It is, I believe, seldom observed that the world is so far from having quitted the romantic or sentimental for the purely scientific that, even in science itself, whatever is best set forth owes half its charm to something delicately and distantly reflected from the forbidden land of fancy. The greatest reasoners and writers on the driest topics are still “genial,” because no man ever yet had true genius who did not feel the inspiration of poetry, or mystery, or at least of the unusual. We are not rid of the marvelous or curious, and, if we have not yet a science of curiosities, it is apparently because it lies for the present distributed about among the other sciences, just as in small museums illuminated manuscripts are to be found in happy family union with stuffed birds or minerals, and with watches and snuff-boxes, once the property of their late majesties the Georges. Until such a science is formed, the new one of ethnology may appropriately serve for it, since it of all presents most attraction to him who is politely called the general reader, but who should in truth be called the man who reads the most for mere amusement. For Ethnology deals with such delightful material as primeval kumbo-cephalic skulls, and appears to her votaries arrayed, not in silk attire, but in strange fragments of leather from ancient Irish graves, or in cloth from Lacustrine villages. She glitters with the quaint jewelry of the first Italian race, whose ghosts, if they wail over the “find,” “speak in a language man knows no more.” She charms us with etchings or scratchings of mammoths on mammoth-bone, and invites us to explore mysterious caves, to picnic among megalithic monuments, and speculate on pictured Scottish stones. In short, she engages man to investigate his ancestry, a pursuit which presents charms even to the illiterate, and asks us to find out facts concerning works of art which have interested everybody in every age.

Ad interim, before the science of curiosities is segregated from that of ethnology, I may observe that one of the marvels in the latter is that, among all the subdivisions of the human race, there are only two which have been, apparently from their beginning, set apart, marked and cosmopolite, ever living among others, and yet reserved unto themselves. These are the Jew and the gypsy. From time whereof history hath naught to the contrary, the Jew was, as he himself holds in simple faith, the first man. Red Earth, Adam, was a Jew, and the old claim to be a peculiar people has been curiously confirmed by the extraordinary genius and influence of the race, and by their boundless wanderings. Go where we may, we find the Jew—has any other wandered so far?

Yes, one. For wherever Jew has gone, there, too, we find the gypsy. The Jew may be more ancient, but even the authentic origin of the Romany is lost in ancient Aryan record, and, strictly speaking, his is a prehistoric caste. Among the hundred and fifty wandering tribes of India and Persia, some of them Turanian, some Aryan, and others mixed, it is of course difficult to identify the exact origin of the European gypsy. One thing we know: that from the tenth to the twelfth century, and probably much later on, India threw out from her northern half a vast multitude of very troublesome indwellers. What with Buddhist, Brahman, and Mohammedan wars,—invaders outlawing invaded,—the number of out-castes became alarmingly great. To these the Jats, who, according to Captain Burton, constituted the main stock of our gypsies, contributed perhaps half their entire nation. Excommunication among the Indian professors of transcendental benevolence meant social death and inconceivable cruelty. Now there are many historical indications that these outcasts, before leaving India, became gypsies, which was the most natural thing in a country where such classes had already existed in very great numbers from early times. And from one of the lowest castes, which still exists in India, and is known as the Dom, [19] the emigrants to the West probably derived their name and several characteristics. The Dom burns the dead, handles corpses, skins beasts, and performs other functions, all of which were appropriated by, and became peculiar to, gypsies in several countries in Europe, notably in Denmark and Holland, for several centuries after their arrival there. The Dom of the present day also sells baskets, and wanders with a tent; he is altogether gypsy. It is remarkable that he, living in a hot climate, drinks ardent spirits to excess, being by no means a “temperate Hindoo,” and that even in extreme old age his hair seldom turns white, which is a noted peculiarity among our own gypsies of pure blood. I know and have often seen a gypsy woman, nearly a hundred years old, whose curling hair is black, or hardly perceptibly changed. It is extremely probable that the Dom, mentioned as a caste even in the Shastras, gave the name to the Rom. The Dom calls his wife a Domni, and being a Dom is “Domnipana.” In English gypsy, the same words are expressed by Rom, romni, and romnipen. D, be it observed, very often changes to r in its transfer from Hindoo to Romany. Thus doi, “a wooden spoon,” becomes in gypsy roi, a term known to every tinker in London. But, while this was probably the origin of the word Rom, there were subsequent reasons for its continuance. Among the Cophts, who were more abundant in Egypt when the first gypsies went there, the word for man is romi, and after leaving Greece and the Levant, or Rum, it would be natural for the wanderers to be called Rumi. But the Dom was in all probability the parent stock of the gypsy race, though the latter received vast accessions from many other sources. I call attention to this, since it has always been held, and sensibly enough, that the mere fact of the gypsies speaking Hindi-Persian, or the oldest type of Urdu, including many Sanskrit terms, does not prove an Indian or Aryan origin, any more than the English spoken by American negroes proves a Saxon descent. But if the Rom can be identified with the Dom—and the circumstantial evidence, it must be admitted, is very strong—but little remains to seek, since, according to the Shastras, the Doms are Hindoo.

