What is to be the future of the Gipsy race? A reply to this question will be found in the history of it during the past, as described; for it resolves itself into two very simple matters of fact. In the first place, we have a foreign race, deemed, by itself, to be, as indeed it is, universal, introduced into Scotland, for example, taken root there, spread, and flourished; a race that rests upon a basis the strongest imaginable. On the other hand, there is the prejudice of caste towards the name, which those bearing it escape, only, by a.s.suming an incognito among their fellow-creatures. These two principles, acting upon beings possessing the feelings of men, will, of themselves, produce that state of things which will const.i.tute the history of the Gipsies during all time coming, whatever may be the changes that may come over their character and condition. They may, in course of time, lose their language, as some of them, to a great extent, have done already; but they will always retain a consciousness of being Gipsies. The language may be lost, but their signs will remain, as well as so much of their speech as will serve the purpose of pa.s.s-words. "There is something there," said an English Gipsy of intelligence, smiting his breast, "There is something there which a Gipsy cannot explain." And, said a Scottish Gipsy: "It will never be forgotten; as long as the world lasts, the Gipsies will be Gipsies." What idea can be more preposterous than that of saying, that a change of residence or occupation, or a little more or less of education or wealth, or a change of character or creed, can eradicate such feeling from the heart of a Gipsy; or that these circ.u.mstances can, by any human possibility, change his descent, his tribe, or the blood that is in his body? How can we imagine this race, arriving in Europe so lately as the fifteenth century, and in Scotland the century following, with an origin so distinct from the rest of the world, and so treated by the world, can possibly have lost a consciousness of nationality in its descent, in so short a time after arrival; or, that that can happen in the future, when there are so many circ.u.mstances surrounding it to keep alive a sense of its origin, and so much within it to preserve its ident.i.ty in the history of the human family? Let the future history of the world be what it may, Gipsydom is immortal.[295]

[295] This sensation, in the minds of the Gipsies, of the perpetuity of their race, creates, in a great measure, its immortality.

Paradoxical as it may appear, the way to preserve the existence of a people is to scatter it, provided, however, that it is a race thoroughly distinct from others, to commence with. When, by the force of circ.u.mstances, it has fairly settled down into the idea that it is a people, those living in one country become conscious of its existence in others; and hence arises the princ.i.p.al cause of the perpetuity of its existence as a scattered people.

In considering the question of the Gipsies being openly admitted, as a race, into the society of mankind, I ask, what possible reason could a British subject advance against such taking place with, at least, the better kind of Scottish Gipsies? Society, generally, would not be over-ready to lessen the distance between itself and the tented Gipsies, or those who live by means really objectionable; but it should have that much sense of justice, as to confine its peculiar feelings to the ways of life of these individuals, and not keep them up against their children, when they follow different habits. If, for example, I should have made the acquaintance of some Scottish Gipsies, a.s.sociated with them, and acquired a respect for them, (as has happened with me,) how could I take exceptions to them, on account of it afterwards leaking out that they were Gipsies? A sense of ordinary justice would forbid me doing so. I can see nothing objectionable in their conduct, as distinguished from that of other people; and as for their appearance, any person, on being asked to point out the Gipsy, would, so far as colour of hair and eyes goes, pitch upon many a common native, in preference to them. A sense of ordinary justice, as I have said, would disarm me of any prejudice against them; nay, it would urge me to think the more of them, on account of their being Gipsies. To the ordinary eye, they are nothing but Scotch people, and pa.s.s, everywhere, for such.

There is a Scottish Gipsy in the United States, with whom I am acquainted--a liberal-minded man, and good company--who carries on a wholesale trade, in a respectable article of merchandise, and he said to me: "I will not deny it, nor am I ashamed to say it--_I come from Yetholm_." And I replied: "Why should you be ashamed of it?"

It is this hereditary prejudice of centuries towards the name, that const.i.tutes the main difficulty in the way of recognition of these Gipsies by the world generally. How long it may be since they or their ancestors left the tent, is a thing of no importance; personal character, education, and position in life, are the only things that should be considered. The Gipsies to whom I allude do not require to be reformed, unless in that sense in which all men stand in need of reformation: what is wanted is, that the world should raise up the name of Gipsy. And why should not that be done by the people of Great Britain, and Scotland especially, in whose mouths are continually these words: "G.o.d hath made of one blood all nations of men, for to dwell on all the face of the earth?" Will the British public spend its hundreds of thousands, annually, on every other creature under heaven, and refuse to countenance the Gipsy race? Will it squander its tens of thousands to convert, perhaps, on an average, one Jew, and refuse a kind word, nay, grudge a smile, towards that body, a member of which may be an official of that Missionary Society, or, it may be, the very chairman of it? I can conceive no liberal-minded Scotchman, possessing a feeling of true self-respect, entertaining a prejudice against such Gipsies. The only people in Scotland in whose mind such a prejudice might be supposed to exist, are those miserable old women around the neighbourhood of Stirling, who, under the influence of the old Highland feud, will look with the greatest contempt upon a person, if he but come from the north of the Ochils. I would cla.s.s, with such old women, all of our Scotch people who would object to the Gipsies to whom I have alluded. A Scotchman should even have that much love of country, as to take hold of his own Gipsies, and "back them up" against those of other countries: and particularly should he do that, when the "Gipsies" might be his cousins, nay, his own children, for anything that he might know to the contrary. Scotch people should consider that the "Tinklers," whom they see going about, at the present day, are, if not the very lowest kind of Gipsies, at least those who follow the original ways of their race; and are greatly inferior, not only relatively, but actually, to many of those who have gone before them. They should also consider that Gipsies are a race, however mixed the blood may be; subject, as a race, to be governed, in their descent, by those laws which regulate the descent of all races; and that a Gipsy is as much a Gipsy in a house as in a tent, in a "but and a ben" as in a palace.

