Tziro Wakht Time
_Bersch_ _Burz_; Sal A Year
_Manet_; _Meina_ A Month
Tschon
_Diwes_ _Diw_; Rase Day
_Ratti_; _Rateh_ Night
_Rattgin_;
_Rat_
_Feizrile_ _Fazir_; Nur Morning
Kurko Etwar Sunday
Doga Tschis An Affair; a Thing
Kak Tulad; Rykem The Sex
Arti Zatt The Sort
_Goswro_ _Gustur_; Moffikj The Manner
Jek; Otter Tschan; Tukra A Piece
Gin Adadah The Number
_Dewe_; Khoda; Allah God
_Dewel_;
_Dewol_;
_Dewla_
_Deuw_ _Deuw_; Muret An Idol
Bollopen; Boliben Dune The World
Mulro Dumm The Spirit
Sie; Wode Jan The Soul
Trupo; Teschta Dhj; Ang; Hal The Body
Shweto; Tscherosz Behescht; Asman Heaven
Tserhenje; Tscherhenja Tara A Star
_Cham_; _Cam_; _Okam_ _Kam_; Surez The Sun
_Schon_; Tschemut; Mrascha _Tschand_ The Moon
Prabal Howah The Air
_Jag_; _Jak_; _Jago_ _Ag_ Fire
_Panj_; _Pango_ _Panj_ Water
Pu; Bhu; Pube; Epebu Zemin The Earth
Balwal, _Bear_ _Beiar_; Batas The Wind
Felhoeschnodi Baddel A Cloud
Felheschine Bjdschelj Lightening
Tschetogasch Meg Thunder
_Brischint_; _Brechindo_ _Birrsat_ Rain
Mrascha; _Osch_ Kohassa; _Osh_ The Dew
Koeddo Kohassa; Kohol Fog
Temm Muluk The Soil
Akra Moidan The Field
Hedjo _Pahr_ A Mountain
_Bar_ Pytter; Kaja A Hillock
_Gere_; Wermo _Gerrah_ A Pit
Wesch Djp An Island
Baro Pani Deriauw The Ocean
Sero Dschjl The Sea
_Kunara_; Parra _Kinerj_ The Shore
_Tato_ Panj; Poschi _Tschata_ Morass;
Slough
Hani; Foljasi Pohara A Spring
_Hanj_; _Hanik_ _Huah_; Koka A Well
_Tallo_ _Tallauw_ A Dike
Flammus Tjm; Lu Flame
Jangar; Angar Koyla Coal
Mommli; Mumeli Batthj Light
Schik Moil Mud
Tschar; Djiplo Rag; Bowus Ashes
Mescho Tscuna Chalk
_Balu_ _Bull_; Rith Sand
_Bàre_; _Bar_ Sanka; Pytter Stone
_Wahlin_; Tcheklo _Belun_ Glass
Jegekoro bar Patter Flint-stone
_Sonnai_; _Sonnikey_; _Suna_ Gold
_Schomnakai_
_Rùp_ _Ruppa_ Silver
Tzaster; Trascht Luha Iron
Tschino Kelley Tin
_Molliwo_ _Mulwa_; Sjscha Lead
Tzindo rup Parrat Quicksilver
_Lohn_; _Lon_ _Nun_ Salt
Lonkeren Sura Saltpetre
_Kandini_ momelli _Genden_ Sulphur
_Char_; _Tschar_; Wira _Gas_ Grass
_Jiv_ _Giuw_ Wheat
_Gib_; Arpa _Jou_ Barley
Tzirja: Pura Ljsun Garlic
Purum; Lolipurum Peiaz Onion
Schach Kubj Cabbage
Hirhil Mytter Peas
Dudum Hulla A Gourd
_Herbuzho_ _Terbus_ A Melon
_Boborka_ _Birka_ A Cucumber
Rùk Garsch A Tree
_Pabuj_ _Pawug_; Sjuw An Apple
_Brohl_ _Prohlo_ A Pear
Télel Januwr A Beast
Kirmo Kentschuwa A Worm Silk
_Rezh_ _Rissem_ Silk
Birlin Mumukkj; Schehetkj A Bee
Jerni Mum Wax
Gwju; Mescho Schahed Honey
_Kirja_ _Kiro_; Tschontj An Ant
_Jua_; _Tzua_ _Juj_ A Louse
_Puzhum_; _Puschan_ _Pjsche_ A Flea
_Matschu_; _Matscho_; _Mulo_ _Mutschli_ Fish
Alo Bam An Eel
_Tschirikli_; _Tschiriklo_ _Tschuri_ A Bird
Bischothilo Ghido The Eagle
Papin; Papim; Papi Hans A Goose
Hiretza; Retschori Buttugh A Duck
_Tovadei_ _Tubbuter_; Tschetschlj A Dove
Jaros; Garum Unnda An Egg
_Baro_ peng; Oroschlana Sjr; Sing The Lion
Ru _Bira_; Hundar A Wolf
Jùkel; Tzùkel; Juket; Kuttha A Dog
Tschokel; Schokel; Tschikel
_Schoschi_; _Tschoschai_ _Sassa_; Khurr A Hare
_Papinori_ _Baner_ An Ape
_Gra_; _Grea_; _Krej_ _Gorra_; Ghassi A Horse
_Gratsch_; _Grast_ _Gorra_ A Stallion
_Grasnj_; _Graschni_ _Gorrj_ A Mare
Dernagresch Batscheru A Foal
_Gurrub_; _Guru_; _Gurni_ _Gorna_; Boil An Ox
_Guruni_; Kircumni; _Gaj_; Borjuko A Cow
Gurongatsch
Warjuhilo Batschera A Calf
_Bàkera_: _Bakra_; _Bakro_ _Bhjra_; _Bhjri_; Mendha; A Sheep
Mendhi
Bakero; _Bhara_ dohilo Mendhj batscha A Lamb
Jeschingingri; Ketschka _Bukkrj_ A Goat
_Balo_; _Bala_ _Pala_; Sur A Swine
Bikarisch krohilo Sur A Boar
Balóra Surbatscha A Pig
Djanba Beng; Mendowk A Frog
_Tsap_ _Sarap_ A Snake
_Beng_ Guddj A Dragon
Kazht; Karscht Lakerj Wood
_Tschjlka_; Borka _Tschal_ The Bark
_Patrin_ _Pat_ A Leaf
Pèperi Mirritz Pepper
_Bàl_; _Pàl_ _Bàl_ The Hair
Puzhum Ojr Wool
Pori Dum The Tail
Rat Lohu Blood
_Tud_ _Dhud_ Milk
_Kjl_ _Kel_; Mukken Butter
Kiral; Chiral; Kiras Panjr Cheese
_Tulo_ _Tschjli_ Fat
_Swa_ _Ansu_ A Tear
Mas; Masz Ghost Flesh
_Tschero_; _Schero_; _Cheru_ _Ser_ The Head
_Aok_; _Jaok_; _Jaka_; Po; _Awk_ The Eye
Aran
_Kan_ _Kawn_ The Ear
_Nàk_ _Nakk_ The Nose
_Tscham_ Gal The Cheek
_Tchammedini_ Thori A Slap on the
Face
_Tschor_ _Dharri_ The Beard
_Mui_; _Moi_ _Mu_ The Mouth
_Dant_ _Dant_ A Tooth
_Tschib_; _Tscheb_ _Jibb_ The Tongue
Men Gerdhen; Gulla The Neck
Dummo Piteh The Back
_Andririk_ _Terrik_ The Side
Gew; Buhl Tschutter The Behind
Kelin Tschatti The Breast
Per Piteh The Belly
Mossin; Mucia Bhan; Hateh The Arm
Wast; Wass Hateh The Hand
Kuzhilo; Guzhdo; Gusto Awngli A Finger
Ghazdo; Paltzo Anguta The Thumb
Heroi Tingeri The Leg
_Piro_ _Par_; Pauw The Foot
_Tschangu_ _Gunga_ The Knee
_Naj_ _Nouh_ A Finger Nail
Sie; Si Djl The Heart
Buko Sjiger The Liver
Buchlipen Jagga A Place
Rundo Nala A District
