When he was back again in Seville he had the society of Mrs. Clarke and her daughter; Henrietta, who had come to Spain to avoid some legal difficulties and presumably
to see Borrow. Before the end of 1839 the engagement of Borrow and Mrs. Clarke was announced without surprising old Mrs. Borrow at Norwich. In November Borrow wrote almost his last long letter to the Bible Society. He had the advantage of a singular address, being for the moment in the prison of Seville, where he had been illegally thrown, after a quarrel with the Alcalde over the matter of a passport. He told them how this “ruffian” quailed before his gaze of defiance. He told them how well he was treated by his fellow prisoners:
“The black-haired man who is now looking over my shoulder is the celebrated thief Palacio, the most expert housebreaker and dexterous swindler in Spain—in a word, the modern Guzman Dalfarache. The brawny man who sits by the brasero of charcoal, is Salvador, the highwayman of Ronda, who has committed a hundred murders. A fashionably dressed man, short and slight in person, is walking about the room: he wears immense whiskers and mustachios; he is one of that most singular race of Jews of Spain; he is imprisoned for counterfeiting money. He is an atheist, but like a true Jew, the name which he most hates is that of Christ: . . .” [{144}] So well did Borrow choose his company, even in prison. Some of his letters to the Society went astray at this time and he was vainly expected in England. He was able to send them a very high testimony to his discretion from the English Consul at Seville, and he himself reminded them that he had been “fighting with wild beasts” during this last visit. The Society several times repeated his recall, but he did not return, apparently because he wished to remain with Mrs. Clarke in Seville, and because he no longer felt himself at their beck and call. He was also at work on “The Gypsies of Spain.” Nevertheless he wrote to the Society in March,
1840, a letter which would have been remarkable from another man about to marry a wife, for he said that he wished to spend the remaining years of his life in the northern parts of China, as he thought he had a call, and still hoped “to die in the cause of my Redeemer.” In April he left Spain with Mrs. and Miss Clarke. Fifty or sixty years later Mrs. Joseph Pennell “saw the sign, ‘G. Borrow, Agent of the British and Foreign Bible Society,’ high upon a house in the Plaza de la Constitucion, in Seville.” Borrow was never again in Spain. After reporting himself for the last time to the Society, and making a suggestion which Brandram answered by saying, “the door seems shut,” he married Mrs. Clarke on April 23, 1840. She had £450 a year and a home at Oulton. Fifteen or sixteen years later he spoke of his wife and daughter thus: “Of my wife I will merely say that she is a perfect paragon of wives—can make puddings and sweets and treacle posset, and is the best woman of business in Eastern Anglia—of my step daughter—for such she is, though I generally call her daughter, and with good reason, seeing that she has always shown herself a daughter to me—that she has all kinds of good qualities, and several accomplishments, knowing something of conchology, more of botany, drawing capitally in the Dutch style, and playing remarkably well on the guitar—not the trumpery German thing so called—but the real Spanish guitar.” His wife wrote letters for him, copied his manuscripts, and helped to correct his proofs. She remained at Oulton, or Yarmouth, while he went about; if he went to Wales or Ireland she sometimes accompanied him to a convenient centre and there remained while he did as he pleased. She admired him, and she appears to have become essential to his life, apart from her income, and not to have resented her position at any time, though grieved by his unconcealed melancholy.
A second time he praised her in print, saying that he had an exceedingly clever wife, and allowed her “to buy and sell, carry money to the bank, draw cheques, inspect and pay tradesmen’s bills, and transact all my real business, whilst I myself pore over old books, walk about the shires, discoursing with Gypsies, under hedgerows, or with sober bards—in hedge alehouses.”
CHAPTER XIX—“THE ZINCALI”
Borrow and his wife and stepdaughter settled at Oulton Cottage before the spring of 1840 was over. This house, the property of Mrs. Borrow, was separated from Oulton Broad only by a slope of lawn, at the foot of which was a private boat. Away from the house, but equally near lawn and water stood Borrow’s library—a little peaked octagonal summer house, with toplights and windows. The cottage is gone, but the summer house, now mantled with ivy, where he wrote “The Bible in Spain” and “Lavengro,” is still to be seen. Here, too, he arranged and completed the book written “at considerable intervals during a period of nearly five years passed in Spain—in moments snatched from more important pursuits—chiefly in ventas and posádas (inns), whilst wandering through the country in the arduous and unthankful task of distributing the Gospel among its children,”—“The Zincali: or the Gypsies of Spain.” It was published in April, 1841.
This book is a description of Gypsies in Spain and wherever else he has met them, with some history, and, as Borrow says himself, with “more facts than theories.” It abounds in quotations from out of the way Spanish books, but was by far “less the result of reading than of close observation.” It is patched together from scattered notes with little order or proportion, and cannot be regarded as a whole either in intention or effect. Nor is this wholly due to the odd times and places in which it was written. Borrow had never before written a continuous original work of any length. He had formed no clear idea of
himself, his public, or his purpose. Personality was strong in him and it had to be expressed. He was full also of extraordinary observation, and this he could not afford to conceal. It was not easy to satisfy the two needs in one coherent book; he hardly tried, and he certainly did not succeed. Ford described it well in his review of “The Bible in Spain”: [{148}]