a wealthy Gypsy
rancher, charged his daughter Volga with stealing $!16,000 from him before eloi)ing
with a negro minstrel. An amicable settlement was eventually made.

At Chicago, on November 22, Zalacha (or Zalreho) Demitro, a Gypsy king, and
his son Ephraim were arrested for kidnajiping Amelia, the daughter of Ephraim
Johnson, another Gypsy. Nicholas George and his family, who were witnesses for
the prosecution, were informed against by the Demitros, who said they had crossed
the Canadian frontier without permission.

In what appears to be a garbled version of the above story in the St. John (N.B.)
Globe of November 5, Spero Nicliolas, son of Nicholas George, falls in love with
Mary Uboniwich. Her father Ulanzo is given §1500 for the girl, and she is carried
off. But here the famous cliief Joe Adams steps in and wires to his brother chief,
Aleck, to stop the marriage. Certainly Joe Adams and Zlatchio (this name seems
to trouble American journalists) or Slatcho Demitro are enemies. But in addition
Joe has a brother Nicholas.^

Austria and Hungary.
Many papers announced the death on February 7 of Countess Festetics, who
married Rudi Nyary,^ a Gypsy fiddler.

1 See J. G. L. S., New Series, i. 147.
- See J. G. L. S., New Series, ii. 140.
» See J. G. L. S., New Series, iii. 296.

AFFAIRS OF EGYPT, 1909 183

The Deutschungarischer Volksfreund for December 3 mentioned a conference
held at Csongrad, where it was proposed to take all horses and vnns away from
Gypsies, as well as knives and weapons, and to brand them on some visible part
of their body, so that they could be recognised easily. The proposals were agreed
to, and a petition was to be forwarded to the Government, suggesting the use of
those means of civilisation.

The Mitteihmgen der Mission fur Sild-Ost-Europa, No. 22 (April), contains a
picture of a Gypsy family in a very primitive waggon drawn apparently by a
donkey, with a few words describing it and begging for subscriptions. The same
periodical, in No. 24 (July), has an article by J. Rohacek, who has attempted a
Gypsy mission in Ober Ungarn. It is chietly devoted to his success with one
convert, a youth named Martinho.

France,

The Daily Telegraph of January 1 reported the illness and impending retirement,
at the age of eighty, of Mddle. Bonnefois, described as a Gypsy, who had conducted
a travelling school for the children of showmen and Gypsies at the fairs of Paris
and neighbourhood since 1873.

The Paris correspondent of the Globe recounted on January 2 that one of his
confreres visited a 'gipsy encampment ' on the Eiviera. The women were good-
looking, and wore coral and heavy jewellery. The chief boasted that he had
£12,000 in the bank and £400 on his person, and displayed much gold. They
spoke French and Italian.

VUnivers of July 8 and 17 had two articles signed 'Arthur Loth,' and entitled
' Le Pfelerinage bohemien aux Saintes M;iries.' ^ The writer thinks the raison
d'etre of the pilgrimage is that the Gypsies regard Saint Sara, whom tradition calls
an Egyptian, as a comimtriot. He describes the bands which turn up and their
share in the ceremonies, and says that they elect their kings and queens there.

A new species of holchano hdro was described in the Morning Leader of July 27.
A Gyjisy informed a countrywoman of Perche, near Orleans, that three persons
had each contributed 1000 francs in order to injure her, and that only by con-
tributing an equal sum could the evil be averted. An easy way of earning
3000 francs.

From Le Petit Temps of August 1 : ' Je prie mes parents bien-aimes, M. et
Mme. Mirlo Wasielowitsch, montreurs d'ours, de vouloir faire savoir a leur fils
Joko Wasielowitsch I'endroit oil ils se trouvent en ce moment. Je les prie de me
telegraphier sous E. D. 1000, a Rudolf Mosse, Hanovre, Thielenplatz.'

L' Express du Midi (Toulouse) on August 3 had a cruel and mendacious article
accusing the Gypsies of every crime, and advocating their strict exclusion from
France.

L' Eclair of September 16 and 17 had two articles by Edouard Lej^age on the
Gypsies and beggars of Paris. The alleys they haunt seem very like the Gypsyries
of Battersea. Peoj^le are advised not to give to them.

Germany.

The Miinchner Ne^ieste Nachrichten for March 11 gives some statistics as to
Gypsies in Bavaria during the year 1908. They record the presence of two
hundred already known large bands and twenty-four unknown, eighty-seven
known Gypsy families and twenty-two unknown, thirty known Gypsies travelling
alone, and eighteen unknown ; but these statistics are admittedly not reliable, as
they include mentions of the same band in different places. Two cases are men-
tioned where Gypsies were murdered by Gypsies, but there has been, during the
last few years, a remarkable abatement of Gypsy trouble in Bararia.

1 See ./. G. L. S., New Series, i. 92-85, 336, 391.

134 AFFAIRS OF EGYPT, 1909

la Der Tag, April 30 and May 1, appeared two articles by W. Brepohl giving
some details of attempts to settle the Gypsies in Germany and Austria, and a few
notes on their character and history. The article was apparently occasioned by
the proposal in the Deutscher Reichstag on March 31 to come to some understand-
ing with Austria as to the methods of dealing with Gypsies.

The Berlin correspondent of the Daily Despatch on June 26 reported the
suicide of a well-known actress, Hedwig Sommer, a daughter of ' strolling gipsy
players.' During her professional career, and even after her marriage to the son of
a rich hotel-keeper of Berlin, she was never able to resist the wandering impulse in
her blood. Her practice of Avandering away alone led to a divorce which was the
cause of her suicide.

Italy.

The Star of January 11 reported that a mass of rock falling on a Gypsy van at
the foot of the Collelijiure Mountain, near Genoa, had killed six people and
injured four,

Persia.

The November issue of Man contained an article entitled ' Notes on Musical
Instruments in Khorasan with special reference to the Gypsies,' by Major P.
Molesworth Sykes, C.M.G. It was illustrated by three exceptionally good photo-
graphs of Gypsy musicians with their instruments. A second article by the same
author in the December issue, on ' Tattooing in Persia,' mentions that the work
is generally done by Gypsy women.

Russia.

Various newspapers reported the escape of a Gypsy woman -from Odeoff Gaol
with a child five months old.

The Leeds Mercury of March 15 reported that a Cossack of Poltava was suing
a Gypsy for wrongly telling his fortune. After securing a large amount of fees,
and sewing into his coat a five-rouble gold piece (made of copper), she told him he
would be able to borrow as much as he wanted from the first man he met. His
attempt to do so failed signally.

The New York Staats-Zeitung in July mentioned a case of hokhano hdro
pliyed on a lady living near IVIoskow. She was induced by a Gypsy woman to
put about 1000 dollars' worth of jewelry in a bundle, give it to the Gypsy, and
look the other way while the Gypsy delivered her jirophecy. The bundle was then
returned to her, with in^tructions that it was not to be opened for three days. It
was then found to be empty.

Servia.

The Otazhina is responsible for a statement that a Gypsy from Levtscha called
Siilga arrived in Belgrade claiming relationship to King Peter.

Spain.

G. Adams-Fisher contributed to the Los Angeles Times of Ajiril 4 an article
wliich included a description of the Gypsies of Granada, illustrated by a photo-
graph of a ' Gypsy Dance.' They offered brass trinkets for sale and told fortunes,
whilst seizing every opportunity of stealing. They wore dresses of bright colours,
covered with ' gewgaws ' of all sorts. Their homes were holes in the rocks ' in the
valley beyond the Darro.' During the festival of Corpus Christi they gave a dance
and sang songs which were vicious and offensive. Nevertheless the American
visitors voted song and dance * as delightful as they were disreputable.'

THE SONGS OF FABIAN DE CASTRO, EL GYPTANO 135

Turkey.
A newspaper in Yiddish said that the Gypsies of Pravista had protested to
Parliament against a description of them in the Statute Books. They desired to
be described as Mohammedans and not as Gypsies, and said that they were pre-
pared to fulfil all the duties of citizens, even military service. In the debate on
the subject, Major Wasfi Bey maintained that their request should not be granted,
because they were not allowed the same rights as other citizens in the Province,

v.— THE SONGS OF FABIAN DE CASTRO, EL GYPTANO

Communicated by Augustus E. John, and
Edited by Herbert W. Greene

FABIAN DE CASTRO was born some forty-five years ago at
Linares in the Province of Andalusia. Like so many other
distinguished children of Apollo, he while still a lad was seized
with the Wanderlust, and forsook his respectable family to take up
with gajos or other Gypsies, like himself in the 'roving line.' He
has plied many trades and practised many arts, and has travelled
alone or in strange company, afoot or otherwise, through many
lands.

This master Ouitaryisto, when last heard of, was temporarily
lodged in the Estaripel of Toledo, whither he had been forcibly
conducted by the Commander of the Civil Guard for the offence
of painting a picture which that functionary judged subversive of
law and order. Let us hope that Fabian will soon be released to
sell the notorious work at an increased price, and add one more
chapter of accidents to those amazing Memoirs, the publication
of which may be eagerly looked forward to by Gypsy students.
Indeed all aficionados of life or literature are likely to be pleased
and diverted by the varied experiences of this modern Gil Bias,
recounted with that unfailing Gypsy humour which finds fun in
unexpected places, and seasoned with that philosophy of which
wandering Bohemians alone seem to possess the secret.

The following handful of songs from the voluminous tradi-
tional repertoire of El Gyptano, though of small linguistic or
ethnological value, and divorced as they are from the magical
accompaniment of the guitar, illustrate at least the profoundly
rooted belief of the CaUs in their Egyptian origin, and the spirit
of solidarity which animates their race. As for Fabian, his con-
viction of his noble descent from the Pharaohs is unalterable.

136 THE SONGS OF FABIAN DE CASTRO, EL GYPTANO

' But see/ he will say, ' in all countries the Gypsies -will tell you
they come from Egypt, how are you going to explain that ? And
your savants who profess to read the hieroglyphs — in reality there
is only one person capable of that, and that is my old aunt, but
she knows all the signs ! Why ! you have only to look at Gypsies
to- see that they are Caballeros. . . . Nevertheless, my friend,' he
adds solemnly, ' to be noble, it is not merely sufficient to be a
Gypsy!' And with this comforting admission I will tactfully
leave Fabian de Castro, successfully introduced, I trust, into
company at once sympathetic and grateful ! — Augustus John.

1. Por esas sierras y voiles By these mountains and valleys
Bajan los pobres Gitanos, Descend the poor Gypsies,

En busca de Pha,raon In search of Pharaoh

Que era su primito hermano. Who was their first cousin.

Pure Spanish, except that priraito is a diminutive, unknown
to my dictionaries, for primo hermano = first cousin.

2. La Gitana que es Gitana TheGypsywomanwho-isaGypsy
Y su sangre la mezcla And mixes her blood
Merecia los tormentos Would deserve the torments
Que daha la Inquisicion. Which the Inquisition provided.

Pure Spanish. If tnezclo, which stands in the original MS.,
is right, it means, mixed ; i.e. is the past tense.

3. Esq no lofirma el rey, This the king does not sanction.
Que Gitanitas con Gache Gypsy girls with Gajos

Es sangre en contra la ley : Is blood against the law :

Que repara bien lo que tu So look well to that thou hast

has hecho, done,

Que eso no lofirma el rey. This the king does not sanction.

Pure Spanish, except (rac/ie ; plur. of Gach6 = any one not a
Gypsy.

4. Si pasas por el desierto If you pass by the desert
Fijate en las Gitanitas Beware of those Gypsy girls
Que resucitan los muertos, Who resuscitate the dead.

Que si alguna vez vas d So if some time you are going

Egipto to Egypt

Pasate por el desierto. Pass by the desert.
Pure Spanish.

THE SONGS OF FABIAN DE CASTRO, EL GYPTANO

137

A la hoca de una mina
Endicaban los Cales,
Como la ven tan jJ'i^ofiindo
Se encomiendan d Undehel.

At the moiitli of a mine
The Gypsies were looking,
As they see it so deep
They commend themselves to
the care of God.

Pure Spanish, except endicar = lo see; Undehel, undevel in
the MS. = God ; Cales = Gypsies.

6. Quando chiriclo gillaba, When the cock crows,

Scefia (?) que viene el chivel, You know the day is dawning,
Quinaores de los drones And the robbers of the highroads

Ligueranse a vuestro quer. Are betaking themselves to your

house.

Mostly Gypsy. For the unintelligible Scefia I can suggest
nothing. Perhaps seflai = sign, Spanish. Quinaores I take to
be a formation from Quinas, which = money in Germania, i.e.
fellows that deal with money ; cf. quinar = to buy, Spanish Gypsy.
Gillahar, giliava in the MS. = to sing. Chivel = day. Liguerarse =
to carry oneself. Quer is of course Jeer, but the Spaniards have
no h

Con mi caballo de cana

Y mis estribos de papel
Me voy d correr la Espana,

Y de alii te voy d traer
Un celeniin de castanas.

Pure Spanish.

With my wooden horse (^it horse

of cane)
And my paper stirrups
I am off over Spain,
And from yonder I will bring thee
A full measure of chestnuts.

8. Quiere me que soy minero
De la Sierra del Guayamo,
Yo[he] descubierto unfilon
Que tiene un m,etal Gitano.
iQue no lo 2^'^bli[ques] por
Dios !

Love me for I am a miner
From the Sierra del Guayamo,
I have found a reef
Which holds Gypsy metal.
For God's sake tell no one !

Pure Spanish. Filon I take to be a technical word for a reef
of metal connected with Filo = edge.

138

THE SONGS OF FABIAN DE CASTRO, EL GYPTANO

Primito, dame que ti pie,
Viniendo sinelo de Egipto,
Que ahillelo de Faron
Como todos Gitanitos.

Give me to drink, little cousin !

I am from Egypt (lit. I am com-
ing).

I come from Pharaoh

Like all Gypsies (lit. little
Gypsies),

Tripie in the MS., I suspect conceals ti _pie = drink to you.
Ahillelar = to come. Sinelar = to he. Piar = to drink.

Canto de Noche Buena. Christmas Carol of

THE Gypsies,

Abre mi la puerta, primo.
Que yo tamhien soy de

Egipto,
Que vengo de Pharaon
Como to' (Sc. todos) los

Gitanitos.

Todo aquel que sea Gitano
No niega su descendencia :
Yo no husco qualidad,
Que husco correspondencia.

Que Pharaon dice: —
Unid vuestras Tnanos,
Porque en nuestra raza
Somos to's hevTnanos.

Y vayan viniendo
Los vasitos llenos,
Hasta que digamos : —
Bueno esta lo bueno.

Open the door to me, cousin,
For I too am from Egypt,
For I come from Pharaoh,
Like all true Gypsies.

Every one who is a Gypsy
Denies not his descent :
I seek not quality,
But correspondence (? of blood,
or a friendly welcome).

As Pharaoh says : —
Join your hands,
Because in our race
We are all brothers.

And let come and go
The full cups,
Until we say : —
Good is the good.

The concluding line is not a mere tautology, which would be
Bueno es el bueno. I take it to mean ' The good stuff, i.e. the wine,
is all right, i.e. where it ought to be, in our stomachs.'

THE SOUND 5h 139

VI.— THE SOUND CH.
By Bernard Gilliat-Smith.

PROFESSOR JACOB WACKERNAGEL, in an article entitled
' C und J ' {J. G. L. S., New Series, iii. 119), discusses the
question of aspirated consonants in the Gypsy language, and in
doing so takes it for granted that ch does not exist in European
Romani, — 'dass endlich flir c7t durchweg c eingetreten ist.' My
object in writing this note is to dispose, once for all, of the in-
accurate theory of the non-existence of ch in Romani, for which
Paspati is largely responsible. To Paspati ch was an entirely
foreign sound, not existing in his modern Greek, nor in Turkish,
and it escaped his ear.

An examination of the Bulgarian Romani equivalents of the
words mentioned by Professor Wackernagel is of the highest
interest. We may leave out cukel, which should be dzukel as
Professor Wackernagel rightly observes, and therefore has no
bearing on the question. But the following most certainly do
possess the aspirate in Sofia, namely: chih ' tongue,' chain 'cheek,'
6had- ' to be sick,' chin- ' to cut.'

It is a most interesting fact, which goes far to prove the already
accepted view ' dass in den europaischen Zigeunersprachen
vielfach Verschiebung der Aspiration, namentlich solche auf den
Anlaut, stattgefunden hat' (Wackernagel, loc. cit), that ' cheek' is
in Sofia undoubtedly 6ham, and therefore corresponds to Sanskrit
gamhha (Pott, ii. 193) and not to the Hindustani cdbnd (Mik.,
vii. 28); whereas this last word cdbnd has its equivalent in
Bulgarian Romani catn-kerdv ' to masticate,' where the aspiration
of c does not exist.

Unfortunately the Sofia Gypsies do not aspirate the ^ in ^ar/gd
* legs ' ; why I cannot tell. But I am not sure whether the
word for ' yesterday ' in Sofia, ic, ought to be brought into the
question. Is it not equally probable that the final consonant of
this word is only voiceless because it is final (cf. jak, jagdte ' fire/
rik, rigdte ' side,' but jak, jakha ' eyes ') ? As a matter of fact
my Lalere Sinte pronounced the word iez.

140 REVIEWS

I submit the following list of words in which there is no doubt
as to the reality of the presence of cJt : —

chddav, I vomit. chiygjardv, I bore a hole.

^hai, girl. choldv, I peel.

cham, cheek. chomut, new moon.

cliavo, boy. chon, moon.

chavri, young chicken. chord, beard.

dhel, smallpox. chordv, I pour.

chib, tongue. churi, knife.
cliindv, I cut.

Also achdv ' I remain,' uchardv ' I cover,' uchandv ' I sift ' (Paspati's
ushandva) ; but usljardv ' I knead ' (Pasp. ushlerdva).

It will be seen that Sh is found at times where it ' ought not to
be.' The regular past participle of achdv is asld.

The list is not exhaustive, but is sufficiently large to prove the
existence of ch in Romani.

REVIEWS

Juli Vallmitjana. Els Zin-cal6s (Els Gitanos). Barcelona Tip.
' L'Aven9' : Rambla de Catalunya, 24. 1911.

Pere Salom. Gitanos. Llibre d'Amor i de Pietat. Barcelona
Societat Anonima La Neotipia. Passeig de Gracia, 77, int.
1911.

CATALONIA seems to have experienced of late a revival of
interest in the Gypsies. Senyor Vallmitjana, who some
time back published a novel about them. Sola Monjuich, under
the noTn de plume J, V. Colominas, has now produced in his own
name a play. Els Zin-calos, a copy of which he has forwarded to
us. The play itself is short and simple. A quarrel between two
husbands leads to the wife of one putting a solemn curse on the
daughter of the other. Consequent despair of the daughter and
her mother. Reappearance of the husbands (neither having
killed the other), appeals to the invoker of the curse, who
graciously takes it off again, general reconciliation, and final
bestowing of the girl. La Xivet, upon her lover. El Cigaleta.

There are a good many Gypsy words mixed up with the
Catalan in which the play is written, and the following list, from

REVIEWS 141

which such common words as husno, inanro, quer, etc., have been
omitted, may be of interest. In each case I have given the
author's translation, adding the ordinary form in Spanish
Gypsy.

Adinyar= to give (dinar).

Atxalar = to go (chalar).

Atxip = tongue (chipi).

Bet. I do not quite understand this passage. ' Que y agin
omems amb tanta mala hd' i.e. that there should be men with so
much — ! poca solta, says the author, but I cannot translate, and
with the remark that bci suggests hae = hand, must leave the puzzle
to wiser heads.

Barbie ,i i -^ r^ ^ • ^ ■ ^ 7 .

. V = pretty {balgi). Can this be a misuse oi ban ?

Cat = stick {caste).

Oesie^s = cuckold. This is not a Gypsy word, but only the
Spanish crestado.

Cujabar = to deceive {ionjobar). Here the Catalan Gypsies
seem to have retained a form which their Spanish brethren have
lost. Cf. Paspati, p. 817.

C/urrio^ft = trick, deceit (curreZo = work).

Garibelar = to say, talk. This, if correct, seems to be a use
peculiar to the Catalans, unless it be a form of gibelar = to sing
used in the slang sense of the French chanter. Garabelar is good
Spanish Gypsy, but it means ' to guard, take care.'

Garo = h.e&d. I do not know this word for jero. Can it be a
mistake for garlo = neck ?

Jala = to eat (jamar).

Mutxel = ]ius]il This may be connected with m-W/si^e (silent)
and maguelar (to be silent), but I rather associate it with raucar
(to leave) ; Eng., muk, meJc, in the sense of ' drop it ! ' C£ Romany
Rye, ch. 5.

Panyali = brandy (panicari).

PuZ = excrement. Here, I think, the author has made a
mistake. The phrase is jald (v.s.) una pul, and the meaning seems
obvious, but puZ is clearly the Eng. bul ; cf. Paspati, p. 583, ubi
' Vul, Bid . . . Te khan mi vul, qu'ils mangent mon c.,' which
is exactly our phrase here. Consequently, when in Rebolledo's
Dictionary I find ' Rule, culo,' etc., I suspect we should read Bule.

Quartilles, Fer unes = to cut the hair on the pasterns of a horse.
This is a thoroughly Gypsy occupation (cf. Borrow, The Gypsies of

142 REVIEWS

Spain, pt. ii. ch. 2), but not a Gypsy word, being simply the Spanish
caartillas = pasterns.

f/a = yes (unga).

Uribinyd = to weep (orobar).

X'im = bride. So it appears both in the text and in the note,
but surely it must be a misprint for xavi (tchavi, Pasp.). At any
rato xavo occurs later on.

Xuguelet = dog (chuguel).

And I may add sobinyar = to sleep (sobar).

The contribution of Senyor Salom consists of a series of short
sketches of Gypsies, mainly of a melancholy kind. There is not
much Gypsy talk in them, though the opening sketch of a Gypsy
marriage tells us that the chief began with the solemn words of
St. Matthew, spoken in his own language : 'Mangue ardiaelare y
chalare al batuse y penare, etc' What appropriateness there was
however, in this use of the words of the Prodigal Son is not
explained, any more than why a somewhat Rabelaisian quatrain is
assigned to the bride, when it should obviously be spoken by the
bridegroom. Another quatrain, of a similar class, may be cited
from a later story, as a specimen of the dialect as reported by the
author : —

El rainche de esa rumi

Dicen no tenela bales ;

Los he dicaito yo,

Los tenela muy juncales.

The first comment is that here, as in the other two quatrains,
the language is Spanish not Catalan, and the second that tenela is
either a misprint or a mistake for terela. Among the very few
other words used the only one requiring notice is brijili, which,
according to the author, means 'body.' I cannot trace it, but
perhaps some other member of the Society may be able to do so.

Herbert W. Greene.

NOTES AND QUERIES 143

NOTES AND QUERIES

8. — A Great American Rai

Albert Thomas Sinclair was born on December 4, 1844, in North Beacon
Street, AUston (Boston), where both his parents' families had bnilt houses. His
father was Thomas Sinclair, direct descendant of John Sinclair, the Scotsman who,
about 1658, had founded Exeter, N.H. : and his mother, Caroline Abbey Tracy,
whose English progenitor, Lieut. Thomas Tracy, ninth son of Sir Paul Tracy,
came to Salem, Mass., in 1636. After three years at the High School on Academy
Hill, Mr. Sinclair entered Harvard at the age of fifteen ; graduating, in 1864, fifth of
a class of ninety-nine, among whom was Mr. Robert T. Lincoln, son of the President,
and afterwards U.S.A. minister in London. On reaching majority he was called to
the Sufi'olk bar, and practised as Counsellor at Law until his death. A delicate
child, his physical training received special attention ; and so successful was it
that he developed into a ' strong man,' was the best boxer of his time at college,
grew to the height of 6 ft. Sj in., and became afterwards not only the third best
foil-fencer in the United States, but probably the best with the sabre. He married
in 1889 Mary Terrill Ross, daughter of William T. Ross of Metuchen, N.J., and
had three daughters, two of whom survive him. Mrs. Sinclair died some years ago,
and Mr. Sinclair himself, suddenly, of pneumonia, on April '21, 1911, after four days'
illness, at the place where he was born.

For some years after leaving college Mr. Sinclair must have been fully occupied
with professional duties, for it seems not to have been until about 1880 that he
first met William Cooper at Bar Harbor, and working two hours daily for a week,
collected 1200 Gypsy words before he ever saw a Gypsy book. Thereafter the
study of Gypsies became a passion to which all other interests were subordinated.
He was a man of wide sympathies : his collection of two hundred Oriental rugs was
among the most valuable in the United States ; and he studied and wrote about
eastern music and musical instruments, sailors' chantej''s, tattooing, Shelta, and
the jargon of the Irish masons. But, as he said, his life-work was the Gypsies,
' these other matters are mere side-shows ' ; and wherever possible he treated them
from a Gypsy standpoint, maintaining, for instance, that it was the Gypsies who
introduced the saraband into Spain, or discoursing on tattooing as an eastern
Gypsy trade. In February 1910, he even began to write a book which was to bear
the title ' Gypsies, Tattooing and Shelta.'

Before long every Gypsy near Boston knew ' Lawyer Sinclair,' and, as one of
them said, ' 'e could rokzr to beat the cars.' Then he extended the sphere of his
investigations, making four visits to Europe, wandering largely afoot, and every-
where searching for Gypsies. During one of these excursions he spent a whole
year in Hungary studying the Romane. For the purposes of his work he became
a great linguist, speaking French, German, Italian, and Russian fluently, and
knowing enough of other Slavonic languages, as well as of Swedish, Danish,
Finnish, Irish, and Hungarian, to carry on an ordinary conversation. As his
horizon widened the necessity arose for a knowledge of Oriental tongues, and,
nothing daunted, he undertook the study of Kurdish, Arabic, Persian, and Turkish.
Thus equipped, he began, by correspondence, to collect information about Oriental
Gypsies, exacting reports from missionaries, consuls, foreign ministers, ambassadors,
merchants, travellers, scholars, military officers, and Government officials, in every
district where Gypsies might be found. With the advance of years it became more
difficult for him to visit his old Gypsy friends, or hunt for new ones in the foreign
colonies of Boston. But ' Die alte Liebe rastet nicht ' he wrote, ' The Gypsies were
my first love, I can never forget or neglect them.' And so he encouraged them

144 NOTES AND QUERIES

to call at his house and office ; and, in summer, would sit in his front porch way-
laying travellers, questioning Italian knife-grinders, cross-examining Armenians,
Albanians, or aliens of any kind who happened to stray unsuspiciously into North
Beacon Street, and always with a view to discovering Gypsies or learning about
them.

The positive results of all his immense labour are not great. He formed some
interesting theories, as, for instance, that all bear-leaders, and organ-grinders with
monkeys, are of Gypsy race ; he recognised the vast importance of the study of
Gypsy customs, habits, trades, and occupations — ' We are all so much interested
in the Romanichal, I feel every suspicious person, class, or trade should be
thoroughly looked into.' He maintained with enthusiasm the Gypsy origin of
Hungarian music, and the Byzantine derivation of the word liom. On the
reformation of Gypsies, his views, expressed in a letter dated July 10, 1908, are
illuminating : — ' In America the Gypsies are abundantly taking care of themselves.
Most of them are prosperous and flourishing. None of them are paupers, and none
criminals. . . . The Gypsies in this country do not need to steal anything, and are
developing in their own way into a thrifty, prosperous class, very many of them.
Several in Boston have real estate worth 50,000 dollars or more. So it is in
Worcester, Springfield, Somerville, Fall River, Hartford, Conn., and all over the
country. Some have 100,000 dollars in good real property. Many are responsible
horse-dealers, trusted year after year as fair dealers.

' Of course there is, and always has been, a strong prejudice against them,
especially among some in the poorer and dirtier classes, often jealous of their
success and superior cleanliness. Generally, however, even many of these rather
like them, and to have their fortunes told. Girls and young men who pay a Gypsy
woman 25 cents for a nice fortune get their money's worth in fun. It is much
better for them than to have it done in, or go to, some low theatre or concert
hall.

' Many, very many, Gypsies all over the world prosper if left alone to do it in
their way. It is so with the rich butchers in Spain, drovers and horse-dealers
all through south-east Europe. But for the State to take these people and
suddenly compel them to live as others do, in a thickly populated country, means
misery and death. A captive wild bird nearly always languishes and dies. It has
been so with the American Indians. Some have succeeded as lumbermen, hunters,
guides, scouts. But all attempts to civilise them, and accustom them to white
man's ways in the settled parts of the U.S., have failed signally.' Mr. Sinclair
then quotes an article on Tlie Last of the 3Iassasoits, an ' Indian tribe, now only two
miserable women (and princesses !) taken in charge by the Commonwealth of
Massachusetts, which boasts itself as a Banner State in education, humanity, and
philanthropy ! ' ' What a sad, pathetic story ! Would that every one of these
mistaken philanthropists who wish to impound the Gypsies, and take away — and
kill — their children, could read it !

' We have not done much better with our attempts to improve the negro race in
the U.S. Not one in ten thousand is thrifty or amounts to anything. Education
and our good intentions have greatly deteriorated their wealth, have not improved
their morals, and have made men of but very few of them. In some other countries in
which the State and philanthropists have let the negro alone, and left him to work
out his own salvation, he has done much better. I have met several such negro
families rich, accomplished ladies and gentlemen, treated as equals by their white
neighbours.

'If the Gypsies break the law and commit serious crimes, they should be
punished like other people. But to bring their children up in workhouses is a
wicked thing to do. Their natures will not allow it ; and everybody knows that
even an American poorhouse child seldom becomes anything but a burden to
Society, a pauper or criminal. . . . Let the Gypsies alone. Lend them a help-

NOTES AND QUERIES 145

ing hand if they need one. If they overstep the bounds of the law, curb them
kindly and fairly like others. Do not hound them like wild beasts. Above all
things, do not impound them or take away their children to perish miserably in the
end, as have the American Indians. The process of acclimatising a race like
Gypsies or Indians to a civilised mode of existence must be gradual, perhaps for
several generations.'

Mr. Sinclair's faults were that, though an eager and enthusiastic, he was a
somewhat indiscriminate collector, attaching undue importance to the views of
casual correspondents who were not specialists. He never realised that the over-
worked missionaries were apt to send off-hand reports on a subject which did not
greatly interest them, after a perfunctory and possibly not even personal inquiry.
His convictions sometimes amounted to prejudices, as for instance when he refused
point-blank to accept Professor Macalister's overwhelming evidence that the
Syrian Gypsies call themselves Dom. A hard fighter, he had many a battle with
the writer of this note. We fought for the sake of fighting : fought, I regret to
confess, about such sacred subjects as the derivation of the word Rom ; and
neither of us ever convinced the other of anything. It was a game, and he played
it with spirit : ' criticism and contradictions are exactly what I like,' he said — and,
sometimes, he got them. When sending a manuscript he never omitted the
explicit injunction to return it without hesitation if it was unsuitable. Yet once
when, with trepidation and many excuses, I had refused to print a short note of
his, Mr. Sinclair, after admitting generously ' You hated to send it back : it was
like a dose of physic,' took a disproportionate revenge in a letter of 27 quarto
pages, closely written in his crabbed and difficult hand, and innocent of margins at
either top, bottom, or sides.

It was one of Mr. Sinclair's hobbies 'that every subject should, if possible, be
made interesting to the general reader': that an article 'must be clearly cut, easily
understood, and put in a vivid, striking, entertaining way.' But he took to
writing too late in life, and at a time when, having suspended his studies on account
of ill health and the loss of his wife, his material was in confusion, and he was often
unable to find in his one hundred and fifty notebooks the facts he needed. His sense
of order and his faculty for analysis were also insufficient, and, in consequence, he
never did full justice to his ideas. His papers, like his letters, rambled from subject
to subject in a way which made it impossible to detect any general conclusion
towards which he was working. Certain sentences became stereotyped, and he
frequently repeated them, sometimes more than once in a single letter. ' I must
sling in as many facts as I can everywhere,' he said, and he was prone to do so
even when the facts had no relation to the matter under discussion.

These faults unfortunately robbed Mr. Sinclair's writings of much of their value,
and spread disease in the great crop of scientific results which should have resulted
from his industry and equipment. A definite purpose, a little more organisation,
and he might have advanced Gypsy Lore immeasurably. Even now there is still
a hope that some systematic student, working painfully as his literary executor,
may save from his manuscripts whatever is valuable and give it logical form. Till
then we must mourn the loss of a loyal supporter who wrote often, 'The success of
the G. L. S. is my aim,' or again, ' The success of our Journal is dear to me,' and
pray that among the younger generation of American Bomane Raia successors
will be found who possess Mr. Sinclair's energy and enthusiasm.

9. — The Death-Bird

One dark night eight or ten years ago, at about 11 p.m., when sitting by Crimea
Heme's fire we heard a moorhen crying out, and the Gypsies made comments on the
fact. About two months later one of Crimea's sons died at Sketty, near Swansea
and I should not be surprised if he connected the two events.

VOL. V. — NO. II. K

146 NOTES AND QUERIES

Again, in May 1911, on a Saturday night at about 10.30 p.m., I was sitting
■with two Gypsy women, a Heme and a Lee or Scamp, in their camp among the
bushes at the river-side. The children were in bed, and the men away at a music
hall. The moorhens were very noisy that night, and the Heme woman exclaimed :
' May the Lord stop their breath ! ' The other, after listening intently, said in a
tone of relief : ' It says " kek, kek, kek." ' The sound certainly had a little resem-
blance to ' kek,' and the bird's calls came in groups of three. Alfred James.

10. — Old Customs

Although Oli Lee and his wife, who are living in a tent at Newport, Men.,
awaiting the completion of a new waggon, are only about thirty years old, they
keep up the ancient Gypsy customs. Mrs. Lee told me that she had her own
cups, etc., when chiv'd to wodrus, and that after the month's quarantine they were
broken : and she added that her mother invariably took the additional precaution
of wearing gloves.

Again, whilst apologising for the lack of butter in some cake, she said that her
husband never ate butter in any form, asking — 'How long is it, Oli, since you had
butter ? ' He answered quite roughly, ' How should I know, woman ? ' Then she
lowered her voice and told me that their little daughter who died had been very
fond of bread and butter.

Also, when I had twice corrected Oli, who referred to Cinderella Lovell (in
Way's No. 74", which I was reading) as ' Charlotte,' she told me that the child's
name was Cinderella, and that he was unwilling to pronounce it,

I asked whether they would eat from a plate which a dog had licked — Lazzie
Smith allows his dog to eat from his plate ; — and Oli, pointing to the old kettle,
replied with emjjhasis, — ' If that kettle was to fall into the clothes' water, we 'd
smash it up.'

It is pleasant to think that these customs will not die away for at least another
generation. John Myers.

11. — The Number Eight

Is eight a sacred number among the Romane ? I ask because here [in
St. Joseph, Mo.] they fire eight volleys as the corpse is carried out from the
(Polish Catholic) church-door, keep a fire burning on the grave eight days, and
pour eight libations of whisky upon it. These exasperating scamps are nearly all
Huns. Mart A. Owen.

Uth Oct. 1911.

12. — A Battle in Berlin

It will be remembered that, besides the settlement of horsedealers he described,
Mr. Miskow mentioned a tribe of Hungarian Gypsy nmsicians in Berlin, with
whom they were not on good terms (J. G. L. S., New Series, v. 15). The two
colonies have been at war, and in consequence four of the musicians appeared in
the law courts, charged with l)reaking the public peace. The circumstances were
reported as follows in the Erste Beilage zur Vossischen Zeitung of September 29,
1911, a copy of which has been kindlj^ sent by Professor Richard Andrce : —

'The Gypsy battle in the Wedding district resulted in a charge of breaking
the public peace which occupied the second court of the third Landgericht. The
Gypsy musicians Franz Ansinn, Ewald Wappler, Ratta Weiss, and Peppi Reich-
mann were produced from custody. The accused belong to the Gypsy tribe which

NOTES AND QUERIES 147

has settled in the east of Berlin near the Silesian Eailway Station. This tribe,
■which is nicknamed " The Austrians," lives in bitter enmity with another Gypsy
tribe ■which has pitched its camp in Koloniestrasse and neighbouring streets in the
north of Berlin, and is nicknamed " Prussian." The present accusation is based on
the follo^wing circumstances : In the outhouses of the premises No. 119, Kolonie-
strasse, there have lived for a long time about seventy Gypsies, who mostly support
themselves as musicians. Between these and the so-called " Austrians " there
subsisted a deadly hatred which has already led repeatedly to conflicts. This
quarrel came to a head when a band of musicians believed they had been ousted
from a situation by the others. One fine day a regular battle resulted. About
thirty Gypsies from the east drove in motor-cars to the Soldiner-Strasse, where
they assembled at the house of a former member of their company. From here they
marched, armed with revolvers, muskets, indiarubber cudgels [cf. J. G. L. S., New
Series, i. 133], and daggers, to the premises No. 119, Koloniestrasse, in order to
take their competitors who dwelt there unawares. Here, when the battle-cry
"The Austrians are coming" resounded, the factor for the property, Jurthe the
cobbler, attempted to refuse the storming party admission. Being unsuccessful, he
closed the entrance to the court with a lattice-gate to hinder the intrusion of the
gang until the police were informed. A regular battle with firearms now began
in the court, for the " Austrians " fired over the lattice-door into the windows of
their foes. This put the inhabitants of the next house in a position of great
danger, since the bullets frequently penetrated into their dwellings and shattered
objects. Meanwhile the police arrived and arrested several of the rioters, who
were afterwards conveyed to the bridewell. Proceedings were commenced against
several other Gypsies, but had to be abandoned because their complicity could
not be established beyond doubt. On the proposal of the advocate, the present
defendants were in due course liberated from custody, on producing bail to the
amount of 60 and 100 marks. With one accord they abandoned their deposits
and dispersed themselves all over Germany, so that endless difiiculties confronted
the police authorities when they attempted to catch the fugitives again. They
were finally discovered in Elsass. In yesterday's proceedings the court sentenced
Wappler, Weiss, and Reichmann each to fifteen months' imprisonment. In the
case of the defendant Weiss, three months' imprisonment, endured before the trial,
was counted as served. The defendant Ansinn was liberated for want of sufficient
evidence.'

13. — British Gypsy Crimes, 1910

The following analysis of the charges made against so-called Gypsies during the
year 1910 is based on a collection of press-cuttings mainly obtained from an agency,
but partly also from kind correspondents who have sent many extracts from local
newspapers which the agency overlooked, generally because the name ' Gypsy ' did
not appear in the title of the paragraph. It may be well to remind the reader
that the classification is altogether unscientific, the seven divisions being so
arranged as to form a 'crescendo' of blameworthiness from the Gypsy point of
view. The misdeeds of Group 1 are inseparable from a wandering life, and occur
in the best-regulated nomad families ; the second division contains offences which
are due to carelessness or absence of mind, sins of omission for the most part.
The third has a distinctly sporting character, and includes those crimes which
most of us would be proud to commit if, like the Gypsy, we could aflbrd to brave
the consequences of detection. The transgressions of Group 4 are the results of
poverty, and those marked 5 of ebullitions of the natural man ; while Group 6 is
frankly dishonest, and 7 contains sporadic cases of really serious crime.

148

NOTES AND QUERIES

Damaging turf, etc., by caiupmcr, . . .25

Camping on the highway, . . . .29

Allowing horses to stray, . . . .61

Obstructing road, van unattended, etc., . . 18
Want of water-supply or sanitary accommodation, 13

Sleeping out, . . . . .2

Making fires within fifty feet of road, . . 2

2. Furious riding or driving, .

. 3

Cart or van without lights,

No name on cart or van,

Dog without licence, or collarless, .

. 9

Dog not under control.

. I

Hawking without a licence.

. 6

Breaking pound.
School-attendance, etc.,

. 2
. 12

3. Poaching, ....

. 27

Taking wood, sticks, etc., .

. 8

Fortune-telling,

Hoaxing with fortune-telling.
Gaming, ....

. 10
. 5

Discharging gun,

. 1

4. Cruelty to horses, .

Begging, . . . . .
Cruelty to, or neglect of, children, .

. 7
. 1

Disgracing His Majesty's uniform, .

. 1

5. Assaults (including assaults on police),
Family quarrels, . . . .
Drunkenness, simple.

. 28
. 8
. 36

,, with horses, .

. 1

„ with children,

. 5

Obstructing jjolice or concealing felons,

Obscene language, . . . .

. 12

6. Thefts, value less than ten shillings,
,, value more than ten shillings.
Stealing by ruse (not fortune-telling).
Receiving stolen property, .
Unjust scales,

7. Murder (Pannell and Small),

Arson, ....

Abduction, ....
Robbery with violence, highway robbery,

150

441

NOTES AND QUERIES 149

14. — Kktaining her Maiden Name

Sunday should always be consecrated to visiting Gypsies, for with them it is
a day given over to innumerable pipes and much reminiscence. At least I found
it so when I visited old Josh and Lenda Gray recently at Birkdale. They
added to my store many new genealogical facts adorned with interesting anecdotes.
Moreover, nothing would satisfy them but that I should record everything on the
spot. From a ten-page entry in my note-book, then, I extract the following ;
Josh was the speaker.

'My dear, owld gran'mammy, Sophy [Heme], that's Taiso's [Boswell's] wife,
she wouldn't never relow nobody for to call her Boswell. "My name hain't
Sophy Boswell, she used to say ; it 's Sophy Heme," an' as like be as not she
would del 'em adre the mui. What 's that, raia ? Yes, you 're quite right ; all
her children went in the name of Boswell.'

Very probably readers know of parallel cases, but I have never met with any.

Ambrose Smith's sister, Betsy, resumed her maiden name after her husband,
Elijah Buckley, was killed, and Elizabeth Smith is inscribed on her tombstone in
Birkenhead Cemetery.

Have any members come across cases of Gypsies applying the term aunt to
mother's sisters only 1 T. W. Thompson.

15. — ZiQEUNER IN Montenegro

In Nr. 1 des 4. Bandes des Journal of the Cryjjsy Lore Society gibt Miss M.
Edith Durham einige Notizen iiber die Zigeuner im Balkan. Ich mochte zur
Erganzung derselben ein kleines Erlebnis des Freiberger Geologen Professor Dr. B.
Schwarz mitteilen, welches uns zeigt, welch tiefe Verachtung der Montenegriner
den Zigeunern zollt. Bekanntlich sind alle Montenegrinischen Zigeuner slavisirt.
Sie sind meistens sesshaft und leben als Biichsenraacher, Schmiede, etc. Dabei
bezeichnen sie sich aber selbst immer als Serben. In den Augen der Montene-
griner war daher bis in die neueste Zeit Schmied, Metallarbeiter und Zigeuner
gleichbedeutend. Der nationalstolze Montenegriner konnte es nicht verstehen,
dass auch noch andere Menschen diese Hantierungen wahlen konnten, well sie
doch dadurch nach seiner Ansicht sich auf eine Stufe mit den Zigeunern stellen
wiirden. Ein klassisches Beispiel dieser Abneigung erlebte nun Professor Dr.
Schwarz. Er befand sich in Begleitung eines montenegrinischen Offiziers, der ihm
die finanzinellen Note des kleinen Landes klagte. Schwarz schlug ihm scherzhaft
vor, die Tochter eines Grossindustriellen des Auslandes z. B. eine Tochter des
Essener Gussstahlfabrikanten Krupp zu heiraten. Entsetzt antwortete ihm der
Offizier, dass er lieber in Not verkommen mochte, als die Tochter eines Zigeuners
zu heiraten. Da Krupp Gussstahlfabrikant war, musste er nach Ansicht des
Montenegrinischen Offiziers ein Zigeuner sein. Die Abneigung des Montenegriners
gegen diese war aber so gross, dass selbst die Millionen Krupps und seine
gesellschaftliche Stellung ihn nicht veranlassen konnten eine eheliche Verbindung
mit einer Tochter desselben auch nur zu erwagen.^

F. W. Brepohl.

^ Vergleiche : Dr. Bernhardt Schwarz, Montenegro. Leipzig, Verlag von Paul
Frohberg, 1883.

150 NOTES AND QUERIES

16. — ZiGEUNER IM POLNISCHEN UND KUTHENISCHEN SpRICHWORT

Die Polen haben ein Sprichwort : Dal sie cygan cUa kompanii poioiesic (Der
Zigeuner liess sich der Gesellschaft wegen aufhiingen), Ueber den Ursprung
desselben erziihlt sich das Volk nach Dr. Constantin Wurzbach ^) folgende Sage :

'Ein Kusse, ein Pole und ein Zigeuner lebten in Eintracht zusammen and
fristeten ihr Leben auf eine nicht enipfehlenswerte Weise. Einmal als sie wieder
von einer neuen Unternehniung mit Beute beschwert heimkamen, fingen sie an
iiber das Gefahrliche ihrer Lebensweise nachzudenken und wurden nicht wenig fiir
ihre Zukunft besorgt. ' Ach,' begann der Eine, ' wenn sie uns einmal auf frischer
Tat erwischen, so werden wir ohne Widerrede gehangen und sie geben uns auch
nicht Zeit unsere Frevel zu bereuen.' — ' Du hast Recht,' fiel ihm der Zweite, dem
dies zu Herzen ging, ins Wort ; ' bereiten wir uns auf den letzten Augenblick vor,
denn wir kennen nicht Tag, nicht Stunde, in denen wir von dieser Welt Abschied
nehmen miissen.' — 'Gut,' meinte der Dritte, 'bereiten wir uns alle auf diese
feierliche Stunde vor, denken wir als hiitte sie bereits geschlagen ; binden wir
einen Strick an den nachsten besten Ast und hangen wir uns einer nach dem
Anderen auf. Sie waren einer wie der Andere nicht wenig iiber solch Yorschlag
bestiirzt. Nachdem sie eine Weile im tiefen Schweigen vor sich hingestarrt,
unterbrachen sie die feierliche Stille niit dem Ausruf ' Versuchen wir es also' —
'Wenn ich den Fuss riihre,' sagte der Russe, 'so bindet mich los.' — 'Mich ' meinte
der Pole, ' wenn ich mit der Hand winke.' — ' Und mich,' setzte zuletzt der Zigeuner
hinzu, 'sobald ich aus Tollem Halse pfeife.' — Der Pole und der Russe iiberstanden
gliicklich die Probe, der Zigeuner aber konnte, da ihm der Strick den Hals
zusammenschniirte, das verabredete Zeichen nicht geben und schlummerte fiir die
Ewigkeit ein. Von da an pflegt man, wenn man, minder aus eigenem Antrieb als
den Freunden zu Liebe, irgend eine Sache unternimmt, zu sagen : ' Der Zigeuner
liess sich der Gesellschaft wegen aufhiingen.'

Die Ruthenen und Kleinrussen haben das gleiche Sprichwort : Pry kompanii
daw sia i cyhan jwwisyty. Jedoch hat bei ihnen, wie auch sonst bei den
polnischen Grenzbewohnern der Ungarisch-galizischen Grenze, das Sprichwort eine
andere Sage zur Grundlage. Dieselbe lautet :

'In die Wohnuny; eines Edelmanns schlich sich zur Nachtzeit ein Zigeuner,
zog eine grosse Tasse von einem Tische, worauf sich anderes kostbares Gerjite
befand, und da er sie ihrer Schwere wegen nicht halten konnte, liess er sie fallen.
Das dadurch entstandene Getiise weckte die zahlreiche Dienerschaft. Der
Zigeuner, den Gedanken an Beute aufgebend, suchte in rascher Flucht seine
Rettung and verbarg sich im nahen Walde. Der durch den Verlust mehrerer ihm
werten Gegenstiinde — die im Fall zerbrochen waren, — erbitterte Herr, befahl
seinen Lenten, den Tiiter zu verfolgen und aufzubringen. Sie erwischten auch
bald zwei Zigeuner, welche sie vor ihren Gebieter stellten. Dieser hatte ira
Bereiche seiner Besitzungen das Recht iiber Leben und Tod. Die Zigeuner
gestanden iiu Verhure, dass Einer von ihnen der Tater sei ; jeder aber erkliirte,
weder von der Absicht seines Gefiihrten iiberhaupt, noch von dieser Unter-
nehniung insbesondere etwas Niiheres zu wissen, da jeder fiir sich seinen Geschiiften
nachgehe. Darauf nahm der Ortsrichter sie ins Verhor, fragte sie, wer von ihnen
sich ins Herrenhaus geschlichen und den Schaden angerichtet habe und versicherte
sie, dass der Unschuldige sogleich wiirde in Frciheit gesetzt werden, widrigenfalls
sie beide gehangen wiirden. Nichts desto weniger wollte der Unschuldige seinen
Gefahrten nicht verraten und liess sich der Gesellschaft wegen aufhiingen.'

Aus der zweitcn Erziihlung, wie aus dem Sprichwort iiberhaupt, geht hervor.

Dr. Constantin Wurzbach, Die S prichio6rter der Polen, Wien, 1852.

NOTES AND QUERIES 151

dass die Zigeuner in fruherer Zeit unter den Euthenen als anfopferuiigsfahige
Menschen und treue Freunde ihrer Genossen gegolten haben. Dies ist keineswegs
fiir den Zigeuner forscher wertlos. Denn die Ruthenen hatten ja, wie auch die
Polen, zu alien Zeiten sehr oft Beriihrung, ja, man darf fast sagen, dauernden
Umgang mit den braunen Scilinen der Freiheit. Wenn das Volk sich dalier eine
derartige Meinung bildete, so beruht diese auf Beobachtnng. Die Ruthenische
Sage wiirde somit gegeri den Vorwurf der Feigheit, der ja ofter den Zigeunern, z.
B. von Liebich, gemacht wird, sprechen.

Friedrich Wilhelm Brepohl.

17. — Reputed Gypsy Settlement at May Hill

The Rev. D. M. M. Bartlett asked (J. G. L. S., New Series, iv. 64) whether a
Gypsy settlement at May Hill, Gloucestershire, has been identified. In answer
to his query, Mr. William Crooke has most kindly sent letters from the Rev. Barnard
K. Foster, Rector of Taynton, and the Rev. S. Summers, who has been for seven
years the resident curate in May Hill itself. May Hill is about nine miles from
Gloucester, and contains nearly a hundred houses, chiefly in the parish of Taynton,
but partly also in Huntly and Longhope. The inhabitants get their living by
working in the woods, doing farm-work, brickmaking, etc. ; and Mr. Foster de-
scribes them as apparently ' a distinct race from the rest of the parish, virile and
hardy, with a distinct tendency to breed, there being often twelve or fourteen in
one family. The children are alert, quick in answering, and have nice features.
Superstition prevails, and was very prominent about four years ago, when there
seemed to be cases of witchcraft which attracted the attention of the London
papers. The race on Msiy Hill seems to interbreed, and there are frequent cases
of insanity.'

Mr. Summers, however, denies that there is any trace or tradition of Gypsy
origin, or that there is anything particularly interesting or uncommon about his
parishioners. Such peculiarities as they possess he attributes to their isolated home
and to in-breeding, and he reports that, being now much more closely connected
with the rest of the world, they have lost to a very great extent their old-world
peculiarities.

18. — The Souls of Donkeys

During the spring of 1910, as I was passing down the Rambla in Barcelona,
I noticed over a small shop the sign El Gallo de Moron. Having spent some
time in Mor6n, and thinking the proprietor might have an interesting anecdote
about his sign, I entered. The proprietor was a garrulous old fellow, who told
me little about M Gallo de Moron, but gave me the following picturesque
information : — ' I am a native of the province of Soria,' said he. ' At the famous
fair of Almazan, in', that province, the Gypsies on All Saints Day light up the
cribs in the stables, saying that it is to light the souls of the poor little donkeys.'
(Los Gitanos iluminan cada pesebre y dicen que es para iluminar las animas de
los pobrecitos hurros). J. Stewart Maclaren.

19. — Smearing Door-Posts with Honey

In reviewing Mr. Winstedt's article on ' Forms and Ceremonies,' I referred to
the custom of smearing the gate-posts with honey (.7". G. L. S., New Series, iii. 180),
a practice which is more probably derived from Eastern Europe than from India.
The following extract seems to corroborate this view : —

' At the close of the ceremony the priest and the newly married couple join

152 NOTES AND QUERIES

hands and solemnly walk three times round the altar through the incense fumes,
while the wedding guests pelt them with sweetmeats, a symbolism which has its
origin in antiquity {KaTux^va-fiara, see Schol. ad Aristoph. Pint. 768), and which
among the peasantry takes the form of the smearing of honey on the lintel of the
young bride's door' (Rennell Eodd, The Customs and Lore of Modern Greece,
1892, p. 91).

On the arrival of the bride at the house of the bridegroom, his mother ' stands
waiting at the door holding a glass of honey and water in her hand. From this
glass the bride must drink, that the words of her lips may become sweet as
honey : while the lintel of the door is smeared with the remainder, that strife may
never enter in' (Ibid., pp. 95-6). William Crooke.

20. — Presestiment and a Dream

It was my good fortune to hear from the lips of old Lazzie Petulengro — or as
he himself prefers it, George Smith — the following beautiful expression of Gypsy
feeling : —

When we was a stoppin' into Dublin, me an' me brother Oti, an' my poor
wife Kerlenda, we 'ad a dear little child wot we called Patrick Arthur, cos 'e was
borned into Ireland. Well, we was off to a big 'orse fair, into a place called
Athalon, an' we 'ad to stop over-night cos the fair was wery early in the morning.

Well, me an' my dear brother, an' a dealing man bl the name of Brian ,

slep' in the same room — we 'ad a power a' money about us. Well Rai, I couldn't
sleep at all, an' I tossed an' turned, an' got up. An' Brian says to me, ' What is
it that ails the man, is it ill ye are' ? ' No,' says I. 'Then,' says he, 'lie down
man, an' go to sleep.' But sleep I couldn't, an' 'e axes me again what was the
matter. ' I 'm oneasy in my mind,' I says, ' with thinking there 's trouble at home.'
' Did ye leave anyone ill,' he axes. ' No,' I says. ' Then,' 'e says, ' for God's sake,
lie down man, an' it'll all be gone by morning.' But I couldn't rest, an' I got
up, an' walked all night with a policeman. In the morning, I took the first train
back to Dublin, an' I met a man as used to stable our 'orses, an 'e says to me,
* How did ye know?' 'Know what?' says I, for I knowed then as something
were wrong. 'Why,' 'e says, 'go home as quickly as ye can, for there's trouble.'
An' when I got home, my dear little boy was dead. He 'd gone off in a fit. All
that night my poor wife hollered like a mad thing, an we could'nt do nuthin to
calm her. She was diviu for three nights, an' then she slep'. An' she dreamed.
She dreamed as she saw our dear little boy nursed by a angel. An' the angel
said to 'er, ' Will you 'ave 'im back ? ' An she 'eld out 'er arms, an' said, ' Yes,
yes.' An' 'e axed 'er again, an' she said ' Yes.' Then a third time the angel said
wery slow an' solemn, ' Will you 'ave 'im 6a.eZ;.' An' she shuddered, and covered 'er
eyes, an' said 'No.' An' from that day she never fretted, an' we knowed as we
'ad one of owern in 'even, a' watchin an' a' jileadin for us. An' I knows dreams
is true, cos Joseph in the Bible dreamed dreams as cum true.

John Myers.

21. — Syrenda Lovell and the Benq

We chatted of Mulo.<i, and I ventured to ask if Syrenda believed in them.
' Believe in them ' (raising his voice), ' Why, I once walked five mile with the
Devil, man ! '

' Kidto, my Dadas, tell us all about it.'

' It was up in Wales, Rai, in a lonely place with big mountains. I 'd bin doin
a job in a little bit of a gar, an' I was jdliii heri. I 'd 'ad a drop, but I wasn't
moto, an' I was walkin' in the middle of the road, an' a black dog come and

NOTES AND QUERIES 153

foUered me. Well, I didn't think much about it, coz a dog gets lonely at night,
an '11 follow you for comijany. Well, after about a mile the dog changes into a
man, an 'e walks on along side o' me an' nes^er jmker'd a lav. An' I wipes the
death-sweat off me. An' then 'e begins to talk, an' I talks civil to 'im. An' we
come to a big mansion, all lit up and feasting going on inside. 'E axes me
in, and I daren't refuse,— you understand Rai, I was terrified, I knowed it was
the Beng. Inside there was all feastin' an' fiddlin,' an' the best of everything.
An 'e wants me to 'ave what 's goin', an' I refuses. Then 'e wants me to shake
'ands, an' I wouldn't, an 'e sees it vva'nt no good, an' the 'ole lot disapjaears. If
I 'd a had anything to eat or drink, or a' shuk 'ands with 'im, e'd 'ave 'ad me.
Tliere's two kinds of sperits, there's good an' evil sperits, an' if you meet an evil
sperit, you must just speak civil, an' don't 'ave nothing from 'em, or shake 'ands,
then they can't touch you.' John Myers.

22. — Syrenda Lovell's Tale

Once upon a time there was three wery clever doctors, an' they 'ad a argument,
■which was the cleverest. So, what does one of 'em do, but take 'is eyes out, and
put 'em on the table. The next one, 'e takes 'is arm oflf. An' the next, 'e takes
'is 'eart out. So they leaves 'em on the table 'an goes to bed. In the morning,
the servant sees these queer things on the table, 'an throws 'em into the fire.
Down comes the doctors 'an wants their things back. So the servant didn't know
what to do. So, she kills the cat, an' gets 'is eyes. Then she kills the pig an' gets
Is 'heart, an' then she takes a robber's arm, wot 'ad been 'ung fer stealing, an' she
puts these on the table. Now these 'ere doctors puts these things back an'
'grees to met in a year's time.

In a year's time they comes back again, an' axes each other 'ow they 've got on.
The first says, 'Ever since last year, I can't keep my 'and out of people's pockets.'
(That was the robber you jin.) The next says, 'I can't stay in at nights for
chasing cats and mouses.' (That was the cat's eyes, Bai.) And the last [with a
huge chuckle] says, ' An' I can't keep from rooting about muck with my nose,
like a pig.' John Myers.

23. — Susi Price and the Uordi Jukal

'Susi' Price — to his intimates, — otherwise 'Amos Price, Nephew of Fighting
Fred the Gypsy,' is not lacking in the old merry wickedness, as the following
little yarn will show. We quaffed levinor together in a kil^ima, and the barman
told us how he had recently refused tAvo guineas for the little dog he had bought
from Susi.

' Kai did tusa '6or the jukal.'

'Bristol, Eai. Does hisa kdm the jukal V Iftusakdms the jukal, mandi^ll
ior lesti pdli and del it tusa.'

[The Prices use tusa for all cases.]

John Myers.

24. — The Patteran

For most, if not all, Gypsiologists, I suppose, belief in the ])atteran as a purely
Gypsy usage is one of the main articles of their faith, especially since Leland's
comparison of it with the trident of Shiva and the Buddhist Svastika.' But creeds

^ The English Gypsies and their Language (London, 1873), pp. 24-27.

154 NOTES AND QUERIES

are more easily formulated and believed in than proved ; and it is difficult to with-
stand the evidence brought forward by Schonbach in a paper on the mediaeval
preacher Berthold of Regensburg's contributions to ethnology.^ In one of the
latter's sermons occurs the sentence : — ' faciunt igitur diaboli sicut latrones, qui
tribus signis vere vie signant falsas vias, quas faciunt versus speluncam latronum
in silvis, et stulti viatores putant se incedere per vias rectas, eo quod videant
aliquod illorum trium signorum, videlicet crucem, lapiduni coUationem, et virgarum
seu miricarum (Dornstriiucher, Du Cange 5, 406) innodationem, et sic incautos
decipiunt et eos spoliant et occidunt.' In support of the common use of these
three tokens as guiding clues Schonbach quotes from a still earlier author, Burchard,
bishop of Worms, who died in 1025 a.d., — 'aut portasti in aggerem lapides, aut
capitis ligaturas ad cruces, quae in biviis ponuntur,' — and infers that the signs
were first used by ordinary people as fingerposts to help them along the roads,
which in those days were none too good, and then by mediaeval robbers ; and from
the latter, not from Indian custom, the Gypsies have derived them. In the light
of Burchard's evidence this conclusion seems inevitable, even supposing that the
robbers referred to by Berthold were really Gypsies. And that supposition is not
impossible, seeing that Berthold in another passage quoted by Schonbach includes
witchwives and horsedealers, a combination hardly found outside of Gypsy tents,
in one and the same condemnation :— ' vetule et incantatrices, que dicunt hominibus
futura — equorum venditores, rostauscher, ousslacher cognitiones cordis, qui pro-
mittunt multis longani vitam et fallunt populum.' -

If one could be certain that Berthold had met these horsedealers and witches
in Germany in the thirteenth century, it Avould be an interesting addition to the
solitary reference to Gypsies in Germany before 1400, but unfortunately Berthold
had travelled in Austria too, and may have met them there, and learned their use
of the patter an.

Burchard's reference, however, to these road-signs in Germany about 1000 a.d.
seems to tie their origin to Germany, and this receives some support from the
survival of a similar usage among German highwaymen as late as the nineteenth cen-
tury. Evidence for its existence among them about 1814 is aflbrded by Christensen's
Alphahdisches Verzeichniss einer Anzahl von Raubern, Dieben und Vagabonden
(Hamburg, 1814), p. 14 : — ' Auf dem bestimmten Sammelplatz (Wijatzef) — dies ist
entweder bey einer Capelle, in einem Walde, odersonsteinein leichtzu erkennenden
Platze — finden sich die Eingeladenen zur festgesetzten Stunde ein. Auf dem
Kreuzwege dahin zieht der Voriibergegangene bey Tage eine krumme Linie liingst
dem Wege, den er eingeschlagen ohngefahr von nachfolgender Gestalt. [A wavy-
vertical line is here figured.] Damit dieser dem nachkommenden zuui Merkzeichen
diene.'

This support is not very strong. The words collected from the band of robbers
arrested at Sulz about 1787^ proves that there were Gypsies among these highway-
men : and the use of the patteran in all three of the forms mentioned by Berthold
is attested by Liebich * among German Gypsies. There is therefore the possibility
that in this case it was borrowed from and not Ijy the Gypsies. But this particular
wavy line assigned to the thieves is not, so far as I know, used by Gypsies : and
in any case it is exceedingly hard to believe that the patteran was introduced by
Gypsies into Germany so early that it had passed into current use among gajos

' Studien zur Geschichte der altdeutsclien Predigt. Zweites Stuck. Sitzungs-
berichte der kaiserlichen Akade7)iit der Wisseii-schaflen (Wien, 1*J00), Phil. -hist. Classe,
Bd. cxlii. Abh. 7, p. 118.

'^ Ibid., p. 20.

' Cf. J. G. L. S., New Series, ii. 10!)-117.

■* Die Ziijtuner (Leipzig, 1863), p. 96. Cf. also Wittich, Bliche in das Leben der
Zi(jiuner, p. 27.

NOTES AND QUERIES 155

there by the year 1000. Indeed, it is highly improbable that they would have
taught its use to strangers at any period.

On the other hand, there is one difficulty in the way of the assumption that it
was borrowed by Gypsies from the Germans. Wlislocki • states that it is in use
among the wandering Gypsies of Turkey, Servia, and Rumania, as well as
Siebenbiirgen, Hungary, and Poland.^ The latter might easily have borrowed it
from their neighbours the German Gypsies. But if Wlislocki's evidence proved
that it was universal among all the Gypsies of Eastern Europe, the same argument
would hardly fit their case. His knowledge of Turkish and Servian Gypsies,
however, was probably limited to wide-wanderers ; and it is noticeable that the word
by which he says they know these signs is one which does not appear to occur in
Paspati's vocabulary. Indeed, I cannot find any term for the patteran in his dic-
tionary, nor do I remember any reference to its use among writers on Gypsies of
Eastern Europe. It is possible, therefore, that Wlislocki's evidence only applies to
wandering tribes who have learned the usage from other Central European Gypsies ;
and the very full development which, according to his descrijition, the imUeran has
reached among those Gypsies ^ may indicate that Central Europe was the original
home of its use. At any rate, there is enough evidence to shake one's belief in its
Gypsy origin, unless very much stronger evidence of its use in Eastern Europe can
be brought forward, or it can be proved to be a common practice among uncivilised
and nomadic nations. E. 0. Winstedt.

25. — Die Zigeuner in Nassau

Wer heute von Wiesbaden aus das Nassauerland durchstreift, der stosst hin
und wieder auf Nachkommen von Zigeunern, welche sesshaft geworden sind. So
findet er in den Orten Medenbach und Mudershausen voUstandige Zigeuner-
niederlassungen. Die Bewohner derselben bekennen sich ohne Weiteres als
Zigeuner, obwohl sie sehr viel von ihren Zigeunereigentiinilichkeiten verloren
haben.

Ueber die Entstehung dieser Niederlassung herrschte bisher vollkommenes
Dunkel. Weder die Bewohner der Orte, noch die Behorden oder etwa die
Zigeuner selbst waren in der Lage Anhaltspunkte fiir die Griindung dieser
Niederlassung zu geben. Soweit alte Leute zuriick denken konnen, waren die
Zigeuner in Medenbach resp. Mudershausen. Woher sie kamen, wusste niemand.

Dem Unterzeichneten war es daher ein grosses Vergniigen bei der Durchsicht
der Zigeunerakten des Kgl. Staatsarchives zu Wiesbaden auf ein in den Repe-
torien des genannten Instituts nicht aufgefiihrtes Aktenstiick zu stossen, welches
einige Aufkljirung geben diirfte und fiir die Vermutung iiber die Entstehung
der Niederlassiingen Anhaltspunkte gibt. Nach diesem Aktenstiick aus dem
Jahre 1712 (1 H. ii, 59, xiii. 2 Epstein, Gen. lb), hat die Fiirstl. Nassauisch-
Idsteinische Regierung an ihrer Landesgrenze und zwar zu Medenbach, Oberamt
Hochheim im 16. Jahrhundert einen Zigeunerstock (Galgen) gesetzt. Das erwahnte
Aktenstiick triigt die Ueberschrift : ' Die Nassauische Disputation des Orthes, wo
der Zigeunerstock zu Medenbach stehet.' Es wird der Nassauischen Regierung
der Vorwurf gemacht, dass sie diesen Zigeunergalgen jenseits ihrer Landesgrenze
aufgestellt habe und zwar auf Fiirst. Hessischem Territorium, wodurch sie sich

1 Aus dem inneren Leben der Zujenner (Berlin, 1892), p. 99.

^ Borrow mentions its use by ' the Russian Gypsies and those of the Hungarian
family, who stroll through Italy on plundering expeditions ' {Zincali, 1902,
p. 29).

* Aus dem inneren Leben der Zigeuner (Beilin, 1892), pp. 96-112

156 NOTES AND QUERIES

eine Territoriumsverletzuncr zuschulden kommen liess. Auf Verlangen der
Hessischen Regierung wurde eine ziemlich umfaugreiche Verhandlung wegen
dieser Territoriumsverletzimg gefiihrt.

Ueber die Zigeuner selbst sagt das Aktenstiick nichts. Aber dennoch bildet es
einen wichtigen Beitrag zur Kunde des Zigeunerwesens im ehemaligen Herzogtum
Nassau und zur Erforschung der Herkunft der nassauischen Zigeunerniederlassung
zu Medenbach.

Sofort nach den Bescliliissen des Reichstags 1497 (Reichabschied § 21) erliess
auch der Ober-Rheinische Kreis, zu "welchem damals Nassau gehorte eine Ver-
ordnung, die wiederholt A'erschiirft wurde, dass Zigeuner aiich dann, wenn sie
keine Verbrechen begangen hiitten niit willkiirlichen Strafen zu belegen seien. So
sagt die verschiirfte Ordnung des Ober-Rheinisclien Kreises vom 24. Oktober
1709 wiirtlich, dass sie, 'wann sie auch gleich keines Spezialverbrechens iiberfiihrt
werden, dennoch zu exempIariscJien Strafen gezogen und zu Schanz und andere
Arbeit applicirt, des Landes und Kreises ciffentlich, nach Befinden auch mit
Staupenschlagen verwiesen und auf die Galleeren versendet ' werden sollen.^
Am 10. April 1711 verscharft dieselbe Behcirde diese Verordnung dahin, dass,
wenn das ' Zigeunergesindel ' in Kreislanden innerhalb vier Wochen noch getroflfen
werde 'es ohne weitere Fonnalitat mit Ruten ausgehauen auch mit auf dem
Riicken gebrandmarkt und alles Kreises Landen auf ewig verwiesen' werden
sollen, ' wie auch zu einer Warnung, Meherung des Abscheus und korrektion solchen
ruchlosens Gesindels durch den ganzen Kreis, in jedem Lande auf denen Strassen
Grdnzen hesondere Stock mit angeschlagetien Blechen & darmif gcmalten Zigeuner
samt einer hinter sich gehenden in Handen habenden Bidhen nnd der XJnier-
schrift Zigeuner Straff anfgerichtet werden soUen. AVofern aber trotz dieses ein
marquirter oder Bosewicht sich erkecken wicrde gegen dieses Gebot, soil er durch
den Henker mit dem Strang vom Leben zum Tot hingerichtet werden. Der oder
diejenige aber, welche einen oder mehr von solchen Schauderleuthen der Obrigkeit
denuncieren oder angeben, sollen eine ergiebige Recompens von des Denuncierten
etwa bey sich habenden Effekten empfangeu : um also dermaleins von solchen
hochstgefiihrlichen und schadlichen Mord und Raubgesindel Land & Leute nach
deren Hab & Gut zu befreien und sicher zu stellen.' ^ Der Rheinische Kreis
erliess dann zum Abscheuund Exempel, am 20. Juni 1722 zu Frankfurt am Main
eine neue Verordnung betreflend Zigeuner aus der ich folgendes hervor hebe :

j5 2. Da unter solchen bosen und originellen Leuthen, Zigeuner, Jauner in der
Tat, vornehmlich mitgehijrende, sich gemeiniglich unter dieselben zu verstecken
pflegen, sind auch diese nicht minder als jene zu bestrafen zu verfolgen und
auszutilgen und werden solchen dieselben Fordernisse durch gegenwartige
Verordnung, von welchen noch womciglich zu Ende dieses Monats Juni in alien
Orten Kreyses zu puplicieren, verwarrnet, sogleich jetzt gedachte Kreys Landen
quittieren, und sicli nirgens mehr darin betreten zu lassen, wiirden sie aber nach
Verfliessung des kiinftigen Monats Juli darin ergriffen, sollen dieselben uml uenn
auch sonst welter keine speciale Misetat auf xie verbracht werden konnte mit dem
Gut befundenem, Brandmal 0. C. auf dem Bilcken gebrandmarkt auch nach
Beschaffenheit der Person und Umstiinden entweder gleich nur leviter ausge-
strichen oder scharf mit Ruthen ausgehauen. Sofort nach abgeschworener Urphed
aus denen gesamten Ober Rheinischen Kreyslandcn und nachdem er verwarnt
dass im Wiederergreifungsfalle der Strick ihm ohnfelilbar zu teil werden wiirde, mit
Benenung der zur Raumung des ganzen Kreys Landen erforderliche 8 oder 14
tagige Zeit in dem dariiber zu erteilenden Certificat oder Pasir Zettel auf ewig
relegirt und verwiesen werden.

' Original im Kgl. Staatsarthiv zn AViesbaden.
= Ibid.

NOTES AND QUERIES 157

§ 41. Audi auf der Zigeuner, Weiber iind Kinder, ■wann yimial die letzteren
das 18. Jahr erreicht und solcher leichtfertigen Bande entweder von Geburt
an and Jugend auf angeiiorig oder geraume Zeit nachgefolgt, exentird (?) und
diese gleich jenen obne Unterschied des Geschlecht, damit er ohn Bedenken
angesehen werden soUen, als bekanter masen durch dieselbe, sonderlich die
Weiber die meisten heim- und ofl'entliche Diebstahle bislier geschehen, diejenigen
aber so noch minderjiihrig und ersagtes 18. Jahr nicht erreicht haben auch weder
sonst die Totesstrafe verdient, noch damit belegt werden konnen, sollen desu-egen
(loch nicht ohne correction ausgehen, sondern ebenfalls wie wohl etwas gelinder nach
Gestalt des Verbrechens gestraft werden, ausserdem aber iind ivann sie gar nichts
hegangen und Hoffnung zu Jhrer als etwa verfuhrter junger Lenthen, Besserung
ohhanden, winl jedes Landsherrschaft die Christloblicher Verfiigung tun, dass sie,
so uber 10 Jahre seyn, mithin ihr Brot allschon allein verdieneri Iconnen, sogleich zum
dienen, Feldarbeit, oder auch zu Handiverker, ivelche die bfen, jedes Orts gestallter
Beschaffenheit und Befinden nach gegen desto Idngere Erstreckung der sonst
gewohnlichen Lehr-Jahren, oder anderweitige Befriedigung und douceur von jeder
Ortsobrigkeit sie umsonst zu lerntn schuldig sein sollen, angehalten. Die Kinder aber
in die Hos^nt oder Waysenhduser gebracht und daselbst erforderlich in dem Chris-
tentum unterrichtet, sodann zu seiner Zeit und erreichter genugsamen Lehre einen
solchen und zwar einen Posten worinnen sie ihr Brot aiif eine andere und zwar
zuldssige Weise als der en Eltern gewinnen konnen, applirt und angezogen werden.

§ 4. II. Bestimmt, dass 'wenn Mannschaften, Zigeunern mit Waffen oder
Priigeln trefFen, sie sofort scharf Feuer geben ' sollen. Die Verhafteten aber seien da
sie durch ihr gemeines Wesen und hochst nachteiligen Lebenswandel ein Anstan-
diges Coises abliktirt C?) seyen,'wenn sie auch schon keiner anderen Misetat iiberfuhrt
werden mogen, nach einem kurzen sumarischen Prozess mit dem Strang vom
Leben zum Tot hinzurichten.

§ 5. bedroht diejenigen, welche Zigeunern Unterschlupf Nahrung oder Trank
gewahren oder ihnen etwas abkaufen mit schweren Strafen.^

Aus dieser Verordnung geht nun zuniichst die Bedeutung des Zigeunerstocks
oder Galgens zu Medenbach hervor. Er diente ofFenbar zu zweierlei. Erstens als
RichtstJitte fiir die nach diesen unmenschlichen Verordnungen dem Tode verfallenen
Ungliicklichen und 2. zum Abschrecken der die hessisch-nassauische Grenze
passierenden Zigeuner. Dass die Hinrichtung von Zigeunern auch in Nassau en
gros betrieben wurde, davon zeugt eine in den Hexenakten des Kgl. Staats-
archives zu Wiesbaden, befindliche Kechnung des Scharfrichters J. Gehenner aus
Erschbach vom 16. November 1739, worin derselbe fiir die am 4. August, 1739,
also an einem Tage, erfolgte Hinrichtung von sechs Zigeunern die Gesammtsumme
von 46 Gulden 15 Kreuzer liquidirt.^ Andererseitsaber sollte der Stock
nach der zitierten Verordnung des Rheinischen Kreises vom 10. April 1711
zur Abschreckung der fremden Zigeuner dienen. Bekanntlich hat auch Preussen
solche Abschreckungsmittel gebraucht, indem es an der Grenze des Landes Galgen
mit der Inschrift 'Strafe fiir Zigeuner' errichtete.^ Die Errichtung des
Zigeunergalgens zu Medenbach in Nassau scheint demnach in den Jahren
1741-1742 nach dem Erlass des Rheinischen Kreises zu fallen. Es wiirde
demnach aus den Akten hervorgehen, dass vor dem Jahre 1741 die Hinrich-
tung der Zigeuner in Nassau noch an alien Richtstatten erfolgte, was ja auch die
Rechnung des Scharfrichters Gehenner beweisen wiirde, das aber nachdem die
Verordnung des Rhein. Kreises 1741 erfolgte, eine besondere Richtstatte fiir diese
geschaffen wurde. Nassau Weilburg Nassau, Hadamar-Nassau-Idsteinund Wies-

^ Original im Kgl. Staatsarchiv zu Wiesbaden.

2 Hexenakten III e 8 a. Nr. d. Kgl. Preuss. Staatarchives zu Wiesbaden.

^ Liebich, ' Die Zigeuner.'

158 NOTES AND QUERIES

baden gehorea nun zu denjenigen Staaten, welche mit den Zigeunern wenig human
verfuhren.^

Was Wunder, dass eins von diesen Landern, Nassau-Idstein, dalier auch, als
die Frankfurter Beschliisse in Kraft traten, sofort einen Zigeunerstock aufrichten
liess, und Medenbach als Abschreckungsort wahlts und zur standigen Zigeunerricht-
statte erhob.

Dass es nun gerade Medenbach vorbehalten wurde eine spatere Zigeunernie-
derlassung zu bilden, lasst sich dadurch erklaren, dass 1. nach altem deutschen-
Recht vogelfreie Menschen, die sich im Bannkreis des Galgens oder der Richts-
statte, unter Aufsicht der Scharfrichter, aufhielten unangetastet blieben. Sie galten
als ehrloses Gesindel, wurden geuiieden und verachtet. Notdiirftig fristeten sie ihr
Leben, durch ' ehrlose ' Hantierungen, wie Abdecken gefallnen Viehes oder
dergleichen. Verlassen durften sie ihren Kreis nicht. Es ist kein Aktenstiick
dariiber erhalten geblieben, ob diese Praxis den Zigeuner gegeniiber gehandhabt
wurde, doch scheint es so zu sein, da § 4 der Verordnung vom 20. Juni 1722 die
Arbeitsfiihigkeit derselben beriicksichtigt.

Es wird ja ungeschrieben der Gewohnheitsgebrauch entstanden sein, wie bei
anderen Kriminalfallen, so auch bei den Zigeunern den Schutz der ' unehrlichen
Leute ' gelten zu lassen.

Zweitens aber ist anzunebmen, dass Medenbach als Hinrichtungsort auch in
besonderer Weise der Verurteilungsort der Zigeuner wurde und dass daher in
besonderer Weise gerade dem Orte Medenbach die Pflicht der Erziehung von
Zigeunerkindern zufiel. Nach § 4 der schon mehrfach erwiihnten Kreisverord-
nungen soUen ja die verhafteten Zigeunerkinder zum Handwerk 5. Grades und
zur christlichen Erziehung der Ortsbehcirde zufallen. So waren denn jene Nassaui-
schen Zigeuner Nachkommen jener Zwangerziehungszoglinge. Jedenfalls durften
dieselben den Ort nicht verlassen. Zufolge der Kreisverordnung und auch der
Reichsabschiede waren ja alle an Zigeuner ausgestellten Passe ungiiltig. Ein
Abwandern in andere Orte war daher unmoglich. Nun werden sie die Erlaubnis
erhalten haben als halbehrliche oder auch nur als ' unehrliche ' Leute in Medenbach
und bei Medenbach zu bleiben. Hierauf wiirde auch der giinzliche Mangel an den
zigeunerischen Eigenschaften schliessen lassen. So ware die Zigeunerniederlassung
Medenbach nicht wie die zu Sassmannshausen und zu Kroge (Neujagersdorf) in
Hessen eine freiwillige, sondern sie wiire aus dem Zvvang eiserner und ungerechter
Gesetzesverordnungcn entstanden. Sie ware ein Beweis dafiir, dass der Zigeuner nur
dann seinen Gewohnheiten untreu wird, wenn ihni die Freiheit ganzlich entzogen

^ So befindet sich im Wiesbadener Staatsarchiv noch ein Brief des Dillenburger
Kanzleirates C. v. Liicke an die Fiirstlich Nassauische Regieruug, worin dieser
mitteilt, dass im Schloss zu Braunfels ein Zigeuner, der seit Jahren Zwangsarbeit
verrichte in seinem Gefiingnis gebrechlich und arbeitsunfiihig sei. Es friigt an, ob
die Regierung etwa genehmige, dass dieser Aermste nunmehr nooh auf die Folter
gespannt werde, um zu priifen ob er frliher nicht Verbrechen begangen habe, die sein
Leben verwirkten. Es sei dies auch insofern von Vorteil als er dadurch der Fiirst-
lichen Herrschaft dann weiter keine Kosten muhr mache, andererseits in seinem
gemeinen Wesen nicht niehr schiidlich werden oder der Behiirde zur Last fallen
kunne. So geschrieben am 29. April 1741. — Ein Kommentar ist iibertiiissig ! Ein
Mann der viele Jahre ohne Hohn Zwangsarbeit verriclitet, soil gefoltert werden,
damit er Verbrechen gesteht, fiir die er an den Galgen konimt, nur damit er kein
^ G nadenhrot' isst. Gliicklicherwcise war er kein Landeskind und die fremde
Regierung verweigerte die Zustimmung zu dieser ' /?ec/i/shandlung ' Nassaus. Dies
eetzte am 10. Jan. 1739 auf jeden Zigeuner der von den Hauern tot oder lebendig
eingebracht werde eine Belohnung — 10 Gulden fiir den Mann und 4 Gulden pro Frau,
Nassau-Dillenburg jagte nach einem Schreibeu vom 1. Mai 1741 die Kinder unter
14 Jahre einfach fort, wahrend es die Pattern hinrichtete.

NOTES AND QUERIES 159

■wird und er iinter der Knute einer Zwangserzieliung von friihester Jugend an
schmachtet und dressiert wird. Ein Verfahren, welches nicht unhuinaner gedacht
werden kann.

Bei dieser Gelegenheit muss ich noch erwixhnen dass ich den Spuren der
deutschen Zigeuner im 16. & 17. Jahrhundert in den Akten folgend auf eine
Tatsache aufmerksam wurde, die ich bisher in Zigeunerwerken noch nicht beachtet
fand. Es scheint, dass die in Europa lebenden Zigeuner sich niit Vorliebe einen
Nebenverdienst dadurch zu verschafifen suchten, dass sie durch Anwendung von
Zaubermitteln, Besprechung und dergleichen, die Bestimmung des Geschlechtes bei
ungeborenen Kindern hervorbringen woUten. Wenigstens findet sich an verschie-
denen Stellen alter Gerichtsakten die Tatsache, dass in Deutschland die Meinung
verbreitet war, Zigeuner konnten durch Zaubereien auf das Geschlecht des zu
gebarenden Kindes einwirken. So sind mehrere Zauberakten vorhanden, die
diese Tatsache erwahnen. Unter anderen ein Aktenstiick iiber einen Heienprozess
des 17. Jahrhunderts in dem eine Frau beschuldigt wurde, sich wjihrend der
Schwangerschaft mit Zigeunern abgegeben zu haben. Eine Anzahl Zeugen
bestatigte, dass schwangere Frauen die Zigeuner zu Zauberzwecken herbeiholen
und dass dieses auch von der Angeklagten geschehen sei.' Es ist leider nicht
aus dem Aktenstiick zu ersehen, ob es sich hier um wandernde oder sesshafte
Zigeuner handelte. Doch nehme ich an, dass die letzteren mehr in Frage kommen, da
€s menschlich weniger denkbar ist, dass schwangere Frauen sich unbekannten
Zigeunern anvertrauten, besonders wo sie durch die Tat sich der Leibesstrafe (bis
zuui Tode) aussetzten.