_Geb_ _Gibah_; Tsched A Hole
_But_; Behjr _Pot_ A Multitude
Pisla Toro A Scarcity
Lowe; Löwe Peyssa Money
Libra Sere A Pound
Jemia; Miga Koss A Mile
_Buda_; _Purana_ _Potdjna_ Age
_Tschiwawa_ _Tiuw_; Ratbhah Life
Rikewela Ehad The Memory
_Sunjo_ _Sunnj_ The Hearing
Sung _Sunkh_ The smell
Sik _Tschik_ The Taste
Rakerpen; Rakriben; Tschip Bat; Juvanj The Speech
Lab; Alo Bat; Kelam A Word
_Nao_; Lawe _Nom_ A Name
Liel Khutt An Epistle
Buchos Ketab A Book
Schin Rengeh Colour
_Pul_; _Pos_ _Pual_ Straw
_Baxt_ _Bukhtj_ Fortune
Dromnazhedum Aheb; Tiffauti Error
Sik Minet Diligence
Merla Mordanj; Mot Death
_Bkò_ _Buk_ Hunger
Truzhilo Peas Thirst
Sentinella Para; Tschokkj Watching
Sowawa Njn; Khab Sleep
_Dùk_ _Dirk_ Smart
Dòko Dumm The Breath
_Ghas_ _Kassj_ A Cough
Butin Kar; Kam Labour
Muskatella Mekljm Balsam
Tschinneben Zukhmj; Gatel A Wound
_Ker_ _Gurr_; Havelj A House
_Tschater_; Chör _Tschater_ A Tent; Roof
_Gadsi_ _Kassi_; Juru A Wife
Tschowo; Tschabo Lirrka A Child
_Tsche_; _Tschaj_ _Tschuknj_ A Girl
_Tschabe_; _Tschawo_ _Tschokna_ A Boy
_Tschek_ _Tschekerin_ A Virgin
_Dade_; _Dadi_ Bab A Father
Daj; Daju; Dajo _Ma_ A Mother
_Mami_ A Grandmother
Tschawo; Schave Beth A Son
Tschaj; Schaj Bethj A Daughter
Tschakrorum Jamwatsch Son-in-law
Kako Tsche-tscherabhais Cousin
Dades Krupral Tschatscha Father’s
Brother
Dades Kripen Tschatschi Father’s
Sister
Pewli Rhenduj; Rand A Widow
Velèto Noker; Tschaker Man Servant
Rakli Tschakerin Maid Servant
Wirthus Gurkka-Suheb A Landlord
Werda Seratsch; Kham An Inn
Sikerwawa Talima Instruction
Putzjum Sowal A Question
_Pen_ _Bjn_; Jivab An Answer
Mangawa Urrizi A Petition
_Schegari_; Sidah The Chase
Wezheskro _Scheggar_ A Huntsman
_Kellipen_ _Kele_; Notsch A Game
Schetra Serinda A Violin
_Tschorori_ _Tscherjfi_; Konkatj Poverty
Drum Musafferj A Voyage;
Journey
_Jangustri_; _Gostring_; _Angutri_ A Ring
_Gusderin_
Tower; Tober Kulhari An Ax; A Bill
Pàl Mes; Tukhta A Board
Bechari Piala; Tschasj A Cup
_Tschupni_ _Tschabukk_ A Whip
_Tschor_ _Tschur_ A Thief
_Tschordas_ _Tschurj_ A Theft
_Goro_; Chadum _Dhoro_; Krjs A Sword;
Dagger
Pleisserdum Masuri A Reward
Tschatscho Jnsaf; Sjera Right
_Paro_; _Birda_ _Bharr_; _Birz_ Weight;
Burthen
_Tchumoben_ _Tschuma_ A Kiss
Dori Sutlj; Fjtha A Band
Manru; Maro Rutj Bread
_Jaro_; _Aro_ _Atà_; Moidda Meal
Gabèn Konna Food;
Eatables
Kjl Mukken Butter
_Raja_; Rajah _Raja_ The Prince
_Ranj_ _Roji_ The Princess
_Raz_ _Raz_; Surdari The
Principality
Buklo Koluff A Castle
Kuroben Jungro War
Kutwnaskro Gardj; Tscholdar A Warrior
Harmi Hattiar A Breastplate
Puschka; _Banduk_ _Sanduk_ A Musket
_Gaue_; Gal; Jegag _Gauw_; Busti A Village
_Tombun_ _Tumbur_ A Drum
_Kandini_ momelli _Genden_ Brimstone
_Thu_ _Dhuah_ Smoke
Paka Bosu The Wing
Palmande Musaka The Rear
Romm; Manusch Murd; Manusch Man, Mankind
Jammadar Surrdar Commander
Klusturi Takkor bar A Cloister
Kangri; Kangheri Musizam A Church
_Isba_ _Ischba_; Kuterj Apartment
Skaurnin Tschukire A Chair
Kambana Guntha Ghittal A Bell
_Gowr_ _Kibr_ The Grave
Doga Tschjs The Matter
Nani kek Quotsch-netsch Nobody
Schut Sirrka Vinegar
Ker; Baua Havelj; Emarat An Edifice
Klidin Tschabj; Kili A Key
Schoste Petschamma Drawers
_Koro_ _Kurti_ A Coat
_Kuni_ Map; Kejasa A Measure
_Kutschahu_ _Kitseh_ Potter’s Clay
_Goji_ _Goig_ A Sausage
Mol Angur; Schrab Wine
Gereta Karamitti Chalk
_Sapuni_ _Savin_ Soap
Kammawa _Guna_ Accusation;
Debt
_Gono_ Kissa A Knapsack
_Por_; _For_ _Purr_; _Por_ A Feather
_Madjho_; Matzlin _Mudkj_ A Fly
ADJECTIVES.
Gipsey. Hindostan. English.
Schoker Jssekta; Hakabat Respectable
_Puro_ _Purana_; Buda Old
Dumino Pagla Simple
Prinjerdo Tschinta Known
_Nango_ _Nenga_ Bare
Nanilalsch; Erio Budd; Khrab Wicked
Bulhàila Tschaura Broad
_Duber_; _Aduito_ _Duara_ Double
_Sana_ _Schano_; Pittla Thin
Tschori ropen Kambukht Miserable
_Ajecto_ _Ekara_ Single
Tschimaster Netko; Kerned Eternal
Latschila; Wingro Juta False
Tamlo Nerassa Dark
Piro Kalasch Free
Zelo Sumutscha Entire
_Baro_ _Burra_ Great
Latscho Bala Good
_Tschorero_ Budd-_suret_ Ugly, Hateful
Pral Unscha High
_Boko_ _Buka_ Hungry
_Baugo_ _Benka_; Tera Crooked
_Tikno_; _Tigno_ _Tengna_ Short
Bango Lingra; Aftara Lame
Lokes; Betschuker Djla; Derrtschka Slow
_Sorlo_ Jeura Powerful
_Kindo_ _Binga_ Wet
_Nevo_ _Naia_ New
Barwello Matwir; Talivirr Rich
_Kalo_; _Kala_; Sjah Black
_Kala_
Mitschach Tik Severe
_Bharahilo_ _Barri_ Heavy
Gudlo Mitha Sweet
_Gor_ _Gehera_ Deep
Merla; _Mua_; Whakka Dead
_Mojas_
_Schukrohilo_ _Sukka_ Dry
Gojemen Kuffa Arrogant
_But_ _Bot_; Fatta Much
_Perdo_ _Purra_; _Bharra_ Full
Massob Kaberdar Watchful
_Tscha_ _Sutscha_ True
Tatto; Tatip Gorm Warm
Parna Saffed; Vjela White
_Dur_ _Tschaura_ Far
Naneleskeksi Tschimmero Tough
VERBS.
Gipsey. Hindostan. English.
