LANGUAGE.
The Scottish Gipsies appear to be extremely tenacious of retaining their
language, as their principal secret, among themselves, and seem, from
what I have read on the subject, to be much less communicative, on this
and other matters relative to their history, than those of England and
other countries. On speaking to them of their speech, they exhibit an
extraordinary degree of fear, caution, reluctance, distrust, and
suspicion; and, rather than give any information on the subject, will
submit to any self-denial. It has been so well retained among
themselves, that I believe it is scarcely credited, even by individuals
of the greatest intelligence, that it exists at all, at the present day,
but as slang, used by common thieves, house-breakers and beggars, and by
those denominated flash and family men.[189]
[189] Before considering this trait in the character of the Scottish
Gipsies, it may interest the reader to know that the same peculiarity
obtains among those on the continent.
Of the Hungarian Gipsies, Grellmann writes: "It will be recollected,
from the first, how great a secret they make of their language, and
how suspicious they appear when any person wishes to learn a few words
of it. Even if the Gipsy is not perverse, he is very inattentive, and
is consequently likely to answer some other rather than the true Gipsy
word."
Of the Hungarian Gipsies, Bright says: "No one, who has not had
experience, can conceive the difficulty of gaining intelligible
information, from people so rude, upon the subject of their language.
If you ask for a word, they give you a whole sentence; and on asking a
second time, they give the sentence a totally different turn, or
introduce some figure altogether new. Thus it was with our Gipsy, who,
at length, tired of our questions, prayed most piteously to be
released; which we granted him, only on condition of his returning in
the evening."
Of the Spanish Gipsies, Mr. Borrow writes: "It is only by listening
attentively to the speech of the Gitanos, whilst discoursing among
themselves, that an acquaintance with their dialect can be formed, and
by seizing upon all unknown words, as they fall in succession from
their lips. Nothing can be more useless and hopeless than the attempt
to obtain possession of their vocabulary, by enquiring of them how
particular objects and ideas are styled in the same; for, with the
exception of the names of the most common things, they are totally
incapable, as a Spanish writer has observed, of yielding the required
information; owing to their great ignorance, the shortness of their
memories, or, rather, the state of bewilderment to which their minds
are brought by any question which tends to bring their reasoning
faculties into action; though, not unfrequently, the very words which
have been in vain required of them will, a minute subsequently,
proceed inadvertently from their mouths."
What has been said by the two last-named writers is very wide of the
mark; Grellmann, however, hits it exactly. The Gipsies have excellent
memories. It is all they have to depend on. If they had not good
memories, how could they, at the present day, speak a word of their
language at all? The difficulty in question is down-right shuffling,
and not a want of memory on the part of the Gipsy. The present chapter
will throw some light on the subject. Even Mr. Borrow himself gives an
ample refutation to his sweeping account of the Spanish Gipsies, in
regard to their language; for, in another part of his work, he says:
"I recited the Apostles' Creed to the Gipsies, sentence by sentence,
which they translated as I proceeded. They exhibited the greatest
eagerness and interest in their unwonted occupation, and frequently
broke into loud disputes as to the best rendering, many being offered
at the same time. I then read the translation aloud, whereupon they
raised a shout of exultation, and appeared not a little proud of the
composition." On this occasion, Mr. Borrow evidently had the Gipsies
in the right humour--that is, off their guard, excited, and much
interested in the subject. He says, in another place: "The language
they speak among themselves, and they are particularly anxious to keep
others in ignorance of it." As a general thing, they seem to have been
bored by people much above them in the scale of society; with whom,
their natural politeness, and expectations of money or other benefits,
would naturally lead them to do anything than give them that which it
is inborn in their nature to keep to themselves.--ED.
Among the causes contributing to this state of things among the Scottish
Gipsies, and what are called Tinklers or Tinkers, for they are the same
people, may be mentioned the following: The traditional accounts of the
numerous imprisonments, banishments, and executions, which many of the
race underwent, for merely being "by habit and repute Gipsies," under
the severe laws passed against them, are still fresh in the memories of
the present generation. They still entertain the idea that they are a
persecuted race, and liable, if known to be Gipsies, to all the
penalties of the statutes framed for the extirpation of the whole
people. But, apart from this view of the question, it may be asked, how
is it that the Gipsies in Scotland are more reserved, (they are
generally altogether silent,) in respect to themselves, than their
brethren in other countries seem to be? It may be answered, that our
Scottish tribes are, in general, much more civilized, their bands more
broken up, and the individuals more mixed with, and scattered through,
the general population of the country, than the Gipsies of other
nations; and it therefore appears to me that the more their blood gets
mixed with that of the ordinary natives, and the more they approach to
civilization, the more determinedly will they conceal every particular
relative to their tribe, to prevent their neighbours ascertaining their
origin and nationality. The slightest taunting allusion to the
forefathers of half-civilized Scottish Tinklers kindles up in their
breasts a storm of wrath and fury: for they are extremely sensitive to
the feeling which is entertained toward their tribe by the other
inhabitants of the country.[190] "I have," said one of them to me,
"wrought all my life in a shop with fellow-tradesmen, and not one of
them ever discovered that I knew a single Gipsy word." A Gipsy woman
also informed me that herself and sister had nearly lost their lives, on
account of their language. The following are the particulars: The two
sisters chanced to be in a public-house near Alloa, when a number of
colliers, belonging to the coal-works at Sauchie, were present. The one
sister, in a low tone of voice, and in the Gipsy language, desired the
other, among other things, to make ready some broth for their repast.
The colliers took hold of the two Gipsy words, _shaucha_ and _blawkie_,
which signify broth and pot; thinking the Tinkler women were calling
them _Sauchie Blackies_, in derision and contempt of their dark,
subterraneous calling. The consequence was, that the savage colliers
attacked the innocent Tinklers, calling out that they would "grind them
to powder," for calling them _Sauchie Blackies_. But the determined
Gipsies would rather perish than explain the meaning of the words in
English, to appease the enraged colliers; "for," said they, "it would
have exposed our tribe, and made ourselves odious to the world." The two
defenceless females might have been murdered by their brutal assailants,
had not the master of the house fortunately come to their assistance.
The poor Gipsies felt the effects of the beating they had received, for
many months thereafter; and my informant had not recovered from her
bruises at the time she mentioned the circumstances to me.[191]
[190] This opinion is confirmed by the fact that the Gipsies whom the
Rev. Mr. Crabbe has civilized will not now be seen among the others of
the tribe, at his annual festival, at Southampton. We have already
seen, under the head of Continental Gipsies, that "those who are
gold-washers in Transylvania and the Banat have no intercourse with
others of their nation; nor do they like to be called Gipsies."
[191] On the whole, however, our Scottish peasantry, in some
districts, do not greatly despise the Tinklers; at least not to the
same extent as the inhabitants of some other countries seem to do.
When not involved in quarrels with the Gipsies, our country people,
with the exception of a considerable portion of the land-owners, were,
and are even yet, rather fond of the _superior_ families of the
_nomadic_ class of these people, than otherwise.
They are also anxious to retain their language, as a secret among
themselves, for the use which it is to them in conducting business in
markets or other places of public resort. But they are very chary of the
manner in which they employ it on such occasions. Besides this, they
display all the pride and vanity in possessing the language which is
common with linguists generally. The determined and uniform principle
laid down by them, to avoid all communications with "strangers" on the
subject, and their resolution to keep it a secret within their own
tribe, will be strikingly illustrated by the following facts.
