A History of the Gipsies Part 23

'Twas up and spake the gude Lady Hume, As she sat by the judge's knee,-- "A peck of white pennies, my gude lord judge, If you'll grant Hughie the Graeme to me."

"O no, O no, my gude Lady Hume!

For sooth and so it must na be; Were he but the one Graeme of the name, He suld be hanged high for me."

"If I be guilty," said Hughie the Graeme, "Of me my friends shall have small talk;"

And he has louped fifteen feet and three, Though his hands they were tied behind his back.

He looked over his left shoulder, And for to see what he might see; There was he aware of his auld father, Came tearing his hair most piteouslie.

"O! hald your tongue, my father," he says, "And see that ye dinna weep for me!

For they may ravish me o' my life, But they canna banish me fro Heavin hie.

"Fare ye weel, fair Maggie, my wife!

The last time we came ower the muir, 'Twas thou bereft me of my life, And wi' the Bishop thou play'd the wh.o.r.e.

"Here, Johnie Armstrang, take thou my sword, That is made o' the metal sae fine; And when thou comest to the English side, Remember the death of Hughie the Graeme."[201]

[201] On mentioning to Sir Walter Scott, when at Abbotsford, that the Gipsies were very partial to Hughie the Graeme, he caused his eldest daughter, afterwards Mrs. Lockhart, to sing this ancient Border song, which she readily did, accompanying her voice with the harp. We were, at the time, in the room which contained his old armour and other antiquities; to which place he had asked me, after tea, to hear his daughter play on the harp. She sang Hughie the Graeme, in a plain, simple, unaffected manner, exactly in the style in which I have heard the humble country-girls singing the same song, in the south of Scotland. Sir Walter was much interested about the Gipsies; and when I repeated to him a short sentence in their speech, he, with great feeling, exclaimed, "Poor things! do you hear that?" This was the first time, I believe, that he ever heard a Scottish Gipsy word p.r.o.nounced. It appeared to me that the mind of the great magician was not wholly divested of the fear that the Gipsies might, in some way or other, injure his young plantations.

I will now give the testimony of the Gipsy chief from whom I received the "blowing up" alluded to, by Mr. Laidlaw, in the Introduction to the work.[202]

[202] See pages 58 and 65.--ED.

One of the greatest fairs in Scotland is held, annually, on the 18th day of July, at St. Boswell's Green, in Roxburghs.h.i.+re. I paid a visit to this fair, for the purpose of taking a view of the Gipsies. An acquaintance, whom I met at the fair, observed to me, that he was sure if any one could give me information regarding the Tinklers, it would be old ----, the horner, at ----. To ensure a kind reception from the Gipsies, it was agreed upon, between us, that I should introduce myself by mentioning who my ancestors were, on whose numerous farms, (sixteen, rented by my grandfather, in 1781,[203]) their forefathers had received many a night's quarters, in their out-houses. We soon found out the old chieftain, sitting in a tent, in the midst of about a dozen of his tribe, all nearly related to him. The moment I made myself known to them, the whole of the old persons immediately expressed their grat.i.tude for the humane treatment they, and their forefathers, had received at the farms of my relatives. They were extremely glad to see me; and "G.o.d bless you," was repeated by several of the old females. "Ay," said they, "those days are gone. Christian charity has now left the land. We know the people are growing more hard and uncharitable every year." I found the old man shrewd, sensible, and intelligent; far beyond what could have been expected from a person of his caste and station in life. He, besides, possessed all that merriness and jocularity which I have often observed among a number of the males of his race. After some conversation with this chief, who appeared about eighty years of age, I enquired if his people, who, in large bands, about sixty years ago, traversed the south of Scotland, had not an ancient language, peculiar to themselves. He hesitated a little, and then readily replied, that the Tinklers had no language of their own, except a few cant words. I observed to him that he knew better--that the Tinklers had, beyond dispute, a language of their own; and that I had some knowledge of its existence at the present day. He, however, declared that they had no such language, and that I was wrongly informed. In the hearing of all the Gipsies in the tent, I repeated to him four or five Gipsy words and expressions. At this he appeared amazed; and on my adding some particulars relative to some of the ancestors of the tribe then present, enumerating, I think, three generations of their clan, one of the old females exclaimed, "Preserve me, he kens a' about us!" The old chief immediately took hold of my right hand, below the table, with a grasp as if he were going to shake it: and, in a low and subdued tone of voice, so as none might near but myself, requested me to say not another word in the place where we were sitting, but to call on him, at the town of ----, and he would converse with me on that subject. I considered it imprudent to put any more questions to him relative to his speech, on this occasion, and agreed to meet him at the place he appointed.