Wherever a Gipsy goes, he carries his inherent peculiarities with him; and the objection to him he considers to be to something inseparable from himself--that which he cannot escape; but the confidence which he has in his incognito neutralizes, as I have already said, the feelings which such a circ.u.mstance would naturally produce. But, to disarm him altogether of this feeling, all that is necessary is to state his case, and have it admitted by the "honourable of the earth;" so that his mind may be set at perfect rest on that point. He would, doubtless, still hide the fact of his being a Gipsy, but he would enjoy, in his retreat, that inward self-respect, among his fellow-creatures, which such an admission would give him; and which is so much calculated to raise the people, generally, in every moral attribute. It is, indeed, a melancholy thing, to contemplate this cloud which hangs over such a man, as he mixes with other people, in his daily calling; but to dispel it altogether, the Gipsy himself must, in the manner described, give us some information about his race. Apart from the sense of justice which is implied in admitting these Gipsies, as Gipsies, to a social equality with others, a motive of policy should lead us to take such a step; for it can augur no good to society to have the Gipsy race residing in its midst, under the cloud that hangs over it. Let us, by a liberal and enlightened policy, at least blunt the edge of that antipathy which many of the Gipsy race have, and most naturally have, to society at large.

In receiving a Gipsy, as a Gipsy, into society, there should be no kind of officious sympathy shown him, for he is too proud to submit to be made the object of it. Should he say that he is a Gipsy, the remark ought to be received as a mere matter of course, and little notice taken of it; just as if it made no difference to the other party whether he was a Gipsy or not. A little surprise would be allowable; but anything like condolence would be out of the question. And let the Gipsy himself, rather, talk upon the subject, than a desire be shown to ask him questions, unless his remarks should allow them, in a natural way, to be put to him. As to the course to be pursued by the Gipsy, should he feel disposed to own himself up, I would advise him to do it in an off-handed, hearty manner; to show not the least appearance that he had any misgivings about any one taking exceptions to him on that account.

Should he act otherwise, that is, hesitate, and take to himself shamefacedness, in making the admission, it would, perhaps, have been better for him not to have committed himself at all: for, in such a matter, it may be said, that "he that doubteth is d.a.m.ned." The simple fact of a man, in Scotland, saying, after the appearance of this work there, that he is a Gipsy, if he is conscious of having the esteem of his neighbours, would probably add to his popularity among them; especially if they were men of good sense, and had before their eyes the expression of good-will of the organs of society towards the Gipsy race.

Such an admission, on the part of a Gipsy, would presumptively prove, that he was a really candid and upright person; for few Scottish Gipsies, beyond those about Yetholm, would make such a confession.

Having mentioned the subject, the Gipsy should allude to it, on every appropriate occasion, and boast of being in possession of those words and signs which the other is entirely ignorant of. He could well say: "What was Borrow to him, or he to Borrow; that, for his part, he could traverse the world over, and, in the centre of any continent, be received and feasted, by Gipsies, as a king." If but one respectable Scottish Gipsy could be prevailed upon to act in this way, what an effect might it not have upon raising up the name of this singular race!

But there is a very serious difficulty to be encountered in the outset of such a proceeding, and it is this, that if a Gipsy owns himself up, he necessarily "lets out," perhaps, all his kith and kin; a regard for whom would, in all probability, keep him back. But there would be no such difficulty to be met with in the way of the Gipsy giving us information by writing. Let us, then, Gipsy, have some writing upon the Gipsies. It will serve no good purpose to keep such information back; the keeping of it back will not cast a doubt upon the facts and principles of the present work; for rest a.s.sured, Gipsy, that, upon its own merits, your secret is exploded. I would say this to you, young Scottish Gipsy; pay no regard to what that old Gipsy says, when he tells you, that "he is too old a bird to be caught with chaff in that way."

The history of the Gipsies is the history of a people (mixed, in point of blood, as it is,) which exists; not the history of a people, like the Aborigines of North America, which has ceased to exist, or is daily ceasing to exist.[296] It is the history of a people within a people, with whom we come in contact daily, although we may not be aware of it.

Any person of ordinary intelligence can have little difficulty in comprehending the subject, shrouded as it is from the eye of the world.

But should he have any such difficulty, it will be dispelled by his coming in contact with a Gipsy who has the courage to own himself up to be a Gipsy. It is no argument to maintain that the Gipsy race is not a race, because its blood is mixed with other people. That can be said of all the races of Western Europe, the English more especially; and, in a much greater degree, of that of the United States of America. Every Gipsy has part of the Gipsy blood, and more or less of the words and signs; which, taken in connection with the rearing of Gipsies, act upon his mind in such a manner, that he is penetrated with the simple idea that he is a Gipsy; and create that distinct feeling of nationality which the matters of territory, and sometimes dialect, government, and laws, do with most of other races. Take a Gipsy from any country in the world you may, and the feeling of his being a Gipsy comes as naturally to him as does the nationality of a Jew to a Jew; although we will naturally give him a more definite name, to distinguish him; such as an English, Welsh, Scotch, or Irish Gipsy, or by whatever country of which the Gipsy happens to be a native.

[296] The fact of these Indians, and the aboriginal races found in the countries colonised by Europeans, disappearing so rapidly, prevents our regarding them with any great degree of interest. This circ.u.mstance detracts from that idea of dignity which the perpetuity and civilization of their race would inspire in the minds of others.