For seven years, a woman, of the name of Baillie, about fifty years of
age, and the mother of a family, called regularly at my house, twice a
year, while on her peregrinations through the country, selling spoons
and other articles made from horn. Every time I saw her, I endeavoured
to prevail upon her to give me some of her secret speech, as I was
certain she was acquainted with the Gipsy tongue. But, not to alarm her
by calling it by that name, I always said to her, in a jocular manner,
that it was the _mason_ word I wished her to teach me. She, however, as
regularly and firmly declared that she knew of no such language among
the Tinklers. I always treated her kindly, and desired her to continue
her visits. I gave her, each time she called, a glass of spirits, a
piece of flesh, and such articles; and generally purchased some trifle
from her, for which I intentionally paid her more than its value. She so
far yielded to my importunities, that, for the last three years she
called, she went the length of saying that she would tell me "something"
the next time she came back. But when she returned, she guardedly evaded
all my questions, by constantly repeating nearly the same answer, such
as, "I will speak to you the next time I come back, sir." After having
been put off for _seven_ years in this manner, I was determined to put
her to the usual test, should she never enter my door again, and, as
she was walking out of the gate of my garden, I called to her, in the
Gipsy language, "_Jaw vree, managie!_"--(go away, woman.) She
immediately turned round, and, laughing, replied, "I will _jaw_ with you
when I come back, _gaugie_"--(I will go or speak with you, when I come
back, man.) She returned, as usual, in December following. I again
requested her to give me some of her words, assuring her that she would
be in no danger from me on that account. I further told her it was of no
use to conceal her speech from me, having, the last time she was in my
house, shown her that I was acquainted with it. After considerable
hesitation and reluctance, she consented; but then, she said, she would
not allow any one in the house to hear her speak to me but my wife. I
took her at once into my parlour, and, on being desired, she, without
the least hesitation or embarrassment, took the seat next the fire.
Observing the door of the room a little open, she desired it to be shut,
in case of her being overheard, again mentioning that she had no
objections to my wife being present, and gravely observing that
"husbands and wives were one, and should know all one another's
secrets." She stated that the public would look upon her with horror and
contempt, were it known she could speak the Gipsy language. She was
extremely civil and intelligent, yet placed me upon a familiar equality
with herself, when she found I knew of the existence of her speech, and
could repeat some of the words of it. Her nature, to appearance, seemed
changed. Her bold and fiery disposition was softened and subdued. She
was very frank and polite; retained her self-possession, and spoke with
great propriety.[192] The words which I got on this occasion will be
found in another part of the chapter.
[192] Their (the female's) speech is as fluent, and their eyes as
unabashed, in the presence of royalty, as before those from whom they
have nothing to hope or fear; the result of which is, that most minds
quail before them.--_Borrow on the Spanish Gipsies._--ED.
In corroboration of this principle of concealment observed by the
Scottish Gipsies, relative to their language, I may give a fact which
will show how artful they are in avoiding any allusion to it. One
evening, as a band of _potters_, with a cart of earthenware, were
travelling on the high-road, in a wild glen in the south of Scotland, a
brother of mine overheard them, male and female, conversing in a
language, a word of which he did not understand. As the road was very
bad, and the night dark, one of the females of the band was a few yards
in advance of the cart, acting as a guide to the horde. Every now and
then, among other unintelligible expressions, she called out "_Shan
drom_." My brother's curiosity was excited by hearing the potters
conversing in this manner, and, next morning, he went to where they
lodged, in an out-house on the farm, and enquired of the female what she
was saying on the road, the night before, and what she meant by "_Shan
drom_." The woman appeared confused at the unexpected question; but in a
short time recovered her self-possession, and artfully replied that they
were talking _Latin_(_!_) and that "_Shan drom_," in Latin, signified
"bad road." But the truth is, "_Shan drom_" is the Gipsy expression for
bad road, as will by and by be seen.
Besides the difficulties mentioned in the way of getting any of their
language from them, there is a general one that arises from the
suspicious, unsettled, restless, fickle and volatile nature by which
they are characterized. It is a rare thing to get them to speak
consecutively for more than a few minutes on any subject, thus
precluding the possibility, in most instances, of taking advantage of
any favourable humour in which they may be found, in the matter of their
general history--leaving alone the formal and serious procedure
necessary to be followed in regard to their language. If this favourable
turn in their disposition is allowed to pass, it is rarely anything of
that nature can be got from them at that meeting; and it is extremely
likely that, at any after interviews, they will entirely evade the
matter so much desired.
With these remarks, I will now proceed to state the method I adopted to
get at the Gipsy language.
Short vocabularies of the language of the _Tschengenes_ of Turkey, the
_Cyganis_ of Hungary, the _Zigeuners_ of Germany, the _Gitanos_ of
Spain, and the _Gipsies_ of England, have, at different periods, since
1783, issued from the press, in this country and in Germany; but I am
not aware of any specimens of our Scottish _Tinkler_ or Gipsy language
having as yet been submitted to the public. Some of the former I
committed to memory, and used, intermixed with English words, in
questions I would put to the Scottish Gipsies. In this way, one word
would lead to another. I would address them in a confident and familiar
manner, as if I were one of themselves, and knew exactly who they were,
and all about them. I would, for instance, ask them: Have you a _grye_
(horse)? How many _chauvies_ (children) have you? Where is your _gaugie_
(husband)? Do you sell _roys_ (spoons)? Being taken completely by
surprise, they would give me at once a true answer. For, being the
first, as far as I know, to apply the language of the Gipsies of the
continent to our own tribes, they could naturally have no hesitation in
replying to my questions; although they would wonder what kind of a
Gipsy I could possibly be--dressed, as I was, in black, with black
neck-cloth, and no display of linen, save a ruffled breast, thick-soled
shoes and gaiters. The consequence was, I became a character of interest
to many of the Gipsies to be found in a circuit of many miles; and great
wonder was excited in their untutored minds, leading to a desire to see,
and know something of, the _Riah Nawken_, or the gentleman Gipsy. On
such occasions, I would treat them as I would land a fish--give them
hook and line enough. But the circumstance was to them something
incomprehensible, for, although Gipsies are very ready-witted, and
possess great natural resources, in thieving, and playing tricks of
every kind, and great tact in getting out of difficulties of that
nature--which, with them, are matters of instinct, training, and
practice--their whole mind being bent, and exclusively employed, in that
direction, it was almost impossible for them to form any intelligible
opinion as to my true character, provided I was any way discreet in
disguising my real position among them. As little chance was there of
any of themselves informing the others of what assistance they had
inadvertently been to me, in getting at their language. Some of them
might have an idea that one of their race had, in their own way of
thinking, peached, turned traitor to their blood, and let the cat out of
the bag. At times, if they happened to see me approach them, so as to
have an opportunity to scrutinize me--which they are much given to, with
people generally--they would not be so easily disconcerted at any
question put to them in their language; but the result would be either
direct replies, or the most ludicrous scenes of surprise and terror
imaginable, which, to be enjoyed, were only to be seen, but could not be
described, although the sequel will in some measure illustrate them. At
other times, if I addressed a Gipsy in his own language, and spoke to
him in a kind and familiar manner, as if I had been soothing a wild and
unmanageable horse, before mounting him, he would either very awkwardly
pretend not to understand what I meant, or, with a downcast and guilty
look, and subdued voice, immediately answer my Gipsy words in English.
But if I put the words to him in an abrupt, hasty, or threatening
manner, he would either take to his heels, or turn upon me, like a
tiger, and pour out upon me a torrent of abusive language. The following
instances will show the manner in which my use of their language was
sometimes appreciated by the female Gipsies.
When I spoke in a sharp manner to some of the old women, on the
high-road, by way of testing them, they would quicken their paces, look
over their shoulders, and call out, in much bitterness of spirit, "You
are no gentleman, sir, otherwise you would not insult us in that way."
