The Zincali: An Account of the Gypsies of Spain

by George Borrow

These Counts, being elected for such qualities as promised to be useful to their troop or family, were consequently liable to be deposed if at any time their conduct was not calculated to afford satisfaction to their subjects. The office was not hereditary, and though it carried along with it partial privileges, was both toilsome and dangerous. Should the plans for plunder, which it was the duty of the Count to form, miscarry in the attempt to execute them; should individuals of the gang fall into the hand of justice, and the Count be unable to devise a method to save their lives or obtain their liberty, the blame was cast at the Count’s door, and he was in considerable danger of being deprived of his insignia of authority, which consisted not so much in ornaments or in dress, as in hawks and hounds with which the Señor Count took the diversion of hunting when he thought proper. As the ground which he hunted over was not his own, he incurred some danger of coming in contact with the lord of the soil, attended, perhaps, by his armed followers. There is a tradition (rather apocryphal, it is true), that a Gitáno chief, once pursuing this amusement, was encountered by a real Count, who is styled Count Pepe. An engagement ensued between the two parties, which ended in the Gypsies being worsted, and their chief left dying on the field. The slain chief leaves a son, who, at the instigation of his mother, steals the infant heir of his father’s enemy, who, reared up amongst the Gypsies, becomes a chief, and, in process of time, hunting over the same ground, slays Count Pepe in the very spot where the blood of the Gypsy had been poured out. This tradition is alluded to in the following stanza:—

‘I have a gallant mare in stall;
My mother gave that mare
That I might seek Count Pepe’s hall
And steal his son and heir.’

Martin Del Rio, in his Tractatus de Magia, speaks of the Gypsies and their Counts to the following effect: ‘When, in the year 1584, I was marching in Spain with the regiment, a multitude of these wretches were infesting the fields. It happened that the feast of Corpus Domini was being celebrated, and they requested to be admitted into the town, that they might dance in honour of the sacrifice, as was customary; they did so, but about midday a great tumult arose owing to the many thefts which the women committed, whereupon they fled out of the suburbs, and assembled about St. Mark’s, the magnificent mansion and hospital of the knights of St. James, where the ministers of justice attempting to seize them were repulsed by force of arms; nevertheless, all of a sudden, and I know not how, everything was hushed up. At this time they had a Count, a fellow who spoke the Castilian idiom with as much purity as if he had been a native of Toledo; he was acquainted with all the ports of Spain, and all the difficult and broken ground of the provinces. He knew the exact strength of every city, and who were the principal people in each, and the exact amount of their property; there was nothing relating to the state, however secret, that he was not acquainted with; nor did he make a mystery of his knowledge, but publicly boasted of it.’

From the passage quoted above, we learn that the Gitános in the ancient times were considered as foreigners who prowled about the country; indeed, in many of the laws which at various times have been promulgated against them, they are spoken of as Egyptians, and as such commanded to leave Spain, and return to their native country; at one time they undoubtedly were foreigners in Spain, foreigners by birth, foreigners by language but at the time they are mentioned by the worthy Del Rio, they were certainly not entitled to the appellation. True it is that they spoke a language amongst themselves, unintelligible to the rest of the Spaniards, from whom they differed considerably in feature and complexion, as they still do; but if being born in a country, and being bred there, constitute a right to be considered a native of that country, they had as much claim to the appellation of Spaniards as the worthy author himself. Del Rio mentions, as a remarkable circumstance, the fact of the Gypsy Count speaking Castilian with as much purity as a native of Toledo, whereas it is by no means improbable that the individual in question was a native of that town; but the truth is, at the time we are speaking of, they were generally believed to be not only foreigners, but by means of sorcery to have acquired the power of speaking all languages with equal facility; and Del Rio, who was a believer in magic, and wrote one of the most curious and erudite treatises on the subject ever penned, had perhaps adopted that idea, which possibly originated from their speaking most of the languages and dialects of the Peninsula, which they picked up in their wanderings. That the Gypsy chief was so well acquainted with every town of Spain, and the broken and difficult ground, can cause but little surprise, when we reflect that the life which the Gypsies led was one above all others calculated to afford them that knowledge. They were continually at variance with justice; they were frequently obliged to seek shelter in the inmost recesses of the hills; and when their thievish pursuits led them to the cities, they naturally made themselves acquainted with the names of the principal individuals, in hopes of plundering them. Doubtless the chief possessed all this species of knowledge in a superior degree, as it was his courage, acuteness, and experience alone which placed him at the head of his tribe, though Del Rio from this circumstance wishes to infer that the Gitános were spies sent by foreign foes, and with some simplicity inquires, ‘Quo ant cui rei hæc curiosa exploratio? nonne compescenda vagamundorum hæc curiositas, etiam si solum peregrini et inculpatæ vitæ.’

With the Counts rested the management and direction of these remarkable societies; it was they who determined their marches, counter-marches, advances, and retreats; what was to be attempted or avoided; what individuals were to be admitted into the fellowship and privileges of the Gitános, or who were to be excluded from their society; they settled disputes and sat in judgment over offences. The greatest crimes, according to the Gypsy code, were a quarrelsome disposition, and revealing the secrets of the brotherhood. By this code the members were forbidden to eat, drink, or sleep in the house of a Busno, which signifies any person who is not of the sect of the Gypsies, or to marry out of that sect; they were likewise not to teach the language of Roma to any but those who, by birth or inauguration, belonged to that sect; they were enjoined to relieve their brethren in distress at any expense or peril; they were to use a peculiar dress, which is frequently alluded to in the Spanish laws, but the particulars of which are not stated; and they were to cultivate the gift of speech to the utmost possible extent, and never to lose anything which might be obtained by a loose and deceiving tongue, to encourage which they had many excellent proverbs, for example—

‘The poor fool who closes his mouth never winneth a dollar.’

‘The river which runneth with sound bears along with it stones and water.’

CHAPTER III

The Gitános not unfrequently made their appearance in considerable numbers, so as to be able to bid defiance to any force which could be assembled against them on a sudden; whole districts thus became a prey to them, and were plundered and devastated.

It is said that, in the year 1618, more than eight hundred of these wretches scoured the country between Castile and Aragon, committing the most enormous crimes. The royal council despatched regular troops against them, who experienced some difficulty in dispersing them.

But we now proceed to touch upon an event which forms an era in the history of the Gitános of Spain, and which for wildness and singularity throws all other events connected with them and their race, wherever found, entirely into the shade.