In the case of the loadstone, however, there is no pretence, the Gitánas believing all they say respecting it, and still more; this is proved by the eagerness with which they seek to obtain the stone in its natural state, which is somewhat difficult to accomplish.
In the museum of natural curiosities at Madrid there is a large piece of loadstone originally extracted from the American mines. There is scarcely a Gitána in Madrid who is not acquainted with this circumstance, and who does not long to obtain the stone, or a part of it; its being placed in a royal museum serving to augment, in their opinion, its real value. Several attempts have been made to steal it, all of which, however, have been unsuccessful. The Gypsies seem not to be the only people who envy royalty the possession of this stone. Pepita, the old Gitána of whose talent at telling fortunes such honourable mention has already been made, informed me that a priest, who was muy enamorado (in love), proposed to her to steal the loadstone, offering her all his sacerdotal garments in the event of success: whether the singular reward that was promised had but slight temptations for her, or whether she feared that her dexterity was not equal to the accomplishment of the task, we know not, but she appears to have declined attempting it. According to the Gypsy account, the person in love, if he wish to excite a corresponding passion in another quarter by means of the loadstone, must swallow, in aguardiente, a small portion of the stone pulverised, at the time of going to rest, repeating to himself the following magic rhyme:—
‘To the Mountain of Olives one morning I hied,
Three little black goats before me I spied,
Those three little goats on three cars I laid,
Black cheeses three from their milk I made;
The one I bestow on the loadstone of power,
That save me it may from all ills that lower;
The second to Mary Padilla I give,
And to all the witch hags about her that live;
The third I reserve for Asmodeus lame,
That fetch me he may whatever I name.’
La raiz del buen Baron, or the root of the good Baron.—On this subject we cannot be very explicit. It is customary with the Gitánas to sell, under this title, various roots and herbs, to unfortunate females who are desirous of producing a certain result; these roots are boiled in white wine, and the abominable decoction is taken fasting. I was once shown the root of the good baron, which, in this instance, appeared to be parsley root. By the good baron is meant his Satanic majesty, on whom the root is very appropriately fathered.
CHAPTER VII
It is impossible to dismiss the subject of the Spanish Gypsies without offering some remarks on their marriage festivals. There is nothing which they retain connected with their primitive rites and principles, more characteristic perhaps of the sect of the Rommany, of the sect of the husbands and wives, than what relates to the marriage ceremony, which gives the female a protector, and the man a helpmate, a sharer of his joys and sorrows. The Gypsies are almost entirely ignorant of the grand points of morality; they have never had sufficient sense to perceive that to lie, to steal, and to shed human blood violently, are crimes which are sure, eventually, to yield bitter fruits to those who perpetrate them; but on one point, and that one of no little importance as far as temporal happiness is concerned, they are in general wiser than those who have had far better opportunities than such unfortunate outcasts, of regulating their steps, and distinguishing good from evil. They know that chastity is a jewel of high price, and that conjugal fidelity is capable of occasionally flinging a sunshine even over the dreary hours of a life passed in the contempt of almost all laws, whether human or divine.
There is a word in the Gypsy language to which those who speak it attach ideas of peculiar reverence, far superior to that connected with the name of the Supreme Being, the creator of themselves and the universe. This word is Lácha, which with them is the corporeal chastity of the females; we say corporeal chastity, for no other do they hold in the slightest esteem; it is lawful amongst them, nay praiseworthy, to be obscene in look, gesture, and discourse, to be accessories to vice, and to stand by and laugh at the worst abominations of the Busné, provided their Lácha ye trupos, or corporeal chastity, remains unblemished. The Gypsy child, from her earliest years, is told by her strange mother, that a good Calli need only dread one thing in this world, and that is the loss of Lácha, in comparison with which that of life is of little consequence, as in such an event she will be provided for, but what provision is there for a Gypsy who has lost her Lácha? ‘Bear this in mind, my child,’ she will say, ‘and now eat this bread, and go forth and see what you can steal.’
A Gypsy girl is generally betrothed at the age of fourteen to the youth whom her parents deem a suitable match, and who is generally a few years older than herself. Marriage is invariably preceded by betrothment; and the couple must then wait two years before their union can take place, according to the law of the Calés. During this period it is expected that they treat each other as common acquaintance; they are permitted to converse, and even occasionally to exchange slight presents. One thing, however, is strictly forbidden, and if in this instance they prove contumacious, the betrothment is instantly broken and the pair are never united, and thenceforward bear an evil reputation amongst their sect. This one thing is, going into the campo in each other’s company, or having any rendezvous beyond the gate of the city, town, or village, in which they dwell. Upon this point we can perhaps do no better than quote one of their own stanzas:—
‘Thy sire and mother wrath and hate
Have vowed against us, love!
The first, first night that from the gate
We two together rove.’
With all the other Gypsies, however, and with the Busné or Gentiles, the betrothed female is allowed the freest intercourse, going whither she will, and returning at all times and seasons. With respect to the Busné, indeed, the parents are invariably less cautious than with their own race, as they conceive it next to an impossibility that their child should lose her Lácha by any intercourse with the white blood; and true it is that experience has proved that their confidence in this respect is not altogether idle. The Gitánas have in general a decided aversion to the white men; some few instances, however, to the contrary are said to have occurred.