On one occasion, I observed a woman with her son, who appeared about
twelve years of age, lingering near a house at which they had no
business, and I desired her, rather sharply, to leave the place, telling
her that I was afraid her chauvie was a _chor_--(that her son was a
thief). I used these two words merely to see what effect they would have
upon her, as I did not really think she was a Gipsy. She instantly flew
into a dreadful passion, telling me that I had been among thieves and
robbers myself, otherwise I could not speak to her in such words as
these. She threatened to go to Edinburgh, to inform the police that I
was the head and captain of a band of thieves,[193] and that she would
have me immediately apprehended as such. Four sailors who were present
with me were astonished at the sudden wrath and insolence of the woman,
as they could not perceive any provocation she had received from
me--being ignorant of the meaning of the words _chauvie_ and _chor_,
which I applied to her boy.
[193] This woman evidently mistook our author for a Gipsy _gent_, such
as he is described at page 169.--ED.
One day I fell in by chance, on a lonely part of the old public road, on
the hills within half a mile of the village of North Queensferry, with a
woman of about twenty-seven years of age, and the mother, as she said,
of seven children. She had light hair, blue eyes, and a fair
complexion. The youngest of her children appeared to be about nine
months old, and the eldest about ten years. The mother was dressed in a
brown cloak, and the group had altogether a very squalid appearance. In
the most lamentable tone of voice, she informed me that her husband had
set off with another woman, and left her and her seven children to
starve; and that he had been lately employed at a paper-mill in
Mid-Lothian. She sometimes appeared almost to choke with grief, but,
nevertheless, I observed no tears in her eyes. She often repeated, in a
sort of hypocritical and canting manner, "The Lord has been very kind to
me, and will still protect me and my helpless babes. Last night we all
slept in the open fields, and gathered peas and beans from the stubble
for our suppers." She certainly seemed to be in very indigent
circumstances; but that her husband had abandoned her, I did not credit.
However, I gave her a few half-pence, for which she thanked me very
civilly. From her extravagant behaviour, and a peculiar wildness in her
looks, it occurred to me that she belonged to the lowest caste of
Gipsies, although her appearance did not indicate it; that her grief
was, for the most part, feigned, and that the story of her husband
having abandoned her was got up merely to excite pity, for the purpose
of procuring a little money for the subsistence of her band. I now put a
number of questions to her, relative to many individuals whom I knew
were Gipsies of a superior class, taking care not to call them by that
name, in case of alarming her. I spoke to her as if I had been quite
intimate with all the persons I was enquiring about. She gave me
satisfactory answers to almost every question, and seemed well
acquainted with every individual I named. She now appeared quite calm
and collected, and answered me very gravely. But she said that some of
the men I mentioned were rogues, and that their wives played many clever
tricks. On mentioning the tricks of the wives, I noticed a smile come
over her countenance. I observed to her that they were not faultless,
but that they were often blamed for crimes of which they were not
guilty. Upon perceiving that I took their part, which I did on purpose,
to hear what she would say, she gradually changed her mind, and came
over to my opinion. She said that they were exceedingly good-hearted
people, and that some of them had frequently paid a night's lodging for
herself and family. I now ventured to put a question to her, half in
Gipsy and half in English. After a short pause and hesitation, she
signified that she understood what I said. I then asked one or two
questions in Gipsy words only. A Gipsy, with crockery-ware in a basket,
happened to pass us at the very moment I was speaking to her; and to
show her the knowledge I had of her speech and people, I said, "There is
a _nawken_"--(there is a Gipsy.) She, in a very civil and polite manner,
immediately replied, "Sir, I hope you will not take it ill, when I use
the freedom of saying that you must have been among the people you are
enquiring about, otherwise you could not speak to me in that way." To
show her that I did not despise her for understanding my Gipsy words, I
gave her a few pence more, and spoke kindly to her. She then became
quite cheerful and frank, as if we had been old acquaintances. Instead
of trying to impose upon me, by tales of grief and woe, and feigned
piety, she appeared happy and contented, her whole conduct indicating
that it was useless to play off her tricks upon me, as she was now
sensible that I knew exactly what she was, and yet did not treat her
contemptuously. She said her husband's name was Wilson, and her own
Jackson, (the names of two Gipsy tribes;) that she could tell fortunes,
and was acquainted with the _Irish_ words I spoke, being afraid to call
them by their right name. She further stated that every one of the
people I was enquiring about spoke in the same language.
About half an hour after I parted with her, on the road, I met her in
the village of North Queensferry, while I was walking with a friend. I
then put a question to her in Gipsy words, in the presence of this third
party, who knew not what she was, to see how she would conduct herself
in public. She seemed surprised at my question, as if she did not
understand a word of it--to prevent it being discovered to others of the
community that she was a Gipsy. But she publicly praised me highly, for
having given her something to help her poor children; and, with her
trumped-up story at her tongue's end, proceeded on her travels.
These poor people were much alarmed when I let them see that I knew they
were Gipsies. They thought I was despising them, and treating them with
contempt; or they were afraid of being apprehended under the old
sanguinary laws, condemning the whole unfortunate race to death; for
the Gipsies, as I have already said, still believe that these bloody
statutes are in full force against them at the present day.
I was advised by Sir Walter Scott, as mentioned in the Introduction, to
"get the same words from different individuals; and, to verify the
collection, to set down the names of the persons by whom they were
communicated;" which I have done. For this reason, the words now
furnished will appear as the confessions of so many individuals, rather
than a vocabulary drawn up in the manner in which such is usually done;
and which will be more satisfactory to the general reader, as well as
the philologist, than if I had presented the words by themselves,
without any positive or circumstantial evidence of their genuineness. To
the general reader, as distinguished from the philologist, the anecdotes
connected with the collection may prove interesting, if the words
themselves have no attraction for him; while they will satisfy the
latter, as far as they go, as to the existence of a language which has
almost always been denied, yet which is known, at the present day, to a
greater number of the population of the country than could at first have
been imagined; this part of it having been drawn from a variety of
individuals, at different and widely-separated times and places. On this
account, I hope that the minuteness of the details of the present
enquiry may not appear tedious, but, on the contrary, interesting, to my
readers generally; inasmuch as the present collection is the first, as
far as I know, of the Scottish Gipsy language that has ever been made;
although the people themselves have lived amongst us for three hundred
and fifty years, and talked it every hour of the day, but hardly ever in
the hearing of the other inhabitants, excepting, occasionally, a word of
it now and then, to disguise their discourse from those around them;
which, on being questioned, they have always passed off for _cant_, to
prevent the law taking hold of them, and punishing them for being
Gipsies. These details will also show that our Scottish Tinklers, or
Gipsies, are sprung from the common stock from which are descended those
that are to be found in the other parts of Europe, as well as those that
are scattered over the world generally; what secrecy they observe in all
matters relative to their affairs; what an extraordinary degree of
reluctance and fear they evince in answering questions tending to
develop their history; and, consequently, how difficult it is to learn
anything satisfactory about them.[194]
[194] It would be well for the reader to consider what a _Gipsy is_,
irrespective of the _language which he speaks_; for the _race_ comes
_before_ the _speech_ which it uses. That will be done fully in my
Disquisition on the Gipsies. The language, considered in itself,
however interesting it may be, is a secondary consideration; it may
ultimately disappear, while the people who now speak it will
remain.--ED.
I fell in one day, on the public road, with an old woman and her two
daughters, of the name of Ross, selling horn spoons, made by Andrew
Stewart, a Tinkler at Bo'ness. I repeated to the woman, in the shape of
questions, some of the Gipsy words presented in these pages. She at
first affected, though very awkwardly, not to understand what I said,
but in a few minutes, with some embarrassment in her manner,
acknowledged that she knew the speech, and gave me the English of the
following words:
_Gaugie_, man.
_Managie_, woman.