Ahnlich wie in Medenbach wird auch die Kolonie in Mudershausen entstanden
sein, da bei der Kleinstaaterei viele Territorien auch im Oberrheinischen Kreis
waren und Mudershausen einem anderen Nassauischen Ftirstentum angehorte denn
Medenbach. Friedrich Wilhelm Brepohl.

26. — Gypsy Tattooing in Persia

Of his bride Shirin the hero in The Glory of the Shia World (Major P. Moles-
worth Sykes, 1910, p. 82) boasts, quoting from a Persian poem, ' The beauty of
my beloved is independent of my incomplete love. Her beautiful face is not in
need of rouge, colours, tattooing, or a mole.'

This refers to the fact that for centuries all Persian women have been tattooed,
and the Gypsies are the Tattoo-artists. A. T. Sinclair.

27.— Happy Boz'll^

Lying below the minster-crowned hill at Lincoln are several large commons,
one of which, known as the ' Carholme,' is renowned as the scene of the Lincoln-
shire Handicap. Another of these grassy stretches, locally designated the 'Cow
Paddle,' is used at fair-times by Gypsies and travelling folk of all grades and
shades. Here, on April 24, 1911, while picking up pedigrees and pisoms among
the numerous vardos, I came upon grave old Tom Boyling ^ and his facetious son
Walter, by whose fire, when the day's last glow was tinting the city towers, I took
down a few characteristic legends of that queer old Miinchausen of the English
Romanicels — Happy Boz'll.

But first a word as to the Boylings and their connexion with Happy Boz'll.
How true is the saying that a man seldom sees the thing that has been just under

^ Kgl. Staatsarchiv zu Wiesbaden Hexenprozesse III. e. 8 a. Wiesbaden 1.
2 Cf. Groome, Gt/psy Folk- Tales, pp. 129-130; In Gypsy Tents, pp. 160-161.
^ Tom Boyling married Hari'iet, daughter of Will Wilshaw (Wilshire, Welcher,
etc.). Their son Walter married Emily, daughter of Sam Elliot.

160 NOTES AND QUERIES

his nose all his days. The Boylings, I now learn for the first time, are a Lincoln-
shire family, hailing originally from Nettleham, a village near Lincoln. They are
Gdje horsedealers, who have mixed a good deal with the Gypsies, travelling in the
Eastern counties ; yet, an East Anglian myself, and a fairly inquisitive one at
that, I have never before this year so much as heard of the Boylings. Tom
Boyling (now about eighty years of age) tells me that his father, George Boyling,
had two wives : — (1) a Boswell ^ who had a big son of her own named Absalom
(Abbi, 'H.ippy'), when George married her ; and (2) Joyce Tanzy (Tom's mother),
sister of Bill Tanzy, the husband of Jack Gray's sister Esther. Thus Hajjpy was
brought up by George Boyling, and eventually took a Gypsy wife, and had a
daughter named Trenit, who mated with a Sherrif of the jVIidlands, so at least I
am informed by my friend Laias Boswell, the lame fiddler of Derby. According
to Tom Boyling, Happy, who has been dead these many years, was 'jist the
rummist ole liar azivver walkt Gawd's earth.' He was always the hero of his own
lying tales, and bore a variety of names, such as Uncle Happy, Happy Jack,
Happy Boyling, and HajDpy Boz'll. Subjoined are a few tales obtained from the
Boylings at Lincoln Fair.

' Happy Boz'll nivver had no wagon. He an' his wife Becky travelled all their
lives wi' a pack donkey an' tent. One night their tent got afire, an' iverythink
they had wuz burnt to ashes. They had nuthink left in the hull wurld 'cep'n'
the ole dickey an' his blinkers. Nex' mornin' when they crep' out from under
the hedge, Happy sez to his missus, "Now, my Becky, «e's gotten to mdng hard
all dis blessid day." An' by the time as evening come roun' they'd actilly gotten
a new fit-out altogither. Under the hedge wuz rigged up the beautifullest tent
you ivver see. New blankits, there wuz, an' new beddin' an' new iverythink.
" Well, my Becky," sez Happy, " How do yer like it ? " Sez Becky, " We's not
done so werry bad arter all, my Happy ; we's gotten a better tan an' a better
hdben nor we had last night." Sez Happy, laffin' soft-like, "An' I's thinkin', my
Becky, 'at it's wunnerful like gitten married agen." '

' Wunst Happy wuz goin' along a road ower the Peak o' Darby. He hadn't
gone far afore he see a cart full o' the werry best chiney, all coloured an' gilt it
wuz, rale delicate stuS", an' 'twix' the shaft's stood a fine hoss wi' silver-plated
harness. There they wuz onto the gress, an' nobody whatsomivver wi' 'em.
Happy lit his pipe an' waited a bit to see if anybody 'ud come along. But
nobody come. So he ups an' leads the hoss an' cart to an inn jus' roun' the bend
o' the road, an' axes the landlord if he knows who's the owner, which to be sure
he duzn't know nuthink o' the kind. So on an' on goes Happy, up hill an' down
dale, inquisitin' at ivery willage an' farmhouse fer the owner o' that 'ere hoss an'
pot-cart, but he nivver could light on the gentleman nowhores, though he come
werry nigh to breakin' his pore ole heart wi' anseriety in tryin' his best to find
him.'

'Wun time Happy had a grindin'-barrow made outen a hull block o' silver, an'
wheniver he wur thirsty he 'd nobbut to chop ofl' a lump o' silver an' go to the
nearest public to get as much drink azivver he could carry. Li course o' time his
barrow shrinkt to a little teeny thing, an' at last Happy hadn't no barrow left
at all.'

'Happy wuz wunst walkin' beside a hedge, crackin* nuts. He'd pockits an'
pockits full of 'em, an' he happen-like to fling a nut-shell ower the hedge, an' it hit
a werry fine hare, an' killed it. Wuz'n't that strange, now ? '

"Nuther time Happy wuz crossin' a field, an' he see a sack full o' somethink,
he didn't know what, lyin' on its side. So he up an' dispected it, an', there, if it
wurn't full o' heggs. He picked up the sack and carried it away on his back, an'
nivver crackt none of 'em.' Georgk Hall.

^ I am at present unable to place genealogically this female Boswell.

JOURNAL OF THE

GYPSY LORE

SOCIETY

NEW SERIES

Vol. V YEAR 1911-12 No. 3

I.— SAMUEL ROBERTS OF PARK GRANGE, SHEFFIELD

A.D. 1763-1848

By Samuel Roberts, M.P.

NEARLY a hundred years ago, in what was then the quiet
country town of Sheffield — away from the busy hum of
life, and where intercourse with the outer world was comparatively
rare — there were associated together four Friends who met
periodically at each other's houses to discuss religious, philan-
thropic, and political matters. They were men of culture, filled
with the earnest desire of benefiting their fellows — and to this
end they did their utmost, by personal influence and by the use
of the pen. One of this fraternity was James Montgomery the
Poet, and another Samuel Roberts, the subject of this sketch.

The son of a Sheffield manufacturer, he was a man of keen
literary tastes, a poet of considerable talent, a self-taught artist,
and above all a man of strong religious principles and of great
determination, who could not brook what he felt to be wrong,
and who did not hesitate to try and set it right.

His interests went far beyond the bounds of his native town.
A keen advocate for the abolition of Slavery, he was closely

vol. v. — NO. IIL L

162 SAMUEL ROBERTS OF PARK GRANGE, SHEFFIELD

associated by correspondence — we may even say by friendship —
with William Wilberforce. Ever prompt in what he believed
to be the cause of the oppressed, the subject of the (then) new
Poor Laws excited his keenest opposition. He styled himself
the ' Paupers' Advocate.'

Another cause in which he proved a successful champion of
the oppressed was that of boys as chimney sweeps, his advocacy
having much to do with the passing of the law which abolished
this iniquitous system.

He was one of the first to hold forth the State lottery to
public reprobation, and he published, in conjunction with Mr.
James Montgomery, in 1817, a work called the State Lottery, or
Thoughts on Wheels.

A keen lover of nature, his poetic muse gave vent to many
rhymes of no mean order.

But it is to the part he took as the Gypsies' friend that we
would specially allude. Full of interest in this nomad race,
he was the author of a work entitled The Gypsies : their Origin,
Continuance, and Destination; or. The Sealed Book Opened}
He believed that as the descendants of the ancient Egyptians,
they were closely associated with the Jews in Biblical prophecy.

^ This work was founded on an essay, ' A Word for the Gipsies,' which was
followed by a poem of sixteen verses, 'The Gipsy Girl,' and occupied twent}'-
eight pages of his little anonymous book, The Blind Man and His Son, a Tale for
Young People. The Four Friends: a Fable. And a Word for the Gypsies {houdoit,
1816, 12mo). The volume was dedicated to James Montgomerj', and the profits
arising from its sale were to be applied in aid of the Society for the Relief of Aged
Females in Sheffield. Fourteen years later this essay was expanded into Parallel
Miracles; or, the Jews and the Gypsies (London, 1830, 12mo), dedicated 'To the
Committee and Members of the British and Foreign Bible Society,' to which
institution the profits were devoted. The object of this second edition, as stated
on the title-page, was ' to show that, while the former people [Jews] remain a
byeword and a reproach in the cities of all countries, the latter [Gypsies] — the
descendants of the ancient Egyptians — continue, as predicted by the propliets,
dispersed and despised in the open fields of the same, till the time appointed for
the restoration of both to their own land.' Reprinted in smaller type, and con-
taining 195 instead of 160 pages, the book next appeared as The Gypsies : their
Origin, Continuance, and Destination, as clearly foretold in the prophecies of Isaiah,
.Jeremiah, and Ezekiel (London, 1836, 12mo), reaching in the same year 'the
fourth edition, greatly enlarged,' in which the title is shortened by omitting the
final phrase. This fourth edition consisted of 259 pages, and contained for the
first time the chapter on Mexican Gypsies. Lastly, after an interval of six years,
the work reappeared, in a wonderful emblematic cloth cover, and embellished by a
full-length portrait of the author, as The Gypsies: their Origin, Continuance, ami
Destination ; or. The Sealed liooJ: Opened. The fifth edition, greatly enlarged (London,
1842, 8vo, 299 pages, but really 279), dedicated ' With fervent gratitude to
Almighty God, — being now entering on my Eightieth Year, — ... to my Four
dear CHILDREN, who, through half that period, have been to me a constant
source of comfort and blessings.'

Wanted—' old series ' of the Joumal
of the Gypsy Lore Society. Any brother Member
who will send a post-card to the undersigned as
to Avhere he can purchase any of the following
numbers will greatly assist him in his research
work, and he will be thankful accordingly.

Vol. L— Nos. 1, 2, 3.
„ 11. „ 1.

» HI. „ 8.

No matter how foxed, noted, dirty, or torn, as
they are wanted for ivork only.

J. E. LOCKYER.

Galmptok, Kingsbridge,
March 21, 1912.

SAMUEL ROBERTS OF PARK GRANGE, SHEFFIELD 168

His object in writing was to attempt to prove that the Gypsies
are the descendants of the ancient Egyptians, decreed, by the
fiat of the Ahuighty, as proclaimed by his three great prophets,
Isaiah, Jeremiah, and Ezekiel, to be dispersed for a certain period
in tlie wilderness and open fields of almost all nations, and
to be then gathered to their native land and taught, under a
Saviour and a Great One, to know the Lord.

In 1841 letters passed between my grandfather and Borrow
on the subject, and it appears from a letter from Borrow, dated
Oulton Hall, June 14, 1841, that in a passage in his Zincali,
as to the Romans being descendants of the ancient Egyptians,
he was alluding to my grandfather's publication.

In order to become better acquainted with their habits,
manners, and language, my grandfather took into his family
service a Gypsy girl, Clara Vanis or Hearn, and, as the episode
may be of interest, I venture to copy his description of it from
his book.

' In taking my accustomed ride into the country, I met with
a tribe, or rather family, of Gypsies, consisting, as I then
supposed, of the father, mother, and five children : it, however,
proved, that the older of the children, a girl apparently about
thirteen, was an orphan, and sister to the man, though probably
nearly twenty years younger than he. I saw them several times,
and at length asked the man if he would have any objections
to leaving his sister with my family, at any rate till he called
again, which I understood would be in about eight days. Both
he and the girl appeared very much pleased to embrace the
offer. On asking if his sister understood the Gypsy language,
he said, " Oh yes, all the children can speak it." On asking hnn
how they learned it, he replied, " Oh ! Sir, it's natural to them.
We never teach them, but they always can talk it." This idea
seems to prevail among them all, that they speak the Gypsy
language by something like instinct.

' The man said his name was James Vanis. His sister's Clara
Vanis. I have since heard that it Avas Hearn, and not Vanis.
She was a shght, well-formed girl, with a decidedly, but not
strongly marked Gypsy countenance. Not handsome but
strikingly intelligent. She spent the eight days with us, and
obtained much of the admiration, and almost affection of every
inmate of the family. Without any thing approaching to
forwardness or boldness, she was free from any embarrassing

164 SAMUEL ROBERTS OF PARK GRANGE, SHEFFIELD

timidity. Though every thing about her was of course novel
and striking, a proper sense of which she expressed, yet she
never appeared to act as if in an element to which she had never
been accustomed; nor, when dressed in better clothes, did they
appear either to embarrass her, or to attract much of her attention.
With the servants, she was soon a favourite. Obliging and
attentive to all, she requested that they would keep her always
employed, and she went about all the house business to which
she was set, in a way that appeared as if she had been accustomed
to it. She could sew very tolerably. She soon learned to milk,
with which she was much pleased. Her brother being a tinker,
brazier, tinner, umbrella-mender, &c. &c. &c., she had acquired a
knowledge and an expertness which few servants possess. She was
cheerful and merry with the servants, expressing her happiness
in her new situation, and frequently contrasting it with her old
one. On their asking her if she should be glad to see her brother
when he came for her, she almost screamed out, " Oh, no — I hope
he won't come ! If he does, I shall be ready to creep into a
bottle ! " On seeing a mouse, she said that they used often to
have dormice which they called the seven sleepers. We kept
two young hedgehogs in a box in the kitchen to clear us of
blackclocks. They only came out in the evening. On first seeing
one of them she appeared quite delighted, as if she had met
with an old acquaintance; she snatched it up in her hand, ex-
claiming, " Oh, you old gentleman ; but I '11 make you both whistle
and sing ! " On being asked how she would do that, she said
by squeezing his toes. The mother of one of the servants was
stopping with us, to whom Clara became much attached. " Well
Clara," she said, " when you come into the neighbourhood where
I live, you '11 be sure and call to see me." " Oh ! yes ! I 'm sure
I will ; for you know, Mrs. T., that though mountains and valleys
cannot come together, — distant friends can."

' With two of my daughters she soon became a favourite ;
always humble and respectful, but when told to sit down, either
to converse, to be instructed, or to teach them the Gypsy lan-
guage, she never appeared neither awkward nor timid. She
expressed herself in very proper language, with a little of a foreign
tone and manner, pronouncing the T, de. She made use of no
provincialisms. The circuit which she had been accustomed to
lake, was very extensive, from the northern parts of Yorkshire, to
Sussex, &c. She soon learned her letters, and made them very

SAMUEL ROBERTS OF PARK GRANGE, SHEFFIELD 165

well on a slate, but did not appear ready at combining them into
words. Her comprehension on any subject proposed, appeared
to be very quick and clear, and her feelings acute. On the subject
of religion, she knew but little. In a short conversation which I
had with her respecting God, she was much affected. She knew
that there was a God, but had not, till she came to us, been used
to pray, but said that she did now, every night and morning, and
always would. She said, with tears, that she was sure she loved
God, and felt that He loved her. She went with the servants to
church, she had frequently been in one, but never where there was
an organ ; with that she was much pleased. The child behaved
so well, and appeared to be so happy and thankful, that I con-
cluded to keep her at least for some time longer. On telling her
so, and asking if she thought her brother would let her stay, she
said that she was sure that they both would be very glad, and
very much obliged to me.

' The brother came at the time fixed, and both surprised, and
grieved me by declaring that he should be obliged to take Clara
with him. He expressed his obligation as strongly as language
could do ; indeed, I had difficulty in restraining him from going
down on his knees to me ; still he said that though he knew that
it would be greatly to the advantage of both himself and his sister
for her to stay, yet that his wife and one child were so ill that he
had been obliged to hire a woman to take care of them, and could
not possibly do without Clara. We were all much concerned, as
we wished to qualify the girl for making a respectable servant,
and also to learn more from her of the manners and language of
the Gypsies. The brother on first seeing his sister had, I found,
told her his intention of taking her away. I sent for her into the
room : she had been in tears. I told her that as he was only her
brother, she was old enough to decide for herself whether to go
with him or stay, and that she should do as she herself deter-
mined. She said at once, without hesitation, that, as they wanted
her, she would wish to go. I told her that she judged very pro-
perly, and that we should always be glad to see her. I strongly
suspected that the man was, however, deceiving me. I left home
before them, and in my way to the town, I met with the wife, who
said that she was as well as usual, and did not wish for Clara's
return.

' I can only account for the man's conduct on the supposition
of his being acted upon by that Divine fiat which hath ordained

166 SAMUEL ROBERTS OF PARK GRANGE, SHEFFIELD

the Gypsies to remain a distinct and dis'persed people, till the
fulness of the time for their re-assembling in their own country
shall arrive. I had not much opportunity of conversation with
the man, but as far as I had, it went fully to confirm the infor-
mation given to me by Boswell, though he was not either so
intelligent or personable a man as the latter.

' During Clara's stay with us, my daughters endeavoured to
obtain what information they could from her respecting the lan-
guage spoken by the Gypsies. In some instances, she certainly
was not so competent as others might have been to afford it.
What they obtained, however, may probably suffice, in some degree,
to gratify curiosity, and lead to some useful result. From the
lists of words which have been obtained, and published, from
Gypsies in different countries, it is ascertained that the language
spoken by them all, has originally been the same. There is a
little difference in the pronunciation, and consequently in the
spelling; as might be expected, in many instances, they have
several names for the same thing. In every country it is probable
that they substitute words from the language of that country,
wherever they are at a loss for words in their own, or whenever
they find them readier or better. The following list of words
which my daughters obtained from their interesting visitor, though
probably in many respects imperfect, may be found interesting.
Had they been at all aware that her stay would have been so
short, they would have enabled themselves to have given a much
fuller and clearer account of the language than they have been
able to do. Much as I am sure that poor Clara was attached to
us, and much as I am assured that it was her wish, and intention
to see us whenever she could, as she faithfully promised to do, we
have never, in the course of four years, either seen or heard any-
thing of or from her. I doubt not but that the family have since
purposely kept away from the district. Nothing, I think, can
account for the conduct of the party in this instance, but that
intuitive, though perhaps unconscious, bias of the mind, which
keeps the Gypsies, as ordained, a distinct and vagrant people.'

We may differ from my grandfather in his opinion of the
Gypsies' ancestry, but we must admire his enthusiasTn on their
behalf. May we by his example be inspired with an increased
interest in this strange, wandering, albeit ancient people.

CLARA HERON 167

IL— CLARA HERON
By George Hall

ONE autumn night, some fourscore years ago, there might have
been found on a bit of wild land almost within hail of Old
Windsor, an encampment of Gypsies consisting for the most part
of Bos wells, or Bosses, to whose skirts adhered with a burr-like
tenacity sundry representatives of the ubiquitous tribe of Smith.
It was a halt in the open before taking a step loved by no true
Gypsy — the shift into winter quarters, which for these wanderers
in particular meant some metropolitan suburb, perhaps the brick-
fields of Notting Hill, already hovel-fringed and forgetful of their
whilom 'green felicity.' Unbuffeted as yet by roystering gales, the
camp lingered amid the yellowing bushes by the Thames, along
whose turfy banks pack-ponies and asses still browsed or drowsed
as they pleased. Between the tents and hooded carts, smouldering
camp-fires sent a thin, sweet smoke heavenwards; and a low-
hanging moon peering at midnight over the woods saw the tired
Gypsies asleep on their beds of straw. Not all of them, however,
slumbered so soundly as appeared, for within the bounds of the
camp were at least two persons who for a reason were wakeful
enough. One of these, a burly young Romanicel, lay crouched
beneath the shaggy belly of a donkey, from which strange obser-
vatory he turned a watchful eye towards a certain tent not far
away. Also alert at that late hour was a black-eyed, black-haired
girl, who now crept stealthily from her sleeping-place, carrying a
few belongings wrapped in a shawl. In the tent's shadow she stood
listening for a moment, then hastened to where her lover was in
hiding. Thus in the old-time Romani manner Clara Heron ran
away with Nelus Smith.^

Born near Sheffield sixteen years earlier, Clara was the
youngest child of Leshi - Heron and Seni ^ Boswell or Boss.* A

^ I.e. Cornelius, son of Joseph (?) and Margaret Smith, and brother of Treli ( =
1, Ambrose Smith; 2, William West); Frank ( = Honor SniiHi) ; Sarah ( = Joiner
Buckley) ; Lfimas and Elijah, who were hicade 2'ddel for twenty-one years for
t'oj'en graid.

For the details of this and other incidents, I am indebted to my friends Jane
(Eldorai) BosMell, Alice Boss, Patience Deighton, and Ambrose Thorpe.

^ Leshi. InBorrow's Gypsy song, ' The Dui Chalor' (Lavo-Lil, 1907, pp. 142, 143),
Lasho is given as the Romani equivalent of Louis, but my Gypsies will have it that
Lasho, Leshi, Lushi are all got from Elisha.

* Seni. A contraction of Sanspi.
^^ Concerning the parentage of Leehi Heron art! Seni Boswell, or Boss, we have

168 CLARA HERON

typical Heron, well-built, big-boned, very dark of complexion,
is the description given of her father, who, like many of
the old-time Gypsies, followed the calling of tinker and grinder,
bearing on his back a small grinding-machine, or ' creel ' as it was
called, with a fire-kettle fastened alongside. He was fond of the
Fen Country, and travelled around Cambridge, St. Ives, Peterboro',
and King's Lynn, but occasionally he would take a long round
through Lincolnshire into Yorkshire, returning by way of Stafford-
shire and Derbyshire to his beloved fenny flats. Clara's mother
belonged to that branch of the great Boswell clan which had con-
tracted the surname to Boss, owing, it is said, to the evil reputation
of the Boswells at that time.

The children of Leshi and Seni were — Ryley,^ whose name
for years evoked a shudder of horror in many a Romani tan;
Pani, who mated with Black Ambrose Boss, and accompanied

no certain knowledge. Here are a few jottings from my note-books illustrative of
the perplexities besetting the path of the pedigree-hunter.

From Jane (Eldorai) Boswell, age 85, of Derby: ' Dey used to say owld Leshi
Herren's dad wur Sethi Boswell, not dat great big giant outen de Cornish Country
— now, he's de biggest Boswell we had— but anoder Sethi owlder nor him. Leshi wur
a Herren on his modder's side. I dismembers her name. D'y're all dead and gone
dis many year.'

From Sampson Boswell, age 75, son of Allen and Delata Boswell : ' I remember
Sinny's man L6shi as a very feeble old fellow. He travelled wiv me daddy and me
when we was makin' for Lundra — that wur in the big Kxtribition year (1S51), and
pore Leshi wur that helpless, we left him behint at Wisbech. Sinny I know'd, 'cos
I left money wiv her when I took a wife. We alius understood as how she'd three
sons by old No Nim (No Name) Herren. Well, she died wiv one of 'em, it wur
Johnny — he wur at Chatham. I wur only about \5 when I know'd Leshi, and he
must have bin a good bit over 80. But, stop a bit, there's a book as traces all our
people back a thousand year. It's in print four hundred year old. I'll get it for
you from my daughter at Camberwell by the time you comes again.'

Isaac Heron, whom I last saw alive on February 4th, 1911, at Old Radford,
Nottingham, told me that Leshi belonged to the days of No Name, IManabel
(Kmanuel), and Richard Heron, who were three brothers. 'I'd an uncle, Lushi, a
son of my grandfather Richard, as married Sail}', daughter of Senny's Leshi. I
'members Leshi, a very old man, big, dark, like all the men of our fam'Iy was.
That's tlie truth. But, his parents? Now, that's more'n I know.'

From Robert Smith, age 83, of Netting Hill : ' The mother of old Leshi was
Stutterin' Diney (Dinah) Herren. She stutter'd that bad, it took her five minutes
to get one word out. Her people come out o' the Black Countrj-. One time Senny
lived with No Ncm (No Name) Herren. Old Leshi's father was a Boswell, and
Abel Boswell sartinly had a brother Leshi. I believe Abel liad Senny for a while
and Senny were a Smith before she was a Boswell, yes, I feel sure of it, and the
Scamp and Stanley families was somehow mixed up with them.'

I give these notes for what they are worth. At any rate, they will serve to show
how carefully the genealogist must go to work.

' Ryle}' Boswell iiad three wives: (1) Lucy, daughter of Taiso Boswell and
Sophia Heron; (2) Shurciisi (Yok-i Shuri), daugliter of Elijah Smith and Sophia
Chilcot; (3) Charlotte, daughter of Antony Hammond, gent., and Paizenni
Heron (or Young). Tiiese wives bore to Ryley nineteen children whose names
are known.

CLARA HERON 169

him to America; Sarah, who married Richard Heron's son
Lusha; and Clara, the subject of the present sketch. To these
a few authorities in Gypsy genealogy add a fifth child, James,
whom others, however, seemingly better informed, declare to
have been a hastardus of Seni. Left from whatever cause
without parental care while of tender age,^ Clara's upbringing
was undertaken by an aunt, with whom she journeyed on a circuit
so extensive as to include the towns of North Yorkshire and the
hop-gardens of Sussex.

When nearly fourteen years old, she passed through a memor-
able experience during a short stay under the roof of Samuel
Roberts of Sheffield.- Let us glance at our piquant little Gypsy
as she moves across the pages of her genial chronicler. Combin-
ing the vivacity of a child with the self-possession of an adult,
this mere slip of a lass seems verily to cast a spell upon the good
philanthropist and his household. Pleasant is the picture of
Clara imparting instruction in the Romani Hh to the Misses
Roberts ; while the father of these ladies in his turn finds in this
brown-faced child of the wilderness an exemplary listener to his
gentle words on religion. Even in the kitchen the girl wins her
way, astonishing the servants by her many-sided cleverness, and
tickling them now and then with quaint descriptions of Gypsy
tricks ; e.g. how to make a hedgehog whistle and sing by squeez-
ing his toes. Nothing, indeed, could have been better than the
girl's behaviour in her unaccustomed environment, and it is not
surprising that her departure when it came gave rise to expressions
of grief on both sides.

On quitting this agreeable home it was but natural that Clara
should promise to revisit it, yet, so far as is known, she never again
crossed the threshold of Samuel Roberts. One explanation of
her avoidance of Sheffield is not far to seek, — her relapse, for
in the light of subsequent happenings the girl's Gypsy nature
appears within a brief space to have reasserted itself Avith such
force as to overpower the good impressions made upon her mind
in the home of the kindly rai of the Curimeskro Gav.

^ ' Leshi and Seui died very like when Clara was <«.?•«« ' (Patience Deighton).
Several authorities affirm that Leshi was living about 1850-51, he being then
' very feeble ' and ' quite childish.'

A tenable theory is that Seni went off with another Romanicd, and Leshi, who
was growing old, placed his little daughter in the care of Lucy Scamp, wife of
Seni's brother Abel Boswell, or Boss. LOshi was never h.p. Lusha, son of Dick
Heron, undoubtedly was transported.

" The Gypsies, by Samuel Roberts (4th ed., 1836), pp. 88-103.

170 CLARA HERON

Concerning the dramatic termination of the Sheffield episode,
two versions are extant. According to Mr. Roberts, it is James
Vanis, otherwise Hearn, who comes for Clara with a lying pretext
on his lips. In Borrow's statement ^ it is Ryley who snatches his
young sister away in a characteristic spirit of violence. It is true,
the girl had a half-brother named James, yet seeing that Borrow
obtained his facts during lengthy conversations with Clara herself,
it may be presumed that ' James Vanis ' - was after all only one
more of Ryley's many aliases.

The scene now changes to Norfolk, whither Clara has been
hurried behind her brother's ' flying pony.' The curtain lifts to
show us the fire-lit clearing in the sombre wood, where she sits
dejected beyond measure, the film on her pretty eyes glistening
with tears. Solemn as an archdeacon on a visitation day, Don
Jorge is seen admonishing the girl in the presence of her
guardians, three keen-eyed women staring across the red glow of
the fire. Surely they are Ryley's wives,^ at whose hands Clara is
to acquire a more than ordinary proficiency in those subtle arts
which she afterwards displayed so eminently on Epsom Downs.
In the care of these astute mothers in Egypt she remained until
her deliverance arrived in the manner set forth in the opening of

' Cf. Romano Lavd-Lil (1907), pp. 241, 242. Ryley's domineering spirit is in no
way exaggerated by Borrow. Old Robert Smith (Shuri's nephew) of Notting Hill
tells a story showing how the ingrained roughness of the man would sometimes
take brutal expression even towards those who loved him best. Ryley was in a
temper one morning about his breakfast. 'I haven't no breakfast,' said Shuri.
'Then I'll give you some breakfast,' shouted her angry man. So he struck her a
blow on the face. Blood flowed fast and red, and soaking a crust in it, Ryley flung
it at his wife, saying, ' There 's your breakfast, Shuri ! '

" It seems clear tliat the puzzling name Vanis was no legitimate surname, but
rather a spurious alias used occasionally, as in this instance, for the purpose of
concealing identity. One recalls another episode when pseudonymity was resolved
upon, and one of the conspirators extolled the advantages of being a Vance, —
'There's some go in a name like that! . . . it gives you some standing at once.
You may call yourself Fortescue till all's blue, and nobody cares ; but to be Vance
gives a man a natural nobility.' Dr. Sampson {J. G. L. S., Old Series, iii. 157)
took a similar view of the pronunciation when he connected Vanis with Fiansi, the
name of Philip ^Murray's friend. It is, however, at least equally probable that
Samuel Roberts meant Venis, and that it was a Gypsj'^ contraction of Sylvanus.
An actual case is on record where a proud gajo wished to christen his baby boy
after his uncle Sylvanus, and the clergyman indignantly protested against
embarrassing the innocent child with the name of a somewhat disreputable
heathen goddess.

' In Ydki Shuri's palmy days she was regarded as a covihuni by many (Jypsiee,
poS-rats, and other travellers. Ambrose Thorpe informs me that at one time he
positively feared Shuri. If he chanced, on quitting his father's rardo of a morn-
ing, to meet her on the road, he would straightway turn liack in order to avoid
bad luck.

CLARA HERON

171

this sketch, which event, as all authorities are agreed, happened
when Clara was in her sixteenth year.

Belonging to Clara's early married life is a legend which wears
at any rate an air of probability. It is her Yorkshire relations
who have preserved the story. One day at a country fair, about a
year after the runaway marriage, who should stumble upon Nelus
and his young wife but the dread Ryley himself.^ And a mighty
fine tantrum was. he in, too ! A wicked light shone in his eyes, as,
bending up the front brim of his hat— an invitation to fight — he
strode up to Nelus, brandishing a big black lump of a fist in the
air. ' 'Taint likely,' cried Nelus, discreetly drawing back a bit, ' 'at
I's goin' to strike a man as is owlder dan me-self, but let one of yer
sons stand up, an' I's ready for him.' However, the sons, enter-
taining a secret affection for their new Mko, pleaded for peace,
and the aff"air ended without a blow. So Clara, clasping her
baby, had the joy to behold Ryley and Nelus amicably discuss-
ing the news of the road over their foaming tankards in the
village inn.

The winter of 1838-39 must truly have been a miserable one
for Clara, since her husband evidently spent it in stariben. It is
on record [Times, March 28, 1839]- that upon a dark night in
September 1838, Cornelius Smith, in company with his brother
Frank, and three other Gypsies, waylaid and robbed one William
Taylor, Avho was returning home from a horse fair at Cambridge,
for which act of violence they were arrested, and in the ensuing
spring received their trial and were acquitted because the night
was too dark for Taylor to swear to the prisoners. If a family
tradition may be trusted, this providential escape from transporta-
tion was celebrated in a thanksgiving spree long drawn out and
riotous.

It must be admitted with sorrow that research has brought to
light little or nothing in regard to the next twenty-six years of
Clara's life. One thing goes without saying: she would rub
shoulders with many old Romanicels who now sleep in forgotten
graves, and merely to enumerate her contemporaries would
assuredly fill a page or more. Even if these years involved our
subject in no adventure, which is most unlikely, we know that
they were richly productive in another way. There were born to

1 A variant of this story substitutes Leshi, Clara's father, for Ryley.

2 For this reference I am indebted to the kindness of Mr. E. 0. Wiustedt,

172 CLARA HERON

Nelus and Clara thirteen children in all/ of whom only two
survive, viz., Lidi and Patience, who have wedded two brothers,
Noah and Solomon, sons of Jim Deighton.

As all English Romane Raid are aware, Epsom Downs during
the Derby week have ever been a rendezvous of Gypsies. At the
summer meeting of the year 1865, when the French-bred horse
Gladiateur carried off the honours of the historic race, Borrow
again encountered Clara, whom he quickly perceived to have
undergone a transformation since their quondam meeting in the
Norfolk wood. ' She was then very much changed, very much
changed indeed, appearing as a full-blown Egyptian matron, with
two very handsome daughters flaringly dressed in genuine Gypsy
fashion, to whom she was giving motherly counsels as to the best
means to hole and dukker the gentlefolks.' When the lanky white-
haired rai broached the subject of religion, Clara gave him an
eloquent, ' indescribable Gypsy look.' Concerning other matters,
however, she was freely communicative, adding among other
things that she had been twice 'married.

Darkly ' wrop in mistry ' is the second marriage here mentioned,
and all efforts to penetrate to the truth of the matter have been

1 The children of Nelus Smith and Clara Heron : —

1. Leanabel Smith = (1) Harry Halford.

= (2) Louis Gray.

2 1

„' >Two children who died young.

4. Phoebe = Charlie Mudd, card-sharper.

5. Lrimas = Charlotte Wheeler.

6. Elijah, unmarried.

7. Reni = Nathan Deighton (brother of Noah and Solomon).

8. Repentance = Reuben Potter.

9. Ldini, unmarried.

10. Lidi = Noah Deighton.

IL Patience = Solomon Deighton.

12. Lavaina = Obadiah Cray.

13. Edgar, died young.

[Of these, two are living, viz. Lidi and Patience.]
Mr. E. 0. Winstedt has kindly sent me the following extract from the parish
register (baptisms) of Iforringer, Sufifolk : — '184], Jan. 20, Phtt'be, dan: of Cor-
nelius & Clare (Boswell) Smith, of no regular abode, Hargrave i)iuisli, tinker.'
('lara's age at death is given in the ^Vorkllouse books as "4, which figures must be
regarded as conjectural, as in the case of Isaac Heron. Clara was probably about
70 at death. The phrase 'some fourscore years ago' in my opening sentence is
designed to tit the dates as fixed by the Workhouse record. Roberts, in The
Gypsies (183G), says (p. 94) : ' We have never in the course of four (4) years either
seen or heard anj^thing of or fnini her.' If Clara was nearh' 14 in 1832, and married
at 16 (1834), Leanabel's birth in 1835 is explained. Leanabel (Clara's eldest child)
died in 190o, age 70. There were two children between Leanabel and Phoebe (born
1S41). Patience was 14 when Borrow met Clara, Leanabel, and Phoebe at Epsom in
the Gladiateur year (1865).

CLARA HERON 173

defeated. Clara's own daughter Patience (Mrs. Solomon Deighton),
who was on Epsom Downs when Borrow talked with her mother,
declares that her * deari dai never, never married on'y once.' Said
Genti Gray to me one morning, ' Wot 's that you wur arskin', my
rai, did Clara Herren marry twice ? Nay, that she never did.
Who's bin a-putten o' that hokaben into yer Serol Clara had
Nelus Smith fer her mus an' nobody else, so there ! ' (this with
a flash of anger in her blue-grey eyes). On the other hand, the
Yorkshire grandchildren ^ of Ryley Boswell and Ydki Shuri main-
tain that their great-aunt Clara certainly had ' a vaver mus besides
Nelus Smith, and one or two more, very like. You jins what
rummy foJci our old people was.' There are London ' delations ' ^
of Yoki Shuri who agree with this view. And there I leave the
matter, with the observation that no Romani biography would be
at all characteristic without its dusky threads of bafHing mystery
recurring amid the gay reds and yellows of the story.

As might be expected, Clara's figure still looms clear in the
memories of a few of our older living Gypsies. One hot day in
the long summer of 1911, I looked up my old friend Alice Boss
nee Gray (the nonagenarian j^ivli of Louis, the eldest son of Ryley
Boswell and Shuri Smith), who resides with her married daughter
Wilhelmina in Borrow's beloved Norwich. In a sweltering atmo-
sphere reeking of fried onions, I listened to Alice's recollections of
Clara as a young wife. ' Do I 'member Ryley's sister as married
Nelus Smith ? Dddi, I minds her well enew, but I mun clear me
head a bit. (Here the old lady whipped out a shiny metal snuff-
box, and took more than one deep, loving pinch of the pungent
dust.) A natty, fly, little thing wur Clarey — Auntie Clarey we
used to call her. She alius looked small along of her six-foot
man — that wur Nelus Smith. Talk about pretty curls, now she
had some, and a nice'd bit o' culler in her cheeks. Did you ever
jin Nelus ? A demarkable thing about him wur his odd eyes.
One wur blue an' t'other brown. Funny, wurn't it ? He run
away wi' Clarey when she wur nobbut a gell. He used to go about
wi' a grindin' barrow, and I 've heard say as he died more nor a
year after his dear wife somewheres into Suffolk. Some says they
both of 'em died in a hutsi-ker.'

1 One of these is an ex-champion boxer of Yorkshire, Jack, son of Dekiia
Wilhelmina Boss (daughter of Ryley Boswell and Shuri Smith) and George Wilson,
marine store-dealer, of Hull.

^ E.f/. Robert Smith, nephew of Yoki Shuri, states that Clara's second husband
was Lazzy Lee, who had 'a tidy bit of wongur.' This marriage is said to have
caused ' a great bother in Clara's family.'

174 CLARA HERON

Another Romanicel who remembers Clara is old Genti (daughter
of Oseri Gray and Eliza Heron), whose house on wheels may be
found down a certain twisted back lane in Norwich. [By the way,
Genti's brother Louis ^ married Clara's good-looking daughter
Leanabel. It is said that he coolly took her away from a travelling
gdjo,"^ by whom she had had several children. Pretty Leanabel
sat on the grass by the gcijo's fire, when Louis touched her on the
shoulder : ' Go you across to my tent, mi deari, and stay there.'
She obeyed. And to the injured gdjo Louis flung the menacing
remark : ' Don't you dare to look on her no more, else I '11 mar
you.'] One June evening in Genti's wagon, the talk turned upon
Clara. ' Now, rai, I '11 tell you who she wur the werry spit of,
an' that wur my own blessed mother, 'Liza Herren — No Num's
daughter. That's the truth. Clara wur like my mother, of a
middlin' size. She'd beautiful dark eyes,^ black bed fallin' in
curls, and a small mouth and pretty lips. Ay, you may take my
word for it, she wur rale nice-lookin'. Can't I jest see her now
bendin' ower hers bit of fire, a-mendin' of her red-spotted hiba
slitten in a place or two by narsty bramble thorns.'

Of Clara's last years, which were spent in Suflblk, a county
well known and loved by her, but little has been gathered. One
by one nearly all her children had been removed by death.
Patience, her youngest daughter but one, states that her mother
' never really settled anywheres.' Certain it is, however, that for a
short time she occupied a small cottage at Sudbourne, a village
lying a few miles inland from Aldeburgh Bay. She is there re-
membered as ' a neat little body ' who persisted while her strength
lasted in going forth day by day with her hawking basket. When
conversing with friends at this time, she would often recall the few
short days spent so happily with the Roberts family at Sheffield,
and during the recital of these fragrant reminiscences her face
would light up with a significant smile.* Senile decay at length
caused her to seek admission into the Plomesgate Workhouse,

' Louis Gray excelled as a bosomengro. Towards the end of his life lie became
a preacher, and he is believed to have exercised a considerable influence over Clara's
mind during her last years.

^ Harry Halford, traveller, of Diss, Norfolk.

' Looking at Genti's blue-grey eyes led me to put the question : ' Your parents,
I suppose, had both of them dark eyes, bibiV ' Sartinly, black as coals.' 'Then
where did you get those eyes of yours, Genti?' 'Well, well, werry like mi dai
kll'd a Irivgrusi off some gOjo, and Icll'd mandi. There, now you know ! '

■• I have it on the authority of Patience Deighton that her mother was converted
before she died. Cornelius Smith, of Cambridge, the father of Rodney Smith, the

CLARA HEROK l75

Wickham Market, Suffolk, where on November 24th, 1889,^ at the
age of seventy-four, Clara entered into rest, and four days later
her remains were interred in the cemetery at Wickham Market.

Within an enclosure on the fringe of Mitcham Common stands
a long, drab-hued railway coach of ancient pattern, the home of
Clara's youngest surviving daughter. Patience, the widow of
Solomon Deighton, and her unmarried children. Pushing open
the door in the high fence one evening not long ago, I was voci-
ferously greeted by friendly old Toby, a dog of considerable size,
and truly puzzling as to his breed, who padded softly by my side
up to the entrance leading to his mistress's living-room. Here,
after some preliminary talk by a glowing fire, I read aloud to
Patience (a prim-looking woman, aged about sixty, with pleasing
Gypsy touches in her attire) and her daughter Dorenia (a nicely
spoken, dark-eyed girl of twenty or more) a portion of Borrow's
' Ryley Bosvil ' from the Lavo-Lil : —

' Ryley Bosvil was a native of Yorkshire [" He used to be at
Hull. There's some of 'em there now as sprung from him." — P.^],
a county where, as the Gypsies say, "there's a deadly sight of
Bosvils." He was above the middle height, exceedingly strong and
active, and one of the best riders in Yorkshire, which is saying a
great deal. He was a thorough Gypsy, versed in all the arts of
the old race, had two wives [" YSki Shuri was one. YSld, that's
clever. She could get plenty o' money. Ah-h, the things they
did then would get you locked up now." — P.], never went to
church, and considered that when a man died he was cast into the
earth, and there was an end of him. He frequently used to say

renowned evangelist, writes : ' I knew Clara and her husband Cornelius, for I had
the joy of pointing them to Christ.'

Patience Deighton: 'My father (Cornelius Smith) passed away at Sudbury,
about fifteen months after mother's death. His age was about 84 when he died. I
were not there, and I don't know nothing more about it.'

1 The books of the Plomesgate Workhouse, Wickham Market, contain the
record: — 'Clara Smith, "gipsy," aged 74, admitted from Sudbourne, died 24th
November 1889, buried in Wickham Market Cemetery.'

Mr. D. R. Reid, solicitor, of Wickham Market, in a courteous reply to my
inquiry, writes: 'At that time (1889) the burial-ground attached to the Work-
house had not been closed, and it is therefore evident that the friends of the
deceased took over the funeral arrangements, and gave her a private funeral, other-
wise the interment would have been in the Workhouse burial-ground as a pauper
burial. On turning to the register of the old Burial Board (now the Parish Council)
of Wickham Market, I find that the deceased was described as the wife of Cornelius
Smith, and was buried on the 28th November in unconsecrated ground in the grave
space numbered 720, and the minister who performed the last rite was the Rev.
J. A. Waterworth, the then pastor of the Congregational Chapel here.'

2 The letters after the comments indicate Patience or Dorenia.

176 CLARA HERON

that if any of his people became Gorgios he would kill them.
[" H'm, very likely." — P.] He had a sister of the name of Clara
[" My own mother, I do declare." — P.], a nice, delicate, interesting
girl, about fourteen years younger than himself, who travelled
about with an aunt [" That were her aunt Lucy, little old Abel
Boswell's wife. She was one of them Scamps." — P.] : this girl was
noticed by a respectable Christian family, who, taking a great
interest in her, persuaded her to come and live with them.
[" That were at Shevvield, where they makes the knives and scissors,
as I 've heard my dai say many a time." — P.]. She was instructed
by them in the rudiments of the Christian religion, appeared de-
lighted with her new friends, and promised never to leave them.
After the lapse of about six weeks there was a knock at the door ;
a dark man [" Old Ryley, for sure ! " — P.] stood before it who said
he wanted Clara. Clara went out trembling, had some discourse
with the man in an unknown tongue, and shortly returned in
tears [" The narsty old toad, to make her cry ! " — D.], and said
that she must go. " What for ? " said her friends. " Did
you not promise to stay with us ? " "I did so," said the
girl, weeping more bitterly ; " but that man is my brother, who
says I must go with him, and what he says must be." So with
her brother she departed, and her Christian friends never saw her
again. [" Well, well, to be sure ! " — D.] What became of her ?
Was she made away with ? Many thought she was, but she was
not. Ryley put her into a light cart, drawn by " a Hying pony,"
and hurried her across England even to distant Norfolk, Avhere he
left her, after threatening her, with three Gypsy women who Avere
devoted to him. With these women the Avriter found her one
night encamped in a dark wood, and had much discourse with
her, both on Christian and Egyptian matters. She was very
melancholy, bitterly regretted having been compelled to quit her
Christian friends, and said that she wished she had never been a
Gypsy. [" H'm, there, mother ! " — D.] The writer, after exhorting
her to keep a firm grip of her Christianity, departed, and did not
see her again for nearly a quarter of a century, when he mot her
on Epsom Downs, on the Derby day when the terrible horse
Gladiateur beat all the Endish steeds. She was then verv much
changed, very much changed indeed, appearing as a full-blown
Egyptian matron [" Egyptian ? Well, my mother was very dark,
a'most like a Jewess." — P.], with two very handsome daughters
[" Ah, my own sisters, Leanabel and Phoebe. Both of 'em's dead

ROBERTS'8 VOCABULARY l77

now. Outen all the thirteen childern mother had, there's on'y
me and Lidi left." — P.], fiaringly dressed in genuine Gypsy fashion,
to whom she was giving motherly counsels as to the best means
to hoh and dnJd'er [" Well, my dai was very clever at dukkeriii.
She brought us all up on it, but she was converted before she
died." — P.] the gentlefolks. All her Christianity she appeared to
have flung to the dogs, for when the writer spoke to her on that
very important subject she made no answer save by an indescrib-
able Gypsy look. On other matters she was communicative
enough, telling the writer, amongst other things, that since he saw
her she had been twice married [" No, no, never, rai, that's not
true, not a word of it (excitedly). As I 've telled you afore, my
mother was never married on'y once, and that were to Cornelius
Smith. That 's the dear God's truth." — P.], and both times very
well, for that her first husband, by whom she had the two daugh-
ters whom the writer " kept staring at," was a man every inch of
him ; and her second, who was then on the Downs ["On the Downs !
Eh, dear, when I thinks o' them days, I feels as how I 'd like to
wander about again. Awa, I was on the Downs the day when
that rai talked to my mother. He could rokker like a book, he
could. After that, he come a deal to see us in different places
where we was stoppin'." — P.], grinding knives with a machine he
had, though he had not much manhood, being nearly eighty years
old, had something better, namely a mint of money, which she
hoped shortly to have in her own possession.'

III.-ROBERTS'S VOCABULARY

THE conditions under which Roberts's Gypsy words were
collected were unusually favourable. The whole vocabulary
was obtained from a single individual, Clara Heron ; and she was,
for the moment, in a frame of mind so communicative and so
grateful that evasive answers like those which Mephistopheles
gave to the inquisitive Norwegian^ and the Siberian Gypsy to
Dr. Otto Duhmberg," cannot even be suspected. Clara was doing
her best, and she was by no means unfortunate in her choice of con-
fidantes ; for Samuel Roberts's daughters, to whom she dictated

1 Hubert Smith, Tent Life with English Gipsies in Norway, Second Edition,
London, 1874, p. 452.

- Miklosich, Beitrdge, iv. 38, s.v. Enkel, Enkelin.

VOL. V. — NO. III. M

178 Roberts's vocabulary

the list, were evidently scrupulous and well educated young ladies,
yet unprejudiced by any familiarity either with Oriental languages
or with Romani itself. The artlessness of their work more than
compensates for occasional mistakes, and its general accuracy
compares favourably with that of Bryant, a professional scholar,
or even with that of the orientalist Harriott. As the Rev. T. W.
Norwood wrote on January 2, 1886, after he had transcribed and
' corrected ' it, the vocabulary was a ' capital exercise of the young
ladies.'

But Norwood was not the only master who corrected the
Misses Roberts's papers : a veritable Board of Examiners read and
marked the list, and it was copied (and mutilated) by a series of
more or less scholarly persons. In presenting it to the public
— an appreciative public, since the work reached its fifth edition
— in his book, The Gypsies (London, 1836), their father described
in an Appendix how he had read some of the words, from the
proof-sheets, to the Gypsy landlady of a Sheffield tavern.^ Kogal-
nitchan in the following year imbedded almost all Roberts's words
in the vocabulary he added to his Esquisse sur I'Histoire, les
3Iceurs et la Langue des Cigains (Berlin, 1837). Like Norwood
he ' corrected ' the spelling, but not always successfull)% for he
believed that English ch was equivalent to French sch, and trans-
literated chick and kichiTnino by schick and kiscliwimo.^ Equally
erroneous was his idea that -hen is the termination of the Gypsy
infinitive, in consequence of which he rendered Roberts's enigma-
tical kell ' reach ' by ' Atteindre, kelloben' and hucclo ' hunger '
(really 'hungry') by 'Avoir faim, hucelohen.' The condition of
Roberts's words was not improved when Casca, in 1840, translated

1 Concerning this landlady, Mr. 'J". W. Thompson kindly sends the following: —
' It is probaljle that the landlady mentioned by .Samuel Roberts was " Yoki Uiddly "
Williams, daughter of James Williams and Hannah Smith (.7, G. L. S., New
Series, v. 80), and wife of Manful Boswell, son of Lewis Boswell ('.' or Lewis
IJuckle}'). This Mr. and Mrs. Boswell did keep a kicema in Sheffield about the
lime mentioned by Roljerts. They prospered exceedingly for a time, and hrougiit
up their children "like rais and rdnia.' Of Yoki Diddly and one of her smart
daughters a very pretty story is told. As they were out driving together one
day they passed a family of G3'psies encamped by the road-side. " Look, mammy,
look at those nasty rough people," remarked the "Hash" daughter. "It's a
wicked shame that they 're allowed in the way they are about the country. They
ought to be flogged and driven away." "No they oughtn't," replied Yoki;
"they ought to be giv'd money, for them's the harmlessest and kindest-hearted
poor, dear people in the world. It 's you what desarves to be flogged for a nasty
mumply toad, and s'help me God you shall liave it." Thereupon she gave her
daughter a sound beating. This information I obtained from Josh Gray and his
wife, Lenda Williams, niece of Yoki Diddly, on Sunday, August 27, 1910.'

2 See Pott, ii. 4'_'6, last two lines.

Roberts's vocabulary 179

Kogalnitchan's book into German, and Predari, in 1841, used it in
compiling his Romani-Italian vocabulary. They emerged rather
dishevelled after their journey through three languages, and
interesting examples of the formative influence of foreign travel
will be found under higgerit, pono, and sellitaprd.

Pott became acquainted with Roberts's words when he reviewed
Kogalnitchan and Casca in the Hallische Jahrbucher fiir deutsche
Wissenschaft unci Kunst (Jahrgang iv., 1841, part 2, 5-10 July),
but only at second hand. Lorenz Diefenbach, in his review of
Sorrow's Zincali (Jahrbucher fiir wissenschaftliche Kritik, Berlin,
1842, coll. 367-396),^ used the original book, and afterwards gave
to Pott, with much other manuscript material, his analysis of
Roberts's vocabulary for use when compiling his great work Die
Zigeuner in Europa und Asien (Halle, 1844-5). Unfortunately,
Pott seems to have taken this gift as a,bsolving him from the duty
of consulting the original book. At its best his treatment of
Anglo-Romani was weak ; and in discussing Kogalnitchan's, or
even Diefenbach's, words he was often in doubt as to their source
(cf. for example, goia, s.v. gdxo, Pott, ii. 129), and in consequence
blundered helplessly in his efforts to explain them, as he did in
his comments on hurioin. He even attributed words to Roberts
which Roberts never wrote (e.g. reiah, Pott, ii. 264). K any
excuse other than the encouragement which the spectacle of a
giant stumbling should give to smaller men, be needed for repro-
ducing here mistakes which were inevitable, or perhaps, as Max
Miiller said, ' even creditable,' it will be found in footnote 1, on
page 6 of the first volume of the New Series of this Journal.

For the purposes of this reprint the first, fourth, and fifth
editions have been collated, and Roberts's vocabulary rearranged
in alphabetical order; but, with one exception, no change has
been made in the form of the words. To chiviiadra, chivvitaley,
kellitapra, sellitapra, and seUitaree Roberts added an a, referring
to a footnote : — ' In the words marked a, terminating in dra, leg
[sic], and ee, the Gipsy-girl laid a particular emphasis on the last
syllable. Perhaps they are two words as in English, but wc did
not ask the question.' Since this a misled Kogalnitchan, it has
been thought best to indicate the emphasis by means of an acute
accent.

But little need be said about the Misses Roberts's rather

^ The extracts which are here quoted from these two 'Yearbooks' have been
made, with his usual kindness, by Mr. Winstedt in the Bodleian Library.

180

ROBERTS S VOCABULARY

irregular spelling. The sound e is sometimes represented by a
{ad/ray aprd, baringro, bars, ca-ha), but cheris and taley are also
found. When final, i is generally ee, but bibbi and pe occur, and
e stands for i in pero. The English vowel aw (as in ' law ') is
written o (acola, apono, bolo, boru7)i, jodra, moro, podo, pono, sola)
or au (arcounah, canauvo, chau, jaungkell, waggaulus) ; and v, is
rendered both by ou and oo (caningarou, luvoo, niulloo, poof,
pourouchau, rouzha, sherrou, shoon, souve). For u sounds where
o is commoner of. also drum and lun. A final silent e, lengthen-
ing the preceding vowel, appears in pofe, safe, souve, and tofe.
Diphthongs are found in arai, chi, derai, di, gry, moyla, and roi. It
may also be noted that a lisped r occurs twice {chinglet, congling) ;
and that v is never found as an initial — only the bilabial w.

In conclusion, Roberts's remarks on the absence of native
grammar in Anglo-Romany may be reproduced : —

' One word, distinguished by no inflexions, is all that the
Gypsies use to form the moods and tenses of a verb. Though
they retain in their language the pronouns, ou, I ; tut, thou ;
mande, me ; they appear to prefer the English ones, and in other
cases to supply, from necessity, the deficiency of their language by

English words : —

I give.

I gave.^

I will give.

Give.

I may give.

I might give.

To give.

I dell

I dell yeyeck (a good while since)

I will dell

Dell ....

I may dell

I might dell .

To dell ....
' As there are no particular inflexions for particular parts of
speech, the same word occurs both as substantive and verb, as giv,
song ; to giv, to sing ; but not always ; killin, dance ; to kell, to
dance.'

Vocabulary.

acola, black. Pott, ii. 106 : 'Acola Rb. miteinem Vorschlage.' The initial a, as
in allullo, apono, arai, araunah, and arincina, is probably the English article
derived from the phrases in which these words were used. The middle vowel
represents, as in several other words, the English aiv vowel : and the final
a must have been an indistinctly pronounced o : cf. arincina, bitta, and
rincana.

adra. See chivitadrd and jodra.

^ II del 'd you yek, ' I gave you one,' or an imitation of slovenly English ' give'
for ' gave. '

ROBERTS'S VOCABULARY 181

alhillo, red. For the initial a see s.v. acola. Pott, ii. 107, 338.

aparai. See aprd.

apono, white. Pott, ii. 107, 359. See also pono.

aprd. See hatchaparai, kellitaprd, and selUtaprd.

arai, gentleman. Pott, ii. 265. The initial a is the English article. See also
derai and hatchaparai.

arannah, lady. Pott, ii. 265-6. The a is probably the English article, but cf.
Borde's achae, J. G. L. S., New Series, i. 164. See also fibhhraunee, where
the final vowel is more correctly recorded. Casca perverted this word to
arannah.

arh. See sellitaree.

arincina, pretty. Diefenbach (loc. cit., col. 390) wrongly refuses to connect this
word with rai : ' Vsch. vom obigen ist wohl rinlcno, Adel, neben richr
{-Weli-man7i), schon. Kotw. cf. rincano, schon, harincino, -a, niedlich. Uh.'
Pott, ii. 264. See also rincana.

atch. See hatchaparai.

auriggu, undress. Pott, ii. 74: 'auriggu (deshabiller) Kog., meint Dief., als
Comp. mit Sskr. ava.' This can scarcely be Gypsy uri-, Anglo-Romani riv-,
since Roberts gives the participle elsewhere as ruddee. More probably the
verb is rigcr-, and the prefix may be avri miswritten. See also higgerit.

av. See hav.

bacca, tobacco. In Editions i. and iv. the translation also is 'Bacca.' English
slang.

bachico, sheep. A curious form of S. & C.'s bokocho, vdkasho, 'viell. irrthiimlich,
as Pott, ii. 84, remarks, quoting it from Kogalnitchan.

balla, hair. The word is plural.

bar, stone.

haringro, sailor. Kogalnitchan copied this word as baringhero, and the first vowel,
which is the vowel in English 'bare,' puzzled Pott. In the HaUische
Jahrbiicher, iv. pt. 2 (1841), p. 19, he wrote :—' Auch in baringhero
(matelot) muss ein Fehler stecken, sei es nun, dass man darin Zig. bero,
Sskr. weda (Boot), Hindi beda (raft), oder, mit mehr Wahrscheinlichkeit,
pani, panin (Wasser, Meer) zu suchen habe.' In Die Zigeuner, ii. (1845)
89 : 'Bars . . . und baringhero Matelot verm, hieher [hero., boat], wo nicht
zu panin (Aqua), in welchem Falle r st. n verdruckt ware.' The word is, of
course, the genitive plural of bcro, - ' man of boats.' See also bars.

bars, ship. The s is a misprint for o, as Pott points out, ii. 89, taking the word
from Kogalnitchan. For the vowel a see haringro.

bashuo, cock. The u, as also in smcutinno, is a misprint for n.

besh, year. Pott, ii. 82 : 'Kog., viell. (wie bischa Pluie ; brischaben Pleuvoir)
bloss aus Versehen ohne r, besch (An, annee).' Kogalnitchan had, however,
transliterated Roberts's word correctly, and it is the ordinary English form.

besh, sit.

bibbi, aunt.

higgerit, carry. A misprint for ' rigger it,' probably due to a carelessly written
capital R. Kogalnitchan adopted the word as ' Charrier, biggherit.' Pott, ii.
398: 'Biggherit Charrier [Lnugentuch ?] Kog., wofiir aber briggherit
Carreggiare [!] Pred.' A sad example of the consequences of slovenly proof-
reading. See Groome, In G. Tents, p. 84, f.n. See also a^iriggu.

bikkin, sell. Pott, i. 451 : 'als Imp. bikkin Rb.' It is, of course, not necessarily
imperative in uninflected Anglo-Romani.

bissha, rain. This word occurs twice in the first and fourth editions of Roberts's
book : one entry is cut out in the fifth. Smart and Crofton give both bishno
(without the r) and brishindo,

182 ROBERTS'S VOCABULARY

bitta, small. Pott, ii. 402, quotes it as bitto from Kogalnitchan.
bolo, pig. The first vowel represents the English aw sound.

bortim, large. Pott, ii. 315. At 414 he compares gudlam but does not explain
the final m. In his section on Gauners2)rachen, ii. 33, he quotes a number of
words in -?(m, which, however, throw no light on this Romani adjective ; and
at ii. 161 some Gypsy nouns (s.v. chaclum). The m may have been derived
from the following word, e.g., boro muS, or borum may represent bo(ro)rom
or even boro 'un ( = one). But it is perhaps safest to take it for a misreading
of borow or borou, since -ou is several times used to represent the final vowel
of a masculine adjective.
boshree, fiddle. Pott, ii. 426, quoting incorrectly from Kogalnitchan, says 'boshri
[so !] Jouer du violon.' The word is, however, more probably a noun here.
Perhaps a misprint for boshru, Smart and Crofton's bdshero, ' fiddler.' If the
participle bomo were not so exclusively used for 'cock' one might be
tempted to read boshnee : cf. the bashadi of Borrow's Lavo-Lil. See also
bosshirna^igree.
bosshimangree, fiddle. Gen. pi. of abstract noun boshipen, ' thing of fiddlings.'

See also boshree.
bonro, snail. S. & G. give both banri and bouri, and refer to Vaillant's buro.

Pott, ii. 416 : ' Viell. Venez. bovolo (cochlea) Nemn. Cath. p. 1092.'

6«cc^o, hunger. This accounts for Kogalnitchan's 'Avoir faim, bueeloben,' iov he

believed that -ben was the infinitive termination, and added it to verbs

(cf. hell). He seems to have taken 'hunger' for a verb, added -ben, and

misprinted e for the second c. Pott, ii. 396. The word, of course, means

' hungry ' not ' hunger.'

biirrouco, shop. S. & C. give the forms boudega, boddika, and boorila, the last of

which is probably intended here. Pott, ii. 405 : ' Budikka Laden Bisch.

Verm, daraus audi burruco (boutique) Kog., doch vgl. burica Celt. i. nr.

306, b.' quoting from Diefenbach.

burwin, weep. Pott in the Hallischc Jahrbiidicr, iv. pt. 2 (1841), p. 12, says

'burwin (pleurer) ist gewiss nichts als Vermengung von Weinen mit

Wein (ungar. bor, lat. vinum),' and again in Die Zigeuner, ii. 267 : 'Burwin

(pleurer) Kog. scheint mir auf eineiii Missverstandnisse aus Ung. bor (d.i.

Wein) mit Lat. vinum, wegen der grossen Aehnlichkeit der beiden Deutschen

Worter, zu beruhen.' On p. 455 he quotes an analogous confusion from

thieves' jargon. He did not know, of course, that Kogalnitchan had taken

the word from Roberts : the mistake would be impossible in English.

Probably as in biggerit an ill-formed capital R has been read as B, and the

word is a participle formed with the English -iiig from the Gypsy stem rov-.

The original spelling may have been rowvin.

butsec, work. Kogalnitchan as usual ' lifted ' this word together with another form

from a difterent source : 'Travail, butin, butsi.' Pott, almost equally as usual,

misunderstood it, suggesting, ii. 403, to make a phr;ise of the two words :

'. . . wenn man in butin, butsi (travail) Kog. das Komma streichen, und

dies : "labor inultus [s. ob. but]" orkliircn wolltc'

c. See also under k.

ca-ha, house. This curious spelling is evidently an attem])t to represent the
strongly aspirated /.• in khir. Pott, ii. 91, failed to recognise the word in its
strange disguise. Cf. choa and cooa for the omission of r.

cam, ear. The vi is a niLsprint for n, as Pott, ii. 102, ])oints out : 'Cam Kog. ist
falsch, nur richtig kan.' See also raiiiyigaroH and canmgo.

canauvo, turnip. Pott, ii. 124, without remark. S. & C. give the forms konufni
and konadfi, connecting them with Anglo-Romani kradfni, Paspati's kdrfia

ROBERTS'S VOCABULARY 183

(p. 451, s.v. pusavdi), Mod. Grk. Knp(f)ia, ' nails.' It might equiiU}' prol)ubly
be derived from Rum. canaf, ' tassel.' See craton.
caningarou, ear-ring. Pott, ii. 102. See also cam and caningo.

caningo, hare. See cam and caningarou. The word is the same as Harriott's
kan-engro ' hare, ear-fellow,' i.e. animal with (large) ears. Pott does not quote
this word under kan, but, most unfortunately, connects it with German
Kaninchen, ii. 123 : 'woher auch wohl caningo (Lapin) Kog. st. Kaninchen,
trotz seiner Aehnlichkeit mit kanengro I. 102.' At ii. 416, s.v. jmrtlika, he
seems to have suspected his error ; and in his BericJttigimgen, ii. 539, he
practically admits it by comparing Harriott's and Kogalnitchan's words.

cannee, hen. Pott, ii. 92 and 426.

cass, hay. Pott, ii. 156.

ca tse, scissors. The word is so divided in Editions i., iv., and v. ; probably in the
others also. Pott, ii. 99.

ceddo, roast. The c is hard, and the word is the participle of her- ' to make,' con-
fused with that of the causative kerav- 'to cook.' Pott, ii. 113: 'Cerru
(Bouillir), ceddo (rotir) Kog. wohl mit c st. k, und letzteres entweder mit
cerebralem d (so muthmasst Dief.) und Imper. ; oder Part., dem r vor d
abhanden gekommen.' See cerroo, kell, and kellitapra.

cerroo, boil. Perhaps a misprint for kerav, causative of ker-, = ' to cook,' ' to boil '
(transitive) ; or, conceivably, the first person sing. pres. indie, of the passive,
keriov[a], represented in "Welsh Romani by the third person keriola. But
perhaps it is nothing but another form of the participle kerdo, with o mis-
printed for d. See ceddo, kdl, and kellitaprd.

chaca, shoes. In S. & C. the first vowel is always o. Pott, ii. 256, s.v. cirach :
'Chaca (souliers) Kog., d.h. doch wohl ch nicht nach Frz., sondern Engl.
Aussprache.'

chau, boy. Pott, ii. 182, quotes this word from Roberts ; and Diefenbach {loc. cit.
col. 395) transliterates it ca. Similar shortened forms of cavo occur even in
Paspati's dialect. See also chi and ijourouchau.

chericlo, bird.

cheris, time. Pott, ii. 200. The ending of this loan-word is abnormal and should
be -OS or -us (os). See also hapristicheris and wudrusticheris.

chi, girl. The vowel is for the diphthong ai. Pott, ii. 183. vSee chau and
2}Ouroiichau.

chick, the earth. Pott, ii. 177, misspelt. The word, of course, means 'earth,' not
' the earth ' : it accounts for Kogalnitchan's Schick.

chinger, quarrel. Kogalnitchan, as in several other cases, gives ch its French
instead of its English value, and transliterates the word as schingher. See
chinglet, chinnamangree, chinnamasngree, and chinnet.

chinglet, tear. Pott, ii. 113 and 209. The word stands for ^chinger it,' the I
being a mishearing of a lisped r. See chinger, chinnamangree, chinnamasn-
gree and chinnet. For the lisped r, cf. congling.

chinnamangree, hatchet. Roberts notes ' Many of these words have the termina-
tion mangree, perhaps in all instances of similar signification.' It is of course
the termination of the genitive pi. of the abstract noun chinnapen, and the
word means 'thing of cuttings.' Pott, ii. 209 : 'chinnamangri Cogn^e etwa
aus Rb., so dass ch Engl. Geltung hatte.' See chinger, chinglet, chinnamasn-
gree, and chinnet.

chinnamasngree, letter. Evidently either s is a misprint for n, or n for s, iu the
termination, or Clara may have given two forms, recorded by the Misses

Roberts as chinnama g gree. In the first case the word would be the same as

the preceding word for hatchet. In the second, which is that supported by
Pott, ii. 209 : ' chinnamasngri [n, wo nicht s, falsch !] Lettre,' it would be

184 ROBERTS'S VOCABULARY

the genitive singular. The literal meaning is ' thing of writings (or writing),'
cin- ' to cut ' having the secondary meaning of ' to write,' cf. scribere. See
chinger, chiyight, chinnamangree, and chinnet.

ehinnet, cut. Pott, ii. 209, suggests ' t st. 1 ? ', in which case the word would be
third pers. sing. pres. ind. But more probably it is the verb-stem, or impera-
tive, with English ' it,' chin it, ' cut it.' See chinger, chinglet, chinnamangree,
and chinnamasngree.

chiv, tongue. Pott, ii. 216. See also chivya.

chivan, put on. Pott, ii. 113, from Kogalnitchan who misquotes the word:
'wogegen schiven (Mettre sur) Simplex wiire gleich czivav.' The word
may be cimng, or, more probably, ' civ on.' See chivitadrd and chivvitaUy.

chivitadrd, put in. Pott, ii. 113 and 290. Literally 'put it in,' civ it adre. See
chivan, chivvitaUy, and jodra.

chivvitaley, throw down. Pott, ii. 85 : 'Kog. had u. Abattre auch chivvitaleya,
das ein hinten mit tele (herab) verbundener Imper. scheint,' and 113. Liter-
ally ' put it down,' civ it tale. For Kogalnitchan's final a see Introduction.
See chivan, chivitadrd, and pertalcy.

chivya, tongs. Pott, ii. 209: 'das rathselhafte schivya (Pincettes),' and 231.
The word is nom. pi. of chiv 'tongue' (q.v.) ; the Misses Roberts having
presumably said ' tongs ' and Clara Heron heard ' tongues.' Groome, In. G.
Tents, p. 84, f.n.

choa, steal. Pott, ii. 114 : 'Kooa fechten Rb., cua (Tirer les armes) Kog. haben
eher r verloren, als dass sie zu Lith. kowa Kampf, Gefecht) gehorten.
Aehnlich ware das Verhalten in t.schoren, tschoa Voler Kog.' und 201.
The usual form is 'tor. Cf. also cooa and ca-ha for the loss of r.

chiicca, coat. Pott, ii. 178. Note the difi'erence in Clara Heron's words between
this and chaca ' shoes.'

chuckinee, whip. Pott, ii. 181.

chunga, lips. The word means ' knees.' Perhaps a confusion of ' lips ' with ' hips,'
or a misunderstanding of cungar ' to spit.'

churee, knife.

clisn, lock. Copied by Kogalnitchan, but apparently overlooked by Pott, ii. 122.

coc, uncle. Pott, ii. 91.

cola, black. See acola.

com, love. Usual Anglo-Romani for kam-.

congling, church. A curious form of kdngri with I for the usual r, as Pott points
out, ii. 150. Cf. chinglet. For the interchangeability of the -i and -in ter-
minations see Diefenbach's views. Pott, ii. 403, footnote. Common elsewhere,
it is rare in Anglo-Romani. For the final g cf. Zippel's paning. Pott, i. 186
and ii. 343.

cooa, fight. Copied by Kogalnitchan as ' Tirer les armes, cna.'' For this way of
spelling kur, see s.v. choa. Pott, ii. 114.

copj)a, blanket. Pott, ii. 100." Diefenbach {he. cit. col. 370) : ' Scheint aus einer
(deutsch. oder roman. etc.) europ. Sprache entl.'

cosxhtee, stick. Pott, ii. 120. The termination -ee may be misprinted : if so, the

word is plural, coshta or coshtcs, and means ' sticks.'
craton, button. Pott, ii. 123, without remark. This puzzling woi'd seems only
explicable on the assumption that it is crnfnce misprinted. The word means
' nail,' but is used in Anglo-Romani in the sense of 'button.' See canauvo.
currio, earthen vessel. Pott, ii. 154. S. & C. kdro,ki(,ra, ko&ri.
cushto, good.

cutto, guinea. Kogalnitchan ' Guinee ou tout autre nionnaie considerable, c?(^^rt.'
Pott, i. 52 and ii. 99. He quotes Diefenbach's com])arison with German G.
chadweli, Biscliofi's kafivileja, kadwilgen (pi), Liebich's chadwiU, charwell,
kadwill, etc. The Anglo-Romani word is, however, merely kotor^& piece.'

Roberts's vocabulary 185

dad, father. See also under pouronchau.

darya, teeth. Misprint for danya. Pott, ii. 315 ; 'r verm. st. n.'

del, give. Third pers. sing. pres. indie, literally ' he gives.' See below, del ' strike,'
delman ; and the introduction.

del, strike. Pott, ii. 300 : ' In der Bedeutung " schlagen " scheint es elliptisch
"jemandem einen (Schlag, dyben i. 135.) geben" bezeichnen zu sollen. Vgl.
del (frapper) Kog. und del, de (Blow, a knock) Harr., — eig. 3. Pers. Sg. Priis.
und 2. Sg. Imper.' See also del ' give ' above, and delman below.

delman, ask. Pott, ii. 300: 'Auch delman Interroger Kog. halte ich fiir : "Er
gebe mir [etwa : Antwort]." So hat Zipp. u. vermessen alsAdj.: Na dela
pale keekiste tschi Er fragt nach keinem was.' It is, however, here .simply
the common imgranmiatical Anglo-Rom;ini use of the third pers. sing, for all
parts of the verb, in this case the imperative. Groonie, In G. Tents, p. 84,
fn. : '■delman, "ask" ( = del man, "give me").' See del above, andmande.

derai, master. Pott, ii. 265: 'Aral (gentilhomme), derai (maitre) Kog., viell.
beide mit Art., in welchem Falle de st. ye verdruckt sein oder dem Engl, the
eiitsprechen miisste, sonst de die Part, (dass, wenn ; und).' The de is, of
course, the English definite article as pronounced by a race which has neither
8 nor 6 in its alphabet. See arai and hatchaparai.

di, mother. The i here represents the diphthong ai. See also under pourouchau.

die, see.

disk, five. This must be a misprint for desk, and the translation ' five,' instead of
'ten,' a misunderstanding. Pott, i. 221 : 'Disk, nach Roberts 5, halt
Diefenb. fiir Verwechselung mit 10.' Cf. pange.

divvus, day. Roberts has a footnote (Editions i. and iv.) 'Latin, Dies — Italian,
Di. — Divum, in Latin, is day-light.' In Ed. v. the first word is misprinted
' Letin.'

drum, road. Pott, ii. 319. For the vowel, cf Inn.

dud, light. Pott ii. 310, says, 'Dud tag Rb.,' but Roberts does not give the word
in this sense.

duddramangrti, lanthern. Pott, i. 133: ' Datterwabasgro (warmend) vgl. Pchm.
tat'arav (warmen), auch wohl daddermangru (lanterne) Kog.' He corrected
this mistake in vol. ii. 310 : ' Duddramangra Lanterne von dud Lumi^re
Kog.,' but in neither case did he reprint Kogalnitchan's word accurately !
The word is genitive pi. of an abstract noun formed from a verb duderava ' to
make light ' ; but the verb has perhaps no real existence. Had it been formed
direct from the noun, like bcngipen from beng, the word would have been
dudima7igro.

due, two. Roberts adds a footnote 'Greek, Duo. — Latin, Duo. — Italian, Due [sic].
— French, Deux.' The Italian misprint occurs in the 1st, 4th, and 5th
editions.

duvvel, God. Roberts adds a footnote ' Greek, (obsolete) Dis. — Latin, Deus. —
Italian, Dio.— French, Dieu.' Pott, ii. 312: 'Duvvel Rb. Gott (auch
Christus).' What was his authority for the statement within brackets is not
apparent.

frill, butter. A carelessly written Kill has been read as Frill. Pott, ii. 258 :
'. . . durch irgend ein Versehen frill (Beurre) Kog.'

galway, girl. Pott, ii. 140 : ' Ob garbha (proles), fragt Dief ' The word is
certainly not Romani. The Misses Roberts may have misunderstood a
command ^ Jal 'way. Girl,' 'Go away. Girl.' Or it may be some kind of cant
or slang. It seems scarcely possible to connect it with American Hobo-
talk in which 'the Catholic priest is nicknamed " The Galway " ' (J. G. L. S.,
Old Series, iii. 186), nor with Westmorland dialect galway, 'a small mare,'

186 ROBERTS'S VOCABULARY

gav, town. Pott, ii. 135: '. . . gav Rb. Irv., woher wohl giiv (ville) Kog.'
Pott's comment is taken directly from Diefenbach's review of Borrow's
Zmcali, col. 395.

giv, corn.

giv, song. The correct Romani is, of course, gili : but cf. S. & C.'s ghiveli ' song '
and ghivdva ' I sing.' See also giv ' sing ' below.

giv, sing. This is the Anglo-Romani form recorded by S. & C. as ghivdva. Kognl-
nitchan added -ben, which he believed to be the termination of the infinitive,
and printed 'Chanter, ghivaben.' Pott, i. 445, commented'. . . ghiv
(chanson), ghivaben (chanter) Kog. enthalten gleichfalls ein, wenigstens nicht
radicales v, welches sich aber viell., wie bei Anderen b, gleichsam als Wurzel-
bestandtheil festsetzte.' See also giv ' song.'

grans, barn. The 1st edition has, more correctly, granza. Roberts added the
footnote ' Italian, Granogo. — French, Grange.' He might also have added
Rumanian graun^e 'corn.' Pott, ii. 145 : ' f Granza, grange. Kog. Entl.'

gruvnee, beast. Pott, ii. 142. The word means, more exactly, 'cow.' See also
gruvvenee.

gruvvenee, cow. See also gruvnee.

gry, horse. The y stands for the diphthong ai.

gudlam, sugar. Probably a misprint for gudlow : see s.v. borum. Pott, ii. 133,
315.

gudlee, moise [sic]. So in Edition v. : Ed. iv. has, correctly, 'noise.' Pott, ii.,
133. See also ivottogudlee.

gunno, bag. Pott, ii. 136.

gurrishtee, shilling. The t is a mistake, the word intended being S. & C.'s gdrishi
meaning 'a groat,' three of which, trin-gdrishi, make a shilling. Pott, i. 52.

han, eat. Pott, ii. 158 : 'Han Rb. ist Conj. (comedant).' Perhaps more probably
a niisprint for haw, the verb-stem. See also haio and hapristicheris.

haimsticheris, dinner-time. Kogalnitchan altered the word to hapristitschiro, and
Pott, i. 184, took his form: 'Kogaln. hat die Dat. wuddrustitschiro und
hapristitschiro [schr. n st. des ersten r] Tems de coucher [lit.], de diner.'
Cheris is Roberts's form of the word for ' time.' Hajvisti, according to Pott,
should be hapnisti, i.e. x'^^e^iesti, a dative of x^ben the abstract noun from x<^-
' to eat.' The misprint r for n occurs also in darija ' teeth.' See han and haw.

hatchaparai, rise. If this is simply hac ap>re 'rise up,' it is the only case in which
ai stands for c. Perhaps an r has been omitted, and the phrase should read
hatch apra, rai ' get up, Sir,' in which case one would have to assume that
Mr. Roberts superintended his daughters' lessons.

hav, come. Pott, ii. 52 : ' Das h in hav (venir) Kog. ist falsch.'

haw, hate. From this and the preceding word it is evident that either the Misses
Roberts or Clara misplaced their It's. The translation should be 'ate,' or
rather ' eat,' since it is the verb-stem. Pott, ii. 173 : ^ Haw (hair) Kog. noch
verdiichtiger als haw (venir), das wenigstens, bis auf das h, richtig ist.' Haw
(venir) is Pott's mistake for Jiav. See hapristicheris and han.

hecco, haste. Pott, ii. 173 and 226 : 'Hecco (se hater) Kog. verm, mit h st. s,
wenn nicht s vorn durch Druckf. fehlt.' That is, Pott took the word to be
seko or Seko, and connected it with sig 'quick,' 'soon.' Jicka is, however, the
usual Anglo-Romani for 'haste,' the form in Borrow's Lavo-Lil is heltn, and
Mr. Winstedt has heard kcka, nunc of which suggest an initial s.

herro, leg. The pure form ends in the diphthong -oi. Pott, ii. 162 : ' . . . mit
Weglassung des i, herro (jambe) Kog.'

hotcha, burn. Pott, ii. 160.

hotchawitcha, hedgehog. Pott, ii. 173 : ' Wohl kauni zu Engl. Hedge-hog.'
Groome, In G. Tents, p. 59, f.n. See Pischel, BeitrCige, pp. 26-7.

ROBERTS'S VOCABULARY 187

huffo, cap. S. & C. hodfa, kodfa, Greek Kov(f>ia. Mikl. iii. 41. Fr. coiffe, cf. Rum.
Icoif.

jackal, dog. So in Ed. v. ; but Edns. i. and iv. have, more correctly, jucJcal.
jaungkell, play. Three words combined : jd and kell, 'go and play.' See jodra,

yaw, kell, and killin.
jin, know. Kogalnitchan copied this word as ' Connaitre, len-' Pott, ii. 218 :

'jin (wissen) Kb. und dem verm, daher entnommenen ien (connaitre) . . .'
jodra, enter. Pott, ii. 56, quoting Diefenbach : ' Wodra Pred. aus iodra Entrer

Kog. ist schwerlich richtig aufgefasst, und mag in 2 Thcile (geh hinein) zer-

fallen,' and 212. Equivalent to ja 'dre, 'go in.' Hee jaungkell and yaw.
juckal. See jackal.

k. See also under c.

kell, play ; and also kell, dance. Pott, ii. 156. See aho jaungkell and killin.

kell, reach. Kogalnitchan turned this word, as he thought, into an infinitive by

printing 'Atteindre, kelloben.' Kel certainly is not Ptomani for 'reach': in

this case it is probably the third pers. sing. pres. ind. of kerava, shortened and

used, as it often is in Anglo-Romani, as a verb-stem, meaning ' do,' ' make.'

See kellitaprd, ceddo, and cerroo.
kellitaprd, wrap up. Pott, ii. 113. It is of course kel it ajjre, 'do it up,' 'make

it up.' See kell, ceddo, and cerroo. Cf. also sellitaprd.
kerav. See cerroo.
kher. See ca-ha.
kichimmo, alehouse. Kogalnitchan reprints it as kischimnio ' en roman crissma.'