But I am afraid that what has been said is not sufficiently explanatory to enable some people to understand this subject. These people know what a Gipsy, in the popular sense, means; they have either seen him, and observed his general mode of life, or had the same described to them in books. This idea of a Gipsy has been impressed upon their minds almost from infancy. But it puzzles most people to form any idea of a Gipsy of a higher order; such a Gipsy, for example, as preaches the gospel, or argues the law: that seems, hitherto, to have been almost incomprehensible to them. They know intuitively what is meant by any particular people who occupy a territory--any country, tract of land, or isle. They also know what is meant by the existence of the Jews. For the subject is familiar to them from infancy; it is wrapt up in their early reading; it is a.s.sociated with the knowledge and practice of their religion, and the attendance, on the part of the Jews, at a place of worship. They have likewise seen and conversed with the Jews, or others who have done either or both; or they are acquainted with them by the current remarks of the world. But a people resembling, in so many respects, the Jews, without having any territory, or form of creed, peculiar to itself, or any history, or any peculiar outward a.s.sociations or residences, or any material difference in appearance, character, or occupation, is something that the general mind of mankind would seem never to have dreamt of, or to be almost capable of realizing to itself.

We have already seen how a writer in Blackwood's Magazine gravely a.s.serts, that, although "Billy Marshall left descendants numberless, the race, of which he was one, was in danger of becoming extinct;" when, in fact, it had only pa.s.sed from its first stage of existence--the tent, into its second--tramping, without the tent; and after that, into its ultimate stage--a settled life. We have likewise seen how Sir Walter Scott imagines that the Scottish Gipsies have decreased, since the time of Fletcher, of Saltoun, about the year 1680, from 100,000 to 500, by "the progress of time, and encrease of the means of life, and the power of the laws." Mr. Borrow has not gone one step ahead of these writers; and, although I naturally enough excuse them, I am not inclined to let him go scot-free, since he has set himself forward so prominently as an authority on the Gipsy question.[297]

[297] A writer in the Penny Cyclopaedia ill.u.s.trates this absurd idea, in very plain terms, when he says: "In England, the Gipsies have much diminished, of late years, in consequence of the enclosure of lands, and the laws against vagrants." Sir Walter Scott's idea of the Gipsies has been followed in a pictorial history of Scotland, lately issued from the Scottish press.

In explaining this subject, it is by no means necessary to "crack an egg" for the occasion. There is doubtless a "hitch," but it is a hitch so close under our very noses, that it has escaped the observation of the world. Still, the point can be readily enough realized by any one.

Take, for example, the Walker family. Walker knows well enough who his father, grandfather, and so forth were; and holds himself to be a Walker. Is it not so with the Gipsies? What is it but a question of "folk?" A question more familiar to Scotch people than any other people.

If one's ancestors were all Walkers, is not the present Walker still a Walker? If such or such a family was originally of the Gipsy race, is it not so still? How did Billy Marshall happen to be a Gipsy? Was he a Gipsy because he lived in a tent? or, did he live in a tent, like a Gipsy of the old stock? If Billy was a Gipsy, surely Billy's children must also have been Gipsies!

The error committed by writers, with reference to the so-called "dying-out" of the Gipsy race, arises from their not distinguishing between the questions of race, blood, descent, and language, and a style of life, or character, or mode of making a living. Suppose that a native Scottish cobbler should leave his last, and take to peddling, as a packman, and ultimately settle again in a town, as a respectable tradesman. On quitting "the roads," he would cease to be a packman; nor could his children after him be called packmen, because the whole family were native Scotch from the first; following the pack having been only the occupation of the father, during part of his life. Should a company of American youths and maidens take to the swamp, cranberrying and gipsying, for a time, it could not be said that they had become Gipsies; for they were nothing but ordinary Americans. Should the society of Quakers dissolve into its original elements, it would just be English blood quakerized, returning to English blood before it was quakerized.

But it is astonishing that intelligent men should conceive, and others retail, the ideas that have been expressed in regard to the destiny of the Gipsy race. What avails the lessons of history, or the daily experience of every family of the land, the common sense of mankind, or the instinct of a Hottentot, if no other idea of the fate of the Gipsy race can be given than that referred to? Upon the principle of the Gipsies "dying out," by settling, and changing their habits, it would appear that, when at home, in the winter, they were not Gipsies; but that they were Gipsies, when they resumed their habits, in the spring!

On the same principle, it would appear, that, if every Gipsy in the world were to disappear from the roads and the fields, and drop his original habits, there would be no Gipsies in the world, at all! What idea can possibly be more ridiculous?[298]

[298] The following singular remarks appeared in a very late number of Chambers' Journal, on the subject of the Gipsies of the Danube: "As the wild cat, the otter, and the wolf, generally disappear before the advance of civilization, the wild races of mankind are, in like manner and degree, gradually coming to an end, and from the same causes(!) The waste lands get enclosed, the woods are cut down, the police becomes yearly more efficient, and the Pariahs vanish with their means of subsistence. [Where do they go to?] In England, there are, at most, 1,500 Gipsies(!) Before the end of the present century, they will probably be extinct over Western Europe(!)"

It is perfectly evident that the world, outside of Gipsydom, has to be initiated in the subject of the Gipsies, as in the first principles of a science, or as a child is instructed in its alphabet. And yet, the above-mentioned writer takes upon himself to chide Mr. Borrow, in the matter of the Gipsies.

It is better, however, to compare the Gipsy tribe in Scotland, at the present day, to an ordinary clan in the olden time; although the comparison falls far short of the idea. We know perfectly well what it was to have been a member of this or that clan. Sir Walter Scott knew well that he was one of the Buccleuch clan, and a descendant of _Auld Beardie_; so that he could readily say that he was a Scott. Wherein, then, consists the difficulty in understanding what a Scottish Gipsy is?