Riokerwawa Mul-kurrna To esteem
Wias Pontschna To arrive
Kovokardas Luggauna To entice
_Tschindas_ _Schina_-kurrna To charge
_Pekgum_ Tamburine-_pukkauna_ To bake
_Tschjl_ _Hjlna_ To shake
_Mongawa_ _Mangna_ To beg
Gohena Bjramet-kurrna To cheat
Pàkjum Turauna To break
_Bandopen_ _Bandna_ To bind
Lubekirdaspas Zanakari-kurrna To commit adultery
Pral Derkarhuna To be poor
Pratterdum Dantna To threaten
_Tscherodia_ stele _Sir_-katna To behead
_Perdo_ _Bhurrna_ To accomplish
Stildum Pukkerna; Bojena To seize
_Gana_; _Kha_ _Kauna_ To eat
Androssaster kordo Zinjir; Luggauna To fetter
_Nasch_ _Tschuna_ To flow
_Jarawe_ I fear
_Jirrna_; _Dirrhuna_ To fear
_Muterwawa_ _Mutna_ To make water
Bango Lingra huna To halt (go lame)
Getschaha Jauna To go any-where
_Ghas_ _Kassi_-kurrna To cough
Nazh Schegar-kurrna To hunt
Kindjelle Mul-lena To buy
_Tschumauna_ To kiss
_Tschumedele_ She kisses
Savva Hussna To laugh
_Muk_ _Mukhset_-kurrna To leave
Schiwawa Jjna To live
Tscharawa Tschatna To lick
Deletschedoman Sulah-huna To lie down
Gochoben Jut bolena To lye
_Kerla_ _Kurrna_ To make
_Siwawa_ _Siwena_ To sew
_Lawa_ _Lena_; Pukkerna To take
_Nabe_ _Nomdena_ To name
_Tschi_-kurrna To sneeze
_Tschikatele_ He sneezes
_Barreskro_ _Barretsch_-karrna To boast
Sennelowisa Djwana huna To be mad; to rave
_Birrsna_ To rain
Dias _brischendo_ It did rain
_Zhinawa_ _Ginna_; Tikna To reckon
Tsatschoben Jnsaf dena To right one
_Songawa_; _Sung_ _Sunkhna_; Bokurrna To smell
Pennawa Kabena; Bolena To say
Tschinnawa Karat-kurrna To saw
_Giuwawa_ _Guwena_ To sing
Limmaugi Kurrauna To provide
Zamander Judda-kurrna To divide
Zhinger Galljdena To scold
Kàrj Urauna To shoot
Kuroben Kassa-kurrna To slay
_Bezhawna_; _Bezh_ _Bahetna_ To sit
_Tschor_ _Tschure_-kurrna To steal
_Mujas_; Mulo _Muena_ To die
_Mongna_ _Duntena_ To seek
_Lejauna_ _Lena_ To carry
Luno Zumma-kurrna To marry
Kuroben Marna To meet
_Piava_; _Pi_ _Piena_ To drink
_Puro_ _Purana_ To grow obsolete
Latsakerjl Benschna To sell
_Tschinna_ To know
Me _tschana_ I know
Tzawari Jadu-kurrna To bewitch
_Dekkna_ To see
Me _dikkaha_ I saw
_Sana_ To hear
Ne _schunele_ I do not hear
Example how the two Languages decline.
1. Without being joined to an Adjective.
SINGULAR NUMBER.
Gadzo Adami A Man
Gad_zeskero_ Adam_ika_ Of the Man
Gad_zsko_ Adam_iko_ To the Man
Gadzo Adami; Adam_iko_ The Man
O Gadzo O Adami O Man
Gad_zestar_; Adam_ise_ from, with the Man
Gad_zese_
PLURAL NUMBER.
Gadze Adamj_on_ Men
Gadzen_gero_ Adamj_onka_ Of the Men
Gadzen_go_ Adamj_onko_ To the Men
Gadze Adamj_on_; The Men
Adamj_onko_
O Gadze O Adamj_on_ O Men
Gadzen_dar_; Adamj_onse_ from, with the Men
Gad_zense_
SINGULAR NUMBER.
Kafidi Mes The Table
Kafidj_akero_ Mes_ka_ Of the Table
Kafid_jake_ Mes_ko_ To the Table
Kafidi Mes; Mes_ko_ The Table
O Kafidi O Mes O Table
Kafidj_ater_; Mes_se_ from, with the Table
Kafid_jse_
PLURAL NUMBER.
Kafidja Mese The Tables
Kafidja_kero_ Mese_ka_ Of the Tables
Kafidjen_ge_ Mese_ko_ To the Tables
Kafidja Mese The Tables
O Kafidja O Me_se_ O Tables
Kafidjen_dar_; Mese_se_ from, with the Tables
Kafidja_se_
2. With an Adjective.
SINGULAR NUMBER.
Baru balo Burra sur The great Hog
Bari balis Buna sur_ka_ Of the great Hog
Bari balis Burra sur_ko_ To the great Hog
Baru balis Buna sur The great Hog
O Baru bails O Burra sur O great Hog
Bari balis_ter_; Burra sur_se_ from, with the great Hog
balis_se_
PLURAL NUMBER.
Baru balen Burre sure The great Hogs
Bari balen Burre sure_ka_ Of the great Hogs
Bari balen Burre sure_ko_ To the great Hogs
Baru balen Burre sure The great Hogs
O Baru balen O Burre sure O great Hogs
Bar balen_der_; Burre sure_se_ from, with the great Hogs
balen_se_
REMARK I. Those syllables which, in the oblique cases, are printed in
Italics, are the article. In the Gipsey, as well as in the Hindustan
language, the article is not placed before the noun, but affixed behind
it, and that is the sole indication of the case of a noun. In the Gipsey
tongue, the article of the nominative case is _o_ or _i_; in the
Hindostan, _a_ or _i_.
REMARK II. The Gipsey language, as well as the Hindostan, has only two
genders, the masculine and feminine. Those nouns which end in i, are, in
both languages, feminine, and all the rest masculine. Both languages
change the masculine into the feminine gender, by putting a _j_ or an _i_
for the termination. For Example,
_Gipsey_, Raja, the Prince, Ranj, the Princess
_Hindostan_, Raja, Raji
SOME PRONOUNS.
1. I: Me; Me, Mo.
SINGULAR NUMBER.
Me Me; Mo I
Mrohi; Man Merra; Meika Of me
Mange; Man Mejko To me
Mange; Man Mejko Me
Mander Mejse from Me
PLURAL NUMBER.
Amen; Men Humra We
Amerohi Hummarra; Huraka Of us
Amenge; Men Hummko To us
Amen; Men Hummare; Humko Us
Amendar; Amense Hummse from, with Us
2. Thou: Tu; Tu.
SINGULAR NUMBER.
Tu Tu Thou
Trohi; Tute Terra Of Thee
Tuke; Tute Tuko To Thee
Tutte; Tut Tusko Thee
O Tu O Tu O Thou
Tutarhi; Tuter Tuse from Thee
PLURAL NUMBER.
Tumen; Tume Tum You
Tumarohi; Tumende Tumarra Of You
Tumengole; Tamen Tumko To You
Tumen; Tume Tumarre; Tumko You
O Tume O Tum O You
Tumendar; Tumense Tumse from, with You
3. a. He: Job; Uweh.
SINGULAR NUMBER.
Uweh He
Leste Jssika Of Him
Las Jssiko To Him
Les Jssiko Him
Lester; Leha Jssise from, with Him
3. b. She: Joi; Uwehi
SINGULAR NUMBER.
Joi Uwehi She
Lati Uska Of Her
La Usko To Her
La Usko Her
Later; Laha Usise from, with Her
PLURAL NUMBER, common to both Genders.
Jole Jnne They
Lente Jnneka Of them
Len Jnneko To Them
Lea Jnne Them
Lender Jnnese from Them
4. My: Maro; Merra
Mari; Merri
_Masculine_, _Feminine_. _Masculine_. _Feminine_.
Miro Miri Merra Merri My
Meri Merraka Merrika Of My
Merige Merrako Merriko To My
Merige Merra Merri My
O Miro O Miri O Merra O Merri O My
Merider Merrase Merrse from My
5. Our: Maro; Hummarra
Mari; Hummarri
SINGULAR NUMBER.
Maro Miri Hummarra Hummarri Our
Mari Hummarraka Hummarrika Of Our
Marige Miro Hummarrako Hummarriko To Our
Marige Hummarra Hummarri Our
O Maro O Mari O Hummarra O Hummarri O Our
Marider Hummarrase Hummarrise from Our
6. Thy: Tiro; Terra
Tiri; Terri
SINGULAR NUMBER.