Pott, ii. 80 and 117. The final vowel should, of course, be a.
kill. See frill.
killin, dance. Pott, ii. 156, takes this word for '3. pi. Conj. ?', but it is, of

course, kiling, ' dancing.' See jaungkell and kell.
kin, buy.
kista, ride. Pott, ii. 122.

latcht, find. Pott,[ii. 332. The final t indicates perhaps a participle latched,

' found,' or the word may = lac it.
lei. See sel, sellitaprd, and sellitaree.
lilt, book. Pott, ii. 339.

livin, ale. Pott, ii. 335. The final a has been lost.
lullo. See allullo.
lun, salt. For the vowel, cf. driim.
luvoo, money. Transcribed by Kogalnitchan as loevu. Pott, ii. 335.

man, kill. Pott, ii. 450: 'Man todten Rb. uml tuer Kog. scheint 3. Pers. PI.

mit Unterdriickung von r.' More probably it is a simple misprint for mar.
man. See delman, ou and mande.
mande, me. Tlie prepositional used, as usual with Anglo-Romani pronouns, for

other cases. See also delman and ou.
mannishee, woman. Pott, ii. 447.
mariclee, cake. Pott, ii. 441.
mass, meat.
matcho, fish.
mea, mile. Kogalnitchan confused this word with others : ' Mille (m^sure) iemia,

miga-mea.' Pott, ii. 454-5: 'Miga-mea . . . sind 2 falschlich zusammen-

geschobene For men.'
mericla, necklace. Pott, ii. 452.
moro, loaf Literally ' bread.'
moyla, ass,

188 Roberts's vocabulary

mulloo, die. Pott, ii. 449. The meaning should be ' dead.'

rmimlee, candle. Diefenbach {loc. cit. col. 390) quotes ' muvilt Rb.' connecting it

with Pers. *».<.

mush, man. See also mushi-staddee.

mush, arm. The final vowel i is omitted : cf. 2^71 ' river.'

mushi-staddee, hat. Kogalnitchan adopted this as two words, muschi, staddi.
Pott, ii. 243 : 'muschi [letzteres utistreitig Miitze, Zipp. mizka] Kog.' It is
however by no means unstreitig, but rather impossible. See also Pott, ii. 463,
s.v. viunela, and 458, mitzha. The word probably represents mush's stadi ' a
man's hat.' See also staddee.

muttramangaree, tea. Pott, ii. 54, misprints this word 'Multra mangaree
Thee Rb.' and gives the amazing solution ' Wein auf (tra) Kohlfeuer ' ! Later,
ii. 440, he attributes this explanation to Diefenbach, recognizes the misprint
' It verm, falsch st. tt,' and connects the word correctly with muter-.

muy, mouth.

najflee, be ill. Pott, in the Hallische Jahrbiicher, iv. pt. 2 (1841), p. 20, took this
word for a misprint for nassli, a mistake which he repeated in Die Zigcuner,
ii. 323 : 'Naffli (etre indispos^) Kog. scheint bloss verdruckt mit ff st. ss.'
The word is, of course, an ordinary Anglo-Romani form of the adjective
nasvalo.

nash, run.

noc, nose.

ou, I. This may be a mistake for ov ' he ' ; but more probably it is a misreading
of me carelessly written, or even perhaps the record of an ill-pronounced
English ' I.' See delman and mande.

pal, brother.

pan, river. Evidently pani ' water,' the final vowel having been lost as in mush,
' arm.' See also tattipani.

pan, tie. Usually pand- in Anglo-Romani.

pange, four [^sic]. The final e is of course silent. Like Grafi'under's children, Clara
evidently knew little of figures, for the word means 'five.' Cf. dish.

panuigasha, handkerchief. Pott, ii. 343, s.v. jMnin : ' Das von Dief. hieher
gestellte panuigascha (mouchoir) konnte inzwischen auch Ital. panno
einschliessen.' S. and C, p. 161, connect Roberts's word (which they spell
paningosha) with the Polish or Bohemian loan-word pandi^rhoche 'stockings,'
which Pott (ii. 348) quotes from Zii)pel's East-German Romani. The -ui- is
very probably a misprint for -in-, and Gypsies often use kerchiefs or rags
instead of stockings, yet this explanation nuist Ijc taken as somewhat doubt-
ful. The word is evidently the same as the pangushi of Borrow's Lavo-Lil,
and is not without resemblance to S. and C.'s own pongdishler.

pappin, goose.

parrac, thank. Pott, ii. 355, s.v. p)arkirvava : 'Unstreitig mit Unterdriickung
des einen r: Barkaf danken Bisch. ; barke Imp. danke Grafl". MS., dem
parrac Rb. zu entsprechen scheint.'

jjash, half.

pe, drink. Verb-stem : to be read pi : cf. pero.

pen, sister.

j)ero, foot. To be read pira : cf. /)«.

pertahij, fall. Literally ' fall down,' per tale. See chivvitaUy.

2nbbleraunee, turkey. Pott, ii. 362, s.v. pollerdlhna, quotes several words with the
same meaning, amongst them Zippcl's pulverdina 'mit einem bemerkens-
M'ertht-n v, was viell. um eincs Scherzes willen, gls. als wiire es ' vcrwittwete

Roberts's vocabulary 189

Dame' bei Kog. pibblerauni (Dindon ; Pred. Gallo d'India) lautet.'
Norwood obtained a similar expression for 'turkey' from Mrs. Cooper
{J. G. L. S., New Series, iii. 212) : Hduno rduni/, turkey (from its gait).' It
would be natural to assume that the expression is jnvli rdni, ' widow lady,'
but Vaillant in his Grammaire . . . des . . . Cigams, 1868, p. 122, has
' PiBL, glouglou ; — ara^m, dindon,' so that the beginning of the word, if he
can be trusted, may he onomatopoeic like the Scots ' bubblyjock.' See also
aratmah.
pirronit, open. The ii is a misprint for v, and the ' it ' is English : read therefore
pirrov it, 'open it.' Pott, ii. 113, suspected this, but was uncertain whether
Kogalnitchan had taken the word from Roberts. See also ii. 353, s.v. piro.
pisha, lioney. S. and C. also give 'honey' as one of the meanings oi pisham. It

is literally a 'flea,' 'fly,' or 'bee.' Pott, ii. 366.
plashta, cloak. Pott, ii. 368.
jwdo, full. For S. and C.'s pdrdo. Pott, ii. 380, s.v. pcherdo. Roberts also has

jjodo ' fill,' and the word is really a participle ' filled.'
pofe, field. The final e is silent as in sofe, pange, and tofe. Roberts has also the
same word, more correctly, as poof 'the earth.' See also 2)ovingra. Pott,
ii. 376.
pomya, apple. This word looks like a French or Italian loan-word, in which case
it might be possible to ofi'er an explanation of Bryant's poomingro 'peach'
other than that given in J. G. L. S., New Series, iv. 185. Pott, ii. 378, so
takes it, not knowing that it was Anglo-Romani, and it is impossible to equate
it with S. and C.'s pobe 'apples.' Roberts himself adds a note 'Latin,
Pomus. — Italian, Pomo. — French, Pomme.' The alternative seems an im-
possible one, — piirumia, ' onions.'
pono, flour. Smart and Crofton also give this among the meanings oi porno (pa'dno)
'white.' Kogalnitchan quotes it incorrectly as the Romani of 'fleur,' — 'Fleur,
pano, ruzha ' — and Pott, ii. 359, translated ' weisse Rose, indem mir das
Komma falsch scheint.' Predari, of course, fell also into the trap and rendered
pano hj Jiore ! See also apono.
X>oof, the earth. See also pofe and povingra.

poree, feather. Harriott also gives this form of the more usual 2}or.
pourouchati, grandchild. Roberts added a note : ' For Grandfather, the Gypsies
say, Puradad ; for Grandmother, Poureedi ; old Father, old Mother. Thus
Pourouchau must signify child of age.' Kogalnitchan copied him : ' Petit-
fils, jmrutschau mot-a-mot, enfant d'age.' Pott, ii. 182, compares German
Choss-Sohn. See also ii. 382.
povingra, potatoes. Pott, in the Hallisrhe Jahrbilcher, iv. pt. 2 (1841), p. 19,
quotes this word from Kogalnitchan, who had misprinted it provingra, and
remarks: 'vielmehr phuvjingeri (Kartofl"eln) Zipp. von phu (Erde).' In
Die Zigeuner, ii. 377, he has 'provingra (pomme de terre) Kog., worin r —
trotz poor Irv. s. ob. — wahrsch. Versehen st. o oder h.' It is, of course, the
genitive plural of puv, and means ' things of fields.' Possibly the final -a
should here be read e. See also pofe and poof,
pratness, darkness. Perhaps a cant word, although Pott, ii. 274, quoting it from
Kogalnitchan, comments thus: 'Pratness (obscurite) Kog., nach Dief. ein
entstelltes und hybrides W. [etwa aus Rb., mit. Engl. Sufl'. und Zig. Praf.,
vgl. apri rad, auf die Nacht Zipp.?].'
puradad. See under pourouchau.

pusramangara, fork. Pott, ii. 389, s.v. ' Pchosavav Ich steche.' It is the genitive
plural of an abstract noun, and means ' thing of prickings,' having no connec-
tion with pus ' straw,' as Borrow asserted it had, s.v. possey-mengri, in his
Lavo-Lil. To judge by the first r in Roberts's form, it may be derived from
a causative puserava, instead of from pusava or the usual pusavava. S. and

190 Roberts's vocabulary

C. have jwdshumengro, 'posomAnfjro 'fork,' and podsomengri, possomengri
' spui'.' Casca has ridiculously Tischgehct (' grace ') as translation, intending
Tischgabel !
puss, straw.

rai. See arai, derai, and hatchaparai.

ratee, night. The Anglo-Rouiani form.

raunah. See araunah.

raunee. See jjibbleraunee.

retza, duck.

rigger. See a^origgu and biggerit.

rincana, handsome. The Anglo-Romani rinkeno. See also arincina.

riv. See ruddee.

roi, spoon.

romino, Gypsey.

rouzha, flower. S. and C. have this correct form in roozhmv-poovaw, ' flower gardens.'

Pott, ii. .359.
ruddee, dress. Rather 'dressed,' for, as Pott, ii. 74, points out, it is the past

participle of the Anglo-Romani verb riv-. See also auriggu.
ruk, tree.

sa and sai, laugh. The second may be a misprint for ml which is often used in
Anglo-Romani for all parts of the verb, although it really means ' he laughs.'

sap, snake.

sappin, soap. Roberts added 'Latin, Sapo. — Italian, Sapone. — French, Savon.'

see, heart.. Usually :d.

sel, take away. Misprint for lei, really third person sing. pres. indie, but used in
Anglo-Romani as a verb-stem to be treated grammatically as an English word.
Pott, ii. 113. See also sdlitaprd and seUifarce.

sellitaprd, take up. The s is a misprint for I, and the phrase should be Ml it a2m,
' take it up.' The later history of this word is curious. Roberts printed it
' Sellitapra a,' the a, as in several other cases, being a reference to a footnote
stating that 'the Gypsy-girl laid a particular emphasis on the last syllable.'
Kogalnitchan tacked this a on to the word and gave ' Relever, sellitapraa.'
Then came Casca who misread the French as reveler and remodelled the spell-
ing, a process which produced the puzzling ' Entdecken, sellitrapaw.' Pott,
ii. 113. See also f^el and sellitaree.

sellitaree, take out. As Groome pointed out. In G. Tcnta, p. 84, f.n., this is hi it
avri, 'take it out.' Kogalnitchan, as in the previous word, absorbed the
reference a which Roberts wrote after the word, and altered the spelling to
' Oter, sellitaria.' Pott, ii. 1 1 3.

shammut, chain. In the first edition the word is shammit. In the vocabulary it
follows immediately after shello ' well,' and the two iimst be taken together.
Thus we have shello shammut 'well chain' ; which, though it shows that the
first word means 'chain' or 'rope,' and not 'well,' throws little light on the
second. Pott, ii. 231, has sshamm, 'near,' but it is impossible here, being
doubtful even in its own East-German dialect. Comut is out of the question,
and the word is evidently misprinted, though it is difficult to conceive such a
combiniition of errors as would derive it from JIannik (well).

shello, well. The meaning is ' rope.' See above, s.v. shammut.

sherrou, head. Pott, ii. 222, quotes 'sherrow Rb.'

shil. See skil.

shoe, cabbage. Pott, ii. 229.

shoducca, apron. Pott, ii. 231, quoting incorrectly Kogaluitchan's incorrect scha-
ducca and not knowing the English source of the word, suggested ' Etwa

Roberts's vocabulary 191

chang mit : Tuch?' that is 'knee-cloth.' At ii. 252, s.v. sustigui, he says,

' Auch gedenkt Dief. noch schaducca 231. Schiirze, jedoch niit der Bemer-

kung, wie es an Wetterauisch : Schiirtuch erinnere.' Mik. (Beitruge, iv. 38)

quotes a possibly related Gypsy word jendaraka, from Siberia ; a comparison

which is also made by S. and C, who use B3thlingk's form jdnddrdka (cf.

J. G. L. S., Old Series, iii. 21).
shoon, hear.
shubbus, gown. Pott, i. 105 : 'Bei Kog. schubbus (robe), vgl. Ital. giubba.' The

usual Anglo-Romani is hiba.
shucco, dry.
shusho, rabbit.
sivit, sew. The -it is English, and the translation should be ' sew it.' Pott, ii.

236, states falsely that Roberts has ' see ' instead of ' sew.'
skil, cold. Misprint for shil : cf. disk,
smeutinno, cream. In the first and fourth editions, more correctly, smentinno.

Pott, ii. 233.
safe, lie. To be pronounced sov : cf. pofe and tofe. Pott, ii. 235, quotes this

word from Kogalnitchan as 'sofa (gire).' See also suttee,
sola, morning. For sdla. Pott, ii. 288.
souve, needle. One syllable, suv.
spinga, pin. Roberts adds 'French, Epingle.' Perhaps German Spange is as

probable. Pott, ii. 248, s.v. spina/,
staddee, bonnet. Pott, ii. 243. See also mushi-staddee.
starrapan, prison. Pott, ii. 246.
stigga, gate. Pott, ii. 246.
sung, smell.
suttee, sleep. A common Anglo-Romani form, but really the past participle of

sovava. Pott, ii. 235: 'sutti, falsch von Kog. durch Sommeil wiederge-

geben.' See also sofe.

taito, hot. More correctly tatto in the first and fourth editions. See also tatti-
pani.

taley. See chivvitaley and pi^'^'taley.

tanya, tent. Diefenbach (loc. cit. col. 386), discussing estanas, says : ' das Wort
stellt sich dann zu Zig. tanya, Zelt. Rb. : Wz. Tan cf. tenta etc. ; der Form
nach kann tanya als PI. Tiicher bedeuten.' Pott, ii. 299, denies this : ' Tanya
(Tent) . . . halt Dief., meine ich, mit Unrecht fiir PI. (also : Tiicher).' See
also ii. 285, where the word is quoted without conmient. Groome, In G.
'Tents, p. 59, has a footnote arguing that tan ' tent ' is the same word as tan
' place,' and is not identical with than ' cloth.'

tatchapee, truth. There is no analogy in the vocabulary for assuming that this
very continental looking form is a misprint for tatcha2)cn. It may be taken
as evidence of the truth of Borrow's assertion (Zincali, vocab., s.v. chachipc)
that the English Gypsies pronounce the word tsatsipe. By printing tatchipen
in his Lavo-Lil he admitted, of course, that all English Gypsies do not do so.

tattipani, brandy. Tatto pani would have been more usual : literally ' hot water.'
See also taito.

tav, thread.

ticcino, baby. Really the adjective tikno 'small,' but often used, as here, for
' baby.' Pott, ii. 282, says : ' wohl nicht aus It. piccino.'

tofe and tow, smoke. The second form may be a misprint for tove. The e is silent
as in pofe and sofe. Pott, ii. 297.

trin, three. Roberts added a note : ' Greek, Treis. — Latin, Tres. — Italian, Tre.
— French, Trois.'

truppa, stays. Pott, ii. 291, quoting Kogalnitchan's 'Corps de jupe, truppa,'

192 NORTH AFRICAN GYPSIES

comments : ' vgl. Leibchen, Frz. corset, corselet (Demin. von corps) und Lat.

tunica aiis Sskr. tanu (Leib).' The word is the plural of Anglo-Romani

tnipus ' body.'
tud. See zud.
tuggonso, sorry. According to Pott, ii. 307, Diefenbach explained this word as an

instrumental case ; but the s is probably a misprint for o (cf. bars), and the

word is an adjective tugeno from tug ' sorrow,' 'trouble.'
tut, thou. In form the accusative.

waggaulus, fair. Pott, ii. 77 : ' Der Endung nach zu^schliessen, Lehnwort.' For

forms of this word see S. and C, pp. 149-150.
wallin, bottle.

wangisha, finger. Cf. S. and C.'s wongushi.
wardo, cart. Pott, ii. 80.
wast, hand.
wesh, wood.
wottogudhe, shout. Pott, ii. 133. Partly English : — ' What a gndlee ! ' See also

giidlee.
wudda, door. Pott, ii. 78.

wuddress, bed. Pott. ii. 78. See also ivudrusticheris.
wiidrusticheris, bed-time. Two words, of which the first, wudrnsti, is, as Pott,

i. 184, recognised, a dative. See wuddress, cheris, and hajyristicheris.
wusra, throw down. Kogalnitchan translates ' Abattre.' Pott, ii. 85. See also

wusrit.
wusrit, throw. Pott, i. 344 : ' Etwa I. Praes. u. Imper. mit Engl, it (es) ? ' Really

' wuser it.' See also wusra.

yaw, to walk. A misprint for Jaw, the imperative or verb-stem. Pott, ii. 212 :

' Yaw (le promener) Kog. konnte als Imper. zu avav II. 52, gehoren, oder als

I. Sg. Pras. hieher [dscha\ oder noch bestimmter = Sskr. yami.' Seejaungkell

and jodra.
yeck, one. See also Introduction, yeyeck.
yoc, eye. Roberts adds : ' Latin, Oculus. — Italian, Occhio.'
yog, fire. See also yoggramangee.
yoggramangee, gun. Pott, i. 148 : 'Kog. yoggramangri (fusil), das also von einem

Abstr. auf ben ausgehen muss, wohl schwerlich zu dav karie, ich schiesse.

It is the fem. genitive pi. of an imaginary abstract noun yoggripen ' firing,'

and means ' thing of firings.' See also yog.
yoro, egg. Pott, ii. 51, said ' gewiss bloss Druckf.,' but the word is, of course, the

ordinary Anglo-Romani form.

zud, milk. A misprint for tud. Pott, ii. 296.

IV.— NORTH AFRICAN GYPSIES
By Arnold van Gennep

rpHERE are some problems, of general bearing, in Northern

-*- Africa to which I wish to draw the attention of tsigaiiologues.

When I was in Algeria last summer (1911), Lieutenant liretzner,

a friend of mine who occupies a detached post in the far south,

NORTH AFRICAN GYPSIES 10

spoke to me of the peculiar vernacular and the dark type of some
tribes in the valley of the Saura, farther south than Colomb-
Bechar. Another friend, the well-known philologist William
Marqais, who is Inspect ciir de.s Ecoles Indigenes d'Algerie and
resides in Algiers, told me that, in his official toivrnees, he had
often met with people of dark complexion who travel all Northern
Africa, including Morocco, from one end to the other. The men
are little seen, but the women wander through the villages, settle-
ments, and towns, telling fortunes by means of sugar in the hand.
1 mentioned the tribes of the Saura, and he replied that their
existence was well known in Algeria.^

Since then 1 have found, in Doutte's excellent work Religion
et Magie dans VAfrique du Nord (Algiers, Louis Jordan, 1909,
pp. 42-48), the following passage, which gives a preliminary account
of the ethnological problem : —

' Une autre classe a caractere plus ou moins magique est celle
des Beni 'Ades. On nomme ainsi ceux que Ton pourrait appeler
des Tsiganes algeriens. Ce sont des nomades disperses dans toute
I'Algerie ; les hommes exercent les professions de tatoueurs et de
maquignons : ils circoncisent parfois les jeunes enfants ; les femmes
disent la bonne aventure en examinant dans le creux de la main
du Sucre, des feves, du marc de cafe ; ce sont elles que Ton entend
crier dans les rues d' Alger " et guezzana ! " la " diseuse de bonne
aventure ! "

' Dans la province d'Oran, les Beni ' Ades sont remplaces par les
'Amer, tres semblables comme allure et comme profession ; seule-
ment chez les 'Amer ce sont surtout les femmes qui tatouent et
les hommes sont maquignons. D'apres les Musulmans, ils auraient
ete maudits par Sidi Ahmed ben Yousef, le celebre saint de
Miliana, qui leur aurait dit : " si vous mendiez, on vous donnera ;
mais si vous cultivez, vous serez de^us ! " Voila pourquoi, dit-on,
ils vivent en mendiant et ne se livrent jamais a I'agriculture.

* Toutefois Beni 'Ades et 'Amer ne semblent pas se considerer

1 Cf. Borrow's 'Children of the Dar-bushi-fal' {Zincali, pt. i. chap. 6), of
which tribe he said, ' If those who compose it are not Gypsies, such people are not
to be found in North Africa.' They were swarthy, lean and agile, great wanderers,
thieves, went about badly dressed though by no means poor, possessed a language
of their own, were conjurors and reputed magicians, dealt in mules and donkeys,
and told fortunes by means of oil or flour, or by putting shoes in their mouths.
Borrow suggested that the test of language should be applied, and in this he was
followed by Bataillard, who describes the ' Guedzani ' and refers to the ' Beni
Addes 'in his NoUs v,i Questions sw les Bohemiens en Algerie (extrait des Bulletins de
la Sociefe (V Anthropoloyie de Paris, seance du 17 juillet 1873). — Ed.

VOL. v.— NO. 111. N

194 NORTH AFRICAN GYPSIES

comme maudits par le santon de Miliana, car ils sont tous ses
serviteurs religieux, et visitent souvent son tombeau. Sont-ce des
Tsiganes, des essaims de ce singulier peuple de I'lnde qui se
repandit dans I'Europe occidentale au XVP siecle et qu'on a
designe sous les noms les plus varies ? Le mot Guezzana semble
le prouver ; il y a en arabe vulgaire un verbe guezzen, qui signifie
" dire la bonne aventure " et on a pu penser qu'il n'etait pas primitif
et venait de Guezzana. Toutefois, il est plus probable que ce mot
vient de laracine arabe djazala, etre sage, avoir du jugement, la
permutation de djazala en gzana, bonne aventure, etant normale
dans les dialectes marocains. Mais on observera a ce propos que
le nom des almees egyptiennes (alimeh) qui paraissent bien etre
des Tsiganes, signilie " savante, instruite, sage," comme guezzana}
On pensera sans doute que nous sommes la encore en presence
d'une classe dont les membres sont revetus d'un caractere magique.
D'autre part, le tatouage est essentiellement une operation magique.'

M. Doutte then compares the Beni 'Ades and the 'Amer with
the divergent groups discovered in Morocco by Moulieras — the
Zkara, who have special chiefs of a religious character called
rousma (a word of which the meaning is uncertain), and are also
worshippers of the saint of Miliana ; then the Mlaina, on the
banks of the Sebou, who have as chief a sJterif Miliani : the
Ghouatha, of the same religion as the Zkara ; and the Ghenanema
of the Oued Saura, known for their periodic migrations, in the
course of which they visit Miliana, begging and practising petty
trades. There must also be similar groups in the Sahara, for
instance, the Talilelt, and in the neighbourhoods of Marrakech and
Mequinez. Sidi Ahmed ben Yousef of Miliana is considered a
heretical saint by the Musulinans, and seems to be the common
patron of all these little scattered groups.

' La question reste ouverte ' concludes M. Doutte, ' elle sera
resolue si on arrive a prouver que Zkara, Zekkara, n'est qu'une
alteration analogue a Zingari, Tune des nombreuses formes du mot
Tsigane.'

But the passage quoted from Doutte's work gives an account
of only one side of the question. I myself chanced upon two
others, but the progress of my inquiries into the ethnography of
Northern Africa is checked by the presence of some ' unknowns '

^ Bataillard, loc, cit., discusses the derivation of this name in connection with a
paper ' intitul6 mal k. propos Origine des mots Zingari et Gipsy' in the Magasin
Pittoresque, June 1872, p. 183. — Ed.

o
o

(— <
H

1-3

NORTH AFRICAN GYPSIES 195

in the equation, which can, 1 think, only be solved with the co-
operation of tsiganologues.

The first problem is concerned with tattooing. When we
study the various skin-marks which are found on the foreheads,
arms, bodies, and legs of North African peoples, we arrive, as I have
shown in a paper published in the Revue d'Ethnographie,'^ at the
following classification : — First we have a series of tattoo-patterns,
certainly pre-Mycentean, which comprises the lozenge, the cross,
etc. Such signs are found also on Kabyle pottery. A second
class includes naturalistic devices such as the date-palm, various
animals (e.;/. the gazelle), etc. Then comes a third class, found
for the most part in Tunis, which is certainly akin to modern
Egyptian tattoo-marks. But these Egyptian tattoo-marks, as has
been shown by Ch. S. Myers,- are in turn akin to Indian tattoo-
marks, and are all the work of Gypsies. This fact was already
ascertained for Egypt many years ago by Lane ; and I think that
these signs, when met sporadically in Tunis and Algeria, are a
Gypsy importation. I have found no records of such patterns
farther west than Kabylie ; but, since special inquiries were not
made, the silence of documents cannot be used as an argument.
I ask then, in the first place. Can any member of the Gypsy Lore
Society give me information about Gypsy tattooers in the depart-
ment of Gran, in Morocco, and in Spain ?

The separation of North African culture from that of Spain
is historically impossible. The interesting problem is : to what
extent are the cultural elements of Northern Africa imports from
Spain, and to what extent imports from the East ? If Gypsies
were involved, the double movement is equally probable.

I pass now to my second problem. I made special inquiries
about North African bellows and found two types in use : the
one named rdbuz in Arabic (;»j^) and tarabust in Berber, the
other named Mr ( j^O everywhere. The mechanism of the
rdbuz is shown in the opposite plate.^ It is merely the hide of a

^ 'Etudes d'Ethnographie Alg^rienne,' i^ewMe (F Ethnographic, 1911, Oct.-Dec,
and 1912, Janv. -Fevrier.

- Ch. S. Myers, 'Contribution to Egyptian Anthropology: Tatuing,' Journal
of the Anthropological Institute, 1902, pp. 82-89 and pi. xvii.

^ For comparison with this African ruhdz, a photograph of the goat-skin bellows
used, two together, by the ' Galician ' Gypsy coppersmiths, who arrived in England
in May 1911, is added. It was taken at Beddington Corner by Mr. Fred. Shaw on
Nov. 21, 1911, and is the type to which Mr. Augustus John referred in his note
'PiSota' (./. G. L.S., New Series, iii. 320). Paspati, p. 274, describes the same
instrument: ' Derriere, est le soufflet, lepinhdt, forme d'une grosse outre, fendu en haut ;
il s'ouvre et se ferme par deux morceaux de bois attaches aux l^vres de I'ouverture. Le

196 NORTH AFRICAN GYPSIES

sheep or goat, so sewn together as to have a large aperture at one
side and a small one at the other. The kir is our ordinary bellows,
triangular in shape, provided with a valve, and held vertically or
horizontally according to the nature of the work. My inquiries
led me to think that the rdbuz is the special bellows for copper-
and silver-work, but that the kir is used mainly for ironwork.
Since working in iron certainly belongs to a different cultural
cycle from copper- and silver-work, we must seek for two different
centres of diffusion. If we are to accept the theories of Dr. Willy
Foy of the Ethnological Museum at Cologne,^ we must look for

soufflet est mis en jeii, tantot par la f emme, tantut par les enf ants. . . . Les Teh. , comme
tous lesOrientaux en general, travaillent assis.' Bataillard, in 'LesZlotars' (31^moiref:
de la Socitti cVAnthropolo(jie cle Paria, 2 Series, vol. i. p. 518 tf seq.), quotes from a
letter of Isidore Kopernicki, dated .3rd November 1877, a description of the bellows
used by almost sedentary Gypsy bronze- and brass-founders in the hamlet of Koro-
stowate (commune of Hlinni9a, on the right bank of the Pruth in Bukovina) : ' Le
soufflet est exactement semblable k ceux que j'ai vus chez les forgerons et les chau-
dronniers ambulants en Roumanie. C'est un sac de cuir grossierement corroye. A
son fond retreci en entounoir est monte un tuyau de bois, long de 15 a 20 centi-
metres, dont le bee est garni d'un anneau de fer. Les deux bords opposes de la
large entree du sac sont fixes a deux batons de bois, qui, etant appliques I'un a
I'autre ou ecart6s, ferment et ouvrent le sac. Ces mouvements rythmiques sozit
executes de la main droite, dont les doigts jiassent dans les deux anses de cordon ou
dc courroie attach^es au milieu de chaque baton. Pour employer le soufflet aux
operations qui seront decrites plus loin, on fixe le tuyau horizontalement, comme il
sera explique, le fond du sac reposant ii terre. En ouvrant le sac et en relevant,
I'ouvrier le remplit d'air ; et ensuite, en le fermant et en I'abaissant avec une cer-
taine force contre terre, il produit dans le tuyau un fort courant d'air, comme celui
qui s'6chappe d'un soufflet ordinaire. Ce soufflet sert en meme temps aux Tsiganes
de sac de voyage, dans lequel ils portent tous leurs outils, materiaux et provisions.
Ce sac est fait tout d'une piece : on ecorche un veau ou un mouton, en 2:)artant d'une
incision circulaire faite autour du thorax de I'animal, juste au-dessous des aisselles ;
sans 16ser la peau, on I'ecorche juscju'aux genoux et aussi loin que possible sur la
(jueue. On fait corroyer cette poau, taut bien que mal, pour la rendre assez souple ;
on lie hermetiquement les deux ouvertures a I'cndroit des jambes, qui forment deux
appendices lat(5raux en cul-de-sac ; on fixe le tuyau de bois dans I'ouverture medianc
a I'endroit de la queue ; on applique les deux batons a I'entree du sac, et le soufflet
est fait.' The plate includes a picture of tlie l)cllows. The latter part was trans-
lated into German by Prof. Richard Andree in his Di' Mtlalle bci dm Xafurrolkcrn,
1884, p. 83. AVith regard to the iMdlows of vagrant coppersmiths, Bataillard adds
a footnote : 'J'ai docrit ce soufllet dans une comnmnication intitulee : <S?(/- /( mot
zagaie . . . et kw le nom du noujjlel de forge primifij (voir Bullrlins d< la Socidtc
d'Antkropologie, seance du 21 mai 1874, p. 409-412). Mais les Caldarari emploient
souvent deux de ces soulllets a la fois, en les faisant fonctionncr alternatis'cment
a droite et a gauche, de maniere a produire le jet continu du soulllet dc forge, ce
que nc paraissent pas faire les Zlotars. ' The 'Galician' Gypsy coppersmitlis, men-
tioned above, used two bellows in this way, and the air-i)ipe was of metal, not of
wood. Students of Gypsy bellows are referred to the description quoted by \Vicncr
from the Voyage de Jacques le Saige (J. tl. L. S., New Series, iii. G, footnote 3), to
Arnold von HarfT's account (ilnd., p. 64), and to Henri van Elven's article on Belgian
Gyp.sies {J. O. L. S., Old Series, iii. 134-142 and 232-238).— Ed.

' W. Foy, ' Zur Geschichte der Eisentechnik, insbcsondere desGeblases,' Ethno-
logica, vol. i., Leipzig, Hiersemann, 1909, pp. 185-222, and supplements in Olobus,
vol. 97, 1910, pp. 142-144.

NORTH AFRICAN GYPSIES 197

the original centre of iron-work somewhere in Asia Minor. Foy's
reasoning is based on the forms of bellows, and, for my part,
having found two types of bellows in Northern Africa, where no
previous researches of this kind have been made, T see no objec-
tions to Foy's theory.

As to the origin of the rdhv.z we are in total obscurity. This
type of bellows is found sporadically in French West Africa,
Central Soudan, East Africa (German and English), in Arabia, and
in India. But we know now that there have been many cultural
imports from India into Arabia, East Africa, and West Africa, and
the theory that the rdhilz was such an imported element would be
tenable.

With the help of my friends Marf;ais, Bel (of Tlemcen), and
Ricard (of Algiers), I made an inquiry into the names by which
the bellows are known, but we came to only negative conclusions.
That is to say, the term rdhiiz and its Berberised form tarahust
are neither Semitic nor Hamitic, although the former has been
disguised by an Arabic plural rudhdz. This word is wholly
unknown in the Oriental dialects of Arabic, from Egypt to the
East. The word Idr, in the sense of ' bellows/ occurs not only in
all Arabic dialects, western as well as eastern, but also in Persian,
where it is used with an Arabic plural. Nevertheless, I venture
the hypothesis that it is not originally Semitic, although Arabised
in some parts of the Islamic world.

My second question then is, What are the types of Gypsy
bellows, and their names ?^ I would wish to know, not only the

1 The commonest Gypsy word for ' bellows ' is pisot, pi. piSota, which Ascoli
considered a Slavic word ('slov. piSem, plhau, ich blase'), but which Miklosich
compared with ' armen, phcel, blasen, phamphuSt, Blasebalg. ' It occurs in the
dialects of Rumelia (Paspati), Rumania (Miklosich), Servia (Gjorgjevi(5), and Hun-
gary (Wratislaw and Archduke .Josef) ; in the Slovak dialect (von Sowa), and in
that of Bohemia (Puchmayer). Borrow and Leland attribute it to Anglo-Romani,
but probably in error. Concerning the words used for ' bellows ' by Bulgarian
Gj-psies, Mr. Gilliat-Smith kindly sends the following information : — ' In Sofia the
sedentaries (e.(j. Pasi Suljoff) say mexdni (Bulg. mex) ; ^'"^^t they also use rendri
which, in other dialects, means "bowels." They do not know pisota in the sense of
" bellows," but use it to mean "a covering for horses." These words, mexdni, vevdri,
and pikita, all originally mean " distended skin." The so-called Vlach (Rumanian)
Gypsies of Sofia use pi^ufi (masc. ). In Varna the sedentaries (e.g. old Patma) say
pisot6, and the nom&As pur lietd, for "bellows."' [G&npi&ot and positi be the same
word, meaning originally a ' leather bag'?] German and British Gypsies use deri-
vatives of the verb phurd- ' to blow ' ; for the former Bischoff gives portamangri,
Liebich portapdskero, von Sowa phufd^maskeri, and Finck jmrddmdskdri ; while,
for England, Smart and Crofton quote poodamengri, po6damhigro, poddelas, and
poodders. Dr. Sampson informs me that the Welsh form is ^urdimdoero. Vaillant
also gives purdi for Rumania. Spanish Gypsies use barhano (Campuzano), from

198 MARRIAGE OVER THE BROOMSTICK

name of the whole instrument, but also the names of each of
its parts. The forms and names of bellows used among Spanish
and Portuguese Gypsies would be of special interest.

The hypothesis towards which I incline is that copper- and
silver-work in Northern Africa are Gypsy importations, it may be
from India and Persia, through Egypt, or it may be through
Hungary, Central Europe, and the Iberian Peninsula.^

v.— MARRIAGE OVER THE BROOMSTICK
By M. Eileen Lyster

WE were married in Roman fashion ; that is, we gave each
other our right hands, and promised to be true to each
other.' So Ursula told Borrow in the course of the conversation
held beneath a hedge, and her account of a Gypsy wedding is
that usually given by the Romane when questioned on their
marriage customs. Nevertheless there has always been a wide-
spread belief among the gdje — though little evidence has ever
been produced in its support ^ — that this plighting of troth was
formally ratified by jumping over a broomstick.

barban, the Spaiiish-Romani equivalent of halval ' wind.' Bischoff gives tiicho also
as German Gypsy for 'bellows,' but it is really duxo 'breath': possibly Je.siiia's
Bohemian-Romani ducos is a misprint for this word. The word kusc.hnja, which
Pott attributes to Kraus at ii. 125, and to Zippel at ii. 3U6, is probably the plural
of Liebich's hischni ' bottle,' Anglo-Romani tumi, knXni, 'can,' ' basket,' '.faggot' ;
and maj' be a participle of kui- ' to flay,' meaning originally a ' leather bottle ' or
' wiiie-skiu.' The Scandinavian, Polish, and Russian Gypsy words for 'bellows 'I
have been unable to find ; and Mr. Arthur Thesleff tells me that there is none in
Finnish-Romani. For Asiatic-Romani Paspati gives ' Korik, (As.) Souillet. Tr.

(_^j',X keuruk, soufHet de forge'; and Professor R. A. S. Macalister writes that

the Syrian Nawar, who are the only smiths in Palestine, besides an expressive
onomatopaiia, jnif-keri ' the puff-maker,' use kur, presumablj' the same word as the
African kh: Finally M. van Gennep himself points out that Major P. Molesworth
•Sykes, in his ' Anthropological Notes on Southern Persia ' (Journ. of the Aidhro2>.
Inst., xxxii., l'J02, p. 3-18), gives dtan ahemjuri, wliich he describes as the Persian
term, although, as stated in the text, the usual word in Persia seems rather to be
/.(/•.— Ed.

' Should any members of the Gypsy Lore Society wish to send answers which,
by reason of the number of illustrations or for other causes, cannot be printed in
their own Journal, I should lie glad if they would forward them to ine at the Villa
Flamaude, Bourg-la-Reine, Seine, France, for publication in the litvue d'Ethno-
graphie et de Sociologie, of which I am editor. I wish to express my hearty thanks
to the Editor of this Journal for the most valuable footnotes he added to the text.

- See ./. (/. L. S., New Series, ii. 343.

MARRIAGE OVER THE BROOMSTICK 199

Now one day two years ago Siani Wood ' was dictating to me
in Welsh Romani. The folk-tale she was telling will worry any
folklorist who tries to fit it neatly into a tabulated group of stories,
for it is only a palimpsest where the ancient plot can be but
dimly discerned beneath the extraneous incidents superimposed
upon it by the narrator.-

' He called his daughter, " Go, bring me two branches of
broom." She went and brought them to him. He threw them
down before the lady's feet. He took her by the hand and
together they leapt over them. Thus were they married in his
fashion.' [T" 6 dm O'^tile pari 'endi ta roherdi sus-le are pesko
dro7n.]

The tale wandered on, I almost feared to stop Siani and ask
her about the broomstick marriage lest she should deny her
knowledge. But presently she brought me some dinner, and
while we were sharing it I spoke :

' Why, my child, have I never told you about that before ?
Yes, sure, it has been done, and I know those that have done it
too.'

She pointed towards her husband, who lay sleeping a little
distance away from us, and whispered in Romani :

' His mother would be married in no other way, and she was
following the fashion that her mother and her grandmother had
followed before her. [Fededir kamelas 6 Romano drom sdr lakl
purl dai, ta dai, kedi 'Ian lati.] And just so did our dear Lord
when He was on earth.' She nodded emphatically, 'Aua,feth, 6ai.
And in those days husbands and wives lived together for years with-
out quarrelling and reared a road-full of children. [Line, drom
pardo tikne oprs, id jidi kitanes bersendi td bersendi ta kekdr
ciyerenas.] " Ye two fight day after day, ye are never done," the
old woman would say to me when Howell and I fell out ; " hadst
thou followed the Gypsy custom it might have been better with

1 See Dr. Sampson's pedigree of the ancestors of Matthew Wood, /. G. L. S.,
New Series, ii. 370.

" It can be seen, however, that it belongs to the large group of tales founded on
the theme of Grimm's 'Robber Bridegroom' or the English 'Mr. Fox.' Siani
duplicated the characters in a curious manner, making twin heroines and two
villains ; each pair passed through somewhat similar adventures, and the sisters
were happily reunited at the close. ' Mr. Fox ' would seem to be a favourite theme
among the Gypsies. Groome (Gypsy Folk-Tales, pp. 168-175) gives versions from
Poland and Hungary besides one told to Dr. Sampson by Matthew Wood.
Dr. Sampson has since heard two other variants, both distinctive and beautiful, one
of which appears to be the story Siani had in mind when she patched together her
rambling composition,

200 MARRIAGE OVER THE BROOMSTICK

thee [te 'ves te kes o Romano drom fededer avesas], but nowa-
days there is no Gypsy law left in any of your hearts." And once
I asked her, " Ei ddde! what then was your custom ?" And she
answered, " The lad would twist thee a ring of rushes.^ Then ye
would tell the oldest man present that ye wished to wed, and he
would go himself and cut two long branches of broom and lay
them on the ground. Ye two would clasp hands and leap back-
wards and forwards over the sticks. [Tu7)ie dul te o^ten vast ta
vast kitanes pari akdla du% kosta ar/le td pdli.] And lastly the
old man Avould put the ring half-way upon thy finger and thy
husband would push it down into its place." '
' Did she tell you anything more ? '

' There was no more. There was a feast, and every one would
give the young ones a kettle or a blanket, or what they could.
But that is as it might be to-day.'

In the summer of 1910 I met Eldorai,^ the eldest of 'Taw's'
children. A little squarely built, grey-headed old woman, she
seized my hand and danced up and down in delighted welcome
the second time I visited her; on the first occasion I was of
course greeted cautiously, with reserve befitting the reception of
a stranger.

' I want to be out on de roads again ; 1 feel it inside me, here,
. . . dere are none of de old Kale left now, we are all mixed up
wid de gdje.^ Look at my childer, see her,' and she pointed to
one of her daughters, a depressed looking young woman who sat
sulkily in a distant corner, ' why, she does not know as much
Roviani as you do . . . de old people wouldn't let no gdje come
anear dem.

' De marriage over de broom ? You ask me 'bout dat ?
'member I never seed it done myself, but I 've heer'd my mother
talk 'bout it. De old gran'father, he held de stick, dis way [one
end resting on the ground], den de "bride's girl" jumped over it,
an' den de bridegroom, den de bride, an' last de " bridegroom's
man.

^ Va-rjuUrl kedf paMirnuti', 'the ring was niiulo from ;i riisli.' According to
Siani the marriage ring must be made of ' what (iod has growed from His earth.'
As .soon as possible tliis is replaced b}- a gold ring, liought with money teamed
partly by the husband and partly by tiie wife, which, being the fruits of their
united labour, 'biiuLs them together right.' Tlie remains of the rush ring are
treasured by the wife as a protection against evil.

- See Matthew Wood's pedigree, loc. fit.

•' Eldorai is herself a prime offender. Married successively to a Welshman and
an Irishman, I believe that the greater part nf lior life has been passed in a house,
out of iieariiig of tiie Homani tongue.

MARRIAGE OVER THE BROOMSTICK 201

' What, all four ? '

' Dat was it. An' den de fiddles played, an' dere was dosta,
dosta 'xphen id Jceliben.'

' Kusko paias ? '

' Aua, aua, bach, dat's it, an' dey kep it up for week or more.'

There is evidence from yet another witness for the truth of the
marriage over the broom — evidence recorded not by myself but
by my master, Dr. Sampson, who generously allows me to quote
from his MS. vocabulary (s.v. Mid, suvel) some phrases recalled by
Matthew Wood ^ from the conversation of his elders.

pure kale hekar na romerenas ar'l kayerl ; romerde pari i
suvel.- ' The old Gypsies never used to marry in a church ; they
married across the broomstick.'

dad rigerelas i suvel : yov o-xtelas pari lati ta yoi paldl.
'The father would hold the broom, he [the bridegroom] and then
she [the bride] would jump over it.'

Oxtil^ pdrddl suvel : tacano romeriben 'vela i suvelydsa. ' They
jumped over the broom: a marriage with the broom is perfectly
valid.'

Marriage over the broomstick is indeed no myth, but, on the
contrary, was a living custom among Welsh Gypsies in the last
generation.^

' " And how came I to know nothing about it ? "

' " How comes it that you don't know many thousand things
about the Romans, brother ? Do j'ou think they tell you all their
affairs ? " '

^ See pedigree, lor. rif. But Matthew needs no introduction to readers of the
./. G. L. S.

- In the MS. vocabulary referred to !iuv6l is defined as 'a besom' or the plant
'broom' {Gytisus M-ojmrius). This word has been mislaid by Siani since she left the
country and came to live among the gav&ijere, she used han^gla, a loan-word from
the Welsh 'banadl.' Both Matthew and Siani said that the stick should be a
newly cut Ijianch of broom, preferably bearing flowers or fruit, but that sometimes
in default of this a besom made of broom was jumped over by the young couple.

•* Minute particulars of the ceremony are not lacking, but they are very con-
flicting. Siani has dictated several accounts to me, but I suspect her of treating
her recollections of the old people's talk in the same manner as she treats their
folktales. The accounts of Eklorai and jNIatthew are above tliis suspicion, but
tiiough they agree that the old man held up one end of the stick while the bride-
groom, followed by the bride, jumped over it, they differ upon some minor points.
Personally, I believe that there were no acknowledged formulae, that the jump over
the broom was the only essential thing, an<l that the surrounding circumstances
might be varied in every case.

202 OLD WARNING-PLACARDS FOR GYPSIES

VI.— OLD WARNING-PLACARDS FOR GYPSIES ^
By Richard Andree

THE museum of the ancient free town of Nordlingen, under
the direction of Professor Ludwig Mussgnug, the town archi-
vist, is rich in materials for the history of civiHsation. On the
occasion of a visit to it, I found the two warning-placards for
Gypsies of which photographs, about a third the original size, are
given opposite. Both are painted on tin (Blech), and are, unfor-
tunately, not quite perfectly preserved — their meaning, however,
would be sufficiently obvious, even if the explanatory inscriptions
did not declare it. Since such warning-placards have been but
rarely preserved, I believe that a reproduction of them will not be
out of place here.^

The placards date approximately from the year 1700, and give
a vivid picture of the short shrift then given to these troublesome
people. The first shows a Gypsy, with his back bared to the rod,
driven to a gallows, on which, as example and warning, one of his
companions alread}^ hangs. The inscription reads : ' Punishment
for Rogues and Gypsies ' (Jauner u. Zigeiner Straff). The gallows
figures also in the second tablet, but here the punishment is also
extended to a woman, who, with the upper parts of her body naked,
is being driven off" by flogging. Here the legend explains: 'Penalty
for Gypsy men, women, and . . . who are found in the country '
(Straff der im Land betretenen Zigeiner Zigeinerin und . . .).

The place of origin of these placards is one of the most check-
ered regions in the whole German Empire, a region where the

^ Translated from the Mitteilmujen des Vcreiiis der K6ni(jlichen Sammlvng fur
deutscht Volkskiinde zu Berlin, Ikl. iii. Heft 4, 1911, pp. 198-200, and revised by
the author. The original title was ' Alte Zigeunerwarnungstafeln.'

- Heister {Ethnoijruphisdit und 'jeschicktlicln: Notizen, 1842, p. lOG) records that
in Prussia, in the time of Friedrich i., ' Ueberall an der Grenze wurden Galgen rait
der Insclirift errichtet : "Strafe des Diebs- und Zigeuner-Gesindels, Manns- und
\\'oil)sijer.sonen,'' ' perhaps referring to such pictures. Piscliel (IJdtruyc, 18'J4, pp.
7-8) states, on the authority of a Rescript of Karl vi., dated at Vienna, 26th Octol)er
1717, that Tafdlii, forbidding (Jypsies to enter, were put up at the boundaries of
IJoiiemia and Silesia. Brepohl {J. G. L. S., New Series, v. 156) quotes an enactment
of the Ohcr-Iiheiiiinche A'/-et.s, dated 10th April 1711, which provided that 'in jcdem
Lande auf deneii Strassen Griinzen besondere Stock mit angeschlagenen Blcchen &
darauf gemaltcn Zigeuner samt einer hinter sicli gehcndcn in Handen liabenden
Kuthen und der Unterschrift Zigeuncr Straff aufgericlitct werdcn sollcn.' This
explains the Zujeuneratock mentioned by Brepohl earlier in his note, and perhaps
the 'Gypsy-poles ' of Pischel (•/. O. L. N. , New Series, ii. 2'J8).

Sautter u^3i9^i^^^N>f ^^1

^nfrVtofintrmfl):!

EIGHTEENTH CENTURY GYPSY WARNING-PLACARDS

( From the Schloss Harburg, Nordlingtn)

OLD WARNING-PLACARDS FOR GYPSIES 208

possessions of the Church, Free towns, and the lands of petty
dynasties formed an entangled pell-mell — a veritable El Dorado
for beggars, rogues, robbers, and Gypsies, who could move from
one country into another in a few hours, and then feel themselves
more or less safe. As a matter of fact, these placards were nailed
to the Schloss Harburg, a very extensive and still well-preserved
fortress of the Ottingen-Wallerstein family, situated on steep
rocky summits by the river Wdrnitz to the south-east of Nord-
lingen ; and it was a Lord of Ottingen who, as sovereign ruler, in
the beginning of the eighteenth century, caused these tablets to
be placed on the gate of his castle and on that of the village which
nestled under it.

That the warnings set forth on the placards were executed out
of hand there can be no doubt. The severe decrees which were
put in force against the vagrant Gypsies were very similar in all
the civilised countries of Europe. They were threatened with the
gallows and scourging, just as in the placard of warning here
described, and edicts of this kind, of which rare printed copies
have been preserved, continued throughout the seventeenth and
eighteenth centuries. Such a one was issued in Wolfenbiittel, on
August 18, 1597, by the Duke Heinrich Julius of Brunswick,
against all vagabonds, especially Tartars and Gypsies (Tartern
und Ziegener)} A French decree of the year 1612, 'Arrest de la
Cour de Parlement, portant injonction a toutes personnes soy
disans Egyptiens, de sortir hors le Royaume de France, dans deux
mois apres la publication du present Arrest,' - ordains that all —
men, women, and children — shall be shaved, and the men sent to
the galleys. On September 20, 1701, Kaiser Leopold i. ordered
that the Gypsies ' shall be declared outlaws (vogelfrei) by letters
patent, and that if they enter the country again they are to be
treated with all possible severity both in body and property.' •' In
consequence, as a matter of fact, executions of Gypsies occurred.
According to the mandate of Kaiser Karl vi. in the year 1726, the
grown men among the Gypsies apprehended in Moravia were to
be executed by the halter, the lads under eighteen years old, as
well as all adult females, were to have an ear cut off — in Bohemia
the right, in Moravia and Silesia the left — and then be banished

^ Facsimile in J. G. L. S., New Series, i. 894. From a private collection in
Liverpool. Tater is the Low-German expression for Gypsy.

'' /. G. L. S., New Series, iii. 202. From a copy in the Bodleian Library.

^ ' Per patentes fiir vogelfrei erkliirt, und dass bei dereu Wiederbetretung an
Jjeib und Gut nach aller Scharfe wider sie verfahren werden soil.'

204 O BOVEDANTUNA: A TALE IN FRENCH ROMANI

for ever from all his territories. If they returned the other ear
was also to be cut off, but the adults were to be executed.^

In Prussia, at that time, outlawed (vogelfrei) folk were not
more mildly treated than in Austrian territory, as an edict of
Friedrich Wilhelm i., dated October 5, 1725, testifies. According
to it, Gypsies who Avere found in the royal Prussian jurisdiction,
and were over eighteen years old, were to be punished with the
gallows, without distinction of sex.^

VII.— O BOVEDANTUNA: A TALE IN FRENCH ROMANI

Communicated by Augustus E. John
And Edited by Eric Otto Winstedt

THE Gypsy, Baukols by name, from whom I obtained the
following specimens of French Romani had travelled from
his headquarters at Nice to Martigues, where I came across him
in the summer of 1910. His object in thus Avandering so far from
his usual haunts was to visit the grave of a deceased relative. He
has no connection with the families of de Barre and Lariviere
whom I had already met, and his dialect is less pure than theirs.
He appears to have lived much in the north of Italy, and his early
wanderings in America and other countries have doubtless tended
to multiply the grammatical depravities with which his speech
abounds : but the impatience with which he dictated the story of
Bovedantiina, rendering the scribe's task one of unusual diffi-
culty, must account for many of the errors and obscurities of that
narrative.

1 found the family one evening with their van and horse
encamped by the public wash-house on the outskirts of Ferriere,
the men busy classifying a vast collection of old leather, and the
women occupied with the preparation of supper. They were not
unwilling to chat with the stranger in their musical and fluent
Romani, and I returned the next morning to forgather with the
amiable Baukols. While we sat together, there arrived upon the

' Schwicker, Die Zigeuner in Ungarn, 1883, p. 31.

^ The full title of the edict reads: Edict, da'<s di< Zigcnnfr, so im Landf hctrtten
wfirden, uiid 18 Jahrc niid dariiber alt sti/ii, ohnt Gnade mlt dein O'a/gcn best rajf'et ,
nnd die Kinder in Wayst-n-Hdusir gt-brarht iverdfu solhn. De data Berlin, den
5. Oi'tober 1725. Altiit Stettin. Gedrucll h<y Juhann Spiegeln, KOnigl. PrenMis,
Pommers. Begienings-Burhelnicl-er,

O BOVEDANTUNA : A TALE IN FRENCH llOMANI 205

scene a guardian of the town, his face atlame with the resentment
which the spectacle of poverty, real or apparent, ever arouses in
the official mind. With violent gestures he bade my friends
begone. Baukols without excitement replied that he was en-
camped on the coinmune, that he had certainly no intention of
taking up his permanent residence in so poor and uninteresting
a neighbourhood, and would be moving on in due course ; but
that in the meanwhile he wanted no interference from anybody.
Far from being mollified by this response, the jukakero turned
away in a great fury, waving his arms, fulminating against the
whole race of Romanichels, and giving till mid-day as the limit
of municipal grace.

After this pretty scene we went into the town, and at a cafe
table I hurriedly took down the tale of BovedanUina, which
follows, and is the second folk-tale in the French Gypsy dialect to
be recorded, the first being Za hella Chiavina, taken down by
Bataillard many years ago, in 1850. A. E. J.

Most of the peculiarities noticed in Bataillard's tale recur in
Bovedantdna. Ba is the word used for a father, Sinti for a Gypsy
family, though hauptmano seems to have given place to another
loan word sefo. Affixed -lo, -li} are used as freely as in Chiavina ;
and there is the same mixture of Italian, German, and French
loan words. A like inconsistency prevails in the treatment of
s between vowels, forms such as kar{e)sa and veia occurring in
the same sentence. Similarly {i)si, ' he is,' is variously repre-
sented by is, i and ki, while Chiavina has si and hi. Do these
variations point to a mixture of dialects ? The dialect, as spoken
by this family at any rate, has considerably deteriorated. It
seems to be going the way of English Romani, and gradually
losing its sense of gender and declension. Kava is generally used
for the feminine,- leskro for ' her,' and yov once in place of yoi,
which does not occur. Cai is never declined ; the verbs pen and
risponder are followed by the Nominative instead of the Dative ^ ;
the Ablative in -sa apparently has usurped the place of the
Locative: tutar is used as a Dative (1. 187): and prepositions are

' They are sometimes separated from the verb and affixed to the reflexive pro-
noun ; e.g. lines 6, 50, 52, 74, 121, 126.

- But 'kaya in line 29. Apparently this is the case in Finnish Romani ; cf.
Thesleff, p. 119, and Bourgeois, Ef^quis-te d'line <jrammaire du Romani Finlandais
(Torino, 1911), p. 12.

^ Occasionally the preposition ke is used ; e.g. lines 76, 78, 103.

206 O BOVEDANTUNA : A TALE IN FRENCH ROMANI

gradually ousting case-endings. There are also some very strange
verbal forms and usages. Rakerdan (1. Ill) occurs as a 3rd
person plural. The uninflected root seems to be used in the
phrases ker 'vela-li (1. 91), her 'veil (1. 104), and te ker pa-lu (1. 121) :
and whether forms such as kerli (11. 88, 106, 113), kameli (1. 88),
leli (11. 92, 98) are intended to be mere variants of kerela, kmnela}
lela, shortened forms of kerela-li, kamela-li, lela-li, or an unin-
flected root with affixed -U, 1 cannot venture to suggest. Pili
(1. 1), if it is a verb at all, and %a^(1 (1. 98), which seems to have a
passive sense, are even more extraordinary. E. O. W.

(1) jas^ pili e besiali andri ye stanya. (Let us) go . . . the

beasts in a stable.

(2) ja roda ye pisla -^ahen te -^as. Go seek a little food to eat.

(3) Icova dives avela-lo tattohen. To-day there will come heat.

(4) i junari kurena pen-le dino kiiraben. The soldiers fight a

tierce battle.

(5) kame te urtes andro panin? Do you wish to jump in the

water ?

(6) cindas 2^es-lo peskro musi. He cut his arm.

(7) kamian te keles. You wished to dance.

(8) kaoniam te kelas. We wished to dance.

(9) nai buriben rakarna bid. The people don't talk much.

(10) Java andro foro da Salon te 'cav ye semana, stoi' ou pans

divesa. I am going to the town of Salon to stop a v/eek,
four or live days.

(11) mo pral bieerela manga ye lettra k'o foro. My brother will

send me a letter to the town.

(12) si Stik te 'vav pale. If I can return.

(13) o kova kuc ande Icava foro. Things are dear in this town.

(14) kova ku6, nasti jivios. Things are so dear one could not

live.

(15) jivios niisto andre akava tern. I could live well in this

country.

(16) dava manga sovel te na trompa^a tut. I swear I will not

deceive you.

(17) gids te sovel pesJca telal i ruk. He went to sleep under the

tree.

(18) bis oxto berS. Twenty-eight years.

' Cf. kamdi-li {1. 92). Kaka-lft (1. 80), rakd-li (1. 84) are equally puzzling.
'^ jf is used for the English j sound.

O BOVEDANTUNA : A TALE IN FRENCH ROMANI 207

(19) na kamelas-la. She did not desire.

(20) na piena-le butar perche darna te pien panin. They drink

no more because they fear to drink water.

(21) la bella Grivilina te inardadas leskro pirano. The beautiful

GriviUna who killed her lover. [Title of a tale.]

(22) '^en argot akola Sinti akai ? Do these Gypsies stay here

long?

(23) akana naSavena hut pengri rasa. Now they are losing [the

purity of] their race to a great extent.

(24) karali peskri Tnurga. She is calling her cat.

(25) dik le 6ave sar sdna. Sec how the children laugh.

(26) ke te injes ye tusni mol. You will bring a bottle of wine,

(27) kame pisla. Do you want a little ?

(28) ^ukar ^osoi. A fine rabbit.

(29) dium sune 'kaya rat. I dreamt to-night.

(30) trasen te de cigareni. They fear to fight.

(31) ker'la nivuli. It is cloudy (il fait sombre).

(32) dikid' les. You saw him.

(33) gial andr'o foro. You went into the town.

(34) pelias-lo 'pre cik. He fell upon the ground.

(35) nasel-lo zor. He runs fast.

(36) kan 'veia pale, kar'sa ma. When you return, (you will) call

me.

(37) dukadal tu. You have hurt yourself.

(38) maskaral i dui droma. Between the two roads.

(39) Java di vav rig de haro pani. I am going across the sea.

(40) kelela-li mistos 'kava juvel. This woman dances well.

(41) lajela-li te giavel-li d'anglan de borihen. She is ashamed to

sing before company (devant le monde).

BoVEDANTUNA.

(42) 'Kavo cavo akai (sas) domestique du ye x'^^'^ • • • o^dre ye

(43) gavia de Hone. Ye dives 'kava cai p)enela-li akavo cavo: — "Si

(44) kameia, ye dives ke inro ba ki-lu vek tsikni gavesa, ma

(45) d'akai, e jas Tnengi sal i dui, bis que pene'^ araanga. que tu

(46) Sinti. Jasa vek d'akai, lacaia tri Sinti, e 'caia sar

(47) kitane. Ajal mro ba na janelo. kai yoiii les. Ta plus

(48) tardo dikaia sa stik keras." Bovedantrtna rispondeveZa

^ For this contracted form, cf. sentence 5. But perhaps one should read here
peneia manga.

208 O ROVEDANTUNA: A TALE IN FRENCH ROMANI

(•19) akaua cai ke trasela-lu he peskro ha he te marelas ni gaio.

(50) A forza ke 'kava cai priavela les inukias pes-lo te pernoQ.).

(51) Allora ye dives u cavo buterdas-lio i gabia ta dias lumpi

(52) akave cai po te riven (1) pes-li e te jan-ni vek sal i dui.

(53) Ye kopu ridi, o cavo jas-ln, te dikel-lu si na is kek truyal du

(54) catolu du krali.

This youth here was the servant of a prince [who had put his daughter] into a
den of lions. One day this girl says [to] this youth :— ' If you wish, one day when
my father is away at the little town,' a mile- from here, we will go both of us,
since you tell me that you [are a] Gypsy. We will go away from here, we will
find your relations and live all together. So my father will not know where I am
for him.' And later we will see what we can do.' Bovedantuna answers this girl
that he is afraid that her * father would slay them both. Compelled by the girl's
prayers, he let himself. . . . Then one day the youth opened the den and gave linen
[to] this girl for to clothe herself and that they go away both of them. Once she
was clothed, the youth went to see if there is not any one around the castle of
the king.

Fatal jien-l i pinga vek sal i dui. Kerden-

(55) li plus but da bis kilometri andro ye ves. Lacen ye puri

(56) mago ke piryavdas-li. Bovedantiina penela-li ajal: —

(57) " Kai jaia, mro cavof" "Java andre mo kher." I puri

(58) ijenela les : — " Na ja, mo cavo ; car o krali kerdas te Jal-lu

(59) sa peskri ]u7iari truyul tro kher da tro ba." cavo jala-lo

(60) pale ye vaver rig ; lacela-lu o cavo da o ba du prince ke

(61) kamelas-lu i cai. Allora Icala Sinti iirtien 'pre i men du

(62) Bovedantiina da di cai ; da jieni t'o pengro catolo. Palal o

(63) Bovedantiina ridas pes-lo da junari, ta lias ye grai da
(64>) J itnari pesal(l),^ ta jias-lu d'anglan o catolo du krali; ta

(65) pendas-lu ajal : — "Si kameha tri cai, il faut que ttv 'ves te

(66) kures mansa." Palal u krali penela-ln o Bovedantiina: —

(67) "Ten manga mo si kaspidal^ mri cai." cavo rispondc-

(68) vela-ln kai "/ tiri cai kela mistos, car ye ba. sar tii na

(69) meritat'eia de te 'ces 'pre i cik ; car is trop so kerdan okava

(70) cai. Da tiri cai i la /.;'o kher du princu ; ta 'kana kamaia

(71) tro catolo ta sa tro kova." U krali penela-lu o Bovedan-

(72) tiina ke dela les but love, mek ke" te 'cel-lu trankilo.

(73) Bovedantiina risipondavela-lu ke na kamela-lu ci lestra.

' For this strange use of the instrumental, cf. 1. 1(4, o prinoM kher'sa besd-lii.

' I translate ma as thougli it were '??»?«.'

^ Cf. 1. 1 19. P>xplaincil as 'on (|u"il est,' in llie latter passage.

* Tlic rcllexive seems to bo iiiisuscd here. Cf. 11. 12!i-31.

* Read pe^kt ?

** Reail Pen ntnnrfa mot sik, asfiidel ?
' Read ' mais (jue ' ?

O BOVEDANTUNA : A TALE IN FRENCH ROMANI 209

(74) Kamela-lil sar peskro mistipen. Kuren pen-le. Bove-

(75) dantiina onar'la-lu o krali.

Afterwards they went away both of them. They did more than twenty
kilometres in a wood. They find an old witch who was walking. [To] Bovedan-
tuna she says thus : — ' Where are you going, my child ? ' 'I am going to my
house.' The old woman says to him : — ' Go not, my child ; for the king made that
he went with^ his soldiers round your house, [the house] of your father.' The
youth goes back another side ; he finds the youth and the father of the prince who
loved the girl. Then these Gypsies threw themselves upon the neck of Bovedan-
tuna and of the girl ; and they went to their castle. Then Bovedantuna clothed
himself as a soldier, and took a horse of a soldier, and went in front of the castle of
the king ; and he spake thus : — ' If you want your girl, it is necessary that you
come and fight with me.' Then the king says [to] Bovedantuna : — ' Tell me,
quickly, does my girl weep (?).' The youth answers that ' Your girl is doing
well, for a father like you does not deserve to stay on the earth ; for what you did
[to] that girl is too much. And your girl is there in the house of the prince ; and
now we want your castle and all your things.' The king says [to] Bovedantuna
that he will give him much money, but that he keep quiet. Bovedantuna answers
that he does not want anything from him. He wants all his fortune. They fight.
Bovedantuna kills the kincr.

'Vela-lu pale k'o princo. Penela

(76) les k'o priiico: — "0 krali ki-lu onulo ; ta/kena ki-lii bisogno

(77) tejal-lu adoi au catolo di princesesa te lel-lu sar o mistipen."

(78) princil trasids-lu. Penela k'o BovedanUina ke ker'lds pes

(79) mistos te jal-lu you. AUora o Bovedantiina ris^ondavela-lu

(80) ke yov ke pour 'kova kovakai ke nastik raka-lu, car is-lil ye

(81) simple cavaliero; car is hut officieli andre catolo di prince-

(82) sesa, e ke partretise (?) ke stik Qnaren les. "Da sa i junari

(83) nastik 'ven andr'o catolo di princesesa, e dans 'kava momenta

(84) .sti Tnaren ina. I tu mosi tit ke manges te rakd-li tusa, ou

(85) si kamela-li p)andra i guera, ou si kamela-li te del-li peskri

(86) cai ta o misipen ke 'vela tuka."

He comes back to the prince. He says to the prince : — ' The king is dead ; and
now it is necessary that he goes there to the castle of the jarincess to take all the
fortune.' The prince was afraid. He says to Bovedantuna that he would do well
to go himself. Then Bovedantuna answers that for this matter here he cannot
talk, for he is a simple cavalier ; for there are many officials in the castle of the
princess, and that it was possible that they would slay him. ' And all the soldiers
cannot go into the castle of the princess, and in that moment they may kill me.
And you must beg that she speak with you [and say] whether she wants war
again, or whether she will give her child and the fortune that it come to you.'

^ Here and in 1. 104, sa or sar seems to be used as a preposition = with. This use
is attested by Borrow'a Spanish and English Gypsy vocabularies, by Smart and
Crofton, and by Leland ; and it is accepted by Miklosich {Mundarten, xi. 2), on the
analogy of the similar use of ke and te both as prepositions and suffixes or post-
positions. But it is contested by Dr. Sampson (/. G. L. 6'., i. 95). Here Dr.
Sampson suggests it might bear its ordinary sense of ' all,' if one assumes that
junari is left uninflected as being a borrowed word. Colocci, p. 364, gives su,
• with.'

VOL. V. — NO. IlL O

210 O BOVEDANTUNA: A TALE IN FRENCH ROMANI

princo jala-lu accom-

(87) pagnado de cavaliero Bovedantiina d'anglo o catolo di

(88) kralica, Id jpeskri kunyada. Mangela-li so kameli te kerli.

(89) / kralUa ris,^ondavela-li /c'avant te dikel-li peskri cai andre

(90) ye dini rasa ke inarden pengro kuz pral, ke kamela-li feder

(91) te onaren li sasare, e te kamela-li ke ker 'vela-li peskri pral

(92) pour te leli i revanja di p)eskro kiLz rom, ta palal kameli-li i

(93) guera pandra pale. Bovedantiina u^tela-lu. Penela-lu

(94) a^al : — " Sar kameia. Na tnangava feder. princu kher'sa

(95) besel-lu " — o Bovedantiina ; e p)enela-lu : — " Na raka. Na

(96) p)andra mo ^ rakavava me. Si kamela-li sar penava me

(97) 'vela furnido," Yov penela-li: — "Avant ke te 'vel furnido, faut

(98) te leli o Bovedantiina te ke te 'xalu par sar peskri dini

(99) besiale andro peskro giardino." Bovedantiina rispon-

(100) devela-lu.-' — "Avant te tri besiali ke te x'^'>^ man, stik te ustes

(101) da matina." Bovedantiina jias-lu peska vek, car dikias-

(102) lu o princu 7ia is-lu kek rat di %oH.

The prince goes accompanied by the cavalier Bovedantiina before the castle of
the queen to his sister-in-law. He asks what she wishes to do. The queen ansAvers
that before she will see her child in a fierce nation which slew her dear brother, she
would rather that they kill them all, and that she wishes to make her brother
come for to take revenge for her dear husband, and then she wants the war
back again. Bovedantuna gets up. He speaks thus :— ' As you wish. I ask no
better. The prince shall sit at home,' [says] Bovedantuna ; and he says : — 'Speak
not. I will not speak again. If she wishes as I say, it will be finished." She (?)
says : — ' Before it will be finished, she must take Bovedantuna and cause him to be
eaten (?) by all her wild beasts in her garden.' Bovedantuna answers : — 'Before
your beasts eat me, you will have to get up in the morning.' Bovedantuna went
away, for he saw that the prince has not any angry blood.

Jias-lu vek ; 2^&ndas-lic

(103) ajal k'i junari, ke si yov msLukolas-lu, ke 'venas sar sar e
(lO^) nasade, "car i kralica kamela-li te ker 'veli peskri p)ral, sar

(105) pengri junari, otenel-li i revanja di pengri kova. Ta o

(106) princit kamela-lu te kerli i pasa " — I teleni - o Bovedantiina :

(107) — " Pour sar pengri kova, e sar dikiiim trahiso te ke diom i

(108) cai, Java veko te dikav sar kamela-li te ker'la, car yom
{109) nasado. Ja te roda Tnangi vaver mdl. 'Vava pale ejanav
(110) si g&ignavava. 'Vela sar minga."

He went away ; he spake thus to the soldiers, that if ho failed they would all
be lost, ' for the queen wishes to make her brother come, with their soldiers, to take
revenge for their affair. And the prince wants to make peace.' And Bovedantuna

^ Read ' mot ' ? The following word may be a mistake for rakarava.
* Read ' c penda.^

BOVEDANTUNA: A TALE IN FRENCH ROMANI 211

says (?) : — ' For all their aflair, and as I saw [myself] betrayed into giving the
girl, I will go away and I will see what she wants to do, for I am lost. Go and seek
for me another comrade. I will come back and know whether I shall win. It
will happen to me.'

Alors cavo jala-lu

(111) d'anglan 'kava cai. Fenela leste sar so rakerdan-la andr'o

(112) catolo di peskri dai ke " amo latra " (?) Jala-lu peskra. So

(113) i)ensevela-li te kerli? I cat rispondeve^a ; — "Sar nigadal

(114) man di gavia di lioni, smvavava tut e na lava kek vaver

(115) roTn ke tu." Jana-le pinga vek sal i dui ; lacena-le o

(116) princu te kamela-lu te lel-lu i cai . . .

Then the youth goes before that girl. He tells her all they said in the castle of
her mother, that ' I am a knave ' (?). He will go away. What does she think to
do ? The girl answers : — ' As you rescued me from the lions' den, I will follow
you and will not take any other husband than you.' They go away both of them ;
they find the prince who wishes to take the girl. . . .

/ cai rispondefe/a;

(117) — '"Cava con 'kavakai ke nigadds ma du merihen, car nai

(118) tu cavo ke kam^elds ina. Na 'vias-lu te nigaven ma. Kai yom

(119) tes." princu di Barida mangela excusa o Bovedantuna.

(120) Bovedantiina na kamela-lu ci te janel. Jala-lu; laSel-lu

(121) i briganti e te ker pa-lu mdl sar kitane. Ye kopo and'

(122) akava kher di 'kala. briganti, purena les so kamela-lo. Alors

(123) 'vela o sefo ; rakerela-lu lesa,tai yov penela-lu ke 'vela-lu
(12-t) pour 'cel-lu linca, car is-lu trahido e lii kamela-lu te lel-lu

(125) peskri revanja, e te kamela-lu te acel mdl malheuroso sar

(126) yov. sefo di briganti mangela-lu sar karela pa-lu. "I

(127) 7716 ke yomes u cavaliero Bovedantuna." 'Kavo sefo ha^talo

(128) ke lacias-lu peska laco mdl.

The girl answers : — ' I will stay with this one who rescued me from death, for
thou art not the youth who loved me. He ^ did not come to rescue me. Oic quHl
cst.''^ The prince of Barida (i) asks Bovedantuna to excuse him. Bovedantuna
does not wish to know anything [about that]. He goes ; he finds the brigands
and [wishes] to make himself comrade all together. Once he is in this house of
these brigands, they ask him what he wants. Then conies the chief; he talks
with him, and he tells him that he comes to stop with them, for he is betrayed
and he wishes to take his revenge, and he wishes to abide a comrade unfortunate
like him. The chief of the brigands asks how he calls himself. ' It is I who was
the cavalier Bifvedantuna.' This chief [was] glad that he found for himself a
true comrade.

Kerden-li pinga condizione te

(129) palal jiene d'anglan lu cato di kralica, ta lien sar pengro

(130) kova bravalo di Contedica ta peskri love, te marden la.

^ Apparently for * you.' The persons seem to be confused in this passage.
- Cf. 1. 47. Both the Romani and the French translation are obscure.

212 O BOVEDANTUNA : A TALE IN FRENCH llOMANI

(131) 'Vien pale he pengro kher da o princo. Hundds-lu k'o

(132) BovedanMna ki ker'las-lu i briganti, ^e mardas-lu peskri

(133) kunyada. Kamias te del-lu love ta mistipen. Yov rispon-

(134) dadas-lu ke snf^evdas-lu dosta argal du ciro ke 'cias-lu linca.

(135) Akana kamela-ln sar, ou autrement " sar tu meripen ou

(136) miro." princo risipondav ela : — " Mangava tut exciisa.

(137) Le u catolo di Contedica; dasa les tutar te tu viukes mi

(138) gestii, G&Y Tnardal dosta da maren." Yov so kerla-lu? Jal

(139) peska vek ke peskri mdl ta 'vena pale u catolo. Roma-

(140) davena |je7i-^e k'i cai i Contedica, ta 'cena k\i catolo sa

(141) kitane k' i hrigaxiti.

They made conditions and then they went before the castle of the queen, and
took all her (?) ' rich things, ContediSa's" things, and her money, and slew her.
They went back to their house, [the house] of the prince. He heard what
Bovedantuna was doing [with] the brigands, that he slew his sister-in-law. He
wished to give money and fortune. He answered that he suffered long enough
when he abode with them. Now he wants all, or else 'all your death or mine.'
The prince answers : — ' I beg your pardon. Take the castle of Contedida ; we will
give it to you that you leave me quiet, for you have slain plenty of men (?).'
What does he do 1 He goes away to his friends and they come back [to] the
castle. They marry themselves to the girl [of] Contedica, and they stop at the
castle all together with the brigands.

Vocabulary.

a, by, 50. (It.) andre, in, into, 15, 57, andre 81, 89,

(accompagnare), accompany, accompag- andri 1, andr' 5, 10, 33, 83, 111,

nado, 8G. (It.) andro, 55, 99, ande 13, and' 121,

(ao-), stay, 'cava 117, 'cav 10, 'ces 69, adrc 42.

acel 125, 'Sel 72, 124, 'caia iG, 'rena anglan, before, d'anglan 41, 64, 111,

140, 'cen 22, 'cias 134. 129, d'anglo 87.

adoi, there, 77. (anre). See raule.

adre. See andre. {((■pi'e), on, 'pre, 34, 61, 69.

ajal, thus, 47, 56, 65, 94, 103. (Cf. argra/, l)efore, long (of time), 22, 134.

Engl. Rom. ajd.) {asjndava, weep ?), ten manrja mo si kaS-

akai, here, 22, 42, 45, 46, 80. (Cf. akavo.) yidal mri cai, 67.

akana, now, 23, 135, 'kena 76, 'katia 70. au, to the, 77. (Fr.)

akavo, this, 43, 'kavo 42, 127, akava 15, autrement, otherwise, 135. (Fr.)

49, 122, 'kava 13, 40, 43, 50, 83, 111, (av-), come, 'vav 12, 'cava 109, 'res 65,

'kaya 29, akave 52, 'kala 61, 122, 'veia 36, avela 3, 'vela 75, 86, 91, 97,

'kavakai 117. 110, 123, 'vel 97, 'veli 104, 'vena 130,

(akova), that, 'kova 3, 80, akola 22. 'ven 83, 'vias 118, 'vien 131, 'venas

allora, then, 51, 61, 79. (It.) 103.

alors, then, 110, 122. (Fr.) avant, before, 89, 97, 100. (Fr.)

ambrol, pear. ha, father, 44, 47, 49, 59, 60, 68.

amo, (0» 112. balico, pig.

' The reriexive form seems to be misused iu this sentence. Cf. 1. 49.
^ Possibly not intended as a proper name, but as an irregular diminutive of
' contessa.'

O BOVEDANTUNA: A TALE IN FRENCH ROMANI

213

balovas, pig's flesh.

bar, stone.

Barida, (? a place-name), 119.

baro, big, 39, bari vinta, gale.

baxtalo, happy, 127, bi-baxt(do un-
happy.

bella, beautiful, 21. (It.)

bers, year, 18.

(beS-), sit, bekl 95.

beSiale, beasts, 99, begiali 1, 100. (It.
bestie.)

bi-, without, bi-baxtalo unhappy.

(bicer-), send, bicerda 11.

bis que, because, 45. (Fr. parce que.)

bisogno, necessity, 76. (It.)

bis, twenty, 18, 55.

boriben. See buriben.

bravalo, rich, 130, bravali. (Cf. Pott,
ii. 416-7).

breno, bran. (Span.)

briganti, brigands, 121, 122, 126, 132,
141. (It.)

brisindo, rain.

brolosu, bridle. (? Corrupted from
Italian ' briglia,' diminutive ' brig-
liozzo.')

brurnsa, pot. (Cf. Borrow, Zincali,
brinsela, bottle. Possibly from Fr.
or Germ. ' Bronze,' brazen thing, or
Germ. ' brummen,' hum.)

biiriben, world, people, 9, borihen 41.
(Ibariben or Germ. Rom. bolepen.)

but, much, 9, 23, 55, 72, 81, butar, more,
20.

(buter-), open, buterdas 51. (Cf. Mikl,
V. 50, piiter ; vi. 16, phuter ; 17,
puler ; 32, putar ; J. G. L. S., New
Series, iv. 222.)

car, for, 58, 68, 69, 80, 81, 101, 104, 108,
117, 124, 138. (Fr.)

cavaliero, cavalier, 81, 87, 127. (It.)

con, with, 117. (It.)

condizione, conditions, 128. (It.)

Contedi^a, (? proper name or 'coun-
tess '), passim.

cai, girl, 43, 49, 50, 52, 61, 62, etc.

(cam), cheek, i camia, the cheeks.

(5ato, castle, 129, ?atolo 62, 64, 71, 77,
81, etc., ^atolu 54. (Fr.)

cavo, boy, youth, 42, 43, etc., le cavi 25.

ci, anything, 73, 120.

cib, language, val?o Hb, French lan-
guage.

ciben, bed. (Cf. Mikl., vii. 32. Pecu-
liar to western European dialects.)

{cigar-), quarrel, cigareni 30.

cik, earth, 34, 69.

(cin-), cut, cindas 6.

ciro, time, 134, dino ciro, bad weather,
lace ciro, good weather.

coraro, poor,

curin, knife. (For the final -n cf. Ger-
man Rom. Mikl., vii. 39.)

da, of, 10, 59, 63, 101, 131, 138, as, 63.
(It.)

(da-), give, dava 16, dasa 137, dela 72,
del 85, 133, diom 107, dias 51, dium
sune29. (For this last use cf../. G. L. S.,
New Series, iii. 245.)

da, and, 60, 62, 70, 82. (Cf. ta.)

da, than, 55.

dai, mother, 112.

dans, in, 83. (Fr.)

(dar-), fear, dar'na 20.

de, of, from, by, 39, 41, 43, d' 41, 45, 46,
87, 111, 129. (Fr.)

de, (?), 30, 69.

di, of, 39, 62, 77, 81, 87, 92, etc. (It.)

(dilc-), see dikav 108, dlkel 53, dilel 89,
dilcaia 48, dikinm 107, dikia ( =
dikial) 32, dikias 101.

dinkla, grocer. (? Connected with Ger-
man ' dingen,' to haggle : or a mere
abusive term, cf. ' Dingeler,' ' ein
groszer unheholfener Mensch.' A.
Berlinger, Sch vuhisch-Augsburgisches
Worterbuch.)

dino, wild, fierce, 4, dini (fem. sing.) 90,
(pi.) 98. (An unexampled form of
the word. Cf. Mikl., vii. 43, 44. Cf.
also s.v. iiro.)

dives, day, 3, 43, 44, 51, divesa 10.

domestique, servant, 42. (Fr.)

dosta, jjlenty, 134, 138.

drak, grape.

(drom), road, droma 38.

du, of the, 42, 53, 60, 61, 64, 70, 117,
134. (Fr.)

dm, two, 38, 45, 52, 54, 115.

(duk-), hurt, dukadal 37.

e, and, 46, 52, 82, 83, 91, 95, 109, 114,
124. (It. or Fr. Cf. also i.)

e, (?), 45, 121.

excusa, excuse, 119. (It. or Fr.)

faut, is necessary, 65, 97. (Fr.)

feder, better, 90, 94.

fenistra, window. (? It. finestra. But
cf. Je^ina, fenstra, Thesleff, fren-
sta, Mikl., Mundarten, ii. 37 (No.
109), 70 (No. 359), vi. 25, 39, and

214

O BOVEDANTUNA : A TALE IN FRENCH ROMANI

Bcitriige, iv. 23, J. G. L. S., New
Series, iv. 223, Jilastr, Constantinescn,
p. Ill, feledstra, p. 46, felestra, and
Pischel, Be'itragc, 30.)
foro, town, 10, 11, 13, 33.
forza, force, 50. (It.)
frindo, foreign, frindi fema. (Germ.
' fremd.' Cf. TheslefT, fremdo, frendo. )
furnido, finished, 97. (It. finito.'i
gad, shirt.
gaignavava, I shall gain, 110. (Fr.

gaigner.)
gaio, 49, ni gaio, both (?).
gav, town, gavexa 44.
gavia, cage, 43, 114, gabia 51. (It.

gabbia.)
geStil, quiet, 138. (Germ, 'still' cor-
rupted.)
giardino, garden, 99. (It.)
igili-), sing, giavel 41. (For the loss of
the I cf. German and Spanish Romani.
Mikl., vii. 56.)
glaso, glass. (Germ. ' Glass ' ; cf. Ascoli,

134.)
goni, sack.
grai, horse, 63.
guera, war, 85, 93. (It.)
gitro, bull.
guramni, cow.

giistria, fingers. (For this shortened
form, cf. Mikl., vii. 9, who quotes
Rumanian, German, and Scandinavian
Eomani, and J. G. L. S., New Series,
iv. 141.)
X will be found at the end of the

alphabet,
i, and, 84, 106. {'. It. Cf. also e.)
il, it, 65. (Fr.)
{ind-), bring, inps 26.
(is), be, yom 47, 108, 118, is 53, 69, 80,
81, 124, is 102, i 70, 126, hi 44, 76,
yomes 127.
(;«-), go, > 2, 58, 109, java 10, 39, 57,
108, jaia bl, Jala 59, 86, 110, 112,
120, Jal 58, 77, 79, 138, jasa 4G, Jas
1, 45, 53, jana 115, Jia?i 52, gial 33,
gids 17, Jias 64, 101, 102, Jim 54,
Jiene 129, jieni 62.
ijan-), know, janav 109, janela 47,janii

120.
{jiv-), live, Jmos 14, 15.
jov, oats.

Jukakero, guard. {'i=jukliakero, son of
a bitch ; but cf. shung, Colocoi and
Ascoli, 134, 138.)