Is it not simply that he is "one of them;" a descendant of that foreign race of which we have such notice in the treaty of 1540, between James V. and John Faw, the then head of the Scottish Gipsy tribe? A Scottish Gipsy has the blood, the words, and the signs, of these men, and as naturally holds himself to be "one of them," as a native Scotchman holds himself to be one of his father's children. How, then, can a "change of habits" prevent a man from being his father's son? How could a "change of habits" make a McGregor anything but a McGregor? How could the effects of any just and liberal law towards the McGregors lead to the decrease, and final extinction, of the McGregors? Every man, every family, every clan, and every people, are continually "changing their habits," but still remain the same people. It would be a treat to have a treatise from Mr. Borrow upon the Gipsy race "dying out," by "changing its habits," or by the acts of any government, or by ideas of "gentility."

I have already alluded to a resemblance between the position of the Gipsy race, at the present day, and that of the English and American races. Does any one say that the English race is not a race? Or that the American is not a race? And yet the latter is a compost of everything that migrates from the Old World. But take some families, and we will find that they are almost pure English, in descent, and hold themselves to be actually such. But ask them if they are English, and they will readily answer: "_English?_ No, siree!" The same principle holds still more with the Gipsy race. It is not a question of country against country, or government against government, separated by an ocean; but the difference proceeds from a prejudice, as broad and deep as the ocean, that exists between two races--the native, and that of such recent introduction--dwelling in the same community.

I have explained the effect which the mixing of native blood with Gipsy has upon the Gipsy race, showing that it only modifies its appearance, and facilitates its pa.s.sing into settled and respectable life. I will now substantiate the principle from what is daily observed among the native race itself. Take any native family--one of the Scotts, for example. Let us commence with a family, tracing its origin to a Scott, in the year 1600, and imagine that, in its descent, every representative of the name married a wife of another family, or clan, having no Scotts'

blood in her veins. In the seventh descent, there would be only one one-hundred and twenty-eighth part of the original Scott in the last representative of the family. Would not the last Scott be a Scott? The world recognizes him to be a Scott; he holds himself to be a Scott--"every inch a Scott;" and doubtless he is a Scott, as much as his ancestor who existed in the year 1600. What difficulty can there, therefore, be, in understanding how a man can be a Gipsy, whose blood is mixed, even "dreadfully mixed," as the English Gipsies express it?

Gipsies are Gipsies, let their blood be mixed as much as it may; whether the introduction of the native blood may have come into the family through the male or the female line.

In the descent of a native family, in the instance given, the issue follows the name of the family. But, with the Gipsy race, the thing to be transmitted is not merely a question of family, but a race distinct from any particular family. If a Gipsy woman marries into a native family, the issue retains the family name of the husband, but pa.s.ses into the Gipsy tribe; if a Gipsy man marries into a native family, the issue retains his name, in the general order of society, and likewise pa.s.ses into the Gipsy tribe; so that such intermarriages, which almost invariably take place unknown to the native race, always leave the issue Gipsy. For the Gipsy element of society is like a troubled spirit, which has been despised, persecuted, and d.a.m.ned; cross it out, to appearance, as much as you may, it still retains its Gipsy ident.i.ty. It then a.s.sumes the form of a disembodied spirit, that will enter into any kind of tabernacle, in the manner described, dispel every other kind of spirit, clean or unclean, as the case may be, and come up, under any garb, colour, character, occupation, or creed--Gipsy. It is perfectly possible, but not very probable, to find a Gipsy a Jew, in creed, and, for the most part, in point of blood, in the event of a Jew marrying a mixed Gipsy. He might follow the creed of the Jewish parent, and be admitted into the synagogue; but, although outwardly recognised as a Jew, and having Jewish features, he would still be a _chabo_; for there are Gipsies of all creeds, and, like other people in the world, of no creed at all. But it is extremely disagreeable to a Gipsy to have such a subject mentioned in his hearing; for he heartily dislikes a Jew, and says that no one has any "chance" in dealing with him. A Gipsy likewise says, that the two races ought not to be mentioned in the same breath, or put on the same footing, which is very true; for reason tells us, that, strip the Gipsy of every idea connected with "taking bits o'

things," and leading a wild life, and there should be no points of enmity between him and the ordinary native; certainly not that of creed, which exists between the Jew and the rest of the world, to which question I will by and by refer.

The subject of the Gipsies has. .h.i.therto been treated as a question of natural history, only, in the same manner as we would treat ant-bears.

Writers have sat down beside them, and looked at them--little more than looked at them--described some of their habits, and reported their _chaff_. To get to the bottom of the subject, it is necessary to sound the mind of the Gipsy, lay open and dissect his heart, identify one's self with his feelings, and the bearings of his ideas, and construct, out of these, a system of mental science, based upon the mind of the Gipsy, and human nature generally. For it is the mind of the Gipsy that const.i.tutes the Gipsy; that which, in reference to its singular origin and history, is, in itself, indestructible, imperishable and immortal.

Consider, then, this race, which is of such recent introduction upon the stage of the European world, of such a singular origin and history, and of such universal existence, with such a prejudice existing against it, and the merest impulse of reflection, apart from the facts of the case, will lead us to conclude, that, as it has settled, it has remained true to itself, in the various a.s.sociations of life. In whatever position, or under whatever circ.u.mstances, it is to be found, it may be compared, in reference to its past history, to a chain, and the early Gipsies, to those who have charged it with electricity. However mixed, or however polished, the metal of the links may have since become, they have always served to convey the Gipsy fluid to every generation of the race. It is even unnecessary to enquire, particularly, how that has been accomplished, for it is self-evident that the process which has linked other races to their ancestry, has doubly linked the Gipsy race to theirs. Indeed, the idea of being Gipsies never can leave the Gipsy race. A Gipsy's life is like a continual conspiracy towards the rest of the world; he has always a secret upon his mind, and, from his childhood to his old age, he is so placed as if he were, in a negative sense, engaged in some gunpowder plot, or as if he had committed a crime, let his character be as good as it possibly may. Into whatever company he may enter, he naturally remarks to himself: "I wonder if there are any of us here." That is the position which the mixed and better kind of Gipsy occupies, generally and pa.s.sively. Of course, there are some of the race who are always actually hatching some plot or other against the rest of the world. Take a Gipsy of the popular kind, who appears as such to the world, and there are two ideas constantly before him--that of the _Gorgio_ and _Chabo_: they may slumber while he is in his house, or in his tent, or when he is asleep, or his mind is positively occupied with something; but let any one come near him, or him meet or accost any one, and he naturally remarks, to himself, that the person "is _not_ one of us," or that he "_is_ one of us." He knows well what the native may be thinking or saying of him, and he as naturally responds in his own mind.