_Masculine_. _Feminine_. _Masculine_. _Feminine_.
Tiro Tiri Terra Terri Thy
Teri Terraka Terrika Of Thy
Terige Terrako Terriko To Thy
Terige Terra Terri Thy
O Tiro O Tiri O Terra O Terri O Thy
Terider Terrase Terrise from, with
Thy
Terise
7. Your: Tumaro; Tummarra
Tumari; Tummarri
SINGULAR NUMBER.
Tumaro Tumari Tummarra Tummarri Your
Tumari Tummaraka Tummarrika Of Your
Tumarige Tummarrako Tummarriko To Your
Tumarige Tummarra Tummarri Your
O Tumaro O Tumari O Tummarra O Tummarri O Your
Tamarider; Tummarrase Tummarrise from, with
Tumarise You
8. Who? Kohn? _Gipsey_; Koun? _Hindostan_.
Examples of the conjugation of both Languages.
I am: Me Hom; Me Hej
PRESENT.—SINGULAR NUMBER.
Gipsey. Hindostan. English.
_Masculine_. _Feminine_. _Masculine_. _Feminine_.
Me Hom; Kom Sinjom He Hej; Mem Hoti I am
Hu; Hota
Tu Hal Sinjel Ty Hej; Tem Hoti Thou art
Hae; Hota
Job Hi Si Vweh Hej; Wo Hoti He is
Hae; Hota
PLURAL NUMBER.
Men Ham Sinjam Hum Hei; Ham Hotia We are
Haem; Hote
Tume Ham Sinjan Tum Hej; Tom Hotia Ye are
Ho; Hote
Jole Hi Sinja Jnne Hei; We Hotia They are
Haem; Hote
IMPERFECT.—SINGULAR NUMBER.
Me Hames Me Hua; Mem Tha Thi I was
Tu Hales Tu Hua; Tem Tha Thi Thou wast
Job Has Uweh Hua; Woh Tha Thi He was
PLURAL NUMBER.
Men Hames Hum Hue; Ham The Thia We were
Tume Hames Tum Hue; Tom The Thia Ye were
Jole Has Inne Hue; We The Thia They were
PERFECT.—SINGULAR NUMBER.
Me Sinjomahi Me Huatha I have been
Tu Sinjalahi Tu Huatha Thou hast been
Job Sinja Uweh Huatha He hath been
PLURAL NUMBER.
Men Sinjamahi Hum Huathe We have been
Tume Sinjanahi Tum Huathe Ye have been
Jole Sinje Jnne Huathe They have been
FUTURE.—SINGULAR NUMBER.
Gipsey. Hindostan. English.
Me Owa Me Huga I shall be
Du Oweha Tu Huga Thou shalt be
Job Ula Uweh Huga He shall be
PLURAL NUMBER.
Men Owaha Hum Huge We shall be
Tume Una Tum Huge Ye shall be
Jole Owena Jnne Huge They shall be
INFINITIVE.
Huna To be
To make; do: Kerja; Kurrna.
PRESENT.—SINGULAR NUMBER.
Me Kerel Me Kurrta I make
Tu Kerech Tu Kurrta Thou makest
Job Kerel Uweh Kurrta He maketh
PLURAL NUMBER.
Scho Kerjem Hum Kurrte We make
Tumen Kerjen Tum Kurrte Ye make
Ou Kerde Jnne Kurrte They make
IMPERFECT.—SINGULAR NUMBER.
Me Kerjom Me Kurrtatha I did make
Tu Kerjel Tu Kurrtatha Thou didst make
O Kerje Uweh Kurrtatha He did make
PLURAL NUMBER.
Scho Kerjom Hum Kurrtathe We did make
Tumen Kerjen Tum Kurrtathe Ye did make
On Kerde Jnne Kurrtathe They did make
The comparison thus far will, it is presumed, be sufficient to convince
every person of the truth of the position, that the Gipsey language is
really that of Hindostan. Let the reader look over the catalogue once
more, and it will appear, on the average, that every third Gipsey word is
likewise an Hindostan one; or still more, out of thirty Gipsey words,
eleven or twelve are constantly of Hindostan. This agreement is
uncommonly great: it must at the same time be remembered, that the words
above communicated have been learned from the Gipseys within a few years;
consequently, at a time when they had been nearly four complete centuries
away from Hindostan, their native country (as we may now assert it to
be), among people who spoke languages totally different, and in which the
Gipseys themselves conversed. Under the constant, and so long continued,
influx of these languages, their own must necessarily have suffered great
alteration; more especially as they are a people entirely ignorant,
without either writing or literature. One foreign word after another
must have crept into their language; consequently, by the frequent use of
such words, the Gipsey word of the same signification was more rarely
used, and by degrees lost from their recollection: by which circumstance
the original composition of their language became completely deranged;
{190} which is the reason why, as any person may convince himself by
inspection, various languages and idioms—Turkish, Grecian, Latin,
Wallachian, Hungarian, Sclavonian, German, and others—make part of the
foregoing vocabulary. The word _rome_, _man_, is Coptic; with, perhaps,
a few more. It does not appear that there is so much Persian in the
Gipsey language, as has been generally imagined; and even what there is
of it they may have brought with them from their native country, as many
Persian words are current in Hindostan.
After all these reflections, we ought rather to wonder that the number of
Hindostan words in the Gipsey language is so considerable, than to
require it should be greater, in order to furnish sufficient proof of the
Hindostan language being the Gipseys’ mother tongue.
But we have a right, from the agreement which appears in the catalogue
published, to conclude the affinity is much more intimate. The idea
hitherto adopted has been that, among the Gipsey words quoted, all those
of the Hindostan language, answering to the annexed meaning, appear,
which are still extant in the Gipsey language. But this is certainly by
no means the case. It will be recollected, from the first part, how
great a secret the Gipseys make of their language, and how suspicious
they appear when any person wishes to learn a few words of it. Even if
the Gipsey is not perverse, he is very inattentive; and is consequently
likely to answer some other rather than the true Gipsey word. Under such
circumstances, it is very possible, nay even probable, that in the
foregoing catalogue there may many words be inserted, for which true
Gipsey, of course Hindostan, words might be found; but that the Gipseys
when enquired of, either from levity or by design, did not declare them.
Further, it is not all absurd to pronounce, that there remain more, or at
least different, true Gipsey words among those residing in one country
than another. And if, at a future period, some person should, as an
experiment on the above catalogue, examine a second or third time parties
of Gipseys in different countries, and compare the words obtained with
those already delivered, the catalogue would certainly receive a
considerable augmentation in favour of our hypothesis.
Finally, we must consider the Hindostan language itself. This, it is
true, is fundamentally the same all over Hindostan; but, like every other
language in the world, has different dialects in the various provinces.
The eastern dialect, spoken about the Ganges, has different names for
some things, and different inflexions of some words, from the western one
spoken about the Indus. There is, besides, a third, varying from both
these, viz. the Surat dialect, which has a number of Malabar and other
words mixed with it. To this must be added, that in the Hindostan, as
well as in every other language, there are often several names for the
same thing. The particular dialect bearing the closest affinity to the
Gipsey language, as will appear hereafter, is the western, and perhaps
more especially that of Surat. Had this therefore, or the western one in
general, been the standard of the above comparison; and had we not, for
want of words in these dialects, been obliged frequently to have recourse
to the eastern one, spoken in Bengal; or had we, even in the latter, been
able to obtain so many words, that where the Gipsey, from not knowing any
more, could only give us a single expression, we might have produced, not
one or two as at present, but all, or at least the greater part, of the
synonymous appellations: we should infallibly in this manner recover, in
the Hindostan language, many a Gipsey word, which even the learned are
unable to derive from the European or any other language, and yet have as
little appearance of being Hindostan. With respect to the construction
and inflexions of the two languages, they are evidently the same. That
of Hindostan has only two genders; the Gipsey the same. In the former
every word ended in _j_ is feminine, all the rest masculine; in the
latter the same rule is observed. That makes the inflections entirely by
the article, adding it at the end of the word; the Gipsey language
proceeds exactly in the same manner. Finally, likewise, bating a
trifling variation, this identical similarity is evident in the pronouns.
