‘Revenons à nos Bohémiens!’ Now the Bible in Spain is off my hands, I return to ‘these Gypsies’; and here you have, most kind, lenient, and courteous public, a fresh delivery of them. In the present edition, I have attended as much as possible to the suggestions of certain individuals, for whose opinion I cannot but entertain the highest respect. I have omitted various passages from Spanish authors, which the world has objected to as being quite out of place, and serving for no other purpose than to swell out the work. In lieu thereof, I have introduced some original matter relative to the Gypsies, which is, perhaps, more calculated to fling light over their peculiar habits than anything which has yet appeared. To remodel the work, however, I have neither time nor inclination, and must therefore again commend it, with all the imperfections which still cling to it, to the generosity of the public.
A few words in conclusion. Since the publication of the first edition, I have received more than one letter, in which the writers complain that I, who seem to know so much of what has been written concerning the Gypsies, [6] should have taken no notice of a theory entertained by many, namely, that they are of Jewish origin, and that they are neither more nor less than the descendants of the two lost tribes of Israel. Now I am not going to enter into a discussion upon this point, for I know by experience, that the public cares nothing for discussions, however learned and edifying, but will take the present opportunity to relate a little adventure of mine, which bears not a little upon this matter.
So it came to pass, that one day I was scampering over a heath, at some distance from my present home: I was mounted upon the good horse Sidi Habismilk, and the Jew of Fez, swifter than the wind, ran by the side of the good horse Habismilk, when what should I see at a corner of the heath but the encampment of certain friends of mine; and the chief of that camp, even Mr. Petulengro, stood before the encampment, and his adopted daughter, Miss Pinfold, stood beside him.
Myself.—‘Kosko divvus [7], Mr. Petulengro! I am glad to see you: how are you getting on?’
Mr. Petulengro.—‘How am I getting on? as well as I can. What will you have for that nokengro [8]?’
Thereupon I dismounted, and delivering the reins of the good horse to Miss Pinfold, I took the Jew of Fez, even Hayim Ben Attar, by the hand, and went up to Mr. Petulengro, exclaiming, ‘Sure ye are two brothers.’ Anon the Gypsy passed his hand over the Jew’s face, and stared him in the eyes: then turning to me he said, ‘We are not dui palor [9]; this man is no Roman; I believe him to be a Jew; he has the face of one; besides, if he were a Rom, even from Jericho, he could rokra a few words in Rommany.’
Now the Gypsy had been in the habit of seeing German and English Jews, who must have been separated from their African brethren for a term of at least 1700 years; yet he recognised the Jew of Fez for what he was—a Jew, and without hesitation declared that he was ‘no Roman.’ The Jews, therefore, and the Gypsies have each their peculiar and distinctive countenance, which, to say nothing of the difference of language, precludes the possibility of their having ever been the same people.
March 1, 1843.
NOTICE TO THE FOURTH EDITION
This edition has been carefully revised by the author, and some few insertions have been made. In order, however, to give to the work a more popular character, the elaborate vocabulary of the Gypsy tongue, and other parts relating to the Gypsy language and literature, have been omitted. Those who take an interest in these subjects are referred to the larger edition in two vols. [10]