This circ.u.mstance of itself, this frightful prejudice against the individual, makes, or at least keeps, the Gipsy wild; it calls forth the pa.s.sion of resentment, and produces a feeling of reckless abandon, that might otherwise leave him. To that is to be added the feeling, in the Gipsy's mind, of his race having been persecuted, for he knows little of the circ.u.mstances attending the origin of the laws pa.s.sed against his tribe, and attributes them to persecution alone. He considers that he has a right to travel; that he has been deprived of rights to travel, which were granted to his tribe by the monarchs of past ages; and, moreover, that his ancestors--the "ancient wandering Egyptians"--always travelled. He feels perfectly independent of, and snaps his fingers at, everybody; and entertains a profound suspicion of any one who may approach him, inasmuch as he imagines that the stranger, however fair he may speak to him, has that feeling for him, as if he considered it pollution to touch him. But he is very civil and plausible when he is at home.

It is from such material that all kinds of settled Gipsies, at one time or other, have sprung. Such is the prejudice against the race, that, if they did not hide the fact of their being Gipsies from the ordinary natives, they would hardly have the "life of a dog" among them, because of their having sprung from a race which, in its original state, has been persecuted, and so much despised. By settling in life, and conforming with the ways of the rest of the community, they "cease to be Gipsies," in the estimation of the world; for the world imagines that, when the Gipsy conforms to its ways, there is an end of his being a Gipsy. Barring the "habits," such a Gipsy is as much a Gipsy as before, although he is one _incog_. The wonder is not that he and his descendants should be Gipsies; but the real wonder is, that they should not be Gipsies. Neither he nor his descendants have any choice in the matter. Does the settled Gipsy keep a crockery or tin establishment, or an inn, or follow any other occupation? Then his children cannot all follow the same calling; they must betake themselves to the various employments open to the community at large, and, their blood being mixed, they become lost to the general eye, amid the rest of the population. While this process is gradually going on, the Gipsy population which always remains in the tent--the hive from which the tribe swarms--attracts the attention of the public, and prevents it from thinking anything about the matter. In England, alone, we may safely a.s.sume that the tented Gipsy population, about the commencement of this century, must have encreased at least four-fold by this time, while, to the eye of the public, it would appear that "the Gipsies are gradually decreasing, so that, by and by, they will become extinct."

The world, generally, has never even thought about this subject. When I have spoken to people promiscuously in regard to it, they have replied: "We suppose that the Gipsies, as they have settled in life, have got lost among the general population:" than which nothing can be more unfounded, as a matter of fact, or ridiculous, as a matter of theory.

Imagine a German family settling in Scotland. The feeling of being Germans becomes lost in the first generation, who do not, perhaps, speak a word of German. There is no prejudice entertained for the family, but, on the contrary, much good-will and respect are shown it by its neighbours. The parents identify themselves with those surrounding them; the children, born in the country, become, or rather are, Scotch altogether; so that all that remains is the sense of a German extraction, which, but for the name of the family, would very soon be lost, or become a mere matter of tradition. In every other respect, the family, sooner or later, becomes lost amid the general population. In America, we daily see Germans getting mixed with, and lost among, Americans; but where is the evidence of such a process going on, or ever having taken place, in Great Britain, between the Gipsy and the native races? The prejudice which the ordinary natives have for the very name of Gipsy is sufficient proof that the Gipsy tribe has not been lost in any such manner. Still, it has not only got mixed, but "dreadfully mixed," with the native blood; but it has worked up the additional blood within itself, having thoroughly gipsyfied it. The original Gipsy blood may be compared to liquid in a vessel, into which native liquid has been put: the mixture has, as a natural consequence, lost, in a very great measure, its original colour; but, inasmuch as the most important element in the amalgamation has been _mind_, the result is, that, in its descent, it has remained, as before, Gipsy. Instead, therefore, of the Gipsies having become lost among the native population, a certain part of the native blood has been lost among them, greatly adding to the number of the body.

We cannot inst.i.tute any comparison between the introduction of the Gipsies and the Huguenots, the last body of foreigners that entered Great Britain, relative to the destiny of the respective foreign elements. For the Huguenots were not a race, as distinguished from every other creature in the world, but a religious party, taking refuge among a people of cognate blood and language, and congenial religious feelings and faith; and were, to say the least of it, on a par, in every respect, with the ordinary natives, with nothing connected with them to prevent an amalgamation with the other inhabitants; but, on the contrary, having this characteristic, in common with the nations of Europe, that the place of birth const.i.tutes the fact, and, taken in connection with the residence, creates the feelings of nationality and race. Many of my readers are, doubtless, conversant with the history of the Huguenots.

Even in some parts of America, nothing is more common than for people to say that they are Huguenots, that is, of Huguenot descent, which is very commonly made the foundation of the connections and intimate a.s.sociations of life. The peculiarity is frequently shown in the appearance of the individuals, and in such mental traits as spring from the contemplation of the Huguenots as an historical and religious party, even when the individual now follows the Catholic faith. But these people differ in no essential respect from the other inhabitants.