So much for the language of the Gipseys. As this is indubitably
Hindostan, it would be sufficient of itself to prove the descent of those
people from Hindostan. But we shall now proceed to other grounds, which,
united with the proofs from the language, will leave us less reason to
doubt concerning this matter.
That the Gipseys, and natives of Hindostan, resemble each other in
complexion and shape, and are equally timorous and cowardly, is
undeniable. But we shall pass over these, together with some other
circumstances; as, perhaps, neither the one nor the other are such
distinguishing marks as not to be met with among other Oriental people.
The name of Polgar, likewise, carries some weight with it, which we find
among the Gipseys in the earliest times, before they began to change the
names they brought with them for those used in Europe. Polgar, as we may
remember, was the name of the leader who, in the year 1496, obtained a
safe-conduct from the Hungarian king Uladislaus II. by virtue of which
he, with his horde, consisting of twenty-five tents or families, had the
liberty of travelling about where he pleased. This name Polgar
originates in India, where it is the appellation of a deity presiding
over marriages and matrimonial concerns: the Indians are very fond of
bearing this name, as well as the names of their other deities.
In reciting the employments of the Gipseys, their smith’s business was
mentioned; when it was remarked, that their anvil is a stone, and what
more implements they use consist in a pair of hand-bellows, a pair of
tongs, a hammer, a vise, and a file. With such a portable apparatus, the
travelling Gipsey wanders from place to place. We will compare this
account with what Sonnerat relates of the Indian smiths: the following
are his own words: “The smith carries his tools, his shop, and his forge,
about with him, and works in any place where he can find employment: he
erects his shop before the house of his employer, raising a low wall with
beaten earth, before which he places his hearth; behind this wall he
fixes two leathern bellows, which his apprentice blows alternately, to
keep up the fire. He has a stone instead of an anvil, and his whole
apparatus is a pair of tongs, a hammer, a beetle, and a file.” The most
striking circumstance relating to this coincidence is, that both Gipsey
and Indian should use the same kind of hand-bellows, and both have
exactly two. As the apprentice works these for the Indian, so does the
wife or one of the children for the Gipsey.
What is asserted of the young Gipsey girls, rambling about with their
fathers who are musicians, dancing with all kinds of indecent and
lascivious attitudes and gestures, to divert any person who is willing to
give them a small gratuity for so acting, is likewise perfectly Indian.
Sonnerat confirms this also.—“Surat is,” he says, “famous for its dancing
girls. These young women devote themselves entirely to the worship of
the Gods, whom they attend in the processions, dancing and singing before
the representations of them. The handycraftsmen generally destine the
youngest of their daughters to this service, and send them to the pagoda
before they come to the age of puberty. There they have dancing and
music masters, with persons to teach them to sing. The Bramins form
their young minds, and deflower them; in the end, they become common
prostitutes. They then join in companies, take musicians with them, to
entertain any-body who chooses to engage them, with music and dancing.”
Sonnerat speaks here likewise of the wanton gestures of these dancing
girls, of which he has given a drawing; and ends his description thus:
“The blinking of their eyes—half open, half shut—and the negligent
sinking of their bodies, to the most languishing music, shew that their
whole frame breathes nothing but lasciviousness.”
Fortune-telling is practised all over the east; but the peculiar kind
professed by the Gipseys, viz. _chiromancy_—constantly referring to
whether the parties shall be rich or poor, fortunate or unhappy in
marriage; whether they shall have many or few children, &c.—is no-where
met with but in India. The following instance will evince, how perfectly
Gipseyish it is: “It once happened,” says Baldæus, “that the Rajah Khans
made his appearance before the inhabitants; when being given to
understand that an experienced Bramin was arrived, he ordered him to be
brought before him, and said—‘Narret (that was his name), look at my
daughter’s hand, and inform me whether she will be happy or unfortunate,
poor or rich; whether she will have many or few children; if her life
will be long or short: speak out freely, and conceal nothing.’ The
Bramin having looked at her hand, replied, ‘May it please your Majesty,
according to the indication of these lines, I read thus—She shall bear
seven children, viz. six sons and a daughter; the youngest of whom shall
not only deprive you of your crown and empire, but likewise of your head
and life, and afterwards place himself in your seat.’” This method,
Baldæus adds, of looking in the hands, is very common among the heathens.
The excessive loquacity of the Gipseys, as well as their very
advantageous natural qualities, which have been before noticed, are
likewise distinguishing characteristics of the Indian; besides, the very
name Zigeuner, or, according to a broader way of pronunciation, Ciganen
and Tchingenen, is the appellation of an Indian people, living at the
mouth of the Indus, as mentioned by Thevenot.
Another striking intimation of the Indian descent of the Gipseys, is the
partiality of the latter for red colours, or saffron: in like manner the
Bramin performs all his religious duties in a white dress, without the
least mixture of any other colour. On his return home from these
functions, he changes his white turban for a red one. The common Indians
also prefer this colour for their little round caps: and these last,
especially on holidays, make a double deep yellow stripe on their
foreheads with fat, saffron, and sacred cow-dung. The Bramins make the
same stripe with _red_, as a mark of pre-eminence. Again, the Gipseys as
Twiss assures us of those in Spain, never intermarry with any people who
are not, like themselves, of Gipsey extraction; which puts us strongly in
mind of the Indian castes.
CHAPTER VI.
_The Gipseys are of the Caste called Suders_.
WE come now to the position we hoped to substantiate, viz. that the
Gipseys are of the lowest class of Indians, namely, _Parias_; or, as they
are called in Hindostan, _Suders_.
The whole great nation of Indians is known to be divided into four ranks
or stocks, which are called by a Portuguese name, castes, each of which
has its own particular subdivisions. Of these castes, the _Bramin_ is
the first: the second contains the _Tschechteries_ or _Setreas_: the
third consists of the _Beis_ or _Wasziers_: the fourth is the caste of
the just-mentioned _Suders_; who upon the Peninsula of Malabar, where
their condition is the same as in Hindostan, are called _Parias_ or
_Parier_.
The relative situation of these four castes, and the grounds of their
difference, rest on the Indian fable of the Creation. This relates, that
the God who created Bruma, ordained that the Bramin should proceed out of
Bruma’s mouth; the Tschechterie out of his arms; the Beis out of his
legs; and the Suder from his feet. As Bruma afterwards allotted the
employments of each of these stocks, he appointed the first to seek after
knowledge, to give instruction, and to take care of religion; the second
was to serve in war; the third was, as well as the Bramin, to cultivate
science, but to attend particularly to the breeding of cattle and
agriculture: the caste of Suders was destined to be subservient to the
Bramins, the Tschechteries, and the Beis. These Suders are held in the
greatest contempt: they are considered infamous and unclean, from their
occupations; and they are abhorred because they eat flesh, the three
other castes living entirely on vegetables.
Of this very caste, as will appear by the following comparison, our
Gipseys are composed.
We have seen that the Gipseys are in the highest degree filthy, and
disgusting; and with regard to character, of the most depraved hearts:
that they are thievish, liars, and fraudulent to excess:—and these are
exactly the qualities of the Suders. Baldæus says, “The Pareas are a
filthy race, in a word, a contemptible stinking people; a wicked crew,
who in winter steal much cattle, kill them, and sell the hides.” It is
again related in the Danish Mission Intelligence, “Nobody can deny that
the Bareier are the dregs and refuse of all the Indians: they have wicked
dispositions, are thievish, arrant liars, are intractable with good
usage, require to be kept in order by fear and blows, and held under
continual restraint.” Moreover, Neuhof assures us, “The Parruas are full
of every kind of dishonesty; they do not consider lying and cheating to
be sinful, as they have no other maxim or custom among them.” The
Gipsey’s solicitude to conceal his language, is likewise a striking
Indian trait. “Custom,” says Pallas, of the Indians round Astrakan, “has
rendered them to the greatest degree suspicious about their language,
insomuch that I never was able to obtain a small vocabulary from them.”
In addition to the foregoing, the Gipseys love to intoxicate themselves;
they are particularly fond of brandy, because it more speedily answers
their purpose than any other liquor. Among the Suders we find this
inclination is universal; though other Indians do not commit such excess,
or very seldom, and then privately.