Junari, soldiers, 4, 59, 63, 64, 82, 103,
Junari 105. (Cf. Colocci and Ascoli
134, 138, shying, guard ; Borrow, Zin-
cali, jundunar, and Pott, ii. 1 72 ; also
the Bulgarian Gypsy dmnddri, which
Mr. Gilliat-Sraith tells me is from
a Bulgarian word ' zandari ' ; but
whether that is derived from French
'gendarme' or Persian 'jan-dar,'
'life-guardsman,' is imcertain.)
jiingalo, ugly, ftmgalo mui, ugly face.
Juva, louse.
Juvel, woman, 40.
kai{ = ke), that, 68.
kai, where, 47, 57, 118.
kak, uncle.

(kam-), love, kameha 65, kameia 44, 94,
kame 5, 27, kameia 73, 74, 85, kameia
90, etc., kameli 88, 92, hamaia 70,
knmelas 19, 61, kamelds 118, kamias
133, kamiam S, kamian 7.
han, when, 36.

kai}a, blanket. (Possibly It. ' cappa,'
cf. Pott, ii. 100; but cf. also Pas-
pati's klrpa.)
(kar-), call, kar^sa 36, karela 126, Jcarali

24.
kas, hay.

kaSpidal. See aSpidava.
ke, that, 44, 49, etc., ke te 26, 49, 72

(? =que), 97,98, lOi).
ke, than, 115.
ke, who, 56, 117, 118.
(ke), to, into, at, k'o 11. 70, 75, 76, etc.,

with (?), 141, kl 88.
kek, any (after negative), 53, 102,

114.
(kel-), dance, keles 7, kelela 40, kelas 8.
(ker-), do, make, ker 91, 104, 121, ker'la
31, 108, 138, kela 68, ker'li 88, 106,
113, keras 48, keT'las 78, 132,
kerdan 69, kerdas 58, kerden 54,
128.
kher, house, 57, 59, 70, 122, 131,

kher'sa 94.
ki, (?), 132.

kilometri, kilometers, 55. (It.)
kitane, together, 47, 121, 141.
klodera, clothing. (?Germ. Kleider.)
kopo, time, ye kopu 53, ye kopo 121.
(App:trcntly peculiar to German
Romani : cf. Pott, i. 229 ; Liebich,
p. 142, koppa ; Von Sowa, Worter-
huch des Dialekts der deutschen
Zigeuiter, p. 43, kopa, kopo.)

O BOVEDANTUNA : A TALE IN FRENCH ROMANI

215

korba, basket. (Germ. Korb. Cf, Thes-

leff, koroha.)
horho, coat.
lova, thing, 13, 14, 71, 80 {kov'), 105,

107, 130.
krali, king, 54, 58, 64, 66, 71, 75, 76.

(Cf. xali.)
kralira, queen, 88, 89, 104, 129.
kriasi, cherry.
kuc, dear (in all senses), 13, 14, /,■«:; 90,

kuz 92, kuz-ba, dear (dead) father,

kuz-nonna, grandmother, kuz-iminin,

grandfather, kova-kuz.
kulcalo, bone.

kunyada, sister-in-law, 88, 133. (Sp.)
{kur-), fight, kures 66, kurena 4, kuren

74.
kuraben, fight, 4.
la, there, 70. (It. or Fr.)
(la-), take, le 137, lava 114, lei 77,

116, 124, leli 92, 98, lias G3, lien

129.
(lac-), find, lacela 60, lacel 120, lacaia

46, Zatma 115, lacen55, laciaa 128.
Zat'o, good, 128.
(Zo/-), be ashamed, lajela 41.
langiieria, melon.
leskro, her, 21.
lettra, letter, 11. (It.)
Hone, lions, 43, lioni 114. (It.)
■lo, he, 3, 6, 34, 35, 50, 59, 63, 122,

-lu and lie 44, 49, 51, etc., -li (fern.)

40, 41, 43, 52, 56, etc., (masc. ?) 88,

-la 19, 111, -le 4, 20, 74, 115, -li (pi.)

54, 55, 91, 128, lu (before the verb as

well as after) 124.
love, money, 72, 130, 133.
lu, the, 129, la 21, le 25, le gustria, the

fingers. (It.)
lumpi, linen, 51. (Germ. Lumpe.)
ma, (0,44.

mago, witch, 56. (It.)
mdl, comrade, 109, 121, 125, 128,139.
malheuroso, unhapi:)y, 125. (Fr.)
{mang-), beg, ask, mangava 94, 136,

manges 84, mangela 88, 119, 126.
(manquer), lack, manko/as, 103. (Fr.)
(mar-), slay, mar'la 75, marcn 82, mar en

84, 91, mardas 132, marden 90, 130,

mardadas 21, mardal 138, marelas,

49.
maren, men (?), 138. (Cf. Borrow,

Zincali, maru ; but possibly pi. of

more, q.v.)
maseskero, Initcher,

maskaral, between, 38.

mati, drimk.

matina, morning, 101. (It.)

matreli, potatoes. (' Bisher nur bei den
deutschen, nordischen und boh-
mischen Zigeuner nachgewiesen,'
Pischel, Beitrage, 31.)

me, I, 96, 127, ma (sing.) 36, 84, 117,
118, man 100, 114, manga 11, 16,
67, mangi 109, mansa 66, mengi
45, amanga 45, lainga 110, mi 137.

mek, but, 72. (Fr, mais.)

(mer-), die, mulo 76.

men, neck, 61.

meriben, death, 117, meripen 135.

(meriter), deserve, nieritaveia 69. (Fr.)

miro, my, mine, 136. (Cf. mro.)

misto, well, 15, mistos 40, 68, 79.

miStipen, fortune, 74, 77, 133, m,iSvpen
86. (For the latter unusual form
cf, Constantinescu, p. 96, mai mi§o
te arakhdu vie, and J. G. L. S., Old
Series, ii. 4, mizha dosta, ' very
well.')

misureto, sickle. (?Germ. Messer with
Italian ending.)

mo[ = Fr. mot?], 67, 96.

mol, wine, 26.

momentu, moment, 83. (It.)

more, comrade.

mosi, must, 84. (Cf. Mikl., v. 40,
J.G.L.S., Old Series, ii. 186
(Slovak G.) and Welsh and Engl.
G. mus : Mikl. v. 40, derives it from
Little Russian ' musity.')

mro, my, 44, 47, 57, mri 67, mo 11, 57,
58. (Cf. miro.)

mui, face, jungalo mui, ugly face.

(muk-), let, mukias 50.

murga, cat, 24. (Mikl, viii. 10, only
quotes Liebich (mnrcka — murzka)
for this form ; but cf. also Predari,
who took the word Irom Kogal-
nitchan. Can morg. which I heard
once from an English pokat (a
Gaskin) in the sense of ' hare,' be this
word misused ?)

musi, arm, 6.

na, not, 16, 19, 20, 47, 53, etc., prohibi-
tive (= ma) 58, 95. (Cf. Rumanian
Romani for the latter usage,)

nai, it is not, 9, 117. ( = 7ia + ei.)

(nak-), depart, nakava.

narvalo, -i, fool. (Pott, ii. 323, suggests
that it is derived from Germ.

216

O BOVEDANTFNA : A TALK IN' FRENCH ROMANI

' Narr.' Colocci, however, regards it
as a variant form of nasvalo. Only
found in German, Finnish, and
Italian Komani.)

(nas-), run, 'nasel 35.

(nasav-, nasav-), lose, naSavena 23,
naSado 109, nasade 104.

nasti, be unable, 14, nastih 80, 83.

nesla, ass. (Germ. ' Ein Esel ' ; cf.
Pischel, Beitrage, 20, Esla.)

ni, them (?), 49, -ni 52.

(iiigav-), bring out, nigadal 113, nigadas
117, nigaven 118.

niglo, hedgehog. (Germ. ' Ein Igel ' ;
cf. Pischel, Beitrage, 20, IJdo.)

nivuli, dull (of weather), 31. (Cf. It.
nubole and Germ. Nebel.)

nonna, grandmother, />'it^-nonn;\, grand-
mother. (It.)

0, the, 5, 11, 13, 14, 48, 53, etc., u 51, 66,
71, etc., i (fem. sing.) 17, 51, 57,
61, etc., « (pi.) 1, i (pi.) 4, 38, 45,
52, 54, 82, 115, 132.

officieli, officials, 81. (It.)

okava, that, 69.

(ottenere), obtain, otene/, 105. (It.)

ou, or, 'svhether, 10, 84, 85, 135. (Fr.)

0x^0, eight, 18.

paba, apple.

pah, back, 12, 36, 60, 75, 93, 109, 131,
139.

palal, afterwards, then, 54, 62, 66, 92,
129.

pana, pan. (Germ. Pfann.)

pandra, again, 85, 93, 96. (Cf. Colocci,
pp. 369, 374 (ritornare), and p. 383
(Rumelian Gs.), Ascoli, pp. 144-5.
Both seem to take it as ;i form of
the reflexive pronoun ; but that
hardly gives the sense required in
this tale, nor in some of the instances
they quote. It occurs in Bulgarian
Romani : e.g. J. (i. L. S., New Series,
V. 3, 1. 7, where it is translated ' yet
more.')

2)ani, water 39, panin 5, 20.

panS, five, 10.

paputi, grandfather, hiz-papun, dead
grandfather.

par, by, 98. (Fr.)

(para), thousand francs, So j)are 6000 fr.
(Turkish, ^ Aj ; cf. Paspati, -para, and

po.ssibly Engl. G. bar and Finnish G.
6«(r = 'Mark.')

paramisi, story.

partretise, be possible, 82. (? It. potesse.)

pasa, peace, lOG. (It. pace.)

pasteka, melon.

jxitria, leaf.

(pen-), say, penava 96, pene 45, penela

43, 56, 58, 66, 71, etc., pendas 65, 102.
{pen-), wheel, Star penia, four wlieels

(? lit. four sisters),
(penser), think, pensere;/rt 113. (Prob-
ably French, but cf. Engl. G. pencava,

and Paspati's pintcherdva.)
{per-)., fall, pelias 34.
perche, because.
perno, (?), 50.
persigi, peaches. (It.)
pes, himself, 6, 50, 52, 63, 78, jjesZo 17,

101, 128, 139, peskra 112, pen 4, 74,

140, pi7iga 54, 115, 128, pn 121. 126.
j}esal, {'. jieska), 64.
peiikro, his, her, 6, 49, 74, 92, 99, j)fskri

■24, 59, 85, 88, etc., jjengro 62, 90, 129,

131, pengri 23, 105, 107.
{pi-), drink, jjzV?i 20, picna 20.
piU. (?), 1.
{piT-), walk, ph-yardas 56, ^;ir(/e

mumpers.
pirano, lover, 21.
pisla, a little, 2, 27. (South Germ.

Bissel, Bissle ; cf. Pott, ii. 402, and

Predari.)
plaxta, sheet. (Apparently peculiar to

western European dialects, cf Mikl.,

viii. 48, and Predari.)
plus, more, 47, 55. (Fr.)
po, (? pour), 52. (Fr.)
poisi, peas. (Fr.)
pour, for, 80, 92, 107, 124. (Fr.)
pra!, brother, 11, 90, 91, 104.
(prier), beg, priorc/a 50. (Fr.)
princesesa, princess, 77, 81, 83. (It., Fr.)
princo, prince, 75, 76, 86, 131, princii

70, IIG, princif, 94, 102, 106, 119,

prince 60. (It., Fr.)
(p«('-), ask, puvena 122.
puri, old (woman), 55, 57.
pu.hini, flea.

que, that, 45, 65. (Fr.)
{raka-), talk, raka (?uninflected form)

80, raka 84, (imp.) 95, rakavava 96,

rakercla 123, rakar'na 9, rakerdnn

111.
ranie, eggs. (? metathesis of anre ; cf.

J. G. L. S., New Series, iii. 251, hiitk,

kaisli, for metathesis in this dialect.)

O BOVEDANTUNA : A TALE IN FRENCH ROMANI

217

rasti, race, 23, 90. (It. razza.)

rat, blood, 102.

rat, night, 29.

revd,uj;i, revenge, 92, 105, revanla, 125.
(Fr.)

rig, side, 39, 60.

(risponder), answer, risponderf/a 48, 67,
99, 113, 116, rispondare/(i 73, 79, 89,
136, rispond«d«5 133.

(riv-), dress, ridi 53, misto ridi, well
dressed, riven 52, ridas 63. (This
form of uri- is peculiar to Ger-
man, Italian — cf. Colocci's riviben —
and Engl. Romani. Cf. Mikl., viii.
89, 90.)

(rod-), seek, roda 109, rvda 2.

roda, wheel. (It. ruota.)

rom, husband, 115.

{rorner-) marry, romadavena (Passive)
139. (Mikl., viii. 58, 59, only quotes
Germ., Scand., and Engl. Romani for
this verb.)

ruk, tree, 17.

rulo, chain.

sa, with (?), 59, sar 104.

(srt-)) laugh, sdna 25.

salo, axle tree. (It. sala.)

salvatiku, savage. (It.)

sar, all, 46, 68, 74, 77, 98, etc., sa 71,
82, 140, sal 45, 52, 54, 115, sarsare
103, sasare 91. (For this latter form
cf. /. G. L. S., New Series, iii.
244.)

sar, as, how, 25, 68, 94, 96, etc.

semana, week, 10. (Sp.)

serga, sheet. (Germ. Sarg.)

si, if, 12, 43, 53, 65, 85, 96, 103, 110.
(It, Fr.)

sik, quickly, ?67.

simple, simple, 81.

Sinti, Gypsies, relations, 22, 46, 61.
(Cf. J. G. L. 8., New Series, iii.
244-5.)

so, what, 69, 88, 111, 112, 122, 138, sa
48.

{sov-), sleep, sovel 17.

sovd, oath, 16.

stadi, hat.

stanya, stable, 1. (Only German, Scand.,
Finnish, Engl., and Spanish Romani.
Cf. Mikl., viii. 68.)

streyo, straw. (Germ. Stroh.)

strinte, stockings. (Germ. Striimpfe ;
cf. Pischel's Beitrage 23, 26, Striiiiqjfo,
Colocci, strimpi. )

(suffrire), suffer, suSerdas 134. (It., Fr.)

(suiver), follow, snivavava 114. (Fr.)

(suno), dream, sune 29.

sefo, chief, 123, 126, 127. (Fr. chef.)

Selo, rope.

h, six.

hhi, rabbit, 28.

spekn, pig's Hesh. (Germ. Speck.)

m, be able, 84, stik 12, 48, 82, 100,
Hastik 80, 83. (For the rather rare
form without the negative, cf. Mikl.,
vii. 11, 12, Ascoli 147, Borrow iaiJo-Lt/,
and Colocci.)

.Hor, four, 10.

sukar, fine, 28.

sukli, s&]ad. (For the form with./,-, not
t, cf. Rumanian, Hungarian, and Scan-
dinavian Romani, Mikl., viii. 75, 76.)

(sun-), hear, sundds, 131.

ta, and, 47, 51, 63, etc., te 98.

fai, and, 123.

tardo, late, 48. (It.)

tattoben, heat, 3.

te, that, 2, 5, 7, 8, 10, etc., who, 116.

(te), to, t'o, 62.

tekla, dish-cover. (Germ. Decke. Cf.
Thesletf, telka.)

telal, under, 17.

teleni, (1—peneIa), 106.

tcm, land, 15.

ten, {l=2jen), 67.

tiraxa, boots.

tiro, thy, tiri 68, 70, tro 59, 71, tri 46,
65, 100. (Cf. tn.)

tover, axe.

(trahir), betray, trahiso 107, trahido
124. (Fr. Italianized.)

trankilo, quiet, 72. (It.)

(tras-, tras-), fear, trasela 49, trasen 30,
t rapids 78.

(tromper), deceive, trompara 16. (Fr.)

trop, too much, 69. (Fr.)

truyal, round, 53, truyul 59.

tsikno, little, tsikni 44.

tu, you, 45, 65, 68, 115, 137, tu 84,
(Ace.) 37, tilt 16, 114, 136, tuha 86,
tusa 84, tnfar 137.

fu, your, 118, 135. (Cf. tiro.)

tusni, bottle, 26, also t^isni.

(urt-), jump, urtes 5, iirtihi 61. (? uri-,
' fly,' or Fr. hurter, ' throw ').

(kM-), get up, ustes 100, vstela 93.

ralco, French, frt/ro cib. (Germ. ' Welsh,'
cf. Pott, ii. 83.)

vangli, earrings. (For this rare form

218

REPORT ON THE GYPSY PROBLEM

cf. Whiter's vayigle, J. G. L. S., New
Series, ii. 179, and Von Sowa's Wor-
terbuch des Dialelds der deutschen
Zigeuner, p. 84, weimga, from the
Waldheim list. Vangli is also used
by Welsh Gypsies.)

vav, other, 39, vaver 60, 109, 114.

vek, away, 44, 46, 52, 54, etc., veko 108.
(Germ, weg.)

ves, wood, 55.

vinta, (li), wind {1 pi.), bari vinta, gale.
(It. vento.)

virta, inn (? Germ. Wirthaus. Cf. Von
Sowa's Worterbuch 84, Colocci, and
J. G. L. S., New Series, iv. 235,
f.n, Predari has the form wirtus.
But the ' Galician ' Gypsies now in
England use birta.)

vodro, bed.

werdin, waggon.

avudar, door.

ye, a, 1, 2, 10, 11, 26, 42, 43, 44, 53, 55,

60, 63, 68, 80, 90.
yov, he, 79, 80, 103, 123, 126, 133, 138,

she (?) 97, hs, (Ace.) 50, 76, 82, 122,

131, les (Dsit.) 41, 58, '72,U9, leste in,

lestra 73, la 130, latra (?) 112, linca

124, 134, ksa 123.
zor, strongly, fast, nasel-lo sor, he runs

fast.
zoralo, strong, nai but zoralo, it is not

very strong.

(xfl-)) 6^t) X"^^'* 98) X^*^ 100) X^* 2.
xahen, food, 2.

XaZi, 42. (Probably krali, but possibly

Xidai, ' lord,' ' master.')
xnx''^i, fowl.
xolav, trousers.
xoli, anger, 102.

(xox^'i^-)) li^) x^X^''^^*'^""-
xoxnno, liar.

XOx^'Viben, lie.

VIIL- REPORT ON THE GYPSY PROBLEM

By Arthur Thesleff

(Continued frovi page 107)

TT^ROM statistical material enriched by his own knowledge, the
-■- Secretary of the Committee has drawn a map, showing the
distribution of the Gypsies — the 1551 persons mentioned above —
in Finland.^ Each Gypsy is represented by a red dot placed in
the parish or municipality where he was baptized or registered, or
if no registration had taken place, in the parish he regards as his
domicile, or in which he chiefly stays. Thus it can be seen from
the map where the Gypsies have congregated in any considerable
number, where there are only a few, and where they are entirely
absent. Rectifications might easily have been introduced for
some dozen or so of communal districts, but this has not been
done, as the proportion of faults would have been too apparent.
The number of Gypsies not included in the statistics, for some

' Expense prohibits the reproduction of this \\ onderful map in the /. (/. L. S.
The original report can, however, be obtained through Williams and Norgate
(14 Henrietta Street, Covent Garden, London, W.C.) for a few pence, and is
interesting, even to those who cannot read the language in which it is written, on
account of this graphic representation of the distribution of tlie Gypsies in Finland.
Pages 32-66 of the Report, containing for the most part minute statistics of the
Finnish Gypsies, have been omitted in the translation. — Kn.

REPORT ON THE GYPSY PROBLEM 219

east-Finnish parishes, is about one hundred. In the statistics of
nearly every parish there is a greater or smaller number of Gypsies
not included, because they were unknown to those who furnished
the particulars. The proportion seems to remain constant ; where
many Gypsies are found, there the number of those left out is
great, where few exist, few are omitted. In general it may be said
that the communal districts (parishes and municipalities), for
which no statements concerning the presence of Gypsies are
given, are without them, though there are exceptions to this :
Helsingfors, for example, has three Gypsies not mentioned in the
statistics ; and on Aland there resides a man who is apparently a
pure-bred Gypsy but is also omitted.

It may be affirmed with certainty, in the light of our present
greater knowledge of this race in Finland, that many more Gypsies
than are given by the official figures are now wandering about the
country. It is not improbable that about two thousand or more
pure Gypsies exist in Finland.

The Finnish Gypsies are stationary to this extent, that they do
not wander about the country in every possible direction, but for
the most part confine their journey ings within fairly definite
regions, keeping to one or two parishes within which they almost
invariably travel. Occasionally the journeyings are prolonged to
more distant places in order to visit a fair, to meet relations, or to
fish and lead in remote wilds an entirely nomadic life. These
long excursions become in such cases nothing less than plunder
expeditions, especially in the northern thinly populated parts of
the country. The Secretary of the Committee has investigated
the wanderings of the Gypsies, and has shown the chief journeyings
of the several groups by lines on the map joining their domicile
with the terminus of their beat. Thus the lines signify not the
route but the direction in which the Gypsies travel, often in a
very roundabout way and across vast tracts of the country, to
their destination.

As the geographical distribution of the several Gypsy families
presents many interesting peculiarities, — certain families, or
Gypsies of the same family name, being spread over a limited area
only, others having their abodes within certain definite districts,
and a few being spread over a great part of the country, — the
Secretary of the Committee has communicated the following
particulars on this matter.

The following are the Gypsy families in Finland, given in the

220 REPORT OX THE GYPSY PROBLEM

order of the number of individuals in each family, the most
numerous first : —

Hagert, Lindeman, Blumerus (Lumbelin, Blimerus), Hedman,
Schwartz, Lindgren, L;ingstrom, Akerlund, Blomberg (Lundberg),
Nyman, Bollstrom, Svart, Berg, Lindberg, Palm, Palmrot, Flink,
Lindstrom, Nikkinen, Borg, Roos, Ek, Florin, Korp, Erling,
Walentin (Wassberg), GriJnfors, Gronstrand, Sjciberg, Baltsar,
Lind, Ahlgren, Friman, Grek, Moderns, Walerius, Hagert-Nyman,
Roth, Isberg, Hilger, Zitron, Palmros, Klarin, Sundberg, Enroth,
Franzen, Ruuth, Hogman, Tobin, Karkein (Karkkanen), Santalakso
(a mixed race), Lojander, Reinholm, Frisk, Asp, Stenroth, Gus-
tafsson, Bergman, HcJrman, Lindros, Dahlgren, Sibylla, Wilenius,
Axelsson, Sederholm, Heribert, Wenstrom, Walander, Lindqvist,
Faltin, Chydenius, Lundahn, Rosenvall, Lundvall, Wall, Berglund,
Qvist, Nordling, Friberg, Schroder, Wahlstriim, Peltoraaki (a
mixed race), Nulva (a mixed race), Akerblom.

Gypsy families found wandering in Finland in the present
century, but not met with during the census already mentioned,
are as follows : —

Bergstrlim, Hultin, Sohlstrom, Wiinberg, Ehrstrom, Skarman
(Kaarman), Storsvart, Nygren, Froberg, Lagerin, Stromfelt, Tall-
gren, Fiirdig, Lilja, Tingberg, Hartman, Hoffren (Hammonen),
Hommonen, Huummonen, Lintu (Frisk), Transtrora, Murman,
Muren, Tudin, Palmen, Tornros, Pettersson.

The distribution of the larger families is in the main as
follows : —

Hagert : Leppavirta (35), Sakkijarvi (19), Hiitola (14), Sordavala
(14), 8:t Andreae (5).

Lindeman: Kortesjiirvi (21), Etsari (17), Jyvaskyla (14),
Viitasaari (11), Laukas (7), Ruovesi (6), Lappo (G), Kauhava

(3).
Blumerus: Sordavala (4G), Impilaks (37), Ruokolaks (2).
Hedman : Karstula (21), Gustaf Adolf (16), Saarijilrvi (9),

Viborg (7), Viitasaari (4), Joutsa (4), Sysma (4), Kuopio (8).
Schivartz: Pielisjiirvi (16), Eno (13), Sotkamo (12), Kajana (12),

Saraisniemi (7), Oulais (5), Haapavesi (3).
TAndijren: Kivijtirvi (19), Kuivaniemi (14), Kiiminki (10),

Pudasjiirvi (6), Haapajarvi (5), Viitasaari (4).
Ldngfitrom: Frantsila (23), Kestilil (12), Pyhajoki (8), Karsii-

mitki (4), Kuivaniemi (3).
Akerlund: Sakkijilrvi (4S), Sakkola (7).

REPORT ON THE OYPSY PROBLEM 221

Blomherg: Savitaipale (13), Viborg (10), Kirvus (10), littis (3).
Nyman: Ruokalaks (16), Savitaipale (12), Saaminki (9)

Uguuimi (7), Libelits (3).
Bollstrom : Sordavala (33), Brakyla (8), Hiitola (3).
Svart : Halso (30), Perho (6).

Berg: Impilaks (14), Ruskeala (9), Ilomants (8), Perna (4).
Lindberg: Alavo (12), Haapajavi (7), Peraseinajoki (6), Honka-

joki (3), Kurikka (3).
Palm: Viborg (11), Somero (11), Libelits (3).
Palmrot: Kurikka (17), Ruovesi (5), Ilmola (4), Vetil (4).
Flink: Rovaniemi (22), Kemijarvi (8).
Lindstrom: Puolanko (16), Etsari (5), Nummis (4).
JSfikkinen : Leppavirta (14), Heinavesi (6).
Borg: Gustaf Adolf (17), Keiiru (2).
Roos: Nummis (11), Kiikkala (11).
Ek: Hirvensalmi (11), Sysma (8), Lappvesi (3).
Florin : Tuusniemi (7), Heinavesi (4), Kuopio (2), Kajana (2),

Nilsia(2).
Korp: Kivinebb (11), Viborg (6), Bjorko (2).
Erling : Luumaki (6), Viborg (5), Sakkijarvi (4), Tammela (4).
Wallentin : Sysma (17).
Gronfors : Pielavesi (12).
Gronstrand : Siikais (8), Sastmola (5).
Sjoberg : Al aj ar vi (16).
Baltsar : Rautalampi (16).
Lind: Mohla (8), Sakkijarvi (5).
Ahlgren: littis (13).

Friman: Viborg (3), S:t Andreae (2), Kauhava (3), Lappo (2).
Grek: Kristina (8), Joutseno (2).
Moderns: Sievi (12).
Walerius: Sordavala (11).
Hagert-Nyman : Juuga (11).
Roth: Keuru (10).
Isberg: Sakkijarvi (5), Jaaskis (3).
Eager: Nykyrka (10).
Zitron: littis (10).
Palmros: Haapajarvi (9).
Klarin: Orimattila (8)
Sundberg : Sysma (9).
Enrol : Viborg (6).
Franzen : Leppavirta (7).

222 RtefORT ON THE GYPSY PROBLEM

Ruuth: Keurii (7).

Hogman : Kristina (6).

Tobin : Sakkola (5).

Kdrkein : Jaaskis (3), Ruskela (2).

Reinhohn : Perho (4).

Lojander: Tammela (5).

Frisk : Karis (3).

Asp : Walkeala (3).

Stenroth : Nurmo (4),

The remaining families are represented by only one or two
individuals. There are also members of the families given above
scattered through other parishes than those indicated.

If really effective measures are to be proposed regarding the
Gypsies amongst us, it is absolutely necessary to learn to know
this people with all possible thoroughness. The Secretary of the
Committee, who has for some years made a profound study of
them both here and abroad, has, for this purpose, written a treatise
on the Gypsies of Finland for the use of the Committee. This
treatise, so far as the members of the Committee are able to judge,
gives on the whole a faithful account of this unhappy people
dwelling in our midst, and from it the following account of the
characteristics of the Finnish Gypsies, and the chief differences
between them and the Gypsies of other countries, has been taken.

The literature of the subject, now comprising nearly two
thousand more or less voluminous works, is all but silent as far as
the Finnish Gypsies are concerned.

In the year 1854 A. Schiefner, a University man, noted fifty-
four words, and in 1855, twenty-three words belonging to the
Finnish and Russian Gypsy dialects, and in 1857 Professor Sophus
Bugge published a few notes made in the beginning of the
century by A. J. Arvidsson, containing some general opinions,
examples of inflexions of words, and twenty-two words of Finnish-
Romani. By means of these notes Franz Miklosich, the foremost
investigator in the tield of Gypsy language, has been able to prove
that the Finnish Gypsies form a linguistic subsection. A treatise
by Ch. Ganander, which obtained the silver medal of the Swedish
Academy of Belles-Lettres, has been lost to posterity; and the
Romani notes of Pastor K, J. Kemeth (died 1832) were burnt
after his death because they were considered to be an ungodly
work. Shorter statements (often incorrect) about the Gypsies of
Finland are found in various authors: and in 1S94-5 J. R. Aspelin

REPORT ON THE GYPSY PROBLEM 223

published a series of articles in Uusi Suometar based on the notes
of Dr. Reinholm.

The Gypsies of Finland form a branch of the tribe which, in
many respects, presents somewhat striking peculiarities. Prob-
ably as far back as the sixteenth century this branch had begun
to separate from the Gypsies in Sweden, and in later times it has
continued to exist without contact with the Gypsies of other
countries, maintaining with the utmost tenacity its language
and other national peculiarities. In spite, however, of this con-
servatism the Gypsies of Finland in the course of the ages have
altered to such a degree that they now form an entirely inde-
pendent branch of the race, differing in both ethnographical and
linguistic peculiarities from the Gypsies of other countries. Their
anthropological characteristics alone have remained almost un-
altered, and taking them all in all they may be said to be the
least mixed, most primitive and typical to be found in the world.
Where mixture has occurred, the offspring have almost always
given up the Gypsy habit of life and by degrees have become
merged in the people. Of the two thousand Gypsies, roughly
speaking, who exist in the country, there are at present about
thirty who have married non-Gypsies. The Finnish Gypsies are
of medium stature, have ordinarily a long head (dolichocephalic), a
well-formed though rather broad nose, a somewhat large mouth,
a short and powerful neck, short arms, small broad hands, broad
feet with high insteps, blue-black hair, and dark brown eyes ; their
teeth, though they receive no attention, are brilliantly white,
small, regular, and complete. Their hair does not turn grey as
early as with our own people.

While the Gypsy men of the south have long flowing hair,
those of Finland usually wear it cut short. The colour of the
skin is either a brownish yellow, dark brown, or of an olive tint,
and as a rule not the faintest flush of red can be traced. Violent
emotion will, however, affect the colour of the face and cause
it to become slightly paler. The climate seems to have had no
influence on the colour of the skin ; Gypsies are to be found in
Finland as dark as the darkest of their brethren in Spain or Africa.
It used to be believed that the dark colour of the Gypsies was
produced by on ointment rubbed into the skin. In 1663 Arch-
deacon Cajanus wrote that the Gypsies 'must hereafter in no wise
blacken their children,' and P. A. Gadd tells us that they 'use
Lycopus in order that they may look black and be like Egyptians.'

224 NURI STORIES

From of old they have been famed for their beauty, though the
belief in this is much exaggerated. They are, as a rule, un-
comely, and they have often features so sharp-cut as to be
almost angular. Their beauty, when it occurs, is evanescent ; the
Gypsy ages early, and by the time a Gypsy woman is thirty her
appearance is already that of a witch. The Gypsy can always
be recognised by the expression of the eyes. There is in them
a peculiar stare, a piercing expression, almost radiantly savage
and passionate. The gestures of the Gypsy are extremely
lively. When he speaks his whole body is animated. He may
also be known by his elastic step and the suppleness of arms and
limbs which still characterise him even in our country, where he
has been living for centuries among a people so ungraceful as the
Finns. The Oriental descent of the Gypsies shows itself in their
early puberty. They are extraordinarily immune against atmo-
spheric influences, and endure the severities of the Finnish climate
better than the Finns themselves. The children, however, are not,
as is the case in the south, habitually naked even in the severest
frost. They are able to defy the harshest privations and fatigue,
but for heavy, continuous laboiu" they have no powers of endurance.
Though puberty is so early, the Finnish Gypsies often attain
advanced old age, and die generally of isenile decay. Among the
few diseases to which they are subject are smallpox and measles ;
sometimes lame, dumb, or paralytic Gypsies are found, and even
epilepsy occurs occasionally. A remarkable fact is that a Gypsy's
wounds heal with incredible speed. Mental diseases are very
rare : one case is known in Finland ; a woman, in consequence of
extreme want, became deranged and put an end to her life, the
solitary case of suicide known amongst Gypsies.

{To be continued.)

IX.— NURl STORIES

Collected by R. A. Stewart Macalister, F.S.A.

(Continued from i^age 68)

xci

A^td ijikdki tilld-tnidlik. Afit' dbUskdrd tdrdn zdrdJc, diySs
tilUni, yikdk kuStotik. Mindd hdlos tdrdni potrSs, kolde goresd^n

u gdre. Pdrde wd^iisdn ias sdi zerd, kullyikd di sdl. Stirde

NURI STORIES 225

77ii72, hnona, Idherde pdnddsind gul. Mtnde hdlosdn. Ldherde
tdrdn jmnd ; killl yikdk gdrd pdnddsmd. Stirdd inin hndnd
kUstotd, IdJterdd klarBni pdnddsmd, wesr' Unktisdn. Girdd tilld-
kldrd " KSi mdngek ? " Girdd cdnd " Wdsmi dl sdl zerd, gdrom
pdrom minjisdn kdlie." Girdd kldrd " Impdr minjfsdn kdlie, u
7)1 nisdn omugdretd guldskdrd. Yomin ceri gul ' Kii mdngek ? '
incfi ' Mdngdmi indhkdni.' " Nlrdossdn guldskdrd kdlidn. Girdd
dhuskdrd gUl " KSi mdngek ? " Girdd " Mdngdmi Tndhkdni."
Intosis dhuskdrd, pdrdosis u gdrd. Rdwdhrd dSsdstd ; pdnddsmd
Idherdd kdsrdk, minjis conidki. Meil-ilprd dtustd. Mtndi hdlos ;
kerdi dhuskdrd cdni kes u pis u kdrd u ibsutrd, u pdrdi mnisis
indhkdni. Mindd hdlos, rdwdJird ; Idherdd hares dtydndn pdnd-
dsmd. Rdwdhre tdrdni scmd. Gind pdrde kullm^dnhum d% sd/b
zerd u kullyikd gdrd pdnddkdsmd. Ard kldrdntd pdnjl, kal
" Impdr minsdn dtdnd scu zerddmmd ddwwie u m'nhdn gidds-
kdrd. Inert ' Mdngdmi suf re ^.' " Gdrd guldskdrd, ntrddddwdAdn,
mdngerdd m^nesiis sit/re. Mindd hdlos, rdwdhrd. Ard pdnddsmd,
Idherdd conid, pdrdi mnesiis sufri. Ldherdd dtydnd hdrdn.
Minde hdlosdn tdrdne u rdwdhre. Stirde min hndnd dtydnd cdnd
illi tillini, cirde hulosdntd " Nl mdndd wdsimdn potrur kustdtd
kiydk." Mindos tilld-tmdli u tlrddsis mdkinemd. Stirdi min
hndnd cdni illi tdsis mdhkdni. Pdnddsmd lirnm-kerdi das s(fl
tmaliini u dri ikbdl uydrik u tirdi. Girdi tilld-tmaliestd " Ndn
dmdkdrd zdres illi potresmd kdstdtik, hof hrih-kerdmi uydrur."
Gdrd tilld-tmdli, mdnddsis u drd. Ldherddsis cdni, pdrdos,
cencismd weslaurdos, 'dmr-kerdi tmalientd, rdwdh - kerddssdn.
Pdnjl u dosdri wisre erhdnd. Bescmi-Jirds cdnd. Minde hdlos,
rdwdhre pdnjl u cdni u dosdri disdstd, wSsre erhdnd, u nisuh-
kerde dhuskdrd kdsrdk u haliskd. Gdni diknaurdi holis pd/iis.
" Ahdk polom illi hesoAU-hromis." Stirdd holos min Icndnd,
mindd hdlos u k4rdd dhsdnkdrd kes u pU. Ldgis-kerde pdnjdn
II gweli. ^tirdd cdnd, pendd tirwdlos u kdldd ySgros u cineri sirie-
sdmmd^ gwdldnki. Ldmmdn ndsre tdni desdsta stirdd cdnd,
rdwdhrd kuriistd. Ldherdd hdlos kilridmd 'nhe°. Pdrddsi gul
u gdrSk minjis. Yom illi gdrd minjl, kdldd yigros cdnd. LdJcer-
ddsis wesrSk kdsrik-kapietd gul, u conid tlrdik minji. Miiiddj
hdlos cdnd, ferdsis tirwdlrnd, cindd sir ids, it ndndd holos. Rdwdhrd

^ So pronounced. In Arabic it would be pronounced sufrd.

^ I do not understand the force of the locative here, unless it mean ' he cut
upon [i.e. wounded] their heads.' To imply 'he cut off their heads' the simple
accusative is used, as in a few lines fartlicr down.

VOL. V. — NO. ill. P

226 NURI STORIES

mdutnustd, min omm'inuski rdwdhrd bolustd. Lnherddj bolos
mrek. Pdrdd bdwds zerddnki illi boios mdndosan ; bares diisni
kidl-yikd i^drdd bdwos u pdnj ihrd tilld-tmdli uydrmd.

There was a king. He had three sons, two were big, one little. His three
sons betook themselves, rode their mares and went. They took with them six
hundred pounds, each one two hundred. They arose from there, they saw a ghul
on the way. They betook themselves. They saw three roads : each one went on
a [separate] road. The little one rose from there, he saw bedawin on the way,
stayed with them. Said the sheikh, 'What do you want?' Said the boy, 'I
have two hundred pounds, I have gone to get goats for them.' Said the Arab,
' Get goats for them, and leave them in that cave for the ghul. When the ghul
says "What do you want?" say "I want the bottle-filler."' He conducted the
sheep to the ghul. The ghul said to him, ' What do you want ? ' He said, ' I
want the bottle-filler.' She gave it to him, he took it and went. He went to his
village : on the way he saw a castle, in it a girl. He approached it. The girl
betook herself, and prepared for him food and drink, and he ate and was content,
and she took the bottle-tiller from him. He betook himself and departed ; lie saw
his two brothers on the way. They three went together. Each of them took
other two hundred pounds and each went on a road. He came to the Arabs,
[who] said, ' Take for the two hundred pounds camels and leave them for the ghul.
Say, " I want a table." ' He went to the ghul, took the camels, asked from her a
table. He betook himself and went. He came on the road, saw the girl. She
took the table from him. He saw his two brothers. They three betook them-
selves and went. The two big sons rose from there, and said to their father,
' Thy little son has not left anything with us.' The king took him and put him in
prison. The girl to whom he had given the bottle-filler rose from there. On the
way she picked up a thousand soldiers and came before the city and encamped
there. She said to the king, ' Bring me thy son, the small one among thy children,
for fear lest I destroy thy city.' The king went, fetched him and came. The
girl saw him, took him, made him sit beside her, commanded the soldiers, and
made them go. She and the negress stayed there. The boy married her. They
betook themselves and went, he and the girl and the negress to the place, they
stayed there and they built a castle for him and his wife. The girl showed her
Imsband to her father. ' This is my husband whom I have married.' Her father
rose from there, betook himself and made for them food and drink. They and
the ghuls made a quarrel. The boy arose, took his sword and mounted his horse
and cuts off the heads of the ghuls. When they fled to another place the boy
arose, went to his house. He saw that his wife was not in the house. A ghul had
taken her and gone with her. When he went with her, the boy mounted his
horse. He saw the ghul sitting at the door of the castle, and the girl was put
inside. The boy betook himself, struck him witli a sword, cut off his head, and
fetched his [own] wife. He departed to his uncle, from his uncle he went to his
father. He saw that his father was dead. He took his share of the money which
his father left : his two brothers each one took his share, and he becatne king in
the city.

*XCII

Kiiri kdnet tdldsteyd. Kiiridmd ka^tdti jtlri wpotr^s tdrdnis.
K'HUotd zdro viufalek. Gdli-kerdd tilld-potros " Ya de} biddi
jam kdvi-kerdin, 'nhe° kam erhind. De mdndk viin-sanim."

^ Prouounced short — dc, almost dc". This is the vocative of dot, of which I
found no other example.

NURI STORIES 227

Ddlis gdl-kerdi " KH indngek ? Izd-kan tndmjek kustdtd tnondh
Huyd indndrir, in kan mdngek tillidk Huyd 'mpdrdrir." " Diim
tillidk u hctlli Tndrcdm." Pdrdd monds u gdrd.

Tilli kdridk. JJktdrdd kdpietd. Ard kuridk-sdAii. " KH
indngek f " " Biddi kdm-nikWdm." " Kei kdm-kerek ? " " Zi-md
indngek kerdmi." " Ja viin okdpidk illi tnin hunddri." Ard
hnond. Ard kuridk-smii. Girdd " Das u star u star kandirgi,
gisteni UnMra-ni. Urdti ja wdsisdn, kenausdn gas. Izd-kan
gdrur wdsisdn u gdri mne^san yikdk, cindorti siriur." Gdrd
tvdstsdn, keiicmrsdn gas. Wisrd cdlus cencesmd. Pird dif.
Koldd tolid, biddu kuTimdr niond. Ari audidk. " Deim pdrcdk ^."
" Inhe° wdsfm, deonri°." Ardtr ed-dinyd. Gdrd ndndr kan-
dirgidn. N% Idherdd gd/lr tdrdnis. Gdrd kuriitd ; kildd dbits
kiiridk-scmi. Ndndd cirid u cindd sirios.

Potros illi inanjisonSk^ gdl-kerdd ''Biddi rdstdm bdrom, diivi
mondk tilld." Gdrd. Mitl-md iJprd harismd ihra minjis. Di
siri, yikdk ihrdn, yikdk Ihrin.

Gdl-ke7'dd bdros tdrdmmi7id, " Dtind bdrevi drarini, biddi rds-
tdmsdn : diim mond kitstutd." Gdl-kerdi ddlos " G'hd/l, jdnd
kcmdsmd, pdni ndn." Gdrd, pdrdd kdkids, gdrd cdldskd. Ldherdd
kustdtd-ctusdk. Gdl-kerd' dbils " Hate tcm u dil kcmdsvid." Kerdd
Sfeni, pdrdd ddluskd pdni kd/iidsmd. DdJlos tdsis monds. Gdrd
tilli-kuridtd. Ldherdd siriis bareski. Ferusdn wUtdm^md u
hdzrd atsdntd."^ Kei kerdsi, ya inufdle ? " Ningrd kitridmd.
Nihe° wdld pd/tidsmd mdzd wdld siriustd sirtdwi. Ard cmdd.
" Kii mdngek ? " " Biddi kdm-kerdvi." Pdrdd dbus kildk u
tdsis mond. Cirda " Ja bdrd kdndirgdnsdn urdti, mdncdnd
wdsir. Gis hdt-flrendi hdtdmd unkiim." Tdni dis bedri kerdd
sibdbdk dbsdnkd ; are kdndirge: gdrd wdsisan zdrd. Ari dkidi.
Mdngdrdi kes. Ta gis kisds dbiiskd. Gdrd, Idherdd bttdsind-
drari, Mdrddsis u stdldd kdlus m7iisi, kes-kerdosis u kdrdsis.
Tdsis sibdbdk urpaski zdriski ; ferd dtusta, dre gistini cencismd.
Ndnddssdn kuridtd. SiViiidsdn drarek. " Kdm-kernd yegeni."

Tdni dls ihrd efeni. Gdl-kei^di dbUskdrd dAidi " Atu gdrtiri
bescmi-ker sldlr-dfri." Girdd '' Kifd jdnek?" Cirdi " Amd
guzel-wdXki hrdvii ; osdr-kerd/mi, bttdsmd fd^ni, u jdndmi hdri
kiydk." Gdrd kuriitd, Idherdd Moid, bicmordd dtusta, sar gdl-
kerdndi badisdoisdn beliesdnsdn. Tdrdn dls gdre tilli-dimd u
besmti-hre. Ld^nriid gdrtre Idlterde midid. Gdl-kerdd zdrd " Pa

' Another man said that Hitardk was here the proper word.

- Or Munjinwd-'potros. ^ Pronounced astunta by the speaker.

228 NURl STORIES

unktmin, wSsti miktimin kddd-md rndngek.'" Bad punj luars
mrd kuridk-smci, ivSsrd zdro dermstd, pdnji u bolus wisre g'hdh,
la jdndi wctld cmdndi. Potrdsdn isdm hrond.

The house was on a hill. In the house was a little woman and her three sons.
The youngest son was a fool. Her big son said, ' Mother, I wish to go to work,
there is no work here. Give me a loaf.' His mother said, ' Which do you want ?
If you want a small loaf God let yon be, if you want a big one God take yon.'
' Give me a big one and let Him kill me.' He took the loaf and went.

[There was] a big house. He knocked at the door. The master of the house
came. ' What do yon want ? ' 'I want to work.' ' What is your work V 'As
you desire I will do.' 'Go to [lit. from] the door that is yonder.' He came
there. The master of the house came. He said, ' [There are] eighteen long-ears
[hares], all of them mine. To-morrow go with them, feed them on grass. If yon
go with them and one of them goes away, I shall cut off your head.' He went
with them, fed them on grass. He sat by the side of a well. He smoked. He
opened the bundle,' he wanted to eat bread. There came an old woman. ' Give
me a little.' ' I have not got it, I will not give it thee.' It was evening. He
went to bring the hares. He saw only three. He went to the house ; the master
of the house came out to him. He fetched a knife and cut his head off.

The middle son said, ' I wish to follow my brother, give me a big loaf.' He
went. As happened to his brother happened to him. [There were] two heads,
one there, one here.

Said the third brother, ' ]\Iy two brothers are happy, I wish to follow them ;
give me a little loaf.' Said his mother, ' Good, go with the sieve, bring water.' He
went, took the sieve, went to the Avell. He saw a little bird. It said to him,
' Put leaves and clay in the sieve.' He did so, took water to his mother in the
sieve. His mother gave him a loaf. He went to the big house. He saw the
heads of his brothers. He threw stones at them and laughed at them. ' What are
you doing, fools 1 ' He entered the house. He had not a shoe on his foot or
hat on his head. The old man came. ' AVhat do you want V 'I want to work.'
He took a garment to him and gave him bread. He said, ' Go out to-morrow with
the hares : let them stay with thee. They are all written down on a paj)er witli
me.' The next day early he whistled to them. The hares came : the boy went
with them. The old woman came. She asked for food. He gave all his food to
her. He went, saw a hedgehog, he killed it and skinned it, cooked it and ate it.
She gave a silver whistle to the boy ; he blew on it, they all came to his side. He
brought them to the house. Their master was satisfied. ' Our servant is clever.'

The second day it happened likewise. The old woman said to him, 'You arc
going to marry your master's daughter.' He said, ' How do yon know ? ' She said,
'I am clear-sighted, I prophesy, I strike in the earth [i.e. read by geomancy],
and I know everything.' He went to tlie house, saw tlie girl, sainted her, they
began to talk with one another [as] friend.s. The third day they went to a Ing
village and were married. When they returned they saw the old Avoman. The
boy said, 'Come with us, stay with us as long as you want.' After five years the
master of the house died, the boy sat in his place, he and his wife stayed hnppy,
not going or coming. Their son is there now.

XCIII

Akdj tilld-tmdlidki, to dstd ylkdki sdiigi u yikdk nejjdri.
Sdhig kerdd, d% semdki iirpdski, n nejjdr Jcerdd yigrdk JuUdbi.

' Lit. 'handkerchief"; a knotted handkerchief huiug frequently used as a con-
venient bag for carrying tiat cakes of bread, etc., to the fields.

NURI STORIES 229

Hadi-kerdd S(fi iy semdkedn tilld-tmaliestd ; intus punj sdl kdnild,
U nejjdr intd ySgri tilld-tmdlieskdrd ; intdsis das sew kdnild.
SUrdd min hndnd tilld-timdli ; nfrdd ySgri kurietd. Ard potros
tinialieski, klmcrdd ySgri hard, kdldd yegirtd, mindos kaniski,
Tir-ihrd minji yigir. Ard Skdsrkd illi hdleTnik ; li-tdn' Uydr' ;
minddsis kaniski mirdki, ivindrmtrddsis. Asti minjts cdnidki
kdsrmd, tilld-tmalids dirl. Mindd hdlos cdnd, besdAti-hrdsis.
Ndndi dl zdro. Mindd hdlos, drd, holds cdnidki ; Idherdd
besimi-hrik, wdsi ziridUni. Mindd cdnids, kerdd dgi td-sn(jfftdris.
Kdldd yegirtd cdnd, rtiindos kaniski, fir-ihrd minjis ; gdrd
kdsrtd. Pdrdd pofris u |9f??'(?a balis u ndsrd ininjisdn. Mindd
hdlos cdnd, drd indhrik sdwdJitd, wesrd, ' dhhi-kerdd hdfos dif,
kddih kerdd : dri sdrdrdk yegirtd,, ivinni hrek dU. " Kifd gdrdni
cindni pdnui ? " " Mdncdr tiUd, ■z/iro erhend, tvd dmd wd-tiir,
kUstdtd zdro cindni." Ginde j)din%d ; kustdtd zdro pdlistik. Ard
kd/iitdr : pdrdd tilld zaris. Ulm illi pdlistik kdnidrd efeni ;
kmrd zdro pdntcimd : vhU pdrdos kmitdr. Wesre panj u hmos
rodndi. Illi pdrdos hmtdr ; dsfe kdjjeni pdnddsmd, fere
Jamtdri, pdrde zaris mniH. U illi pdntdrnd kmrd ; dstd yikdki
semmdki, ktirdd sdbdki, pindd zaris gdrdik. " Stas td-ndnsdn
eziridtdn tilld-tmaliestd." Gdrd cdnd, rdwdJird boldstd, Idherdd
potris dgriis. Mindd potris, hncirddssdn, u hcPlos kerdd wihwik
[sic] min-sdn potrdski. Mindd holds cdnd u gdrird uydrtd illi
bdkos mnisik ; pdrdd wdsiis Har elf tmaliini u pdrdd kuriini
wdMis u nusuh-kerdd hdbiydmdn ikhdl uydrik. Ard dhiiskdrd
tilld-tmdli panj u wdzir. Ari diros-wdzlrdski dhUskdrd, hescmi-
hrdsis. Wisrd jatriskd des dis. Ard guldk drdtdn, pdrdd hctlis
u gdrd minjis. SdhdJjtdn cirdd jatrustd " iV-i dri haioni un-
kirdn ? " Cirdd " Ni dri." Jdndd pdrddsis gul. Mindd hdlos it
kdldd yigrds u gdrd pdci giildski. Rcmrd tdrdn mas, pdnji
rdkidri td-rdsrd gfdds-kdsros. Stirdd min hndnd, Idherdd gSnd
yikdki hdMskd. Ndnddssi gul. Ard gul, ferdsis tirwdhnd, cindd
sirios. Kdldd diinnd Idcid, u pindd yigros giildski, kdlddssis u
kkmrdd ndeindn yegristd. Mindd hdlos, rdwdhrd. Ard jat-
ristd, kerdd arsos hUiskd, u mindd hdlos rdwdhrd holistd u beni-
kerdd tdrdn kdsr, kull judrkdrd kdsrdk ; u mindd hdlos, wisrd
holiskd. Mra° bolos w' ihrd pdnjl tilla°-tmdli [sic J.

There was a king : and there was a goldsmith and a carpenter. The goldsmith
made two fishes of silver, and the carpenter made a wooden horse. The goldsmith
presented the fishes to the king ; he gave him five himdred piastres. And the
carpenter gave the horse to the king ; he gave him a thousand pinstres. Tlie king
rose from there, he conducted the horse to the house. The son of the king came,

230 NURI STORIES

caused the horse to he loosened outside, rode the horse, seized it by its ear. The
horse flew with him. He came to that castle which was in the wilderness ; to
another city ; seized it [the horse] by the other ear, made it stop. There was a girl
there, in the castle, daughter of the king. The boy betook himself, married her.
She bore two sons. The father of the girl betook himself and came ; he saw
her married, that there were children with her. He took the girl, made a fire to
burn her. The boy mounted the horse, seized it by the ear, it flew with him : he
went to the castle. He took his sons and took his wife and fled with them. The
boy betook himself, came to the side of a river, sat down, rolled a cigarette, made
tinder [ = struck a light] ; there came a spark on the horse and it became ashes.
' How are we going to cross the water ? ' ' Let the big boy remain here, and I and
thou, [and] the little boy, will cross.' They crossed the water ; the little boy was on
his shoulder. There came a hyaena ; it took the big boy. He who was on his shoulder
looked thus ' ; the boy fell in the water ; [while] the hyiena took that [other] one.
He [the father] and his wife sat weeping. [As for him] whom the hyaena had
taken ; there were men on the road, they shot the hytena, and they took the boy
from him. And [as for him] who fell into the water ; there was a fisherman, he
lowered a net, he took up the boy safe. ' Rise, let us bring these boys to the king.'
The youth [i.e. the father of the boys] went, he departed to his father, he saw his
sons before him. He took his sons, kissed them, and his father made a festival for
his son. The youth betook himself and returned to the city from which his wife
was ; he took with him four thousand soldiers, and took with him tents, and pitched
the tents before the town. There came to him the king, he and the vizier. The
daughter of the vizier came to him, he married her. He stayed with his brother-
in-law ten days. There came a ghul by night, took his wife and went with her.
In the morning he said to his brother-in-law, ' Did my wife not come to you ?' He
said, ' She did not come.' He knew that a ghul had taken her. He betook himself
and rode a horse, and went after the ghul. He went three months, he went till
he "reached the ghul's castle. He rose from there, he saw another one with his
wife. The ghul had taken her. The ghul came, he struck hiTU- with a sword, cut
off his head. He loosened the two girls, and took the ghul's horse, rode it and
caused those two to ride on his own horse. He betook himself and departed. He
came to his brother-in-law, he made a marriage-feast for his wife, and betook
himself and went to his father, and built three castles, a castle for every woman ; ^
and he betook himself and stayed with his father. His fiither died and he became
king.

*XC1V

Zdmdn lUtd tmdlidki cdiiuUk hoi, zdldmi nidtdntd : cindri
siriesdn u smmdrsdnnd u mdrdrsdnnd. Dtsdk min cUsdnki
k^rdd hdnsdk: dMe tdrdn h(Vlti ondkinni u yikdk rjdrd kuidri.
Pdci hititdski illi k'ulrik kerdd mdkindk ; u elJidsmd hot Hhhdki.
Kan yikdki hdnirik min hndnd, hdnlrek tdmelli min-sdn zimd-
'iki. Auwdl disdski Idherdd hutdni sibhdkdn. Ardtdn kdm-kerd!
mdkind u ihrd hdXt illi gdrd kuiari dird ni-hra°, dkrdh min-illi

' Accompanied by illustrative gesture. The sense is that tlu' boy [perliaps
attracted by the noise made by the liya-na] turned round and overbalanced himself.

" 'I'his ghul seems, graniniatioally at least, it) have been masculine.

•' The first wife, the vizier's daughter, and the other girl rescued from the ghul,
whom the hero evidently married also.

NURI STORIES 231

pacmi. Sahdhtan illi hdnirSk n% Idherda gaiT sas Ehhdk} Tdrdni
disdn nl Idherdd gdlr pUnjis, u Stdrndn disdn nl Idlierdd gdlr
Stares. Ahdr zimd'iJci li° tdng' ihri hoi, haltdn ihre yikdk, u illi
bdnlrd ihrd bendtisdn. Ihrd timnd ihstsi td-mrd".

Long ago there was a king who was very bad, cruel to the people : he used to
cut their heads [ofl'] and burn and kill them. One day he made a prison : there
were three firm walls in it, and one going to fall [loose]. Behind the wall which
was falling he made a machine ; and in the prison [were] seven windows. If there
was any one imprisoned there, he was always imprisoned for a week. The first
day he saw seven windows. By night the machine worked, and the wall that was
going to fall became near, nearer than what was behind it[i.e. nearer than before].
In the morning the prisoner saw only six windows. The third day he saw only
five, and the fourth day he saw only four. The end of the week the prison [lit.
iron] became very narrow, the walls became one, and he who was imprisoned was
between them. He became like ibsis [flour and oil] so that he died.

xcv

Gdre min hndnd tdrane, Idherde ndhri pdnidki, min hunddreis
dedki. Ginde dtustd wddid drdtdn. Ldherdindis giilds-dei[k].
Mlndossdn gul, ktif-kerdossdn, u cirdd diriiskd tdrdnisni " Westds
erhend td-ndndm kdAimerdn, u mdrdssdn u kurimensdn." Gdri
gfd, mdndi cunidn. Cirdd cdnd kustutd " Nihe° iinkiirdn tar ? "
Cirdi cdni, " Asti." Gdri, ndndi, u p/re. Ccmidn mdrdSndsdn
cone u ndsre. Ard gul, Idherdd dfres mdrirBndi. Cinde 'dkU
wddid, rcmre, Idherde iuyard minjis tilld-tindlik. DiySni ziridte
kilde tilld-tmalidstd, u kuStotd indndd. Tilld cund cirdd tilld-
tmalieskdrd "AW Unktis, gUleskd, goridki, kdrri mdldt goniiski
zerdi." Cirdd tilld-tmdli " Ron ndndrsi° ? " Cirde "Asta kdStdtd
condki, ndndrsi." Cirdd tilla-tmdli " Ndndsis dtu^ Idhdmis."
Ndndendis cdnds. Cirdd dbiiskd tilld-tmdli " Nan dmdkdrd gorid
illi guldskek." Gdrd dhUskdrd cdnd, wesrd wddidkd lil-7nugrib.
Gdrd dbsdnkdrd, Idherdd gorid bdnirik. Kolddsis u kdlda
dtustd, u mindd hdlos, u ndsrd. Ard tilla-tmcdieskdra, cirdd
dbuskdrd " Ha gori." Ldherdd gorid tilla-tnidli, cirdd dbuskdrd
" Dfrom drdsir." U besdtii-kerdds cdnaski illi ndndd gorid, u wes-
laurdos Unkiis cdnds. Uhu diyeni rdivdhre.

Three [youths] went from there, they saw a river of water, behind it a village.
They crossed the valley to it by night. They saw that it was a ghul's village. The
ghul took them, bound them, and said to her daughter[s] who were three [in number],
'Stay here till I bring your relatives, and kill ye them and we shall eat them.'
The ghul went [and] leftthe girls. The little boy' said, 'Have you no arrack V

^ For Sas sibhdk, which could scarcely be pi'onounced.

- Should be utme.

^ That is, the youngest of the three youths.

232 NURI STORIES

Said a girl, 'We have.' She went and brought it, and they drank. The youths
killed the girls and fled. The ghul came, saw her daughters dead. Tliey crossed
that valley,^ they went, that saw that city, that there was a king in it. Two boys
went up to the king, and the little one remained. The big boy said to the king,
' The ghul has a mare, worth the full of a bag of gold.' Said the king, ' Who will
bring it?' Said they, 'There is a little boy, he will bring it.' Said the king,
' Bring ye him, let me see him.' They brought the boy. Said the king to him,
' Bring me the mare that belongs to the ghul.' The boy went for it, stayed in the
valley till evening. He went to them, he saw the mare bound. He loosened it,
and rode it, and betook himself, and fled. He came to the king, and .said to him,
' Here is the mare.' The king saw the mare, said to him, ' My daughter is thine
[lit. has come to thee],' and he married her to the boy who brought the mare, and
made the boy stay with him. Those two [others] departed.

XCVI
Asia, yikdki conik, rdhi-kercUk ell sdha td-tilld-hre. A,sti
giildki, hrih-kerdi dedsdn. Mindd hdhif^ cund, gdrd deitd, Idherdd
(jnli hrib-kerdik dii. ASte d% ndhldk erhond. Kildd dtsdntd.
Ari guli, Idherdi cdnds. "Atn kiiuld gdrnri .? GdAV kiimndnir ! "
Wdrt-kerdd d% sdbudn. Are sdbud, minde guli, sdkf-kerdendis,
mdndd kull sdkfi kadd kdfdski. Fur-ihrd cdnd. Bhnd nl
Idherdd mat minjis. Gdrd, ndndd mdte mill dednki u ttrdd
minjis. Ldmmdn 'dmr-kerdd dii ihrd greivdrd minjis. Mindd
hdlos wd ihrd kalieni unkis, u besctui-hrd. Ao'dsis zdrdk. Asti
dbuskd bindki, u benos mdngdri kdjjdk Ttdemd. Cdri kdjjdskdrd
benos " Inimdr bdrom tdm-pdrdmur." Stdri cdnd, cdri " lYi;-
mdrdmse." Stirdi ntin hndnd cdm, ktif-kerdi bdrds drdtdn.
Sdbdhtdn Idherdd bhios mukettiji bdrds. Mindd cirid cdnd u
cindd ktdfdn. U mindd binos, .^dkf-kerdosis uktdsis icaldsmd, u
bdndd dtustd wutdn cdlds-kdpi, u tirdd sirios u sitd.

There was a boy who nourished two lions till they became big. There was a
ghul, [who] ruined their village. The boy betook himself, went to the village,
saw that the ghul had destroyed the village. There were two palm-trees there. He
climbed up them. There came the ghul, she saw the boy, ' Thou, whither art thou
going? [Nothing will serve] but that we eat thee!' He loosed the two lions.
The lions came, .seized the ghul, tore her in piece.s, every piece was left the size
of a handful. The boy was delighted. In the villiige he did not see any one. He
went, took people from [other] places and ])ut them in it. When he Imilt the
village he became .sheikh in it. He betook himself, and became po.ssessed of goats
[lit. it became there were goats with him], and he married. Tliere came [ = was born]
to him a boy. He- had a sister, and the sister desired a man in that place.
His sister says to the man, ' Kill my brother so that I may take thee.' The youth
arises, says, ' I will not kill him.' The girl arose from there, bound her brother
by night. In the morning he saw that his sister had bound her brother. The boy "

' Probably the wides])rf'ad idea that evil spirits cannot crfiss rnniiiiig wat<T is
tacitly hinted at here, the ghul being on that account uualile to t'olhjw tlie yuuths.
- The hero, not the new-born son.
^ Apparently the villager whom the sister desired.

NURI STORIES 233

took the knife and cut the liond. And hv ' bctnok himself, cnt lirr in pioces, cast
her in a well and closed upon lier the siones of the well-niouth, ami laid down his
head and slept.

XCVII
Astd tilld-t'mdlidki, dhuskd zdrdki. Mindd hdlos, IdgU-kerdd

V J,

'potrussdn. Stirdd potros, kdldd yegrds, u ndsrd. Ard uydrdkdkd
tilld-tmdlik minjf, unktis Idcidki. Ldlierdi cdnds tilld-tmdlids-
dlr, manger ddsifi. Cirdi cuni " Ifangeim bolimki." Gdrd cund,
mangerddsis. Cirdd tilld-tmdli " Bdrdd-kerdmi dhurkdrd emJini
mast, iL twes siriirtd u kilce indhletd. Inkri dmakdrd dl kaff
hdldh, drtid demri dirim." Stirdi cdni ; kdndi ivaldk min
siriiski cdni, u tirddsis sdhdnmd. Skd-hrd ^ mast, u sdhn inindd
siriismd cdndski. Kildd cdnd ndhUtd u kurdd dl kaff heldh u
mindd hdlos u liiddd cdnd. Pindd wdli min mdstdski, ihrd mast
timnd pdni. Cirdd tilld-tmdli " Uhii cdnd tilld-tmalies potros in-
kerdd Skdmds." Stirdi 'ad cdni min hndnd, kal " Ja hdldmkd,
in-'^nangiim." Gdrd hniskd, mangerddsis. Kal " Lak, d^ti ederi-
am^nd dl giili, in mdrisdn u nan dmdkd siriisdn u dru, dmd
demri dirim." Gdrd dbsdnkdrd. cdnd, Idherdd diinndn guldn
wesrindi. Mdrddssan u cindd siriisdn u ndndd siriisdn u
tlrddssdn tilld-tmalies dger. Pdrdd diris u hescmi-hrosis, u
tdsis sdJi dosdrd u sal dosdri, hdmil-kerdd dhuskd das hdgl zerdi.
Rdwdhrd desdstd. Ard uyaristd Idherdd holds mrek u ihrd tilld-
tmdli uydrmd.

There was a king. He had a boy. He betook himself and quarrelled with
his son. His son arose, rode a horse and fled. He came to a city, there was
a king in it, he had a daughter. The girl, the king's daughter, saw the boy
and desired him. The girl said, 'Ask for me from my father.' The boy
went and asked for her. The king said, ' I will fill for thee this dish of laban,
and put it on your head and climb this palm. Cast down to me two bunches of
dates, and I will give my daughter.' The girl arose, plucked a hair from her head,
and put it in the dish. The lahan became solid and the dish fixed on the head
of the boy. The boy climbed the tree and threw down two bunches of dates and
betook himself and descended. He took the hair from the lahan, the laban became
like water. The king said, ' This boy is the son of a king if he has done that work.'
The girl rose once again from there, she said, ' Go to my father and ask for me.' He
went to her father and asked for her. He said, ' See, there are in yonder jilaces
two ghuls, if you kill them and bring me their heads and come, I will give my
daughter.' The boy went to them, saw the two ghuls sitting. He killed them
and cut off their heads, and took their h eads and put them before the king. He
took his daughter and married her, and he gave him a hundred negroes and a
hundred negresses, he loaded for him ten mules with gold. He went to his place.
He came to his city, saw that his father was dead, and became king in the city.

^ The hero.
- The narrator here suggested an alternative woid uhulra.

234 NOTES AND QUERIES

*XCVIII

AStii yikciki tillek kttri diri dermdn ikidnkd : Bdesdsmd inhe'
mitlis. Ard yikdk ikies cdmdeni. Ndndd bldridk- ikies, tirddssdn
ikiestd : Mherdd dhsdn min cmwdl. Bad hot dis gdrfrd der-
mdnik-soAciitd. Gcd " Ker wdshn gilzehuhnd, diitn ikiiin, u ptw'
bldridk-ikies, hof Idkimsdnni sfirdndn hoi, insakrome" s'Acdm.

There was a great Christian who used to give medicine for eyes' : in this place
there is not one like him. There came one whose eyes were bad. He fetched a
cat's eyes and jjut them for his [the patient's] eyes ; he saw better than before.
After a week he returned to tlie doctor. He said, ' Do me the favour, give me my
eyes and take the cat's eyes, I fear from seeing so many mice that I cannot sleep.'

NOTES AND QUERIES

28. — The Gypsy and Folk-Lore Club

To the Gypsy and Folk-Lore Club the Gypsy Lore Society extends a hearty
welcome. Founded by Mr. W. Townley Searle, and under the presidency of
Mr. Augustus John, it proposes to promote the cultivation of Gypsies, and the
collaboration and conviviality of their admirers, by social methods which the
older society, with its world-wide membership, cannot adopt. Although situated
in London, its appeal is not only to Londoners ; for INIr. Searle intends to publish
a montlily magazine which will represent Gypsy life and thought in a spirit less
scientifically severe perhaps, but also more romantic — possibly even more
humorous — yet not necessarily less illuminating than is possible in this journal.

29. — Bibliography

To facilitate the preparation of supplementary lists for the Gypsy Bibliography,
Dr. George F. Black (New York Public Library) would be much obliged if
members, who publish articles on Gypsy subjects in magazines other than the
J. G. L. S., would send him copies, or full bibliographical details. The particulars
required are— (1) full name of author, (2) title of article, (3) title of magazine
in which it appeared, (4) date and place of publication, (5) volume-number, and
the numbers of the pages where the article begins and ends, (6) list of illustrations,
(7) a few words as to its subject and contents.

30. — Lrni.K Corrections

The Eev. D. M. M. Bartlctt, in his excellent article on Isaac Heron (p. 46),
makes Eliza Gray (Genti's mother) to be the wife of 'No Name' Heron. She
was his daughter. Again (p. 38), he says that Sinfai Heron (Isaac's wife) was
buried at Darlington. True, she died there, but was buried alongside of her
brother Tom Gray (Caroline's husband) at Simon Side Cemetery, Tyne Dock.

George Hall.

> A clumsy way of expressing 'eye-doctor.'

NOTES AND QUERIES 235

31.— Gav Dum

In connection with Mr. Sinclair's review of Major Sykes' ' Notes on Musical
Instruments in Khorasan, with special reference to the (xvpsies ' (,/. G. L. S., New
Series, v. 69), I should like to point out that the trumpet there called Guv Dam

(*J^.lf), or 'Bull note,' should be called Gdv dum (^J.lf)> 'Bull's tail.' One

reference alone will suffice to prove this. In the Silcandar ndrmt of Nizami
we read as follows : —

f,i- a;^.'.. . , wl!r ,ij; t-_C

• I

\ZJ J

A~s.:

Dar cimad bi i^hurish dam i (juvdum.
Bi khiimal- zadan fan u ruylna khnm.

Here the rhyme with khnm conclusively establishes the pronunciation of gclvdnm.
The trumpet which went by this name was probably so called from its form
resembling the tail of a bull.

A synonymous compound |^, ^ \^ is also u.^ed iu the sense of 'conical.' See
Vuller's Lexicon. George Ranking.

32. — Broomstick Marriages

The besom is generally regarded as a clumsy apparatus for removing dirt
from the floor and placing it on the mantelpiece ; and, if the stirring up of dust
were its only function, its abandonment for mechanical sweepers and vacuum
cleaners might be watched with interest and without anxiety. That such base
use is not its only, nor even its chief, function, is, however, proved by Ernst
Samter, who in his book Gebnrt, Hochzeit und Tod (Leipzig and Berlin, 1911),
shows by numerous instances from many parts of Europe, as well as by a few
from other continents, that the besom is, and has long been, considered to be a
really efficient instrument for sweeping ghosts from a house. This duty it
performs so well that it has become an object of terror even to the ghosts,
witches, and evil spirits themselves, and its mere presence in a room is enough
to prevent their entrance.

A person who has fallen into such undesirable company has thus a simple
and obvious method of giving his companions the slip : he has only to step over
a besom. The ghosts, with the usual stupidity of their kind, do not think
of walking round, and dare not follow. In Eastern Prussia and in Westphalia
christening parties step over besoms on their way to church ; and Austrian
mothers used to take similar precautions when they went to be churched.

This explains the use of the besom in such 'rites of passage' as Gypsy
weddings. The custom is not, however, exclusively Gypsy, and Samter, on
p. 35, quotes several purely gajo instances: — 'Since, as we have already seen,
harm is threatened by ghosts at marriage also, it is not surprising that we find
at marriages the same custom of sweeping, or at least its attenuated form,
the deposit of a besom. In Hesse the bridal pair must step over a besom when
they leave the house ; and in Waldeck the young couple must walk over an
axe and a besonr at the door of the house when they return from church, in order
that they be not bewitched. Similarly in Lusern (South Tyrol) the newly
married, on entering a house for the first time, must step over a besom to

236 NOTES AND QUERIES

escape being bewitched. In old Friesland, when the wedding procession had
arrived at the house of the bridegroom, one of the bridegroom's relations threw
a besom in front of the threshold, and over it the bride had to step in order to
avert harm.'

The use of a besom, though in a somewhat different way, at Dutch marriages
is also mentioned on p. 170 on the authority of Pieinsberg-Diiringsfeld's Hochzeits-
biich, p. 233.

33.— Aspirated Consonants

The use of the Greek 'rough breathing' sign to express aspirated consonants,
e.g. 2}arr (silk), does not commend itself to all our members. Jesina writes ch,
e.g. 'pchenat- (say), and this is clumsy. However, the aspirate is so strong and
distinctive that a full-sized character ought to be used. Certain Russian Gypsy
forms are suggestive. The substitution of h for s in the German dialect is
curiously reversed in Eussian Gypsy jysiko (shoulder), psirava (walk), ot-psirara
(open), 2^sal (brother), for phiho, phirava, phal. Compare also Jesina's ksil
(butter) for khil. Miklosich says this is characteristic of Eastern European
Roman], but Catalan Gypsies use tsuvolo (tobacco), as I hope before long to
prove.

Although to some jjA, Ih, th suggest entirely different sounds, yet since we
have / and x '^^d do not require a sign for English fh, which only occurs in
obvious loan-words such as thinlaim, a desirable uniformity in transcribing
texts would be secured if members agreed to employ h to express the aspirate
after p, I; t, and c. ' Fred. G. Ackerlet.

34. — Between Two Hills

Last September I had a very interesting chat with a Gypsy, and evidently
gained his confidence. After I had wished him good-bye, he said: 'Well,
brother, I hope we may meet again between two hills.' I have never pre-
viously heard this expression. Can any member of the G. L. S. explain it 1

Edgar Kenyon.

35. — Periodical Migration

The following is an interesting point in the vagrant life of India : — The
Kilikets, whose chief occupation is carrying about picture transparencies which they
show at night in the Bombay Presidency, live in little reed huts. 'The huts
are so small that there is scarcely room to stand upright, and, in obedience to
custom, they are moved from place to place at the end of every third month.
Sometimes this rule is not ke])t, and instead of moving the hut the fireplace is
moved from one corner of the hut to another.' — Monograph No. IIG, EOuio-
ijraphical Survey of Bomhay, 1908, p. 3. William Crooke.

36. — Gypsy Smiths in Sweden

At Linkijping this morning (20th January 1912) I found five small tents
containing eight men, eight women, and fifteen children. The leader, Andreas
Morkoi, aged forty-five, and born at l>arcelona, was not at hoiiie. I eiiteicd
one tent and found that the proprietors were Caroly Taikun, aged thirty-four, and
born at Gefle (Sweden), and I'urtsa Viska, born at Bodcn in the very far north

NOTES AND QUERIES 237

of Sweden. Probably suspecting that I was an emissary of the police, they
would give me little information. Caroly Taikun spoke good French and German,
fair English (learned during three months in America and a few days in London),
intelligible Russian, and probably Italian and Spanish. They told me nothing
willingly ; but, according to them the Taikun group consists of about eighty
families, many of the members of which were born in Sweden and Norway
but more perhaps in France, and some in Spain. Harald Ehrenborg.

37. — Counterfeit Egyptians

The following extracts from the sixteenth-century Zimvicrisrhe Chronik are not
without interest, though they do not refer to actual Gypsies. They show that the
name of Michael, one of the leaders of the famous bands of Gypsies who invaded
Germany early in the fifteenth century, was still remembered nearly a hundred
years later : and that bands of marauding Gypsies were not uncommon then.
Graf Johann Wernher must have seen a good many of them, and taken a considerable
interest in them too, before he could successfully masquerade with his followers as
a Gypsy, and carry off all the geese from a town which refused to get rid of them
at his orders. Indeed, this escapade and the still stranger freak of calling himself
Count Michael of Little Egypt to annoy his relatives, are mad enough to entitle
him to an honourable position among Bomani rais. This assumption of a Romany
title by a gdjo magnate suggests doubts as to the claims of such persons as ' Herr
Panuel, Hertzog in Klein- Aegypten und Herr zum Hirschhorn desselben Landes '
to be recognised as genuine Gypsies. But there is this difference, that the
chronicler never refers to Wernher by his assumed title, and the family, to whose
annoyance it was assumed, would be still less likely to perpetuate the jest on a
tombstone, or to omit the family name. Wernher seems to have lived from 1480
to 1548 a.d.

' Zu denen zeiten waren etlich, und nit die wenigisten, Gegginger, die erhielten
in irem dorf ain zimliche anzall gens, wie auch noch beschicht, und dieweil die gens
die waid daselbst (wie man dann spricht) verdarpten, was solchs deni uberigen
tliail der gemaindt ganz beschwerlich. Die beclagten sich dessen gegen herrn
Johannsen Wernhern, irem herren. Der liess nun durch die amptleut bevelchen,
die gens furderlich hinweg zthuon. Dess wolt nit beschehen. Er liess iiber
etlich zeit inen das an ain straff gebieten. Das wolt auch nit helfen. Als nun
abermals clag furkam, wolte er inen die ungehorsamme nit nachgeben, so wolt er
sie auch umb das gepott nit furnemen oder zu schaden bringen ; derhalben, als
Hanns Gremmlich uf ain zeit bei im war, rustet er sambt dem Gremlichen und
andern sich zu in allermassen wie die Zigeuner, zogen das Riet hinab geen Geg-
gingen, das sie von niemandts erkannt warden. Ain thail under inen war bei den
paurn im dorf, die andern ganseten uf den veldern und in den wisen ; und ehe die
paurn dess wahr nammen, kamen sie mit denen gensen darvon. Und ob gleichwol
etlich paurn inen nachzueilen und inen die gens wider abzujagen sich understanden,
so waren doch die also beritten ; zu dem begaben sie sich in die welde, das die
paurn nichs schaffen, widerkeren muesten. Die gens wurden zu Menningen
aussgepeutet. In wenig tagen hernach beschickt herr Johanns Wernher den
amptman und etlich des gerichts von Geggingen, denen zaigt er an, das er und sein
gesellschaft die Zigeuner weren gewest, dann er sie umb ir verachtung und
ungehorsame uf dissmals hocher nit straffen oder umb das bott bringen wellen ;
waverr sie aber weiter ungehorsam erschinen, Avurden sie dessen nit geniessen,
sondern hoher gestraft werden. Darneben erforschet er, wievil gens den armen
entwert, und als er das erkundiget, liess er denselben die bezallen " (Zimmerische

238 NOTES AND QUERIES

ChronUc, herausgegeben von Dr. K. A. Barack/ vol. ii. pp. 188-9, Tubingen,
1869).

'Hiebei ist zii vermerken, das in widerannemung des graventitels die drei
gebrueder eben so wenig, als in andern sachen, sich kinden vergleichen ; dann graf
Johann Wernher seinen gebruedern zu widerdriess nur ain gespcit darauss gemacht
imd narapt sich graf Micheln von Klainen-Egipten, eineni Zigeuner nach, der also
vor jaren wolt gehaisen sein" (i6., iii. 286). E. 0. Winstedt.

38.— Gypsies at Eger

The Manual -Chronik of Andreas Baier contains two references to visits of
Gypsies in the fifteenth and sixteenth centuries to the town Eger, one of which
may have some interest, as it refers to one of the first recorded bands of Gypsies
in Germany, and the other, because the Gypsies occur in a curious capacity, as
assisting in fishing.

' 1418. Die Ziegeiner khommen das erste mahl in Deutschland und nach
Eger' (Die Chronihe)i der Stadt Eger bearbeitet von Heinrich Gradl. vol. 3 of
Deutsche Ghroniken aus Bohmen, herausgegeben von Dr. L. Schlesinger, Prag,
1884, p. 75, § 169).

'Anno 1558. Dem 5 niartzi haben mir, Endres Peyer, in die 60 Zigauner
helfen zum Stadel fissch (en) ; haben 11 reissige pferdt gehabt ; gab inen ein gut
ctn. fisch' (ib., p. 88, § 208).

To the first of these references a footnote is appended, ' Chronicon Procopii not.
(Font. rev. hus., i. 76) ;' but I cannot find any work of this title either in the
Bodleian Library or in the British Museum. E. 0. Winstedt.

39. — Cervantes and the Gypsies

That Cervantes had a first-hand knowledge of the Gypsies is obvious to every
reader of his works. In l)on Quixote there are a few references to them.
Pasaraonte, who stole Sancho's ass, 'had disguised himself as a gipsy, being able
to speak the gipsy language ' (chap. xxx.). The trick of quickening the pace of
an ass by putting quicksilver in its ears (chap, xxxi.) has been noted in J. G. L. S.,
Old Series, iii. 240. In Jitanilla Cervantes descril)es the life of the nficion, but
there is another pa.ssage in the Norelag E.iem])Iare.'^ which is worth (pioting at
length, if only for its masterly sketch of the whole Gypsy life in few words. It
occurs in The Doges' GoUoquij : —

'What I did among the gi])sie.s was to consider at that time their many acts
of malice, their impositions and their lies, the thefts in which the girls as well as
the boys practise themselves as soon almost as they leave ofl" swaddling-clothes, and
learn to walk. Do you see the multitude of them there is scattcied through Spain i
Well, they are all acquainted with, and have information of one another, and they
store u[) and transfer the thefts of one horde to another, and rice verso. They
yield better obedience than to a king, to one whom they style Count, wlio mid all
his successors have the surname of Maldonado, and this not because they come
from the bearer of that noble name, but because tlie page of a gentleman of this
name fell in love with a very lovely gipsy, who did not choose to admit his love
unless he turned gipsy, and took her for his wife. The page did so, and so greatly
pleased the rest of the gipsies that they raised him to l)c their lord, and paid him
obedience. As a sign of vassalage, they accord him part of the robberies they

' Tlie Chronik forms vols. !)l-94 of the BMiothtk des litterarischen Vereirix in
Stuttgart.

NOTES AND QUERIES 239

commit, if they be of importance. They occupy themselves, to give colour to their
idleness, in elaborating pieces of ironwork, making instruments to facilitate their
pilfering, and so you will see them always carrying to sell through the streets,
pincei's, gimlets, hammers, and the women trivets and shovels. All the women are
mid wives, and in this way they have an advantage over our women, since without
expense and preparations, they bring their children to light, and wash the
creatures with cold water when they are born ; and from their birth to their death
they harden themselves and expose themselves to endure the inclemency and
rigours of the weather, and thus you will see that they are all to the front, as
jumpers, runners, and dancers. They all marry among themselves, that their evil
customs may not come to be known of others. The women j^reserve decorum
towards their husbands, and there are few that wrong thena with others who are
not of their own race. When they beg alms, they obtain them rather by lies and
buffoonery, than with devotions, and under the pretext that no one trusts them,
they do not become servants, and like to be vagabonds. Seldom or never have I
beheld, unless my recollection is bad, a gipsy girl at the foot of the altar
communicating, although I have entered a church many times. Their thoughts are
directed to imagining how they are to cheat, and where they are to steal. They
compare their robberies and the mode they adopted in eflecting them ; and so one
day a gipsy related before me to others an imposition and theft he had once
practised on a peasant. It was that the gipsy had a donkey that had a docked
tail, and in the hairless stump of a tail that it had the gipsy inserted another
piece of hair which appeared to be its natural tail. He took the donkey to market,
a peasant purchased it for ten ducats, and having sold it and got his money, the
gipsy told him that if he wished to buy another donkey, the brother of the other,
and as good as the one he was taking, that he would sell it to him at a more
reasonable price. The peasant replied to him that he should go for it and bring it ;
that he would buy it, and while he was away fetching it, he would take the donkey
he had bought to his inn. The peasant went away, the gipsy followed him, and
somehow or other he contrived to steal from the peasant the donkey that he had sold
him ; and at once took off his fictitious tail, so that he remained with the hairless
appendage, changed his saddle and headstall and had the impudence to go in
search of the peasant in order to get him to buy it ; he found him before he had
missed the first donkey, and after a little discussion he bought the second. He
proceeded to the inn to pay, and missed the donkey ; and although it was a clever
guess, he suspected that the gipsy had stolen the ass, and refused to pay him.
The gipsy set off for witnesses and brought those who had exacted the alcabala
for the first beast, and they swore that the gipsy had sold to the jieasant a donkey
with a very large tail, and very different from that of the second donkey that he
sold. At all this an alcalde was present, who took the jiart of the gipsy with
such earnestness that the peasant had to pay twice over for the ass. They related
many other robberies, all or most of them of beasts, in which tliey have graduated,
and in which they are most practised. In short, they are an evil race, and
although many and very prudent judges have taken the field against them, they do
not for all that improA^e' (Norman MaccoU's translation in vol. viii. pp. 197-8 of
The Complete Works of Cervantes, Glasgow, 1902). Alex. Eussell.