But how different is the position always occupied by the Gipsies! Well may they consider themselves "strangers in the land;" for by whom have they ever been acknowledged? They entered Scotland, for example, and have encreased, progressed, and developed, with so great a prejudice against them, and so separated in their feelings from others around them, as if none had almost existed in the country but themselves, while they were "dwelling in the midst of their brethren;" the native blood that has been incorporated with them having the appearance as if it had come from abroad. They, a people distinct from any other in the world, have sprung from the most primitive stage of human existence--the tent, and their knowledge of their race goes no further back than when it existed in other parts of the world, in the same condition, more or less, as themselves. They have been a migratory tribe, wherever they have appeared or settled, and have never ceased to be the same peculiar race, notwithstanding the changes which they have undergone; and have been at home wherever they have found themselves placed. The mere place of birth, or the circ.u.mstance under which the individual has been reared, has had no effect upon their special nationality, although, as citizens of particular countries, they have a.s.similated, in their general ideas, with others around them. And not only have they had a language peculiar to themselves, but signs as exclusively theirs as are those of Freemasons. For Gipsies stand to Gipsies as Freemasons to Freemasons; with this difference--that Masons are bound to respond to and help each other, while such a.s.sociations, among the Gipsies, are optional with the individual, who, however, is persuaded that the same people, with these exclusive peculiarities, are to be met with in every part of the world. A Gipsy is, in his way, a Mason born, and, from his infancy, is taught to hide everything connected with his race, from those around him. He is his own _tyler_, and _tyles_ his lips continually. Imagine, then, a person taught, from his infancy, to understand that he is a Gipsy; that his blood, (at least part of it,) is Gipsy; that he has been instructed in the language, and initiated in all the mysteries, of the Gipsies; that his relations and acquaintances in the tribe have undergone the same experience; that the utmost reserve towards those who are not Gipsies has been continually inculcated upon him, and as often practised before his eyes; and what must be the leading idea, in that person's mind, but that he is a Gipsy? His pedigree is Gipsy, his mind has been cast in a Gipsy mould, and he can no more "cease to be a Gipsy" than perform any other impossibility in nature. Thus it is that Gipsydom is not a work of man's hand, nor a creed, that is "revealed from faith to faith;" but a work which has been written by the hand of G.o.d upon the heart of a family of mankind, and is reflected from the mind of one generation to that of another. It enters into the feelings of the very existence of the man, and such is the prejudice against his race, on the part of the ordinary natives, that the better kind of Scottish Gipsy feels that he, and more particularly she, would almost be "torn in pieces," if the public really knew all about them.

These facts will sufficiently ill.u.s.trate how a people, "resembling, in so many respects, the Jews, without having any territory, or form of creed, peculiar to itself, or any history, or any peculiar outward a.s.sociations or residences, or any material difference in appearance, character, or occupation," can be a people, living among other people, and yet be distinct from those among whom they live. The distinction consists in this people having _blood_, _language_, a _cast of mind_, and _signs_, peculiar to itself; the three first being the only elements which distinguish races; for religion is a secondary consideration; one religion being common to many distinct races. This principle, which is more commonly applied to people occupying different countries, is equally applicable to races, clans, families, or individuals, living within the boundary of a particular country, or dwelling in the same community. We can easily understand how two individuals can be two distinct individuals, notwithstanding their being members of the same family, and professing the same religion. We can still more easily understand the same of two families, and still more so of two septs or clans of the same general race. And, surely, there can be no difficulty in understanding that the Gipsy tribe, whatever may be its habits, is something different from any native tribe: for it has never yet found rest for the sole of its foot among the native race, although it has secured a shelter clandestinely; and of the extent, and especially of the nature, of its existence, the world may be said to be entirely ignorant. The position which the Gipsy race occupies in Scotland is that which it substantially occupies in every other country--unacknowledged, and, in a sense, d.a.m.ned, everywhere. There is, therefore, no wonder that it should remain a distinct family among mankind, cemented by its language and signs, and the knowledge of its universality. The phenomenon rests upon purely natural causes, and differs considerably from that of the existence of the Jews. For the Jews are, everywhere, acknowledged by the world, after a sort; they have neither language nor, as far as I know, signs peculiar to themselves, (although there are secret orders among them,) but possess the most ancient history, an original country, to which they, more or less, believe they will be restored, and a religion of divine origin, but utterly superseded by a new and better dispensation. Notwithstanding all that, the following remark, relative to the existence of the Jews, since the dispersion, may very safely be recalled: "The philosophical historian confesses that he has no place for it in all his generalizations, and refers it to the mysteries of Providence." For the history of the Gipsies bears a very great resemblance to it; and, inasmuch as that is not altogether "the device of men's hands," it must, also, be referred to Providence, for Providence has a hand in everything.

It is very true that the "philosophical historian has no place, in all his generalizations, for the phenomenon of the existence of the Jews, since the dispersion," for he has never investigated the subject inductively, and on its own merits. It is poor logic to a.s.sert that, because the American Indians are, to a great extent, and will soon be, extinct, therefore the existence of the Jews, to-day, is a miracle. And it would be nearly as poor logic to maintain the same of the Jews in connection with any of the ancient and extinct nations. There is no a.n.a.logy between the history of the Jews, since the dispersion, and that of any other people, (excepting the Gipsies;) and, consequently, no comparison can be inst.i.tuted between them.[299] Before asking how it is that the Jews exist to-day, it would be well to enquire by what possible process they could cease to be Jews. And by what human means the Jews, as a people, or even as individuals, will receive Christ as their Messiah, and thereby become Christian Jews. This idea of the Jews existing by a miracle has been carried to a very great length, as the following quotation, from an excellent writer, on the Evidences of Christianity, will show: "What is this," says he, "but a miracle?

connected with the prophecy which it fulfills, it is a double miracle.