What has been further said with respect to the immoral life of the
Gipseys, agrees perfectly with the Suders. “Their wives and daughters,”
says Neuhof, “make no difficulty of yielding up their persons, for money,
to any sort of people, be they of what country or religion soever; as the
inclination of this tribe tends more to voluptuousness, than towards
diligence or industry.”
With regard to Gipsey marriages, it has been asserted, that it is a
matter of indifference to them whether the party be the nearest relation
or an utter stranger, or, as Salmon expresses himself, the nearest
relations cohabit like beasts with each other; and as to education, that
their children grow up in the most shameful neglect, without either
discipline or instruction. All this is precisely the case with the
Pariars. In the Journals of the Missionaries already quoted, it is said,
“With respect to matrimony, they act like the beasts; and their children
are brought up without restraint or information.”
Gipseys are fond of being about horses; so are the Suders in India, for
which reason they are commonly employed as horsekeepers by the Europeans
resident in that country.
The Gipseys were formerly employed as flayers, hangmen, and executioners,
all over Hungary and Transylvania; and they still readily perform those
offices whenever called upon. In like manner, in India, no one who is
not of the caste of Suders will on any account transact that kind of
business.
We have seen that the Gipseys hunt after cattle which have died of
distempers, in order to feed on them; and where they can provide more of
the flesh than is sufficient for one day’s consumption, dry it in the
sun: such is likewise a constant custom with the Pariars in India. It
“is their office,” according to the accounts we have of them, “to remove
carrion, which they cut up; part they boil fresh and eat, other parts
they dry in pieces, by the heat of the sun, for their future provision.”
Hitherto the accounts of the Gipseys and Suders perfectly coincide. Even
the before-mentioned smiths and dancing girls are of this caste: and as
they before shewed, in general, from the similarity of their make, that
they were of Indian extraction, so in this instance they give particular
evidence, that they are descendants from the lowest class.
But there are still some further traits relating to the Gipseys; we shall
now examine whether they also are to be found among the Suders. Of these
the first is, that the Gipseys always choose their place of residence
near some village or city; very seldom within the village or city, even
though there may be no order to prevent it: as is the case in Moldavia,
Wallachia, and all parts of Turkey. Even the more improved Gipseys, as
those in Transylvania, who have long since discontinued their wandering
mode of life, and might, with permission from government, reside within
the cities, yet rather choose to build their huts in some bye-place,
without their limits. This custom seems to be a remnant of their
original Suder education; it being usual, all over India, for the Suders
to have their huts without the villages of the other castes, and in
retired places near their cities.
Further, with regard to the Gipseys’ religion, we may recollect, from
what has been said, that their sense of it is very confined, and that
they have not the least degree of steadiness in it. To the Gipseys,
every persuasion is the same; as often as he meets with a different one,
he changes his opinions. To-day he receives the sacrament as a Lutheran;
next Sunday, from a Roman-catholic; and perhaps before the end of the
week partakes of the communion in a Reformed church. Yet the greater
part of them do not even go so far as this, but live without any religion
at all, and are, as Tollius says, worse than heathens. The more
wonderful such an appearance is—of a whole people being so void of and
indifferent about religion—the more weight it carries with it to confirm
their Indian origin, when all this is found to be literally true of the
Suders. “This race,” says Rogerius, of the Suders in the kingdom of
Surat, “seems to be neither heathens nor Mahometans; they live on in
their own way, without any religion, or worshipping of God. There are
some, it is true, who imitate the other castes in an outward shew of
religion, and appoint priests for themselves; but they neither frequent
the pagodas of the higher castes, nor have any of their own: and as to
the choice of their deities, every one conforms to the custom of the
place where he lives, or happens to remain a short time, exactly the same
as the Gipseys.”
If people, in reflecting on the emigration of the Gipseys, are not
determined to imagine that they were actuated by a blind impulse, to
break up at once, and quit their native country; no cause can be assigned
for their retreat from thence so plausible as the war of Timur Beg in
India. The date of their arrival marks it very plainly. It was in the
years 1408 and 1409 that this conqueror ravaged India; and having
persuaded himself, as well as his followers, that he had undertaken the
expedition against India for the purpose of disseminating the Mahometan
religion, his war was oppressive enough to occasion such an emigration.
Not only every one who made any resistance was destroyed, and such as
fell into the enemy’s hands, though quite defenceless, were made slaves,
but in a short time these very slaves, to the number of a hundred
thousand, were put to death. As in consequence an universal panic took
place, nobody being secure that it might not be his own fate in a short
time, what could be more natural than that a great number of terrified
inhabitants should endeavour to save themselves by flight?
An objection naturally occurs, that when this supposed flight took place,
had it been true, not Gipseys only, or the lowest class of people, but
with them all sorts of Indians, of superior rank, would have come among
us. But this argument will fall of itself, when we reflect on the
prepossession which the three higher castes of Indians entertain for
their country. They ascribe an extraordinary degree of holiness to it,
and believe it to be the only country thought, by the Creator of the
universe, worthy for such sanctified people as the Bramins,
Tschechteries, and Beis, to dwell in. They would rather suffer torture
and death, than quit this land, chosen by the Almighty himself for their
residence, to go and dwell any-where else. Moreover a Suder is, in their
estimation, the most execrable being in the world; and the least
intercourse with him would be defiling and degrading their high
characters, which, to them, would be more dreadful than death. Wherefore
it was a moral impossibility for those of a higher caste to have any
thing in common with a Suder, or that they should have made an united
retreat. Finally, by putting themselves into the power of the Suders,
with whom they live constantly in a state of discord and inveteracy, they
would have hazarded a greater danger, than by patiently risking their
fate from the hands of their common enemy. If any of the higher ranks of
Indians did withdraw themselves, on account of the troubles, it is
probable they retired southwards, to people of their own sort, the
Mahrattas.
As every part to the northward and eastward was beset by the enemy, and
no passage left in those directions for escaping, it seems most probable
that the countries below Multan, to the mouth of the Indus, were the
first asylum and rendezvous of the fugitive Suders. Here they were safe;
and so remained, till Timur returned from his victories on the Ganges.
Then it was that they first entirely quitted the country; and, probably,
with them a considerable number of the proper inhabitants about the
Indus, which will explain the meaning of their original name, Ciganen,
or, according to the German mode of speaking, Zigeuner. For if it was in
the country of the Zinganen that these terrified fugitives collected; and
they afterwards drew a considerable number of the Zinganen themselves
along with them, nothing could be more easy or natural than that the
people who had assembled from the general wreck should take the name of
the greater number.
By what route they came to us, cannot be ascertained: if they went
straight through the southern Persian deserts of Sigistan, Makran, and
Kirman, along the Persian Gulph to the mouth of the Euphrates, thence
they might get, by Bassora, into the great deserts of Arabia, afterwards
into Arabia Petræa, and so arrive in Egypt, by the isthmus of Suez. They
must certainly have been in Egypt before they reached us; otherwise we
cannot account for the report that they were Egyptians. In what manner
they were afterwards transported to Europe is also an obscure research:
perhaps it was effected by means of the Turks, who, being at that time
fully employed with the Grecian empire, might permit the Gipseys to
travel about with the rabble of Serdenjesti and Nephers, who were
appointed to go on ravaging parties. However, all that can be said upon
that subject is mere surmise. The chief aim in this Dissertation was, to
prove that the Gipseys came from Hindostan, and that they were Suders,
which it is hoped has been accomplished. When every thing, even the most
fortuitous concomitant circumstances, but particularly that most decisive
one—the similarity of their language to that of Hindostan, uniformly
point out that extraction, we cannot believe them to belong to a
different country, and to be descended from another people.
SUPPLEMENT.
To invalidate, if possible, the charge of cannibalism—apparently so well
founded—brought against the Gipsey tribe, it is thought proper in this
place to mention circumstances, relative to the proceedings in Hungary,
which at least render the justice of the sentence pronounced against
these devoted people doubtful.