Among the tribes whose union formed the European gypsy was, in all probability, that of the Nats, consisting of singing and dancing girls and male musicians and acrobats. Of these, we are told that not less than ten thousand lute-players and minstrels, under the name of Luri, were once sent to Persia as a present to a king, whose land was then without music or song. This word Luri is still preserved. The saddle-makers and leather-workers of Persia are called Tsingani; they are, in their way, low caste, and a kind of gypsy, and it is supposed that from them are possibly derived the names Zingan, Zigeuner, Zingaro, etc., by which gypsies are known in so many lands. From Mr. Arnold’s late work on “Persia,” the reader may learn that the Eeli, who constitute the majority of the inhabitants of the southern portion of that country, are Aryan nomads, and apparently gypsies. There are also in India the Banjari, or wandering merchants, and many other tribes, all spoken of as gypsies by those who know them.

As regards the great admixture of Persian with Hindi in good Romany, it is quite unmistakable, though I can recall no writer who has attached sufficient importance to a fact which identifies gypsies with what is almost preeminently the land of gypsies. I once had the pleasure of taking a Nile journey in company with Prince S---, a Persian, and in most cases, when I asked my friend what this or that gypsy word meant, he gave me its correct meaning, after a little thought, and then added, in his imperfect English, “What for you want to know such word?—that old word—that no more used. Only common people—old peasant-woman—use that word—gentleman no want to know him.” But I did want to know “him” very much. I can remember that one night, when our bon prince had thus held forth, we had dancing girls, or Almeh, on board, and one was very young and pretty. I was told that she was gypsy, but she spoke no Romany. Yet her panther eyes and serpent smile and beautÉ du diable were not Egyptian, but of the Indian, kalo-ratt,—the dark blood, which, once known, is known forever. I forgot her, however, for a long time, until I went to Moscow, when she was recalled by dancing and smiles, of which I will speak anon.

I was sitting one day by the Thames, in a gypsy tent, when its master, Joshua Cooper, now dead, pointing to a swan, asked me for its name in gypsy. I replied, “Boro pappin.”

“No, rya. Boro pappin is ‘a big goose.’ SÁkkÚ is the real gypsy word. It is very old, and very few Romany know it.”

A few days after, when my Persian friend was dining with me at the Langham Hotel, I asked him if he knew what SÁkkÚ meant. By way of reply, he, not being able to recall the English word, waved his arms in wonderful pantomime, indicating some enormous winged creature; and then, looking into the distance, and pointing as if to some far-vanishing object, as boys do when they declaim Bryant’s address “To a Water-Fowl,” said,—

“SÁkkÚ—one ver’ big bird, like one swen—but he not swen. He like the man who carry too much water up-stairs [22] his head in Constantinople. That bird all same that man. He sakkia all same wheel that you see get water up-stairs in Egypt.”

This was explanatory, but far from satisfactory. The prince, however, was mindful of me, and the next day I received from the Persian embassy the word elegantly written in Persian, with the translation, “a pelican.” Then it was all clear enough, for the pelican bears water in the bag under its bill. When the gypsies came to Europe they named animals after those which resembled them in Asia. A dog they called juckal, from a jackal, and a swan sÁkkÚ, or pelican, because it so greatly resembles it. The Hindoo bandarus, or monkey, they have changed to bombaros, but why Tom Cooper should declare that it is pugasah, or pukkus-asa, I do not know. [23] As little can I conjecture the meaning of the prefix mod, or mode, which I learned on the road near Weymouth from a very ancient tinker, a man so battered, tattered, seamed, riven, and wrinkled that he looked like a petrifaction. He had so bad a barrow, or wheel, that I wondered what he could do with it, and regarded him as the very poorest man I had ever seen in England, until his mate came up, an alter ego, so excellent in antiquity, wrinkles, knobbiness, and rags that he surpassed the vagabond pictures not only of Callot, DorÉ, and Goya, but even the unknown Spanish maker of a picture which I met with not long since for sale, and which for infinite poverty defied anything I ever saw on canvas. These poor men, who seemed at first amazed that I should speak to them at all, when I spoke Romany at once called me “brother.” When I asked the younger his name, he sank his voice to a whisper, and, with a furtive air, said,—