_Chauvies_, children.
_Grye_, horse.
_Grye-femler_, horse-dealer.
_Roys_, spoons.
I observed to this woman, that I saw no harm in speaking this language
openly and publicly. "None in the least, sir," was her reply.
Two girls, of the name of Jamieson, came one day begging to my door.
They appeared to be sisters, of about eight and seventeen years of age,
and were pretty decently clothed. Both had light-blue eyes,
light-yellow, or rather flaxen, hair, and fair complexions. To ascertain
whether they were Tinklers or not, I put some Gipsy words to the eldest
girl. She immediately hung down her head, as if she had been detected in
a crime, and, pretending not to understand what was said, left the
house; but, after proceeding about twelve paces, she took courage,
turned round, and, with a smile upon an agreeable countenance, called
back, "There are eleven of us, sir." I had enquired of her how many
children there were of her family. I called both the girls back to my
house, and ordered them some victuals, for which they were extremely
grateful, and seemed much pleased that they were kindly treated. After I
had discovered they were Gipsies, I wormed out of them the following
words:
_Gaugie_, man.
_Managie_, woman.
_Chauvies_, children.
_Grye_, horse.
_Jucal_, dog.
When I enquired of the eldest girl the English of _Jucal_, she did not,
at first, catch the sound of the word; but her little sister looked up
in her face, and said to her, "Don't you hear? That is dog. It is dog he
means." The other then added, with a downcast look, and a melancholy
tone of voice, "You gentlemen understand all languages now-a-days."
At another time, four or five children were loitering about, and
diverting themselves, before the door of a house, near Inverkeithing.
The youngest appeared about five, and the eldest about thirteen years of
age. One of the boys, of the name of McDonald, stepped forward, and
asked some money from me in charity. From his importunate manner of
begging, I suspected the children were Gipsies, although their
appearance did not indicate them to be of that race. After some
questions put to them about their parents and their occupations, they
gave me the English of the following words:
_Gaugie_, man.
_Chauvies_, children.
_Riah_, gentleman.
_Grye_, horse.
_Jucal_, dog.
_Aizel_, ass.
_Lowa_, silver.
_Chor_, thief.
_Staurdie_, prison.
_Bing_, the devil.
A gentleman, an acquaintance of mine, was in my presence while the
children were answering my words; and as the subject of their language
was new to him, I made some remarks to him in their hearing, relative to
their tribe, which greatly displeased them. One of the boys called out
to me, with much bitterness of expression, "You are a Gipsy yourself,
sir, or you never could have got these words."
Some years since, a female, of the name of Ruthven, was in the habit of
calling at a farm occupied by one of my brothers. My mother, being
interested about the Gipsies, began, on one occasion, to question this
female Tinkler, relative to her tribe, and, among other things, asked if
she was a Gipsy. "Yes," replied Ruthven, "I am a Gipsy, and a
desperate, murdering race we are. I will let you hear me speak our
language, but what the better will you be of that?" She accordingly
uttered a few sentences, and then said, "Now, are you any the wiser of
what you have heard? But that infant," pointing to her child of about
five years of age, "understands every word I speak." "I know," continued
the Tinkler, "that the public are trying to find out the secrets of the
Gipsies, but it is in vain." This woman further stated that her tribe
would be exceedingly displeased, were it known that any of their
fraternity taught their language to "strangers."[195] She also mentioned
that the Gipsies believe that the laws which were enacted for their
extirpation were yet in full force against them. I may mention, however,
that she could put confidence in the family in whose house she made
these confessions.
[195] The Gipsies are always afraid to say what they would do in such
cases. Perhaps they don't know, but have only a general impression
that the individual would "catch it;" or there may be some old law on
the subject. What Ruthven said of her's being a desperate race is true
enough, and murderous too, among themselves as distinguished from the
inhabitants generally. Her remark was evidently part of that
_frightening_ policy which keeps the natives from molesting the tribe.
See page 44.--ED.
On another occasion, a female, with three or four children, the eldest
of whom was not above ten years of age, came up to me while speaking to
an innkeeper, on a public pier on the banks of the Forth. She stated to
us that her property had been burned to the ground, and her family
reduced to beggary, and solicited charity of us both. After receiving a
few half-pence from the innkeeper, she continued her importunities with
an unusual impertinence, and hung upon me for a contribution. Her
barefaced conduct displeased me. I thought I would put her to the test,
and try if she was not a Gipsy. Deepening the tone of my voice, I called
out to her, in an angry manner, "_Sallah, jaw drom_"--("Curse you, take
the road.") The woman instantly wheeled about, uttered not another word,
but set off, with precipitation; and so alarmed were her children, that
they took hold of her clothes, to hasten and pull her out of my
presence; calling to her, at the same time, "Mother, mother, come away."
Mine host, the innkeeper, was amazed at the effectual manner in which I
silenced and dismissed the importunate and troublesome beggars. He was
anxious that I should teach him the unknown words that had so terrified
the poor Gipsies; with the design, it appeared to me, of frightening
others, should they molest him with their begging. Had I not proved this
family by the language, it was impossible for any one to perceive that
the group were Gipsies.
In prosecuting my enquiries into the existence of the Gipsy language, I
paid a visit to Lochgellie, once the residence of four or five families
of Gipsies, as already mentioned, and procured an interview with young
Andrew Steedman, a member of the tribe. At first, he appeared much
alarmed, and seemed to think I had a design to do him harm. His fears,
however, were in a short while calmed; and, after much reluctance, he
gave me the following words and expressions, with the corresponding
English significations. Like a true Gipsy, the first expression which he
uttered, as if it came the readiest to him, was, "_Choar a
chauvie_"--("rob that person") which he pronounced with a smile on his
countenance.
_Gaugie_, man.
_Gourie_, man.
_Managie_, woman.
_Chauvie_, a person of either sex.
_Chauvies_, children.
_Been gaugie_, gentleman.
_Been gourie_, gentleman.
_Rajah_, a chief, governor.
_Baurie rajah_, the king.
_Greham_, horse.
_Grye_, horse.
_Seefer_, ass.
_Jucal_, dog.
_Mufler_, cat.
_Sloof_, sheep.
_Bashanie_, cock.
_Caunie_, hen.
_Borlan_, sun.
_Mang_, moon.
_Goff_, fire.
_Garlan_, ship.
_Heefie_, spoon.
_Keechan_, knife.
_Chowrie_, knife.
_Seaf_, hat.
_Mass_, flesh.
_Mass_, hand.
_Bar_, money.
_Lowie_, coin or money.
_Roug_, silver.
_Neel_, shilling.
_Deek_, to listen.
_Chee_, tongue.
_Chee chee_, hold your tongue.
_Chor_, thief.
_Choar_, to steal.
_Quad_, prison.
_Moolie_, death.
_Moolie_, I'll kill you.
_Bing_, the devil.
_Bing feck_, devil take you.
_Bing feck eelreelee_, devil take your soul.
_Choar a chauvie_, rob that person.
_Choar a gaugie_, steal from that man.
_Cheeteromanie_, a dram of whiskey.
_Glowie a lowa_, pay him the money.
The first expression which the Gipsies use in saluting one another, when
they first meet, anywhere, is "_Auteenie, auteenie_." Steedman, however,
did not give me the English of this salutation. He stated to me that, at
the present day, the Gipsies in Scotland, when by themselves, transact
their business in their own language, and hold all their ordinary
conversations in the same speech. In the course of a few minutes,
Steedman's fears returned upon him. He appeared to regret what he had
done. He now said he had forgotten the language, and referred me to his
father, old Andrew Steedman, who, he said, would give me every
information I might require. I imprudently sent him out, to bring the
old man to me; for, when both returned, all further communication, with
regard to their speech, was at an end. Both were now dead silent on the
subject, denied all knowledge of the Gipsy language, and were evidently
under great alarm. The old man would not face me at all; and when I went
to him, he appeared to be shaking and trembling, while he stood at the
head of his horses, in his own stable. Young Steedman entreated me to
tell no one that he had given me any words, as the Tinklers, he said,
would be exceedingly displeased with him for doing so. This man,
however, by being kindly treated, and seeing no intention of doing him
any harm, became, at an after period, communicative on various subjects
relative to the Gipsies.