In the year 1534, as recorded in the Hungarian history, the Gipseys were
suspected of traitorously assisting John Zapolya; in consequence of which
the governor of Leutschau, _Tsernabo_, sent some horsemen to arrest a
company of them, near Iglo: the greatest part escaped by flight; only a
few old men and boys were taken, who were brought into Leutschau. These
confessed circumstantially (which certainly appears improbable, that men
should lye to effect their own ruin), as well before, as upon the rack,
the following falsities—That a hundred of them had been sent by Zapolya
since the middle of Lent, and had agreed for a sum of money to set fire
to the five chief cities, Kaschau, Leutschau, Bartfeld, Eperies, and
Zeben: that the preceding Saturday several of them had privately entered
Leutschau, disguised like Wallachians and shepherds, under the pretence
of selling skins: that they laid fire in various places; and moreover,
that they had murdered several people: and finally, that they had letters
from Zapolya to thirteen different cities, with orders to afford them
shelter and protection within their districts, as long as they chose to
remain. In consequence of this confession they were impaled, “but
whether justly or not,” adds the Chronicle, “that, let him answer for who
condemned them:” for on being conducted about the town, to shew in what
places they had laid the fire, they could not specify them; besides, they
denied every thing when they came to execution.
Except the circumstance of retracting, of which nothing is mentioned in
the sentence of death, the above case seems to be exactly similar to that
of the men-eaters executed in Hungary in 1782. These were taken upon
suspicion of theft; in the course of their examination something escaped
them which gave occasion to think they had committed murder, and the
criminals being interrogated on this point, perhaps on account of the
severity used, or probably from an idea of heroism (a very common trait
in their character), they confessed the fact, and chattered away till
they had filled the paper, without considering consequences. When
desired to state where they had deposited the bodies, they promised to
shew, but on being brought to the spot nothing was found, and they
endeavoured to run off. Nevertheless, having once confessed, they were
put on the rack. As the persons said to have been murdered could not be
found, the judge imagined they must have eaten them, which, though denied
by the poor miserable wretches, decided their fate.
(A)
How much the Gipsey language has altered by time, may be seen, in a
striking manner, from the following translations of the Lord’s Prayer,
obtained from Hungarian Gipseys at different periods.
1. Lord’s Prayer, according to the old translation.
Dade! gula dela dicha mengi, Czaoreng hogodoleden tavel, ogoledêl
hogoladhem, te a felpesz, trogolo anao Czarchode, ta vela mengi sztre
kedapu, maro mandro kata agjesz igiertiszara a more beszecha, male dsame,
andro vo lyata, enkala megula, dela enchala zimata. Seszkesz kisztrio
oothem banisztri, putyere feriszamarme, à kana andre vecsi, ale Va kosz.
Piho.
2. The same, according to a more modern translation.
Muro Dad, kolim andro therosz; Ta weltro szentanao; Ta weltro t’him; Ta
weltri olya, szarthin andro therosz kethjn t’he pre p’hu: sze kogyesz
damande mandro agyesz a mingi; Ertitza amare bezecha, szar, t’hamin te
ertingiszama rebezecha; Mali zsa men andre bezna, nicka men le dsungalin
mansáár, Ke tirino t’hin, tiro hino baribo szekovari. Amen.
3. Another, with the Latin.
Amàro Noster
del Deus
Szavo qui
hal es
othé ibi
opre super
óndro in
csérász cœlo,
avel veniat
szinton sanctum
tro tuum
nav, nomen,
te ut
avel veniat
tri tuum
lume regnum
te ut
khergyol fiat
tri tua
voje voluntas
szàr sicut
andro in
csérósz cœlo
chidé sicque
te ut
phé in
phu. terra.
ámáro nostrum
mandro panem
ogyéuszuno quotidianum
dé da
áméngé nobis
ágyèsz hodie,
értiné remitte
amenge nobis
ámáro nostrum
vitsigosz peccatum
te ut
ámén nos
kidé ita
értináha remittimus
ámáréngé, nostris,
palidschá ne inducas
ámén nos
ándro in
dschungalo periculosam
tsaszosz, horam,
támi sed
unkáv sume
ámen nos
ávri ex
ándral e
ó
dschungalo periculo
tiri tuum
hin est
é
lume regnum
tiri tua
hin est
ezor potentia,
te ut
akana-szekcvar. nunc-semper.
Amen.
FINIS.
* * * * *
BALLINTINE, TYP. _Duke-st._ _Adelphi_.
FOOTNOTES.
{v} The instruments used by the Chinese for marking time, act either by
fire or water. Those that act by water, somewhat resemble our large
hour-glasses: those by fire, are composed of sweet smelling powder, made
up into a sort of match.
{3} Leo Africanus, in his _Histoire Naturelle des Indes_, _&c._ p. 327,
says of the merchants of Agades, that they kept great numbers of armed
slaves for their security, and mentions that their caravans—“sont tous
vexéz de divers peuples du desert, comme de ceux qu’on appelle
communément _Bohémiens_, ou Egyptiens.”
{16} _Beytrage zum Reichs Postreuter_, St. 71. 1782. “On the 21st of
August there was a dreadful execution at Frauenmark in the Hortenser
country. Thirteen delinquents, Gipseys, who had existed twelve years by
robbing on the highway, and were accustomed to eat the bodies of those
they had murdered, were brought to punishment. Four of them were women,
who were beheaded; of the remaining nine men, six were hanged, two were
broken on the wheel, and the leader of this inhuman gang was quartered
alive. It is said that one hundred and fifteen more, of these European
cannibals, remain in the county gaols.” See APPENDIX.
{19} _Hamburgh_. _Neue Zeitung_, 151. St. 1782. “_Hungary_, 4th of
September.—The following is to be added concerning the murderers and
man-eaters. Forty of these miscreants have already undergone their
deserved punishment, in three separate places. Some, as lately
communicated, were broken upon the wheel from below upwards; two of the
most atrocious were quartered alive; and the remainder, one hundred and
fifteen in number, will shortly be proceeded against in the same manner.
This band has existed twenty-one years, and in the course of that time
sacrificed eighty-four people to their cruelty. Every feeling mind must
be struck with horror at the infernal rage of these European cannibals,
on hearing their confession—that once at a wedding they killed three
people, whom they ate with their guests, in the greatest festivity and
joy! They prefer the flesh of a young person from sixteen to eighteen
years old. They burnt the bones, which, according to their account, make
excellent coals. A life-guard man of the country undertook to secure and
succeeded in taking their _harumpascha_ or leader. This cannibal hero
was magnificently dressed, and wore ornaments in his cap to the value of
six thousand guilders.”
_Frankfurter Staats Ristretto_, Nr. 157. 1782. “_Donau Strohm_, 29th
September.—We mention with horror, that besides those inhuman wretches
who have already been put to the sword in Hungary, there are one hundred
and fifty still in chains; and some thousands more are, with good
foundation, suspected. They are all Gipseys. Maria Theresa had given
orders that all these human vermin should be driven from their holes, and
compelled to live in villages: but that wise regulation was not enforced,
and the evil is now grown to such a height as scarcely to be remedied
without a total extirpation of them.”
_Hamburgh_. _Unpartheiisch_. _Correspondent_. Nr. 159. 1782.
“_Hungary_, 22d September.—Besides those Gipsey cannibals which were
executed on the 22d of August, at Fraumark, there were fifteen of these
barbarians put to death on the twenty-fourth at Kameza; and on the
twenty-sixth, thirteen more at Esabrag. In the former place were seven
women beheaded, five men hanged, two broken alive on the wheel, and one
quartered alive. At the latter place seven women were beheaded, four men
hanged and two broken on the wheel. Many still remain in confinement;
among whom is one who acted as priest, and married people for two
groschens a time. Their _harumpascha_, who, as we lately advised, was
taken by a very simple stratagem, cannot yet be brought to any confession
of his crimes.”
_Frankfurter Staats Ristretto_, Nr. 207. 1782. “_Donau Strohm_, 24th
December.—Not long ago it was published, that forty-five of the
men-eaters had been executed in Hungary. One hundred and fifty still
remain in prison, whose sentence has, by express orders from court, been
respited. Her majesty, not thinking it possible that the people in
confinement could have been guilty of such enormous crimes, sent a
commissary thither from court to examine minutely into the affair. On
his return it was confirmed that they were really men-eaters; and that
there are actually among them sons who have killed and eaten their own
fathers.”