“KÁmlo,—Lovel, you know.”

“What do you call yourself in the way of business?” I asked. “Katsamengro, I suppose.”

Now Katsamengro means scissors-master.

“That is a very good word. But chivÓ is deeper.”

“ChivÓ means a knife-man?”

“Yes. But the deepest of all, master, is ModangarÉngro. For you see that the right word for coals isn’t wongur, as Romanys generally say, but AngÁra.”

Now angÁra, as Pott and Benfey indicate, is pure Sanskrit for coals, and angarÉngro is a worker in coals, but what mod means I know not, and should be glad to be told.

I think it will be found difficult to identify the European gypsy with any one stock of the wandering races of India. Among those who left that country were men of different castes and different color, varying from the pure northern invader to the negro-like southern Indian. In the Danubian principalities there are at the present day three kinds of gypsies: one very dark and barbarous, another light brown and more intelligent, and the third, or Élite, of yellow-pine complexion, as American boys characterize the hue of quadroons. Even in England there are straight-haired and curly-haired Romanys, the two indicating not a difference resulting from white admixture, but entirely different original stocks.

It will, I trust, be admitted, even from these remarks, that Romanology, or that subdivision of ethnology which treats of gypsies, is both practical and curious. It deals with the only race except the Jew, which has penetrated into every village which European civilization has ever touched. He who speaks Romany need be a stranger in few lands, for on every road in Europe and America, in Western Asia, and even in Northern Africa, he will meet those with whom a very few words may at once establish a peculiar understanding. For, of all things believed in by this widely spread brotherhood, the chief is this,—that he who knows the jib, or language, knows the ways, and that no one ever attained these without treading strange paths, and threading mysteries unknown to the Gorgios, or Philistines. And if he who speaks wears a good coat, and appears a gentleman, let him rest assured that he will receive the greeting which all poor relations in all lands extend to those of their kin who have risen in life. Some of them, it is true, manifest the winsome affection which is based on great expectations, a sentiment largely developed among British gypsies; but others are honestly proud that a gentleman is not ashamed of them. Of this latter class were the musical gypsies, whom I met in Russia during the winter of 1876 and 1877, and some of them again in Paris during the Exposition of 1878.

ST. PETERSBURG.