The following are the words which I obtained during an hour's
interrogation of the woman that baffled me for seven years, and of whom
I have said something already:
_Gaugie_, man.
_Chauvie_, child.
_Mort_, wife.
_Shan mort_, bad wife.
_Blawkie_, pot.
_Roys_, spoons.
_Snypers_, shears.
_Fluff_, tobacco-pipe.
_Baurie mort_, good wife.
_Nais mort_, grandmother.
_Nais gaugie_, grandfather.
_Been riah_, gentleman.
_Been raunie_, gentlewoman.
_Dill_, servant-maid.
_Loudnie_, whore.
_Chor_, thief.
_Gawvers_, pickpockets.
_Nawkens_, Tinklers.
_Rachlin_, hanged man.
_Klistie_, soldier.
_Paunie-col_, sailor.
_Femmel_, hand.
_Yak_, eye.
_Sherro_, head.
_Mooie_, mouth.
_Chatters_, teeth.
_Rat_, blood.
_Rat_, night.
_Moolie_, death, to die, kill.
_Shucha_, coat.
_Teeyakas_, shoes.
_Gawd_, shirt.
_Olivers_, stockings.
_Wiper_, napkin.
_Coories_, blankets.
_Grye_, horse.
_Aizel_, ass.
_Jucal_, dog.
_Routler_, cow.
_Bakra_, sheep.
_Kair_, house.
_Blinker_, window.
_Kep_, bed.
_Fluffan_, tobacco.
_Lowie_, money.
_Roug_, silver.
_Leel_, bank notes.
_Casties_, trees.
_Quad_, prison.
_Harro_, sword.
_Chourie_, bayonet-knife.
_Mass_, meat, flesh.
_Guffie_, swine's flesh.
_Flatrins_, fish.
_Habben_, bread.
_Blaw_, meal.
_Neddies_, potatoes.
_Thood_, milk.
_Smout_, butter.
_Chizcazin_, cheese.
_Bobies_, peas.
_Pooklie_, pot-barley.
_Shaucha_, broth.
_Geeve_, corn, wheat, grain.
_Faizim_, hay.
_Stramel_, straw.
_Paunie_, water.
_Yak_, coal.
_Mouds_, peats.
_Shan drom_, bad road.
_Beenlightment_, daylight.
_Jaw vree_, go away.
_Aucheer mangan_, hold your tongue.
_Bing lee ma_, devil miss me.
_Ruffie feck ma_, devil take me.
_Ruffie lee ma_, devil miss me.
I observed to this woman that her language would, in course of time, be
lost. She replied, with great seriousness, "It will never be forgotten,
sir; it is in our hearts, and as long as a single Tinkler exists, it
will be remembered." I further enquired of her, how many of her tribe
were in Scotland. Her answer was, "There are several thousand; and there
are many respectable shop-keepers and house-holders in Scotland that are
Gipsies." I requested of this woman the Gipsy word for God.[196] She
said they had no corresponding word for God in their speech; adding,
that she thought "it as well, as it prevented them having their Maker's
name often unnecessarily and sinfully in their mouths." She acknowledged
the justice, and highly approved of the punishment of death for murder;
but she condemned, most bitterly, the law that took away the lives of
human beings for stealing. She dwelt on the advantages which her secret
speech gave her tribe in transacting business in markets. She said that
she was descended from the first Gipsy family in Scotland. I was
satisfied that she was sprung from the second, if not the first, family.
I could make out, with tolerable certainty, the links of her descent for
four generations of Gipsies. I have already described the splendid style
in which her ancestors travelled in Tweed-dale. Her mother, above eighty
years of age, also called at my house. Both were fortune-tellers. It was
evident, from this woman's manner, that she knew much she would not
communicate. Like the Gipsy chief, in presence of Dr. Bright, at Csurgo,
in Hungary, she, in a short time, became impatient; and, apparently,
when a certain hour arrived, she insisted upon being allowed to depart.
She would not submit to be questioned any longer.
[196] Ponqueville, in his travels, says that the Gipsies in the Levant
have no words in their language to express either God or the soul. Of
ten words of the Greek Gipsy, given by him, five of them are in use in
Scotland.--_Paris_, 1820.
[The Gipsy for God, according to Grellmann, is _Dewe_, _Dewel_,
_Dewol_, _Dewla_.]--ED.
Owing to the nature of my enquiries, and more particularly the fears of
the tribe, I could seldom venture to question the Gipsies regarding
their speech, or their ancient customs, with any hope of receiving
satisfactory answers, when a third party was present. The following,
however, is an instance to the contrary; and the facts witnessed by the
gentleman who was with me at the time, are, besides the testimony of the
Gipsies themselves, convincing proofs that these people, at the present
day, in Scotland, can converse among themselves, on any ordinary
subject, in their own language, without making use of a single word of
the English tongue.[197]
[197] Had a German listened a whole day to a Gipsy conversation, he
would not have understood a single expression.--_Grellmann._
The dialect of the English Gipsies, though mixed with English, is
tolerably pure, from the fact of its being intelligible to the race in
the centre of Russia.--_Borrow._--ED.
In May, 1829, while near the manse of Inverkeithing, my friend and I
accidentally fell in, on the high road, with four children, the youngest
of whom appeared to be about four, and the eldest about thirteen, years
of age. They were accompanied by a woman, about twenty years old, who
had the appearance of being married, but not the mother of any of the
children with her. Not one of the whole party could have been taken for
a Gipsy, but all had the exact appearance of being the family of some
indigent tradesman or labourer. Excepting the woman, whose hair was
dark, all of the company had hair of a light colour, some of them
inclining to yellow, with fair complexions. In not one of their
countenances could be seen those features by which many pretend the
Gipsies can, at all times, be distinguished from the rest of the
community. The manner, however, in which the woman, at first, addressed
me, created in my mind a suspicion that she was one of the tribe. In
order to ascertain the fact, I put a question to her in Gipsy, in such a
manner that it might appear to her that I was quite certain she was one
of the fraternity. She immediately smiled at my question, held down her
head, cast her eyes to the ground, then appeared as if she had been
detected in something wrong, and pretended not to understand what I
said. One of the children, however, being thrown entirely off his guard,
immediately said to her, "You know quite well what he says." The woman,
recovering from her surprise and confusion, and being assured she had
nothing to fear from me, now answered my question. She also replied to
every other interrogation I put to her, without showing the least fear
or hesitation. After I had repeated a few words more, and a sentence in
the Gipsy tongue, one of the boys exclaimed, "He has good cant!" and
then addressed me entirely in the Gipsy language. (All the Gipsies, as I
have already mentioned, call their language _cant_, for the purpose of
concealing their tribe.) The whole party seemed extremely happy that I
was acquainted with their speech. The woman put several questions to me,
in return, some of which were wholly in her own peculiar tongue. She
asked my name, place of residence, and whether I was a _nawken_--that is
a Gipsy. She further enquired whether my friend was also a _nawken_;
adding, with a smile, that she was sure I was a _tramper_. The children
sometimes conversed among themselves wholly in their own language; and,
when I could not understand the woman, as she requested, in her own
speech, to know my name, &c., one of them instantly interpreted the
sentence into English for me. One of the oldest boys, however, thinking
I was only pretending to be ignorant of their speech, observed, in
English, to his companions, "I am sure he is a tramper, and can speak as
good cant as any of us." To keep up the character, my friend told them
that I had been a tramper in my youth, but that I had now nearly lost
the language. On hearing this, the woman, with great earnestness,
exclaimed, "God bless the gentleman!" In order to confirm their belief
that I was one of their tribe, I bade the woman good-day in her own
tongue, and parted with them. She informed me, on leaving, that she
resided at Banff, but that her husband was then at Perth.