{29} About sixty years ago, ladies of the first quality in Petersburgh
used to be guilty of somewhat the same kind of irregularity. They had
begun to adopt the French modes in dress; but, as Salmon says, did not
well know how to manage them. “Wherefore,” he continues, “one must not
be surprised, notwithstanding all the state of a Petersburgh lady, to
meet one of them in summer, at which season they use the English straw
hats, magnificently dressed in damask, ornamented with gold, silver,
lace, and ribbands, walking barefooted, carrying her slippers in her
hand.”
{51} The college of Mons was established in 1748, by the Empress
Theresa. In the seventh article of the Instructions granted, the Gipseys
were allowed the privilege of washing for gold.
{87} It is reported in Hungary, that a Gipsey alphabet is somewhere
preserved; but nobody ever has seen or ever will see it, for it probably
never existed: as these people did not bring the art of writing from
their own country; where they belong to a class of people who, by express
laws, are prohibited from receiving any kind of instruction.
{88} Poetry and Music are in equal esteem among the Transalpine
Wallachians, who have consigned over these two amiable sisters to the
licentiousness of slaves—Gipseys. These alone sing, play, rhyme—for we
cannot allow the appellation of poems to obscene hobbling verses, put
together at the moment. By way of sample take the following couplet:
_Mitidika_, _Mitidika_, _wién üng quátsch_!
_Ba nu_, _Ba nu_, _n’ am tsche fátsch_.
This _tsche fátsch_, which should be _tsche se fak_, is a monstrous
perversion of language. But the Gipsey wanted a rhyme for _quatsch_; so
directly, with a bold poetical licence, he changes the first person of
the conjunctive for the third of the indicative mood. Thus this little
composition, in question and answer, which should be,
Little one, Little one, come from thence!
No, no, no, no, _I have nothing to do_ (_there_).
he changes to, _I have nothing_, _what do you_?
{89} Sulzer, with respect to their timidity, says: “A Gipsey requires to
have been a long time in the army before he can meet an enemy’s balls
with decent soldier’s resolution; or to be an experienced robber, before
he can take a traveller’s purse, without having first, from a bush,
either killed or disabled him.” There is a proverb in Transylvania, that
“You may drive fifty Gipseys before you with a wet rag.” Thicknesse
found the Gipseys exactly the same in Spain.
{89a} There are a number of serious pagination errors in the book.
Pages 1–98 are numbered correctly, but what should be page 99 is numbered
89, with the numbering continuing 89–121. Following this the page number
changes to 132 and continues 132–179, when it changes to 182, 183, 182
(again), 183, 186, 187, 186 (again), 187 (again), 190, 191, 190 (again),
191 (again), 194 and then normally to the end of the book. In this
transcription the page numbers are as per the book.—DP.
{113} _Wilhelm Dilick_, in his _Heszischen Chronik._ Seit 229. beyn Jahr
1414, certainly does say that they arrived during the same year in the
Hessian territories; and Fabricius, in _Annalibb. Misn._ says they were
driven from Meissen in 1416. But Calvisius contradicts Fabricius, and
has corrected his date, putting 1418 for 1416. And with regard to
Dilich, there must either have been a mistake in the manuscript from
which he composed, or he must have read wrong; there being no mention
made of Gipseys in any of the public prints till three years afterwards,
viz. 1417. It is absurd to suppose they should remain invisible to every
other person both in and out of Germany, at the same time they appeared
to the editor of Dilich’s intelligence.
{132} But we have more than circumstantial proof of the existence of
these safe-conducts, as besides a later, but here very pertinent, order
of the former great Hungarian count Thurzo, given in the year 1616,
remarkable for its serious and humane contents, an older one, granted in
the earliest age of the Gipseys, is still extant. It is written on
paper, and was brought by those who were at Regenspurgh in 1423. Andreas
Presbyter copied it into his six-years Journal, which was in the
possession of Oefelius.
{137} The eastern division of the present kingdom of Tunis.
{138} Zichen, Zigier, or Zincher, among the ancients, called in the
earliest times Achæans, dwelt in the country now inhabited by the
Circassians.
{139} The torlaques are Mahometan monks, who, under the pretence of
holiness, are guilty of the most flagrant excesses. Bajazet the Second
banished them from the Turkish empire in 1494. The kalendars, who are
likewise monks, wander about in Heathen, as the Gipsy’s do in Christian,
countries. Faquirs are religious fanatics, and rove about in Mahometan
and Heathen countries, like the most atrocious robbers and villains.
Anquetil says, the Faquirs in India go pilgrimages to Jagrenat, to the
amount of several thousand. On their return from Jagrenat they plunder
such villages and cities as lie in their way. They form considerable
bodies about a mile from Jagrenat, where they choose themselves a leader,
to whom they pay all the honours due to a general. With regard to
strolling and thieving, the Faquirs and Gipseys agree exactly. But this
proves nothing concerning the extraction of the latter.
{141} The cause of this persecution was a dreadful plague, which, in the
year 1348, raged all over Europe. This calamity was attributed to the
Jews, who were accused of having poisoned the wells and water-springs, in
order to exterminate the Christians. Never did any description of people
experience greater oppression and misery than what were suffered by the
Jews of that time. All the gaols and prisons were crowded with them;
they were put to the rack in every judicial court. The day was scarcely
long enough for the execution of the poor condemned wretches; nor were
the nights ever dark, by reason of the continual fires which were kept
burning every-where, to consume them at the stake. Vast numbers, who had
escaped the rigour of the tribunals, fell a sacrifice to popular fury.
They were suffocated in bogs, slaughtered like flies, and destroyed by
other summary means. There was no distinction made of age or sex: the
same unrelenting fate pursued men and women, children and grey-headed,
without exception. To all this was added the plague, which attacked the
Jews as well as the Christians. Under such circumstances, it is no
wonder if such as could escape from a persecution so dreadful, and
unmerited, really did secret themselves in the most retired corners.
{154} Sultan Selim had drawn out his troops against Persia, with the
determination, if not to conquer the country entirely, at least to do
them all the mischief he could; for which reason his tremendous army was
already, in 1517, encamped near Aleppo. Gäwri, the Circassian Sultan in
Egypt, when he heard of this enterprise, being fearful that after Selim
had accomplished his intentions respecting Persia, he might attack him,
sent ambassadors, to offer his assistance against the Persians. Selim
accepted it, and Gäwri immediately collected his forces. As the two
armies lay near each other, it so happened that some Circassians
attacked, and plundered, some loaded camels, which were going to Selim’s
camp. Selim, who looked upon this as an affront, instantly resolved to
leave the Persians quiet for the present, and to draw his sword against
his ally. This he accordingly did, and Gäwri, being betrayed by two of
his generals, was defeated, and fell in the action. Those who escaped
from the battle fled to Kahire, where they related what had passed; and a
general assembly being convened, they immediately proceeded to the
election of a new king, Tumanbey. He marched to attack Selim once more,
was defeated, and having experienced various reverses of fortune, at last
fell into his hands. Selim was so charmed with his understanding, that
he not only granted him his freedom, but intended to appoint him viceroy
over Egypt. However, before this event took place, people began to talk
freely concerning their hopes, that when Selim should have withdrawn,
Tumanbey, with the remaining Circassians and Arabians, might be able to
drive his troops out of Egypt, and reinstate the Circassians in their
former dominion. These reports came to Selim’s knowledge; yet his
confidence was so great, that he at first did not entertain any suspicion
of Tumanbey. But at length, when they continued, and even increased, he
ordered the unhappy man to be arrested, and hanged under one of the gates
of Kahire. On which occasion, like a true barbarian, he made use of the
following words: “How great my favour was towards him, I have
sufficiently proved; the effects of his partisans’ conversation, let the
wretch himself experience.” With him not only ended the government of
the Circassians in Egypt, after it had continued 286 years, but, by
command of Selim, they were for several days left to the mercy of their
conquerors, who treated them with the greatest cruelty.
{161} Griselini always mistakes Troglodytes for a particular national
appellation, which is just as if we were to suppose Nomades to be the
name of a people.
{190} For a comparison of the Gipsey language at different periods, see
(A), Appendix.