There are gypsies and gypsies in the world, for there are the wanderers on the roads and the secret dwellers in towns; but even among the aficionados, or Romany ryes, by whom I mean those scholars who are fond of studying life and language from the people themselves, very few have dreamed that there exist communities of gentlemanly and lady-like gypsies of art, like the Bohemians of Murger and George Sand, but differing from them in being real “Bohemians” by race. I confess that it had never occurred to me that there was anywhere in Europe, at the present day, least of all in the heart of great and wealthy cities, a class or caste devoted entirely to art, well-to-do or even rich, refined in manners, living in comfortable homes, the women dressing elegantly; and yet with all this obliged to live by law, as did the Jews once, in Ghettos or in a certain street, and regarded as outcasts and cagÔts. I had heard there were gypsies in Russian cities, and expected to find them like the kÉrengri of England or Germany,—house-dwellers somewhat reformed from vagabondage, but still reckless semi-outlaws, full of tricks and lies; in a word, gypsies, as the world understands the term. And I certainly anticipated in Russia something queer,—the gentleman who speaks Romany seldom fails to achieve at least that, whenever he gets into an unbroken haunt, an unhunted forest, where the Romany rye is unknown,—but nothing like what I really found. A recent writer on Russia [26] speaks with great contempt of these musical Romanys, their girls attired in dresses by Worth, as compared with the free wild outlaws of the steppes, who, with dark, ineffable glances, meaning nothing more than a wild-cat’s, steal poultry, and who, wrapped in dirty sheep-skins, proudly call themselves Mi dvorane Polaivii, Lords of the Waste. The gypsies of Moscow, who appeared to me the most interesting I have ever met, because most remote from the Surrey ideal, seemed to Mr. Johnstone to be a kind of second-rate Romanys or gypsies, gypsified for exhibition, like Mr. Barnum’s negro minstrel, who, though black as a coal by nature, was requested to put on burnt cork and a wig, that the audience might realize that they were getting a thoroughly good imitation. Mr. Johnstone’s own words are that a gypsy maiden in a long queue, “which perhaps came from Worth,” is “horrible,” “corruptio optimi pessima est;” and he further compares such a damsel to a negro with a cocked hat and spurs. As the only negro thus arrayed who presents himself to my memory was one who lay dead on the battle-field in Tennessee, after one of the bravest resistances in history, and in which he and his men, not having moved, were extended in “stark, serried lines” (“ten cart-loads of dead niggers,” said a man to me who helped to bury them), I may be excused for not seeing the wit of the comparison. As for the gypsies of Moscow, I can only say that, after meeting them in public, and penetrating to their homes, where I was received as one of themselves, even as a Romany, I found that this opinion of them was erroneous, and that they were altogether original in spite of being clean, deeply interesting although honest, and a quite attractive class in most respects, notwithstanding their ability to read and write. Against Mr. Johnstone’s impressions, I may set the straightforward and simple result of the experiences of Mr. W. R. Ralston. “The gypsies of Moscow,” he says, “are justly celebrated for their picturesqueness and for their wonderful capacity for music. All who have heard their women sing are enthusiastic about the weird witchery of the performance.”

When I arrived in St. Petersburg, one of my first inquiries was for gypsies. To my astonishment, they were hard to find. They are not allowed to live in the city; and I was told that the correct and proper way to see them would be to go at night to certain cafÉs, half an hour’s sleigh-ride from the town, and listen to their concerts. What I wanted, however, was not a concert, but a conversation; not gypsies on exhibition, but gypsies at home,—and everybody seemed to be of the opinion that those of “Samarcand” and “Dorot” were entirely got up for effect. In fact, I heard the opinion hazarded that, even if they spoke Romany, I might depend upon it they had acquired it simply to deceive. One gentleman, who had, however, been much with them in other days, assured me that they were of pure blood, and had an inherited language of their own. “But,” he added, “I am sure you will not understand it. You may be able to talk with those in England, but not with ours, because there is not a single word in their language which resembles anything in English, German, French, Latin, Greek, or Italian. I can only recall,” he added, “one phrase. I don’t know what it means, and I think it will puzzle you. It is me kamava tut.”

If I experienced internal laughter at hearing this it was for a good reason, which I can illustrate by an anecdote: “I have often observed, when I lived in China,” said Mr. Hoffman Atkinson, author of “A Vocabulary of the Yokohama Dialect,” “that most young men, particularly the gay and handsome ones, generally asked me, about the third day after their arrival in the country, the meaning of the Pidgin-English phrase, ‘You makee too muchee lov-lov-pidgin.’ Investigation always established the fact that the inquirer had heard it from ‘a pretty China girl.’ Now lov-pidgin means love, and me kamava tut is perfectly good gypsy anywhere for ‘I love you;’ and a very soft expression it is, recalling kama-deva, the Indian Cupid, whose bow is strung with bees, and whose name has two strings to it, since it means, both in gypsy and Sanskrit, Love-God, or the god of love. ‘It’s kama-duvel, you know, rya, if you put it as it ought to be,’ said Old Windsor Froggie to me once; ‘but I think that Kama-devil would by rights come nearer to it, if Cupid is what you mean.’”

I referred the gypsy difficulty to a Russian gentleman of high position, to whose kindness I had been greatly indebted while in St. Petersburg. He laughed.

“Come with me to-morrow night to the cafÉs, and see the gypsies; I know them well, and can promise that you shall talk with them as much as you like. Once, in Moscow, I got together all in the town—perhaps a hundred and fifty—to entertain the American minister, Curtin. That was a very hard thing to do,—there was so much professional jealousy among them, and so many quarrels. Would you have believed it?”

I thought of the feuds between sundry sturdy Romanys in England, and felt that I could suppose such a thing, without dangerously stretching my faith, and I began to believe in Russian gypsies.