During the short interview which I had with these Gipsies, I collected
the following words:
_Gaugie_, man.
_Riah_, gentleman.
_Raunie_, lady.
_Vast_, hand.
_Sonnakie_, gold.
_Sonnakie vanister_, gold ring.
_Roug_, silver.
_Lowie_, money.
_Grye_, horse.
_Aizel_, ass.
_Jucal_, dog.
_Matchka_, cat.
_Baurie_, great.
_Vile_, village.
_Baurie vile_, large village.
_Nawken_, Gipsy.
_Davies_, day.
_Beenship davies_, _Nawken_, good-day, Gipsy.
_Pen yer naam?_ what is your name?
_Shucha_, coat.
_Calshes_, breeches.
_Gogle_, hat.
_Coories_, blankets.
_Roys_, spoons.
_Skews_, platters.
_Habben kairer_, baker of bread.
The method I adopted with them, as I have already hinted, was to ask
them the English of the words I gave them in Gipsy, so that the answers
I got were confirmations of the same words collected from other
individuals, and which I drew from memory for the occasion. Had I
attempted to write down any of their sentences, it would have instantly
shut the door to all further conversation on the subject, and, in all
probability, the Gipsies would have taken to their heels, muttering
imprecations against me for having insulted them. Of this I was
satisfied, that had I really been acquainted with their speech, these
Gipsy children could have kept up a regular and connected conversation
with me, with the greatest fluency, and without their sentences being
intermixed with any English or Scotch words whatever, a fact which has
been repeatedly stated to me by the Gipsies.
In confirmation of these facts, I shall transcribe a letter addressed to
me by the gentleman who was present on the occasion.[198]
[198] This letter is interesting to the extent that it illustrates the
amount of knowledge possessed by the Scottish community, generally,
regarding the subject of the Gipsies.--ED.
INVERKEITHING, _25th May, 1829._
"MY DEAR SIR:
"Agreeably to your desire, I have looked over that part of your
manuscript of the Scottish Gipsies which details the particulars of
a short and accidental interview which we had with a woman and four
children, whom we met near Inverkeithing Manse, on the 22d inst.,
and who turned out to be Gipsies. I have no hesitation in averring
that your statements, to my knowledge, are substantially
correct--being present during the whole conversation which took
place with the individuals mentioned. It was the first time I ever
heard the Gipsy language spoken, and it appeared quite evident that
those Gipsies could converse, in a regular and connected manner, on
any subject, without making use of a single English word; and which
particularly appeared from the questions which they put to you, as
well as from the conversation which they had among themselves, in
their own peculiar speech: and that, otherwise, the woman and
children had not, in the colour of their hair, complexion, and
general appearance, any resemblance to those people whom I always
considered to be Gipsies. I am, &c.,
"JAMES H. COBBAN,
_Deputy Compt. of Customs, Inverkeithing._
"MR. WALTER SIMSON,
_Supt. of Quarantine, Inverkeithing_."[199]
[199] Sir Walter Scott was disposed to think that our Gipsy population
was rather exaggerated at five thousand souls; but when families such
as the above mentioned are taken into account--leaving alone those who
may be classed as settled Gipsies--I am convinced that their number is
not over-estimated.
[Not being in possession of sufficient information on the subject of
the Gipsies, the opinion of Sir Walter Scott, on the point in
question, amounted to nothing. See the Index, for Sir Walter Scott's
ideas of the Scottish Gipsy population.--ED.]
I have already mentioned having succeeded in obtaining a few words of
Gipsy, from two sisters, of the name of Jamieson, who came begging to my
door. I had reason to suppose they would acquaint their relatives of
having been questioned in their own speech, and would greatly exaggerate
my knowledge of it; for I always observed that the individuals with whom
I conversed were at first impressed with a belief that I knew much more
of it than I really did.
During the following summer, a brother and a cousin of these girls
called at my house, selling baskets. The one was about twenty-one, the
other fifteen, years of age. I happened to be from home, but one of my
family, suspecting them to be Gipsies, invited them into the house, and
mentioned to them, (although very incorrectly,) that I understood every
word of their speech. "So I saw," replied the eldest lad, "for when he
passed us on the road, some time ago, I called, in our language, to my
neighbour, to come out of the way, and he understood what I said, for he
immediately turned round, and looked at us." I, however, knew nothing of
the circumstance; I did not even recollect having seen them pass me. It
is likely, however, I had been examining their appearance, and it is as
likely they had been trying if I understood their speech. At all events,
they appeared to have known me, while I was entirely ignorant of who
they were, and to have had their curiosity excited, on account, as I
imagined, of their relatives having told them I was acquainted with
their language. This occurrence produced a wonderful effect upon the two
lads, for they appeared pleased to think I could speak their language.
At this moment, one of my daughters, about seven years of age, repeated,
in their hearing, the Gipsy word for pot, having picked it up from
hearing me mention it. The young Tinklers now thought they were in the
midst of a Gipsy family, and seemed quite happy. "But are you really a
_nawken_?" I asked the eldest of them. "Yes, sir," he replied; "and to
show you I am no impostor, I will give you the names of everything in
your house;" which, in the presence of my family, he did, to the extent
I asked of him. "My speech," he continued, "is not the cant of packmen,
nor the slang of common thieves."
But Gipsy-hunting is like deer-stalking. In prosecuting it, it is
necessary to know the animal, its habits, and the locality in which it
is to be found. I saw the unfavourable turn approaching: the Gipsies'
time was up; their patience was exhausted. I dropped the subject, and
ordered them some refreshment. On their taking leave of me, I said to
them, "Do you intend coming round this part of the country again?" (I
need not have asked them such a question as that.) "That we do, sir; and
we will not fail to come and see you again." They thus left me, with the
strong impression on their minds, that I was a _nawken_, like
themselves, but a _riah_--a gentleman Gipsy. I waited patiently for
their return, which would happen in due season, on their half-yearly
_tramp_. Everything looked so favourably, circumstances had contributed
so fortunately, to the end which I had so much at heart, that I looked
upon the information to be drawn from these poor Tinkler lads, with as
much solicitude and avarice as one would who had discovered a treasure
hid in his field.
This species of Gipsy-hunting, I believe, I had exclusively to myself. I
had none of the difficulties to contend with, which would be implied in
the field of it having been gone over by others before me. That kind of
Gipsy-hunting which implied imprisonment, banishment, and hanging, was a
thing of which the Gipsies had had sad experience; if not in their own
persons, at least in that which the traditions of their tribe had so
carefully handed down to them. Besides this, the experience of the daily
life of the members of their tribe afforded an excellent school of
training, for acquiring a host of expedients for escaping every danger
and difficulty to which their habits exposed them. But so thoroughly had
they preserved their secrets, and especially the grand one--their
language--that they came to their wits' end how to understand, and how
to act in, the new sphere of danger into which they were now thrown, or
even to comprehend its nature. Such was the advantage which education
and enlightenment had given their civilized neighbour over them. How
could _they_ imagine that the commencement of my knowledge of their
language had been drawn from _books_? What did some of them know of
_books_, beyond, perhaps, a youth sent to school, where, owing to his
restless and unsettled good-for-nothingness, he would advance little
beyond his alphabet?[200] For we know that some Gipsies are so
intensely vain as to send a child to school, merely to brag before their
civilized neighbours that their children have been educated. How could
_they_ comprehend that _their_ language had found, or could find, its
way into _books_? The thing to them was impossible; the idea of it could
not, by any exertion of their own, even enter into their imagination.
