St. Petersburg he thought the finest of the many capitals he had seen. He made the acquaintance of several men who could help him with their learning and their books, and above all he gained the friendship of John P. Hasfeldt, a Dane, a little older than himself, who was interpreter to the Danish Legation and teacher of European languages, evidently a man after Borrow’s own heart, with his opinion that “The greater part of those products of art, called ‘the learned,’ would not be able to earn a living if our Lord were not a guardian of fools.” The copying of the Old Testament was finished by the end of the year, without having prevented Borrow from profiting by his unusual facilities for the acquisition of languages. He had then to superintend, or as it fell out, to help largely with his own hands, the printing of the first Manchu translation of the New Testament, with type which had first to be cleansed of ten years’ rust and with compositors who knew nothing of Manchu. Lacking almost in time to eat or to sleep he impressed the Bible Society by his prodigious labours under “the blessing of a kind and gracious Providence watching over the execution of a work in which the wide extension of the Saviour’s glory is involved.”
He was living cheaply, suffering sometimes from “the horrors,” and curing them with port wine—sending money home to his mother, bidding her to employ a maid and to read and “think as much of God as possible.” Nor was he doing merely what he was bound to do. For example, he translated some of the “Homilies of the Church of England” into Russian and into Manchu. He also published in St. Petersburg his “Targum” and “Talisman,”
a short further collection of translations from Pushkin, Mickiewicz, and from Russian national songs. The work was finished and formally and kindly approved by the Bible Society. He had proposed long before that he should distribute the books himself, wandering overland with them by Lake Baïkal and Kiakhta right to Pekin; but the Russian Government refused a passport. Dr. Knapp believes that this intention of going among the Tartars and overland from Russia to Pekin was the sole ground for his crediting himself with travels in the Far East. In the flesh he had to content himself with a journey to Novgorod and Moscow. As he had visited the Jews at Hamburg so he did the Gypsies at Moscow. This adventure moved him to his first characteristic piece of prose, in a letter to the Society. This letter, which was afterwards printed in the “Athenæum,” [{132}] and incorporated in “The Zincali,” mentions the Gypsies who have become successful singers and married noblemen, but continues:
“It is not, however, to be supposed that all the female Gypsies are of this high, talented and respectable order: amongst them are many low and profligate females, who sing at taverns or at the various gardens in the neighbourhood, and whose husbands and male connexions subsist by horse jobbing and like kinds of traffic. The principal place of resort of this class is Marina Rotche, lying about two versts from Moscow, and thither I drove, attended by a valet de place. Upon my arriving there, the Gypsies swarmed out from their tents, and from the little tradeer, or tavern, and surrounded me; standing on the seat of the calèche, I addressed them in a loud voice in the dialect of the English Gypsies, with which I have some slight acquaintance. A scream of wonder instantly arose, and welcomes and greetings were poured forth in torrents of
musical Rommany, amongst which, however, the most prominent air was, ‘Ah kak mi toute karmama,’ ‘Oh, how we love you’; for at first they supposed me to be one of their brothers, who they said, were wandering about in Turkey, China, and other parts, and that I had come over the great pawnee, or water, to visit them. . . . I visited this place several times during my sojourn at Moscow, and spoke to them upon their sinful manner of living, upon the advent and suffering of Christ Jesus, and expressed, upon my taking leave of them, a hope that they would be in a short period furnished with the word of eternal life in their own language, which they seemed to value and esteem much higher than the Russian.”
The tone of this letter suggests that it was meant for the Bible Society—and a copy was addressed to them—but at this date it is possible to see in it an outline of the Gypsy gentleman, very much the gentleman, the “colossal clergyman” of later days.
Borrow liked the Russians, and for some reasons was sorry to leave them and Hasfeldt in September, 1835. But for other reasons he was glad. He would see his mother and comfort her for the loss of her elder son in November, 1833, as he had already done to some extent by telling her that he would “endeavour to get ordained.” He also would see Mrs. Clarke, with whom he had been corresponding for the past two years. Both she and his mother had been unwilling for him to go to Pekin.
CHAPTER XVIII—THE BIBLE SOCIETY: SPAIN
Borrow’s chief regret at leaving Russia was that his active life was interrupted, perhaps at an end. He was dreading the old life of unprofitable study with no complete friends. But luckily, when he had only been a month in England, the Bible Society resolved to send him to Lisbon and Oporto, to look for openings for circulating the Bible in Portugal and perhaps in Spain. After this they had thoughts of sending him to China by sea. In November, 1835, he sailed for Lisbon.
Spain was at this time the victim of private quarrels which had been allowed to assume public importance. King Ferdinand VII. had twice been restored to an unloving people by foreign, especially English, aid. This King had for heir his brother Carlos, until his fourth wife, Maria Christina, bore him a daughter, Isabella, in 1830; and to secure her succession he set aside the Salic law. In 1833 he died. Isabella II. was proclaimed Queen, and Christina Regent. Christinists and Carlists were soon at war, and very bloody war. The English intervened, once diplomatically, once with a foreign legion. The war wavered, with success now to the Carlist Generals Zumalacarregui and Cabrera and now to the Christinist Espartero. There were new Prime Ministers about twice yearly. The parties were divided amongst themselves, and treachery was common. The only result that could always be foreseen was that the people and the country would suffer. Not until 1841 did Espartero finally defeat Cabrera.