A short time previous to the expiration of the term of the betrothment, preparations are made for the Gypsy bridal. The wedding-day is certainly an eventful period in the life of every individual, as he takes a partner for better or for worse, whom he is bound to cherish through riches and poverty; but to the Gypsy particularly the wedding festival is an important affair. If he is rich, he frequently becomes poor before it is terminated; and if he is poor, he loses the little which he possesses, and must borrow of his brethren; frequently involving himself throughout life, to procure the means of giving a festival; for without a festival, he could not become a Rom, that is, a husband, and would cease to belong to this sect of Rommany.
There is a great deal of what is wild and barbarous attached to these festivals. I shall never forget a particular one at which I was present. After much feasting, drinking, and yelling, in the Gypsy house, the bridal train sallied forth—a frantic spectacle. First of all marched a villainous jockey-looking fellow, holding in his hands, uplifted, a long pole, at the top of which fluttered in the morning air a snow-white cambric handkerchief, emblem of the bride’s purity. Then came the betrothed pair, followed by their nearest friends; then a rabble rout of Gypsies, screaming and shouting, and discharging guns and pistols, till all around rang with the din, and the village dogs barked. On arriving at the church gate, the fellow who bore the pole stuck it into the ground with a loud huzza, and the train, forming two ranks, defiled into the church on either side of the pole and its strange ornaments. On the conclusion of the ceremony, they returned in the same manner in which they had come.
Throughout the day there was nothing going on but singing, drinking, feasting, and dancing; but the most singular part of the festival was reserved for the dark night. Nearly a ton weight of sweetmeats had been prepared, at an enormous expense, not for the gratification of the palate, but for a purpose purely Gypsy. These sweetmeats of all kinds, and of all forms, but principally yémas, or yolks of eggs prepared with a crust of sugar (a delicious bonne-bouche), were strewn on the floor of a large room, at least to the depth of three inches. Into this room, at a given signal, tripped the bride and bridegroom dancing romális, followed amain by all the Gitános and Gitánas, dancing romális. To convey a slight idea of the scene is almost beyond the power of words. In a few minutes the sweetmeats were reduced to a powder, or rather to a mud, the dancers were soiled to the knees with sugar, fruits, and yolks of eggs. Still more terrific became the lunatic merriment. The men sprang high into the air, neighed, brayed, and crowed; whilst the Gitánas snapped their fingers in their own fashion, louder than castanets, distorting their forms into all kinds of obscene attitudes, and uttering words to repeat which were an abomination. In a corner of the apartment capered the while Sebastianillo, a convict Gypsy from Melilla, strumming the guitar most furiously, and producing demoniacal sounds which had some resemblance to Malbrun (Malbrouk), and, as he strummed, repeating at intervals the Gypsy modification of the song:—
‘Chalá Malbrún chinguerár,
Birandón, birandón, birandéra—
Chalá Malbrún chinguerár,
No sé bus truterá—
No sé bus truterá.
No sé bus truterá.
La romí que le caméla,
Birandón, birandón,’ etc.
The festival endures three days, at the end of which the greatest part of the property of the bridegroom, even if he were previously in easy circumstances, has been wasted in this strange kind of riot and dissipation. Paco, the Gypsy of Badajoz, attributed his ruin to the extravagance of his marriage festival; and many other Gitános have confessed the same thing of themselves. They said that throughout the three days they appeared to be under the influence of infatuation, having no other wish or thought but to make away with their substance; some have gone so far as to cast money by handfuls into the street. Throughout the three days all the doors are kept open, and all corners, whether Gypsies or Busné, welcomed with a hospitality which knows no bounds.
In nothing do the Jews and Gitános more resemble each other than in their marriages, and what is connected therewith. In both sects there is a betrothment: amongst the Jews for seven, amongst the Gitános for a period of two years. In both there is a wedding festival, which endures amongst the Jews for fifteen and amongst the Gitános for three days, during which, on both sides, much that is singular and barbarous occurs, which, however, has perhaps its origin in antiquity the most remote. But the wedding ceremonies of the Jews are far more complex and allegorical than those of the Gypsies, a more simple people. The Nazarene gazes on these ceremonies with mute astonishment; the washing of the bride—the painting of the face of herself and her companions with chalk and carmine—her ensconcing herself within the curtains of the bed with her female bevy, whilst the bridegroom hides himself within his apartment with the youths his companions—her envelopment in the white sheet, in which she appears like a corse, the bridegroom’s going to sup with her, when he places himself in the middle of the apartment with his eyes shut, and without tasting a morsel. His going to the synagogue, and then repairing to breakfast with the bride, where he practises the same self-denial—the washing of the bridegroom’s plate and sending it after him, that he may break his fast—the binding his hands behind him—his ransom paid by the bride’s mother—the visit of the sages to the bridegroom—the mulct imposed in case he repent—the killing of the bullock at the house of the bridegroom—the present of meat and fowls, meal and spices, to the bride—the gold and silver—that most imposing part of the ceremony, the walking of the bride by torchlight to the house of her betrothed, her eyes fixed in vacancy, whilst the youths of her kindred sing their wild songs around her—the cup of milk and the spoon presented to her by the bridegroom’s mother—the arrival of the sages in the morn—the reading of the Ketuba—the night—the half-enjoyment—the old woman—the tantalising knock at the door—and then the festival of fishes which concludes all, and leaves the jaded and wearied couple to repose after a fortnight of persecution.
The Jews, like the Gypsies, not unfrequently ruin themselves by the riot and waste of their marriage festivals. Throughout the entire fortnight, the houses, both of bride and bridegroom, are flung open to all corners;—feasting and song occupy the day—feasting and song occupy the hours of the night, and this continued revel is only broken by the ceremonies of which we have endeavoured to convey a faint idea. In these festivals the sages or ulemma take a distinguished part, doing their utmost to ruin the contracted parties, by the wonderful despatch which they make of the fowls and viands, sweetmeats, and strong waters provided for the occasion.
After marriage the Gypsy females generally continue faithful to their husbands through life; giving evidence that the exhortations of their mothers in early life have not been without effect. Of course licentious females are to be found both amongst the matrons and the unmarried; but such instances are rare, and must be considered in the light of exceptions to a principle. The Gypsy women (I am speaking of those of Spain), as far as corporeal chastity goes, are very paragons; but in other respects, alas!—little can be said in praise of their morality.
CHAPTER VIII
Whilst in Spain I devoted as much time as I could spare from my grand object, which was to circulate the Gospel through that benighted country, to attempt to enlighten the minds of the Gitános on the subject of religion. I cannot say that I experienced much success in my endeavours; indeed, I never expected much, being fully acquainted with the stony nature of the ground on which I was employed; perhaps some of the seed that I scattered may eventually spring up and yield excellent fruit. Of one thing I am certain: if I did the Gitános no good, I did them no harm.