[203] These sixteen farms embraced about 25,000 acres of mountainous land, maintained 13,000 sheep, 100 goats, 250 cattle, 50 horses, 20 draught-oxen, and 60 dogs; 29 shepherds, 26 other servants, and 15 cotters, making, with their families, 228 souls, supported by my ancestor's property, as that of a Scotch gentleman-farmer. On the farms mentioned, which lay in Mid-Lothian, Tweed-dale, and Selkirks.h.i.+re, the Gipsies were allowed to remain as long as they pleased; and no loss was ever sustained by the indulgence.

Several persons in the tent, (it being one of the public booths in the market,) who were not Gipsies, were equally surprised, when they observed an understanding immediately take place between me and the Tinklers, by means of a few words, the meaning of which they could not comprehend. A farmer, from the south of Scotland, who was present in the tent, and had that morning given the Tinklers a lamb to eat, met me, some days after, on the banks of the Yarrow. He shook his head, and observed, with a smile, "Yon was queer-looking wark wi' the Tinklers."

As I was anxious to penetrate to his secret speech, I resolved to keep the appointment with the Gipsy, whatever might be the result of our meeting, and I therefore proceeded to the town which he mentioned, eleven days after I had seen him at the fair. On enquiring of the landlord of the princ.i.p.al inn, at which I put up my horse, where the house of ----, the Tinkler, was situated in the town, he appeared surprised, and eyed me all over. He told me the street, but said he would not accompany me to the house, thinking that I wished him to go with me. It was evident that the landlord, whom I never saw before, considered himself in bad company, in spite of my black clothes, black neck-cloth, and ruffles aforesaid, and was determined not to be seen on the street, either with me or the Tinkler. I told him I by no means wished him to accompany me, but only to tell me in what part of the town the Tinkler's house was to be found.

On entering the house, I found the old chief sitting, without his coat, with an old night-cap on his head, a leathern ap.r.o.n around his waist, and all covered with dust or soot, employed in making spoons from horn.

After conversing with him for a short time, I reminded him of the ancient language with which he was acquainted. He a.s.sumed a grave countenance, and said the Tinklers had no such language, adding, at the same time, that I should not trouble myself about such matters. He stoutly denied all knowledge of the Tinkler language, and said no such tongue existed in Scotland, except a few cant words. I persisted in a.s.serting that they were actually in possession of a secret language, and again tried him with a few of my words; but to no purpose. All my efforts produced no effect upon his obstinacy. At this stage of my interview, I durst not mention the word Gipsy, as they are exceedingly alarmed at being known as Gipsies. I now signified that he had forfeited his promise, given me at the fair, and rose to leave him. At this remark, I heard a man burst out a-laughing, behind a part.i.tion that ran across the apartment in which we were sitting. The old man likewise started to his feet, and, with both his sooty hands, took hold of the breast of my coat, on either side, and, in this att.i.tude, examined me closely, scanning me all over from head to foot. After satisfying himself, he said, "Now, give me a hold of your hand--farewell--I will know you when I see you again." I bade him good-day, and left the house.[204]

[204] I am convinced the Gipsies have a method of communicating with one another by their hands and fingers, and it is likely this man tried me, in that way, both at the fair and in his own house. I know a man who has seen the Gipsies communicating their thoughts to each other in this way.

"Bargains among the Indians are conducted in the most profound silence, and by merely touching each other's hands. If the seller takes the whole hand, it implies a thousand rupees or paG.o.das; five fingers import five hundred; one finger, one hundred; half a finger, fifty; a single joint only ten. In this manner, they will often, in a crowded room, conclude the most important transactions, without the company suspecting that anything whatever was doing."--_Historical Account of Travels in Asia, by Hugh Murray._

"_Method of the English selling their cargoes, at Jedda, to the Turks_: Two Indian brokers come into the room to settle the price, one on the part of the Indian captain, the other on that of the buyer or Turk. They are neither Mahommedans nor Christians, but have credit with both. They sit down on the carpet, and take an Indian shawl, which they carry on their shoulders like a napkin, and spread it over their hands. They talk, in the meantime, indifferent conversation, of the arrival of s.h.i.+ps from India, or of the news of the day, as if they were employed in no serious business whatever. After about twenty minutes spent in handling each other's fingers, below the shawl, the bargain is concluded, say for nine s.h.i.+ps, without one word ever having been spoken on the subject, or pen or ink used in any shape whatever."--_Bruce's Travels._

I had now no hope of obtaining any information from this man, regarding his peculiar language. I had scarcely, however, proceeded a hundred yards down the street, from the house, when I was overtaken by a young female, who requested me to return, to speak with her father. I immediately complied. On reaching the door, with the girl, I met one of the old man's sons, who said that he had overheard what pa.s.sed between his father and me, in the house. He a.s.sured me that his father _was ashamed to give me his language_; but that, if I would promise not to publish their names, or place of residence, he would himself give me some of their speech, if his father still persevered in his refusal. I accordingly agreed not to make public the names, and place of residence, of the family. I again entered the little factory of horn spoons.