The danger to arise from such a quarter was altogether beyond their
capacity of comprehension. Knowing, however, that there was danger of
some singular nature surrounding them, yet being unable to comprehend
it, they flickered about it, like moths about a candle; till at last
they did come to comprehend, if not its origin, or extent, at least its
tendency, and the consequences to which it would lead.
[200] In speaking of the more original kind of Gipsy, Grellmann says:
"No Gipsy has ever signalized himself in literature, notwithstanding
many of them have partaken of the instruction to be obtained at public
schools. Their volatile disposition and unsteadiness will not allow
them to complete anything which requires perseverance or application.
In the midst of his career of learning, the recollection of his origin
seizes him; he desires to return to what he thinks a more happy manner
of life; this solicitude encreases; he gives up all at once, turns
back again, and consigns over his knowledge to oblivion."
There are too many circumstances surrounding such a Gipsy to remind
him of his origin, and arrest him in his career of learning: for his
race never having been tolerated--that is, no position ever having
been assigned it, he feels as if he were a vagabond, if known or
openly avowed to the public as a member of the tribe. And this, in
itself, is sufficient to discourage such a Gipsy in every effort
towards improvement.--ED.
According to promise, the eldest of the Gipsy boys called at my house,
in about six months, accompanied by his sister. He was selling
white-iron ware, for he was a tin-smith by occupation. Without entering
into any preliminary conversation, for the purpose of smoothing the way
for more direct questions, I took him into my parlour, and at once
enquired if he _could_ speak the Tinkler language? He applied to my
question the construction that I doubted if he could, and the
consequences which that would imply, and answered firmly, "Yes, sir; I
have been bred in that line all my life." "Will you allow me," said I,
"to write down your words?" "O yes, sir; you are welcome to as many as
you please." "Have you names for everything, and can you converse on any
subject, in that language?" "Yes, sir; we can converse, and have a name
for everything, in our own speech." I now commenced to "make hay while
the sun shone," as the phrase runs; for I knew that I could have only
about an hour with the Gipsy, at the most. The following, then, are the
words and sentences which I took down, on this occasion:
_Slaps_, tea.
_Moozies_, porridge.
_Mass_, flesh.
_Shaucha_, broth.
_Mumlie_, candle.
_Stramel_, straw.
_Parnie_, wheat.
_Duff_, smoke.
_Yak_, fire.
_Wuther_, door.
_Glue_, window.
_Kair_, house.
_Shucha_, coat.
_Shuch-hamie_, waistcoat.
_Castie_, stick.
_Coories_, blankets.
_Eegees_, bed-clothes.
_Wautheriz_, bed.
_Suchira_, sixpence.
_Sye-boord_, sixpence.
_Chinda_, shilling.
_Chinda ochindies_, twelve shillings.
_Trin chindies_, three shillings.
_Baurie_, grand, great, good.
_Shan_, bad.
_Davies-pagrin_, daybreak.
_Baurie davies_, good day.
_Shan davies_, bad day.
_Paunie davies_, wet day.
_Sheelra davies_, frosty or cold day.
_Sneepa davies_, snowy or white day.
_Baurie forest_, the chief city.
_Baurie paunie_, the sea, ocean, grand water.
_Bing_, the devil.
_Ruffie_, the devil.
_Feck_, take.
_Chauvies wautheriz_, the children's bed-clothes.
_Sherro_, head.
_Carlie_, neck.
_Lears_, ears.
_Chatters_, teeth.
_Yak_, eye.
_Nak_, nose.
_Mooie_, mouth.
_Vast_, hand.
_Jaur_, leg.
_Nek_, knee.
_Peerie_, foot.
_Bar_, stone.
_Drom_, the earth.
_Cang-geerie_, church.
_Sonnakie_, gold.
_Sonnakie vanister_, gold ring.
_Callo_, black.
_Callo gaugie_, black man.
_Leehgh callo_, blue.
_Sneepa_, white, snow.
_Sheelra_, cold, frost.
_Lon_, salt.
_Lon paunie_, the sea, salt water.
_Rat_, night.
_Rat_, blood.
_Habben kairer_, baker of bread.
_Aizel_, ass.
_Gournie_, cow.
_Jucal_, dog.
_Paupeenie_, goose.
_Caunie_, hen.
_Boord_, penny.
_Curdie_, half-penny.
_Lee_, miss.
_Ruffie feck ma_, devil take me.
_Ruffie lee ma_, devil miss me.
_Feck a bar and mar the gaugie_, lift a stone and fell the man.
_Chee, chee_, silence, hold your tongue.
_Auvie_, come here.
_Jaw vree_, go away.
_Jaw wree wautheriz_, go away to your bed.
_Baish doun_, sit down.
_Baish doun bettiment_, sit down on the chair.
_Howie been baishen?_ how are you?
_Riah_, gentleman.
_Raunie_, gentlewoman.
_Baurie riah_, king.
_Baurie raunie_, queen.
_Praw_, son.
_Prawl_, daughter.
_Yaggers_, colliers.
_Nawken_, Tinkler, Gipsy.
_Cam_, the moon.
_Quad_, prison.
_Staurdie_, prison.
_Yaik_, one.
_Duie_, two.
_Trin_, three.
_Tor_, four.
_Fo_, five.
_Shaigh_, six.
_Naivairn_, seven.
_Naigh_, eight.
_Line_, nine.
_Nay_, ten.
This young man sang part of two Gipsy songs to me, in English; and then,
at my request, he turned one of them into the Gipsy language,
intermingled a little, however, with English words; occasioned, perhaps,
by the difficulty in translating it. The subject of one of the songs was
that of celebrating a robbery, committed upon a Lord Shandos; and the
subject of the other was a description of a Gipsy battle. The courage
with which the females stood the rattle of the cudgels upon their heads
was much lauded in the song. Like the Gipsy woman with whom I had no
less than seven years' trouble ere getting any of her speech, this Gipsy
lad became, in about an hour's time, very restless, and impatient to be
gone. The true state of things, in this instance, dawned upon his mind.
He now became much alarmed, and would neither allow me to write down his
songs, nor stop to give me any more of his words and sentences. His
terror was only exceeded by his mortification; and, on parting with me,
he said that, had he, at first, been aware I was unacquainted with his
speech, he would not have given me a word of it.
As far as I can judge, from the few and short specimens which I have
myself heard, and had reported to me, the subjects of the songs of the
Scottish Gipsies, (I mean those composed by themselves,) are chiefly
their plunderings, their robberies, and their sufferings. The numerous
and deadly conflicts which they had among themselves, also, afforded
them themes for the exercise of their muse. My father, in his youth,
often heard them singing songs, wholly in their own language. They
appear to have been very fond of our ancient Border marauding songs,
which celebrate the daring exploits of the lawless freebooters on the
frontiers of Scotland and England. They were constantly singing these
compositions among themselves. The song composed on Hughie Græme, the
horse-stealer, published in the second volume of Sir Walter Scott's
Border Minstrelsy, was a great favourite with the Tinklers. As this song
is completely to the taste of a Gipsy, I will insert it in this place,
as affording a good specimen of that description of song in the singing
of which they take great delight. It will also serve to show the
peculiar cast of mind of the Gipsies.
HUGHIE THE GRÆME.
GUDE Lord Scroope's to the hunting gane,
He has ridden o'er moss and muir;
And he has grippit Hughie the Græme,
For stealing o' the Bishop's mare.
"Now, good Lord Scroope, this may not be!
Here hangs a broadsword by my side;
And if that thou canst conquer me,
The matter it may soon be tryed."
"I ne'er was afraid of a traitor-thief;
Although thy name be Hughie the Græme,
I'll make thee repent thee of thy deeds,
If God but grant me life and time."
"Then do your worst now, good Lord Scroope,
And deal your blows as hard as you can!
It shall be tried, within an hour,
Which of us two is the better man."
But as they were dealing their blows so free,
And both so bloody at the time,
Over the moss came ten yeomen so tall,
All for to take brave Hughie the Græme.
Then they hae grippit Hughie the Græme,
And brought him up through Carlisle town;
The lasses and lads stood on the walls,
Crying, "Hughie the Græme, thou'se ne'er gae down."
Then hae they chosen a jury of men,
The best that were in Carlisle town;
And twelve of them cried out at once,
"Hughie the Græme, thou must gae down."
Then up bespak him gude Lord Hume,
As he sat by the judge's knee,--
"Twenty white owsen, my gude lord,
If you'll grant Hughie the Græme to me."
"O no, O no, my gude Lord Hume!
For sooth and sae it manna be;
For, were there but three Græmes of the name,
They suld be hanged a' for me."
'Twas up and spake the gude Lady Hume,
As she sat by the judge's knee,--
"A peck of white pennies, my gude lord judge,
If you'll grant Hughie the Græme to me."
"O no, O no, my gude Lady Hume!
For sooth and so it must na be;
Were he but the one Græme of the name,
He suld be hanged high for me."
"If I be guilty," said Hughie the Græme,
"Of me my friends shall have small talk;"
And he has louped fifteen feet and three,
Though his hands they were tied behind his back.
He looked over his left shoulder,
And for to see what he might see;
There was he aware of his auld father,
Came tearing his hair most piteouslie.
"O! hald your tongue, my father," he says,
"And see that ye dinna weep for me!
For they may ravish me o' my life,
But they canna banish me fro Heavin hie.
"Fare ye weel, fair Maggie, my wife!
The last time we came ower the muir,
'Twas thou bereft me of my life,
And wi' the Bishop thou play'd the whore.
"Here, Johnie Armstrang, take thou my sword,
That is made o' the metal sae fine;
And when thou comest to the English side,
Remember the death of Hughie the Græme."[201]
[201] On mentioning to Sir Walter Scott, when at Abbotsford, that the
Gipsies were very partial to Hughie the Græme, he caused his eldest
daughter, afterwards Mrs. Lockhart, to sing this ancient Border song,
which she readily did, accompanying her voice with the harp. We were,
at the time, in the room which contained his old armour and other
antiquities; to which place he had asked me, after tea, to hear his
daughter play on the harp. She sang Hughie the Græme, in a plain,
simple, unaffected manner, exactly in the style in which I have heard
the humble country-girls singing the same song, in the south of
Scotland. Sir Walter was much interested about the Gipsies; and when I
repeated to him a short sentence in their speech, he, with great
feeling, exclaimed, "Poor things! do you hear that?" This was the
first time, I believe, that he ever heard a Scottish Gipsy word
pronounced. It appeared to me that the mind of the great magician was
not wholly divested of the fear that the Gipsies might, in some way or
other, injure his young plantations.
I will now give the testimony of the Gipsy chief from whom I received
the "blowing up" alluded to, by Mr. Laidlaw, in the Introduction to the
work.[202]
[202] See pages 58 and 65.--ED.
One of the greatest fairs in Scotland is held, annually, on the 18th day
of July, at St. Boswell's Green, in Roxburghshire. I paid a visit to
this fair, for the purpose of taking a view of the Gipsies. An
acquaintance, whom I met at the fair, observed to me, that he was sure
if any one could give me information regarding the Tinklers, it would be
old ----, the horner, at ----. To ensure a kind reception from the
Gipsies, it was agreed upon, between us, that I should introduce myself
by mentioning who my ancestors were, on whose numerous farms, (sixteen,
rented by my grandfather, in 1781,[203]) their forefathers had received
many a night's quarters, in their out-houses. We soon found out the old
chieftain, sitting in a tent, in the midst of about a dozen of his
tribe, all nearly related to him. The moment I made myself known to
them, the whole of the old persons immediately expressed their gratitude
for the humane treatment they, and their forefathers, had received at
the farms of my relatives. They were extremely glad to see me; and "God
bless you," was repeated by several of the old females. "Ay," said they,
"those days are gone. Christian charity has now left the land. We know
the people are growing more hard and uncharitable every year." I found
the old man shrewd, sensible, and intelligent; far beyond what could
have been expected from a person of his caste and station in life. He,
besides, possessed all that merriness and jocularity which I have often
observed among a number of the males of his race. After some
conversation with this chief, who appeared about eighty years of age, I
enquired if his people, who, in large bands, about sixty years ago,
traversed the south of Scotland, had not an ancient language, peculiar
to themselves. He hesitated a little, and then readily replied, that the
Tinklers had no language of their own, except a few cant words. I
observed to him that he knew better--that the Tinklers had, beyond
dispute, a language of their own; and that I had some knowledge of its
existence at the present day. He, however, declared that they had no
such language, and that I was wrongly informed. In the hearing of all
the Gipsies in the tent, I repeated to him four or five Gipsy words and
expressions. At this he appeared amazed; and on my adding some
particulars relative to some of the ancestors of the tribe then present,
enumerating, I think, three generations of their clan, one of the old
females exclaimed, "Preserve me, he kens a' about us!" The old chief
immediately took hold of my right hand, below the table, with a grasp as
if he were going to shake it: and, in a low and subdued tone of voice,
so as none might near but myself, requested me to say not another word
in the place where we were sitting, but to call on him, at the town of
----, and he would converse with me on that subject. I considered it
imprudent to put any more questions to him relative to his speech, on
this occasion, and agreed to meet him at the place he appointed.
[203] These sixteen farms embraced about 25,000 acres of mountainous
land, maintained 13,000 sheep, 100 goats, 250 cattle, 50 horses, 20
draught-oxen, and 60 dogs; 29 shepherds, 26 other servants, and 15
cotters, making, with their families, 228 souls, supported by my
ancestor's property, as that of a Scotch gentleman-farmer. On the
farms mentioned, which lay in Mid-Lothian, Tweed-dale, and
Selkirkshire, the Gipsies were allowed to remain as long as they
pleased; and no loss was ever sustained by the indulgence.
Several persons in the tent, (it being one of the public booths in the
market,) who were not Gipsies, were equally surprised, when they
observed an understanding immediately take place between me and the
Tinklers, by means of a few words, the meaning of which they could not
comprehend. A farmer, from the south of Scotland, who was present in the
tent, and had that morning given the Tinklers a lamb to eat, met me,
some days after, on the banks of the Yarrow. He shook his head, and
observed, with a smile, "Yon was queer-looking wark wi' the Tinklers."
As I was anxious to penetrate to his secret speech, I resolved to keep
the appointment with the Gipsy, whatever might be the result of our
meeting, and I therefore proceeded to the town which he mentioned,
eleven days after I had seen him at the fair. On enquiring of the
landlord of the principal inn, at which I put up my horse, where the
house of ----, the Tinkler, was situated in the town, he appeared
surprised, and eyed me all over. He told me the street, but said he
would not accompany me to the house, thinking that I wished him to go
with me. It was evident that the landlord, whom I never saw before,
considered himself in bad company, in spite of my black clothes, black
neck-cloth, and ruffles aforesaid, and was determined not to be seen on
the street, either with me or the Tinkler. I told him I by no means
wished him to accompany me, but only to tell me in what part of the town
the Tinkler's house was to be found.