Whether testimony can ever establish the credibility of a miracle is of no importance here. This one is obvious to every man's senses. All nations are its eye-witnesses... . . The laws of nature have been suspended in their case." This writer, in a spirit of gambling, stakes the whole question of revelation upon his own dogma; and, according to his hypothesis, loses it. The laws of nature would, indeed, have been suspended, in their case, and a miracle would, indeed, have been wrought, if the Jews had ceased to be Jews, or had become anything else than what they are to-day. Writers on the Christian Evidences should content themselves with maintaining that the Jews have fulfilled the prophecies, and will yet fulfill them, and a.s.sert nothing further of them.

[299] I leave out of view various scattered nations in Asia.

The writer alluded to compares the history of the Jews, since the dispersion, to the following phenomenon: "A mighty river, having plunged, from a mountain height, into the depths of the ocean, and been separated into its component drops, and thus scattered to the ends of the world, and blown about, by all winds, during almost eighteen centuries, is still capable of being disunited from the waters of the ocean; its minutest drops, never having been a.s.similated to any other, are still distinct, unchanged, and ready to be gathered." Such language cannot be applied to the Jews; for the philosophy of their existence, to-day, is so very simple in its nature, as to have escaped the observation of mankind. I will give it further on in this Disquisition.

The language in question is somewhat applicable to the Gipsies, for they have become _worked into_ all other nations, in regard to blood and language, and are "still distinct and unchanged," as to their being Gipsies, whatever their habits may be; and, although there is no occasion for them to be "gathered," they would yet, outwardly or inwardly, heartily respond to any call addressed to them.[300]

[300] It is interesting to hear the Gipsies speak of their race "taking of" this or the other race. Said an English Gipsy, to me, with reference to some Gipsies of whom we were speaking: "They take of the Arabians."

There is, as I have already said, no real outward difference between many settled and educated Scottish Gipsies and ordinary natives; for such Gipsies are as likely to have fair hair and blue eyes, as black.

Their characters and occupations may be the same; they may have intimate a.s.sociations together; may be engaged in business as partners; may even be cousins, nay, half-brothers. But let them, on separate occasions, enter a company of Gipsies, and the reception shown to them will mark the difference in the two individuals. The difference between two such Scotchmen, (for they really are both Scotch,) the reader may remark, makes the Gipsy only a Gipsy nominally, which, outwardly, he is; but he is still a Gipsy, although, in point of colour, character, or condition, not one of the old stock; for he has "the blood," and has been reared and instructed as a Gipsy. But such a Gipsy is not fond of entering a company of Gipsies, strangers to him, unless introduced by a friend in whom he has confidence, for he is afraid of being known to be a Gipsy.

He is more apt to visit some of the more original kind of the race, where he is not known. On sitting down beside them, with a friendly air, they will be sure to treat him kindly, not knowing but that they may be entertaining a Gipsy unawares; for such original Gipsies, believing that "the blood" is to be found well up in life, feel very curious when they meet with such a person. If he "lets out" an idea in regard to the race, and expresses a kindly feeling towards "the blood," the suspicions of his friends are at once excited, so that, if he, in an equivocal manner, remarks that he is "_not_ one of them," hesitates, stammers, and protests that he really is not one of them, they will as readily swear that he _is_ one of them; for well does the blackguard Gipsy, (as the world calls him,) know the delicacy of such settled and educated Gipsies in owning the blood. There is less suspicion shown, on such occasions, when the settled Gipsy is Scotch, and the _bush_ Gipsy English; and particularly so should the occasion be in America; for, when they meet in America, away from the peculiar relations under which they have been reared, and where they can "breathe," as they express it, the respective cla.s.ses are not so suspicious of each other.

Besides the difference just drawn between the Gipsy and ordinary native--that of recognizing and being recognized by another Gipsy--I may mention the following general distinction between them. The ordinary Scot knows that he is a Scot, and nothing more, unless it be something about his ancestors of two or three generations. But the Gipsy's idea of Scotland goes back to a certain time, indefinite to him, as it may be, beyond which his race had no existence in the country. Where his ancestors sojourned, immediately, or at any time, before they entered Scotland, he cannot tell; but this much he knows of them, that they are neither Scottish nor European, but that they came from the East. The fact of his blood being mixed exercises little or no influence over his feelings relative to his tribe, for, mixed as it may be, he knows that he is one of the tribe, and that the origin of his tribe is his origin.

In a word, he knows that he has sprung from the tent. Subst.i.tute the word Scotch for Moor, as related of the black African Gipsies, at page 429, and he may say of himself and tribe: "We are not Scotch, but can give no account of ourselves." It is a little different, if the mixture of his blood is of such recent date as to connect him with native families; in that case, he has "various bloods" to contend for, should they be a.s.sailed; but his Gipsy blood, as a matter of course, takes precedence. By marrying into the tribe, the connection with such native families gradually drops out of the memory of his descendants, and leaves the sensation of tribe exclusively Gipsy. Imagine, then, that the Gipsy has been reared a Gipsy, in the way so frequently described, and that he "knows all about the Gipsies," while the ordinary native knows really nothing about them; and we have a general idea of what a Scottish Gipsy is, as distinguished from an ordinary Scotchman. If we admit that every native Scot knows who he is, we may readily a.s.sume that every Scottish Gipsy knows who _he_ is. But, to place the point of difference in a more striking light, it may be remarked, that the native Scot will instinctively exclaim, that "the present work has no earthly relation either to him or his folk;" while the Scottish Gipsy will as instinctively exclaim: "It's us, there's no mistake about it;" and will doubtless accept it, in the main, with a high degree of satisfaction, as the history of his race, and give it to his children as such.