Matters were now, to all appearance, quite changed. The old man was very cheerful, and seemed full of mirth. "Come away," said he; "what is this you are asking after? I would advise you to go to Mr. Stewart, at Hawick, and he will tell you everything about our language." "Father,"

said the son, who had resumed his place behind the part.i.tion before mentioned, "you know that Mr. Stewart will give our speech to n.o.body."

The old chief again hesitated and considered, but, being urged by his son and myself, he, at last, said, "Come away, then; I will tell you whatever you think proper to ask me. I gave you my oath, at the fair, to do so. Get out your paper, pen and ink, and begin." He gave me no other oath, at the fair, than his word, and taking me by the hand, that he would converse with me regarding the speech of the Tinklers. But, I believe, joining hands is considered an oath in some countries of the Eastern world. I was fully convinced, however, that he was _ashamed to give me his speech_, and that it was with the greatest reluctance he spoke one word on the subject. The following are the words and sentences which I collected from him:[205]

[205] It is interesting to notice the reason for this old Gipsy chief being so backward in giving our author some of his language. "He was ashamed to do it." Pity it is that there should be a man in Scotland, who, independent of personal character, should be ashamed of such a thing. Then, see how the Gipsy woman, in our author's house, said that "the public would look upon her with horror and contempt, were it known she could speak the Gipsy language." And again, the two female Gipsies, who would rather allow themselves to be murdered, than give the meaning of two Gipsy words to Sauchie colliers, for the reason that "it would have exposed their tribe, and made themselves odious to the world." And all for knowing the Gipsy language!--which would be considered an accomplishment in another person! What frightful tyranny! Mr. Borrow, as we will by and by see, says a great deal about the law of Charles III, in regard to the prospects of the Spanish Gipsies. But there is a law above any legislative enactment--the law of society, of one's fellow-creatures--which bears so hard upon the Gipsies; the despotism of caste. If Gipsies, in such humble circ.u.mstances, are so afraid of being known to be Gipsies, we can form some idea of the morbid sensitiveness of those in a higher sphere of life.

The innkeeper evidently thought himself in bad company, when our author asked him for the Tinkler's house, or that any intercourse with a Tinkler would contaminate and degrade him. In this light, read an anecdote in the history of John Bunyan, who was one of the same people, as I shall afterwards show. In applying for his release from Bedford jail, his wife said to Justice Hale, "Moreover, my lord, I have four small children that cannot help themselves, of which one is blind, and we have nothing to live upon but the charity of good people." Thereat, Justice Hale, looking very soberly on the matter, said, "Alas, poor woman!" "What is his calling?" continued the judge.

And some of the company, that stood by, said, (evidently in interruption, and with a bitter sneer,) "A Tinker, my lord!" "Yes,"

replied Bunyan's wife, "and because he is a Tinker, and a poor man, therefore he is despised, and cannot have justice." n.o.ble woman! wife of a n.o.ble Gipsy! If the world wishes to know who John Bunyan really was, it can find him depicted in our author's visit to this Scottish Gipsy family, where it can also learn the meaning of Bunyan, at a time when Jews were legally excluded from England, taking so much trouble to ascertain whether he was of that race, or not. From the present work generally, the world can learn the reason why Bunyan said nothing of his ancestry and nationality, when giving an account of his own history.--ED.

_Pagrie_, to break.

_Humf_, give me.

_Mar_, to strike.

_Mang_, to speak.

_Kair_, house.

_Drom_, street or road.

_Vile_, village.

_Gave_, village.

_Jaw drom_, take the road, get off quickly.

_Hatch here_, come here.

_Bing_, the devil.

_Bing lee_, devil miss me.

_Moolie_, death.

_Moolie_, I'll kill you.

_Mooled_, murdered.

_Moolie a gaugie_, kill the man.

_Powiskie_, gun or pistol.

_Harro_, sword.

_Shammel_, sword.

_Chourie_, knife.

_Rachlin_, hanged.

_Sallah_[206], to curse.

_Klistie_, soldier.

_Nash_, deserter.

_Grye-femler_, horse-dealer.

_Staurdie_, prison.

_Nak_, nose.

_Yak_, eye.

_Yaka_, eyes.

_Mooie_, mouth.

_Vast_, hand.

_Sherro_, head.

_Femmel_, hand.

_Lowie_, coin or money.

_Lowa_, silver.

_Curdie_, half-penny.

_Bar_, five s.h.i.+llings.

_Size_, six.

_Grye_, horse.

_Greham_, horse.

_Prancie_, horse.

_Aizel_, a.s.s.

_Jucal_, dog.

_Routler_, cow.

_Bakra_, sheep.

_Matchka_, cat.

_Bashanie_, c.o.c.k.

_Caunie_, hen.