40. — The Suridgees

i I

■ The Suridgees are the men emjjloyed to lead the baggage horses. They are
most of them Gipsies. Their lot is a sad one : they are the last of the human
race, and all the sins of their superiors (inchiding the horses) can safely be visited
on them. But the wretched look often more picturesque than their betters, and
though all the world despise these poor Suridgees, their tawny skins and their

240 NOTES AND QUERIES

grisly beards will gain them honourable standing in the foreground of a laud-
scape. We had a couple of these fellows with us, each leading a baggage horse,
to the tail of which last, another baggage-horse wjis attached ' (Kinglake, Eothen,
chap. ii.). What does the name mean, and to whom, in addition to Gypsies, is it
applicable? Alex. Russell.

41. — GrYPSY Medical Science

Of the two following Gypsy remedies, the first was told me by one of the Burtons
and the second by a Heme raldi : —

For Avhooping-cough. Take clippings from the hair of the cross on a donkey's
back, put them in a bag, and hang them round the child's neck until the cough
is cured. This is infallible !

Or, for the same disease : Cut a little hair from the back of the child's head,
put it between two pieces of bread, and throw it to a dog. The dog will eat it,
the cough be cured, and there will be no chemist's bill to pay.

An old Gypsy woman named Jowles, settled near Weston in Somersetshire,
told me on "Whit Monday, 1911, that she had a special medicine for her ulcerated
mouth. The ingredients were snails which had been placed in a manure heap
until they ' went to water,' which water was then drunk. I noticed, however, that
the ulcers remained uncured. Alfred James.

42. — Sir William Jones on the Gypsies
' We come now to the river Sindhu, and the country named from it : near
its mouths we find a district called by Nearchus in his Journal Sangada, which
M. D'Anville justly supposes to be the seat of the Sanganians, a barbarous and
piratical nation mentioned by modern travellers, and well known at present by our
countrymen in the west of India. Mr. Malet, now resident at Puna on the part
of the British Government, procured at my request the Sanganian letters, which
are a sort of Nagari, and a specimen of their language, which is apparently derived,
like other Indian dialects, from the Sanscrit ; nor can I doubt, from tlie descriptions
which I have received of their persons and manners, that they are Pameras, as the
Brahmans call them, or outcast Hindus, immemorially separated from the rest of
the nation. It seems agreed that the singular people called Egyptians, and by
corruption Gipsies, passed the Mediterranean immediately from Egypt, and their
motley language, of which Mr. Grellmann exhibits a copious vocabulary, contains
so many Sanscrit words, that their Indian origin can hardly be doubted : the
authenticity of that vocabulary seems established by a multitude of Gipsy words,
as awjilr, charcoal ; cdahth, wood ; par, a bank ; bliti, earth ; and a hundred more
for which the collector of them could find no parallel in the vulgar dialect of Hindu-
stan, though we know them to be pure Sanscrit, scarce changed in a single letter.
A very ingenious friend, to whom this remarkable fact was imparted, suggested to
me, that those very words might have been taken from old Egyjjtian, and that the
Gipsies were Troglodytes from the rocks near Thebes, where a race of banditti
still reseuible them in their habits and features ; but, as we have no other evidence
of so strong an affinity between the p()])ular dialects of old Egypt and India, it
seems more probable that the Gipsies, whom the Italians call Zingaros and Zinganos,
were no other than Zinganians, as M. D'Anville also writes the word, who might,
in some piratical expedition, have landed on the coast of Arabia or Africa, whence
tlicy might have rambled to Egypt, and at length have migrated, or been driven, into
liuropc.' — Sir fl'illiam •fones's Discourses delivered before the Asiatic Society,
London, 1824, pp. 135-6. (Discourses. Delivered February 24, 1791. 'On the
Borderers, Mmuitaineers, and Islanders of Asia.') Ale.x. Russell.

Stromness, WlhS.pt. 11)11.

SEP 13 1967

JOURNAL OF%II^'^'

GYPSY LORE

SOCIETY

NEW SERIES

Vol. V YEAR 1911-12 No. 4

I— FIFTY WELSH-GYPSY FOLK-RIDDLES

Edited with Notes and Introduction (from tlie text of

John Sampson)

By Robert Petsch

HE Gypsy riddles which are here pubHshed, and to which
Dr. Sampson has requested me to add some remarks, were
obviously borrowed from the European peoples with whom the
wandering Gypsies had intercourse during their migrations, or, at
least, were invented and formed after such models. As far as I
can see, they do not throw fresh light on the primitive Indo-
European literature, nor on the part which riddles may have
played in the rites and religious traditions of remote antiquity.
But they possess some interesting features, displaying somewhat
original adaptations of the common literary materials and forms.

By the term ' Riddles ' we are accustomed to imply two distinct
kinds of literature, which in all probability differed from one
another originally. The first refers to the peculiar experience
of him who proposes the riddle, which of course cannot be guessed
without special information. Here the hearer's interest in the
solution is less than his disappointment at having troubled himself
in vain; but one does not mind seeing another disappointed in
VOL. v.— NO. IV. Q

242 FIFTY WELSH-GYPSY FOLK-RIDDLES

the same way. Therefore a widespread and favourite kind of
story deals with men and women of unusual ingenuity who
obtained a considerable advantage by proposing a riddle to some
person who had not the special information for solving it. Com-
pare the story of Samson (Judges xiv.), the exact counterpart
of Oedipus guessing the riddle of the Sphinx. Nowadays such
stories, for the most part, refer to persons who are delivered from
severe punishment by putting a riddle which the judge cannot
guess. They are called in German Halslosungsrdtsel, that is to
say, ' Riddles for slipping one's neck out of the collar ' (as it were
' neckslipping questions '). But, as there are no examples of this
first class in our small collection of riddles, we pass to the second.

These are merely a play of wit, describing things by their more
or less striking qualities in a somewhat indirect way. They refer,
by means of loose association, to lines of thought quite different
from those to which the real subject of the riddle belongs, be-
wildering by this to-and-fro method as well as by concise allusions
to the main points while dwelling easily on some indifferent
incident. These ' Riddles in their proper sense,' as I ask leave
to name them, remind us then in many respects of popular
proverbs, and, like these, are based on a particular form of sesthetic
apprehension which I formerly proposed to call the 'gnomical
form of apperception.'^ Both riddles and proverbs are often
moulded in poetic and even strophic forms, and in many cases
are recited in a more or less loose prose. It would be a mistake
to suppose that the most elaborate and artificial riddles are the
latest, and that they developed step by step or were embellished
by any modern poet from the simpler ' Joyous demaunds,' to use
the title of an old collection of English riddles. On the contrary,
all original poetry, the fragments of which have remained to us
in any form, represented a primitive mixture of word, tone, and
gesture, and therefore must possess simple but fixed forms. Our
well-known short questions (to be described below) in most cases
may be degenerate forms of old versified riddles or imitations of
such degenerations. As far as I can gather, lacking acquaintance
with the Romani language, from Dr. Sampson's translations, I
should refer to such riddles as No. 19 as the most primitive and
valuable from an historic and aesthetic point of view.

We propose to examine firstly these more elaborate and de-
tailed riddles, the parallels of which in other languages are mostly

^ Archivfiir dan Stndinm der neueren Sprachen, vol. cxvi. p. 386.

FIFTY WELSH-GYPSY FOLK-RIDDLES 243

versified and adorned by rhymes. We call them 'True Riddles'
(in German, echte Rdtsel), and we find in them a great variety of
kinds and of forms. Some of them are of onetaphorical character,
that is to say, they diverge altogether from their real subject and
substitute for it quite another matter. Thus the sky and the
stars are represented by a field with cattle on it (Nos. 4, 4a), the
teeth by horses (No, 15), the nut by a box (No. 17, cp. 17a), and a
large number of riddles, as in those of other peoples, refer to
married life (Nos. 47-49). Less obvious is the metaphorical mean-
ing in such cases as No. 33, where something weird is alluded to
(No. 20). Here metaphor and ijersonijication seem to overlap.
The latter is one of the favourite forms of aesthetic apperception in
all primitive poetry, and it occupies a considerable space in our col-
lection. Several degrees of personification are to be distinguished.
Some subjects are called by characteristic names, as the nettle
' Hikki Pikki ' and the cabbage ' Rustyback ' (Nos. 19, 23), or at least
little tragic stories are told about them ; for example, the orange
(' the little yellow man,' No. 24), and the candle (' a little woman,'
No. 30). In other cases the use of personification reaches as far
as to show a thing as moving about (the wings of a windmill are
likened to four white ladies running after one another. No. 16) ;
still less vivid is it in such examples as Nos. 35, 38, 39, 40, etc.
Here the antithetical apperception prevails over the personifica-
tion, and many other riddles are based merely on a contrast of
ideas expressed by the parallelism of strongly contrasted words
and clauses, as e.g. ' Black as coal, and yet not coal,' etc. (No. 13,
cp. 6, 10, 17a, 18, 25, 36, 43, 44). Such a riddle as No. 25 lays
special stress upon the contrast by repeating the line : ' Yet I got
a heap of wood.' But in many cases the antithesis is more or
less obliterated so as to produce merely descriptive riddles, as
e.g. No. 12: 'What is white and yellow, yet white all over? — An
Q^^.' In most cases such riddles as the example mentioned above
point to the single parts of a thing (Nos. 9, 20, 32), or to the
single elements out of which a complex fact is compounded, as
the riddle on the plough (No. 26) : ' Alive in front, dead in the
middle, body and soul behind,' where the originally antithetical
form is still to be perceived (Nos. 14, 34, 50) ; of course several
conditions of the same thing may also be described, e.g. No. 28,
dealing with the different ways of using a coffin (cp. Nos. 11, 31).

We cannot proceed further without referring shortly to the
survivals of an old and elaborate mode of speech retained by some

244 FIFTY WELSH-GYPSY FOLK-RIDDLES

of our riddles. We have already stated that the description is
often enlivened by using proper names (Nos. 19, 23) or by telling
a short story (Nos. 28, 47, 49, cp. also Nos. 4 and 21) ; the scenery
is sometimes introduced in a skilful manner, as in 23 :' I went
down into the garden and saw old Rustyback' (Nos. 4 and 4a,
but also I7a); or some local information is given merely from the
standpoint of the propounder of the riddle (Nos. 9, 14, 17, 24, 25).
Really enigmatical expressions are seldom used, yet we generally
meet with a plain statement or an introduction such as — ' what is '
(No. 5) or ' tell me ' (No. 9) ; but we do not find such expressive
formulas as in the English and Scotch strophes : ' Riddle me, riddle
me, rot tot tot,' or ' A riddle, a riddle, as I suppose,' and the like.

So much for the ' true riddles,' which are about 80 per cent,
of the total number in our collection. But there are examples of
other kinds too. Sometimes an antithetical strophe is reduced
to a short striking sentence, like No. 27 : ' The dead carries the
living' (a boat, cp. No. 39, 40); or to an amusing play upon words,
such as 46 : ' My grandmother used to boil the pudding in her
stockings ' (she wore stockings when boiling it !) ; here the solution
is contained in the riddle itself, as in the widespread question on
the name of the dog (No. 45). Such riddles are nearly related tO'
the well-known perplexing problems, like Nos. 2, 7, 8, 29.

Some ' amusing questions ' (Nos. 1,3) are given here : I think
it is probable that there are many more in use among the Gypsies,
but our examples will suffice ; every one knows them, and some
people, when they are in the mood, will produce a large number
of them in a few minutes ; we can find among our schoolboys and
in public-houses the same jests rife which four or five hundred
years ago delighted our ancestors. These as well as the other
kinds of riddles mentioned above have now passed from our
fellow-countrymen to the sons of the Far East, as our parallels
will show,^ or may have been enlarged by them with some valuable
additions. R. P.

1 It is iinpossiV)lc to print or even to note here all parallels which could be
brought forward from the immense literature dealing with European Popular
Riddles ; I refer, as far as possible, to the excellent book of R. Wossidlo, Mecklen-
buryi.sche VolksrUtsel, Wismar, 189S, where the reader will find an overwhelming
wealth of information ; besides, I have added English and Scotch parallels, as far
as I could find any in the limited time at my disposal. My sources were these :

J. 0. Halliwell (i.) : Nursery Rhymes of Enyland, new ed., 1858.

J. 0. Halliwell (ii. ) : Popular Rhymes and Nursery Tales, 1849.

Robert Chambers, Popular Rhymes of Scotland, 1847.

W. Gregor, Notes on Folklore of North- East of Scotland, 1881.

FIFTY WELSH-GYPSY FOLK-RIDDLES 245

Collectors Note.

Every one will welcome Professor Petsch's philosophical dis-
quisition on these simple Romani folk-riddles, picked up 'kai td
'Jcoi from Gypsy children and adults, and familiar to all Kole.
While in general agreement with my learned colleague as to the
European source of most of these zumavihend, I cannot as a
Tsiganilogue entirely suppress the wish that an older origin may
be claimed for at least one or two of them. Professor Petsch, for
instance, has supplied no European analogue for my No. 4, and
when we recall the early Aryan symbolism which identified the
heavens with a pasture, may we not hope that the same idea has
been conserved in this riddle ? Cp. Pictet, Les Origines Indo-
Europeennes, ii. 70, 'Du moment que les rayons solaires sont
devenus des vaches, le soleil devient naturellement un taureau, ou
bien le patre divin par excellence. C'est pour cela que go, au
masculin, figure parmi les noms du soleil, et du ciel etoile en
general, car les astres representent aussi le troupeau des vaches
celestes. Le titre de gopati, maitre des vaches et pasteur, est
donne, non-seulement au soleil, mais a Krishna et a Vishnu. C'est
la une source nouvelle et abondante de mythes varies que je ne
veux pas suivre dans leurs embranchements multiplies, et qui,
chez les Indiens comme chez les Grecs, ont leur origine primitive
dans I'ancienne vie pastorale. Ici seulement quelques-uns des
rapprochements les plus frappants.' Kuhn also notes the remark-
able coincidence in the Low German ' Kaupat ' ( = Kuhpfad), one
of the folk-names of the ' Milky Way,' and an exact parallel of
Skr. gopatha.

Again, in Leitner's account of Dardistan (the Dards, if some
say true, being first cousins to our own Gypsies) I find, among the
seven riddles quoted by him, two which at any rate closely
resemble some of our own. Cp. with my No. 35 Leitner (p. 17),
Mey sazik heyn, siireo pereyn, bds darre pato ; biXja. Now listen !
My sister walks in the day-time and at night stands behind the
door. Ans. A stick. A variant of this riddle occurs also in the
Kashmiri Riddles of J. Hinton Knowles, No. 64 (Journal of tJte
Asiatic Society of Bengal, vol. Ivi. pt. i. No. iii. — 1887), Kurih
hand dsam ; duhas dsam phirit thurit yiwdn, kdlachan dsam
haras tal hihdn. I have a little girl, by day she wanders hither
and thither, at night she sits down by my door. Ans. Lur, a
staff. Cp. moreover with my No. 20 Leitner's No. 4. Astori fnio

246 FIFTY WELSH-GYPSY FOLK-RIDDLES

cliido dimm ddwa-lok ; ddyn sarpa-loh, huja. My grandfather's
body is in Hades ; his beard is in this world, now explain !

Some day, let us hope, by the collaboration of various members
of the Society, we shall be provided with a really representative
collection of the Riddles of the Gypsies. In the meantime one
may at least recall Paspati's first folk-tale, which contains a
beautiful example of what Professor Petsch terms the Samson
type. Cp. Etudes (p. 598), ' I raldi pengliids, pen to lav. raJdo
penghids, me daid urydiniom la, one dades uglistiniovi les, me
nnerihndstar pani piliom. DiMids i raJdi andrS po HI, ndst'
araklids.' 'La fille dit: dis ton enigme. Le gar9on dit: j'ai
endosse ma mere, j'ai monte mon pere, et de ma mort, j'ai bu de
I'eau. La fille regarda dans son livre, elle ne put pas (1') ex-
pliquer.' We have also in the second of Wlislocki's four Transyl-
vanian Folk-Tales (Romani text with German translation) three
notable riddles, while fifty others (German translation only) are
given in his VolJcsdichtungen der siehenbiirgischen und sildnn-
garischen Zigeuner, Wien, 1890, pp. 161-8. Note also in
Groome's In Gipsy Tents, chap, vii., p. 159, 'When John went off
to his supper, the children fell to asking riddles, not modern
conundrums, but good old-fashioned "sense-riddles," like the
zagddki of the Russian peasantry. Ancient they must be ; for
who, without the leisure of Methuselah, could ever discover that
" a nettle " is meant by " In the hedge, and out of the hedge, and if
you touch it, it will bite you " ? or that " Under water, and over
water, and never touches water " signifies " a woman crossing a
bridge with a pail of water on her head " ? But the answers now-
adays are always known beforehand, and the children were
charmed to find the Rei more ignorant than tiny Dona, who shouted
" Blowbellows " to " The bull bulled it, the cow calved it, it growed
in the wood, and the blacksmith made it ; " and " Fiddle " to " It
plays in the wood, and sings in the wood, and gets its master many
a penny." " As I was a-going along the road one day, I met a man
coming through the hedge with a lot of pins and needles on his
back" was clearly our Romani friend "the hedgehog"; but "a
cherry " was less obviously suggested b}' —

" Riddle me, riddle me, red coat,
A stick in his hand, a stone in his throat ;
Riddle me, riddle me, roti tut."'

Let me wind up a note, which is perhaps in the nature of an
excrescence, by the story of the ancient Gypsy, who when called

FIFTY WELSH-GYPSY FOLK-KIDDLES 247

upon in his turn to propound a riddle did it in this wise : ' What is
it dat goes up de hedge and down de hedge and troo de hedge,
just like a hedgehog, my dear broder ? ' — the answer being indeed,
as you may have already guessed, my dear brothers, none other
than that delectable little animal, whose genealogy has been
traced, and ancestral bearings tricked out for us by that renowned
King-at-arms, our late member, Richard Pischel of Berlin, on
pp. 26-30 of his BeitrClge zur Kenntnis der deutschen Zigeuner.

J. S.

1. Z. So si [te] na dilc4la mo dlr devel kek?
Y. Vavir 'jo sdr pesko kokord.

2. Z. Sar si 6 inurs yek yakdsa dikela hutedir no o iniuH dul

yakensa ?
P'. mur§ yek yakdsa dikela dul 'kd I vaver muH^sti.

3. Z. So kena o jidi so 'rol 6 t'em so kitanes ?
Y. Jana puredir.

4. Z. 'Doi sas horl puv t'd pdrdi guruvd ta yek peUyero.

Y. Borl puv s'o ravnos, guruvd s'o cakanid, t'd peleyero si
§dnus.

4a. Z. Borl puv t'd pdrdl papinyd id yek baye-mendkl papin.
P', ravnos, 6 Cakanid fo sonus.

5. Z. Kon jala are I kralisdkl komdra td pucela kekende ?
Y. kam.

6. Z. drom pdrdo, t'l grdnza pdrdi, id '£.^ iilesa swedla

pdrdi kek.
Y. I bavdl.

1. Q. What is it God does not see ? A. Another like himself.

2. Q. How is it a man with one eye can see more than a man with two ? A.

The man with one eye sees both eyes of another man.

3. Q. What is every living creature doing at the same time ? A. They grow

older.

4. Q. There was a great field full of cows and one bull. A. The great field is

the sky, the cows are stars, and the bull is the moon.

4a. Q. A great field full of geese and one gander. A. The sky, the starSj and
the moon.

5. Q. Who thrusts his way into the queen's chamber and asks leave of none ?

A, The sun.

6. Q. A roadful, a barnful, and thou canst not catch a pipeful A. The

wind.

248 FIFTY WELSH-GYPSY FOLK-RIDDLES

7. Z. Stifo pal M to dako pal — so si 'dovd tuki ?
F. To dad.

8. Z. Kon si muH te kamda vaver muHesko tikno fededir

71.1 pesko nogo ?
Y. 6 murs kamel peskl romni fededir no pesko tikno.

9. Z. Cor, Br are I puv, Uor 'kensa ta dul Bor herensa, pen

may I so si ?
Y. K'abni grasni ar'i puv.

10. Z. So si te jala anri o pdni, ta taldl 6 pdni, ta 6alavdl o

p>dni kek ?
Y. Yoro ar' reclcdki hul.

11. Z. So jala 'pre porno td 'vela tali melano?
P'. yoro.

12. Z. So si pornd td melano td sor porno ?
P'. yoro.

13. Z. Kold sdr vaydr, td nai varjdr kek ;

Porno sdr iv, td nai iv kek ;
Oxt^la 'koi td 'kai
'Jo sdr tamo bita grai.
P'. KakardSka.

14. Z. Ari puvidti dikom de^ te tdrdenas itor.
Y. Rakidke vayuste do^enas.

7. Q. Brother-in-law to thy mother's brother, what is he to thee ? A. Thy

father.

8. Q. Who is the man who loves another man's child better than his own ?

A. The man [who] loves his wife better than his child.

9. Q. Grass, grass in the field, with four eyes and eight legs : tell me what it

is. A. A mare in foal.

10. Q. What is it that goes into the water, and under the water, and through

the water, and never touches the water ? A. An egg in the duck's
belly.

11. Q. What goes up white and comes down yellow? A. An egg.

12. Q. What is white and yellow, yet white all over 1 A. An egg.

13. Q. Black as coal, and yet not coal ;

White as snow, and yet not snow ;
It leaps here and there
Like a little foal.
A. A magpie.

14. y. In a field I saw ten pulling four. A. A girl's fingers milking.

FIFTY WELSH-GYPSY FOLK-RIDDLES 249

15. Z. Oke de^ pome graid tejana total i mura. Ak'on jana,

ak'on jana ; ak'on 'Sena, ak'on 'cena.
F. graid si te dandd.

16. Z. Stor pome ronid prasUnas pala vaverk^ndi fa kekdr

tilde vaverken.
P'. / bavidkero.

17. Z. Bita raoxto taU 'doi: yek piravela les ; puv pdrdl goje

na pand^na les kek.
P'. Pena^p-

I7a. Z. RuS6 'pre o ruk. Yek tdrddla Id tali, boro deS na 6ivenas
Id pole kek: yek pagerela Id, borO des 'si§ civdna Id
kitanes popale kek.
P'. I pena^p.

18. Z. Biteder no bita muso t'd rwSedir no kek filUin.
P'. I zulum top o ruk.

19. Z. Hikl Pikl 'dreborridti; cold tH I Hikl Piki, dandda tut.
P'. Basavl patrin.

20. Z. So preSela t'd Sero tali t'd plre opri ?
P'. Pur urn.

21. Z. Akek'ov 'vela, ml yak si pdrdi manke mo perr.
Y. I tate-moskero.

22. Z. So jivda ar'l borr td kekdr jala zelant ?
P'. / %u;^U'nl

15. Q. There are ten white horses going under the hill : now they go, now they

go ; now they stop, now they stop. A. The horses are thy teeth.

16. Q. Four white ladies run after each other, but never catch each other. A.

A windmill.

17. Q. A little box down there ; one can open it, a field full of men cannot shut

it. A. A nut.

17a. Q. High up on the tree : one can pull it down, a hundred cannot put it
back ; one can break it, a hundred cannot put it together again. A.
A nut.

18. Q. Smaller than a mouse and higher than a castle. A. A plum on a tree.

19. Q. Hikki Pikki in the hedge ; touch Hikki Pikki and she will bite thee.

A. A nettle.

20. Q. What grows head down and feet up ? A. An onion.

21. Q. Here he comes : my eye is filled before my belly. A. Mustard.

j^ 22, Q. "What lives in a garden and never grows green 1 A. A mushroom.

250 FIFTY WELSH-GYPSY FOLK-RIDDLES

23. Z. Glom tali ar'l borr, td diJcom 6 puro lolo dumo ; Hndom

lesko §erd td mukdom lesko triipoa konyo.
P'. Lolo §ox-

24. Z. Jos me pari I purj, dikoTui bita melano murS, azdom les

oprS, pldom lesko rat, td u6erd6ra les tale.
Y. I orina.

25. Z. Gi6in 'rol o ruJcd td 'viovi 'rol o ruM, 'yam druba koSt :

nai yell ta66, nai yelc bayd, nai yek kuSko te ^(oSer^l :
td 'yorti me druba koSt tai.
P'. 'ToTYi gono pdrdo koHeneyo mel top mo dumo.

26. Z. Jidd aldn, mul6 masktU, triqjos t'ozi paldl.
P'. P'age-puvieyerd.

27. Z. mulo rigerela o jidi.
F. Bero.

28. Z. mur^ te kedds les bikindds les, 6 mur§ te kindds les na

wontselas les kek, o mur§ te 'yas les jundlas 6% tru§al
lesti.
P'. Mulesko mo')(td.

29. Z. So jala boredir kana 6in4sa Id ?
F. Xev.

30. Z. Ok'% bita juvd ridi porni, puredir te jivda bitedir jala

yoi.
P'. Mumbll.

23. Q. I went down into the garden and saw old Eustyback : I cut oflf his head

and left his body alone. A. Red cabbage.

24. Q. I was going over the bridge ; I saw a little yellow man, I lifted him up,

I drank his blood, and I threw him down. A. An orange.

25. Q. I went through the trees, I came through the trees, I got a heap of

wood ; not one [piece] was straight, not one was crooked, not one was
fit to burn ; yet I got a heap of wood. A. I got a bag of sawdust.

26. Q. Alive in front, dead in the middle, body and soul behind. A. A

plough.

27. Q. The dead carries the living. A. A boat.

28. Q. The man that made it sold it, the man that bought it did not want it,

the man that got it knew nothing about it. A. A. coffin.

29. Q. What grows bigger the more you cut away from it ? A. A hole.

30. Q. There is a little woman dressed in white ; the longer she lives, the

shorter she grows. A. A candle.

FIFTY WELSH-GYPSY FOLK-RIDDLES 251

31. Z, Sdr boro sdr mur§, sdr Su6d sdr tno^to, 'pre6 leskl pori td

lesko nail prasUla.
Y. Pdnleskero.

32. Z. 'Jo sdr hutsa, 'p sdr % taserimdyerl, id 'doi si muH yeJc

rig fl vaver rig juvd.
P'. Xora.

33. Z. So jala 'vol % horr ta mukela peske venderid palapesti?
V. I SUV.

34. Z. Fardd kokaU, t'd pardd mas, yek lori 'xev ta dosta hitl

_ %ev2/^-
Y. sivimdsko varjuUdskero.

35. Z. So jala 'koi td 'kai are o ker t'd 'cela 're yek kunsus ?
F. liuvd.

36. Z. So SI andiU k% misdli id pager d6 id nai kek te %DZg les ?
Y. verde.

37. Z. So jala 'rol o iem, id nai Id kek mas no rat ?
Y. I dinimdrjeri.

38. Z. So jala I verddsa, id 6l na mola les kekerfl ?
Y. I godU.

39. Z. So si te jala k'l vlija i'd iero tale ?
Y. Krafnl arS tl Siox-

40. Z. So jala kl boro gav, lesko mux 'katdr id lesko dumo 'dotdr ?
Y. Ora are tl po6l.

31. Q. As big as a man, as empty as a box ; lift up his tail and his nose will

run. A. A pump.

32. Q. Like a ball, like a pan, with a man on one side and a woman on the

other. A. A penny.

33. Q. What goes through the hedge and leaves its guts behind it ? A. A

needle.

34. Q. Full of bones, full of flesh, one large hole and many little ones. A. A

thimble.

35. Q. What goes here and there about the house and [then] stops in one

corner ? A. X broom.

36. Q. What is brought to the table, and cut, but none ate it ? A. K pack of

cards.

37. Q. What travels through the land, and has neither flesh nor blood 1 J. A

letter.

38. Q. What goes along with the cart, but is no use to anybody ? A. The noise.

39. Q. What goes to the village head downwards ? ^. A nail in thy shoe.

40. Q. What goes to the city with its face turned backwards, and its back

forwards] A. A watch in thy pocket.

252 FIFTY WELSH-GYPSY FOLK-RIDDLES

41. Z. So Jala ki horo gav, jala fcL acela ?
P'. drom.

42. Z. So jala k% Lundra fa diKda anri sokon huddr ?
F'. drom.

43. Z. Giom k'o ve^ td 'yom les, 'vwm avrt td heMom tali te

rodd leski, 'yoTU les, td U^ Vatos les.
V. Koro aro piro.

44. Z, So jala jydrl o pdnl td taldl o pdni, td pdrl 6 kost td

taldl 6 kost ?
P'. I tdrnl juvel te jala pdrddl % koSteneyi purj td rigerela
kosteneyi tuSni pdrdl pdnl top lako §erd.

45. Z. Ak'u murS te kistdla top> % gresko dumo td 'doi pirda.
Y. 'Doi sas % jukUsko nav.

46. Z. Ml purl dai keravelas I goi are peske xolovd.
P'. 'Celas t'o xolovd top peske herd kana kelas I goi.

47. Z, Top leske coyd te kel les. "Anre H-ld?" pendds yov.

" Aua," %oce yoi, " anri, Si-Id ; kela mayi iiiiUo td
karndva les."

Y. Clox^yl hudika, td budlkdkerd te 6iv6la ^lo^ top) ronldko
plro.

48. Z. Perr k'o perr, vast k'o dumo, hita lolo kova te jal anri

bita lole tanesti.
Y, Dai te dela pesko he-xt I tikndski.

49. Z. Sas me kokesti kova kai acel opre, sas me hihldtl koia kai

sas halani : mlro kok Sidds o kova kai pracda anre, me
bibldkl koia kai sas balant.
Y, Suvelldkl heroi td Sero.

50. Z. So si yek x&'v te pandel dul x^'^V^ ^
P'. Cl to nak are ml bul, td junesa.

; 41. Q. What goes to London, goes and yet stays ? A. The road.

42. Q. What goes to London, and looks in at every door? A. The road.

43. Q. I went to the wood and I got it, I cume out, and sat down to look for it ;

I had it, and yet I could not find it. ^. A thorn in the foot.

44. Q. What goes over the water and under the water, and over the wood and

under the wood ? A. A young woman crossing a wooden bridge,
carrying a wooden pail of water on her head.

45. Q. Here is a man on horseback and still he was walking. A. ' Still * was

the name of the dog.

46. Q. My grandmother used to boil the pudding in her stockings. ^. She

was wearing stockings when boiling the i)udding.

FIFTY WELSH-GYPSY FOLK-KIDDLES 253

Notes

1. Cp. Wossidlo, no. 394; Halliwell, ii. p. 143, no. 10:

What God never sees,

What the king seldom sees,

What we see every day.

Read my riddle, I pray. (An equal. )

2. Cp. Wossidlo, no. 931, which is of the same group :

Ik heff all'n halben swienskopp mit twee ogen sehn, du ok? (Mit den
eigenen Augen. )

3. Cp. Wossidlo, no. 395 :

Alles geit riu un alles geit rin. (In das Alter.)

5. Cp. Wossidlo, no. ^\5h :

Geit wat rund iim'n hus 'und kickt in alle locker. (Die Sonne.)

6. Cp. Wossidlo, no. 345b; HalUwdl, ii. p. 145, no. IS:

A house full, a yaid full,

And ye can't catch a bowl full. (Smoke.)

7. Cp. the following riddle, well known in Germany :

Es ist nicht meine Schwester, nicht mein Bruder, und doch meiner Mutter
und meines Vaters Kind. (Ich selbst. )

11. Cp. Wossidlo, no. 328:

Witt smiet ik't up't dack, gal kiimmt'twedder daal. (Ei.)

12. Cp. Wossidlo, no. 31 e :

In einem weissen Berg bliiht eine gelbe Blume ; wer die Blume will haben,
muss den ganzen weissen Berg umgraben. (Ei.)

13. Cp. Gregor, no. 37 :

It's as white 's milk

An' as black 's coal.

An' it jumps on the dyke

Like a new-shod foal. (Magpie.)

14. Cp. Wossidlo, no. 167 ; Halliwell, ii. p. 148, no. 35 :

Link lank, on a bank,

Ten against four. (A milkmaid.)

15. Cp. Wossidlo, no. 42; HaUiwdl, ii. p. 142, no. 8 :

A flock of white sheep
On a red hill ;

Here they go, there they go,
Now they stand still.

(The teeth and gums.)
Halliwell, i. no. 141, p. 78 :

Thirty white horses on a red hill.

Now they tramp, now they tramp.

Now they stand still. (Teeth.)

16. Cp. Wossidlo, no. 156 :

Auf einem Berg stehen vier Damen, die laufen in Windeseile und kriegen
sich nie. ( Windmiihlenfliigel. )

19. Cp. Gregor, 35, 36 (p. 81) :

Robbie-Stobbie on this side o' the dyke,
Robbie-Stobbie on that side o' the dyke.
And gehn ye touch Robbie-Stobbie
Robbie-Stobbie 'ill bite ye. (Nettle.)

254 FIFTY WELSH-GYPSY FOLK-RIDDLES

Cp. Ghamhers, no. 10 :

Heg-beg adist the dike and Heg-beg ayont the dike ;

If ye touch Heg-beg, Heg-beg will gar you fyke.

(Nettle.)
Cp. Wossidlo, no. 51.

21. Cp. Wossidlo, no. 192, 193:

De briiutmann keem to gahn,

wat hefif ik di denn dahn,

Dat ik di hier treff weenen,

ik will di jo doch nahmen !—

Ik doh jo gornich weenen,

dat siind jo middacksthriiuen,

du siihst jo hier de rest,

de mi de thran utpresat. (Zwiebel. )

23. Cp. Wossidlo, no. 200 :

Es steht auf einem Bein, ist kugelrund und triigt das Herz im Kopf.

(Kohl.)

26. Cp. Wossidlo, no. 241 :

Vorn fleesch, un hinnen fleesch, in de midd holt un isen. (Pflug.)

27. Cp. Wo.^sidlo, no. 78 ; Gregor, no. 32 :

As I leukit our ma father's castle wa'

A saw the dead carryin' the living awa.' (A boat. )

28. Cp. Wossidlo, no. 403 ; Gregor, no. 22 :

The wiz a man bespoke a coat :

Wheia the maker it home did bring

The man who made it would not have it,

And the man who spoke for 't cudna use it,

And the man who wore it cudna tell

Whether it suited him ill or well ? (CofiGn. )

Hallixoell, i. p. 74, no. 124 :

There was a man made a thing,

And he that made it, did it bring ;

But he 'twas made fore did not know,

Whether 'twas a thing or no. (Coffin.)

29. Cp. Wossidlo, no. 397 :

Dat ward iimmer grutter wenn dor nicks bi dahn ward, dat ward iiramer
Hitter, wenn dor wat bi dahn ward. (Loch im Strumpf. )

30. Cp. Wossidlo, no. 416 ; HaUiivdl, i. p. 79, no. 145 :

Little Nancy Etticoat,

In a white petticoat

And a red nose ;

The longer she stands.

The shorter she grows. (A candle.)

34. Cp. Wossidlo, no. 255 :

Binnen blank un buten blank, liker fleesch un bloot mang. (Fingerhut. )

35. Cp. Wossidlo, no. 291 :

Geit de stuuw up un daal, moot in'n diiiistem winkel stahn. (Besen.)

37. Cp. Wossidlo, no. 364 :

Kann reisen oewer water un land, kann spraken un hett doch keenen ver-
stand. (Brief.)

39. Cp. Wossidlo, no. 280 :

Geit up'n kopp to boen. (Schuhnagel.)

44. Cp. Halliwell, ii. p. 148, no. 37 :

Over the water, and under the water,
And always with its head down.

(A nail in the bottom of a ship.)

REPORT ON THE GYPSY PROBLEM 255

45. Cp. Wosnidlo, no. 9.51 ; Halliivell, i. p. 82, no. 155

There was a king met a king,
In a narrow lane.
Says tliis king to the king,
' Where have j'ou been ? '

' Oh I 've been a-hunting
With my dog and my doe.'
' Pray lend him to me
That I may do so.'

' There 's the dog, take the dog.'
' What 's the dog's name ? '
' I 've told you already.'
' Pray tell me again,'

(' Take ' is the dog's name.)

II.— REPORT ON THE GYPSY PROBLEM

By Arthur Thesleff

{Continued from 'page 224)

AS suggested above, the Gypsies have immigrated into Finland
from Sweden, not from Russia. This immigration did not
take place at one time only, but was gradual. The Gypsies who first
arrived in Aland were sent back to Sweden. The band of thirty-
seven persons whom Pontus de la Gardie ordered to be taken
prisoners bore ordinary Swedish names, hence it may be assumed
that they had arrived from Sweden. In the year 1597 as related
above, a band of two hundred persons ' had fallen into the habit
of roaming up and down throughout the country.' They were
incarcerated in the region of Jorois, and were to be driven across
the border into Sweden, not into Russia, which in those days was
only a few miles from Nyslott. All historical statements about
the immigration of the Gypsies into Finland point to a Swedish
origin. The lingering traditions, also, of the Finnish Gypsies
themselves, dim though they be, go to prove that they have
immigrated from the West.

The family names, of which there are over one hundred, are
Swedish with the exception of two Finnish ones (Nikkinen and
Karkanen) and one German (Schwartz). Although it is difficult
to tell at what period they began to use family names, it is prob-
able that they tried, even in early times, to imitate the cultivated
class, in order to appear as superiors in the eyes of the country
people ; and that, for this reason, they, earlier than the peasants.

25G REPORT ON THE GYPSY PROBLEM

adopted surnames which they borrowed from those of persons of
quality. At least some of these names, it is clear, had been
adopted when the ancestors of the Finnish Gypsies were vagrant
in Sweden. This is proved by the fact that the name Roos is very
common amongst the Gypsies of Sweden, Norway, and Finland.
In Norway as well as in Finland the names of Berg, Friman, Lind,
and Palm are found.

Finnish-Romani bears yet further evidence to their Swedish
origin. The Swedish element in it separates the present Gypsies
of Finland from those of other countries, and constitutes them a
branch or linguistic subsection of the Gypsy people. Their dialect
presents a purity and an antiquity which is astonishing when one
considers the length of time they have been isolated from the rest
of the race.

The loan-words afford information about their earlier wander-
ings. The fact that so many Swedish loan-words have crept into
their language may possibly be explained in this way: — The
Gypsies, conversing among themselves in the presence of the
Finnish peasantry, employed the Swedish language learnt in
Sweden, in order to gain respect, and, in the course of time, by reason
of long usage, adopted words from it into their own language. In
the Finnish dialect of Romani there are no Russian words ; but,
on the other hand, there are South-Slavic ones which are common
to the languages of all European Gypsies, and which, consequently,
must have been appropriated by the Gypsies during their sojourn
among the Southern Slavs of South-eastern Europe. Finnish
influence on the Finnish Gypsy dialect is very slight ; those who
speak their language best hardly ever use Finnish but constantly
Swedish words, although the great majority of them do not
understand or speak that language. Thus the language of the
Finnish Gypsies has partly maintained an unusually archaic
character, partly altered by the assimilation of loan-words, and
now forms a dialect which is not spoken by Gypsies in any other
country, and is sharply separated from all other Gypsy dialects.
As far as the language goes, the Finnish Gypsies might rather be
called Swedish. Their dialect differs more from Russian-Romani
(which contains a number of Russian loan-words) than from
the German or English ; indeed, it stands nearer the Hungarian
dialect than the Russian. A Gypsy of Finland finds difliculty
in understanding a foreign Gypsy.

Characteristic of the Finnish Gypsies is their passion for

REPORT ON THE GYPSY PROBLEM 257

wandering, on account of which they are to be classed with the
nomad Gypsies of southern countries. If one looks back to the
period of their first arrival in the north, either in Sweden or in
Finland, one is forced to believe that the Gypsies then roaming
the country were nomad tent- Gypsies, because their intercourse
with the population at that time was extremely little, and the fear
they inspired great. The severity of the climate, however, soon
compelled them to give up tent-life. Nowadays the Gypsies of
Finland neither range about with tents nor dwell in them, but
with the peasantry in houses, bath-cabins, malt-kilns, or barns.
In spite of this they should still be classed as nomad Gypsies,
since they are always on the ' fante path,' and hardly ever make a
home in one spot, not even when they are well-to-do and own
land. The instinct to wander has thus remained unimpaired — the
manner of their wandering has changed, that is all. Sometimes a
lull in their restlessness may be noticed, and they appear more
settled, but it is only for a time. The Gypsy nature breaks out
with renewed and greater vigour, and the son of India is once
more a restless and untamed nomad. The wanderings of the
Finnish Gypsies are of a local character. Where the Gypsy has
been wont to go, where his forefathers for countless generations
have gone, that is his beat to-day ; seldom in his travels, continu-
ous through summer and winter, does he transgress the borders
of the region within which tradition confines them. The several
groups, though they live in much isolation, are yet acquainted
with each other. When the passion for Avandering rises to a
higher pitch, the Gypsy sets out on longer journeys, relations in
distant regions are visited, friends and connections meet at fairs,
and thus it may be said that all Gypsies know each other : they
form merely one great family, whose members are scattered
throughout almost the whole country. The Finnish Gypsies
differ also from others in that they have no leader, chief, or king :
the head of the family guides the members on their journeyings.
The ancient mode of travelling in huge long caravans is still
occasionally practised in certain parts of Osterbotten. By instinct,
as it would seem, Gypsies from various parts of the country
congregate in a certain region, presently to set forth in great
companies upon some journey, after the manner of their fore-
fathers, an atavistic outbreaking of a habit long since abandoned.
As a rule, the Gypsies wander in small groups, or still smaller
families, from farmstead to farmstead. There are in Finland

VOL. V. — NO. IV. R

258 REPORT OX THE GYPSY PROBLEM

instances of Gypsies having extended their excursions far beyond
the borders of the country. Finnish Gypsies have journeyed
through Scandinavia, and have reached occasionally even the
coast of the Black Sea : such wide-wanderers are, however, ex-
ceptions. Although there are some who have undertaken these
longer journeys, there has been practically no contact with other
Gypsies. There is scarcely an instance of a Finnish Gypsy's
having married a foreign one. Only a single case is definitely
known, when a Finnish Gypsy on his travels married a Polish
Gypsy woman.

While from time to time foreign Gypsy hordes, belonging to
the south, make visits, more or less prolonged, to Finland, the
Russian Gypsies hardly ever do so ; once only, in all probability,
have South Russian Gypsies from Bessarabia invaded the terri-
tory of Finland — North Russian Gypsies, on the other hand,
are never seen. The foreign tent-Gypsies, who in the last few
decades have strayed into Finland almost every year, exercise
not the slightest influence on the Finnish Gypsies. No marriage
has been entered into with them (an attempt was made once);
never within memory has a single individual belonging to a
foreign band remained in the country. At the utmost, single
Finnish Gypsies have witnessed with wonder the strange progress
of the foreign hordes, but, owing to the difference of languages, if
for no other reason, have not come into close contact with them.

The Finnish Gypsies, in contradistinction to the Gypsies of the
south, are, with the exception of certain destitute families in
Eastern Finland, cleanly. This feature is possibly also due ta
their wish to win respect among the population. They use bath-
cabins as often as possible, and wash their clothes more carefully
than the Finnish peasants. Every Gypsy, if he can manage it, is
well clad, and endeavours in this respect to emulate the gentle
class. They have a predilection for certain colours, such as yellow,
green, and red, the Finnish Gypsies for red especially. The women
wear red shawls, or particoloured shawls containing red, to cover
the body, and a red cloth on the head. The men have long broad
red belts and red neckcloths. Ornaments are much less worn
than by the Gypsies of the south ; if any are used, they consist of
rings and ear-pendants, but not coins.

The manners and customs of the Gypsies of Finland have
undergone changes ; on the other hand, they have maintained
with wonderful tenacity the chief Gypsy modes of earning a

REPORT ON THE GYPSY PROBLEM 259

livelihood. They continue to be horse-jobbers of doubtful
honesty, horse dealers, gelders ; they still make a living out of
quackery, fortune- telling, and theft ; and there is nothing they
despise so intensely as work, no matter of what kind. The
Finnish Gypsies are in this respect perhaps the most typical
in the world. They work even less than the tent-Gypsies of the
south. The smith's trade, so common among the latter that one
can hardly imagine a tent-Gypsy who is not a smith or tinker,
may once have been familiar to the Finnish Gypsies, but is now
completely forgotten. They have retained the natural aptitude,
for they find occupation as shoeing-smiths sometimes, though
never as tinkers. The women engage, though infrequently, in
light and easy work, for example, band or lace-making. They
despise hard labour to such a degree that they prefer death to
working for any one else. The Finnish Gypsies do not devote
themselves even to the most characteristic Gypsy occupations,
viz., music, singing and dancing, jugglery, puppet-shows and
bear-leading. Their natural skill in music, song, and dance ha&
in no wise disajjpeared ; it is still present, but has not been
developed. When they occupy themselves with music or sing-
ing, it is not done spontaneously but under the influence of the
people amongst whom they are living. The Finnish people have
inherited no craving for — have perhaps not admired — their music,,
and so the Gypsies have not made progress in that direction.
The case has been different in Hungary, where the Gypsies have
become not only the best, but also the only, performers of the
national music of the people. Hungarian music has become a
Gypsy monopoly, and they have succeeded in it to such an extent
that they are free from competitors, and the people will listen to
no other music whatsoever but Gypsy music. The people and
this music have become so closely connected that one cannot
imagine Hungary without the latter. It is the same, though in
a less degree, with Gypsy singing in Russia and Gypsy dancing
in Spain. Where the people have favoured the cultivation of
either music, singing, or dancing, there the Gypsies have developed
their natural gift for these forms of art to such a pitch that no
other race, considered as a race, has been able to attain or even
approach their skill. The Gypsies of Finland have preserved,
together with this natural instinct for music, true, typical Gypsy
melodies and songs — and even Gypsy dancing ; but they keep
them for themselves, singing plaintive melodious songs when they

260 REPORT ON THE GYPSY PROBLEM

are alone, and never to earn money. No instrumental music is
found among them. A few, however, of late years have learnt
to play the violin or accordion, but not as an inherited occupation.

This holds good even of Gypsy dancing. The Gypsies in
Finland not only have a natural talent for dancing, but have also
inherited from generation to generation the mode of dancing — the
genuine original Gypsy dancing : their women in Finland, however,
do not appear as dancers before the public. Their dancing is very
like that of Turkey ; those who have seen the one, know the other.
But in countries where the Gypsies have had opportunities of
cultivating their skill, the art has assumed other and more wildly
passionate forms, as, for example, in Spain, in Egypt, and to some
extent also in Russia. The typical character in all is, however,
the same.

On the other hand, no evidence is to be found indicating that
the Finnish Gypsies had in ancient times anything to do with
puppet-shows or the exhibiting of trained bears. Neither are
they conversant with jugglery, excejJting a few card tricks.

The chief occupations of the Gypsies are horse-jobbing,
quackery, fortune-telling, begging, and stealing. The Finnish
Gypsies are virtuosi of the highest order in these, their principal,
if not only, means of acquiring a livelihood.

Horse-jobbing is so universal, that every one of them might be
said to be a horse-dealer or a horse-jobber ; even the poorest who
do not own horses are as experienced as the rest in all that
concerns them. Horse-dealing is the Gypsies' chief means of
getting money, and there are instances in Finland of Gypsies
having made fortunes by it. Here, as in other countries, fraud is
more or less the accompaniment of their horse-dealing, and few
transactions are completed without profit to the Gypsy.

After horse-jobbing, the Finnish Gj^psies' main occupation is
quackery. They believe themselves able to cure almost nil
diseases, not only in animals but also in man. The cleverer a
Gypsy IS, the greater his reputation among his kinsfolk. Their
connection with medicine is often associated with humbug of
one kind or another, but by no means invariably ; experience has
shown that the Gypsies really have succeeded by their methods
in curing the diseases of animals, and, to a certain extent, those
of man. Consequently many Gypsies are held in great respect
by the population. There are Gypsies who pass themselves off
as real savant 'doctors,' and who go their rounds, well dressed

REPORT ON THE GYPSY PROBLEM 261

and in smart turnouts, in districts where they are not known.
Quackery, as carried on at present by the Gypsies, should be
looked upon as a development of the witchcraft of former times ;
the belief in the Gypsies' supernatural power has, to a great extent,
already passed away and yielded place to the belief in their power
of healing. The Gypsies too, in their turn, have abandoned their
tricks of witchcraft in consequence of the spread of culture, and
have embraced more serious methods. These have partly been
passed down from father to son, partly intercepted from some
veterinary surgeon or medical practitioner. So long as the
populace believe in their skill, so long will quackery flourish,
even should it become contrary to law, since no efficient control
can be exercised. The habit of quackery is so ingrained in the
Gypsies, that not only do they all know something of it, but they
also believe in the salutary effect of their own medicines and
ointments, and spend money in procuring them. The belief in
' drops ' and their sovereign efficacy in healing remains, even
among those Gypsies who have emancipated themselves from
most of the Gypsy habits. Quackery will long continue to be
the principal means of livelihood of a number of Gypsies.

Gypsy fortune-telling and tricks of witchcraft boast an ancient
ancestry, as they have been and are still carried on in India as
well as in every country into which the Gypsies have penetrated.
As already mentioned, these tricks have nowadays largel}^ lost
their former efficacy in Finland. The Gypsies themselves,
generally speaking, do not believe in them, and merely employ
them to deceive credulous, superstitious people. The Finnish
Gypsies tell fortunes less by the lines of the hand than by cards,
Avhich they mostly bring with them. Superstition is still Avidely
prevalent among the Finnish people ; old women fortune-tellers
and old men wizards still figure largely, but most of them are
Finlanders. The Gypsies are but seldom resorted to, although
the behef in their powers of fortune-telling and of witchcraft still
survives in certain parts of the country, and this belief is the
reason why the Gypsies are still feared among the people.

Begging continues to be a general Gypsy pursuit in Finland,
but is carried on exclusively by women and children. As beggars
the Gypsies appeared in India, as such they made themselves
known in their first incursions into Europe, and as such they
appear to this day. While still little more than babes, they attain
a dexterity in begging which is astonishing. If they lack patience

262 REPORT OX THE GYPSY PROBLEM

in everything else, if they are without endurance in work, they
have as compensation an extraordinary perseverance in this branch
of wage-earning. The South European Gypsies beg even when
they possess much mone}^ Well-to-do Finnish Gj'psies, on the
other hand, pay for every thing they get from the farmsteads they
visit on their tours. Such Gypsies form the aristocracy of the
Finnish tribe, and are looked upon by the others as persons of
quality and repute.

Gypsy begging and thievishness are closely connected. In all
ages and in all countries the Gj'psies have gained a reputation for
being thieves ; with all nations amongst whom they have wandered
the terms Gyps}^ and thief are nearly synonymous. Their con-
ception of proprietary right is abnormal, their moral ideas are
deficient, and they are unable to distinguish between meum and
tuum ; they do not consider a theft a blameworthy action. A
Gypsy who has been sentenced for this crime deems the punish-
ment unjust, because he cannot realise the significance of the
offence ; he submits humbly to superior power, but his self-esteem
does not suffer in the least by the punishment ; he continues to
be the same proud Gypsy as before. The Gj^psy's craving to steal
is inborn, it is alread}^ present in the disposition of the Gypsy
child. It can hardly be said that the Gypsies were obliged
perforce to become thieves owing to the compelling power of
circumstances, of temptation, or of example ; this quality is far
more deeply seated, it has been inherited from generation to
generation, and has been further developed. The craving can
be arrested, by a severe education it may even be suppressed,
it is but seldom that it can be eradicated. It is the moral defect
which is the fatal Saw in the ethical constitution of the Gypsies ;
and it is this which dissociates them from all other tribes, and
has contributed to their becoming the most despised and worst
hated people on earth. Yet they do not steal from each other,
and very seldom from such persons as have treated them kindly.
So, in such thefts, race-hatred may be an accessory motive. In
most cases the Finnish Gypsies appropriate things of little value,
eatables, articles of clothing, etc., but there have also been greater
thefts. In sparsely populated and lonely regions the Gypsies
may often become a real terror to the inhabitants, since they pass in
great bands, usually at the time of the hay harvest, Avhen all the
Avorkers are far from the farmstead, and only some old Avoman
and small children remain in the house. It not infrequently

REPORT OX THE GYPSY PROBLEM 263

happens, then, that they appropriate all there is to be found,
setting out shortly afterwards for other parts. Formerly long
journeys were common occurrences, but nowadays they are heard
of less often ; on the rare occasions on which they are undertaken,
it is in the remote and deserted districts in the north and east of
Finland, never in the districts to which the Gypsies belong. There
they endeavour to sustain as fair a reputation as possible. What
every Gypsy sets his heart upon, above everything else, is the
possession of a horse ; if he has one, he can live with greater
freedom in the old Gypsy fashion, and he can also find oppor-
tunities for future profit in advantageous exchanges, or the sale
of the animal. To become some time the owner of a horse is the
ambition of every young Gypsy. If no other plan offers, he steals
one. Generally he is led astray by an older man who has formerly
employed the same method. At some time or other most of the
Finnish Gypsies, it is probable, have been guilty of some illegal
miction ; as a rule some small theft, more rarely a serious one.
Only a few are convicted ; they are far from crowding the prisons,
but this must be ascribed chiefly to the circumstance that the
peasantry accuse them only in cases of great crime, and the police
are often unable to find the culprit.

The economic circumstances of the Gypsies are rather pinched ;
most of them subsist from day to day, and their means are
seldom sufficient for the gratification of all their social ambitions,
among which are, besides fine clothes, horses and good vehicles.
There are many who are so poor that they do not possess the indis-
pensable means of bare existence, but wander on foot in the greatest
misery from farm to farm both winter and summer. Generally
speaking, however, the poverty among the Gypsies of Southern
Europe, even among those who are sedentary, is greater than that
among the Finnish Gypsies. Not a few of the latter might even
be counted well-off. Those who succeed in amassing capital
never deposit it in a bank, but give out their money on loan or
buy land. But even in this last case they continue, as a rule,
their wandering life, entrusting the cultivation of the land to
Finnish peasants.

In matters of religion the Gypsies stand alone amongst all the
races of the earth, for, while even the most savage tribes have
certain religious customs and ceremonies, and believe in super-
natural beings, there is in the Gypsies nothing which indicates
religion. They have no belief, no hope for the future, no cere-

264 REPORT ON THE GYPSY PROBLEM

monies. Traces of some earlier belief have been searched for in
vain. Among the Gypsies of Finland one cannot find the
slightest hint of heathen customs, and what little they know of
the Christian religion is without influence on their mode of life
or actions. Although most of them are baptized (in 1895, 1490
persons), all they know of Christianity is what they have picked
up from the peasants. Those who have been confirmed (536
persons) have, of course, more religious knoAvledge, and of these
there are a very few who have attained a certain piety — shortlived
as a rule. The solemnisation of marriage in a church means
nothing to the Gypsies. Where it has taken place it has generally
been submitted to merely in order that the Gypsy couple may
obtain increased reputation in the eyes of the peasants. The
statistics of the number of baptized, confirmed, and married in
church show how far the Gypsies have complied outwardly with
the requirements of the Christian Church; they are a criterion
of their formal complaisance, not of the spirit of religion within
them. The Gypsies seldom go to church. From a few places,
however, different reports have been received. Occasionally it
happens that on some church festival they take their place, proud
and overbearing, on the first seat in the church for the purpose of
showing off and making an impression on the peasantry. Every-
thing is done for show; the children are baptized in order to
obtain a certificate of baptism ; young people wish to be confirmed
so that they may have a certificate of confirmation ; marriages in
church and churchings take place for the sake of reputation.

The level of education among the Finnish Gypsies is not very
high. Statistics show that 50 individuals have been to some
school or other; 17 to ambulatory schools, 21 to elementary
schools, 3 to prison schools, and the remaining 9 to other schools.
Seventy-three were stated to be able to read and write ; to
read only, 513 ; and unable to read or write, 396, though the
latter figure is probably nuich higher in reality.

To all non-Gypsies who have acquired knowledge of this race
mendacity stands out as a leading feature in their character. The
mysteriousness of their nature, their instinctive desire to segregate
themselves from all other people, has been the reason why the
Gypsies only in the rarest instances have given reliable information
about themselves. They will live their own free life, and they wish
no one to obtain intimate knowledsfe of their social circumstances.
They live with each other in a nmtual freemasonry, with most

REPORT ON THE GYPSY PROBLEM 265

men of different race in hostility, in friendliness, though not in
confidence, with a few. Their constant endeavour is that other
people shall have as little knowledge as possible about them, in
any case, incorrect knowledge. ' Mendacity to all the world
beside, to ourselves the truth ' might be called the motto of the
Gypsies. Their language has been the chief cause of the remark-
able absence of change in their mode of life in the course of
hundreds, perhaps thousands, of years. This language, which is
unintelligible to others, the Gypsies use when they are conversing
among themselves and do not wish to be understood by outsiders.
In Romani they speak the truth, in other languages they try to
mislead those Avho listen to them. Times without number they
have been saved in the moment of peril by that very Gypsy
language. As a matter of fact, Finnish is the mother-tongue of
most of our Gypsies ; in addition, some of them know Swedish and
Russian. The children learn to speak the Gypsy tongue only
when about ten years of age. In the south of Europe, Romani is
generally the mother-tongue, the language spoken most commonly ;
it is, on the other hand, seldom spoken by the Finnish Gypsies,
though all grown-up persons know it. The Gypsy trusts no one
outside his tribe ; he is the most distrustful man on earth. He
sees fraud and guile always in the actions of every one else, he
suspects every man and scents traps in everything. The cowardice
of the Gypsies is common knowledge. Their bravery is that of
superior force only. This cowardice has possibly been developed
in times of persecution, when the Gypsies had no rights and were
placed outside the law. The necessity for the Gypsies in Finland
to be constantly on their guard arises partly from the fact that
their actions are contrary to law, partly because they are not
infrequently pursued and seized unjustly. They often try to
deceive the police by false documents and by changing their names.
In most cases where Gypsies have committed crimes in places to
which they do not belong, it has been found difficult to ascertain
their identity, simply because they use each other's names and
exchange and borrow passports. Consequently it has often
happened that an innocent person has had a bad mark put on his
parish certificate, and that a guilty man has been repeatedly
sentenced as a first offender for the same offence. Many Finnish
Gypsies purposely own several names, and use, sometimes one,
sometimes another. A number of Gypsies have not yet been
registered, generally because they have not been received into any

266 REPORT ON THE GYPSY PROBLEM

parish community. In 1895 there were 1412 persons registered in
church or civil registries.

Because of their ignorance, the Gypsies do not as a rule have
themselves vaccinated. In 1893 only 546 Gypsies were given in
the statistics as vaccinated or as having had smallpox.

No Gypsies are addicted to the vice of intemperance to such a
degree that it proves fatal to them. The men often drink, on
special occasions such as fairs, large quantities of intoxicants,
but this is not the habit of their daily life. One might go further
and say that to see a Gypsy in a state of inebriety — excepting at
fairs — is an exceedingly rare sight. In this they differ from the
Gypsies of Southern Europe, amongst whom drinking is very
common. Of tobacco the Gypsy is passionately fond. Even women
often smoke. Fights occur fairly often between Gypsies, women
being the usual cause. Disputes are not seldom decided by single
combat. When the Gypsies are drunk, the fights have a tendency
to become bloody : more than one Gypsy has lost his life in this way,
and many bear scars, the souvenirs of some great encounter.

The social life of the Gypsies in Finland is very far removed
from that of a well-ordered community. Nothing binds the
Gypsy ; absolute freedom is what he desires ; all restraint that the
community wishes to impose upon him he flings contemptuously
aside. This thirst for liberty has an enormous influence on the
whole physical and psychical life of the Gypsies. They cannot be
tied to the soil, cannot submit to the demands of the police or of
law-abiding society, they wish to be free even from the restraint
of moral and religious laws. The Gypsies (who are on the lowest
level of the scale of culture) should be looked upon as a community
of children of nature who as yet have but a superficial knowledge
of civilisation and who will long defer its adoption, not because
they are deficient in intelligence — for they possess it in a high
degree — but because they cling with inflexible tenacity to their
ancient manners and customs. Their volatile nature and inability
to consider the future, their instability and restlessness, make any
approach to even the lower forms of civilisation impossible.
Wheresoever Gypsies are met with, in whatever country or among
whatever nation, they have everywhere either remained untouched
by civilisation or have adopted merely its worse features. They
have experienced only its more shady sides, coining into contact,
as they do, with the scum of the various nations they have
encountered in their wanderings. And so they consider that they

REPORT OX THE GYPSY PROBLEM 267

stand on a far higher level than all other people, and look upon
themselves as a persecuted tribe. Pride and self-esteem, and an
exaggerated idea of their own importance, are characteristic Gypsy
traits.

It would be a mistake to think that man's bad qualities alone
are to be found in the race. Bad comes uppermost, good crops
out but seldom. Yet in spite of all the turpitude of the Gypsies,
they are not devoid of better qualities. It is, however, difficult to
give a correct and reliable presentation of the Gypsy character as
it really is, for it is a bundle of contradictions, and they are double-
natured men. Their faulty morality should not be considered so
amazing when it is remembered how they have been treated, and
how, even in our own country, they continue to be treated at the
present day. The Gypsies might well ask : ' Is it in the name of
the Holy Gospel that all men have hunted and persecuted us ?
Is it due to the moral precepts of Christian charity that all men
despise us ? ' Their lack of morality is far more pardonable than
the horrible barbarity which has characterised their treatment at
the hands of Christian nations. And even if the laws against
Gypsies have been altered and their harshness somewhat modified,
the Gypsies themselves still meet with contempt everywhere.
They see injustice on all sides, and are actually themselves treated
unjustly so often, that one cannot be surprised at the opinion
current amongst them, that justice is beyond their reach. As a
matter of fact, they rarely find moral support; no helping hand is
held out to them, and the}-- are compelled to depend entirely on
themselves. Consequently their passions determine their actions.
Like an ill-used child who has suffered from the anger, hatred, and
contempt of others, the Gypsies have completely lost the quality
of tractability ; they look upon society as a hard and cruel casti-
gator, and men only as persecutors.

Foremost among their better qualities stands love of their own
kin. Their family life bears the stamp of true cordiality. The
younger members look up to the older ones Avith reverence and
follow their counsel. They weep with those who have been visited
by misfortune. Their helpfulness towards relations is so great,
that it is hard to find its counterpart among other races. If a
Gypsy fall ill, all club together, even if they do not belong to his
near kin, and assist him in ever}' possible way ; the last coin of
their little hoard is sacrificed, if it will be of the least use. If
distress come upon him, he can rely upon receiving help from his

268 REPORT ON THE GYPSY PROBLEM

relations. Love of their children is perhaps more developed in
the Gypsies than in any other race. If a mother were to be
forcibly deprived of her children, life would lose its value for her,
because she loves them passionately, with all her soul. Keverthe-
less, the Gypsies do not exhibit these attractive qualities in the
presence of the hated stranger.

The fidelity of the Gypsy woman to her own race has become
almost proverbial ; but the conditions, the life, and the relations
within the family are quite peculiar. The result of the premature
puberty of the Gypsies, and the licentiousness of their carnal
passions, is that in many cases those who are not bound indivi-
dually live promiscuously. From such groups the several couples
segregate and contract marriages which — lawful or unlawful —
become more or less lasting and constant, of a greater or less
fidelity. As long as the man loves the woman her fidelity is
Certain. In former times adultery on the part of the woman was
severely punished by the relations. The punishment — a bodily
stigma for life — has gradually died out, but opinion on the matter
continues to be very severe. The Finnish Gypsies dread nothing
so much as venereal contagion. Infected persons are despised by
all other Gypsies as long as they live, and only very few cases of
such diseases have occurred among them. These qualities are the
indispensable conditions of their life. Higher than anything else
in their regard stands the desire to maintain the race sound and
unaltered ; and if these qualities were not present in the Gypsy,
the existence of the race would be jeopardised.

Generally speaking, the Gypsies are a kind people ; they wish
no evil to any one, unless special circumstances, such as the
craving for revenge, one of their strongest passions, demand the
contrary. There are among the Gypsies of Finland persons who
have a bad reputation even from the Gypsy point of view, whose
actions the tribe as a whole are far from approving, and who are
considered to destroy the reputation of the race.

The Gypsies are wholly dependent on their feelings, they feel
rather than think ; they are subjective to such a degree that their
power of judgment is impaired. The feelings of the Gypsies, their
grief and their pride, are, in Southern Europe, reflected in their
music, in which the deepest qualities of the Gypsy soul find their
expression. The Finnish Gypsies are equally dependent on their
feelings, and this is shown in their whole view of life, of the world,
and of men.

A WITCH, A WIZARD, AND A CHARM 269

By their alertness, vivacity, and quickness of perception, they
differ radically from most of the other inhabitants of the country.
They are exceedingly clever, have an unusually good memory, and
are apt at learning. A Gypsy child learns more quickly than one
of another race. If the Gypsies had not possessed such intel-
lectual qualities, they would have been unable to fight through
the storms of life as they have done, but would have gone under
in the battle long ago. Their native gifts afford them a great
power of knowing the weak points of men, national and individual
prejudices, of which they take advantage.

It is, however, not so much deliberate thought as intuitive
feeling which is the characteristic of their minds.

Grief, destitution, and reverses befall every Gypsy, but he bows
under them with fatalistic resignation. A strain of profound
melancholy pervades the whole race, and a sad gravity is deeply
ingrained in the soul of the Gypsy. Even in the joy and merri-
ment that life at times brings him there is discernible a tinge of
sadness. The Gypsies hardly ever laugh. Incessant, gnawing
sorrow has impressed its indelible mark on their souls and made
them the greatest of pessimists. They are bound together in
suffering, and the hard, inevitable fate which hangs over them
unites the whole race.^

III.— A WITCH, A WIZARD, AND A CHARM.
By Frank Stanley Atkinson and Eric Otto Winstedt.

SITTING in Siterus Boswell's - caravan on Abingdon Common
a year or more ago, we were at first rather annoyed by the
intrusion of Manful Roberts, a very ' gorgeous ' looking member of
one of the other families camping there. But Manful proved not
only deeper in his Romany than his appearance warranted, but also
entertaining on the subject of witches, or rather of one witch. A

1 In the original a third section, pp. 91-132, follows this : its interest is, how-
ever, specially for a legislative body, and it has been judged unnecessary to
translate it for this Journal. — Ed.

- Siterus Boswell, son of Thomas Boswelland Kunsaleti Smith, travels under the
name of John Lewis. After the death of his grandfather, Lewis Boswell, known
as 'old Lewis' to the villagers where he travelled, his father was commonly called
Tommy Lewis ; and, with the carelessness of a Gypsy with regard to names, he
adopted the alias for the rest of his life, and was buried at Challow in August 1910
as Thomas Lewis. All his children pass under the name Lewis. Siterus' Christian
name was dropped on the death of an uncle of that name, and replaced by John.

270 A WITCH^ A WIZARD, AND A CHARM

casual mention of the word covihdni drew from him several tales
of the occult powers of Dona, daughter of Manuel (alias Mantis)
Buckland and wife of ' black ' Willy Buckland. Though he stood
in boundless awe of her, or perhaps for that very reason, his own
experience of her, he admitted, had been favourable. Meeting
him some years ago, when with a young man's carelessness he
had squandered the stock provided for him by his father and was
without a penny in the world, she had promised him an
immediate betterment of his lot and increasing good fortune
throughout his life. And up to the present her prophecy had
been fulfilled. He started at once to prosper, and is now in fairly
comfortable circumstances as a travelling show proprietor.

But his cousin Willy Buckland — not identical with Dona's
husband ^ — had fared less happily. When he fell foul of Dona he
was attending fairs with a steam roundabout and other properties
to the value of two or three thousand pounds ; and, though they
were not all paid for, he was enjoying good luck with them. But
at Bampton fair one summer, there was a quarrel between him
and Dona's sons, the latter assaulted him, and he prosecuted
them. Dona was so annoyed, when told of the threatened
prosecution, that she went up to Willy as he sat on the footboard
of his waggon, del'd him in the mui, and prophesied that before
the end of the year he would have but one old waggon left on the
roads. A few months later his engine ran away down a hill,
smashing everything except itself; the engine was appropriated by
creditors to compensate themselves for the portion of the stock for
which he had not paid ; and by the end of the year Willy had
only one old waggon left. The story of this memorable accident
is well known among local travellers, and Willy himself and other
members of his family have often told us about it, though they
do not always mention Dona's part in the catastrophe. Willy
has partially recovered from his monetary losses : but ill-luck
still seems to dog him, and three years running he has lost a
child of almost the same age on almost the same date.

Manful went on to relate an experience which Abraham
Buckland, Willy's father, had of the folly of offending Dona.
They were camping on the same ground, and Abraham had just
had a new bolt put in his waggon, fastening the shafts to the body

^ This Willy is the son of Abraham Buckland and Emily Shaw ; while ' black '
Willy is a son of John Buckland and Fairneti Green, whose mother, Leo, was an
aunt of Abraliain. Manful's mother, Ettie Buckland, is Abraham's oldest sister.

A WITCH, A WIZARD, AND A CHAIIM 271

of the van. Dona, in annoyance at something Abraham had said
or done, told him as he started to move, that, before he got out of
the town, the new bolt would break and he would have an
accident. On the way through the town the new bolt broke and
the waggon was badly damaged. Abraham's daughter, however,
gives a rather ditFerent version. The quarrel was about the exact
limits of their respective coconut-shy pitches at a fair ; and Dona
uttered the curse, ' God send you have three smashes before your
next stopping-place.' In the course of the first day's travel three
breakdowns occurred, — a wheel came off, a new pin was broken,
and something else equally unexpected and disastrous happened.

Dona's fate is that of most witches : she is always in poor

circumstances. But besides poverty, she is, or was, afflicted with

a thorn in the flesh, in the shape of a wastrel son Olfred. Early

in life Olfred, like a certain biblical personage, fell among thieves ;

but with a Gypsy's capacity for falling on his feet, he adapted

himself to his company and took to housebreaking. Some years

ago, when there was a large camp of Bucklands at Gloucester,

Olfred, with two gctjo thieves, burgled a shop there, carrying off

the contents of the till. The gold they buried under the side of a

bridge, and the bundles of notes were thrown into the Severn. In

the morning Abraham was making the round of the vans to

awaken their occupants; but from Olfred's waggon he got no

response. Having ascertained that the waggon was unoccupied, and

apparently had been all night, he informed Dona and ' black '

Willy of their son's absence, and, knowing Olfred's frailties,

suggested a visit to the police-station as the most likely place to

get news of him. Jlis guess unfortunately proved true, Olfred

and his two companions having been arrested. One of the latter

turned king's evidence, took the police to the place where the

money was hidden, Abraham and others following to see the fun,

and laid the blame for the robbery on Olfred, affirming that he

took the chief part in it. On returning to the Avaggons Abraham

commiserated with Dona, saying that it looked like a bes of

sturaben for her son. ' Don't talk like that, man,' was the answer,

' I 've only got to go into court and he'll get off without a penny

to pay.' The case came up for trial, and, in defiance of all evidence,

Olfred was acquitted. Dona of course being present in court.

An even more dramatic scene occurred on the Berkshire downs.
Manful met Dona at the foot of them one Sunday and expressed
his sorrow at hearing that her son, no doubt Olfred, had been

272 A WITCH, A WIZARD, AND A CHARM

arrested on three charges, and was to appear before the
magistrates the next morning with very Httle hope of an acquittal.
Dona took him by the hand and told him that she was going
to the top of the hills to ' wrestle with God and Devil,' and that
her son would be acquitted. She went on up the hills, and
presumably wrestled as successfully as Abraham of old, though
matched with a double adversary, since the next day her son was
acquitted on all three counts. Manful rather illogically inferred
that she had hiken'd her kokeri to the Beng. He might just as
well have assumed that she had hiken'd. her kokeri to ini diri
Duvel, since she treated them with strict impartiality. The
Berkshire downs would seem to be a favourite haunt of His
Satanic Majest}', as it was on the downs near Newbury that he
made his bargain with Riley Smith.^

Oddly it was from a Gypsy, Eli Rose {alias White), who
travels round Newbury and the downs, that we learned at
Reading lately a charm to counteract a witch's spells. His
brother had been bewitched for eight years by a certain old Eliza
— whether Romani or gdji he did not say. She had told him
that the horse he was driving would kick to pieces every trap he
put it in, that any other horse he got would do the same, and that
he would have bad luck in every way. That horse fulfilled its
part of the witch's will, though quiet as a lamb in any one else's
hands. Other horses followed suit, and his luck was as bad as
luck could be till Eli gave him the recipe to cure it. And this is
the recipe. Take a brass pin between your first and second

fingers and, when grasping the witch's hand to shake, seize it in
such a way that those two fingers at least pass between her first
finger and her little finger and rest on the back of her hand,
pressing her two middle fingers in towards her palm.^ Then, while

* Groome, hi Oipsy Tents, pp. 297-9.

" To elucidate the process, which is really simpler than it sounds, an illustration
made from a photograph, for which we have to thank Mi\ F. Shaw, is given.

A WITCH, A WIZARD, AND A CHARM 273

shaking hands and withdrawing your hand, rub those two fingers
downwards towards yourself, drawing blood with the pin between
them from the back of her hand as you do so. The pin is not
essential, if you can rely on your nails to draw blood ; but blood
must be drawn, as that is what renders her powerless.

This belief in the efficacy of drawing a witch's blood is quite

common, and not confined to Gypsies. In Lincolnshire, for

instance, not so very long ago, an unlucky old woman suspected of

witchcraft was forced to sit down on a chair stuffed with pins.^

And the trick of concealing a pin between one's fingers when

shaking hands is one that would readily suggest itself as an easy

method of drawing blood unnoticed, and no doubt is also common.

It is certainly used by Gypsies in Wales as well as England, since

a South Welsh Gypsy, Jack Price, recently admitted to us that he

had used it himself. He professed disbelief in witchcraft ; but

stood in awe of two persons. One of these was a young girl

with whom he had been on affectionate terms: but one night,

when her importunity forced him to inform her that his affection

was limited by fidelity to his wife, they kneeled down together in

a field, and the damsel proceeded to call down curses upon him in

a blood-curdling manner. Why he obligingly kneeled to be

cursed, he did not explain. But the result was that within three

months he lost three horses worth £37, and disaster after disaster

dogged his footsteps for a year. Then he, too, broke the spell by

drawing blood with a pin while shaking hands with her. He,

however, scouted the idea that the position of the fingers was of

the slightest importance ; and indeed, for the mere purpose of

drawing blood, Eli's elaborate directions were quite unnecessary.

On the other hand, it is highly improbable that such precise
instructions should be meaningless: and the position of the
fingers suggests a fairly reasonable explanation. One of the
commonest signs used in Italy to avert the evil eye is to stretch
out one's hand towards the person suspected of it with the first
and little fingers extended and the two middle fingers pressed
back towards the palm with the thumb.^ Now, if Eli's directions
are followed, this is precisely the position which the witch's hand
is caused to assume. It is certainly odd that the witch should
make this sign and not the bewitched ; but it would be impossible

1 Gutch and Peacock, Examples of jirinted Folk-lore concerning Lincolnshire,
p. 77 (Publications of theFolk-Lore Society, No. 63, London, 1908).
^ Cf. Elworthy, The Evil Eye (London, 1895), pp. 259-260.

VOL. v. — NO. IV. S

274 A WITCH, A WIZARD, AND A CHARM

to make the sign and to scratch at the same time ; and perhaps it
was thought that the sign must have some effect whoever made it.
Similar misunderstandings or wilful perversions of superstitions,
which they have borrowed, are not uncommon among the Gypsies.
At least one Gypsy kept an inverted Lent, fasting for several
Fridays after Easter instead of before ; ^ and Leland notes that
they hang horse-shoes with the points up instead of down, as
other people hang them.^ So that there is nothing improbable in
the suggestion that a perverted evil-eye charm has been combined
with the belief in drawing a witch's blood, especially as the evil-
eye superstition is attested among English Gypsies.^

To return to Dona Buckland, it is only fair to add that her
reputation is limited. Siterus and his wife had known her all
their lives, and never before heard of her as a covihdni. But most
of her acquaintances regard her as somewhat uncanny, a reputa-
tion which may be due to her mobile face, her wild eyes, and occa-
sional violent movements. Some remark of ours, when we met
her at Stow fair a year ago, caused her to leap suddenly to her
feet, throw both arms above her head, and with fists clenched,^
eyes rolling, face twitching, and her whole body quivering,
denounce the ' gorgeousness ' of her sister in the next caravan.
She certainly looked wishful enough to utter a curse ; but to our
disappointment she forbore.

There is, however, one person in whom all the Gypsies of this
part of England seem to believe as a wizard, old Josh Loveridge of
Towcester, but they are generally reticent as to his doings.
Among the Bucklands the following strange tale is current, and
each of them asserts that one of the others was eye-witness of it.
Josh's son was arrested for stealing a bundle of faggots — long
faggots, four or five feet in length — and they were brought into
court at the trial. Josh himself attended ; and, as the trial
proceeded, he kept his eyes fixed on that bundle of faggots, and
looked and looked, until the faggots tipped themselves up on end,,
and turning over and over lengthwise gracefully left the court.
After this discreet withdrawal of the corpus delicti, Josh's son was
acquitted ; though why it should be considered less of a crime to
steal an ambulant bundle of faggots than an}' ordinary dead sticks-
is not apparent.

1 Cf. also J. G. L. S., New Series, ii. 279. " Leland, The Gypsies, p. 160.

' Groome, 'The Influence of the Gypsies on the Superstitions of the English
Folk' (Transactions of the International Folk-Lore Conyress, 1891), p. 304; and
Leland, The English Gipsies, pp. 121, 138.

A WITCH, A WIZARD, AND A CHAKM 275

A more elaborate version of the tale was recently told to us by
Nelson Draper, who, however, did not lay claim to being an eye-
witness. According to Nelson the sticks were the property of a
miller, who caught the thief red-handed, and, being a powerful
man, carried him off to his mill and there confined him, while he
sent for the police. The prisoner's wife, hearing of the arrest,
hurried at once to her father-in-law to ask for his assistance. As
soon as she entered, Josh remarked : ' Ah ! So you thought the
jp aro muS would be of some use, did you ? I know what you 've
come about. It's those faggots. Don't worry yourself; it will be
all right. I know when the trial is ; and I '11 be there and get
him off.' At the trial the miller entered the witness-box and glibly
gave his evidence as to the theft and the capture of the thief.
But when asked if the sticks belonged to him — an entirely unim-
portant question, as in any case they certainly did not belong to
the prisoner — he was struck dumb and could not give an answer.
At the same time darkness fell on the room, the faggots began to
whirl round and round, and the magistrates were dumbfounded.
Only one of them retained sufficient presence of mind to stammer
out : ' There is some evil-spoken woman or man in the room. I
acquit the prisoner,' — perhaps the strangest reason ever given for
an acquittal, when guilt had been clearly demonstrated. It is
with regret that we add that a sceptical old tinman, who also
remembers hearing of the trial, will have nothing to say to the
ambulant faggots and the other mysteries, and declares that the
magistrate merely remarked that some power seemed to be forcing
him to acquit the prisoner in defiance of the evidence and of his
better judgment.

Nelson had another tale of Josh's powers. The wife of a gdjo
labourer, somcAvhere in the neighbourhood of Towcester, lost a
half-sovereign Avhich she kept hidden in a purse in a cupboard
behind cups and saucers, and she suspected her sister-in-law of
the theft. But her husband would not believe that it was stolen ;.
and, thinking his wife had either secreted it for purposes of her
own, or spent it, he pogerd ^ her every rati, when he came home —
as apparently was his custom — po§ moto. Getting tired of this
treatment, the woman betook herself to Josh : and in this case,,
too, before she had opened her mouth, Josh remarked : ' I know

^ For this rather rare use of poger cf. the remark ' me jiagero tut' addressed by
the chief of the 'Galician' Gypsies, Nikola Tsoron, to his irrepressible grandson
Todi, when milder and more ordinary threats, '?ne marau tut,' 'me dau tut hule'
had failed in their effect.

276 A WITCH, A WIZARD, AND A CHARM

what you 've come about. It's that half-sovereign : and your
husband has been beating you every night since you lost it.'
After putting a few questions, he inquired if she would recognize
the person whom she suspected ; and, being told that she would,
he answered : ' Then I '11 bring them to you in this room. Look
over your left shoulder, and tell me if you see anything.' The
woman looked and was traserd out of her merijpen to see her
sister-in-law standing behind her. Josh inquired if she had seen
the person she suspected, and she admitted that she had. There-
upon she was asked again to look over her left shoulder, which she
did, and there was nothing there. Once more she was requested
to look, and again she saw her sister-in-law. Then Josh said that
he would plague that person so that on her return home she would
find the half-sovereign put back in the purse in the cupboard,
whence it was taken. But on the road home she would meet a
Gypsy man near the Idcema, and he would follow her and try to
induce her to go to the hice'ina with him. Of him she was on no
account to take any notice, but was to keep ' boring ' on about her
business, or else she would not find the money. On her return
journey she met the Gypsy man, who, Nelson supposed, was the
Beng ; but, mindful of Josh's instructions, she kept ' boring ' on
about her business ; and, when she reached her home, she found the
money in the purse in the cupboard behind the cups and saucers,
precisely where it was when she lost it. Nelson added that at
times he could hardly believe such things to be possible, but, as
Ave knew, there certainly were evil-spoken men and women about
the country : and to that we assented with a safe conscience.

Evil-speaking seems a feeble explanation of these marvels!:
and, though mesmeric suggestion might account for the appear-
ance of the sister-in-law, the meeting of the Gypsy on the road,
and even the magistrate's acquittal in the first case, it could hardly
have operated at a distance on the sister-in-law's conscience and
made her return the money. Nor, unless one is prepared to credit
Josh with the powers of an Indian fakir, could it have made a
large audience see sticks rotate. It is worth noting, perhaps, that
some Scottish Gypsies were once accused of ' casting the glamour '
over a number of people at Haddington, and a Scottish Act of
1579 mentions their power of ' charming,' while De Rochas speaks
of Gypsies of the Basque provinces as mesmerists and clair-
voyants.^ Other tales told of Josh point to mesmeric infiuence

' Cf. J. a. L. S., Old Series, i. 42; New Series, ii. 286-7.

A WITCH, A WIZARD, AND A CHARM 277

too, if they can be believed. For example, when a traveller near
Towcester loses his horse, he does not Avaste his time looking for
the animal, but goes straight to Joshua and explains his difficulty
to him. Joshua inquires whether he would know his own horse,
if he saw it; and the man of course answers with indignation that
he would know it among a thousand, if he only got the chance.
Thereupon Joshua gives him a mirror and bids him look in it; and
in a short while the man sees his horse in a field or a stable, or
wherever it may happen to be. On describing the surroundings
to Joshua he is told where to go, pays his fee, and goes straight
and fetches his horse.

Why the mirror and the rest are necessary is not obvious, since
Josh seems quite capable of seeing things at a distance himself.
At any rate, Abraham's brother, John (alias Shippy) Buckland,
was once camping near Oxford, when a favourite black colt of his
fell ill, and he had to call in a horse-slaughterer. When the man
came, Shippy was seized with a strange whim to kill the horse
himself, and took the pole-axe and did so. Almost immediately
afterwards he moved off towards Towcester, accompanied by
Abraham and his son Leonard, our informant. When they got
near Towcester they met Josh, who at once said to Shippy that he
had had some ivafedi hdk lately, and had had to kill his black
colt with his own hands. Those, however, who are in the habit
of visiting local nomads and know how quickly a comparatively
unimportant piece of news, such as the death of a horse, is passed
round, may not see any great marvel in this last instance of
Joshua's powers. Indeed, that and the following tale suggest
that Joshua knows how to use private information so as to impress
his gullible acquaintances.

Shippy's wife, Mary Buckland, and another Gypsy woman
were arrested some years ago at Northampton for some kind of
swindling, and Joshua offered, if paid for the trouble, to obtain
their acquittal. But Shippy refused to have any 'devil's work,'
and the two women got six months' imprisonment. At the end of
their term, the two husbands and some of their friends drove over
from the place where they were stopping to meet the women on
their release, and, to be sure of being in time, they started very
early, arriving at the gaol before it was light. There in the dusk
they descried Joshua, who, on the previous day, had said he would
be there before them, leaning against one of the gate posts ; and
when he caught sight of them, he urged them to go away ; he was

278 A WITCH, A WIZARD, AND A CHARM

drawing the women out, and they interfered with the operation.
They withdrew in awe, and shortly afterwards Josh appeared with
the two women. The probability seems to be that Joshua knew
they would be released early in the morning, and used his know-
ledge to impress the others with a view to future profit. If so, he
was not altogether disappointed, as the husband of the other
Gypsy woman is said to be one of his regular clients, paying him
a weekly sum when his luck is bad. And he is a person who is
celebrated for the speediness of his recovery after a spell of bad
fortune. At one time a prosperous graiengro in Northampton, he
failed through recklessness, and started on the roads without horse
or van. Yet in a few months he was on his feet again ; and when
in Oxford a winter or two ago appeared to be in flourishing cir-
cumstances. But in the spring he flitted, leaving debts behind
him, and through his own folly his van was seized in payment for
them. Only a few months later, in spite of his being an un-
discharged bankrupt, and having creditors on the look-out for him
at Oxford, the news came down the road that he was having a
waggon of the most costly and elaborate kind built at Reading ;
and in that he is still travelling, seemingly in the greatest
prosperity, and unmolested by his creditors. And the credulous
lay it all to Josh's credit. Leonard Buckland tells me that Josh's
charges are most moderate, only a shilling or so a w^eek, and you
may ask for Avhat luck you like ; ' some of them asks for diamonds
and things.'

Unfortunately we cannot vouch for Josh's personal eccen-
tricities, as neither of us has seen him. But possibly he owes
part of his reputation to the uncanniness of his appearance and
behaviour. He is said frequently to start walking round and
round a person who is conversing with him, contorting his face,
waving his hands, and muttering to himself, and is credited, too,
with ability to form a complete circle of his body round one's
feet, if the spirit moves him so to do, and with other strange tricks,
such as lying down in the street and rolling round one. That is
how he behaved to Kuri Buckland ^ when asking her to marry his
son, and promising that she would be a rani all her life and never
have to work, if she would ; whereas, if she refused, nothing but
wafedi hdk would ever fall to her lot. Not unnaturally, after
seeing him perform these antics in the street, Kuri refused to
have such a father-in-law, and married one Jack Hicks; and

' Daughter of Teni Buckland, who was an aunt of Abraham.

A FIFTH BULGARIAN GYPSY FOLK-TALE 279

certainly the latter part of Joshua's prediction was fulfilled.
They had two children, one born blind and the other paralytic.
Jack died not long after the birth of the second, and Kuri
dragged on a poverty-stricken existence till her death some years
ago, at a comparatively early age. There is little wonder, therefore,
that even incredulous Gypsies have a fear of offending Joshua, and
declare they would give him their last shilling, if he asked for it
sooner than incur his displeasure.

IV.— A FIFTH BULGARIAN GYPSY FOLK-TALE

Recorded by Bernard Gilliat-Smith

Introduction

This tale was taken down on the 20tli of one of the summer months of 1909,
at Sofia. Pasi Suljoff heard it a few days before from au old man of eighty years
{oxiovardes herUngoro jiliuro manns vakerghjds adiha i)aramisi), and hastened to
communicate it to me. I had been out early before breakfast alone with my
horse, galloping over the plains under Mount Vitosh, and trying to teach the
grastoro a little Romani. Pasi Suljoff was sitting on the doorstep when we returned
home, and begged me to take the paramisi from him while it was fresh in his mind.
I spent the rest of the morning with him. Well I remember the enthusiasm I
felt as the tale slowly unravelled itself, in all its pure Romani, onto the large
pages of Legation foolscap.

There are many people who do not appreciate these fairy-tales, call them
childish and insipid. Perhaps it is because they do not have to linger fondly
over each sentence as I was obliged to do in those days when I was but graduating
in this Eastern dialect of Romani. I have heard men say that those who do not
like fairies and fairy-tales and pine trees are not nice people. And yet these
same people have told me that these Sofia Gypsy fairy-tales are insipid.
Is it that they can only admire the Gypsy maiden when she has been
despoiled of nearly all that, to some of us, gave her her charm, when she has
"become a fine, gorgeous person? Fairy-tales are dished up to suit modern
requirements, the crudeness, the harshness, the sudden, unexpected tenderness,
abandoned almost as soon as uttered, the harmless ' indecencies,' are all carefully
removed ; but it is no longer the wayward, funny soul of humanity that is
speaking, but something quite different, something which smells of influences
more familiar to us, more within the range of our every-day horizon. After
reading such a doctored tale we are no nearer to understanding the old meaning
of the legend, but remain comfortably nestled and cosily settled in our little
modern frame of daily routine, — 'and, dear me, there's the dinner bell ! '

However, I feel convinced that there are members of the Gypsy Lore Society
who will appreciate the story of Batim, especially those who will read it in the
original text.

280 A FIFTH BULGARIAN GYPSY FOLK-TALE

E Batimeskeri Paramisi.

1. Sine jek thagdr, isi-da les jek gras, odollce-da grastes niko
nasti dikhdl ; sddejek sliiga isi, ov dzal pas les dndo ax^ri, aver
nijek jak nasti dikhel les. Odovkd-da gras nandi, ami si xpddkoro
chavo.

2. Isi-da e thagares star rakljd. Ikistile o rakljd ki sofa, be.Ue
si, tha khuven gergiji. Dinjds o raklo dndo a^sri pas o gras,
igalghjds leske akhorentsa lehlehies, tha dinjds te ^al o gras, tha
jek kakdvi serheti. Sar te del andre i sluga, phuterghjds o vuddr,
dikhljds e thagareskeri phureder rakli e grastes, o gras-da aslo
maili Idke. raklo del e grastes o serheti, ov na piel. Pdle ov del
les, pdle na piel. Gelo i sliiga: " Thagdr a, the thagaribndsa, sa
to gras dav les serheti, ov na piel." Phucel e slugds o thagdr:
" Dikhljds-li dek dzeno e grastes, kdna dinjdn andre pas les?" —
" Thagdra, the thagarihndsa, sa te rakljd sine ki sofa, mozebi
lendar dek dzeni te dikhljds." " Vikine-ta me rakljen."

3. Vikiyghjds i sliiga e rakljen, ale pas o thagdr. Thoghjds e
rakljeijge dndo fides e starerjge-da akhorentsa lehlehies. Bichalgh-
jds te den ko gras te ^fd. Anddr kdskere futd ka^dl, Idke maili
aslo. Oi dikhljds les. I tsikneder phen dinjds, o gras na ^P^l ; i
str4no phen dinjds, o gras na %«-?; i treto phen dinjds, o gras
na xpd ; i Udrto, i ndi-phureder dinjds, o gras ^fdjds. thagdr
leske dinjds la, e chaid.

The History of Batim

1. There is a king, and he has a horse, and no one can look at that horse ; there
is only one servant who goes near it in the stable, no other eye can see it. And
that beast is not really a horse, but the son of an ogre.

2. And the king has four daughters. The daughters came out on to the balcony,
are seated and embroidering. The stable-boy entered the stable, went up to the
horse and gave it leblebi with nuts to eat and a kettle of sherbet. As the servant
entered, he opened the door and the king's eldest daughter saw the horse, and the
horse remained enamoured of her. The boy gives the horse the sherbet, it will not
drink. Again he gives it the sherbet, again it refuses to drink. The servant
went : ' King, by your Dynasty, I repeatedly give your horse sherbet, and it
will not drink.' The king asks the servant : ' Did any person see the horse, when
you entered to it?' '0 King, by your Dynasty, all your daughters were on the
balcony, perchance one person of them may have seen it.' ' Call, then, my daughters.'

3. The servant called the daughters, they came to the king. He placed in
their aprons, the four of them, leblebi with nuts. He sent them to feed the horse.
From whose apron he will eat, of her he is enamoured. She is the one who saw
him. The youngest sister gave, the horse does not eat ; the second sister gave,
the horse does not eat ; the third sister gave, the horse does not eat ; the fourth,
the eldest, gave, and the horse ate. The king gave her to him, his daughter.

A FIFTH BULGARIAN GYPSY FOLK-TALE 281

4. Thoghjds o thagdr e 6hai(i dndo ax^ri, pas o gras. I chai
phenel : " Devla-le ! Mo dad dinjds man grasteste ; sar akand Jc
uxtjel, ta mdnsta jek t' ovd ? " gras uxtino, chitjds pi morti,
aslo jek inanuS. (De man, I)4vla, dui jakhd te dikhdv les !)
Thdhljol pekjol, sukdtar.

5. Gelo paS i rakli. ASloldsajek. gras jjhenel : " Su7i mdnde f
Tasjd me k' ikljovav sdde ande zelsnone se)(jen, thai teldl man
zelsno gras. Kanakhdv tasjd turjdl te daddskere pialdtes. Te
phenjd kapheoien : " D^vla ! Mo dad me plienjd nasti ne-li
dinjds manuseste ? Ami mi phen geli, geli, grastes liljds ! ' Tu,
sakin, te na ')(0')(dvghjoves te vakjeres kai me sinjom to fom ; zerre
j)dsle, edeki-da koves mdyge fomni, thai demirden (srastestar)
tservulja te keres, srastestar rovli te keres, ta te rodes t' arakhjes
man Cine-Tiia-cine-dzeza-davulja."

6. Naklo harjg 'cokd: — " Maygdv tut te na vakjeres. Tasjd
kanakhdv sdda ande parnen, thai teldl man parno gras. Te
phenjd kaphenen tuke: 'Mi phen, elaba, te lelas asalkes tha the
phendv lake hrdvos. Ami 6i geli liljds grastes ! ' "

7. Nakjel o ram Idkoro ; o phenjd aprasdn la, kai liljds grastes.
Kdna adikd pe phenjeyge: "So si-ce / Adavkd kai naklo, e
p>arne sej^jensa, thai e parne grastesa, ov ulo mo rom."

8. Blev4lilo. GeU-peske. " E, sar," ofom phenel," ne-li pheyghj dm
ta te na vakjeres ? E, fomnije ! srastestar tservidja te keres,
srastestar rovli te keres, ta te rodes Cine-ma-cine-dzeza-davulja,

4. The king placed the girl in the stable, near the horse. The girl says : '
God ! My father has given me to a horse ; now, how will he arise and become
one with me?' The horse arose, cast its skin, remained a human being. (Give
me, God, two eyes to behold him !) He shines and burns with beauty.

5. He went to the maiden. He became one with her. The horse says : ' Hear
me ! To-morrow I shall go out dressed all in green garments, and under me a
green horse. I shall pass to-morrow around your fathei-'s j^alace. Your sisters
will say : " God ! Was not my father able to give my sister to a human
being ? But my sister went, and went, and took a horse ! " You take care, do not
give yourself away and say that I am your husband ; or afterwards, though you
be my wife, you will make shoes of iron and a staff of iron, and you will search for
me till you find me (in the land of) Clne-ma-cine-dzeza-daviilja.^

6. So happened then thus : 'I beg you not to tell (them). To-morrow I shall
pass (dressed) all in white, and under me a white horse. Your sisters will say to
you : " Had my sister taken such an one, I would have said bravo to her. But
she went and she took a horse ! " '

7. Her husband passes ; the sisters mock her because she had taken a horse for
husband. Then she to her sisters : ' What then ! That one who passed in
white clothes and with a white horse, it is he who became my husband.'

8. Evening came. They went away. ' How now,' the husband saya, ' did I
not tell you not to say anything ? Ah, wife ! you must make shoes of iron and a
staff of iron, and search for me (in the land of) Cine-via-clne-dzeza-davulja until

282 A FIFTH BULGARIAN GYPSY FOLK-TALE

ta t' arakhjds man." Frrrrr ! adavkd, o gras, urjdnilo, geld-peske
pas pe daid. DikJdjds i dai, liljds te rov4l : " nno Bdtim, alo-
peske ! "

9. Uxtini adikd, kerghjds-peske srasUstar tservidja, srastestar
rovli ta tsidinjds Cine-ma-cine-dzeza-davidja, te rodel les. Des
berS drom phirel, ta ko des-u-jek arakhljds les. Dikhljds jek S6sma ;
hesti dzi odolke Sesma. Odolke-da rakleske, e Batiinjhke, jek
sluga anel seko dies pani tasosa, katdr i cesma. PhuSljds i chai :
" Kdske kales pani an adalke tasos." " Isi jek raklo, Bdtim,
vikinen les." " An-td, ta te pidv anddr adavkd tdsos pani."
&i na maygljds te piel, aini mukhljds pi aygrusti dndo tdsos.
'xizm.etkjdri-da, e Batimjeskoro, na dikhljds dndo tdsos i
aygrusti.

10. Vszdinjds te pi6l, o Bdtim, pani. So te dikhel ? /
aygrusti, e romnjdkeri, dndo tdsos! Vikinjds, o Bdtim, pe
slugds : " Ko sin4 ki desyna ? " " Isine jek terni hori." " Vikine-
ta la, pas man, ta avel." Geld o raklo : " Ma, vikinel tut, o
Bdtim."

11. " E, ne-li pheyghjom tut, kdna kanakhdv m,6, tu, te phen-
jdrige te na vakjeres, kai me sinjom, to fom ? " " E, 'xPX'^'^Q^j^^om,
vakjerghjom." " Kaavel Tiii dai, ka^dl tut." Del la jek kofedini,
kerel-la suv, o Bdtim, thovel la pe h^rkdste.

12. Av6l sar avel i dai: " Lelei, terno mas aid mdyge." Kand
o Bdtim : " E, nene, so kakjeres, kai a^dljan ? " " E, Sinko, so
kakerdv ? Akatdr ka^dv la, paldl kaxHjdv la." " Ndne," a Bdtim

you find me.' Frrrr ! He, the horse, flew away, went to his mother. The
mother saw and began to cry : ' my Batiiu has returned ! '

9. She, the wife, arose, made herself shoes of iron and a staff of iron, and
travelled (to the land of) Cine-ma-cine-dzeza-davidja in search of him. She treads
the road for ten years, and in the eleventh year she found him. She saw a fountain ;
she sat down near that fountain. And every day a servant brings to that youth,
to Batim, water in a pail, from the fountain. The girl asked : ' For whom will
you take water in that pail 1 ' ' There is a youth, Batim they call him.' ' Bring
here, that I may drink water from that pail.' She did not want to drink, but she
let her ring fall into the pail. And the servant, Batim's servant, did not see the
ring in the pail.

10. Batim raised the pail to drink water. What does he see ? His wife's ring
in the pail ! Batim called his servant : ' Who was at the fountain ?' ' There was
a young bride.' 'Call her, that she may come to me.' The boy went: ' Hela,
Batim calls you.'

11. ' Ee, did I not tell you that when I passed you were not to tell your sisters
that I am your husband?' 'Ee, I gave myself away, and told them.' 'My
mother will come and eat you.' He gives her a blow and turns her into a needle,
does Batim, and pins her to his breast.

12. His mother comes : ' Olelei, young flesh has come to me.' Now Batim :
' Mother, what will you do, now that you have guessed ? ' ' What will I do,

A FIFTH BULGARIAN GYPSY FOLK-TALE 283

phenel, " t' iJcatdv la aygldl tide, kazax^s-li tut kite ? " " E, Slnko,
ndna zaxd-onan." " Xa sov^l, Nettie, itprdl ondnde, ta t' inandinav
tut." " E, Sinko, te zaxdva-man, Sinko, Idte, tu te lYierds." Xaljds
sovel uj^rdl les. Del la jek kofedini o JBdtivi, kerel la rtianus,
" E, luhnofije ! So ternd mas aid mdyge. Anid so te kerdv, kai
uprdl Trie Batiinj4s sov6l ')(filj6in ? Sunes ondnde, luhnije !
Tasjd mangdv akikd kdtsa te roves, te roves, sa dsfes te pJteres la.
Hemen na 'pherghjdn la dsfes, som avdv ka^dv tut"

13. Geli i chai ki kdtsa. Therdi si ta rovel. 6i ravel, i
kdtsa nandi pendzdr, kai si inakli dsfes. Hek okotdr aid o cho :
" Soske rovS-ce?" 6i: '^ Sar te na rovdv? Ti dai pheyghjds :
akikd kdtsa, dzi kai avel, Tnaygjel mdndar sa dsfes te pherdv la ! "
" U, delinije, le-ta o tenekjedes,pher la pani." FhergJijds la pani.
" Dza-ta, le mdyge jek cuvdli Ion." Liljds o Ion chordjds dndi
kdtsa. B5rkiyghjds, sa hildnilo o Ion. Liljds ^ctfi, thodjds pe
dhibdte. Tamdm isi londo, sar a dsfes.

14. Heke okotdr, avel i dai, e Bathnjeskeri : " Sdr-^e, luhnije,
pherghjdn-li i kdtsa dsfes?" " Pherglijom, Nene." Geli, so te
dikhel ? " Ko sikaghjds tut, to kx'dl-da te ^fd, mo k)(id-da te

15. P die dndi tasjarin: " Luhnije, kmes mdndel Tasjd, dzi
kai avdv, maygdv tutar akavkd sardnd-u-jek oddya te pherds
pord, thai epkds-da te dclijol. Hem Sunes mdnde, dzi kai avdv,

Sinko ? First I will eat her, then I will void her.' ' Mother,' Batini says, ' if I
bring her out before you, will you attack her ? ' ' Sinko, I will not attack her.'
' Swear an oath over me, Mother, that I may believe you.' ' If I attack her,
Sinko, may you die ! ' She swore an oath over him. Batim gave her (the wife)
a blow and turned her into a human being again. ' Ha ! you little harlot !
What young flesh has come to me. But what can I do, for I have sworn an oath
over my Batim. Hear me, you harlot ! To-morrow I wish you to cry and to cry
until you completely fill that tank with tears. For if you have not filled it with
tears, as soon as I come I will eat you.'

13. The girl went to the tank. She stands there and cries. She cries, and
you would not know that the tank was even smeared with tears. Behold there
came the boy (Batim) : ' Why are you crying V She : ' How can I help crying ?
Your mother has said she wishes me to fill up this tank with tears before she
comes.' ' Ooo, you silly, take the pail and fill it with water.' She filled it with
water. ' Go, fetch me a box of salt ! ' She fetched the salt, and poured it into the
tank. She stirred it and all the salt melted. She took a little and put it on her
tongue. It is exactly as salt as tears.

14. Behold there comes the mother, the mother of Batim : ' How then, you
harlot, have you filled the tank with tears?' 'I have filled it, mother.' She
went and what does she see ? ' He who showed you, may he eat your excrement and
my excrement! '

15. Again on the morrow : ' You harlot, do you hear me ? To-morrow, before
I arrive, I wish you to fill up with feathers these forty-one rooms, and let half

284 A FIFTH BULGARIAN GYPSY FOLK-TALE

heTnen n arakhljom, kax<iv tut." Geli adikd. I chai akanci
besti si ; akatS 'poi- dikliel, lei les ; okot6 por dikhel, kidel les ; thai
sa rovdl. Hekje okotdr, o Bdtim avel. " Soske rov4-^e ? " " Sar
te na rovdv ? Ti dai maygjel akalkd oddyes, o sardnd-u-jek sa
te pAerd.^; pord." " U, delinije! Soske roves?" "Sar te na
rovdv, kai pheyghjds som avel ka^dl man ! " " Ikel avri. Te
pistines : ' Man kusldr, elan cirikle,' te phenes, ' Bdtiin ulo.'
Sa a^ukd te pistines, so si kusjd, so si cdvkes, urjavde kaaven,
nayge k' ikljon. Kapheres sa oddyes, epkas-da kadchjol."

16. Hekje okotdr ali i phuri: " Kerghjdn-li (fe, luhnije?"
" Kerghjom, Nene." " Ko sikaghjds tut, to k-x^ul-da te %a^, mo
kxul-da te %a^."

17. Fdle dndi tasjarin. Bidv kakerel, i phuri, ta kakaninel

pe phralen thai pe phenjd ko hidv. " Sunes mdnde, lubnije,

tasjd te dzas, te vikines me phenjd, te phenes kai bidv kerdv."

Amd i phen-da si Idkeri, %akt. " Laces, Nene." "Som na geljdn,

kaxdv tut." BeHi si i chai, rovel. A16 o Bdtim: "Soske roves?"

" Rovdv. Ti dai bWialel man pe pJtenjdte, te kaninav la biaveste."

"Sunes mdnde," o Bdtim phenel. " Tu kadzds, amd te dikhes te

si o jakhd phife, 6i sovel ; te si o jakhd phanle, 6i dikhel. Thai

ki Uvo cuH chai piel, ki desno cuci murs pi4l cuci. Tu som

geljdn katdr i levo rik te les e chaid, te thoves ki desno cuci ; katdr

i desno rik te les e chaves te thoves ki levo cuci."

remain over. You hear ine now, if I do not find (it done) by the time I return, I
shall eat you.' She Tvent. Now the girl is seated ; here she sees a feather, and
takes it ; there she sees a feather, and gathers it up ; and all the time she is crying.
Behold yonder comes Batim. ' Why are you crying ? ' ' How can I help crying ?
Your mother wishes me to fill up these forty-one rooms all with feathers.' ' Ooo,
foolish one ! Why are you crying ? ' ' How can I help crying, for she said as soon
as she returns she will eat me.' 'Come out. Call out: "Come, pigeons, come
sparrows, Batim is here." If you continue calling out like this all the pigeons and
all the sparrows will come clothed and will go out naked. You will fill all the rooms,
and half will remain over.'

16. Behold the old mother comes : ' Have you done it, you harlot V 'I have
done it, mother.' ' He who showed you, let him eat your excrement and my
excrement ! '

17. Again on the morrow. The old mother will celebrate a wed ding- feast, and
she will invite her brothers and her sister to the feast. 'Hear me, harlot,
to-morrow you will go call my sister and tell her I am celebrating a wedding-
feast.' But the sister too, her sister, is an ogre. 'Good, mother.' 'If you do not
go I will eat you.' The girl is seated, and crying. Batim came : ' Why are you
crying?' 'I am crying. Your mother is sending me to her sister, to invite her
to the wedding-feast.' ' Hear me,' Batim says. ' You will go, but if you see that
her eyes are open, she is asleep ; if her eyes are shut, she is awake. And at the
left breast a girl is sucking, at the right breast a male is sucking the breast. As
soon as you arrive, take the girl from the left side and put her to the right
breast ; from the right side take the boy and put him to the left breast.'

A FIFTH BULGARIAN GYPSY FOLK-TALE 285

18. 6i-da, Sur/ghjds ; dzaygdlili i -xala: " 0, amd ternd mas
aid 7ndr)ge ! Avid so te kerdv tilke ? Ko sikaghjds tut to k^dl-
da te x'^l, ono k')^id-da te %ai / " Geli-peske.

19. " Sar-ce, luhnije, kaniyghjdn-li?" " Kaniyghjdm, N4ne."
Ko sikaghjds tut to k^iil-da te '^al, mo k^dl-da te ')(al ! SunSs

Tiidnde, luhnije; tasjd kadzds one jphraUii te kanines biaveste.
'Te 2yhenes, 'But sastiiie te 'plienjdtar, te avds ko bidv.'"

20. Pdle adikd heUl, rovd. H4lje okotdr o Bdtim avel :
" Soske rove-6e ? " " Sar te na rovdv ? Ti dai biShalel m,an j)e
phraleste, vikinel biaveste." " Md-dara, le-ta tuke kotord, patjdr
te vast^nde. Ov, i furni sa pe lesjesa Sulavel. Tu som geljdn te
phenes : ' 0, Aga-le, te vastofi istharghjdn ' ; te thoves dndo vastd
andekhora o kotord. Ov nandi kaza^dl-pes tute."

21. Dikhljds la.. " 0, so ternd mas aid mdrjge! Amd so te
kerdv tut ? Ko sikaghjds tut, to k/x^^ll-da te '^^al, mo k^ul-da te
Xal ! " Geli-peske. " Sar-ce lubnije, geljdn-li ? " " Geljdm,
Nene !" " Tut, ko sikaghjds tut to k^ul-da te 'xfd, mo k^iil-da te

22. Andi tasjarin lile pes, o Bdtim thai i chai naSen Idtar.
Hekje okotdr avel i dai : " Bdtim ! Bdtim ! " Ni Bdtim, nandi,
ni niko nandi! "Lubnije! Lubnije!" Ni lubni nandi, ni
Bdtim nandi ! So te diJchel ? Peli paldl len te resel len.
Bdtim phenel pe fomnjdke : " Irin-ta-^e, diJch paldl tute ko avel."

18. She heard, and awoke, the ogre : ' Ho, ho, young flesh has come to me !
But what can I do to you ? He who showed you, may he eat your excrement and
my excrement ! ' She went.

19. 'How then, you harlot, did you invite her?' 'I invited her, Mother.'
' He who showed you, may he eat your excrement and my excrement ! Hear me,
you harlot ; to-morrow you will go invite my brothers to the wedding-feast.
Say : " Many greetings from your sister, and may you come to the feast." '

20. Again she is seated and crying. Behold there comes Batim : ' Why are
you crying ? ' ' How can I help crying ? Your mother is sending me to her
brother to call him to the feast.' ' Fear not, fetch pieces (of cloth) to bind your
hands. He always sweeps out the oven with his carcass ['Q. As soon as you have
arrived, you will say : " master, you have burnt your hands " ; and you will
immediately put into his hands the pieces. He will then not attack you.'

21. He saw her. ' 0, what young flesh has come to me ! But what can I do ?
He who showed you, may he eat my excrement and your excrement ! ' She went.
(The ogre-mother) : ' How now, you harlot, did you go ? ' 'I went, Mother.' ' He
who showed you, may he eat my excrement and your excrement ! '

22. On the morrow the girl and Batim arose and ran away from her. Behold
there comes the mother : ' Batim, Batim ! ' But there is no Batim, nor anybody !
' Harlot, harlot ! ' But there is no harlot, and no Batim. What does she see ?
She set out after them, to catch them up. Batim says to his wife : ' Turn
round, look behind you who is coming.' 'Ei, Batim ! Your mother is coming.
With fire and smoke she has put out her tongue from her mouth, and from very

286 A FIFTH BULGARIAN GYPSY FOLK-TALE

" Ei, Bdtim ! Ti dai avel. Jagdsa, thuvesa pi chih ikalghjds
anddr o imii, ^oZjd^ct?' svitkes ikljon." So te dikMl o BdtiTn?
Kai avel i dai, kerel pe fonmjd furni, ov kerel pes furundzis,
ta tharel i furni. Hekje okotdr, i dai nakjel. " Furnndzi-he, na
dikljdn-lijek dzuvli, t' ek murS te nakj^nV I luhni fdrni aM,
o fom furundzis aUo. " Ake, thardv i furni, ta mafo te pekdv."
Irisdjli napdlpale.

23. Kidel pes, lei pe fomnjd. Pale tsidinjds o Bdtim ; naSen.
Dikhljds i dai, pdle peli paldl len. " Irin-ta-^e, ta dikli avel-li
dSko paldl aradn ? " So te dikhel ? I dai avd sar avel ; ha akate,
ha okote, te resel len. NaM resd len. Kerd pe fomnjd, o Bdtim,
gjoli, ov dchjol pdtitsa. Ali i dai : " E, Bdtim., akatkd te gazinav,
te pifOf6 kagazinav ; okotkd te gazinav to dumord kagazinav.
Pdle, te dzandv kai si okikd luhni, okotkd te chidv te mudardv la.
Ame te si pdle mo Bdtim, ka(Viidv, kaSaladv les, kamerel ; posle,
so te kerdv ? " IrisdjU-peske.

24. Dzal, kidel pes o Bdtim, thai i fomni, pdle nasen. Pdle
dikhel i dai ; del nasibd paldl len, nasti ne dikhen la, so za^or-
tinde. Ov-da, o Bdtim, so te dikhel ? Paldl pes i dai resel len vice.
Ov-da so kakerel ? Kerd pes gjuli, kerel pe fomnjd Hpka. Ali i
dai: "E, Bdtim, te chindv i sipka, unoste sinjdn tu; te 6hindv o gjuli,
tnoste sinjdn tu. Te dzandv akand kai o gjuli sinjdn tu, kai i
sipka si luhni, t' ikaldv la korenjdnsa. Ami, Sinko, ne-li de-yi'^ijdn,

rage sparks come forth.' What does Batim see ? As his mother is coming, he
turns his wife into an oven, and makes himself a baker, and lights the oven.
Behold the mother passes. 'Baker, have you not seen a woman and a man
passing ? ' The ' harlot ' had become an oven, the husband had become a baker.
'Behold I am lighting the oven, that I may bake bread.' She returned back
again.

23. He makes ready, takes his wife. Again Batim sets out ; they flee. The
mother saw, again she started after them. 'Turn round, see if any one is coming
behind us,' What does she see 1 The mother is coming, coming ; now on this
side, now on that, endeavouring to catch them up. She is unable to catch them up.
Batim turns his wife into a pond and he remains a duck. The mother came :
' Ah, Batim, if I tread here I shall trample on your feet ; if I tread there, I shall
trample on your back. Moreover, if I knew that yonder (the duck) was that
harlot, I would cast (a stone at her) and kill her. But if on the other hand it is
my Batim, I should hurl (a stone at him) and strike him, and he would die ; and
then what should I do ? ' She returned.

24. Batim goes, gathers himself together, and the wife, and again they flee.
Again the mother sees, and starts running after them, and they are unable to see
her, because they are talking together {lit. what they have started speaking).
And Batim, when he looks behind him, the mother catches them up already.
And what will he do ? He makes himself a flower, and his wife a wild rose-bush.
The mother came : 'Ah, Batim, if I cut the rose-bush it may be you ; if I cut the
flower, it may be you. If I now knew that the flower is you and that the rose-bush

A FIFTH BULGAEIAN GYPSY FOLK-TALE 287

ne-li naSti hildkoro heUs ? 6i hate, tu-da othe. Na^ti hildJcoro f
E-ga, Sinko, rupuvale fojdsa mafo te x'^'^y froljale 6arestar zumi
te %«7i. But sastibndsa dzan: xP'ldli t' ovel tuke, Bdtim, mo
thud, so piljdn les. Thai so dikhljoTn tut, thai so harjarghjdm
tut, 'xj^hili kerdv tuke."

25. Irisdjli, geli-2')eske. Kiden-pes akalkd, o Bdtim thai i
romni. Geld kai gele dzi ande jekhe dizd. U^tino o Bdtim,
sardnda dids, sardnda ratjd hidv kerel; %aT^, pien, rikonds
kokalos na den.

oradA masAl, BURADA salik.

is the harlot, I would tear it out by the roots. But, Sinko, do you not love her,
and cannot live without her ? Where she is, there you are also. You cannot be
without her. Ha ! Sinko, may you both eat your bread with a silver spoon, and
your soup from a golden plate. Go with much health ; and may my milk, which
you drank, be a blessing to you. I who first saw you, and reared you, my
blessing on you.'

25. She returned, and went. They, Batim and the wife, gathered themselves
together. They went and they went till they came to a city. Batim arose, forty
days and forty nights he celebrates the wedding-feast. They eat, they drink, and
give no bone to the dog. 0. M. B. S.

Notes to the Text

§1. x"'^'» • • • Bulg. = 'ogre.'

§2. s6fa . . . PaSi Suljoffsaid this word meant 'balcony.' It is Turkish for
' hall,' 'anteroom,' from Arabic.

§ 2. khuv6n gtrgifi . . . Turkish gerlcef, from Persian il^ ,1^

§2. aSl6 maili IciJce . . . Turkish-Arabic 7waiZ= 'inclining towards.'

§ 2. dzeni ... In this dialect both dzend and dzeni are found.

§ 3. dndo fates . . . Turk, fiita, with usual Greek plur. for loan words in a.

§ 3. anddr kdskere futd kaxdl . . . Futd is the oblique case governed by anddr.
Kdskere is the oblique case of ko, kon. Cf. Paspati.

§ 4. Paragraph 4 is a good example of straightforward pure Romany. The
sentence in brackets, ' Z)e vian, D6vla, duijakhd te dikhdv les, is an interruption of
the narrator, or as PaSi Suljoff prettily put it, the story here speaks. Thdhjol
pikjol is a well-known expression, found also in Gjorgjevi6's Servian Gypsy tales.
Sukdtar = Sukarihndstar.

§ 5. Tu, saktn . . . sakin is Turk. = ' take care.'

§5. x^Xfi^g^joves . . . 'to give oneself away,' 'be deceived,' 'be the laughing-
stock of men.' (See Paspati.) xox^^'-'-^ has only come to mean 'to lie' in so far
as lying is deceit. Its literal meaning is 'to cause to be laughed at,' not 'to cause
to laugh,' cf. ktrjardv, 'to cause to be made.'

§ 5. demirddn ... is Turkish for srasthtar. Iron is sras in the Sofia dialect.

§ 5. tservulja . . . Paspati's tchervulia, p. 535.

§5. dtne-ma-cine-dMza-davulja . . . Turkish. Cin-u-3Iaci7i = the whole of
China proper. Dz4za is 'punishment,' david, 'a big drum,' but I cannot satis-
factorily explain the latter half of the expression. Gin-u-Macin is also used
among the Arabs of Bagdad in fairy-tales as a far-off land of wonders.

288 A FIFTH BULGARIAN GYPSY FOLK-TALE

§ 8. urjdnilo . . . The past particle of ' to fly ' is generally urjdnilo ; of 'to
dress' it is usually urjavdd (see § 15). In the present tense, 3rd pers. sing., the
former is urjcil, the latter urj6lpes, but urjavd pes is more common.

§ 12. kai axdljan . . . for axdliljan (see Mik. vii. 5). I am writing these notes
in Varna, and have already had some occasion to study Eastern Bulgarian Romani,
which differs considerably from the Western dialect as found in Sofia. Here
axdijovav is unknown. They use hakjaniv or xa^'i*''"'") which must be referred to
the Rumanian Romani chakhiardu, hakjardU, and Hungai-ian Romani hacar
(Mik. vii. 60).

§ 12. sa dsfes te pher6s la . . . Sofia Romani uses a Greek form of plural for
this pure Gypsy word. In Varna they say asfd, as it should be.

§ 13. Therdi si ta rov6l . . . My MS. has distinctly an h in therdl. Miklosich
remarks that the h should be there if one refers the word to Sanskrit dharati.

§ 13. i kdtsa nandi pendzdr, kai si makll dsfes ... I have never seen the form
pendzdr in any other dialect. It is probably only used in the expression nandi
pendzdr, meaning 'it is not known, knowable or observable.' It is thus a transla-
tion of the Turkish hdli d6il, which Pasi Suljoff quoted as its explanation. He
also gave me the Bulgarian ne se pozndva as an alternative. This means ' it is
unrecognisable.' Pendzdr must therefore be considered to be an adjective. For
the rest the verb pendzardv is found in this dialect both in the Active and in the
Passive, as in Paspati.

§ 13. Sdske rove-ce 1 . . . The disappearance' of the s, so common in [more
corrupt dialects, is very rare here.

§ 13. le-ta tenekjides, pher la panl . . . Two tins are used for carrying water,
one in each hand. The noun, though in the plural, is felt to be a collective singular.
Hence pher la pani.

§ 13. jek cuvdli Ion . . . Turk, cuvdl. But they also use the pure Romaui
gon6.

§ 13. xa bildnilo o Ion . , . Paspati, also, has bildniovav, bildni(ni)lo, but he
says, of the primitive verb bildva, that it is only used in the past part, biland.
However, bildl, 'it melts' (intrans. ), does exist in Sofia. Because it is not found
in Paspati, Miklosich (vii. 22) seems to think it incorrect in the Hungarian
dialect. Bildl is not a contraction from a * biljovd, but is as regular a third pers.
sing. pres. as dzal.

§ 15. Pdle dndi tasjarln . . . Tasjarin adds yet another form to the manifold
variations of the word used by all Gypsies to mean 'to-morrow.' The nearest
approach to tasjarin is probably Rumanian Romani teserin, de teharin. The Sofia
dialect also has tasjd dndo javln, and tasjd but javin6. The meaning oi javini in
Sofia is that given to it by Paspati's Gypsies, and it is most probably the equivalent
of the Sanskrit ydmini. See Paspati, p. 588.

§ 15. Ikel avrl . . . Rare, for imperative ikljov. Compare ifjal, used as an
imperative in Sofia =' bring out,' on analogy with ikdl, imperative = ' take out.'
Here a little dissertation on these difTcrcnt forms seems necessary. Nikdva, ' I go out '
(see Paspati), is the verb from which so many forms have been derived, whilst
other words have been confused with those forms by analogy. Nikdva forms
nikavdva, in Sofia ikaldv, 'I take out, extract.' Thus ikdl is here quite a regular
imperative. In Varna the n has not gone. They say inkdlel, ' he takes out ' (also
meaning to dismiss a servant, e.g. inlcaldi les), like Paspati's nomads. Igdl is by
analogy, for they also use it as a third pers. pres., e.g., but baxt t'igdl tuke, 'may
much luck attend you, accompany you, lead you out.' They also say Zipav, ligdl,
wliich somehow reminds one of ligervava, liged'as, etc., of other dialects, though
these are generally referred to Hindu Udzdnd. However, the Sofia dialect also uses
igdlel, third pers. sing., and also ingjaril, which brings one at last to the true
origin of the word, Paspati's anghia kerdva and anghiardva, or (nomad) andardva,
a causative of andva.

§ 17. te si o jakhd phir4, 6i sov6l ; te si o jakhd phanM, 6i dikhd . . . Phiy6 is
another case where I noted the existence of ph, as above l/t, where Miklosich

THE LANGUAGE OF THE NAWAR OR ZUTT 289

expected to find it. See Mik. viii. 47, where he gives Bohemian phrad^as and
Polish psirau. The above-qvioted sentence is found as follows in Paspati, p. 434 :
Te isi l^nghere yakd pinr6, ol isl sutt6, te isi banl6 l^nghere yakd, i»i djangani.

§20. Ov, i filrni sa pe le§j4sa Sulavil . . . Turkish-Roniani word /e?j= 'carcass. '
But I am doubtful as to this passage.

§ 24. froIjaJi. caristar zumi te xnn . . . /roljald is the usual adjective for ' golden.'
But they also use 8omnahun6. The noun is somnakdl. It is remarkable how some
M'ords disappear from a dialect. In Varna the word has totally disappeared save
in the stereotyped form : o somndl phurd Devil.

v.— A GRAMMAR AND VOCABULARY OF THE LAN-
GUAGE OF THE NAWAR OR ZUTT, THE NOMAD
SMITHS OF PALESTINE.

By R. A. Stewart Macalister, M.A., F.S.A.

{Continued from Vol. HI. p. 317)

VII. Verbs

85. rpHE inflexion and syntax of the Nuri verb are not easily
J- systematised. The key to their complexities lies in the
fact that the original Aryan tense-system has utterly broken down
under the influence of the Arabic verb, and that while such
Nuri personal endings as are necessary have been retained, their
syntactic treatment is now purely Semitic.

86. There are three moods : Indicative, Imperative, and a kind of
Conditional-Optative. The use of the last-named is very irregular.
There are two voices, Active and Passive, but the latter is avoided
as much as possible, and the materials for constructing its paradigm
are in consequence very imperfect. The indicative has two tenses,
a Present-Future and a Preterite : the other moods have but one
tense. Certain tenses have a Positive and a Negative form. The
preterite indicative active distinguishes the gender in the third
person singular: this is the only trace of a distinction between
' he ' and ' she ' in the language.

Indicative Mood

87. Present-Future Tense. — There are three forms of the
present-future indicative, Avhich may be called the Positive, the
Dependent, and the Negative. The dependent drops the i at the
end of the personal endings ; the negative prefixes in, and hamzates

VOL. V. — NO. IV. T

ndneki

ndnek

ndndri

ndndr

Plur.

ndndni

ndndn

ndndsi

ndnds

ndndndi

ndndnd

290 THE LANGUAGE OF THE NAWAR OR ZUTT

and strongly accents the last syllable. The following paradigm
illustrates their personal inflexions : —

Positive Dependent Negative

(I bring, etc.) ([that] I bring, etc.) (I do not bring, etc.)
1. Sing, ndndmi ndndm inndndine°

inndndye°

inndndre°

inndndne°

inndndse°

inndndnde°

Obs. I. Especially in the third person singular, I heard -eri at least as often as
-dri, and in the accompanying stories the termination has sometimes been so
rendered in transcription. There is, however, insufficient evidence available to
classify the verbs into conjugations. No doubt such a distinction existed originally,
but it is now too corrupt to be recovered. So also kel-indi (not -undi), in iii. 3.^

Obs. II. The heavy consonants in the third person plural produce a shift of
accent in the positive form.

Obs. III. The termination -eJc, -eki, in the second person singular can be dis-
tinguished from the jiredicative suffix by the absence of the accent.

Obs. IV. The hamzated vowel in the negative form is distinctly a short e, not
an i.

Obs. V. In Idhdmni (Ixxvi. 58) ' let me see,' the -ni is an emphatic syllable
which we have already seen attached to the pronominal suffixes.

88. From such evidence as is available, it appears that the
dependent form was originally intended to denote the subordinate
verb in a sentence. There is a similar distinction observed in
colloquial Arabic, the principal verb being denoted by a prefixed
b. Thus, ' he desires ' is yertd, ' he goes ' is yeriih : ' he desires to
go' would be byerid yeriih, while 'he goes to desire' would be
byeriih yertd. In Nuri, however, the two forms are much confused,
and the distinction between them is almost lost : especially in the
second person singular, where the positive form is hardly used at
all. An example is pdreki in Ixx. 10. The dependent form is
always employed when the pronominal suffixes express the object:
thus ndndmsdn, not ndndmisdn, ' I bring them.' The sentence
indrdnd mdtdn u pdrdndi IciydMsdn (xvi. 12), * they kill people
and take their things,' shows the two forms used indifferently.

89. The prefix in- of the negative form is very often omitted,
the hamzation being then the only indication of the negative sense
of the verb. Thus ndndmi, ' I fetch ' : ndndme°, ' I do not fetch.'

^ The accompanying series of Nuri stories are thus referred to in these sections
aud in the vocabulary : ' iii. 3 ' means ' story iii, line 3.'

THE LANGUAGE OF THE NAWAR OR ZUTT 291

This subtle nuance of pronunciation is difficult to catch at first,
and there is every chance of a misunderstanding in consequence :
a sudden but slight backward jerk of the head generally accom-
panies the negative, and when this is observed the ambiguity
is lessened. Examples of the omission of the prefix are : —

KUstotd hriiri dtu, mangdye° heswadye°, ' You are small, you do
not want that you marry ' {i.e. you are too young to be married).

Tat grif-keri ydmin bttdsmd drdri, pdrdd 'dldus grifis, ngjd-
kerdd dirsos hitdski : Ulios grif-kere°, kdmos httdski guzd-hri, ' The
peasant sings when ploughing, his singing took his attention, he
made his furrows crooked : his companion did not sing, his work
in the ground was good.'

Obs. I. The preterite negative nl is occasionally substituted for the proper
present-future negative in- : as ni-biyane', in iv. 12.

Obs. II. The prefix w with hamzation sometimes negatives the predicative
suffix : as dme 'n kaiUcni'', ' we are not thieves ' [vii. 7].

90. In verbs, especially those with dissyllabic stems, there is
sometimes a syncope of one stem-vowel, with or without assimi-
lation and compensatory lengthening of the other: as cnirek
for cindrek, ' thou cuttest.'

91. A definitely future sense is given to the tense by inserting
y between the stem and the personal ending: as tdrdnimdn
jdnydni, ' we three will know ' : mdnydri unkiimdn nlm (xxxi.
4), ' the half will remain to us ' : gdrydni disimintd, ' we will go to
our place.' But the use of this form is not very common, and as a
rule the sense of futurity, if desired, is left to the hearer to infer
from the context. An uncommon use of this form is found in the
difficult passage mm sahdhtdn iii kolydndi kdmeski [Ixxxiii. 3],,
which means literally ' they will not release them from work from
the morning [onwards] ' ; i.e. ' they would not release them, kept
them at work,'

92. Preterite Tense. — There are two kinds of preterite, which
we may call the c?-preterite and the r-preterite. The former is the
commonest. The following are examples of both forms : —

D-Preterite T^-Preterite

1. sing. ndndom, I brought htrom,, I feared

2. „ ndndor biror

3. „ masc. ndndd bird
3. „ fem. ndndi btri
3. „ compound ndndds- birds-

292 THE LANGUAGE OF THE NAWAR Oil ZUTT

D-PrETERITE i^-PRETERITE

1. plur. ndnden hiren

2. „ ndndes hires

3. „ ndnde hire

3. „ compound ndndind- hlvind-

Obs. The first and second persons, singular and plural, may have an i at the
end, as nandomi, biresi, etc. This form has no traceable difference in sense or use
from the form without the i. Possibly there was originally a distinction such as
we have drawn between analogous forms in the present-future, but in the preterite
it has quite disappeared. In the longer form (with i) the accent is generally
thrown forward on the penultimate syllable, as in the examples just given.

93. The compound form of the third person is used, always and
only, when prepositional suffixes are used to express the object of
the verb. Thus ndndd kdjjan, ' he brought the men ' ; but
ndnddssdn, 'he brought them.' Ndndisan (xvi. 15) for -dindsdn,
is merely a slip.

94. The negative proper to the preterite tense is ni, n%. It
does not induce hamzation ; exceptions to this are, however, some-
times found, evidently under the influence of the usage in the
present-future. Thus we have m Idherde" (i. 7), ' they did not
see,' instead of Idherde. A still further exception is bdros Idcidki
7)iangdrde°, ' the brother of the girl did not want it,' where, as in
the present-future, the negative particle is omitted, and the
negative expressed by hamzation alone. In viii. 11 the imperative
negative na is used by a lapsus linguce vet calami for nl. It is
not very common to find the negative of the verb compounded
with the pronominal suffixes formed by hamzation only : mdndossi°
(Ixxiii. 8), ' she did not leave him,' is an example.

Obs. Hamzation is sometimes found even when a negative is not intended.
This is especially the case in mra', mre', 'he, they died,' where the vowel is
nearly always hamzated — possibly to shorten an ill-omened word as much as
possible. But compare the hamzation of the imperative inde, 'give,' which
appears as ^nde in xxx. 1,

95. The substantive verb hrdmi (seeposf, § 116) is preterite in
form, but often present-future in meaning.

96. The n of the personal suffix of the first person plural is
elided before the r of the second plural pronominal suffix, both in
the present-future and in the preterite. Thus Idherdirdn (i. 14)
for Idherdin-rdn, ' we saw you ' : similarly derinni (xviii. 5) for
den-rdn-ni, ' we will give you,' the -ni being emphatic, and the d
of -ran- being assimilated to the adjacent vowels (si^ 5). In xviii.

THE LANGUAGE OF THE NAWAR OR ZUTT 293

8 tdn-diknauran is for tdn-diknakidn-rdn, ' that we may show
you.' A less universal assimilation is mdrdurdn (xiv. 10) for
mdrddr-sdn, ' thou hast killed them.' The -k of the second person
singular in the present-future likewise disappears before the pro-
nominal suffixes : as kSi demi (x. 9) for dek-mi, ' what will you
give me ? ' Another curious assimilation is sdbdk-lukes (Ixix. 5)
for sdhdk-huceris, ' he precedes her.'

Imperative Mood

97. This mood has but one tense, and in it only the second
person singular and plural. The singular is the bare stem of the
verb : the plural is formed by adding -ds :

nan, bring thou, ndnds, bring ye.

98. The form ndni° in 1. 7, which happens to be hamzated
owing to a preceding negative, is a feminine, no doubt evolved by
analogy with Arabic : in this language the imperative singular is
the bare stem when the person or object addressed is physically
or grammatically masculine, but adds -t when feminine: as zth,
' fetch thou, man,' zibi, ' fetch thou, woman.' Cf. kerisdn jtidr,
' prepare them, woman ' (Ixxxvii. 2).

99. The imperative of the first and third persons is supplied
either by the optative, as in rmtcdr wdstirti bdhdrmd (Ixxxi. 3)

' let him go with me by the sea,' or by a periphrasis, the Arabic
hdlli, 'let, suffer,' with the dependent present-future; as Mlli
ndndvi, ' let me fetch ' : hdlli ndndnd, ' let them fetch.' This is
an Arabic construction, with the difference that in Arabic the
pronominal suffixes suitable to the sense are added to hdlli, but
not in Nuri.

Obs. Sometimes hdlli is omitted, as in ndndssdn Idhamsan (xix. 13), 'bring ye
them, let me see them.'

100. The negative proper to the imperative mood is na, nu,
which does not induce hamzation. But ni, m is very often used
loosely in its place, with or without hamzation. Indeed, a vowel is
sometimes supplied to assist hamzation, as in ni ksdld" (xxxii. 4)
for the proper form nu ksdl, ' do not pull.'

Optative Mood

101. The optative mood has but one tense, the form of which
resembles that of the dependent present-future, with oc, ic, or no

294 THE LANGUAGE OF THE NAWAR OR ZUTT

inserted between the stem and the personal ending. This inserted

syllable carries the accent. The paradigm is accordingly as

follows : —

Singular Plural

1st pers. ndndcdm ndnucdn

2nd „ ndndci ndnocds

3rd ,, ndndcdr ndnucdnd

Obs. As in the negative form of the present-future, the k of the second person
singular is dropped in the optative.

102. When the stem of the verb ends in s, the form of the
optative is modified for ease in pronunciation. The vowel of the
inserted syllable is lost, the accent being thrown back on the stem.
The t-sh elements in the c suffer metathesis, and the sJl then
assimilates the s of the stem. Thus ndsocdn, ' that we flee,' becomes
shortened to nctscdn, analysed to nds-t-s-dn, which becomes nds-s-
t-dn, and finally ndstdn (xiv. 11). A similar assimilation is seen
in rdstdssdn (xvi. 8) for rdscdssdn, ' follow them.'

Obs. The curious form (/rtTt.s (xxix. 6), 'hurry,' is probably an abbreviation for
doMci, the optative of dduiir, ' to hasten.' Another instance of metathesis is jas
dtme tdrane wa westam, ' go you three and let me stay.'

103. The use of the optative is a little hard to define. Pro-
perly it seems to denote the intention of doing the action specified
by the verb. It has generally the proclitic td- before it when used
in this sense, as in gdren Hwwrindtd td- 'dlsiicdn (iv. 2), ' we went
to the Hauran to get a living.' This is, perhaps, the commonest
use : but it is extended in various directions. Thus in xxxiii. 13,
denfiri td-gdrtcdm merely means ' I will give thee when I return.'

104. When the td- is omitted, the optative has, as a rule, a
simple imperative sense : as gdrtci fi-safd (xxix. 6), ' return in an
hour.' But it often has the secondary sense which in English
would be expressed by the infinitive : as insdkrome° istircdm, ' I
cannot rise up ' : hiddi jam ncmcdm, ' I want to go to seek.' In
the word quoted at the end of § 96 it has nothing more than an
indicative sense.

Passive Voice

105. The passive is avoided as much as possible, and no com-
plete paradigm can be reconstructed from the examples collected.
It seems to be formed by inserting -ir- between the stem and the
personal suffixes. Examples of the present tense are kdutirindi,

THE LANGUAGE OF THE NAWAR OR ZUTT 295

* they are stolen,' and kanWindi (Ixxvi. 53), ' they are plucked out.'
With this as model, we can reconstruct the tense in the verb
chosen for illustration : —

Singular

Plural

1 pers.

ndnirdmi

ndnirdni

2 „

ndnireki

ndnlrdsi

3 „

ndnirdri

ndnlrdndi

106, The preterite is more frequent, and sufficient material
exists to show that it is constructed on the same principle. The
compound forms of the third person are, of course, not used.

Singular Plural

1 pers. ndnirom ndniren

2 ,, ndnlror ndnires

3 „ ndnlrd ndnire
3 ,, fem. ndnlri

It will be seen that the d of the cZ-preterite disappears, and the
passive is exactly the form of the r-preterite. This form may
therefore be called a deponent.

Ohs. The passive form of gdra, ' he went,' has the special meaning of ' he re-
turned.' The vowel of the first syllable is in this case lengthened : gdrom, gdror,
gdra, ' I, thou, he went ' : gdrtrom, gdrfroi; gdrtra, ' I, thou, he returned.'

Periphrastic Tenses

107. To fill up the deficiencies in the verbal system certain
periphrastic forms are borrowed from Arabic, the Arabic auxiliaries
being taken over unchanged. These periphrastic forms are all
founded on the dependent present-future. They are as follows : —

(I.) An absolute present, excluding the idea of futurity involved
in the simple tense : 'dmmd ndndm, ' I am now bringing ' : 'dmmd
ndndnd, ' they are now bringing.' The proper form of the prefix
in Arabic is 'dmmdl, with an I at the end. This is sometimes
found in Nuri, but the form without I is at least as common.

(II.) An absolute future, excluding specifically the present
sense implied by the simple tense : biddi ndndm, ' I want to
fetch, I shall fetch ' : biddi ndndnd, ' they will fetch.'

Obs. The Arabic usage is here corrupted, both in meaning and in form. The
desiderative sense proper to the Arabic expression is, as a rule, entirely lost, as
indeed it often is in Arabic. It seems to be preserved in iii. 1. The -i of biddi
is properly the first person singular pronominal suffix, and in Arabic it gives place
to the other suffixes when the other persons are in question. In Nuri, however.

296 THE LANGUAGE OF THE NAWAR OR ZUTT

it is, as a rule, retained throughout the paradigm. I have, ho-wever, heard biddnor
fUrrdjican, ' we want to look,' which is unusual : the -na is the Arabic first person.
plural sufiix, and the phrase is constructed with the ojjtativc, which is extem-
porised for the occasion from the Arabic f/irraz, ' to look, see.'

(III.) A necessitative : as Idzim ndndm, ' I must bring.' The
negative is idzim inhe° ndndm, lit. ' necessity is not, that I
bring.'

(IV.) An inceptive, constructed with the Arabic sar, ' he
became.' In this case the Arabic verb is inflected with the proper
Arabic terminations, as sd^^et, ' she became,' etc. An example is
sar Mneri hdldwi (xiv. 16), 'he began to sell halawi.' Here the
positive form of the present-future is used instead of the
dependent.

(V.) A periphrastic future, exactly corresponding to the
English ' I am going to do,' or ' I was going to do,' formed with
the verb jar, ' to go,' constructed with the dependent present-
future. Both members of the compound are in the person
appropriate to the occasion, as krind gdrur jak {lit. whither —
thou went — thou goest), ' where were you going to go ? '

(VI.) Such complicated tenses as the paulopostfuture are ex-
pressed by Arabic : as Ian drdr vsa'dtd bikfin feromsi, ' If you
come at that hour I shall have beaten him,' where bikfin is the
Arabic auxiliary which, used with the preterite, forms the tense
in question.

The Causative Verb

108. The Causative Verb. — By inserting the syllable die, Iccu, or
ndtb between the stem and the personal endings, a new verb is
formed which is the Causative of the simple verb. In the pre-
terite the inserted syllable has an r at the end (our, Iciiir, ndAir)y
but always has the c^-preterite inflexion, even though the simple
verb has an r-preterite. Thus —

bird, he feared. bindktrdd, he frightened.

Mrd, he ate. kendiirdd, he fed.

wesrd, he sat. weslcmrdd, he caused to sit.

tirden, we paid. tlrncmrdindrndn (vii. 3), they com-

pelled us to pay.

Obs. I. There seems to be no rule to determine which of the three forms of the
inserted syllable is to be selected for the causative of any particular verb. Each
case has to be determined by separate observation. In the appended vocabulary the
causative forms are entered as though independent verbs.

THE LANGUAGE OF THE NAWAR OR ZUTT 297

Ohs. II. The simple verb is sometimes not found in the collections I have made
(this may be a mere accident in most cases). For the verb dih-, ' to see,' common
in most Eomani dialects, the Nawar seem to substitute invariably another verb
Mher : but the causative of the former verb is preserved in the sense ' to show ' :
td-dikndAlmir, 'that I may show thee' (x. 9) : diknaurdii, 'he showed.'

The Infinite Verb: Verbal Derivatives

109. There is no certain Infinitive form anywhere in these
collections. For the purpose of naming verbs, the third person
singular of the dependent present-future is employed in the
vocabulary and grammar.

110. As has already been noticed (§ 81), the predicative suffix
is used to form participial forms.

111. The place of the infinitive is taken by the dependent

present-future. As a rule the proclitic prefix td- precedes the

verb. Thus ' he went to fetch firewood ' is gctrd td-ndndr huU.

In such a phrase as this the dependent verb, when it agrees with

the principal verb in subject, is in the same number and person.

' I went to fetch' would be gdrom td-ndndm. See § 112, Obs., for

an example in which the verbs have different subjects.

Obs. A curious exception is gdrd td-^atitand (Ixxi. 1), 'he went to steal,' which
should of course be td-kauidr. I suspect that there is a psychological basis for this
anomalous construction : thieves generally go out in bands, so that in this
particular context (naturally very common) the plural is used instinctively.

112. The optative is also used in this sense: as mdndossi"

kilcdr (Ixxiii. 8), ' she did not let him rise.'

Obs. In this example the td- is, as often, omitted. Compare gdrd rd'i-kersdn,
' he went to pasture them ' (Ixxii. 3). In nl mdndindmdn hloAidn (iii. 8), ' they
did not suffer us to pitch,' we see an example of the dependent verb differing in
subject, and consequently in person, from the principal verb.

113. The termination -innd is a formative for the substantive
denoting the verbal agent, or sometimes the instrument. Thus
from the stem gdz-, ' to sting,' is formed the substantive gdzinnd,
' the stinging thing,' i.e. a bee. Compare kdcinnd, ' a liar ' :
kccutinnd, 'a thief.' There is also a feminine form -inni, which
as a rule denotes the female agent : as kdcinni, ' a she-liar.' But
sometimes the feminine form denotes a different agent altogether,
as gdzinni, which means not 'a queen-bee,' but 'a scorpion.'
Examples of the use of this formative to denote the instrument
are klinnd, ' a key ' or ' a box,' from kol-, ' to open ' : Minna, ' a
ladder,' from kol-, ' to mount ' : in both these cases we see syncope
of the stem vowel. The meaning is sometimes extended: a

298 THE LANGUAGE OF THE NAWAR OR ZUTT

curious example is pcfiibdginna, ' a courthouse, guesthouse, or
public hall of any kind.' This properly means ' the foot-breaker,'
and indicates that the primary association that the Nawar have
with such places is connected with the bastinado.

114. The termination -innd is sometimes used in a sense
indistinguishable from a participle: as in sndtd gdrinnd pi^r
cdldski (lix. 5), ' the dog was going (lit, was a goer) to drink from
the well.' Compare nu onin hdstim, cdmdd kerinnd, which means,
' do not touch my hands, you will make them dirty ' (lit., a * dirtier '
of them) : ctind gctrovi wdrt-kerinnd sndtds, ' I was going to loose
the dog.' In dlmi gima, 'next week,' mini is short for cRdnni,
' coming,' an adjectival form.

The Substantive and Auxiliary Verbs

115. Substantive and auxiliary verbs play a very important
part in Nuri, for not only have they the ordinary duties of such
verbs, but they are also freely employed to adapt the many verbal
derivatives from Arabic by which the lacunce in the native
vocabulary are filled up.

116. The predicative suffix is as a rule used for the simple
copula. But other verbal forms are used as well, apparently
indifferently. These are : —

(I.) The Arabic kan, ' he was,' which like kal, ' he said,' is in
Nuri treated as unchangeable in form throughout the numbers
and persons.

(II.) The defective verb dstom, '1 was,' of which only the
preterite is found: it is conjugated like any other preterite, save
that it is one of the very few verbs that have not a c^ or an r in
the personal inflexions : thus dSto7n(i), ditur{i), dkd, d^ti : dUen(i),
d^tes, d^te. Except in the third person, singular and plural, this
verb is very rarely used, so far as my experience goes.

(III.) The important verb hdcer, ' to become.' The optative
third singular being in far commoner use than the present-future,
I prefer to name this verb by that part of it. The conjugation of
the verb is as follows : —

Present

-Future

Singular.

Plural.

h&mi

huni

(hweki ?)

(hivesi ?)

hdri (negative inlie")

hundi

THE LANGUAGE OF THE NAAVAR OR ZUTT 299

Preterite

hrdmi

hrSni

hriiri

hrhi

hrd, hri, hros-

lire, hrend-

Optative

hdcdm

hdcdn

hdci, hdsi

hdces

hdcer

hdcdnd

Imperative — not found

Passive — wanting.

Ohs. I. The pronunciation of this verb is uncertain : the initial h, especially
in the preterite, being often pronounced as strong as h, while on the other hand
it frequently disappears altogether. Plenty of instances of both will be found in
the examples.

Obs. II. The pronunciation of the preterite is frequently assisted by a prosthetic
i : as ihrci or ihrd for hrd, ' he became.'

117. The chief use of this verb is to form compounds with
borrowed Arabic words, eking out the vocabulary : as du-hdcer,
' to be alight,' from the Arabic dcm, ' light.' As a rule it is
intransitive verbs that are thus made: the transitive verbs are
formed in the same way with the regular verb kerdr, ' to make,
do.' Thus hesdiii-kerdr, 'to give in marriage': besdui-hdcer, 'to
be married.' The rule, though fairly general, is not however
without exception, as a glance through the vocabulary will show.
As these examples indicate, kSrdr is as a rule enclitic in such
compounds, while hdcer is not, except in its monosyllabic forms
(as hescmi-hrd).

118. The omission of the initial h in such compounds often
produces what may be called spurious r-preterites, which are at
first rather puzzling to analyse. Thus the very common word
rdwdhrd, ' he went,' is not a true IS'uri preterite, but a com-
pound, for rdwdh-hrd, from Arabic rdivdh, 'he went.' Compare
hdjjdcer for hdjj-hdcer, ' to go on pilgrimage ' (Arabic hdzz,
pilgrimage).

Obs. The present-future of this verb is comparatively rarely used, the preterite
being substituted even in a present sense : as in the common salutation gehm
hriiri ? ' are you well ? '

119. A strange form is the common word n%rddhrd°, 'he did
not want.' This must be analysed into nl rddi hrd, where rddi
is the Arabic participle 'requiring.' In Ixxii. 16, roAirdd hrd, 'he

300 THE LANGUAGE OF THE NAWAR OR ZUTT

went,' is a quite unusual compound of a native Nuri preterite Avith
the auxiliary preterite.

Obs. Another expression for 'he did not want' is mis ni/mT. Here 77u^ is
the Arabic negative, and ni/ira is perhaps a mere telescoping by rapid utterance
of the word nlrdahra, which has become to all intents and purposes a single
word.

120. The other auxiliary, Mrdr, is simple in its construction.
The only points in its conjugation that call for notice are that it
has the c?-preterite, that the optative seems never to be used (the
present-future dependent is substituted), and that the substantive
kerinnd is not found, k^ri or kerct being used instead: as hctklik-
kerd, ' a maker or merchant of fried meat' (bakii).

Obs. Quite anomalous is kumna-lera (Ixxvi. 25), for ' he ate.'

121. There is no verb for 'to have' in Nuri: its place is
supplied by the substantive verb and the prepositions unkt, wdM,
with the suitable pronominal suffixes. In the present tense the
verb is often omitted : as unkiir hdli zerdi, ' thou hast much
money.' The verbs used are usually dstd for the present positive,
inhe° for the present negative, and kan for the preterite : as dstd,
ag wdstm, ' I have fire (matches) ' ; inhe° ag tvd§hn, ' I have no
matches ' ; kan ag wdshn, ' I had matches.' Another formula is
the directive case with the predicative suffix : as dme° dminkdrd
kdumini udesdsmd, ' we have relatives in that place.'

Irregular Verbs

122. The careful reader of the examples will find many little
irregularities in quantity and colour of vowels and in accentua-
tion, which are hardly of sufficient importance to enumerate.
There are, however, some verbs that depart from the normal form
more or less widely, and it is desirable to give at least outline
paradigms of them.

AuXr, ' to come.' Pres.-fut. oAidmi, cniek, etc. Pret. drom,
drur, etc. Imper. sing, dru, plur. cmds : another form, wa, was,
is sometimes found. The opt. and pass, were not found. For the
opt. the dep. pres.-fut. of a verb pcmdr are used : as td-poAiTndm
(sic), td-pwiidn, etc. The imper. of this verb, pa or pwii, is some-
times used instead of dru.

Cinar, 'to cut.' Pres. cnd7)ii, cnek, etc. Imper. plur. cnes.
The rest of the verb regular : cZ-preterite.

THE LANGUAGE OF THE NAWAR OR ZUTT 301

Car, ' to say.' Pres. cdmi. Imper. cwa or cu. Rest regular :
<rZ- preterite, with stem cir-.

Der, ' to give.' Pres. dimi, dek, der, etc. Pret. tomi, tori, tcb,
etc. Imper. de.

Far, 'to beat.' 'Pres. fdmi, fak, far i, etc. Tret, ferom, fSrur,
etc. Opt. used as imperat., fiiinndm, fiimnes, ftimndr, etc. There
is also an imperative /e. Participle with pred. suK,firek. Verbal
agent, finnd. Pass. T^ret. flrdmi, flriri, [firik, ffrik, used for 3rd
person].

Jar, ' to go.' Pres.^dmi, jak, jdri, etc. Pret. gdrom, gdrur, etc.
Imper. sing, ja, plur. jas. Participle with pred. suff., gdrSk : verbal
agent gdrinnd. Opt. not found. Passive, in sense of ' to return ' :
pres. gdrdmi, fut. gdrydmi, pret. gdrtrdm, opt. gdrtcdm, causative
pret. gdrnaurdovi.

Kar, ' to eat.' Conjugated like/a.?\

SwAR, ' to sleep.' Pres. fut. swdTui, swek, etc. Pret. sitdmi,
sitiiri, etc. Opt. siicdm. Imper. swa.

Verbal Particles

123. The following particles are used to affect the sense of the
verb : —

(I.) The negative particles. The proper Nuri negative particles
are in-, nl, na, nu, which have already been discussed. Besides
these, the Arabic irn'ds, tnis, is common, used with or without
hamzation : thus, tilld-t7)idli mdngdri dirivi pie, dmd kal mis
nihrom°, ' the king wished (lit. wishes) to give me money ; I said
I did not want it.' This is the connexion in which this Arabic
particle is most frequently used. Lddi, to be carefully distin-
guished from Imc, ' if,' is properly a negative answer to a question
(' no ') : but it is sometimes used to negative a sentence, as in dme
Idu koAitBni hrene'', ' we are not thieves ' (i. 2). This is, no doubt,
a modification of the Arabic la. The word inhe°, properly mean-
ing ' it is not, it becomes not,' is also sometimes used as a simple
negative : as in inhe° kd/iitini hrende°, ' they are not thieves '
(i. 11).

(II.) The proclitic td. This has a variety of senses, ranging
from ' in order to,' ' with the intention of,' to ' so that ' (as a con-
sequence) and simply ' until.' It may be a particle native to the
language, like the European Romani te, or else (as I am inclined

302 THE LANGUAGE OF THE NAWAR OR ZUTT

to believe) an independent word, being in fact an abbreviation of
the Arabic hdtta, which it exactly resembles in its use. It has
already been sufficiently illustrated in discussing the optative as
infinitive (§ 103), and further examples will be found in almost
every one of the series of stories. This particle is often
found (in the sense 'until') with the indicative tenses. It
is occasionally prefixed to words other than verbs, as in td-dd
inhe° kiydk (vi. 8), ' till again there is nothing,' i.e. till there
was nothing more.

(III.) The Arabic min-Mn, ' for the sake of, in order to.' This
is adopted freely in Nuri, and constructed with the dependent
present-future, or sometimes the optative.

(IV.) The proclitic in, before a labial im. This particle, which
must be carefully distinguished from the present-future negative
prefix, was apparently originally the distinguishing mark of the
dependent verb in a sentence ; but whatever discriminating value
it may have possessed has become obscured, and it is impossible
to trace any influence on the sense of the passage in most of the
cases where it is found. It is specially common before imperatives,
but there does not seem to be any difference of meaning between
diim and indiim, for instance : both apparently mean ' give me,*
and nothing more. It is extremely common in combination with
this particular verb : possibly here again psychological forces are
at work, for to the Nuri beggar ' to give ' is the most important
verb in the language, and it happens to be short and insignificant
unless helped out by this extra syllable ! Other examples of the
use of this particle are : —

In-kol uhii kldrds (Ixxx. 8), ' loose that bedawy.'

Hdlli mdte illi kerdndi cdldn in-kdrdnd bttds dhdr pdnddki,
' let the people who make cisterns make (dig) a way (tunnel)
under the earth.' Here it evidently marks the verb kerdndi as
being dependent on hdlli.

Gdrd in-der tilld-tmalieskd (ii. 2), 'he went to give to the
governor,' is similar to the last example : but in the same story
in-tindis nim zerd (ii. 14), ' they gave him half a pound,' the
verb is not dependent.

(V.) The infixed -nd-. This is inserted at pleasure, without
any apparent change of the sense, before the second member of
words compounded with kdrdr, as guzil-nd-ker kiirid, ' tidy the
liouse,' where the nd might be omitted without modification of
sense. Probably this infix also was originally a mark of the

THE LANGUAGE OF THE NAVVAR OR ZUTT 303

dependent verb. In xlii. 7, nasdmdhni is for in-sdmdhni, ' forgive
me ' : the in- is the prefix described above, and sdmdhni is
' forgive me ' in Arabic. After tct : td- azim-nd-kerdr (Ixviii. 14).

Ohs. The prefixes tli and in unite to form tan, before labials turn, whicli is
used as a mere by-form of ta. Thus, ndnds dlyeni zerdan tan-dihiaurdn kSnik
tin pard^ssdn (xviii. 8), ' bring two pounds that we may show you who took
them.'

Conditional Sentences

124. There are several ways of forming conditional sentences.

(I.) Without a particle. In this case the protasis and apodosis
are simply stated in the indicative as two parallel sentences :
thus inhe° wdrsindd audniri, dstd wdrsindd incmamre°, ' if
there is no rain I will come to you, should there be rain I
will not come.'

If the contingency, though future, should be inevitable, the
verbs are in the preterite tense. This is a good example of the
influence of Arabic syntax, in which this peculiar construction is
familiar : Idherddmur sdhdhtdn kuridvid, indrdomur, ' if I see you
in the house in the morning, I will kill you ' (lit., I saw you . . .
I killed you).

Obs. This usage is common in other connexions as well, when there is no con-
dition expressed : hekd mdrdoran kdlien? kdrosmdn yfdi! (xiv. 10), 'Why hast
thou killed the sheep ? the ghul will [certainly] eat us ! ' {lit, has eaten us).

If the contingency be an imaginary future act of the hearer, on which the action
of the speaker is dependent, the verb is sometimes put in the imperative: as ' " Pa
amdmd [locative for associative] kiiridtd " — " Murim, ingiriame° " ' — [anomalous
form for the more ordinary injame"]: i.e. '"Come with me to the house" —
"kill me, I will not go,"' i.e. 'Not even if you were to kill me for disobeying
would I go.'

to^

(II.) With the Arabic particles. These are in, Idu (sometimes
compounded with the Nuri prefix in to make Ian), and izd-kdn.
These particles are all constructed with the dependent present-
future or with the preterite. In Arabic Id^t is used only to
indicate an impossible condition, but Nuri does not as a rule
observe this distinction. Examples are : —

In drur urdti, mdnydre° dmdtd ham, wisdmi, ' if you come
to-morrow I will have no more work, I will be sitting (i.e. at
leisure).'

Bdgerde siridm loAi-md Idherdom kdjje, ' they would have broken
my head had men not seen me.' The enclitic -md is Arabic,
denoting ' that.'

304 THE LANGUAGE OF THE NAWAR OR ZUTT

Unhir hull zerd, Idn onrdr urdti gU jdri, 'you have much
money, if you die to-morrow it will all go.'

Izd-kdn toiiiur iilni-imMld, inde° bariirkd p'iJinj kdnfld (xxxi.),
' if I give you half a majidi you must give five piastres to your
brother.'

VIII. Miscellaneous Notes on Syntax

125. The subject of the sentence is as a rule named as late as
possible, often producing an ambiguity which lasts till the sentence
is completed : as stirdd onin hndnd, dil tirdd dhin kdldski, u
ondndd kldrds mdnjis^nd ndosdjrd (Ixxii. 7), 'that negro rose from
there, put clay on the skin, and left the bedawi in the middle.'

126. On the other hand, for clearness or emphasis, the object,
when expressed by the pronominal suffixes, is sometimes antici-
pated : thus deik mdtds grewdrdn, intendsdn pUnj zerd (xlvi. 9),
' they had given them, the sheikhs of the village-people, five
j)ounds.' A similar anticipation is often found when the suffix
denotes the possessor : as dme bdiimdn (xliv. 10), ' as for us, our
Avives.'

127. In reported speech the direct narration is generally used :
thus §kd-ferd min kuridk-mdnjeski ' konik illi ho,rik 1 ' Cirdd UhU
' Amd hrdmi,' ' He called from inside the house " Who is outside ? "
The other said " I am." ' This is so even when there is a con-
necting particle: as hdrdf-kerde inni ^ Mlndindmdn' (i. 12),
' they told that " they took us." ' An exception is found in ii. 5 :
Kbi cirdd tilld-tmdli ? Inni Miosis, ' What said the governor ?
that he would bind {lit, had bound) him.'

Ohs. This picturesque form of narration, by interpolating a rhetorical question
and answering it immediately, is common in Nuri as in Arabic, whence it has
probably been borrowed.

128. There are many cases of enigmatical syntax, the result of
mental confusion between two constructions. Examples are : —

Inh6re° unkiimdn dru (1. 5), ' you cannot come to us.' This is
a compound of inhore" dkuek and the direct negative imperative
na drd.

Mtndd hdlos drdtdn, rakici oninjis kuriemintd (xxxviii. 4).
This can only mean ' he betook himself at night, went with it to
our tents'; but rdki^ci is second person singular optative. The
narrator probably had in his mind some phrase of direct speech,
and (confused by the unusual task of dictating) inadvertently said

THE LANGUAGE OF THE NAWAR OR ZUTT 305

* you may go,' instead of ruAirdd, ' he went.' An exactly similar
confusion is Kilci kldrd dbusMrd etirwdlmd f'dmnes, cindd kolis
(Ixxii. 14). Here Jdlci and fihnnes are second singular optative,
used as imperative, and the sentence therefore means 'come out
to him, O bedawi, strike him with the sword ... he cut his arm.'
This makes rather a far-fetched sense, and I prefer to take kilci
and fumnes as confusions for kildd and /mi, and to translate 'the
bedawi came out and struck,' etc.

Impdr potrSs u ja u ndste (Ixxiii. 11). Here the sense of the
context obviously requires pdrdd potres u gdrd u ndsre, ' he took
his sons and went and fled,' but the narrator has mixed it up with
an idea that the man was commanded to do so : the literal sense
of the passage being ' take thou his sons and go, and that they
fled.'

IX. Particles

129. Of the adverbs, prepositions, and conjunctions there is little
to say, beyond Avhat may be gleaned from the vocabulary.

130. Adjectives are freely used for adverbs, as in Arabic.
Adverbs of time are formed by adding -dn, -tdn to the substantive :
as dis, day; disdn, daily; droA, night; drdtdn, nightly; subdh,
morning ; sdbdhtdn, in the morning. Another formative is -iyos,
as drattyos, which see in the vocabulary.

131. There are no native conjunctions, and only a few native
prepositions: the deficiencies are freely supplied from Arabic, but
conjunctions are more sparingly used than in that language. In
Nuri, sentences are much shorter and more disconnected.

REVIEAVS

By Land and by Water. By Ella Fuller Maitland. London :
Wells Gardner, Darton and Co., Ltd., 1911. Price 6s.

THERE is, without doubt, witchery in tones, and spells can be
cast by the sound of spoken words,' is one of the happy
phrases in this happy book. But the words need not be spoken,
nor the tones uttered. There is witchery in the gentle tones of the
■colour-schemes which Mrs. Fuller Maitland sketches, and a spell
of tranquil sympathy in the words of every chapter. Enviable is
the lot of her companions — the favourite blackbird which, of his
VOL. V. — xo. IV. U

306 REVIEWS

own will, was seldom far from her side; the great-tits and robins
which usually breakfasted with her ; and all the birds and beasts
which took her affection for granted. One would like to read
their books about her !

One would wish, too, to meet the skipper again to whom the
Gypsy truly foretold so tragic an adventure, and to breakfast with
the Romany harvesters in the oat-field. The authoress has a
genius for friendship. The grey cat knew it, who, ignoring first
well-bred hints and then open hostility, walked boldly into the
room with a composure that an empress might envy. The hawker
of clothes-pegs knew it, Avho told her fortune as a free gift for the
sake of something she saw in her face. And you will know it
too, gentle reader, when you have read her book.

Hefte fiir Zigeunerkunde, 1-5, Huss-Verlag, Striegau i. Schles.

Reinhold Urban, Die Sprache der Zigeuner in Deutschland

(30 Pf.).
Engelbert Wittich, Blicke in das Leben der Zigeuner (40 Pf.).
Henri Bourgeois, Kurze Gramniatik der 7nitteleuropdisch-

zigeunerischen Sprache (40 Pf.).
Reinhold Urban, Die Herkunft der Zigeuner (20 Pf.).
Fraulein Frieda Plinzner, Bilder aus dem Leben der Berliner

Zigeuner kinder (20 Pf.).

In spite of the modest price and appearance of this series
it possesses points of unusual interest and importance. All
the volumes are useful, and one at least has special claims
to attention because its author is a Gypsy born and bred.
Wittich, with whose name all members of the Society will
be familiar, is certainly not the first Gypsy who has Avritten on
Gypsy life — three at least of the Smiths in England have done so,
though only incidentally — but his Avork is far more thorough and
elaborate than theirs, and he has the advantage of dealing with
Gypsies in a less advanced state of denaturalisation than those of
this country. His pamj^hlet is all the more useful, as Liebich's
book, the standard authority for German Gypsies, was published
some fifty years ago, and one could not tell how far customs had
decayed in the interval. It appears that very little decay, if any,
has taken place at present, though one may doubt if that state of
affairs will last much longer.

REVIEWS 307

The earlier part of the book is devoted to a description of
Gypsy trades and means of livelihood, in which he lays especial
stress on their musical and artistic abilities. Of the latter he
gives some proof in the several quite creditable sketches of his
own which illustrate the work : and examples are quoted of
Gypsies who have won some distmction as makers of violins and
carvers of images. This is a trade little cultivated in England,
though there is at least one English Gypsy who is capable of
producing most artistic knife-handles. Many other trades are
mentioned and apparently are common among German Gypsies,
which are little practised by modern English Gypsies. Wittich
himself, for instance, has exhibited as an actor, an acrobat, and a
conjuror, in addition to practising many more familiar callings,

The more important part of his work is that dealing with
tribal laws and customs. Some of this has already appeared in
translation in the Journal} and does not require further comment.
It is, however, perhaps worth mentioning that Wittich qualifies
his statement about the existence of only one king among the
German Gypsies, explaining that he refers to the South German
branch, and that other kings exist in the country. But in another
of these pamphlets the editor of the series brings some evidence to
show that the office is dying out, if not already dead.- Though it
has been fully treated in the English translation, I cannot help
calling attention to the system of vendetta described by ^ittich.
It has never before been attributed to German Gypsies, and
reminds one very much of the violent feuds of the Scottish
Gypsies in their palmy days, and of Jean Gordon's determined
pursuit of her son's murderer.^

The laws of ceremonial purity appear to be well preserved
in Germany. Eating of dog's, horse's, and cat's flesh is punish-
able by outlawry of the milder type, and so is eating from any
vessel in which such foods have been placed, or which has been
touched by a woman's dress. The rule against horse-flesh is
mentioned by Gilliat-Smith '^ as existing among the Gypsies of
the Rhine provinces: and all these unusual articles of diet are
avoided by Gypsies, as indeed by gdje, in other countries too,
though I have heard of one English Gypsy eating a cat.

1 New Series, iv. 287-292.
■^ Die Herkunft dtr Zigeuner, p. 11, note 1.
^ Brockie, The Gypsies of Yetholm, p. 116.
^ J. G. L. 5., New Series, i. 139.

308 REVIEWS

The recosrnition of the defilement in the touch of a woman's
clothes is of more interest. It has been noticed to exist in
precisely the same form among English Gypsies/ though it does
not seem to be observed by the foreign band now in England.
Amonsf Wittich's friends it exists in still another form : a woman's
underclothing may not be hung up in a caravan, as its touch
would condemn a man to outlawry. This may explain the strange
custom attributed by Addie Lee to the old Herons,^ of not allow-
ing their womenfolk to wear ordinary feminine underclothing:
though, if so, it was rather a pharisaical dodge on their part, as
the pollution obviously was inherent not in the form of the
clothes, but in the wearers of them.

Wittich does not mention the commoner belief that there is
pollution in the crockery, etc., used at meal-times by a woman
who has recently given birth to a child. But this is perhaps
an oversight, as there is other evidence in his pamphlet that the
idea of pollution at the time of child-birth is current among his
Gypsies. A birth may not take place in a van, as, if it does, the
van itself and all its contents except clothes are defiled and unfit
for use. The mother and child may be placed in the van after the
birth has taken place ; but, if so, male Gypsies may not eat any-
thing that has been cooked there, until after the child's baptism,
nor may they touch the child. Death in a vardo has a still more
defiling influence; and in that case even the clothes present in
it at the time have to be got rid of. AVittich, it umj be noted,
attributes this custom to fear of the dead man's ghost.

Though the birth custom has not been noticed, so far as I am
aware, in England, the death custom is of course practically uni-
versal among our Gypsies. Indeed they seem to be even stricter
than their German brethren, as Wittich expressly excepts the
death of a child, but some of the Prices last year burned the
waggon in which a child died.^

Other customs which call only for a passing mention, as they
were well attested before, and fairly universal, are the avoidance
of the name of a dead person, the sacredness of an oath by the
dead, the practice of paying a visit to the grave a year after
burial, and the pouring of wine or beer on it. Finally, one may
call attention to a strange coincidence. Wittich mentions one

1 J. O. L. S., New Series, iv. 2G5.

2 J. O. L. S., New Series, v. 78.
•• J. a. L. S., New Series, v. 80.

REVIEWS 309

^ypsy who fasted from meat every year for six Aveeks beginning on
Good Friday. This is practically identical with the inverted Lent
observed by Reynold Hearn,^ which also began on Good Friday. It
seems odd that the same idea should have occurred independently
to two Gypsies; but I cannot offer any explanation of it.

One other pamphlet of the series deals with Gypsies from a
social aspect, but from the peculiar point of view of the missionary.
Fraulein Frieda Plinzner describes her mission-work among the
children of a large Gypsy colony in Berlin. The spectacle of
healthy children reduced to a state of sentimentality, in which
they burst into hymn and prayer with a glibness bordering on pro-
fanity, appears to delight the heart of some people. To me it is
inexpressibly nauseating. However, I am willing to let those who
appreciate it have their turn, comforting myself with the reflection
that the effects are not likely to be more permanent on this
occasion than they have been in the case of previous experiments
of the same kind. A summer of wild freedom will soon clear the
mist of sentiment from the children's brains, and nature and the
Romany blood will reassert their pagan claims.

The editor of the series is himself responsible for two of the
pamphlets already published ; and he must be complimented on
his indefatigable energy as author and editor. One of his
pamphlets discusses the origin of the Gypsies, the eternal riddle
of the Gypsylorist. From a scientific point of view, I fear, little
can be said for the solution offered by Herr Urban ; indeed it is
a distinct retrogression to the oldest theory of all, and, what is
still more damning, to the methods of proof of the dark ages. It
depends entirely on a biblical text referring to the dispersion ot
the Egyptians ! The only supplementary testimony is that of the
early Gypsies, who laid claim to an Egyptian origin. But even
with that the case is very weak. The Gypsies are notorious liars ;
and the fact that they claimed to come from Egypt is almost
sufficient in itself to prove that, wherever else they came from, it
certainly was not that country. And as others have adduced
biblical witnesses to show that the Gypsies Avere the dispersed
ten tribes of Israel, the Hebrew prophets can hardly be counted
satisfactory or conclusive evidence.

The remaining three volumes are linguistic ; and, as they are
all intended for beginners, and presumably for the same beginners,
it seems rather a pity that some fixed system of spelling was not

1 Cf. J. G. L. S., New Series, ii. 279.

310 REVIEWS

adopted for the series. Still the differences are perhaps such as
would not puzzle even beginners much. Finck and Gilliat-Smith's
edition of Frenkel's material for a partial translation of the
Gospels is the first attempt of any length at biblical translation
into the German dialect of Romani. Herr Urban's contribution is
a manual of the same dialect. It is evidently intended to teach
tiros the barest outlines of the language with which they can
make some headway with spoken Romani ; and it may be said to
have achieved its object. Of course the author has not succeeded
in keeping out of his specimen sentences and texts forms which
do not occur in his short sketch of grammar.^ That, however, is
hardly a drawback, as it should induce the learner to turn to
fuller works.

M. Bourgeois' pamphlet, in spite of the rather high-sounding
professions of its title, is practically nothing but an abstract of
Von Sowa's Slovak Gypsy grammar. In some points he departs
from Von Sowa, and not always for the better. For instance, he
has adopted Jesina's view that aspirated k, t, jp, tj are to be pro-
nounced like those letters followed by a German ch. Surely Von
Sowa is more correct, both historically and phonetically, in insist-
ing that the aspiration is merely a strong h sound. A far more
serious point, however, is the omission of any qualification to the
statement that h is to be pronounced as German ch. The h
which occurs most frequently in the book is that which has
replaced s in some Romani dialects. M. Bourgeois cannot
wish to imply that this h — which all authorities are agreed is so
weak an aspirate as to be hardly audible — is pronounced as a
German ch. In a work intended for beginners, such a slip is most
unfortunate, as it may be doubted whether they would make
themselves intelligible if they followed the rule laid down. If
they pronounced cUaha as dza^a, they would be far more likely
to be understood to mean ' go, and eat,' than ' let us go.' Again
at times, M. Bourgeois hardly seems to have followed the principle
laid down in his introduction of rejecting special forms and select-
ing the more universal. The oblique form of the article in le can-
not be called more universal than that in e ; yet Bourgeois mentions
only the le form, and carefully alters all the contrary examples in
the specimens at the end. A few of his alterations in these texts
seem unnecessary (e.g. havore for savor e, p. 18, and denara for
denaren, p. 26). Asari for Von Sowa's asavi (p. 17) is doubt-

' E.g. dikhap with the German 7) for v, and the athxed pronouns lo, etc.

NOTES AND QUERIES 311

less a misprint ; but surely o kam predzalas (p. 23) cannot mean
' the sun sank.' Still, in spite of its inaccuracies and drawbacks
M. Bourgeois' work may profitably be used by those who have not
the inclination to study more elaborate grammars.

E. 0. WiNSTEDT.

NOTES AND QUERIES

43. — Shammut, Shammit

The editor of ' Roberts's Vocabulary ' (./. G. L. S., New Series, v. 190), in arriving
at the conclusion that shammut (or, as in the first edition, shammit) must mean
not ' chain ' but 'well,' has, owing to a single defective link, stojjped within an
inch of bringing the bucket to the surface. Welsh Gypsy has the forms ^ani,
iana, sena, beside x^*''^> x^'^* ! ^^^^ if ^^ ^^d the suffix -le found in Eng. Gyp.
hannik and most of the Continental dialects, we have sannik, which, allowing for
a misprint or misreading of n as m (cp. p. 182 cam for can), and the not uncommon
change or mishearing of k as t, gives us Roberts's form.

The form seni for x^'" illustrates a pretty point of phonetics. The converse
change — i.e. of the Sanskrit cerebral spirant ,;? [Rom. s] to the guttural hard aspirate
kh [whence Rom. x] in the Prakrits (see Pischel, Gram, der Prdkr., § 265), and
the modern vernaculars of India — is a very common one. Cp. Beanies, i. 261 : —

' TT is in H[indi] and P[anjabi], and occasionally in the other languages, pro-
nounced kh, though still written tj- ; in fact, on seeing this character in an old
Hindi MS., one would naturally pronounce it kh. This is not merely a matter of
writing however. Several words which in Sanskrit have the tf are now regularly
l^ronounced with kh by the peasantry, to whom the written character is entirely
unknown. Thus >tt^ " language " is pronounced bhdkhd, and even sometimes
written jrn^j I ^^ " rain " [cp. Gypsy brisin], is ^;^T' ^^^ f^'ODi it is formed a
verb gi^g^T "^o rain." Similarly we find ^^ and fn^qi fi'o™ ?^ "joy" ;
^T^ from ^tr " a ram " ; f^^ from f^tj-, " poison." Hence also M[arathi] jqT^,
a corrupted form of oTTtT " a promise,'' Skr. ^xtTT • n^ " ^ big strong fellow,"
from ^■^ " a ram." fgf^ is also used by the vulgar for fgf^ as in H[indi]. The
origin of this custom lies probably in the already mentioned connection between
the sibilants and ^, which latter is hardened to kh, as in Persian.'

In Romani the same change of s to x is noted by Pott (ii. 220) and by
Miklosich (ix. 40), all their instances being taken from the Spanish dialect, where
s is a foreign sound. In Thesleff s Finnish Gypsy, however, nearly every word
with initial s- has a by-form with initial ch- [x], e.g. : chero beside sero, chel beside sel,
ching beside sing, etc., etc. W. Rom. has also x'^^so'- beside soSoi, and x^V^^^
* monstrous,' from *su7jald, a by-form of cuyalo.

The change of x- to s- seems to be much rarer. We have no other examples in
W. Rom. ; but Thesleff, whose Finnish dialect so closely resembles our own, has
numerous instances, e.g.: sivd beside chivd ' cacare,' j;ac/i beside pas ' half,' bachno
beside basno ' cock.' John Sampson.

For those to whom the reading of nn (four downstrokes) for mm (six down-
strokes) does not present, as it did to the editor, an insuperable difficulty, there is
another and perhaps simpler way of explaining the initial letters. The Misses
Roberts spelt their words with capitals, as is shown, for instance, by the misprint

312 NOTES AXD QUERIES

Fr for K ; and the shape of their capital <Si can be deduced easily from the fact
that it was misread L. If, then, the first serif of their capital H were started
rather too low, the whole letter written without breaking the contact of pen and
paper, and the last serif flourished a little, the result would closely resemble Sh.

44. — The Punishment of Infidelity

On Sunday, April 9, 1911, while chatting about Wlislocki in the tent of
Lurena Hern, I happened to mention that foreign Gypsies punished unchastity in
their women-folk by cutting off noses or ears. Lurena became somewhat excited,
exclaiming, ' That 's what our old people used to do — cut their noses.' There were
gasps of astonishment from the girls, and for a few seconds my heart stopped in
anxiety whether more would follow. She continued, 'My uncle Manful — my
father's brother — cut off his wife's hair, an' cut off all 'er clethes by 'ere [pointing
to her hips],i an' then chased 'er like that round a field with a bulldog. That
was to shame 'er. I dunno what she 'd done, but ^twaa done, when I was a little
gal.' Then, turning to the girls, 'An' your uncle Nukes wanted to do the same
thing to Hs wife, but Caleb [Lurena's brother] wouldn't let 'im — 'an that ain't so
long ago. An' in the old days, Eai, our sort of people used to say to the women,
"iei as you horn wi' the tamo gdjo rais, but kck toafadu" an' they know'd tha
wouldn't be. 'Cos our women is more partikler 'an gajos, an' the puro foki 'ad nai
hang their clothes outside to dry, fearful the gajos 'ad dik 'em.'

Nukes Hern still travels South Wales, mostly the neighbourhood of Swansea,
but I have not yet met him. John Myers.

45. — The Gypsy Lisp

In J. G. L. S., Old Series, vol. i. p. 170, Mr. David MacRitchie quotes the
Alonso of Geronimo de Alcala on the lisping of Gypsies, and asks : 'Is there any
other writer who has any remark corroborating this "lisping a little, after the
Gitano fashion " ? '

Yes, Cervantes mentions it in La Gitanilla ; 2 ' " "Will you give me of your win-
nings, zenores 1 " quoth Preciosa (who, like all gipsies, lisped, a trick with them
and not a natural infirmity).' Alex. Russell.

46. — Marriage Custom

The following appeared in the Libausche Zeitv.ng recently. Unfortunately I
have omitted to note the date. It may be founded on an article, 'A Gipsy
Wedding in Poland,' by Kajetan Dunbar, which appeared in The Wide Wwld
Magazine, vol. xxiv., No. 144 (March 1910), pp. 541-8.

' Von den seltsamen Ehesitten und Heiratsbhiuchen der Zigeuner, teilt .ein
Aufsatz der "Roma" interessante Einzelheiten mit. Alle Ehcn der Zigeuner

' Samter quotes from Preuss (G'/o6m8, 1903, Ixxxiii. 272) a Mexican parallel for
retributive nakedness. See Ernst Samter, Oehurt, flochzeit unci Tod, Leipzig und
Berlin (Teubner), 1911, p. 120.

2 Pott (ii. 216 and 236) and later Sampson (/. O. L. S., New Series, iv. 173)
have of course used it to explain peculiarities in Bryant's vocabulary ; and Pott
(ii. 359), rather curiously, describes tlie Gypsy pronunciation of napafivdi as ' das
Gr. Thetalispelnd.'

NOTES AND QUERIES 313

werden vom Ktinig geschlossen ; sie sind nicht gleich endgiiltige Ehen, sondern
/unachst eine Verbindung aiif fiinf Jahre Probezeit, nach der die Heirat erst im
Sinne der Zigeunersitten Gesetzeskraft erlangt. Die Eltern des Brautigams
kaufen den Eltern der Braut das Miidchen ab ; je nach ihrer Schonheit wird der
Kaufpreis angesetzt. "Wenn Streitigkeiten entstehen, entscheidet der Konig. Der
Vater des Brautigams ziihlt dem Zigeunerkonig die fiir die Braut vereinbaite
Summe vor, der Konig ziihlt die Miinzen nach und erklart dann, dass die Sumnie
stimmt. Als Dritter hat dann der Empfiinger, der Vater der Braut, das Eecht, in
Gegenwart der Versammhxng die Hohe des Betrages noch einmal festzustellen.
Der zweite Teil der Zeremonie entspricht den standesanitlichen Fornialitaten.
Der Konig fragt den Brautigam : " Willst du dieses Miidchen auf fiinf Jahre zur
Frau nehmen und sie zuni Altare fiihren, wenn sie dir in dieser Zeit imnier gefolgt,
dir Kinder geschenkt und dich nicht betrogen hat ? Wenn sie dir nicht folgte
und keine Kinder zur "VVelt brachte, willst du dann zu mir zuriickkehren und
die Scheidung beantragen ? Versprichst du mir, wenn das Miidchen dir treu
bleibt, von ihren Eltern nie das Brautgeld zuriickzuverlangen ? " Der Brauti-
gam muss alle Fragen einzeln bejahen ; ebenso verspricht die Braut, treue
zu halten und nach 5 Jahren wiederzukehren, um dann endgiiltig mit dein
gewahlten Mann die Ehe einzugeben. Der Zigeunerkonig wechselt dann die
Ringe, und die Probeehe auf Zeit ist geschlossen.'

Fred. G. Ackerley.
nth May 1911.

47. — Some French Edicts against the Gypsies

France is perhaps the only country where laws and the merciless prosecution
of the laws have taken some lasting effect on the Gypsies. Yet singularly few of
the French laws have been published, probably because the only Frenchman who
has paid any serious attention to the Gypsies devoted his energies mainly to an
earlier period of their history. Of the four laws which are reproduced here, the
first is mentioned by him ^ but not quoted. The second is referred to by Lucas
in his Yetholm History of the GyjKies, p. 107 ; but again no details are given.
Unfortunately I have not been able to print them from early editions ; but, as
the only difference would lie in minutiae of spelling, it seems preferable to
make them available to students from such copies as I could, rather than to wait
for an indefinite period until I could get access to older copies or some other
researcher came across them.

(1) Recueil general des anciennes lois frangaises depuis Van 420 pisqu' a la Revolu-
tion de 1789. Par MM. Jourdan, Decrusy et Isambert. Paris, [1822-3], 8°.

Tome xii. pp. 566-7. FranQois i. (Poyet, Chancelier.)

No. 276. — Edit defendant I'entree du royaume aux Boh^miens, et enjoignant
a ceux qui y sont d'en sortir.

Paris 24 juin 1539 ; enregistre le 4 aout au parlement. (Vol. M., fo. 171.)

Frangois, etc. Comme cy-devant certains personnages incognus qui se font
appeler Boesmiens, se soient, par plusieurs et diverses fois assembles, et sous
umbre d'une simuMe religion ou de certaine penitence qu'ils disent qu'ils font

1 Bataillard, ' De Tapparition . . . des Bohemiens ' {Bibliotheque de VAcole des
Charles, s^r. 1, torn. v. p. 533).

314 NOTES AND QUERIES

par le monde, soient venus et entr^s en cestuy nostre royaume, pays, terres et
seigneuries, parmy lesquels ils ont accoustum^ aller, venir, sejourner et traverser
d'ung lieu a I'autre, ainsi que bon leur semble, faisant et commettant par les lieux
et endroits oil ils passent plusieurs et infinis abus et tromperies dont, cy-devant,
nous sent venues plusieurs plaintes et doleances.

SQavoir faisons que nous voulons a ce pourveoir, pour le soulagement de nostre
peuple, et obvier auxdites tromperies et abus ;

Pour ces causes et autres bonnes et justes considerations, a ce nous mouvans,
avons dit, d^clar^ et ordonn^, disons, declarons et ordonnons, par ces pr^sentes,
que nous ne voulons ni entendons que d'oresnavant aucunes desdites compaignies
et assemblees des dessusdits Boesmiens, puissent aucunement entrer, renir ni
sejourner en nostredit royaume ni ez pays de nostre obeissance, ni en iceux
frequente, en quelque sorte et maniere que ce soit ;

Mais nous voulons que si aucuns de leur quality se ing^roient de y venir et
entrer cy apres qu'il leur soit par nos juges et officiers des lieux ou ils arriveront,
fait expresses injonctions, sur j)eine de punition corporelle, qu'ils ayent h, vuider
hors nostredit royaume, et eux retirer d'icelui le plus tot que faire se pourra, et
d'oresnavant n'etre si hardis de plus y venir ni frequenter en quelque maniere que
ce soit.

Et si apres lesdites defenses faites aucuns d'entre eux s'effor^oient de faire le
contraire et ne se retiroient dedans le temps qui leur sera par lesdites injonctions
prefix.

Nous voulons que par nosdits juges et officiers, chacun en son regard, destroit
et juridiction, soit procede contre eux, comme infracteurs et transgresseurs de nos
ordonnances et defenses, de sorte que les autres y prennent exemple, et que, par
ce moyen, ils se d^portent de plus venir ni frequenter en nostredit royaume,
comme dit est.

Si donnons, etc.

(2) Ordonnances royaux . . . Paris, 1606.

p. 167. No 104 of the Ordonnances du roi Charle neufiesme, faicte ... en la
ville d'Orleans.^

Enioignons a nos Baillifs & Seneschaux, ou leurs Lieutenas, & autres nos
Officiers chacu en son endroit, faire commandement a tons ceux qui s'apellent
Boemiens ou Egyptiens, leurs femmes enfans, & autres de leur suite, de vuider
dedans deux mois nos royaume & pais de nostre obeisscace a peine des galleres, &
de punition corporelle. Et s'ils sont trouvez ou retournent apres lesdits deux
mois, nos luges feront sur I'heure sans autre forme de procez, raser aux hommes
leur barbe & cheueux, & aux femmes & enfans leurs cheueux, & apres deliureront
les hommes a vn Capitaine de nos galleres, pour nous y seruir I'espace de trois
ans.

(3) Rec. gen. des anc. loisfrang., tome xvji. p. 391.

[On p. 387 : — ] No. 360. — Dt^claration qui defend de porter des armes k feu,
pistolets de poche, poignards et couteaux en forme de baionnettes, et reglement
sur le recel^, et sur la police des jeux et des cabarets, sur le port d'armes des
militaires, etc.

Paris, dc'cembre 1660.

' According to the liecueil rjin. des anc. lois fram;., tom. xiv. p. 89, where the
law is reprinted, the date was 'Janvier 1560, reg. au pari, le 13 sept. 1561.'

NOTES AND QUERIES 315

[Top of Page.] Louis xiv. Seguier, chanc, garde des sceaux.
[§] 12. Enjoignons pareilleraent a nos baillis et sen^chaux et autres nos
officiers, faire commandement a ceux qui s'appellent Bohemiens ou Egyptiens, ou
autres de leur suite, de vider dans un mois notre royaume et pays de notre
obeissance, a peine des galores ou autre punition corporelle.

(4) Recueil des edits, declarations, lettres-'patentes etc., enregistres au Parlement de
Flandres . . . vol. i. pp. 566-7 (Douay, 1785), 4°.

Declaration du Roi, Contre les Bohemiens, leurs femmes & enfans, & ceux qui
leur donnent retraite. Donnee a "Versailles le 11 Juillet 1682. Registree au
Council Souverain de Tournay le 30 dudit mois.

LOUIS, PAR LA GRACE DE DiEU, Roi DE France et de Navarre : A tous ceux
qui ces presentes lettres verront, Salut. Quelques soins que les Rois nos
PrM^cesseurs aient pris pour piwger leur Etat de vagabonds & gens appell^s
Boh(imiens, ayant enjoint par leurs Ordonnances aux Prevots des Marechaux &
autres Juges, d'envoyer lesdits Bohemiens aux galeres sans autre forme de proems ;
n^anmois il a ^te impossible de chasser entierement du Royaume ces voleurs, par
la protection qu'ils ont de tout temps trouvee & qu'ils trouvent encore journelle-
ment aupres des Gentilshommes & Seigneurs Justiciers, qui leur donnent retraite
dans leurs Chateaux & Maisons, nonobstant les Arrets des Parlement qui le leur
d^fendent expressement, a peine de privation de leurs Justices & d'amende
arbitraire : ce d^sordre etant commun dans la plupart des Provinces de notre
Royaume ; & d'autant qu'il importe au repos de nos Sujets & a la tranquillite
publique de renouveller les anciennes Ordonnances a I'egard desdits Bohemiens, &
d'en etablir de nouvelles contre leurs femmes & contre ceux qui leur donnent
retraite, & qui par ce moyen se rendent complices de leurs crimes. A ces causbs
& autres considerations a ce Nous mouvans, de I'avis de notre Conseil, & de notre
certaine science, pleine jjuissance & autorite royale, Nous avons dit & declare,
disons & declarons par ces presentes signees de netre main ; voulons & Nous plait,
que les anciennes Ordonnances faites au sujets desdits Bohemiens soient executees
selon leur forme & teneur ; & ce faisant, enjoignons a nos Baillifs, Senechaux,
leurs Lieutenans, comme aussi aux Prevots des Marechaux, Vice-Baillifs & Vice-
S^n^chaux, d'arreter & faire arreter tous ceux qui s'appellent Bohemiens ou
Egyptiens, leurs femmes, enfans, & autres leur suite, de faire attacher les hommes
a la chaine des formats, pour etre conduits dans nos galeres & y servir a perpetuite ;
& a regard de leurs femmes & filles, ordonnons a nosdits Juges de les faire raser
la premiere fois qu'elles seront ete trouvees menant la vie de Bohemiens, & de
faire conduire dans les Hopitaux les plus prochains des lieux les enfans qui ne
seront pas en etat de servir dans nos galeres, pour y etre nourris & Aleves comme
les autres enfans qui y sont enfermes ; & en cas que lesdites femmes continuent
de vaguer et de vivre en Bohemiennes, de les faire fustiger & bannir hors du
Royaume, le tout sans autre f-orme ni figure de proces. Faisons defenses a tous
Gentilshommes, Seigneurs hauts Justiciers & de Fiefs, de donner retraite dans
leurs Chateaux & Maisons auxdits Bohemiens & a leurs femmes ; & en cas de
contraventio^i, voulons que lesdits Gentilshommes & Seigneurs hauts Justiciers
soient prives de leurs Justices, & que leurs Fiefs soient reunis a notre Domaine,
meme qu'il soit procede contre eux extraordinairement pour etre punis d'une plus
grande peine si le cas y echeoit, & sans qu'il soit en la liberie de nos Juges de
moderer ces peines. Si donnons en mandement a nos ames & feaux les Gens
tenans notre Conseil Souverain de Tournay, que ces presentes ils aient a faire
lire, publier & enregistrer, & le contenu en icelles entretenir & faire entretenir &
observer selon leur forme & teneur, sans y contrevenir en quelque sorte & maniere
que ce soit : car tel est notre plaisir. En temoin de quoi Nous avons fait
mettre notre Seel a cesdites presentes. Donnee a Versailles le onzi^me de Juillet,

816 NOTES AND QUERIES

I'an de grace mil six cent quatre-vingt-deux, & de notre regne le quarantieme.
Signe, Louis. Ut sur le rejjli, par le Eoi, le tellier. Et scelle du grand Sceau
sur aire jaune.

In the Bee. gen. des anc. lois franr., tome xix. pp. .393-4, this edict is reprinted
-with a note : — ' Les Bohemes ou Bohemiens paroissent venir de I'ilgypte on de
I'Asie mineure. Pa[s]quier fait remonter leur arrives en France a 1427. — Les
Etats de Blois (1560) en demanderent I'expulsion, et I'ordonnance rendue en
consequence leur enjoignit de sortir de France, a peine des galeres.' But the
' Ordonnances de Blois' were not drawn up until 1579; and I cannot find any
reference to Bohemiens in them. Probably Blois is a slip for Orleans, and the
edict referred to is the second of this series. F. C. Wellstood.

48. — Cornelius Agrippa ox GrpsiES.

Dr. D. F. de I'Hoste Ranking has kindly sent the following extract from
chapter Ixv., 'De Mendicitate,' of Cornelius Agrippa's De Vanitate Scientiarum
Declamatio Invectiva, Cologne, 1584 : —

' Sunt alij qui votoni et perigrinationu pretextu provincias obambulant, laborem
ex industria fugietes, otiosa paupertate ostiatim medicantes, atq; ij interim, ne
cu regib. quide vitam suam commutare velint, modo illis liberum est, quolibet &
velint, vagari, quodcunq; collibitum est facere bello et pace. Vbiq; tuti ab
exactionibus, a publicis oneribus, a seruitutibus. a cesuris ciuilibus vndiq; & vbiq;
liberi, nee pro fraudibus, dolis, imposturis, furtis, iniurijs in jus vocati, & velut dijs
sacri ab omnibus inoffensi : atque tamen ex illorum ordine non minima nascitur
jiernicies, ingentiaque prodeunt facinora, dum praetextu mendicitatis, ciuitatum &
prouinciarum explorant secreta, fraudib^ & dolis exercitati hostiles deferunt,
referuntque tabellas, ad omnium proditionum genera instructi. Ab ijs nonnun-
quam incensae vrbes, quod proximis annis ipsa Gallia, atque vrbs Trirensis
[? Trevirensis] experta est, nonnunquam ab ijs corr[u]ptae aquae, infectae fruges,
venenata pabula, & seminata peste ingens hominum strages facta est. His
adnumerandae sunt gentes illae, quas Cynganos vocant. Quas aliena iuuant,
proprijs habitare molestum. Fastidit patrium non nisi nosse solum. Hi enim ex
regione inter ^gypta Aethiopiam oriundi, de genere Chus filij Chaa,^ filij Noe,
adhuc vsq; progenitoris maledictione luunt, per vniuersum orbem vagates, in
triuijs tenroria- erigetes, latrocinijs & furtis, deceptionib^ et permutationib^, atq;
ex chiromantica diuinatione oblectantes homines ijs fraudibus victu mendicat.
Volaterranus hos Vxios esse putat Persidis populos secutus Scilatem, qui Con-
stantinopolitanam scripsit Historiam. Hie enim dicit IMichaelo Traulum Im-
peratorem ex vaticinio Vxiorum adeptum fuisse iiiiperium, quae secta per Mesia
atq; Europa sparsa, passim omnibus futura predicebat. Polydorus Assyrios atq;
Cilices affirmat.'

To this text Mr. E. 0. Winstedt adds as commentary : —

The reference to Volaterranus is to the Commentariorvm vrbanorvm Ra2^haclis
Volaterrani octo et triginta libri (Basileae, mdlix.), lib. xii. p. 253 : — ' Vxij gens
maxima, & Vxia regio Straboi, ex qua Coaspes fluuius orir. Hos ego putauerim
quos uulgus nuc Vxios sine Cinganos uocat, q per orbc, maxJmeq; per Italia
sparsi degut, more feraru, nulla lege, nuUis artibus, tantu futura pr;tdicentes, cu
083 fero populi orientales praesertim uicini Chaldaeis, Mathematicce sint addicti :
autoro habes Silacem qui historic scripsit Constantinopolitana. Dicit Michaelem

^ Cf. the statement of Simon Simeon is, J. G. L. S., New Series, ill. 11.
2 .? tentoria.

NOTES AND QUERIES 317

Traulum Iinperatore ex vaticinio Vxiom adeptu iniperium fuisse, (juae secta per
Moesia ac Europam sparsa, passim omnibus futura pr§dicebat.' The author,
Eaffaello Maffei of Volterra, lived from 1451 to 1522 ; and it is interestin*,' to find
him testifying to the large number of Gypsies existing in Italy at that date. But
what does he mean by saying that they were commonly called Uxii or Cingani ?
The latter term is plentifully illustrated by the documents quoted by Spinelli,
Avith the alternative titles ' Cingari,' ' Egyptiani,' ' de Egypto minori.' But no
name even remotely resembling Uxii seems to have ever been api^lied to them in
Italy or anywhere else.

The reference to Scilates and the Uxii is equally mysterious. Scilates can
hardly be any one but Johannes Skylitzes, who wrote a Byzantine history about
1079. But the only part of his work, which I can find published under his name,
does not contain the tale about the accession of Michael Traulus. This extract is
printed as a continuation of Cedrenus' Ivvo^l/is la-ropiaiv : but the whole of
Cedrenus' work from the year 811 is said to be a copy of Skylitzes' history, and, in
the Latin translation, published by J. B. Gabius in 1570, it is printed under
Skylitzes' name. As the tale of a prophecy of Michael's accession is given in this
work,i one would have supposed that this was the passage referred to by MaflTei ;
but in all editions to which I have access the prophecy is attributed not to one of
the Uxii, but to one of the Athinganoi. Indeed this is among the passages
mentioned by Miklosich {Mundarten, vi. 58) when dealing with the claims of the
Athinganoi to be considered as Gypsies. Nor are the Uxii mentioned, so far as I
can find, either by Skylitzes or Cedrenus : the nearest approach to them in those
authors are the Ov^ot, but, as they are described as Scythians or Huns, who with
an army of 600,000 men defeated the Bulgarians and Eomans, and are not credited
with any prophetic powers, they can hardly be identical with the Uxii, though like
the Gypsies they are said to have settled in Greece.^

The passage of Polydorus Vergilius mentioned by Agrippa is perhaps worth
quoting, mainly for the sake of one sentence. It comes from his work De inven-
torihus rerum, book vii. chapter 7, 'De origine sectas dese Syrife sacerdotu,
Assyriorum, Antonianorum, atque C§retanorum,' where, after describing the
wandering priests of the Syrian goddess mentioned by Apuleius, he continues : —
' Durat adhuc superstitiosa fraus in gente : nam nunc non sacerdotes, sed magnus
uilissimaj plebis sexus utriusq; numerus in omnes orbis etiam Christiani partes
diffusus, uoti, ut aiunt, causa, sine fine peregrinatur, uictum ostiatim quoeritando.
Mulieres chiromantiam profiteutur, hoc est, per linearum manuu inspectionem
diuinat, interim egregie doctae ad subtrahendam furtim e marsupio eorum, quibus
futura prtedicunt, pecuniam, nisi bene cauerint. Nusquam ultra tertiti diem
immorantiir, sub diuo prope ciuitates & oppida tabernacula collocat, sunt omnes
stigmatibus notati. Ex quo satis constat, hos esse Assyrios,' qui fraudibus et dolls
exercitati, ritu sacerdotum dea? Syrise, eo mendicabulo uiuiit. Istos Itali Cilices
uocat, qu6d ex Cilicia, qute, teste Plinio, Syriaj proxima est, proficiscantur : alii
uero extra Italiam, Aegyptios nuncupant. Ab ijs igitur Syriae deae sacerdotibus
usq; ad nos huiusce fraudis labes peruasit' [ed. Basileae, 1545, p. 470j.

Here again we find an unusual name for the Gypsies — Cilices, for which Colocci *
finds support in Voltaire's Essai sur les moeurs and in an Italian Gypsy song
mentioning Cilicia. But the most noticeable points are the statements that they
were all tattooed and that they dwelt in tents. Tattooing is probably ascribed to
the band which invaded Western Europe in the early part of the fifteenth century

1 Ed. by Bekker in the Corpus scriptorum historiae Byzantinae, ii. 70-1.

2 Ih., ii. 654-7.

^ He has stated above : — ' Item in sacris deae quibusda iuncturas manuum &
ceruices stigmatibus notabant, inde Assyrii omnes notati uisuntur.'
* L'origine des hoMmiens (Citta di Castello, 1905), p. 4.

318

NOTBS AND QUERIES

by the Bourgeois de Paris, in whose journal their first visit to Paris is recorded.
He, however, seems to limit its use to the women :^'les plus laides femmes que on
peust veoir et les plus noires ; toutes avoient le visage deplaie.' ^ On the other
hand, the use of tents is nowhere attributed to those early visitors, unless they are
implied in the phrase ' lochati more gencium armorum ' used in the description of
their visit to Sisteron in 1419,^ though they were used by an apparently distinct
company of Gypsies who visited Ratisbon in 1524 and 1526, and stated that they
came from Hungary, not from Egypt like the rest.^ Nor are references to tents
forthcoming in Western Europe till the end of the eighteenth century. Hence
Groome* and Bataillard^ have inferred that they were not used by western
Gypsies until the English Gypsies resuscitated the use about 1780. But this
passage seems to upset that theory. Presumably it applies to Italian Gypsies,
since the author was a native of Urbino. But it is worth noticing that he had spent
sixteen years or more in England, and was still living here when he wrote the last
five books of the De inventoribus rerum ; so that he had had ample opportunity
of seeing Gypsies in England as well as Italy, and possibly the description may be
taken to apply to the Gypsies of both countries.

49. — EiN ZiGEUNERWIEGENLIED

Aufgezeichnet i. J. 1903 in Kljuc in Bosnien von Jelica Belovic Bernadzikoioska.

Die Sangerin nachfolgenden serbischen Wiegenliedes ist die Zigeunerin Gjula,
Serifovic, eine Moslimin aus dem Zigeunerdorfe Punir bei Kljuc. Die Verse
16-20 sind wohl eine Interpolation der Zigeunerin, die gerade beim Wiinschen
oder Verwiinschen war, und zwar gehdren die entlehnten vier Zeilen zu den vier
Schlusszeilen, die wieder Bestandteile eines eigenen Liedes bilden, das ein wider
ihren Willen von ihren Eltern an einen ungeliebten Jiingling verkauftes
Madchen singt, um ihrem Gram Luft zu machen. Eine Variante zu diesem
zweiten Texte verofiFentlichte die Frau Einsenderin im xi. Abschnitt ihrer
in den Anthropophyteia, B, viii. (1911) erschienenen Studie vom 'Gold-
tiichlein und Handtuch in Glauben, Branch und Gewohnheitrecht der Slaven.'
Die Zigeunerin Gjula dachte sich bei der halb unbewussten Durcheinander-
wiirf lung zweier Liedertexte wohl nichts anders als : ' mochte der Fratz denn doch
endlich einmal einschlummern ! ' und sang darauf los, nur um zu singen :

Andante.

i^EEE^^ g^ ^EEEJ^

Spa - vaj,

ne.

=Jf?^

m=.

tan - koj be - si

ci.

spa - vaj.

tan - koj

Spavaj, sine, u tankoj besici !
Uroci ti pod besikoni bill
Kano gjogi plo2e sve 2etiri !
Uroke ti voda odnijela
a sanak ti voda donijela I

^ Journal d'un bourgeois de Paris, 1405-1449 . . .
1881), p. 220.

^ J. O. L. S., Old Series, i. 328. ^ J. G. L.

■* In Oipsy Tents, p. 57- ° J- O. L.

per Alexandre Tuetey (Paris,

S., Old Series, i. 340,344.
S., Old Series, ii. 46-52.

NOTES AND QUERIES 819

Spavaj, sine, rodilu te majka
II gorici pod zelen jelicom.
Ruzica te na list docekala,
bjela vila tebi baba bila,

pcelica te luedoni zadojila, 10

kosutica na babine dosla
i donjela gospocke darove :
tebi, sine, vezen jagliik dala,
vezen jagluk od gorskoga cvjeca,
svekru Ijutu bjelu svilom calmu 15

u okolo sikom sikosanu,
Sciknula ga mnnja iz oblaka I
svekrvici mrku jenieniju,
snirklo joj se pa joj ne svanulo !
miloj nani maramicu bjelu, 20

ti da si joj njezin danak bjeli !

Veselte se, lijepe djevojke,
sjutra 6e vam jeftin pazar do6i,
jeftino se momci prodavati,
po gros momSe, po dukat djevojce ! 25

VerdeutscJmng.

schlafe, Sohnlein, in dem feinen Wieglein !
Beschreiunggeister unterm Wieglein seien,
gleichwie dem Falben alle vier Beschlage !
Der Bach hinweg BeschreiimggeiH^r trage,
der Bach herbei dir trauten Schlummer trage ! 5

schlafe, Sohn, die Mutter dich gebar
im Hochwald unterm griinen Tannenbaumlein,
das Eoslein dich empfieng auf seinem Blatt,
die weisse Vila war die Hebeamme,

das Bienlein stillte dich mit Honigseim ; 10

zum Wiegenfest erschien die liebe Hindin
und brachte herrschaftliche Gaben dar :
dir gab sie, Sohn, ein ausgesticktes Tiichlein,
ein Tiichlein ausgestickt mit Hochwaldblumen,
dem grimmen Schwieger weissen Seid en turban ! 15

mit lauter Rauschgold rund herum besetzt,
verletzte doch ein Blitzschlag ihn aus Wolken !
der Schwieger eine dunkelfarbige Haube,
ihr werde dunkel, nimmer soli 's ihr tagen !
dem liebsten Mutterlein ein weisses Tiichlein, 20

auf dass du mogst der weisse Tag ihr sein !

Gebt euch dem Frohsinn hin, ihr holden Madchen,
denn morgen habt ihr billigen Einkauftag,
gar billig werden Burschen stehn im Preis
ein Bursch um Grcischlein, Magdlein um Dukaten ! 25

Anmerkutigen. Zii V. 2. Von den Beschreiunggeistern steht ausfiihrlich
zu lesen in meinen Schriften : Volksglauhe und religioser Branch der Sudslaven.,
Miinster i. W. 1890, Slavischi VolkforscJnmgen, Leipzig 1908, Anthropophyteia,
B. iv., und in meiner Dulaure-Ausgabe, Leipzig 1908 (Erotik der Slaven). — Zu
Vers 9. Vilen sind Baumseelen. — V. 11. Vilen verwandeln sich mit Vorliebe in
Waldtiere, namentlich in Hirschkiihe (Hindinnen). — Das Kinderfest, eigentlich

320 NOTES AND QUERIES

das Wochenbettfest, Vrgl. mein Buch : Sitte und Branch der Siidslaven, Wien 1885 :
— Von der Haube (Jemenija) und dem Tiichlein (jaglulc) handelt eingehend die
eingangs erwahnte Studie Frau Bernadzikowskas, V. 24f. Anspielung auf Heirat-
miirkte, Avie sie nur noch hie und da als Ueberlebsel eines alten Branches auch bei
den Chrowoten und Serben vorkommen.

Dr. Friedrich S. Krauss.
Wien vii. 2, Neustiftgasse 12
am 17.1.1911.

50. — EiNE ALTE ZiGEUNERGRABINSCHRIFT IN NORWEGEN

Ja wenig sind der Spuren und Anhaltspunkte, die man dariiber hat, dass die
Zigeuner auch in den hohen, kalten Norden Norwegens eingedrungen seien. Es
diirfte daher fiir weitere Kreise der Freunde dieses Volkes von Interesse sein, dass
eiu genauer Kenner der Volkslieder und Volksliteratur der Norweger, der sich
auch mit der Sammlung von Grabinschriften und Spriichen dieses Landes befasst,
Herr Dr. Jiirges, Bibliothekar der Nassauischen Landesbibliothek zu Wiesbaden,
in einem mittelalterlichen Werk einen norwegischen Zigeuner-reim fand. Herr
Dr. Jiirges hat diesen mit der Quellenangabe dem Unterzeichneten freundlichst
zur Verfiigung gestellt. Seiner Meinung nach, handelt es sich hier um eine
direkte Grabinschrift, welche der Herausgeber des Quellenwerkes, der Originalitat
derselben wegen, uns iibertrug. Herr Dr. Jiirges ausserte auch die Ansicht, dass
die Abfassung des Reimes von Zigeunern selhst herriihrt, da die Art desselben so
sehr wenig dem allgemein Charakter der nordischen Volksverse entspricht.

Aufgezeichnet ist der Reim bei Ludwig M. Lindeman, Aeldre og nyere Norske
Fjeldmelodier, Christiania (ohne Jahreszahl) C. Wahrmuth. Er lautet : —

Tatervise

Jeg nepp tolv Aar var
Jeg nisted mor og Far.
Jeg fik dog ilcke at laere
Sa vel som mange Klere,
Som ha sin Far og Mor,
hidtil de hliwe stor.

In deutscher Sprache wiirde der Reim nach der Uebersetzung des Herrn
Dr. Jiirges !auten : —

Ich war kaum zwiilf Jahr alt,

Als ich Vater und Mutter verlor.

Ich konnte nicht soviel lernen

Wie manche andere,

Die ihren Vater und ihre Mutter haben,

Bis sie gross geworden sind.

Mir scheint die Tatsache, dass Lindeman die Ueberschrift : Tatervise gibt dafiir
zu sprechen, dass es sich um cin Liedlein dor norwegischen Zigeuner handelte,
Avelches auch wohl zu einer Grabinschrift benutzt wurde.

Was da auffallt ist die Betonung des Unterschiedes in der Erziehung gegeniiber
den anderen Kindern Norwegens. Es klingt fast, wie eine zaghafte Entschuldi-

gung-

Jedenfalls ist die Aufnahme des Reims in das alte Sammelwerk ein deutlicher
Beweis, dass damals schon die Beviilkerung des hohen Nordens die Zigeuner
kannte und ihnen Beachtung schenkte. F. W Brepohl, Wiesbaden.

INDEX
By Alexander Russell

G. = Gypsy. Gs. = Gypsies.

There are important sub-alpliabets under ' Etymologies,' ' Folk-Tales, Incidents
of,' 'Names, G. Christian,' 'Names, G. Surnames,' 'Names, G. Tribal or
Race,' 'Newspapers,' 'Notes and Queries,' ' Niiri Stories, Incidents of,'
•Occupations, G.,' ' Romani words worth noting,' 'Songs, G.,' 'Super-
stitious, G.' As in the Index of Vol. IV., the incidents of the Nuri Stories
that are obviously folk-tales are given under the heading 'Folk -Tales,
Incidents of,' only the purely personal reminiscences appearing under ' Nuri
Stories, Incidents of.'

A la boca de una mina, (song), 137.
Abre mi la puerta, primo, (song)", 138.

Aspirated
Marriage

Thomas

306.

Scien-
(quot.)

AcKERLET, Rev. Fred. G.

Consonants, (note), 236

Custom, (note), 312-3.
Acrobat, G., 307.
Actor, G., 307.
Acts. See Laws.
Affairs of Egypt, 1909. By

William Thompson, 113-35.
Affection of G. , 38-9.
Africa, Gs. in, 192-8.
AgedG., 129.

Agricultural labourers, Gs. as, 86,
Agriculture, G. distaste for, 193.
Agrippa, Cornelius : De Vanitate

tiarum Declamatio Invectiva,

316.

axinaJcji 'simpleton,' derivation of, 14.
Alme, G. race-name, 194.
Alphabet, German-G., 18.
Alphahetisches Verzeichniss. See Chris-

tensen.
Alte Zigeunergrabinschrift in Norwegen,

Eine, (note). By F. W. Brepohl, 320.
America, Gs. of, 130-2.
Amorites, G. race-name, 81.
Andree, Prof. Richard : 146 ; Die

Metalle bei de7i Naturvolhern, (ref.),

196 ift.note) ; Old Warning- Placards

forGs., 202-4.
Appreciations. See Pater.
argal ' before,' 212.
Armenian element in European Romani,

83.
Arms of corpse, G. method of placing, 43.
Artist, G., 307.
Abvidsson, a. J. , 222.
AscoLi, (refs.), 32, 197 (ft.note), 214, 216,

217.
Ashes from fire of deceased G.'s property

scattered, 44, 50.
AsPELiN, J. R., 222.
Aspirated Consonants, (note). By F. G.

Ackerley, 236.
Assyrii, G. race-name, 316, 317.
Athinganoi, G. race-name, 317.
Atkinson, Frank S. and E. O. Winstedt:

A Witch, a Wizard, and a Charm,

269-79.

VOL. V, — NO. V.

Aunt : applicable to mothers' sisters

only, 149.
Austria, Gs. in, 132-3.
Authors, G. , 306.

AVENTINUS, 112.

azra ' the night before,' 56 {ft.note).

ba 'father, '205, 212.

Babies used as clubs by Gs., 132.

Badisches Volksleben. iS'ee Meyer.

Bahram-Gur, 82.

Baier, Andreas : Manual Chronik, (quot. ),

238.
Balkans, numbers of Gs. in, 85.
Ballad-motifs, 71, 73.
Ballads. See Songs.
Baptism of Gs., 264.
bar^ 'at least,' derivation of, 14.
Barn-dwelling of Gs., 257.
barostoji 'Friday,' derivation of, 19.
Bartlett, Rev. D. M. M., 129, 151, 234 ;

Isaac Heron, 37-53.
Bataillard, 193 {ft.note), 194 {ft.note),

196 {ft.note), 205, 313 {ft.note).
Batimiiskeri Param,isi, E.

Folk-tale, 280-7.
Battle in Berlin, A, (note), 146-7.
Beames, (quot.), 311.
Bearleaders {ursari), G., 87.
Beats, G. travelling, 219.
Beauties of G. literature, 1.
Beauty, G., 173.

Beggars, G., 96, 97, 108, 2fi0, 261,
Behrens, Walter L., (quot.), 44.
Bellonius, 112.
Bellows, G. and other forms of,

names of, 197-8.
Beni'Ades, G. race-name, 193.
Beni 'Amer, G. race-name, 193.
Berlin, Gs. in, 15, 146-7.
Berlinger, a., Schimbisch ■ Augsbur-

gisches Worterbuck, 213.
Berthold of Regensburg, (quot.) 154.
Betiveen Two Hills, (note). By Edgar

Kenyon, '236.
Bibliography, (note), 234.
bildva'me\t,'28%.
Bilder aus dem Leben der Berliner

Zigeimerkinder. See Plinzner.
Birmingham, Gs. evicted near, 118.

Bulgarian G.

316.

195-

322

INDEX

BisCHOFF, 197 (ft.note), 198 (ft.note).

Bl..\ckman on Persian nomads, 69-70.

Blackpool, Gs. of, prosecuted for fortune-
telling, 115.

Blicke in das Leben der Zigeuner. See
Wittich.

Boccaccio, 72.

Bohemia, treatment of Gs. in, 90.

Bohemians (Boemiens, Bohemes, Boh6-
miens, Boesmiens), G. race-name, 112,
313, 314, 315, 316.

Bonny Bushy Broom, The, (song), (refs.),
72, 74.

Borrow, George : 37, 38, 51, 77, 93, 96
{ft.note), 163, 197 {ft.note); Lavo-Lil,
(refs.) 167 {ft.note), 110 {ft.note), 172,
(quot.) 175-7, (refs.) 186, 188, 189,
191, 217; The Romany Bye, (refs.)
141, 198 ; The Zincali, (refs.) 142, 155
{ft.note), 163. 191, (quot.) 193 {ft.note),
(refs.) 209 {ft.note), 213, 214, 215.

Borrow's Gs. — Supplementary yote,
(note). By T. W. Thompson, 77-8.

Bosnia, numbers of Gs. in, 86.

BuTIILINGK, 191.

Bourgeois, Henri : Esquisse d'une gram-
maire du Romani Finlandais, (ref. )
205 {ft.note) ; Kurze Grammatik der
mitteleuropciischen Zigeunersprache,
(rev.), 310-11.

Bovedantuna, 0: A Tale in French
Romani, communicated by Augustus
E. John and edited by E. 0. Win-
stedt, 204-18.

Bowliug-green attendant, G., 129.

BoYLiNG, Tom, marries into G. family,
160.

Brake o' Briars, The, (song), (ref.) 72.

Braziers, G., 164, 196 {ft.note).

Brepohl, F. W. : Eine alte Zigeinier-
grahlnxchrift in Norwegen, (note), 320 ;
Zigeuner im Polnischen und Ruthe-
nischen Sprichwort, (note), 150-1 ; Zi-
geuner in Montenegro, (note), 149 ; Die
Zigeuner in Nassau, (note), 155-9.

Briers on G. grave, 47.

brijili 'body,' remark on form, 142.

Bristow-Noble, J. G., 51 {ft.note),
130.

British G. Crimes, 1910, (note), 147-8.

British Isles, Gs. in, 114-30.

Broadwood, Miss : English IVaditional
Songs and Carols, 71-

Brockie: The Gs. of Yetholm, (ref.) 307
{ft.note).

Bronze-workers, G. , 196 {ft.note).

Broomstick Marriages, (note), 235-6.

Broomstick : symbolism of, in G. mar-
riage, 200, 235-6.

Brothel-keepers, G., 113.

hrumsa 'pot,' note on form, 213.

Bryant, J., 189, 312 {ft.note).

bucket-chat, derivation of, 79.

BuGGE, Prof. Sophus, '222.

Builders' labourers, Gs. as, 90.

Bulgaria, numbers and occupations of
Gs. in, 86.

Bulgarian G. Folk-Tales : E Batimiskeri
Paramisi, 280-7 ; T grgovtsdakeri Pa-
ramisi, 2-12.

Bulgarian loan-words in Romani, 30,

35, 36.
Bulgarians, G. race-name, 112.
BuRCHARD, (quot.), 154.
Burial-customs, G., 44-53, 79-80.
bnriben ' world,' remark on form, 213.
Burning of deceased's property, 42, 43,

48-51, 79-80, 308.
Burning the Possessions of the Dead,

(note). By John Myers, 79-80.
burivin 'weep,' remark on form, 182.
BosBEQUius, (quot.), 47-8 {ft.note).
Bushes Green, The. By Alice E. Gilling-

ton, 53-4.

Cajanus, Archdeacon (quot.), 223.
Caldarari, G. race-name, 196 {ft.note).
Cales, G. race-name, 135.
Caliban, (note). By Charles Strachey,

78.
Campczano, 197 {ft.note).
cn)iaui-o'' tuniip,' remark on form, 182.
Candle kept lit beside G. corpse, 47-8.
Canto de noche buena, 138.
Cards, fortune-telling by, 261.
Casca, 178, 179, 190.
cauney — kani, 79.
Cedrenus, 317.
Ceremonial purity, 146, 307-8.
Cervantes: Don Quixote, (refs.) 238;

La Gitnnilla, 238, (quot.) 312; The

Dogs' Colloquy, (quot.) 23S-9.
Cervantes and the Gs., (note). By Alex.

Russell, 238-9.
cetinav, 'I read,' derivation of, 13.
ch in Romani, 139-40.
Chaldeans, G. race-name, 112.
Chambers, Robert : Popular Rhymes of

Scotland, (ref.) 254.
chamik 'raisin,' 12.
Changars, a G. -like tribe, 82.
Change-ringer, G. , 126.
Changi, G. race-name, 70.
Characteristics and capabilities of Gs. ,

85.
Charcoal-burners (lajasi), G , 87.
Charm to break witch's spell, 272.
Cheats, G., 119, r20, 122, 124, 125, 127,

130, 133, 134.
Chiefs unknown to Finnish Gs., 257.
Child-birth, pollution of, 308.
Children, G. love of, 268.
Chkistensen : Alphabetisches Verzeich-

niss finer Anzahl von Rdubern, Dicben

und Vagabonden, (quot.) 154.
Ghroniken der Stadt Eger, Die, (quot.)

238.
Church-attendance of Gs., 264.
Cilices, G. race-name 316, 317.
Cingalese, G. race-name, 81.
Cingaiii (Cj^ngani), G. race-name, 316,

317.
Cingari, G. race-name, 317.
Circumcisers, G., 193.
Civilisation, spread by Gs., 198.
Civilising of Gs., attempts at, 87, 88, 89,

91, 93, 94, 95, 97-100, 101-7, 133, 16.3-6.
Clara Heron. By George Hall, 167-77.
Cleanliness, G., 77-8; of Finnish Gs.,

258.

INDEX

323

Cleverness of Gs., 269.

Clothes : buried with corpse, 43, 44 ;

burned, 45 ; men's M'orn by women,

78, 308 ; on corpse, turned inside out,

41.
Clothes-peg-makers, G. , 118.
Coleridge on Browne, (quot.) 111.
CoLOCCi, Marquis, (refs.) 209 (ft.noie),

214, 216, 217, 218 ; L'origine des bo-

hemiens, (ref. ) 317 (ft. note).
CoLOMiNAS, J. V. See Vallmitjana.
Colour, G. favourite, 258.
Con mi cahallo de cafia, (song), 137.
Conditional sentences in Nuri dialect,

303-4.
Conjurer, G., 307.

CoNSTANTINESCir, 214, 215.

Coppersmiths, G., 128.

Copts, G. race-name, 81.

Corfu, Gs. in, in 1346, S3.

Cornelius Agy-ippa on Gs., (note). By
Dr. D. F. de I'Hoste Ranking and E.
O. Winstedt, 316-8.

Costume of Finnish Gs., 258.

Counterfeit Eqyptians, (note). By E. 0.
Winstedt, 237-8.

Courtesy, G. , 39.

Cowardice, G. , 265.

Crantsius, 112.

craton, 'button,' 184.

Crete, Gs. in. in 1322, 83.

Crooke, William, 41 ; Periodical Migra-
tion, (note), 236 ; Smearing Door-posts
with Honey, (note), 151-2.

cudinav, ' I wonder,' derivation of, 13,

. 14.

cukni, 'pipe,' 12.
Cures, G. —

Hair-clippings for whooping-cough,

240.
Snail-brew for ulcerated throat,
240.
Curses, G. , 275 {and ft. note).
Customs and Lore of Modern Greece,
The. See Rodd,

dan, an interjection, 13.

Dar-bushi-fal, 193 {ft. note).

Dancing of Finnish Gs., 260.

Day-labourers, Gs. as, 90.

De Alcala, Geronimo : Alonso, (quot.)

312.
De Vanitate Scientiarum. See Agrippa.
Dead, G. fear of. See Fear.
Death : G. idea of, 175.
Death Bird, The, (note). By Alfred

James, 145-6.
Decrusy, 313.
Denmark, Gs. in, 95-6.
DiEFENBACii, Lorenz, reviews Borrow's

Zincali, 179; (refs.), 183, 184, 185,

186, 187, 188, 191, 192.
dinkla, 'grocer,' 213.
dino, ' wild,' 213.
Discourses delivered before the Asiatic

Society. See Jones.
Discovery of Witchrr ift. See Scot.
Discoveries of John Poulter, alias Baxter,

(quot.) 79.
Diseases of Gs., 224.

Doctors, G., 260.

DoDGSON, Edward Spencer : Hubert

Smith- >>ta)ner : A Retrospect, 18:^3-

1911, (note), 75-7.
dokacinav, 'I touch,' derivation of, 13.
Doms, G. race-name, 59, tlO, 61.
Dormice : as the seven sleepers, 164.
DouTTE : Religion et MagiedansV Afrique

du Nord, (quot.) 193-4.
Dress of city-dwelling Gs. , 15.
DoHMBERG, Dr. Otto, collector of

Romani, 177.
Dunbar, Kajetan, writer on Gs., 312.
Durham, Miss M. E., 149.

Early Mention of the Language 'Romney,'
An, (note). Bv E. 0. Winstedt, 78-9.

Egyptian origin,''G., 129, 135, 162, 309.

Egyptians (Aegj'ptians, Aegyptii,
Egyptiani), G. race-name, 79, 81, 112,
317.

Ehrenborg, Harald, translator of
Theslefif's Report, 81 ; G. Smiths in
Sweden, (note), 236-7.

Eight, number, G. superstition about,
146.

Elven, Henri van, 196 {ft.iiote).

Elworthy: The Evil Eye, (ref.) 273
{ft. vote).

Endurance, G. , 224.

England, Gs. in, 93-4, 114-30.

English G. Songs. See Leland.

English- Persian Dictionary. See Wol-
laston.

Eothen. See Kinglake.

Eso no lofirma el rey, (song), 136.

Esquisse d'une grammaire du Romani
Finlandais. See Bourgeois.

Esquisse sur I'Histoire, les Mceurs et la
Langue des Cigains. See Kogal-
nitchan.

Ethnog7-aphical Survey of Bombay, {qaot. )
236.

Etymologies —

axmahji, 'simpleton,' 14; bard, 'at
least,' 14: barostoji, 'Friday,' 19;
bucket-chat, 79 ; cauney, 79 ; cetinav,
' I read,' 13 ; cudinav, ' I wonder,' 13,
14; dokacinav, 'I touch,' 13; gdilbdz,
'bull-player,' 69; gurko, 'Sunday,'
19; xe''^'''wat', 'I snore,' 13; xo^ot^f,
'agreement,' 14; x^'^'O'tinav, 'I talk,'
13 ; isponfnav, ' I fulfil,' 13 ; ispratlnav,
' I send off,' 13 ; izdruvlnav, ' I ques-
tion, 13 ; karachi, ' nomads, 70 ;
Mzdlnav, 'I rage,' 13 ; luja, 'Monday,'
19; mardsi, 'Tuesday,' 19; merinav,
'I measure,' 13; miilinav, 'I think,'
13 : molinav man, ' I beseech,' 13 ;
muMnav, ' I pierce,' 13 ; mus'mel,
'hush,' 14 ; navasinav, 'I lean to-
wards,' 13; navislnav, 'I swing, 13;
pazarinav, 'I bargain,' 13; pistinav,
'I shout,' 13; pldnne, 'midday,' 13;
platinav, 'I paj',' 13; posreStinav, 'I
receive,' 13 ; preginav, ' I harness,'
13; rasotkate, 'walks,' 13; redinav,
'I arrange,' 13; savato, 'Saturday,'
19 ; sekninav, ' I sigh,' 13 ; Soija,
'Thursday,' 19; Sumes, 'tree,' 14;

324

INDEX

Etymologies — continued.

surtinav, ' I wander about,' 13 ;
svetinav, ' I shine,' 13 ; sv3rUnav, ' I
accomplish,' 13 ; tetrasi, ' Wednesday,'
19 ; vesnikos, ' newspaper,' 13 ; vihinav,
'I call,' 13; V8rtinav, 'I turn,' 13;
zagradlnav, 'I surround,' 13; zapor-
tinav, ' 1 confiscate,' 13.

Evil eye : method of averting, 273.

Excommunication among Gs., 49.

Eye of G., 224.

Factory-hands, Gs. as, 86.

Fair-haired Gs., 15.

Fanter, Gs. amalgamate with, in Norway,

100.
Farmers, Gs. as, 90.
Fasting as sign of mourning, 44, 51.
Faws, G. race-name, 79.
Fear of dead among Gs., 49, 79-80, 308.
Fiddle buried with G., 46.
Fiddlers, G., 160, 174 {ft. note).
Fifth Bulgarian G. Folk-Tale, A. Re-
corded by Bernard Gilliat-Smith, 279-
89.
Fifty Welsh- G. Folk- Biddies. Edited
with Notes and Introduction (from
the text of John Sampson). By
Robert Petsch, 241-55.
FiNCK, F. N. : Lehrbuch des Dialekts der
deutschen Ziyeuner, (refs.) 19, 197 (ft.
note) ; and Bernard Gilliat-Smith :
Paramisi Amare Baiester Jesu Christi
(rev.), 310.
Fines, G. habit of fixing, 119.
Finland, Gs. in, 218-24, 255-69.
Finnish Gs., physical appearance of, 223.
FlKDAUSI, 82.

Fish and 'Taters, (song), (ref.) 73.
Fishers, G., 238.
Five years' engagement, 313.
Flour used in fortune-telling, 193 {ft,

note).
Folk-tales : a living literature, 1 ; and
riddles, 246 ; crime of editing, 279 ;
in ballads, 72.
Folk-Tales—

Bulgarian G. : E Batim4sheri Para-
misi, 2S0-7 ; Tovgovtsdskeri Para-
misi, 1-14.
English G. : Syrenda LovelVs Tale,

153.
French G. : Bovedantilna, 207-12.
Polish G. : The Bussian, the Pole,

and the G., 150.
Ruthenian G. : Thefaithfid G., 150.
Syrian G. [Nuri Stories]. No.
lxxvii.,54-5 ; No. Ixxx., 56-7; No.
Ixxxi., 57-9 ; No. Ixxxiv., 61 ; No.
Ixxxviii. , 64-5 ; No. Ixxxix., 65-7 ;
No. xc, 67-8; No. xci., 224-6; No.
xciii., 228-30; No. xcv., 231-2;
No. xcvi., 2.S2-3 ; No. xcvii., 233.
Transylvanian G., 246.
Turkish G., 246.

Welsh G., 199, 246 ; translated into
Nuri dialect, 226-8.
Folk-Tales, Incidents of —
Ants assist boy, 59.
Arm removed, 153.

Folk-Tales, Incidents of — continued.

Arm, eyes, and heart swept into the
fire, 153.

Arrack-drinking, 232.

Barrel pierced by needle, 11.

Barrels, forty, 11.

Beautiful girl becomes a hag, 64.

Bedawi secures thieves' property, 68.

Bedawin quarrel, 68.

Blessing from mother, 2S7.

Bottle-tiller, 226.

Box : of sugar, 5 ; in pig's foot, 67.

Boy : beheads his brother, 67 ; put
into mule's belly, 59 ; seeks his
swan-maiden wife, 59 ; slays forty
ghuls, 67.

Bride : forsakes prince, 210 ; seeks
her husband, 282 ; stolen by ghul,
226, 230.

Broom : marriage over, 199.

Camels given to ghul, 226.

Carpenter, 229.

Castle : and girl, 226 ; guarded by
negroes, 57 ; of ghul, 66 ; of vul-
ture, 59.

Cat, pig, and robber's natures trans-
ferred to doctors, 153.

Challenge to bride's father, 209.

Change of children at breast, 284.

Cloth, pieces of, 285.

Curse, 283, 284, 285.

Daughter, clever, 2-12.

Dead man on tree, 5.

Dead man's ring, 4 {ft. note).

Defeated wagerer falls dead, 7.

Demon slain by boy, 67.

Doctors, three clever, 153.

Dog slain by thief, 9.

Eighteen : daughters of ghul, 66 ;
sons, 66.

Elopement, 208.

Enamoured horse refuses food, 280.

Enchantment made, 59.

Eyes taken out by doctor, 153.

Fisherman saves boy, 230.

Flag to be planted on ghul's cave,
59.

Flying horse, 2.30.

Forty: ghuls, slain, 67; to steal
king's treasure, 67 ; thieves, in
forty barrels, 11 ; sleeping, 9.

Forty-one rooms to be filled with
feathers, 283.

Four daughters of king, 280.

Ghul : kills his own daughter, 66 ;
slain and robbed, 55 ; torn by
lions, 232.

Ghul's : cave, 55 ; daughters slain,
232 ; eye put out with red-hot
skewer, 55 ; mare, 232 ; village,
231.

Ghuls beheaded, 226.

Gifts of negroes, negresses, and
gold, 59.

Girl : buried in well, 233 ; climbs
tree, 9 ; disguised in negro's skin,
57 ; plots against brother, 232 ;
punished with death, 233 ; sweet
and wliite, appears to boy, 64 ;
tracks thieves, 8.

INDEX

325

Folk-Tales, Incidents of — continued.

Girl's : hair solidifies liquid, 233 ;

seal ring taken by boy, 57.
Goats given to ghul, 226.
Goldsmith, 229.
Grapes growing in winter, 65.
Grape-tree grows from boy's grave,

64.
Green horse, 281.
Head-dresses of husbands put on

their wives, 66.
Heart taken out by doctor, 153.
Hero joins brigand-band, 211.
Horse : drinks sherbet and eats

nuts, 5, 6 ; green, 281 ; loves

king's daughter, 280 ; speaks, 6 ;

white, 281.
Hyaena seizes boy, 230.
Incense burned, 59.
Iron: shoes, 281, 282; staff, 281,

282.
Jealous brothers plot against the

youngest, 66.
Jew bargains for his soul, 67.
Jew's soul in worm, 67.
Jinn aid boy, 59.
King : 66, 229, 280 ; killed, 209.
King's son : 57, 58, 64 ; becomes goat-
herd, 67 ; exiled, 233 ; marries

sheikh's daughter, 57.
King's four daughters, 280 ; three

sons, 226.
Lame pig, 67.
Leblebi and sherbet for horse, 5, 6,

280.
Lentils, millet, corn, sesame, and

vetches to be separated into heaps,

59.
Linen clothing, 208.
Lions, tame, 232.
Lions' den, 208.
Little son, 226 ; saves his brother,

66 ; steals ghul's horse, 66.
Marriage, 226, 230, 233 ; of girl and

horse, 281 ; over broom, 199.
Merchant, 2.
Month's voyage, 59.
Mughrabi : bargains for king's son,

58, 64 ; beheaded and burned, 65;

slays boy, 64.
Mule carries boy to top of hill, 59.
Naked soldier, 61.
Negro slain by boy, 57.
Negroes, gift of, 59.
Ogre's son enchanted, 280.
Picture in bunch of grapes, 65.
Pig, lame, 67.

Pig's heart replaces doctor's, 153.
Police knife forty thieves, 12.
Pretending death, 68.
Prince's daughter, 208.
Punishment by fire, 230.
Queen continues war, 210.
Queen's castle taken, 212.
Ram, black, 66 ; white, 66.
Ransom of four hundred pounds,

64.
Rescue by girl, 226.
Reward : marriage with king's

daughter, 232, 233.

Folk-Tales, Incidents of — continued.
Riddles, 246.
Ring, dropped into pail, 282 ; from

dead man's finger, 4 l^ft. note).
Robber's arm in place of doctor's,

153.
Running water, 232 (ft. note).
Ruthless bargainer, 7.
Sack of leblebi nuts, 5.
Search for husband, 283.
Seven days' wager, 4.
Seven-headed serpent slain by boy,

67.
Sheikh's daughter disguised as

gazelle, 57.
Silver fish, 229.

Slain men, girl hides among, 9.
Speaking horse, 6.
Table, 226.

Tar-seller burned alive, 12.
Tasks :

to call ogre to wedding feast,

284, 285.
to climb tree with full dish on

head, 233.
to eat deaddonkeys, mares, cows,

and goats, 59.
to fill tank with tears, 283.
to fill forty-one rooms with

feathers, 283.
to keep silence about enchanted

husband, 281.
to separate five difi"erent kinds

of grain, 59.
to slay two ghuls, 233.
Thief : dressed as tar-seller, 10 ;
escapes from ghul's cave, in sheep-
skin, 55.
Thieves : frightened by supposed
dead man, 68 ; sentenced to ten
years, 55 ; three, 55 ; two, plot
against girl, 8.
Thought-reading, 2.
Three : doctors, 153 ; ghuls, 59 ;

thieves, 55 ; wives, 230.
Transformations :

hero into baker, 286.
hero into duck, 286.
hero into flower, 286.
horse into prince, 281,
needle into wife, 283.
wife into needle, 283.
wife into oven, 286.
wife into pond, 286.
wife into rose-ljush, 286.
Trap-door, creaking, 9.
Tree climbed by girl, 9.
Two : big sons, 226 ; thieves, 8.
Village re-peopled, 232.
Vizier's daughter, 230.
Vulture carries boy and girl, 159 ;

feeds boy, 69.
Wager anent daughter's cleverness,

3.
Watch and revolver of chief thief
stolen, 9 ; given back to thieves,
10.
Water poured on king, 61.
White horse, 281.
Witch in wood, 209.

326

INDEX

Folk-Tales, Incidents of — continued.
Wooden horse, 229, 230.
Worm in box, 67.

Youngest brother, left in pit, 66 ;
lowered further into the ground,
67.
Youngest son, 2.31 ; imprisoned, 226.
Food buried with Gs. 45 and {ft. note).
Fortune-tellers, G., 15, 50, 69, 94, 96,
115, 116, 121, 122, 124, 125, 126, 131,
134, 193, 259, 260, 261.
Fourth Bulgarian G. Folh-Tale, A.
Recorded by Bernard Gilliat-Smith,
1-14.
FoY, Dr. W., his theories on metal work,

196 ift.note), 197.
France, Gs. in, 92, 133 ; Gs. not all

banished from, 92 (ft. note).
Frankfurt, Gs. in, 15.
Friedrichslohra, G. colony at, 91.

Gadd, P.A., (quot.)223.

Galicia, numbers of Gs. ii^, 90.

galway 'girl,' remark on, 1S5.

Ganander, Ch., 222.

gdubdz ' bull-player,' derivation of, 69.

Gaubaz, G. race-name, 69.

Gdv Dum, (note). By George Ranking,

235.
Geburt, llochzeit und Tod. See Samter.
Gelders, G., 259.
geU-peske ' they departed,' 14.
Gexebrard, 112.
German loan-words in Romani, 30, 34,

35, 36.
German Gs., physical appearance of, 16.
Germany, Gs. in, 133-4 ; numbers and

treatment of Gs. in, 91-2.
Ghurbats, G. race-name, 70.
Gilchrist, Miss Annie G. : rev. of Miss
Gillington's Songs of the Open Road,
70-5.
Gilliat-Smith, Bernard, 214 ; marriage
of, 75 ; on G. words for ' bellows,' 197
(ft.note) ; A Fifth Bulgarian G. Folh-
Tale, 279-89 ; A Fourth Bulgarian G.
Folk-Tale, 1-14; The Sound Ch.,Wd-
40. See also Finck.
GiLLiXGTON, Miss Alice E. , (quot. ) 46 ;
The Bushe.1 Green, 53-4 ; Songs of the
Open Road, (rev.), 70-5.
Gitana que es Gitana, La, (song), 136.
Gitanos, G. race-name, 45 (ft.note).
Gjorgjevic, 197 (ft.note) ; Servian G.

Tales, (ref. ) 287.
Glass-sellers, G., 107.
Glory of the Shia World, The. See Sykes.
Grammar and Vocahidary of the language
of the Nawaror ZiUt, the Nomad Smiths
of Palestine, A. By R. A. Stewart
Macalister, 289-305.
Graves, G., visited, 52, 204, 308.
Great American Rai, A, (note), 143-5.
Greek loan-words in Romani, 19, 83.
Qreen grow the laxLreh, (song), (ref.) 72.
Greene, Herbert W. : rev. of Saloni's
Oilanos, 142 ; of Vallmitjana's Els
Zin-ccUds, 140-2 ; Songs of Fabian De
Castro, 135-8.
Greengrocer, G. , 117.

Gregor, W. : Folklore of the N.E. of

Scotland, (refs. ) 253, 254.
Grinder, G., 168, 177.
Groome, F. H., 128; G. Folk-Tales,
15'^ (ft.note), \^^(ft.note) ; InO. Tents,
(refs.) 46, 78, 159 (ft.note), 181, 184,
185, 186, 19U, (quot.) 246, (ref.) 272
(ft.note) ; Influence of the Gs. on the
Superstitions of the English Folk, (ref.)
274 (ft.note).
Gunmakers, G. , 149.
gurko ' Sunday,' derivation of, 19.
GuTCH and Peacock : Examples of printed
Folk-lore concerning Lincolnshire, (rei.)
273 (ft.note).
Gs. at Eger, (note). By E. 0. Winstedt,

238.
Gs. their Origin, Continuance, and
Destination, The. Bibliography of
Roberts's book, 162 (ft.note).
G. and Folk-Lore Club, The, (note), 234.
G. Laddie, (song), (ref.) 72.
G. Lis}}, The, (note). By Alex. Russell,

312.
G. Medical Science, (note). By Alfred

James, 240.
G. Posts, 155, 202 (ft.note).
G. Smiths in Sweden, (note). By Harald

Ehrenborg, 236-7.
G. Tattooing in Persia, (note). By T. A.

Sinclair, 159.
Gypsyries in : Berlin, 15, 146-7, 309 ;
Black Patch [Birmingham], 118;
Blackpool, 115-6; Linkoping[Sweden],
236 ; Sassmannshausen, 108 ; South-
end, 114; Windsor, 167.

xerkinav 'I snore,' derivation of, 13.
xorata 'agreement,' derivation of, 14.
Xoratinav ' I talk,' derivation of, 13.

Halford, Harry, deprived of his G. wife

by Louis Graj-, 174 and (ft.note).
Hall, Rev. George, 41 ; Clara Heron,

167-77 ; Happy Boz'll, (note), 159-60 ;

Little Corrections, (note), 234.
Halliwell, T. 0. : Nursery Rhymes of

England, (refs. ) 253, 254, 255 ; Popular

Rhymes and Nursery Tales, (refs.)

253, 254.
Hamburg, Gs. in, 15.
Happy Boz'll, (note). By George Hall,

159-60.
Hardiness of Gs., 239.
Harff, Arnold von, 196 (ft.note).
Hawker, G., 108, 124, 174.
hecco ' haste,' 186.
Hedge, burial under, 51.
Hedgehog, whistling, 164, 169.
Heister : Ethnograp/iische und geschicht-

liche Notizen, (ref.) 202 (ft.note).
Heron, Isaac : birth, 37 ; parentage, 37 ;

acquaintance with Borrow, 38 ; grief

for loss of his wife, 3S-9 ; courtesy, 39 ;

language, 39-40 ; death and burial,

40-53.
Herox, Clara: birth, 167; life with

Samuel Roberts, 164-6, 169 ; marriage,
170, 173 ; death, 175 ; Borrow's

account of, 175-7.

INDEX

327

Hills and meeting, 164, 236.

Hoard of money with Gs. , 43.

Hoaxers. See Cheats.

hod ' whether,' 31.

Honey used at bridals, 152.

Horse-dealers, G., 15, 86, 93, 132, 154,

259, 260.
Horses of deceased G. shot, 51, 79.
Hnb-caps and hooks preserved, 44, 50.
Hubert Smith-Stanier : A retrospect, 1823-

1911, (note). By Edward S. Dodgsou,

75-7.
Hungarian loan-words in Romani, 27,

28, 29, 30, 31, 32, 33, 34, 35, 36.
Hungarians, G. race-name, 112.
Hungaros, G. race-name, 45 {ft. note).
Hungary, history of Gs. in, 88, 89 ; Gs.

in, 132-3 ; numbers of Gs. in, 89.
Huns, G. race-name, 81.

Illiteracy of Gs., 264.
Image-carvers, G., 307.
Independence, G. love of, 266.
Indiarubber cudgels, 147.
Infidelity, conjugal, punishment of, 268,

312.
Intelligence, G., 165.
Inverted Lent, 274, 309.
Iron-workers, G., 239. See Smiths.
Irregular Verbs in Nuri dialect, 300-301.
Isaac Heron. By the Rev. L>. M. M.

Bartlett, 37-53.
ISAMBERT. (See Jourdan.
isponinaii ' I fulfil,' derivation of, 13.
isprat'mav 'I send off,' derivation of, 13.
Italy, Gs. in, 92, 134.
izdruvinav 'I question,' derivation of, 13.

James, Alfred : The Death-Bird, (note),

145-6.
Jek Biav, (note), 75.
Jesina, J. : Romani Gib, (refs.) 29, 36,

198 (ft.nott), 213, 236.
Jesters, G., 86.
Jews, G. race-name, 81.
John, Augustus E., 195 (ft.note);

Bovedantuna, 204-18 ; The Songs of

Fabian De Castro, 135-8.
Jones, Sir William : Discourses delivered

before the Asiatic Society, (quot.) 240.
Josef, Archduke, 197 {ft.note).
Jourdan, Decrusy et Isambert : Recueil

g6n6ral des anciennes lois franraises

depuis Van 420 jnsqiCd la Rivolution de

1789, (quot.) 313-5.
Journal il\ui bourgeois de Paris, 1405-49,

(quot.) 318 {and ft.note).
juhikero 'guard,' 214.
junari 'soldiers,' 214.
JtJRGES, Dr. , 320.

kajna 'hens,' 32.

karachi ' nomads,' derivation of, 70.

Kauli, G. race-name, 70.

kell 'reach,' 187.

Kemeth, K. J., 222.

Kenyon, Edgar : Beticeen two hills,

(note), 236.
khiljdva 'plums,' 12.

KiDSON, Frank, 73.

Kilikets, Indian vagrants, 236.

King, G., 313.

Kinglake : Eothen, (quot.) 239-40.

kizdlnav ' I rage,' derivation of, 13.

Klingendek : Nachrichten Uber die Zi-

geunerkolonie Sasimannshausen, 107-9.
Knapp, Prof. W. I., 77.
Knife and fork burieil with G., 46.
Kuife-handle-carver, G., 307.
KoGALNiTCHAN : Esquisse sur VHistoire,

les Moeurs et la Langue des Cigains,

178, (refs.) 181-92 passim, 215.
KoPERNiCKi, Isidore, letter of, (quot.)

196 {ft.note).
Kraus, 198 {ft.note).
Krauss, Dr. Friedrich S. : Ei7ier Zi-

geunerwiegenlied, (note), 318-20.
KuHN, E. H., 245.
huschnja, 198 {ft.note).

Lacemakers, G., 259.

Ladlemakers {lingurari), G., 87.

Lcilere Sinte, (refs. ) 34, 35, 36.

Lamb, Charles, on Browne, 110.

Landowners, G., 263.

Lane, 195.

Laws, acts, decrees, edicts, etc., against
Gs., 15, 86, 87, 88, 90, 91, 92, 93, 94,
95, 96, 97, 100, 156, 157, 203, 313-6.

Laying-out of G. corpse, relatives absent
at, 43.

Leather, Mrs., collects G. carols, 71.

Leather-sellers, G , 204.

Leitner, (refs. ) 245.

Leland, C. G., 197 {ft.note), 209 {ft.
note); The English Gs., (refs. ) 78 {ft.
note), 153 {ft.note), 274 {ft.note) ; The
Gs., (ref. )274 {ft.note) ; Slang Diction-
ary, (quot.) 79 ; Palmer and Tuckey :
English-G. Songs, (quot.) 50.

LiEBicH : Die Zigeuner, (refs.) 154 {Jt.
note), 197 {ft.note), 198 {ft.note), 214,
215.

Lisping, G., 180, 312.

Literature, G. living, in folk-tales, 1.

Lithuania, numbers of Gs. in, 90.

Little Corrections, (note). By George
Hall, 234.

Loyalty of Gs. to one another, 267.

Lucas, Joseph : Yetholm History of the
Gs., (ref.) 313.

luja 'Monday,' derivation of, 19.

Luris (Lulls), G. race-name, 82.

Lystkr, Miss M. Eileen : Marriage over
the Broomstick, 198-201.

M., R. O. See Malleson.

Macalister, R. a. Stewart, 145, 198
{ft.note) ; Grammar and Vocabulary
of the Language of the Nav:ars or Zutt,
the Nomad Smiths of Palestine, 289-
305 ; Nuri Stories, 54-68, 224-34.

Maclaren, J. Stewart: The Soids of
Donkeys, (note), 151.

MacRitchie, David, 312.

Maitland, Mrs. Fuller : By Land and
by Water, (rev.), 305-6.

Maldonado, count of Spanish Gs., 238.

328

INDEX

Malleson, Rev. H. H. : A Proof of

Mettle, (ref.)37.
Mandi jail'd to puv a grai (song), (ref.)

73.
Manners, G., 163.
MAKgAis, William, 193.
mardsi ' Tuesday,' derivation of, 19.
Makia Theresa, Empress, attempts to

civilise Gs., 88.
Marriage : between different tribes of
Gs., 258 ; of Gs. in church, 264 ; ring
among Gs., 200 and (ft.note).
Marriage Custom, (note). By Fred G.

Ackerley, 312-3.
Marriage over the Broomstick. By Miss

M. Eileen Lyster, 198-201.
Massacre of Gs. in France, 92.
matreli 'potatoes,' 215.
May Hill, supposed G. settlement at,

151.
Melancholy of Gs., 269.
Mendacity of Gs., 264.
merinav, ' I measure,' derivation of, 13.
Mesmerism used by Gs., 276.
Metal-workers, G., 90.
Metalle bei den Naturvolkern. See An-

dree.
Meter, E. H., Badisches Volksleben,

(quot.) 47 (ft.note).
Michael, Count, 237.
Midwives, G., 239.

MiKLOSiCH, F., 222, (refs.) 27-35 passim,
139, 197 (ft.note), 209 (ft.note), 213,
215, 216, 217, 236, 288.
Minche de esa rumi, El, (song), 142.
Miners, G. (rudari), 87.
MiSKOW, Johan : A recent Settlement in

Berlin, 14-36.
mislinav, ' I think,' derivation of, 13.
Mission work among Gs., 15, 106, 133,

309.
Mohammedan G., 318.
molinav man, 'I beseech,' derivation of,

13.
Monasteries hold G. serfs, 87.
Money buried with G., 41.
Montenegro, Gs. in, 149.
Montgomery, James, poet, friend of

Samuel Roberts, 161, 162.
Moorhen, G. superstition about, 145-6.
Moravia, treatment of Gs. in, 90.
MoRWOOD, Our Gs., (ref.) 52 (ft.note).
Mourners, G., demeanour of, 52.
Mountains and valleys and meeting, 164,
236.

MUNSTER, 112.

MuRET, Rites of Funeral, Ancient and
Modern, (quot.) 46-7.

murga, ' cat,' 215.

Music and Gs. , 259.

Musicians, G., 15, 69, 82, 86, 87, 89, 90,
132, 1.34, 146, 147.

m^iiinav, 'I pierce,' derivation of, 13.

MussGNUG, Prof. Ludwig, 202.

Mutilation for conjugal infidelity, 312.

Myers, Chas. S., on tattoo-marks, 195.

Myers, John, Biirning the Possessions of
the Dead, (note), 79-80 ; Old Customs,
(note), 146; PrenentimentandaDream,
(note), 152; The Punishment of Infi-

delity (note), 312 ; SuU Price and the
Cordi J\dal, (note), 153 ; Syrenda
Lovell and the Beng, (note), 152-3 ;
Syrenda LovelVs Tale, (note), 153.

Nachrichten fiber die Zigeunerkolonie

Saszmannshaiisen, 107-9.
Name, change of, 265 ; changed at
death, 269 (ft.note); false, 170 (ft.
note) ; of dead, tabu, 146, 308.
Names of bellows, 197-8.
Names, G. Christian —
A, 121.
Aaron, 124.
Abbey 123.

Abel, 168 (ft.note), 169 (ft.note).
Abigail, 39, 40, 42.
Abraham, 115, 119, 270 and (ft.

note), 271, 277.
Absolom, 119, 160.
Ada, 120.
Addie, 77, 308.
Adelaide, 115, 124.
Albert, 121, 128.
Alfred, 121, 123, 124, 127.
Alice, 120, 122, 127, 167 (ft.note),

173.
Allen, 168 (ft.note).
Ambrose, 77, 149, 167 (ft.note), 168,

170 (ft.note).
Amelia, 38, 132.
Amos, 122, 127, 130, 153.
Amy, 124.
Andreas, 236.
Andrew, 124.
Anika, 16, 17.
Ann, 119, 120, 121, 123, 124, 127.

Annetta, 131.

Annie, 120, 12.3.

Antony, 168 (ft.note).

Banjia, 18.

Barra, 17.

Bartholomew, 114.

Batsuri, 18.

Beatrice, 114.

Becky, 160.

Belcher, 127.

Ben, 120, 124.

Bendigo, 116.

Benjamin, 121, 122, 127.

Berber, 17.

Bert, 115.

Bessie, 131.

Betsy, 149.

Bezzi, 17.

Bias, 123.

B1LIT.SA, 17.

BiPA, 18.

Bopo, 17.

BosKO, 41, 42.

BossA, 16, 17.

Brittania, 127.

Bubella, 10, 17.

BUDDI, 17.

Bui, 45.

BurSjuk, 16, 17.
Caleb, 121, 312.
Caradoc, 122, 124.
Caroline, 121, 234.
Caroly, 236, 237.

INDEX

329

Names, G. Christian — continued.
Charles, 115, 118, 119, 124.
Charlie, 117, 122, 124, 172 (ft.note).
Charlotte, 168 (ft.note), 172 (/(.

note).
Christ, 131.
CiGALETA, El, 140.

CllSDERELLA, 118, 146.

Clara, 115, 120, 163, 165, 166, 167,

169, 170, 171, 172, 177.
Clementina, 121.
consoleta, 121.
Cornelius, 80, 121, 126, 128, 167,

171, 174 [ft.note), 175 [fl.note).
Crimea, 80, 145.
Cuba, 51.
Daisy, 115, 127.
Defrance, 125.
Delaia, 173 (ft.note).
Delata, 168 (ft.note).
Delenda, 129.
Dick, 169 (ft.note).
DiDDLY, 80, 178 (ft.note).
Dinah, 168 (ft.note).
Dona, 246, 270, 271, 274.

DORENIA, 175.

Draki, 117.

Drilla, 18.

E., 127.

Edgar, 126, 172 (ft.note).

Edith, 127.

Edmund, 38, 79, 121.

Edward, 37, 115, 122, 124, 126,

127.
Edwin, 123, 126.
Eldorai, 167 (ft.note), 168 (ft.note),

200 and (ft.note), 201 (ft.note).
Eli, 119, 123, 127, 272, 273.
Elias, 38, 127.
Elijah, 114, 149, \&1 (ft.note), 168

(ft.note), 172 (ft.note).
Eliza, 46, 174, 234.
Elizabeth, 114, 119, 120, 126, 127.
Ellen, 126.
Emanuel, 168 (ft.note).
Emily, 117, 119, 124, 126, 15% (ft.

note), 270 (ft.note).
Emma, 126.
Engelbert, 48 and (ft.note), 49, 50

and (ft.note), 306.
Enoch, 129.
Ephraim, 132.
Ernest, 122.
Esau, 118.

Esmeralda, 120, 128.
Esther, 122, 124
Ettie, 270 (ft.note).
Eva, 115.
Ewald, 146, 147.

EZEKIAH, 118.

Fabian, 135.
Fairneti, 270 (ft.note).
Fanny, 127.
Ferenna, 18.
Ferzi, 18.
FetSka, 18.
Fiance, 120.
FiANSi, 170 (ft.note).
Florenz, 107, 108.
Florka, 18.

Names, G. Christian — continued.

Francis, 115, 117, 118, 120, 126,

127.
Frank, 12], 123, 127, 167 (ft. note),

171.
Franz, 146, 147.
Fred, 114, 117, 128, 132, 153.
Fked, 'Fighting,' 130.
Frederic, 123.
Friday, 125.
Friedrich, 107.
Gallo, 17.
GaluSa, 16, 18.
Gatti, 18.

Genti, 46, 124, 173, 174, 234.
George, 117, 119, 120, 121, 122,

123, 124, 126, 127, 130, 131, 132,
152, 173 (ft.note).

Gertrude, 128.

Gilderoy, 79.

Giles, 118.

Gjula, 318.

Glory, 126.

GoKA, 17, 18.

Grozda, 5, 6, 8, 10, 11,

H., 127.

Hagi, 78.

Haija, 17.

Hallo, 16, 17.

Hannah, 80, 178 (ft.note).

Harriet, 128.

Harriett, 123.

Harry, 40, 42, 121, 127, 172

(ft.note).
Hedwig, 134.
Henno, 16, 18.
Henrimaretta, 120.
Henry, 115, 118, 119, 121, 122, 123,

127, 128.
Henry Giles, 118.
Henty, 'Queen,' 118.
HiPPOLYTE, 131.
Hiram, 118.
Honor, 167 (ft.note).
Hookey, 117.
Horace, 45.
Howell, 199.
HUBA, 17.
Hugo, 17.
HULDA, 16, 17.
Ike, 121.
Ilka, 18.
Inan, 38, 40.
Isaac, 37, .38, 39, 40, 42, 122, 168

(ft.note), 172 (ft.note), 234.
Isabella, 120.
Isaiah, 121.

IzA, 38. 39, 40, 42, 43, 44, 51, 52.
Jack, 11.5, 126, 127,173(/i!.7io<e),273,

278, 279.
Jaja, 18.
James, 114, 115, 118, 119, 122, 123,

124, 126, 127, 131, 163, 169, 170,
178 (ft.note).

Jane, 124, 167 (ft.note), 168 (ft.

note).
Janet, 127.
Jani, 17.
Janno, 17.
Janos, 17.

330

INDEX

Names, G. Christian— co?i<inMed.
Jarni, 18.
Jasper, 124, 128.
JatXi, 17.
Jem, 129.

Jemima (Jessie), 123.
Jesse, 127.
Jessie, 114.
Jeva, 17.
Jim, 128, 172.
Job, 121, 126, 127, 128.
Joe, 124, 125, 127, 128, 130, 131,

132.
Johan, 16.
JoH. Heinrich, 108.
John, 46, 47, 51, 113, 115, 117, 118,

119, 120, 121, 122, 123, 127, 128,

129, 246, 269 and (ft.note), 270 [ft.

note), 277, 308.
John Thomas, 123.
Johnny, 120, 168 [ft.note).
Joiner, 167 {ft.note).
JoKO, 133.
Jos, 129.

JosELLA Alice, 120.
Joseph, 114, 121, 125, 127, 167,

(ft.note).
Josh, 80, 149, 178 (ft.note), 274,

275, 276, 277, 278.
Joshua, 129.
JoSka, 16, 17.
Julia, 51, 121.
Kate, 114.
Kennik, 17.
Kerlenda, 152.
Khindo, 17.
Ki6mi, 124.
Kunni, 18.

KuNSALETi, 2Q^ ( ft.note).
KuRi, 278, 279.
KURLI, 17.
Laias, 50, 160.
Laini, 172 (ft.note).
LaitSi, 16, 17, 18.
Lavaina, 172 (ft.note).
Lavinia, 122, 127.
Lazzie, 146, 152.
Lazzy, 173 (ft.note).
Leanabel, 172 (ft.note), 176.
Lena, 121, 128.

Lenda, 40, 80, 149, 178 (ft.note).
Leno, 131.
Leo, 270 (ft.note).
Leonard, 118, 120, 124, 128, 277,

278.
Leshi, 167 and (ft.note), 168 and (ft.

note), \QQ( ft.note).
Levi, 117, 123.
Lewis, 114, 178 (ft.note), 269 (ft.

note).

LiBERINA, 124.

Liberty, 115.

LiDi, 172 and (ft.note), 177.

Lily, 51.

LiNDER, 127.

Linna, 16, 17.

LlONORA, 124.

Ltti Ruth, 47.

Louis, \12(ft.note), 173, 174a7id(/^
note).

Names, G. Christian — continued.
Louisa, 115, 120,123,126.
LoviNiA, 124.

LUCINA, 80.

Lucy, 168 (ft.note), 169 (ft.note),

176.
Lui, 78, 80.
Luke, 126.
LuludSa, 18.

LuMAS, 167 (ft.note), 172 (ft.note).
LuRENA, 79, 312.
Lusha, 169 and (ft.note).
LusHi, 168 (ft.note).
M., 121.
Major, 46.
Malika, 17, 18.
Malla, 17.

Manabel (Emanuel), 168 (ft.note).
Manful, 38, 178 (ft.note), 269, 271,

272, 312.
Manni, 17.
MantSa, 18.
Manuel (Mantis), 270.
Mara, 17.

Margaret, 122, 167 (ft.note).
Maria, 119, 131.
Mark, 128.
Martinho, 133.
Maky, 52 (ft.note), 117, 120, 122,

130, 131, 132, 277.
Mary Ann, 119, 120, 124, 127.
Matilda, 123, 126.
Matthew, 116, 117, 121, 126, 129,

199 (ft.note), 201 (ft.note).
Maurice, 122.
May, 126.
Michael, 'Count,' 237.

MiMMI, 17.

Minnie, 123.

MiRLO, 133.

Mizelli, 38, 80, 120.

Moses, 123.

MurSa, 17.

Musjurka, 17.

MuTo, 18.

Naome, 125.

Nathan, 114, 115, 172 (ft.note).

Ned, 116.

Neil, 121.

Nellie, 124.

Nelly, 52 (ft.note).

Nelson, 275, 276.

NisLUS (Cornelius), 167, 171, 173.

NiABAI, 37.

Nicholas, 132.

Nikola, 275 (ft.note).

NiPTON, 122.

'No Name,' 46, 78, 116, 168 (ft.

note), 234.
Noah, 47, 48, 116, 126, 127, 172

and ( ft.note).
Nukes,"312.
Obadiah, 172 (ft.note).
Ocean, 117.
Olfred, 271.
Oli, 46, 146.
Oliver, 51.
Omi, 120.
Oscar, 80, 116.

OSERI, 174.

INDEX

331

Names, G. Christian — continued.
Oti, 114, 152.
Owen, 123.

Paizenni, 168 (ft.note).
Pamela, 122.
Pani, 168.
Paprika, 17.
PaSi, 14, 279, 287, 288.
Patience, 167 {fi.notf), 169 {Jt.note),

172 {ft.note), 173, 174a?tcJ (ft.note),

175 cund (ft.note).
Pavor, 18.
Peda, 18.

Penderbella, 114.
Peppi, 146, 147.
Peter, 131.

Petrovitch, 'King,' 132.
Philip, 79, 170 (ft.note).
Phoebe, 172 (ft.note), 176.

PlEKA, 16.
PlEPA, 18.
PlEZIPH, 16, 17.

Plato, 121.

Polly, 119, 121.

Priscilla, 118, 119, 125.

Prudence, 121, 126.

Purtsa, 236.

Pyramus, 46.

Ralph, 125.

Ratta, 146, 147.

Regenda, 115.

Render, 120.

Reni, 172 (ft.note).

Repentance, 172 (ft.note).

Reuben, 124, 127, 128, 172 (ft.note).

Reynold, 309.

Rhoda, 131.

Rhy 123.

Richard^ 122, 124, 127, 168 (ft.note),

169.
Riley, 78, 272.
Robert, 118, 168 (ft.note), 170 (ft.

note), 173 (ft.note).
Rodney, 114, 123, 131, 174 (ft.note).
Rosa, 124.
Rudi, 132.
RuPA, 17.
Ruth, 47.
Ryley, 168 and (ft.note), 170 and

(ft.note), 171, 173, 175.
Saga, 17.
Sajo, 18.

Sally, 168 (ft.note).
Sam, \5'd( ft.note) ; G., 132.
Sampson, 168 (ft.note),
Samson, 129.
Samuel, 128.
Sancho, 131.
Sandoe, 17.

Sanspi, 78, 167 (ft.note).
Sant, 114.
Santanoa, 124.
Sarah, 116, 119, 120, 122, 127, 167

(ft.note), 169; 'G.', 115, 116.
Sarah Ann, 119.
Saunders, 119.
Savaina, 49.
Scarletta, 131.
Selina, 127.
Sena, 131.

Names, G. Christian — continued.

Seni, 167 and (ft.note), 168, 169

(ft.note).
Senny, 168 (ft.note).
Seske, 17.
Sethi, 168 (ft.note).
Shadrach, 120.
Shandees, 124.
Shurensi (Yoki Shuri), 168 (ft.

note), 170 (ft.note), 173, 175.
Siani, 199 and (ft.note), 201 and
-, (ft.note).

SiDAN, 16.

Sidney, 122, 127.

Silvester, 118.

SiNFAi, 37, 38, 234.

SiNKO, 2, 4.

SiTERUs, 269 and (ft.note).

Slatcho, 132.

Solomon, 172 and (ft.note).

Sophia, 124, 125, 168 (ft.note).

Sophy, 149.

Spero, 132.

Stanley, 124.

Stephen, 119, 122.

SULGA, 134.

Susannah, 126.

Susi, 127, 130, 153.

Sylvanus, 110 (ft.note).

Sylvester, 122.

Syrenda, 152, 153.

T., 118.

Taiso, 149, 168 (ft.note).

' Taw,' 200.

Teni, 278 (ft.note).

Thomas, 114, 115, 118, 122, 123, 125,

126, 127, 128, 269 (ft.note).
Tjondo, 16.
Todi, 275 (ft.note).
Tom, 118, 121, 122, 124, 127, 159

(ft.note), 234.
Treli, 167 (ft.note).
Trenit, 160.
Tsaia, 17.
TSEJA, 16.
TgONDO, 18.
TsURKA, 17.

tutorana, 17.
Ulanzo, 1.32.
Ursula, 198.
Vadana, 17.
Vadoma, 18.
Valentine, 121.
Venis, 170 (ft.note).
Verro, 18.
Violet, 123.
Volga, 132.

VOLSEIL, 132.

Vorsa, 17.

W., 118.

Walter, 115, 123, 124, 125, 127, 159

(ft.note).
Walter (William), 116.
'Wester, 38, 39.
Wilhelmina, 173 and (ft.note).
Will, 159 (ft.note).
William, 116, 117, 119, 121, 123,

125, 126, 127, 167 (ft.note).
William Cooper, 119, 125.
Willy, 270.

332

INDEX

Names, G. Christian — continued.
XivET, La, 140.

YoKi, 80, 173, 175, 178 (ft.note).
YUNETI, 120.
Zalacha (Zalreho), 132.
Zebulun, 128.
ZiNNA, 16, 17, 18.
Zlatchio, 132.
ZUKRO, 18.

Names, G. Surnames —
Adam, H., 127.
Adams (Adamowitz), Joe, 130, 131,

132.
Adams, Mary, 130.
Adams, Nicholas, 132.
Ahlgren, 220.
Akerblom, 220.
Akerlund, 220.
Amer, Esmeralda, 120.
Amer, George, 120.
Ansinn, Franz, 146, 147.
Artcher, Fred., 132.
Asp, 220.
axelsson, 220.
Ayres, Emily, 124.
Ayres, Gertrude, 128.
Ayres, John, 122.
Ayres, Maurice, 122.
Bala, Josh, 80.
Baltsar, 220.
Barron, George, 124.
Barron, Liberina (n^e Gray),

Madame Alexandre, 124, 125.
Baukols, 204, 205.
Beaney, Henry, 123.
Beeney, Priscilla, 125.
Berg, 220.
Berglund, 220.
Bergman, 220.
Berg STROM, 220.
BiBBY family, 114.
BiDDLE, Job, 121.
Biddle, Polly, 121.
Blomberg, 220.
BlumSrus (Blimerus), 220.
Blythe, William, 123.

BOLLSTROM, 220.

Bonnefois, Mddle., 133.

Bonnett, Charlie, 124.

BoNNETT, Nellie, 124.

Borg, 220.

Boss, Alice [n^e Gray), 167 (ft.

note), 173.
Boss, Black Ambrose, 168.
Boss, Delaia Wilhelmina, 173 and

(ft.note).
Boss family, 167.
Boss, Jack, 173 (ft.note).
BoswKLL (Boss), Abel, 168 (ft.note),

169 (ft.note).
BosswELL, Absalom, 160.
BosswELL, Allen, 168 (ft.note).
BoswELL, Ben (Evans, iStanley),

124.
BoswELL, Bias, 123.
BoswELL, Bdi, 45.
BoswKLL, Clara, 115.
BoswELL, Daisy, 115.
BoswELL, Delata, 168 (fl.iiote).

Names, G. Surnames — continued.
BoswELL, Edwin, 126.
BoswELL, Elizabeth, 126.
BoswELL, Ezekiah, 118.
BoswELL family, 166, 167, 168.
BoswELL, Henry Giles, 118.
BoswELL, Horace, 45.
BoswELL, James, 169.
BoswELL, Jane (Eldorai), 167 (ft.

note), 168 (ft.note).
BosvvELL, John, 121.
BoswELL, Julia, 51, 121.
BoswELL, Laias, 50, 160.
BoswELL, Leshi, 168 (ft.note).
BoswELL (Buckley), Lewds, 178 (ft.

note), 269 (ft.7iote).
BoswELL, Louis, 173.
BoswELL, Lucy (n6e Scamp), 168

(ft.note), 176.
BoswELL, Major, 46.
BoswELL, Manful, 178 (ft.note).
BoswELL, Ned, 116.
BoswELL, Oscar, 80.
BoswELL, Pani, 168.
BoswELL (Bosvil), Riley (Ryley),

78, 168 and (ft.note), 170 and

(ft.note), 171, 173. 175.
BoswELL, Sampson, 168 (ft.note),
BoswELL, Sarah, 116, 169.
BoswELL, Savaina, 49.
BoswELL (Boss), Seni, 167 and (ft.

note), 168, 169 [ft.note).
BoswELL, Sethi, 168 (ft.note).
BoswELL, Silvester ('Wester), 38,

39, 118.
BoswELL, Siterus (Lewis, John),

269 and (ft.note).
BoswELL, Taiso, 149, 168 (ft.note).
BoswELL, Thomas (Lewis, Tommy),

269 (ft.note).
BoswELL, Trenit, 160.
BoswELL, Walter (William), 116.
Bowers, M., 121.
Bowers, Walter, 124.
BoYLiNG, Tom, 159 (ft.note).
Boyling, Walter, 159 (ft.note).
Brazil, George, 132.
Brazil, Priscilla, 119.
Brinkley, Reuben, 128.
Broadway, Charles, 118, 124.
Broadway, Sophia, 124.
Buckland, Abraham, 270 and (ft.

note), 271, 277.
Buckland, Alfred, 123.
Buckland, Dona (noe Buckland),

270, 271, 274.
Buckland^ Ettie, 270 (ft.note).
Buckland family, 274.
Buckland, Francis. 117.
Buckland, John, 117, 270 (ft.note) ;

(Shippy), 277.
Buckland, Kuri, 278, 279.
Buckland, Leonard, 277, 278.
Buckland, Louisa, 123.
Buckland, Manuel (Mantis), 270.
Buckland, Mary, 52 (ft.note), 117,

277.
Buckland, Matilda, 123.
Buckland, Neily, 52 (ft.note).
Buckland, Ocean (nee Doe), 117.

INDEX

333

Names, G. Surnames — continued.
Bdckland, Olfred, 271.
BucKLAND, Shippy. See Buckland,

John.
Buckland, Slnfai, 37, 38.
Buckland, Teni, 278 (ft.note).
Buckland, Willy (2), 270.
Buckley, Elijah, 149.
Buckley family, 114.
Buckley, Joiner, 167 (ft.note).
Buckley, Nathan, 114, 115.
Buckley, Oti, 114.
Buckley, Penderbella, 114.
Buckley, Sant, 114.
Buckley, Walter, 127.
Bull, Eli, 123.
Bull, James, 123.
Bull, Luke, 126.
Bull, William, 123.
Burton, 240.
Butler, Matthew, 126.
Carey, Job, 121.
Carter, Edward, 124.
Castle, William, 127.
Chamberlain, Emily (Sarah), 119.
Chapman, Joe, 128.
Chilcot, John, 47, 51.
Chilcot, Sophia, 168 (ft.note).
Chydenius, 220.
Coates, Mary Ann, 127.
Cole, Jane, 124.
Coleman, Emily, 126.
Coleman, Louisa, 126.
Collins, Frank, 127.
Collins, Sarah, 127.
Collis, Noah, 126.
Cooper, 49.
Cooper, Draki, 117.
Cooper, George, 127.
Cooper, John, 121.
Cooper, Matthew, 121.
Cooper, Noah, 127.
Cooper, Selina, 127.
Dahlgren, 220.
Davis family, 118.
Davis, George, 122.
Davis, Sarah, 122.
Day, Alice, 122.
De Castro, 135.
Deacon, Albert, 121.
Deacon, Thomas, 123.
Deighton, Dorenia, 175.
Deighton, Jim, 172.
Deighton, Nathan, 172 (ft.note).
Deighton, Noah, ll'l attd (ft.note).
Deighton, Patience, 167 (ft.note),

169 (ft.note).
Deighton, Solomon, 172 and (ft.

note).
Demetro, Hippolyte, 'king,' 131.
Demetro, Scarletta, 131.
Demitro, Ephraim, 1.32.
Demitro, Zalacha (Zaireho), 132.
Demitro, Zlatchio (Slatcho), 132.
Denman, 123.
Dighton, Levi, 123.
Doe, John, 127.
Draper family, 114.
Draper, George, 123.
Draper, Nelson, 275, 276.

Names, G. Surnames — continued.
Eastwood, Jack, 126.
Eastwood, Thomas, 128.
Edwards, Alfred, 127.
Ehrstrom, 220.
Ek, 220.

Elliott, Alice, 120.
Elliott, Emily, 159 (ft.note).
Elliott, Isabella, 120.
Elliott, Rhv, 123.
Elliott, Sam, 159 (ft.note),
Elliott, Sarah, 120.
Enroth, 220.
Erling, 220.
Faltin, 220.
Fardig, 220.
Finney, Emma, 126.
Fletcher, Aaron, 124.
Fletcher, Louisa, 123.
Flink, 220.
Florin, 220.
Frankham, Eli, 127.
Frankham, Janet, 127.
Frankham, Lavinia, 122, 127.
Franklin, Eva, 115.
Franklin, Mrs., 116.
Franz, Bopo, 17.
Franz, Bubello, 16, 17.
Franz, Buddi, 17.
Franz, Bunsjuk, 16, 17.
Franz, Jani (Hugo), 17.
Franz, Janno, 17.
Franz, Kurli, 17.
Fkanz, Linna, 17.
Franz, :§andor, 17.
Franz, T.^aia, 17.
Franz, Tseja, 16.
Franz, Vadana, 17.
Fran ZEN, 220.
Freiwald, ^idan, 16.
Friberg, 220.
Friman, 220.
Frisk, 220.
Froberg, 220.
Fury, John (tinker), 122.
Garratt, Adelaide, Addie (n6e Lee),

Madame Lee, 77, 124, 125.
Garp.att, Tom, 121.
Gaskin, 215.
Gaskin, Ben, 120.
Gaskin, Saunders, 119.
Gaskin, William Cooper, 119, 125.
Gaskoin, Henry (Gaskin, Wally),

119.
George, Nicholas, 132.
Georgevitch, John, 128.
Gobie, Stephen, 119.
Godsmark, Sarah Ann, 119.
Gorman, James, 131.
Gorman, Mary 'Queen,' 131.
Goss, Jos, 129.
Gray, Bessie, 131.
Gray, Caroline, 234.
Gray, Elias, 38.
Gray, Eliza, 234.
Gray, Enoch, 129.
Gray, Francis, 118.
Gray, Genti, 46, 124, 173, 174, 2.34.
Gray, Harry, 127.
Gray, John, 129.

334

INDEX

Names, G. Surnames — continued.

Gray, Joshua, Josh (' G. Joss '), 129,

149, 178 (ft.note).
Gray, Kiomi, 124.
Gray, Lenda, 149.
Gray, Louis, 172 (ft.note), 174 and

{ft.note).
Gray, Mizelli, 38.
Gray, Obadiah, 172 [ft.note).
Gray, Oseri, 174.
Gray, Pyramus, 46.
Gray, Samson, 129.
Gray, Tom, 2.34.

Green, Annie (Mary Smith), 120.
Green, Charlie, 122.
Green (Lee), Charles, 119.
Green (Squires), Clara, 120.
Green, Fairneti, 270 (ft.note).
Green, Fiance, 120.
Green, Louisa, 120.
Green, Polly (nie Lovell or Amer,

Elizabeth, Esmeralda), 120.
Green, Render, 120.
Gregory, Tom, 124.
Grek, 220.

Grimwood, Walter, 125.
Gronfors, 220.
Gronstrand, 220.
Gustafsson, 220.
Hager, 220.
Hagert, 220.
Hagert Nyman, 220.
Halford, Harry, 172 (ft.note).
Hammond, Antony, 168 (ft.note).
Hammond, Charlotte, 168 (ft.note).
Harris, Alfred, 127.
Harris, E., 127.
Harris, Edward, 126.
Harris family, 114.
Harris, Jack, 115.
Harris, Walter, 115.
Harris, William, 119.
Hartman, 220.
Haszler, Florenz, 107, 108.
Hearn, Alfred, 121.
Hearn, Benjamin, 121.
Hearn, Caleb, 121, 312.
Hearn, Edmund, 121. See Heme

and Heron, Edmund.
Hearn, George 121.
Hearn, Ike, 121. See Heron, Isaac.
Hearn, John, 121.
Hearn, Reynold, 309.
Hedman, 220.
Hedges, Alice, 127.
Hedges, Elias, 127.
Heribekt, 220.
Hern, Lurena, 312.
Hern, Manful, 312. See Heron,

Manful.
Hern, Nukes, 312.
Hernk, Crimea, 145.
Hernk, Edmund, 79.
Herne family, 78, 130, 146, 240,

308.
Herne, Sophy, 149.
Heron, Abigail, 39, 40, 42.
Heron, Amelia, 38.
Heron, Clara, 167, 169, 177.
Heron, Edmund, 38.

Names, G. Surnames — continued.
Heron (Herren), Eli,-,a, 46, 174.
Heron family, 308.
Heron (Herrin), Isaac, 37, 38, 39,

40, 42, 168 (ft.note), 172 (ft.note),

234.
Heron, Iza, 38, 39, 40, 42, 43, 44,

51, 52.
Heron, Leshi, 167 and (ft.note), 168,

169 (ft.note). See Herren, Leshi.
Heron, Lusha, Lushi, 168 (ft.note),

169 and (ft.note).
Heron, Manabel (Emanuel), 168

(ft.note).
Heron, Manful, 38.
Heron, Niabai (Edward), 37.
Heron, 'No Name,' 46, 78, 168

(ft.note), 234.
Heron, Oli, 46.
Heron (Young), Paizenni, 168

(ft.note).
Heron, Richard (Dick), 168 (ft.

note), 169 and (ft.note).
Heron, Sally, 168 (ft.note).
Heron, Sinfai, 234.
Heron, Sophia, 168 (ft.note).
Herren, Dinah, 168 (ft.note).
Herren, Johnny, 168 (ft.note).
Herren, Leshi, 168 (ft.note).
Hewitt, Stephen, 122.
Hibberd, Nipton, 122.
Hicks, Jack, 278, 279.
Hicks, Reuben, 127.
Hicks, Thomas, 127.
HoFFREN, (Hammonen), 220.
Hogman, 220.
Holland, Cornelius, 126.
Holland, Henry, 127.
Holland, John Thomas, 123.
Holland, Moses, 123.
Holland, W., 118.
HoLZMANN, Anika, 16, 17.
Holzmann, Goka, 17.
HoLZMANN, Kennik, 17.
Holzmann, Khindo, 17.
Holzmann, LaitSi, 17.
Holzmann, Malla, 17.
Holzmann, Pieziph, 16, 17.
Hommonen, 220.
Hope, Nellie (n6e Bonnett, Madame

Nellina), 124, 125.

HORMAN, 220.

Hughes, Abraham, 115.
Hughes, Charles (Bert), 115.
Hughes, Edward, 115.
Hughes, Francis, 115, 126.
Hughes, Henry, 115.
Hughes, James, 115.
Hughes, John, 115.
Hughes, Liberty, 115.
Hughes, Neil, 121.
Hughes, 1'homas, 115.
Hultin, 220.
huummonen, 220,
In(!RAm family, 80.
IsBERG family, 220.
James, John, 119, 123.
James, Minnie, 123.
James, Omi, 120.
James, W., 118.

INDEX

335

Names, G. Surnames— conti7ined.
James, William, 127.
Janson, Friedrich, 107.
Johnson, Amelia, 132.
Johnson, Ephraim, lo2.
Johnson, William, 123.
Johnstone or Reid, Mrs., 128.
Jones, Absolom, 119,
Jonson, Maria, 119.
JOWLES, 240.
JuNNix, Charlie, 117.
JuNNix(Jennix), Matthew, 116,117.
Kanzler, Gatti, 18.
Kanzler, Jarni, 18.
Kanzler, Malika, 18.
Kanzler, MantSa, 18.
Kanzler, Verro, 18.
Karkanen, 255.
Karkein, (Karkkanen), 220.
Kemp, John, 119.
King, (Young), Inan, 3S, 40.
Klarin, 220.
KoRP, 220.
Lagerin, 220.
Lamb, Edward, 122.
Lamb, James, 122.
Lamb, Job, 127.
Lane, Edward, 127.
Langstrom, 220.
Laws family, 114.
Laws, Thomas, 115.
Lee, Addie, 308. See Garratt,

Adelaide.
Lee, Alfred, 123.
Lee, Annie, 123.
Lee, Belcher, 127.
Leb, Bendigo, 116.
Lee (Green), Charles, 119.
Lee, Cornelius, 121.
Lee, Edith, 127.
Lee family, 123, 124, 130.
Lee, Fanny, 127.
Lee, George, 124.
Lee, Harriett, 123.
Lee, Henry, 127.
Lee, Jack, 127.
Lee, John (Joe), 127.
Lee, Lazzy, 173 (ft. note).
Lee, Leonard, 124.
Lee, Oli, 146.
Lee, Oliver, 51.
Lee (Scamp), 146.
. Lee, Tom, 127.
Lee, Violet, 123.
Lee, Walter, 127.

Lewis, John. See Boswell, Siterus.
Lewis, Tommy. See Boswell,

Thomas.
Light, Alfred, 124.
Light, Francis, 127.
LiLJA, 220.
LiKD, 220.

LiNDBERG, 220.
LiNDEMAN, 220.
LiNDGREN, 220.
LiNDQVIST, 220.
LiNDROS, 220.
LiNDSTROM, 220.

LiNTU (Frisk), 220.
LiVERMORE family, 114.

Names, G. Surnames — continued.
LiVERMORE, Joseph, 114.
LiVERMORE, Lewis, 114.
Lock, Leonard, 128.
Locke, Esmeralda, 128.
Locke, Thomas, 128.
Locke, Zebulun (Jim), 128.

LOJANDER, 220.

LovEL family, 130.
LovELL, Cinderella, 146.
LovELL, Edgar, 126.
LovELL, Esmeralda, 120.
LovELL, Francis, 120.
LovELL, Henrimaretta, 120.
LovELL, Johnny, 120.
LovELL, Leonard, 120.
LovELL, Liti Ruth, 47.
LovELL, Mizelli (nee Stephens), 120.
LovELL, Rhoda ' Queen,' 131.
LovELL, Susannah, 126.
LovELL, Syrenda, 152, 153.
LovELL, Yuneti, 120.
LovERiDGE, Clementina, 121.
LovERiDGE, Ellen, 126.
LovERiDGE family, 118.
LovERiDGE, Glory, 126.
LovERiDGE, James, 126".
LovERiDGE, John, 121.
LovERiDOE, Josh, 274, 275, 276,

277, 278.
LovERiDGE, Leonard, 118.
LovERiDGE, Matthew, 126.
LOVERIDGE, Plato, 121.
LovERiDGE, Tom, 122.
lumbelin, 220.
Lundahn, 220.
lundberg, 220.
lundvall, 220.
Mace, Jem, 129.
Macfarlane, Mrs. Charles (nde

Lily [Cuba] Lee), 51.
Mark, Mary, 1.30.
Marks (Parker), A. 121.
Mathews, May, 126.
Matthews, 123.
Matthews, Albert, 128.
Menn, Joh. Heinrich, 108.
Mitchell, Benjamin, 127.
Mitchell, Daisy, 127.
Mitchell, Mrs. George (n€e Bessie

Gray), 'Queen,' 131.
Mitchell, Volga, 132.
Mitchell, Volseil, 132.
Mitrovitch, John, 128.
MODERUS, 220.
MoRKOi, Andreas, 236.
MuDD, Charlie, 172 (J't.note).
MUREN, 220.
Mdrman, 220.

Murray, Philip, 79, 170 (ft.note).
Nicholas, Spero, 132.
NiKKENEN, 220, 255.
NORDLING. 220.
Nyary, Rudi, 132.
Nygren, 220.
Nyman, 220.
NuLVA, 220.
Oadley, John, 122.
Oloney, Leno (Olena, Sena), 131.
Orchard, Ralph, 125.

336

INDEX

Names, G. Surnames — continued.
Okchard, Sophia, 125.
Othen, Lena, 128.
Palm, 220.
Palmen, 220.
Palmros, 220.
Palmrot, 220.
Peltomaki, 220.
Penfold, George, 124.
Penfold, James, 124.
Penfold, Thomas, 118.
Petterson, 220.
Petctlengro, Jasper, 124, 128. See

Smith, Ambrose.
Petulengro, Lazzie, 152. See

Smith, Lazzie.
PiGLEY, Hiram, 118.
Potter, Reuben, 172 {ft.note).
Price, Amos (guSi), 127, 130, 153.
Price, Caradoc, 122, 124.
Price, Cornelius, 80.
Price, Crimea, 80.
Price family, 79.
Price, Jack, 273.
Price, James, 119.
Price, Lucina, 80.
Price, Richard, 124.
Printer, Santanoa, 124.
QvisT, 220.

Rawlings, Esther, 122.
Ray, Elizabeth, 127.
Ray, James, 127.
Reiciimann, Peppi, 146, 147.
Reid or Johnstone, Mrs., 128.
Reinholm, 220.
Right, T., 118.
Riles, Harry, 121.
Riley, Henry, ' tinker,' 122.
Riley, Thomas, 122.
Rillecollo, Maria, 131.
RiNiA, Maria, 131.
Ripley, Mark, 128.
Roberts, Defrance, 125.
Roberts, Henry, 121, 123.
Roberts, Joe, 125.
Roberts, John, 246.
Roberts, Manful, 269, 271, 272.
Roberts, Thomas, 125.
Rogers, Henry, 122.
Rogers, Mary, 122.
Roos, 220.
Rose, Bossa, 16, 17.
Rose, Eli, 119; (White), 272, 273.
Rose family, 123.
Rose, Gallo, 17.
Rose, Hallo, 16, 17.
Rose, LaitSi, 17.
Rose, Paprika, 17.
Rose, Saga, 17.
Rose, Ti5arka, 17.
Rose, Zinna, 16, 17.
Rosenvall, 220.
Roth, 220.
RuuTH, 220.

Ryles, Lurena (Lui), 79, 80.
Ryles, Mizelli, 80.
Santalakso, 220.
Saunders, Emily, 117.
Saunders, James, 118.
Saunders, Samuel, 128.

Names, G. Surnames — continued.
Scamp, Gilderoy, 79.
Scamp, Lucy, 169 (ft.note).
Scarett family, 114.
Schroder, 220.
Schwartz, 220, 255.
Sederholm, 220.
Serifovic, Gjula, 318.
Shaw, Emily, 270 (ft.note).
Sheen, Richard, 122, 127.
Shepherd, Cornelius, 128.
Sherrard, Job, 126.
Sherrif family, 160.
Sherriff, Cornelius, 126.
Sibylla, 220.
Simpson, George, 117.
Sines family, 123.
Sjoberg, 220.
Skerrett, Shadrach, 120.
Skarman (Kaarman), 220.
Small, Cinderella, 118.

Henry, 118.

John, 118.

Priscilla, 118.

Robert, 118.

Thomas, 118.

W., 118.

Adelaide, 115.

Ambrose, 77, 149, 167 (ft.

Small
Small
Small
Small,
Small
Small,
Smith
Smith

note]
Smith
Smith
Smith
Smith
Smith
Smith
Smith
Smith

(ft.r..
Smith
Smith
Smith

note)
Smith
Smith
Smith
Smith
Smith
Smith
Smith
Smith
Smith
Smith
Smith
Smith,
Smith
Smith
Smith
Smith
Smith
Smith
Smith
Smith
Smith
Smith
Smith
Smith
Smith
Smith
Smith

Amy, 124.
Andrew, 124.
Ann, 121.
Bartholomew, 114.
Betsy, 149.
Brittania, 127.
Charles, 115.

Cornelius, 167, 171, 173, 174
ote), 175 (ft.note).
Edgar, 172 (ft.note).
Edwin, 123.

Elijah, 167 (ft.note), 168 (ft.
, 172 (ft.note).
Elizabeth, 114, 126.
Ernest, 122.
Esau, 118.
Esther, 124.

familj', 114, 118, 167, 306.
Frank, 123, 171.
Fred, 114, 117.
Frederic, 123.
George, 119, 126, 130.
Hannah, 80, 178 (ft.note).
Harriet, 128.
Harry, 127.
Henry, 128.
Honor, 167 (ft.note).
Hookey, 117.
Isaac, 122.
Isaiah, 121.
James, 1 14, 115.
Jemima (Jessie), 123.
Job, 128.
Joe, 124.

John, lis, 121, 122, 127.
Josella Alice, 120.
Joseph, 125, 107 (ft.note).
Kerlenda, 152.
Kunsaleti, 269 (ft.note).
Laini, 172 (ft.note).

INDEX

337

Names, G. Surnames— contiimed.
Smith, Lavaina, 172 (ft.no(e).
Smitu, Lazzie, 14G.
Smith, Lcanabel, 172 (ft.note), 176.
Smith, Levi, 117.

Smith, Lidi, 172 and (/l.note), 177.
Smith, Louisa, 12().
Smith, Lovinia, 124.
Smith, Luke, 126.
Smith, Lumas, 167 {ft.note), 172

(ft.note).
Smith, Margaret, 107 [ft.note).
Smith, Mary, 120.
Smith, Mary Ann, 119, 120, 124.
Smith, Matilda, 126.
Smith, Oti, 152.
Smith, Pamela, 122.
Smith, Patience, 172 [ft.note), 173,

lHaiid [ft.note), 175 and [ft. note).
Smith, Phoebe, 172 [ft.note), 17G.
Smith, Prudence, 126.
Smith, Reni, 172 [ft.note).
Smith, Repentance, 172 [ft.note,).
Smith, Pveuben, 124.
Smith, Riley, 272.
Smith, Robert, 168 [ft.note), 170

[ft.note), 173 ( ft.note).
Smith, Rodney, 114, 123, 131, 174

[ft.note).
Smith, Rosa, 124.
Smith, Sarah, 122, 167 [ft.note).
Smith, Senny (Seiii), 16S [ft.note).
Smith, Shandres, 124.
Smith, Shurensi (Yoki Shuri), ]6b!

[ft.note), 170 [ft.note), 173, 175.
Smith, Sidney, 122, 127.
Smith, Tom, 124; 'King,' 118.
Smith, Treli, 167 [ft.note).
Smith, Valentine, I2L
Smith, Walter, 123.
Smith, William, 117, 121, 125, 126.
Sohlstrom, 220.
SoMMER, Hedwig, 134.
Squires, Ben ('Nigger'), 120.
Squires, Elizabeth (Green, Clara),

120.
Stagey, Jack, 127.
Stanley family, 132.
Stenroth, 220.
Stephens, Caroline, 121.
Stephexs, Mizelli, 120.
Stephens, Prudence, 121.
Sterio, Mary, 131.
Sterio, Peter, 131.
Stone, Elijah, 114.
Stone family, 114.
Stone, Jessie, 114.
Stone, Margaret, 122.
Storsvart. 220.
Strauss, Bilitsa, 17.
Strauss, Hulda, 16, 17.
Strauss, JanoS, 17.
Strauss, Johan, 16.
Strauss, JoSka, 16, 17.
Strauss, Linna, 16, 17.
Strauss, Malika, 17.
Strauss, Mara, 17.
Strauss, MurSa, 17.
Strauss, Rnpa, 17.
Strauss, Seske, 17.
VOL. v. — XO, V.

Names, G. Suvna.mc&— continued.
Strauss, Tutorana, 17.
Strom KELT, 220.
Studio, Ciirist, 131.
Studio, Mary, 131.
SuLJOF, Pasi, 14, 197 [ft.note), 279,

287, 288.
Sundberg. 220.

SVART, 220.

Taikun, Caroly, 236, 237.

Talloren, 220.

Tann, Lionora [n6e Gray), Madam

Tann, 124, 125.
Tann, Signer, 125.
Taplin, Beatrice, 114.
Taplin, Thomas, 114.
Tapsell, 1'20.
Taylor, Benjamin, 122.
Taylor, Isaac, 122.
Taylor, John, 122, 127,
Taylor, Lena, 121.
Taylor, Richard, 122.
Taylor, Sylvester, 122.
Thatcher, Abraham, 119.
Thorpe, AmbroKc, 167 [ft.note), 170

[ft.note).
Thorpe, Linder, 127.

TiNGBERG, 220.

ToBiN, 220.

Todd, John, 120.

TORNROS, 220.

TowNSEND, Regenda, 115.

Townshend, William, 116.

Transtrom, 220.

Trenia, Annetta, 131.

Trenia, Maria, 131.

TSoron, Nikola, 275 [ft.note).

Tudin, 220.

Turner, Ada, 120.

Turner, Fred, 128.

Uboniwich, Mary, 132.

Uboniwich, Ulanzo, 132.

XTpTON, Joseph, 127.

Vairox, Fei'zi, 18.

Vairox, Gahi.sa, 16.

Vairox Laitsi, 16, 18.

Vairox Luludsa, 18.

Vairox, Sajo, 18.

Vairox, Tjondo (TSondo), 16, IS.

Vairox, Zinna, IS.

Vanis, or Hearn, Clara, 163, 165,

166, 170, 171.
Vanis or Hearn, James, 163, 170.
Vasilovitch, Sancho, 131.
Veissenbock, Bezzi, 17.
Veissenbock, Haija, 17.
Veissenbock, Huba, 17.
Veissenbock, Hulda, 17.
Veissenbock, Janos, 17.
Veissenbock, Malla, 17.
Veissenbock, Manni, 17.
Veissenbock, Mimmi, 17.
Vickers, William, 121.
Vincent, Frank, 121.
Vincent, Joseph, 121.
Vinden, Thomas, 128.
Virgo, James, 126.
ViSka, 236.
Wahlstr()M, 220.
Walander, 220.

338

INDEX

Names, G. Surnames — continued.
Walentin (Wassberg), 220.
Walekius, -i-iO.
Wall, 220.
Wanberg, 220.
Wappler, Ewald, 146, 147.
Warner, 128.
Wasielowitsch, Joko, 133.
Wasielowitsch, Mirlo, 133.
Webb family, 114.
Webb, Kate, 114.
Webb, Thomas, 114.
Weiss, Ratta, 146, 147.
Wells, Amos, 122.
Wells, Benjamin, 127.
Wells, James, 127.
Wells, Jesse, 127.
Wells, William, 127.
Wenman family, 123.
Wenstrum, 220.
West, William, 167 {/(.note).
Wheeler, Charlotte, 172 {ft. note).
White, Eli. 6'ec Rose, Eli.
White, lilizabeth, 126.
White, Thomas, 126.
WiLENIUS, 220.
WiLKiNS, Naome, 125.
WiLKiNS, William, 125.
WiLLETT, Ann, 127.
WiLLETT family, 1 23.
Williams, Delenda, 129.
Williams, James, 178 {ft. note).
Williams, Job, 127.
Williams, Joseph, 127.
Williams, Lenda, 80, 178 {ft.nole.)
Williams, Owen, 123.
Williams, Yoki Diddly, 178 {ft.

note).
Wilshaw, Will, 159 {ft.note).
Wilson, 120.

Wilson, Mrs. Abbey, 123.
Wilson, Friday, 125.
Wilson, George, 173 {ft.note).
Wittich, Engelbert, 48 and {ft.

note), 49, 50 and {ft.note), 306,

307, 308.
Wood, Howell, 199.
Wood, Matthew, 129.
Wood, Siani, 199 and {ft.note), 201

and {ft.note).
Young, Inan. See King, John.
Young, John, 46.
Young, Louisa, 115.
Young, Noah, 47, 48, 116.
Young, Oscar, 116.
Zaktlar, Banjia, 18.
Zaktlar, BatSuri, 18.
Zaktlar, Berbek, 17.
Zaktlar, Bipa, 18.
Zaktlar, Drilla, 18.
Zaktlar, Ferenna, 18.
Zaktlar, Fetska, 18.
Zaktlar, Florka, 18.
Zaktlar, Goka, IS.
Zaktlar, Henno, 16, 18.
Zakti^ar, Ilka, 18.
Zaktlar, Jaja, IS.
Zaktlah, JalSi, 17.
Zaktlar, Kunni, 18.
Zaktlar MuSjurka, 17.

Names, G. Surnames — continued.

Zaktlar, Muto, 18.

Zaktlar, Pavor, 18.

Zaktlar, Peda, 18.

Zaktlar, Pieka, 16.

Zaktlar, Piepa, 18.

Zaktlar, Vadoma, 18.

Zaktlar, Vorsa, 17.

Zaktlar, Zukro, 18.

Zitron, 220.
Names, G. : Tribal or Race —

Alme, 194.

Amorite.s, 81.

Assyrii, 316, 317.

Athinganoi, 317.

Beni Ades, 193.

Beni'Amer, 193.

Bohemians (Boemiens, Bohemes,
Boh^miens, Boesmiens), 112,313,
314, 315, 316.

Bulgarians, 112.

Caldarari, 196 {ft.note).

Cales, 135.

Chaldeans, 112.

Changi, 70.

Cilices, 316, 317.

Cingalese, 81.

Cingani (Cyngani), 316, 317.

Cingari, 317.

Copts, 81.

Doms, 59, 60, 61.

Egyptians (Aegyptians, Aegyptii,
.F:gyptiani), 79, 81, 112, 317.

Faws, 79.

(4aubaz, 69.

Ghurbats, 70.

Gitanos, 45 {ft.note).

Hungarians, 112.

Hungaros, 45 {ft.nott).

Huns, 81.

Jews, 81.

Kauli, 70.

Luris (Lulls), 82,

New Colonists, 88.

New Hungarians, 88.

Rum Ungari, 15.

Sangauians, 240.

Suruigees, 239, 240.

Syrians, 112.

l^rtars, 81, 96, 97, 104, 105, 106,
112, 203.

Troglodytes, 240.

Tsiganes, 193, 194, 196 {ft.note).

Uxii, 316, 317.

\Valachians, 112.

Ziegeiner (Zigeiner), 202, 203, 238.

Zigeuner, 107, 108, 109, 149, 150,
151, 155, 156, 157, 158, 1-59, 237,
312, .320.

Zinganians, 240.

Zinganos, 240.

Zingari, 194 ((«(Z {ft.note).

Zingaros, 240.

Zlotars, 196 {ft.note).
narvalo, ' fool,' 215.
Nassau. Gs. in, 155-9.
navasinac, ' I lean towards,' derivation

of, 13.
navisinav, 'I swing,' derivation of,
13.

INDEX

339

Naylor, Dr. Arthur G., letter of,

quoted, 41-2.
NetOf>i (thieves), 87.
New Colouists, G. race-name, 88.
New Forest G. Mission, 122.
New Hungarians, G. race-name, 88.
Newspapers, Journals, Magazines, and
Periodicals quoted or referred to : —
Archil) fur das Studium der neueren

Sprachen, 2-i2 (ft. note).
Anthro}')02)hyte>a, 318.
Barrovian, 130.

Bridgnorth Journal, 76 and (ft. note).
Bulletins de la Sociit^ d'A nthropologie

de Paris, 193 (ft. note).
Camping, 130.
Christian Herald, 131.
Cornhill Magazine, 37, 130.
• Countrii Life, \\1 .
Daily Chronicle, 132.
Daily Desjyatch, 134.
Daily Mail, 1.30.
Daily News, 129.
Daily Telegraph, 133.
Deutschungarischer Volksfreund,

13.3.
f.clair, V, 133.
Englische Studien, 78 (ft.note).
Erste Beilage zur Vossischen Zeitung,

146.
Ethnologia, 196 (ft.note).
Express da Midi', L\ 133.
(a.)^ Family Herald and Weekly Star
(Montreal), 132.
Folk-Song Journal, 71, 72.
(a) Freeman, 131.
Globe, 133.
Globus, 196 (ft.note).
Hereford Journal, 80.
Internal. Archiv. f. Ethnographic,

50 (ft.note)

Journal of the Anthropological Insti-
tute, 196 (ft.note), 198 (ft.note).

JoiLrnal of the Asiatic Society of
Bengal, 245.

/. G. L. S., New Series, 17 (ft.note),
37, 41, 47 (ft.note), 49 (ft.note),

51 (ft.note), 79, 92, m (ft.note),
122, 130 (ft.note), 131 (ft.note),
132 (ft.note), 133 (ft.note), 139,
146, 147, 149, 151, 154 (ft.note),
181, 189, 195 (ft.note), 196 (ft.
note), 198 (ft.note), 199 (ft.7iote),
202 (ft.note), 203 (ft.note), 209
(ft.note), 213,214, 216, 217, 218,
274 (ft.note), 276 ft.note), 301 ft.
note),' 308 (ft.note'), 309 (ft.note),
311, 312 (ft.note), 316 ( /?.wo<e).

J. (?. iy. <?., Old Series, 52 ( ft.note),
170 (ft.note), 196 (ft.note), 215,
238, 276 (Jt.note), 312, 318 (/?.
?io<e).

Kendalian, 130.

Leeds Mercury, 129, 134.

Libausche Zeitung, 312.

Liverpool Daily Courier, 117.

Liverpool Daily Post and Mercury,
130.

Z-os Angeles Times, 134.

1 (a) prefixed denotes 'American.'

Newspapers, etc. — continued.

Ma(;asin Pittoresque, 194 (ft.note).
Man, 69, 134.

Mitteilungen der Mission fur Siid-
Ost-Europa, 133.
(a) Montreal Star, 132.
(a.) Morning Chronicle, 131.
Morning Leader, 133.
Morning Post, 117.
Milnchner Neueste Xachrichten,
133.
(a) uV"e!« 7ori Evening Sun, 132.
(a) iVe?« ror/fc Pres.v, 131.
(a) A^'ew ro?-4 7'tmes, 131.

Xewcnstle Weekly Journal and

Courant, 128.
Nineteenth Century, 45 (ft.note).
Northern Whig, 128.
Notes and Queries, 46 (ft.note).
Otazblna, 134.
/'e^z^ Temps, Le, 133.
(a) Providence Sunday Journal, 132.

lievue d'Ethnographie, 195 (ft.note).
(a) .9^. J-o/tji &7o?;fi, 131, 132.
(a) (S^. e/oAji Newspaper, 131.
(a) ^7. Joseph Gazette, 130.
(a) (?<. Joseph News-Press, 130.
Southend Standard, 114.
Southport Observer, 129.
Spectator, 1, 2.
Sphere, 16 (ft.note).
Sitzungsbericlde der kaiserlichen
Akademie der Wissenschaften, 154
(/i!.MO<e).
(a) Staats- Zeitung, 134.
Standard, 70.
5tar, 1.34.
7V<Y/, i)€r, 1.34.
y. P.',s ireei%, 51 (ft.note), 128,

130.
Tijdschrift voor Nederlandsche
Taal-cn Letterkundc, 78 (ft.note).
(a) 7'i'wies (St. John, N.B.), 131.
Tramp, 49.
Transactions of the International

Folk-Lore Congress, 274 (ft.note).
Treasury, 129.
Un.ivers, L', 133.
H7r?e Jror/fZ Magazine, 312-3.
(a) Winnijjeg Tribune, 132.
(a) JFovW Magazine, 131.
NiZAMi : Sikandar ndma, (quot.) 235.
North African Gs. ])y Arnold van

Gennep, 192-8.
Norway, Gs. in, 100-7.
Norwood, Rev. T. W., 178, 189.
Notes and Queries —

Alte Zigeunergrabinschrift in Nor-

wegen, Fine, 320.
Asjnrated Consonants, 236.
Battle in Berlin, A, 146-7.
Between two Hills, 236.
Bibliograj^hy, 234.
Borrow's Gs. — Supplementary Note,

77-8.
British G. Crimes, 1010, 147-8.
Broomstick Marriages, 235-6.
Burning the Possessions of the Dead,

79-80.
Caliban, 78.

840

INDEX

Notes and Queries — continued.
Cervantes and the Gs., 238-9.
Cornelius Agrippa on Gs., 316-8.
Counterfeit Eqi/ptians, 237-8.
Death-Bird, The, 145-6.
Early Mention of the Language

' Bomney,' A71, 7S-9. ,
Gdv Dum, 235.

Great American Bui, A, 143-5.
Gs. at Eger, 238.

Gs. and Folk-Lore Club, The, 234.
G. Lisp, The, 312.
G. Medical Science, 240.
G. Smiths in Sweden, 236-7.
G. Tattooing in Persia, 159.
IIa])py BozHl, 159-60.
Hubert Smifh-Stai)ier: A Retrospect,

182S-W11, 75-7.
Jek Biav, 75.
Little Corrertionf:, 234.
Marriage Customs, 312-3.
Number Eight, The, 146.
Old Customs, 146.
Patteran, The, 153-5.
Periodical Migration, 236.
Presentiment and a Dream, 152.
Punish^nent of Infidelity, The, 312.
Etputed G. Settlement at May Hill,

151.
Retaining her Maiden Name, 149.
Shammut, Shammit, 311.
Sir William Jones on the Gs. , 240.
Smearing Door-Posts with Honey,

151-2.
Some French Edicts against the Gs.,

313-6.
Souls of Donkeys, The, 151.
Siiridgees, The, 239-40.
Susi Price and the Cordi Jukal,

153.
Syrenda Lovell and the Beng, 152-3.
Syrenda Lovell's Tale, 153.
Two Welsh G. Families, 80.
Zigeuner im Polnischen und Rxithe-

nischen Sprichwort, 150-1.
Zigeuner in Montenegro, 149.
Zigeuner in Nassau, Die, 155-9.
Zigeuneriviegenlied, Ein, 318-20.
Notes on Musical Instruments in Khora-

san. See Sykes.
Number Eight, The, (note). By Misa

Mary A. Owen, 146.
Numbers of Gs., 86, 89, 90, 91-2.
Nuri Stories. Collected by R. A.

Stewart Macalister, 54-68, 224-34.
Nuri Stories, Incidents of —

Abductor's punishment, 60.

"Amman, journey by train to, 61.

Bedawin strip deserters, 61.

Camel, sale of, 63.

Donkeys stolen, 03.

Egypt, journey to, 62.

Ex-soldier robbed and murdered,

56.
Hauran, journey to the, 63.
Husband treated as madman, 63.
Jaffa, journey to, 60.
Jericho: journey from, 61 ; journey

to, 61.
Jerusalem, journey to, 61.

Nuri Stories, Incidents of — continued.
Ma'an : flight to, 61 ; quarantine at,

61,
Meal of flesh, rice, and butter, 60.
Mecca, journey to, 61.
Murderer imprisoned in murdered

man's grave, 56.
Nuri rob village women, 62.
Pigeon-shooting, 62.
Punishments, 56, 60.
Quarantine, 61.

Railway : deserters work upon, 61.
Sheik recovers donkeys for Nuri, 64.
Sickness, long, 61,
Theft of two donkeys, GO,
Thief's beard and moustache shaved,

60,
Thieves frighten Nuri, 62.
Two pounds paid to redeem stolen

donkeys, 64,
Wife mocks her husband, 63,
Work : too hard, 61.
Nursery Rhymes oj England. See Halli-
well.

Oath : by dead, 308 ; of allegiance, 107,
Occupations, G. —
Acrobats, 307.
Actor, 307.

Agricultural labourers, 86, 306.
Artist, 307.
Authors, 306.
Bearleaders (ursari), 87.
Beggars, 96, 97, 108, 260, 261, 316.
Bowling-green attendant, 129,
Braziers, 164, 196 (ft.note).
Bronzeworkers, 196 {ft.note).
Brothel-keepers, 113.
Builders' labourers, 90.
Change-ringer, 126.
Charcoal-burners (lajasi), 87,

Circumcisers, 193,

Clothes-peg makers, 118.

Conjurers, 307.

Coppersmiths, 128.

Doctors, 260.

Factory-hands, 86.

Farmers, 90.

Fiddlers, 160, 174 (ft.note),

Fishers, 238.

Fortune-tellers, 15, 50, 69, 94, 96,
115, 116, 121. 122, 124, 125, 126,
131,134, 193,259,260,261.

Gelders, 259.

Glass-sellers, 107,

Greengrocer, 117.

Grinder, 168, 177.

Gunmakers, 149.

Hawker, 108, 124, 174.

Horse-dealers, 15, 86, 93, 132, 154,
259, 260.

Image-carvers, 307.

Iron-workers, 239.

Jesters, 86.

Knife-handle-carver, 307.
Lace makers, 259.

Ladlemakers (lingurari), 87.
Leatlier-sellers, 204.
Metal-workers, 90.

Midwives, 239.

INDEX

341

Occupations, G. — continued.

Miners [rudari], 87.

Musicians, 15, 69, 82, 86, 87, 89, 90,
13-2, 1.34, 146, 147.

Netosi (tliieves), 87.

Painter, 135.

Palmists, 115, 131, 316, 317.

Poet, 135.

Porters, 239.

Poultry-thieves, 79, 132.

I'reacher, 123, 131, 174 (J/.notc).

Quack-doctors, 69, SO, 259, 260.

Kag-pickers, 86.

Iiuda7-i (miners), 87.

Servants {raira.si), 87, 90.

Sheep-stealers, 79.

Shopkeepers, 94.

Showman, 270.

Smiths, 86, 87, 90, 149, 236, 250.

Soldier, 108.

Spies, 113.

Tattooers, 134, 159, 193, 317, 318.

Tavern-keeper, 178.

Teacher, 133.

Thieves, 69, 87, 9f;, 118, 238, 239,
259, 260, 262, 316, 317.

Tinkers, 69, 80, 87, 93, 164, 168.

Tinner, 164.

Tradesmen, 94.

Umbrella-menders, 80, 164.

Vatrasi (servants), 87.

Violin-makers, 307.

Witchwives, 154, 269-79.

Woodworkers, 90.
Oil used in fortune-telling, 193 (ft.notp).
Old C'us(ojns, (note). Bv John Myers,

146.
Old Warning- Placards for Gs. By

Richard Andree, 202-4.
Origin, G., theories of, 112, 309.
Oktelius, 112.
Our Gs. See Morwood.
Ovva Tshavi, (song), (ref. ) 73.
Owen, Miss Mary A.: The Number
Eight, (note), 146.

Painter, G., 135.

Palmists, G., 115, 131, 316, 317.

pandra ' again,' 216.

panuigasha 'handkerchief,' 188.

Particles in Nuri dialect, 305.

Paspati, a. G., 139; Etudes (refs.) 29,

31, (quot.) 195-6 (ft.note), (refs.) 197

( ft.note), 198 (ft.note), 214, 216, (quot.)

246, (refs.) 287, 288.
Pater, Walter : Appreciations, (quot.)

111.
Patteran, The, (note). By E. 0. Win-

stedt, 153-5.
Patteran, probable origin of, 154.
pazariiiav 'I bai-gain,' derivation of, 13.
Perkins, Sidney W., 27 (ft.note).
Periodical Migration, (note). By William

Crooke, 236.
Persecution of Gs., 267; in Denmark,

95 ; in England, 93 ; in France, 92,

203; in Germany, 91, 203; in Italy,

91 ; in Moravia, 90, 203 ; in Spain,

92 ; in Sweden, 96.
Persia, Gs. of, 134.

Persian element in European Romani,

83.
Pestilence spread by Gs., 314.
Petri, Archbishop Laurentius, his

decree against Gs., 96.
Petsch, Robert: Fifti/ Welsh-G. Folk-
Piddles, 241-55.
Phonetics of Roberts's vocabulary,

179-80.
pihhleraunee 'turkey,' 188.
Pictkt : Les Origines Indo-Europ4cnnes,

(quot. ) 245.
Pipe l)uried with G., 46.
PiSCHKL, Richard : Bei/rdgt zur Kenntnis

der deutsrhen Zigtuncr, (refs.) 214, 215,

216, 217, 247; Gram, der Prakrit,

(ref.) 311.
pisot 'bellows,' 197 (ft.note).
jiistinav 'I shout,' derivation of, 13.
Placards to warn Gs., 202-4.
pldnne 'midday,' derivation of, 13.
platiuav 'I pay,' derivation of, 13.
Plinzxer, Friiulein Frieda : Bilder aus

dem Lt'hen der Berliner Zigtnnerhinder,

(rev. ), 309.
Plundering expeditions of Finnish Gs.,

219.
Poet, G., 135.

Poetry, primitive, characteristics of, 242.
Poland, number of Gs. in, 90.
pomya 'apple,' 189.
Pojmlar Rhymes and Nursery Tales.

See Halliwell.
For esas sierras y valles, (song), 136.
Porters, G. , 239.
positi ' bellows?' 197 (ft.note).
posrestinaij ' I receive,' derivation of,

13.
Pott: Die Zigeuner, (refs.) 27, 29, 30,

31, 35, 36, 179-92 jmssim, 213, 214,

216, 312 (ft.note) ; his treatment of

Anglo-Romani, 179.
Poultry-thieves, G., 79, 132.
pratness 'darkness,' 189.
Preacher, G., 123, 131, 174 (ft.note).
Predari, 179, 189, 215, 216, 218.
preginav ' I harness,' derivation of, 13.
Presentiment and a Dream, (note). By

John Myers, 152.
Preuss, 312 (ft.note).
Primito, da^ne que ti j)ie, (song), 138.
Pronunciation, G., 164, 180, 312.
Pseudodoxia Epidemica. See Browne.
Pseudo-penitents, G., 313.
PucHMAYER, 197 (ft.note).
Punishment of Infidelity , The, (note). By

John Myers, 312.

Quack-doctors, G., 69, 80, 259, 260.
Quackery : an outgrowth of witchcraft,

261.
Quando chiriclo gillaba, (song), 137.
Queens, G., 118, 131.
Quiere me que soy mintro, (song), 137.

Race-hatred, a motive fortheftwith Gs.,

262.
Rag-pickers, G., 86.
Railway coaches used as dwellings by

Gs., 175.

342

INDEX

raiiie ' eggs,' 216.

Ranking, L)r. D. F. del'Hoste : Cornelius

Af/rippa on Gs., (note), 31U.
Ranking, George : Gdv JJiun, (note), 235.
ranotkate ' walks,' derivation of, 13.
Recent Settlfment in Berlin, A. By

Johan Miskow, 14-36.
Recneil des 6ditfi, declarations, lettres-
patentes, etc., eiiregistr^s au Parleinent
de Flandres, (quot. ) 315-6.
Recneil gvn^ral des anciennes lois fran-

fatses, (quot.) 314-5, 316.
Red : favourite G. colour, 25S ; G.

mourning colour, 46.
redinav ' I arrange,' derivation of, 13.
Reinholm, Dr., 223.
Reinsberg - DuRiNGSFELD : Hochztits-

buch, (ref.) 23G.
Religion, lack of, among G., 263.
Report on. the G. Problem. By Arthur

Thesleff, 81-107, 218-24, 255-69.
Reputed G. Settlement at May Hill, (note),

151.
Retaining her Maiden Name, (note).

By T. W. Thompson, 149.
Reviews of —

Henri Bourgeois, Kurze Grammatik
der mitteleui'opdischen Zigeuner-
ischen sprache. By E. 0. Winstedt,
310.
Fiiick, F. N., and B. Gilliat-Smith's
Paramisi Amare Raiester Jezu
Ghristi. By E. 0. Winstedt, 310.
Miss A. E. Gillington's Songs of the
Open Road. By ISIiss A. G. Gil-
christ, 70-75.
Mrs. E. F. Maitland's By Land and

by Water, 305-6.
Friiulein F. Plinzner's Bilder aus
ilem Lehen der Berliner Zigeuner-
kinder. By E. O. Winstedt, 309.
Pere Salom's Gitanos, Llibre d'Amor
i de Pieiat. By H. W. Greene,
142.
Major P. Molesworth Sykes's Notes
on Munical Instruments in Khora-
san, with special reference to the
Gs. By A. T. Sinclair, 69-70.
R. Urban's Die Herkunft der
Zigeuner. By E. 0. Winstedt,
310.
R. Urban's Die Sprache der Zigeuner
in Deutschland. By E. O. Win-
stedt, 310.
Juli Vallniitjana's Els Zin-calds.

By Herbert W. Greene, 140-1.
E. Wittich's Blicke in das Leben der
Zigeuner. By E. O. Winstedt,
30"6-9.
Riddles, G., 241-55.

Ripe it is the ap2^le, lore, (song), (ref.) 72.
Rite-'i of Funeral, Ancient and Modern.

See Muret.
Roberts, Samuel, M.P., Samuel Roberts

of Park Grange, Sheffield, 161-6.
Roberts, Samuel, adopts Clara Heron,

163-6 ; his writing.s, 162.
Roberta's Vocal ml ari/, 177-02.
RoDD, Rennell : The Citsloins and Lore
of Modern Greece, (quot.) 151-2.

Rohacek, J., missionary to Gs., 133.

Romani, value of, to Gs. , 265.

Romani words worth noting —

argal 'before,' 212 ; dzra ' the night
before,' 56 (ft. note) ; ba 'father,'
205, 212 ; bildra ' melt,' 288 ;
brijili 'body,' 142; brumsa 'pot,'
213 ; biiribeii 'world,' 213 ; burivin
'weep,' 182; canauvo 'turnip,'
182; chamik 'raisin,' 12; craton
'button,' 184; cukni 'pipe,' 12;
dan, 13; dinkla 'grocer,' 213;
dino 'wild,' 213; galicay 'girl,'
185; gele-peshi 'they departed,'
14; xoxc*i'«^ 'to lie,' 287; hecco
'haste,' 186; hod 'whether,' 31 ;
Jukakero ' guard,' 214 ; junari
' soldiers,' 214 ; kajna ' hens,' 32 ;
kell ' reach,' 187 ; khiljdva ' plums,'
12 ; kmchvja ' bottles,' 198 {ft.
note); matreli 'potatoes,' 215;
murga 'cat,' 215; narvalo 'fool,'
215; nikdva 'I go out,' 288;
pandra 'again,' 216; panuigasha
' handkerchief,' 188 ; ^^eiicZiar
' known, knowable,' 288 ; pibble
raunee ' turkey,' 188 ; piSot
'bellows,' 197 (ft.note) ; pomya
'apple,' 189; positi 'bellows?,'
197 {ft.note); pratness 'darkness,'
189 ; ranie ' eggs,' 216 ; snr ' with, '
209 {ft.note) ; shammid ' chain,'
190; shoducca 'apron,' 190;
Sinti 'Gs.', 205; spinga 'pin,'
191; sti 'be able,' 217*; tasjarin
'to-morrow,' 288; vangli 'ear-
rings,' 217; vendri 'bellows,' 197
{ft.note); zagaie, 190 {ft.note);
zird 'to shiver,' 36.

Rudari (miners), 87.

Rum Ungari, G. race-name, 15.

Rumania, condition and occupations of
Gs. in, 87.

Rumanian loan-words in Romani, 27,
28, 29, 30, 31, 32, 33, 34, 36.

Russell, Alex. : Cervantes and the Gs.,
(note), 238-9 i The G. Lisp, (note),
312; Sir William Jones on the Gs.,
(note), 240 ; The Suridgees, (note),
239-40.

Russia, Gs. in, 94-5, 134.

Russian loan-words lacking in Finnish
Romani, 256.

Sachs, Hans, 72.

Salom, Pere : Gitanos, (rev. ). B}^ H.

W. Greene, 142.
Sampson, Dr. John, 197 {ft.note), 199

(ft.note), 209 (ft.note), 312 (ft.note);

Note on Welsh V;. Riddles, 245-7.
Samteij, Ernest : Ge.hurt, Hochzeit und

Tod, (refs.) 46 (ft.note), 51, (quot.)

2.S5-6, (ref.) 312 (ft.note).
Samuel Roberts of Park Grange, Sheffield.

By Samuel Roberts, M.P.," 161-6.
Sanganians, (i. race-name, 240.
.sYir^with, 209 (ft.note).
Sartort, Paul : Sitteund Jirauch, (quot.)

45 (ft.note), (refs.) 47 (and ft.note), 48

(ft.note), 50 (ft.note).

INDEX

343

Sassmannshausen, G. colony at, 92,
107-9.

savato ' Saturday,' derivation of, 19.

ScHiEFNER, A., collects Romani in Fin-
land, 222.

Schooling for Gs., 15, 85, 88, 91.

Schwab/., Dr. Bernhardt : Montenetjro,
(ref.) 149.

ScHwicKER : Die Zirjeuner in Ungarn,
(lei.) 204 ift.note).

Scinde, Gs. in, 240.

Scot, Reginald : The Discoverie of
Witchcraft, (quot.) 111.

Secretiveness of Gs., 265.

Sedentary life imposed on Gs., 15.

sekninav 'I sigh,' derivation of, 13.

Serfs, G. , in Hungary, 89 ; in Rumania,
87 ; in Russia, 95.

Servants (vatrasi), G., 87, 90.

Servia, numbers of Gs. in, 86; 6s. in, 134.

Servian loan-words in Romani, 2S, 31,
32, 34, 35, 36.

Seven Gs., (song), (ref.) 74.

Seven sleepers, dormice as, 164.

Shakespeare : Tempest, (ref.) 78.

shammut 'chain,' 190, 311.

Sliammut, Shammit, (note). By John
Sampson, 311.

Sharp, Cecil, collects ballads, 72.

Shaw, Fred, 195 (ft.note).

Sheep-stealers, G. , 79.

Sheep-stealing, G. method of, 79.

shoducca 'apron,' 190.

Shoes used in fortune-telling, 193 (ft.
note).

Shopkeepers, G , 94,

Showman, G., 270.

Short Memoir of W. Hardicicke. See
Smith-Stanier.

Si pasas por el desierlo, (song), 136.

Sinclair, A. T., death of, 143 ; studies,
143 ; work in G. Lore, 144 ; G.
Tattooing in Persia, (note), 159 ; rev,
of Major Sykes's Notes en Musical
Instrument'^ in Kliorasan, 69-70,

Sinti, 'Gs.', 205.

Sir Thomas Browne on the Gs. By
Arthur Symons, 109-13.

Sir William Jones on the Gs., (note). Bj^
Alex. Russell, 240.

Sitte tmd Branch. See Sartori.

Skylitzes, Johannes, 317.

Sleeping Gamekeeper, The, (song), (ref.)
73.

Smart and Crofton : Dialect of the
English Gs., (refs.) 80 (ft.note), LSI,
182, 183, 184, 186, 188, 189, 191, 192,
197 (ft.note), 209 (ft.note).

Smearinq Door-Posts ivith Honey, (note).
By William Crooke, 151-2.

Smith-Stanier, Hubert : A Short Me-
tnoir of the late eminent Shro2)shire
Genealogist and Antiquary, W. Hard-
wiche, Esq. , 11 ; Tent Life with English
Gs. in Norway, 77, 177 (ft.note) ;
obituary notice of, by E. S. Dodgson,
75-7.

Smiths, G., 86, 87, 90, 149, 236, 259,

Sods, green, placed on breasts of de-
ceased Gs,, 46.

ioija ' Thursday," derivation of, 19.

Soldier, G., lOS.

So?ne French Edicts a<iainst the Gs.,

(note). By F. C. Wellstood, 313-6.
Songs, G, —

A la boca de una mina, 137.

AJire mi la puerta, primo, 138.

Bonny Bu.^hy Broom, The, (refs,)
72, 74.

Brake o' Briars, The, (ref.) 72.

Bushes Green, The, 53-4.

Gon mi caballo de cava, 137.

Eso no lofirrna el rey, 136.

Fish and'' Taters, (ref.) 73.

Gitana que es Gitana, La, 136,

Green grow the laurels, (ref. ) 72.

G. laddie, (ref.) 72,

Mandi jall'd to puv a grai, (ref.)
73,

Minche de esa rumi. El, 142,

Ovva, Tshavi, (ref.) 73,

Por esas sierras y vallis, 136,

Primito, dame que ti pie, 138.

Quando chiriclo gillaha, 137.

Quiere me que soy minero, 137.

Ripe it is the ap2ile, love (ref.) 72.

Seven Gs., (ref.) 74.

Si 2Msas por el deaierto, 136.

Sleeping Gamekeeper, The, (ref.) 73.

Spavaj, sine, u tankoj hesici, 318-9.

Three Gs. came to the door, (ref.)
72.

Warminster Song, The, (Gecrdie)

(ref.

Songs of Fabian De Castro, El Gyptano.

Communicated by Augustus E. John

and edited by Herbert ^V. Greene,

135-8.
Souls of Donkeys, The, (note). By J.

Stewart Maclaren, 151.
Sound ch. The. By Bernard Gilliat-

Smith, 139-40.
Spain, Gs. in, 92-3, 134, 238-9.
Spavaj, sine, u tankoj besici, (song),

318-9.
Spies, G., 113.
.spinga, 'pin,' 191.
Sprichworter dtr Polen, Die. See Wurz-

bach.
Staining, Gs. believed to use, 223.
Stevenson, R. L. : The Wrong Box,

(quot.) 170 (ft.note).
Sti, ' be able,' 217.
Strachey, Charles : Caliban, (note),

78.
Suicide of a G., 224.
Sugar used in fortune-telling, 193.
.suTJies 'tree,' derivation of, 14.

SCNDT, 101, 104,

Superstitions, G., about —

Ghosts, 49, 80.

Moorhen, 145-6.

Number eight, 146.

Touching the Devil, 153,
Suridgees, G. race-names, 239, 240.
Suridqees, The, (note). By Alex, Russell,

239-40.
Surnames, G., origin of, 255-6.
surtinav, ' I wander about,' derivation
of, 1.3.

344

INDEX

SiiU Price and the Cordi Jukal, (note).

By John Alyers, 153.
svetinav, ' I shine,' derivation of, 1.3.
sv3r5inav, 'I accomplish,' derivation of

13.
Sweden, Gs. in, 96-100, 236-7.
Swedish loan-words in Finnish Romani,

256.
Swedish origin of Finnish Gs., 255.
Sykes, Major P. Molesworth : Notes

on Musical Instruments in Khorasan,

■with special reference to the Gs., (rev.),

69-70.
Sy.mon's, Arthur : Sir Thomas Browne on

the Gs., 109-13.
Syrenda Lovell and the Beng, (note). By

John Myers, 152-3.
Syrenda LoveWs Tale, (note). Bj' John

Myers, 153.
Syrians, G. race-name, 112.
SzTOJKA, (refs.)28, 3-'.

T., J. R., (quot.)48.

Tabu : on food of dead, 146 : on name of
dead, 146, 30S.

Tartars, G. race-name, 81, 96, 97, 104,
105, 106, 112,203.

Tattooers, G., 134, 159, 193, 317, 318.

Tattoo-marks among N. African tribes,
195.

Tavern-keepers, G., 178.

Teacher, G. , 133.

Temperance of Gs., 266.

Tent Life -with English Gs. in Xoricay.
See Smith-Stanier.

Tents : introduction of, 78 ; early refer-
ence to, 317-8.

tetrasi, ' Wednesday,' derivation of, 19.

Theft, G. ideas of, 262.

Thesleff, Arthur, 198 [ft.note], 213, 214,
215, 217 ; Report on the G. Problem,
81-107,218-24,255-69.

Thieves. G., 69, 87, 96, 118, 238, 239,
259,260, 262,316, 317.

Thompson, T. W., 41, (quot.) 51, 178
(ft.note) ; Affairs of Erjyjit, 1900, 113-
35 ; Borrow^ s Gs. — Supplementary
Note, (note ) , 77-8 ; Retaining her Maiden
Name, (note), 149; Two Welsh G.
Families, (note), SO.

Thorns on G.'s grave, 51.

Three Gs. came to the door, (song), (ref.)
72.

Tinkers, G., 69, 80, 87, 93, 164, 168.

Tinner, G., 164.

TiTTERTON, W. R., (quot.) 129.

Tobacco, G. fondness for, 266.
Tradesmen, G., 94.
Troglodytes, G. race-name, 240.
Tsiganes, G. race-name, 193, 194, 196

(ft.note).
Turkey, Gs. in, 1.35.
Two Welsh G. Families, (note). By

T. W. Thompson, 80.
Torgovts6skeri Paramisi. Bulgarian-G.

Folk-tale, 2 12.

Ulcerated mouth, G. cure for, 240.
Umbrella-menders, G., 80, 164.
Urbax, Reinhold : Die Herkunft der

Zigeuner, (rev.), 309 ; Die Sprache der
Zigeuner in Deutschland, (rev.), 310.
Uxii, G. race-name, 316, 317.

Vaccination among G., 266.
Vaillant, 197 (ft.note).
Vallmitjaxa, .Tuli: Els Zincal63,review

by H. W. Greene, 140-2.
Van Gennep, Arnold: North African

Gs., 192-8.
vangli ' earrings,' 217.
Vanity of Gs., 264.
Fatrasi (servants), 87.
Verb in Nuri dialect, 289-.303.
Vendetta among Gs. , 307.
vendri 'bellows,' 197 (ft.note).
Venereal disease, G. dread of, 266.
Vergilius, Polydorus : De rerwn iiiven-

toribus, (quot.) 317.
vesnikos ' newspaper,' derivation of, 13.
vildnav ' I call,' derivation of, 13.
Vinson, Harry, friend of Gs., 123.
Violin-makers, G. , 307.
Vocabiilaries.-Anglo-Romani (Roberts's),

180-92; French-'Romani,212-8;German-

Romani, 27-36.
Volaterranus : Commentariorum tcrba-

norum Raphaelis Volaterrani octo et

triginfa libri, (quot.) 316-7.
Vom Wandernden Zigeuner volke. See

Wlislocki.
Von Sowa, 197 (ft.note), 310 ; Worter-

Jnich des Dialekts der deutschen

Zigeuner, 214, 218.
vortinav 'I turn,' derivation of, 13.

Wackernagel, Prof. Jacob, (quot.)
139.

Walachians, G. race-name, 112.

Walnum. J., his work for Gs., 102, 103;
(quot.) 104-6.

Wanderlust of Gs., 84-5, 104, 257.

Warminster Song. The, (ref.) 72.

Way, A. E. G., No. 747, (ref.) 79.

Wealthy Gs., 15, 13.3.

Wellstood, F. G. : Some French Edicts
against the Gs., (note), 313-6.

Wernher, Graf Johann, counterfeit G.,
237.

Whiter, 218.

Wliooping cough, G. cures for, 240.

WiLBERFoRCE, William, friend of Samuel
Roberts, 162.

WiNSTEDT, Eric Otto: 27 (ft.note), 41 ;
Cornelius A gri2)pa on Gs., (note), 316-
8 ; Counterfeit Egyptians, (note), 2.37-
8 : An Early Mention of the language
' Romney,' (note), 78-9; Gs. at Eger,
(note), 238; O Bovedantuna, 2(14-18;
The Patteran, (note), 153-5 ; reviews
of Hefte f)ir Zigeunerkunde, .306 11.
See al'^o Atkinson.
Witch, A Wizard, And A Charm, A.
By Frank S. Atkinson and E. 0.
Winstedt, 2G9-79.

Witches. G. fear of, 170 (ft.note), 273.

Witchwivcs, G., 154,269-79.

WiTTiCH, iMigelbert, 50 (ft.note) ; Blicke
in das Leben der Zigeuner, (refs.) 48
(ft.note), 154 (ft.nott), review, 306-9.

INDEX

34 5

Wlislocki, H. von : Aus dem inneren
Leben der Zir/eunei-,{rti{s) 155 {ft. 710(e) ;
Transylvanian Folk- Tcdes, (ref . ) 246 ;
Volksdichtungen dcr siebenbilrginchen
und sudungarischen Zigeuner, (ref.)
246 ; Vom wandernden Zigeunervolke,
(ref.) 51.

WoLLASTON : English- Persian Dictionary,
(refs.) 69.

Women excluded from laving-out of G.,
47. J' S .

Woodworkers, G , 90.

WossiDLo, R. : MecklenburgiscTie Volks-

rdtsel, (refs.) 253, 254, 255.
Wratislaw, 197 ift.note).
WuRZBACH, Dr. Constantin : Die Sprich-

worter der Polen, (quot. ) 150.

Yarmouth, Gs. at, prosecuted for fortune-
telling, 124-5.

zagaie, 196 (ft.note).

zagradinav ' I surround,' derivation of,
13.

zaporlinav 'I confiscate,' derivation of,

13.
Ziegeiner (Zigeiner), G. race-name, 202,

2U3, 238.
Zigeuner, G. race-name, 107, 108, 109,

149, 150, 151, 155, 156, 157. 158, 159,

237, 312, 320.
Zigeuner, Die. See Liebich and Pott.
Zigeuner im Polnischen und Ruthenischen

Sprichivort, (note). By F. W. Brepohl,

150-1.
Zigejmer in Montenegro, (note). By

F. W. Brepohl, 149."
Zigeuner m Nassau, Die. By F. W. Bre-
pohl, 155-9.
Zigeuner in Ungarn. Die. See Schwicker.
Zigeuneriuiegenlied, Ein, (note). By Dr.

Friedrich S. Krauss, 318-20.
Zimmet-ische Ghronik, (quot. ) 237, 238.
Zinganians, G. race- name, 240.
Zinganos, G. race-name, 240.
Zingari, G. race-name, 194 and (ft.note).
Zingaros, G. race-name, 240.
ZipPEL, 188, 198 [ft.note).
Zlotars, 196 [ft.note).

VOL. V, — NO. V.

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