A respectable, indeed, any kind of, Scottish Gipsy does not contemplate his ancestors--the "Pilgrim Fathers," and "Pilgrim Mothers," too--as robbers, although he could do that with as much grace as any Highland or Border Scot, but as a singular people, who doubtless came from the Pyramids; and their language, as something about which he really does not know what to think; whether it is Egyptian, Sanscrit, or what it is.

Still, he has part of it; he loves it; and no human power can tear it out of his heart. He knows that every intelligent being sticks to his own, and clings to his descent; and he considers it his highest pride to be an Egyptian--a descendant of those swarthy kings and queens, princes and princesses, priests and priestesses, and, of course, thieves and thievesses, that, like an apparition, found their way into, and, after wandering about, settled down in, Scotland. Indeed, he never knew anything else than that he was an Egyptian; for it is in his blood; and, what is more, it is in his heart, so that he cannot forget it, unless he should lose his faculties and become an idiot; and then he would be an Egyptian idiot. How like a Gipsy it was for Mrs. Fall, of Dunbar, to "work in tapestry the princ.i.p.al events in the life of the founder of her family, from the day the Gipsy child came to Dunbar, in its mother's creel, until the same Gipsy child had become, by its own honourable exertions, the head of the first mercantile establishment then existing in Scotland."

The Scottish Gipsies, when their appearance has been modified by a mixture of the white blood, have possessed, in common with the Highlanders, the faculty of "getting out" of the original ways of their race, and becoming superior in character, notwithstanding the excessive prejudice that exists against the nation of which they hold themselves members. Except his strong partiality for his blood and tribe, language, and signs, such a Gipsy becomes, in his general disposition and ways, like any ordinary native. It is impossible that it should be otherwise.

Whenever a Gipsy, then, forsakes his original habits, and conforms with the ways of the other inhabitants, he becomes, for all practical purposes, an ordinary citizen of the Gipsy clan. If he is a man of good natural abilities, the original wild ambition of his race acquires a new turn; and his capacity fits him for any occupation. Priding himself on being an Egyptian, a member of this world-wide community, he acquires, as he gains information, a spirit of liberality of sentiment; he reads history, and perceives that every family of mankind has not only been barbarous, but very barbarous, at one time; and, from such reflections, he comes to consider his own origin, and very readily becomes confirmed in his early, but indistinct, ideas of his people, that they really are somebody. Indeed, he considers himself not only as good, but better than other people. His being forced to a.s.sume an incognito, and "keep as quiet as p.u.s.s.y," chafes his proud spirit, but it does not render him gloomy, for his natural disposition is too buoyant for that. How, then, does such a Scottish Gipsy feel in regard to his ancestors? He feels exactly as Highlanders do, in regard to theirs, or, as the Scottish Borderers do, with reference to the "Border Ruffians," as I have heard a Gipsy term them. Indeed, the gallows of Perth and Stirling, Carlisle and Jedburgh, could tell some fine tales of many respectable Scottish people, in times that are past.

The children of such a Gipsy differ very much from those of the same race in their natural state, although they may have the same amount of blood, and the same eye. The eye of the former is subdued, for his pa.s.sions, in regard to his race, have never been called forth; while the eye of the latter rolls about, as if he were conscious that every one he meets with is remarking of him, "There goes a vagabond of a Gipsy." Two fine specimens of the former kind of Gipsies attended the High School of Edinburgh, when I was at that inst.i.tution. Hearing the family frequently spoken of at home, my attention was often taken up with the boys, without understanding what a Gipsy of _that_ kind could mean; although I had a pretty good idea of the common Gipsy, or Tinkler, as he is generally called in Scotland. These two young Gipsies were what might be called sweet youths; modest and shy, among the other boys, as young tamed wild turkeys; very dark in colour, with an eye that could be caught in whatever way I might look at them. They now occupy very honourable positions in life. There were other Gipsies at the High School, at this time, but they were of the "brown sort." I have met, in the United States, with a Scottish Gipsy, taking greatly after the Gipsy, in his appearance; a man very gentlemanly in his manner and bearing, and as neat and trim as if he had "come out of a box." It is natural, indeed, to suppose that there must be a great difference, in many respects, between a wild, original Gipsy, and one of the tame and educated kind, whose descent is several, perhaps many, generations from the tent. In the houses of the former, things are generally found lying about, here-away, there-away, as if they were just going to be taken out and placed in the waggon, or on the a.s.s's back.

It is certainly a singular position which is occupied, from generation to generation, and century to century, by our settled Scottish, as well as other, Gipsies, who are not known to the world as such, yet maintain a daily intercourse with others not of their own tribe. It resembles a state of semi-d.a.m.nation, with a drawn sword hanging over their heads, ready to fall upon them at any moment. But the matter cannot be mended.

They are Gipsies, by every physical and mental necessity, and they accommodate themselves to their circ.u.mstances as they best may. This much is certain, that they have the utmost confidence in their incognito, as regards their descent, personal feelings, and exclusively private a.s.sociations. The word "Gipsy," to be applied to them by strangers, frightens them, in contemplation, far more than it does the children of the ordinary natives; for they imagine it a dreadful thing to be known to their neighbours as Gipsies. Still, they have never occupied any other position; they have been born in it, and reared in it; it has even been the nature of the race, from the very first, always to "work in the dark." In all probability, it has never occurred to them to imagine that it will ever be otherwise: nor do they evidently wish it; for they can see no possible way to have themselves acknowledged, by the world, as Gipsies. The very idea horrifies them. So far from letting the world know anything of them, as Gipsies, their constant care is to keep it in perpetual darkness on the subject. Of all men, these Gipsies may say: