Many other instances could be given with regard to gipsy contests; but enough is before the reader to show that the wild, lawless life of the Norwegian gipsies was formerly equalled by those of Great Britain, especially in Scotland, where they often carried arms, and in some instances, their bands were attached to some noble house, from whom they derived occasionally protection. It is a peculiar feature of their history, that in almost every country through which they wandered, they have at times drawn upon themselves the strongest hostility of the administrators of the law, and very often a policy of extermination; yet they have still managed to survive, as a distinct people, still clinging to many of their hereditary usages and nomadic habits with singular tenacity.
Prœsten Sundt observes, that it is strange, living, as they do, in small detached bands, they should still retain so many usages, traditions, and habits in common. The true reason he conceives to be, that their meetings are more frequent than we could suppose possible.
On the authority of an old gipsy, he states that when a band comes to cross roads, they are accustomed to place on the right-hand side of the one they are following, some small twigs of fir, upon which they lay a small stone, in order that the wind may not displace them. Any one passing who does not know the meaning of the sign, either does not attach any importance to it, or, at most, thinks that a child has been there at play. The object of the sign is to show to another band where they may meet with their own people; and it is always of great service to such good “Romany” as may require food and shelter, to be able thus to distinguish the route by the sign called the “patron,” placed at intervals on some gipsy trail.
In the winter, the Norwegian gipsies use another sign, which they make in the snow with their whips. The sign is called by them “faano,” and resembles a sack with the mouth closed.
These two signs are very useful when two bands agree to travel in company; for, in order to avoid attracting attention, they are obliged to have always at least one day’s journey between the two parties; and it is by the aid of these signs, they are able to follow each other with ease. At times, too, messengers pass between the bands, to give timely warning should the authorities he in pursuit of them.
Prœsten Sundt cautiously hesitated to believe this, as well as much which the gipsies told him; but the authority of Borrow upon this subject, and from the practical and certain information we ourselves have gained, as to the use of “patrins,” leave no reason to doubt the truth of the account given by the Norwegian gipsy.
In August, 1855, a royal proclamation, in reference to further efforts to be made to control and reclaim, if possible, all Norwegian and Swedish gipsies, gave additional evidence of the interest with which they were regarded by the authorities, and a large sum of money having been voted by the “Storthing,” Prœsten Sundt was enabled to publish his work, “Forsat Beretning om Fantefolket.” Christiania: 1859.[147] In this work the author gives most minute particulars concerning the success of his efforts, and quotes the cases of upwards of four hundred individuals, who had been maintained at the charge of the State, during the years 1855-9, at a comparatively trifling expense. The children had also, in most cases, been placed with peasant families. Prœsten Sundt gives a vivid picture of the vicissitudes in life of the gipsies, who, however, cannot be said to be neglected by the authorities. In 1862, Prœsten Sundt issued a small volume, entitled “Anden Aars Beretning om Fantefolket,” which contains many interesting and additional particulars relative to the Norwegian gipsies. This was followed by a Special Report of 56 pages, issued in 1863, and a small volume of 113 pages, published in 1865, both relating to the Norwegian gipsies.
II.
Tabulated Comparison of the Norwegian gipsy (Tatersprog), and the English gipsy (Romanes), showing the similarity of many words in the two languages, notwithstanding the early separation of this people, in detached hordes, in two distinct kingdoms.
| Prœsten Sundt’s Norwegian Gipsy. | English Gipsy. | English. |
|---|---|---|
| Ava | Av, Avel, Avellin | To come, coming |
| Bal | Bal | Hair |
| Balo | Balo | {Pig, swine {Balo Shero, pig’s head |
| Balivas | Balivas | Bacon |
| Bar | Bar | Stone |
| Baro | Boro | Great, fine |
| Barvaló | Barvelo | Wealth, much |
| Basscha | Bosch | {Fiddle, to play {Boshamengro, a fiddler |
| Beng | Beng | The devil |
| Berro | Bairo | Boat |
| Besscha | Besh, Beschellay | To sit, sitting |
| Bittan | Bitty, Bitta | Little |
| But | {But, Bootsee,} {Kissy, Koosee,} | Much |
| Dad | Dad | Father |
| Deia | Daya, Day | Mother |
| Devel | Dovel, Duvel | God |
| Diklo | Dicklo | Handkerchief |
| Dives | Divus | {The day {Cushty divus, good day |
| Doschta | Doosta | Enough |
| Drabb | Drabengro | Doctor (one who dispenses medicine) |
| Dromin | Drom | Road, way |
| Dummo | Dummo | {The back; Dumo, Turkish { gipsy for back. |
| Dur | Dur | Long |
| Döi | Doi | There |
| Ful | Full | Dirt |
| Gav | Gav | {Village {Boro gav, town |
| Giv | Giv | {Corn {Givengro, farmer |
| Grasni | Grasny | {Mare {Crashnia (Basque Romany) |
| Grei | Grei, grye | Horse |
| Gurni | Gurny | Cow |
| Ja | Jee, jaw, gel | To go |
| Jila | Gilee, givelee | Song |
| Juklo | Jukel, Juklo | Dog |
| Kas | Kas | Hay |
| Kei | Kei | Here |
| Ker | Kair | {House {Kairengro, house-dweller |
| Kil | Kil | Butter |
| Kokka | {Hokerpen} {Hokapen } | A lie, falsehood |
| Kokkero | Kokero | Self |
| Kolliva | Ollivaws | Stockings |
| Kalo | Calo | Black |
| Lil | Lil | {Letter, a writing; chinomengree {also used in English gipsy for letter |
| Lon | Lon | Salt |
| Lovo | Lovo | Money |
| Ma | Maw | Not |
| Maro | Moro | Bread |
| Mas | Mass | {Meat {Moolo mas, carrion |
| Möi | Mouee | Mouth |
| Matejo | Matcho, Matchee | {Fish {Macho (Basque Romany) |
| Mommali | Mumlee | Candle |
| Mors | Moosh | Man |
| Mulo | Moolo | Dead |
| Mussi | Moschee | The arm |
| Nak | Nok | Nose |
| Nav | Nav | Name |
| Pab | Pob | {Apples {Pobengree, cider |
| Pani | Panee | Water |
| Parikka | Parik | To thank |
| Patron | Patrin | {Leaf-signal {Patrin (Turkish Romany) leaf |
| Pi | Pi | To drink |
| Piro | Peero | The foot |
| Piri | Piri | Pot or kettle |
| Por | Por | Feather |
| Pral | Pal | Brother |
| Puro | {Puro } {Puru (feminine)} | {Old {Phuro (Turkish Romany) |
| Pœna | Pen | Sister |
| Rakra | Rocker | To talk |
| Rakli | Rackly | Girl |
| Rankano | Rye | Gentleman |
| Rani | Rawnee | Lady |
| Rasscho | Rashei | Priest |
| Rat | Rat | Blood |
| Ratti | Ratti | Night |
| Rup | Rup | Silver |
| Schelano | Shillino | Cold |
| Schero | Schero | Head |
| Siva | Siv | To sow |
| Sonneka | Soonakey | Gold |
| Stadi | Stardy | Hat |
| Summin | Simmin | Soup |
| Tatto | Tatto | Warm |
| Tjavo | Chavo | A child |
| Tjei | Kei | A girl |
| Tjumma | Chuma | A kiss |
| Trash | Trash | Fear |
| Tud | Tud | Milk |
| Vascht | {Vastee, Vast, Vastro} | {The hand {Basta (Basque Romany) {Vast (Turkish Romany) |
| Vesch | Vesh | Wood, forest |