It may be imagined by some, that the gipsies may have been of the same race as the nomadic Laplanders, but it is conclusively shown that the Norwegian “Tatare” or “Fantefolket” are not in any way belonging, either in blood, or in language, to the Laplander of Finmark. With regard to language, it is entirely different, and we have extracted from Prœsten Sundt’s work, published in 1852, some words of comparison between the Norwegian gipsy and the Norwegian Lap, having added the synonymous English, English gipsy, Hindee, and Sanscrit words.
| Norwegian | Norwegian Gipsy. | Lithuanian Zigeuner. | Spanish Gitano. | Persian Luri. | Norwegian Lap. | English Gipsy. | Hindee. | Sanscrit. | English. |
|---|---|---|---|---|---|---|---|---|---|
| Vand | Pani | Pani | Pani | Pani | C̃acce | Panee | Pānee | Pāneeyŭṅ[146] | Water. |
| Ild | Jag | Jaag | Yaque | Aik | Dolla | Yog | Āg | Āgnĭ | Fire. |
| Nœse | Nak | Nak | Naqui | Nack | Njudne | Nok | Nāk | Nāsā Nāsĭkā Nŭsā Nŭsĭyā Nāŭ (fem.) Nās (crude) | Nose. |
| Kniv | Tjuri | Tschuri | Chori | Cheri | Nibbe | Churee | Chooree | Choorĭka Chooree | Knife. |
| Sort | Kalo | Kalo | Calo | Kala | Cãppes | Kalo | Kālā (masculine) Kālee (feminine) | Krŭshnŭ Kālŭ (masculine) Kālā (feminine) Kalŭṅ (neuter) | Black. |
| Tre | Trin | Trin | Trin | Teran | Golm | Trin | Teen (In composition, Tir, or Tri.) | Trĭyŭ (masculine) Tĭsrŭ (feminine) Treenĭ (neuter) | Three. |
| Varm | Tato | Tato | Tati | Tata | Bakas | Tatto | Gŭrm (Tāp fever.) | Ooshnŭ Tŭptā (feminine) Tŭptŭ (masculine) Tŭptŭrŭṅ (neuter) | Warm. |
| Fire | Schtar | Schtaar | Star | Ischtar | Njællja | Star, Stor | Chŭtoor (in composition, Chou | Chŭtwārŭ (masculine) Chŭtŭsrŭ (feminine) Chŭtwāree (neuter) | Four. |
From this comparison of words, it appears that the Romany has no resemblance or affinity to the Lap; whilst the similarity of the Norwegian Tater, or gipsy language, to that spoken by the gipsies of all the countries of which examples are given, leaves no doubt that they speak one language, peculiar to themselves.
The Norwegian gipsies are mentioned as a warlike race, travelling with weapons, especially knives, and a dangerous weapon, called “Tjukei.” This weapon, used by the Norwegian gipsies, is most commonly made of Bamboo cane, and is about the length of a walking stick, being covered with hide or leather. The middle of it, where it is held, is covered with brass, and both ends of the “tjukei” are heavily loaded with lead. It is formidable, and a blow from it is often most dangerous. The Norwegian gipsies use this weapon with much skill, twirling it round in their hand with wonderful rapidity, passing it dexterously from one hand to the other, in an almost imperceptible manner, a feat which enables them to continue the combat after an arm is disabled, and also to attack their opponent where it is least expected. The “tjukei” seems to be used in similar manner to the Irish shillaly, with which an Irishman is so expert.
As the Tinklers, or Scottish gipsies, the Norwegian gipsies seem to have had their feuds and disagreements, ending in severe fighting and bloodshed. Their animosity and feelings of revenge were doubly dangerous, from the uncontrolled and strong impulses of their nature, the full extent of which can scarcely be comprehended by a kairengro, or housedweller. Even in England, curious instances of wild revenge have occasionally occurred, resulting in the death of one party. On the occasion of such contentions in Norway, the women often join in the fray, and an instance of the ferocity of the gipsy women is given by Præsten Sundt, as occurring at Ullensaker, some time since, at a fight which took place between two strong bands of Norwegian gipsies, which was long remembered in the district. Two of the gipsy women there fought with such violence and determination, that at last they stood face to face, without a shred of clothes left for their comfort and convenience.
This hostile encounter of Norwegian Tatare is similar to some of the gipsy contests mentioned by Simpson as occurring occasionally between bands of Scotch gipsies; One fight occurred at Rommano, on the 1st October, 1677, between two gipsy clans—the Fawes and the Shawes—about some spoil, after Haddington fair, when old Sandie Fawe and his wife were both killed, and George Fawe dangerously wounded. In the February following, old Robin Shawe and his three sons were hung for killing Sandie Fawe and his wife. Dr. Pennecuik erected on the spot a dove-cote to commemorate the battle, with the following inscription:—
A.D. 1683.
The field of Gipsie blood which here you see,
A shelter for the harmless dove shall be.
Another fierce contest is described as having occurred in the spring of the year 1772 or 1773, the battle originating from the encroachments of one tribe on the district assigned to another, the fertile source of many gipsy quarrels.
This battle happened near Hawick, and, according to Simpson, the celebrated Alexander Kennedy, a handsome, athletic man, at the head of his tribe, with little Wull Ruthven, the father-in-law of Kennedy, and commonly known over the country as the Earl of Hell, and Muckle Wull Ruthven, a man of uncommon stature and personal strength, with Kennedy’s wife, Jean Ruthven, and a great number of inferior members of the clan, males and females, including children, were opposed to old Robert Tait, Chieftain of his horde, whose forces consisted of Jacob Tait, young Robert Tait, three of Tait’s sons-in-law, Jean Gordon, old Tait’s wife, and a train of youths of both sexes, of various ages, composing his family adherents. The whole of the gipsies were armed with cudgels, except some of the Taits, who carried cutlasses, and pieces of iron hoop, notched and serrated, and fixed at the end of sticks.
This fray appears to have been prolonged with desperate determination, both parties observing silence, and nothing being heard but the heavy rattle of their sticks, till at last the Earl, who had retired to get his wounds dressed, seeing his daughter, Kennedy’s wife, dreadfully wounded, lost heart, and, with the rest of his party, fled, leaving Kennedy alone, with the infuriated Taits striking at him on all sides. Kennedy, who handled his cudgel with extraordinary dexterity, judiciously retreated to the narrow bridge of Hawick, where he was severely pressed by the Taits, and there is little doubt they would have killed him, but for his advantageous position. With one powerful sweep of his cudgel, he disarmed two of the Taits, and felled another to the ground. Kennedy’s determined stand, single-handed, without a follower left, against all the Taits, excited a warm interest and sympathy in his favour among the inhabitants of the town, who had witnessed the conflict with amazement and horror. When Kennedy broke a cudgel on his enemies with his powerful arm, they handed him another, till at length a party of constables arrived to his relief, and apprehended the Taits; but as none of the gipsies were actually slain, the Taits were afterwards set at liberty. In this battle, it was said that every gipsy, except Alexander Kennedy, the brave chief, was severely wounded. Simpson remarks, that what astonished the inhabitants, was the fierce and stubborn disposition of the gipsy females, who, when they were knocked down senseless to the ground, rose again with redoubled vigour and energy for the fight. This conflict was called by the English gipsies, the “Battle of the Bridge.”