“Well, then, I shall call for you to-morrow night with a troika; I will come early,—at ten. They never begin to sing before company arrive at eleven, so that you will have half an hour to talk to them.”

It is on record that the day on which the general gave me this kind invitation was the coldest known in St. Petersburg for thirty years, the thermometer having stood, or rather having lain down and groveled that morning at 40° below zero, Fahr. At the appointed hour the troika, or three-horse sleigh, was before the HÔtel d’Europe. It was, indeed, an arctic night, but, well wrapped in fur-lined shubas, with immense capes which fall to the elbow or rise far above the head, as required, and wearing fur caps and fur-lined gloves, we felt no cold. The beard of our istvostshik, or driver, was a great mass of ice, giving him the appearance of an exceedingly hoary youth, and his small horses, being very shaggy and thoroughly frosted, looked in the darkness like immense polar bears. If the general and myself could only have been considered as gifts of the slightest value to anybody, I should have regarded our turn-out, with the driver in his sheep-skin coat, as coming within a miracle of resemblance to that of Santa Claus, the American Father Christmas.

On, at a tremendous pace, over the snow, which gave out under our runners that crunching, iron sound only heard when the thermometer touches zero. There is a peculiar fascination about the troika, and the sweetest, saddest melody and most plaintive song of Russia belong to it.

THE TROIKA.

Vot y’dit troika udalaiya.

Hear ye the troika-bell a-ringing,
And see the peasant driver there?
Hear ye the mournful song he’s singing,
Like distant tolling through the air?

“O eyes, blue eyes, to me so lonely,
O eyes—alas!—ye give me pain;
O eyes, that once looked at me only,
I ne’er shall see your like again.

“Farewell, my darling, now in heaven,
And still the heaven of my soul;
Farewell, thou father town, O Moscow,
Where I have left my life, my all!”

And ever at the rein still straining,
One backward glance the driver gave;
Sees but once more a green low hillock,
Sees but once more his loved one’s grave.

“Stoi!”—Halt! We stopped at a stylish-looking building, entered a hall, left our skubas, and I heard the general ask, “Are the gypsies here?” An affirmative being given, we entered a large room, and there, sure enough, stood six or eight girls and two men, all very well dressed, and all unmistakably Romany, though smaller and of much slighter or more delicate frame than the powerful gypsy “travelers” of England. In an instant every pair of great, wild eyes was fixed on me. The general was in every way a more striking figure, but I was manifestly a fresh stranger, who knew nothing of the country, and certainly nothing of gypsies or gypsydom. Such a verdant visitor is always most interesting. It was not by any means my first reception of the kind, and, as I reviewed at a glance the whole party, I said within myself:—

“Wait an instant, you black snakes, and I will give you something to make you stare.”

This promise I kept, when a young man, who looked like a handsome light Hindoo, stepped up and addressed me in Russian. I looked long and steadily at him before I spoke, and then said:—

“Latcho divvus prala!” (Good day, brother.)

“What is that?” he exclaimed, startled.

“Tu jines latcho adosta.” (You know very well.) And then, with the expression in his face of a man who has been familiarly addressed by a brazen statue, or asked by a new-born babe, “What o’clock is it?” but with great joy, he cried:—

“Romanichal!”

In an instant they were all around me, marveling greatly, and earnestly expressing their marvel, at what new species of gypsy I might be; being in this quite unlike those of England, who, even when they are astonished “out of their senses” at being addressed in Romany by a gentleman, make the most red-Indian efforts to conceal their amazement. But I speedily found that these Russian gypsies were as unaffected and child-like as they were gentle in manner, and that they compared with our own prize-fighting, sturdy-begging, always-suspecting Romany roughs and rufianas as a delicate greyhound might compare with a very shrewd old bull-dog, trained by an unusually “fly” tramp.

That the girls were first to the fore in questioning me will be doubted by no one. But we had great trouble in effecting a mutual understanding. Their Romany was full of Russian; their pronunciation puzzled me; they “bit off their words,” and used many in a strange or false sense. Yet, notwithstanding this, I contrived to converse pretty readily with the men,—very readily with the captain, a man as dark as Ben Lee, to those who know Benjamin, or as mahogany, to those who know him not. But with the women it was very difficult to converse. There is a theory current that women have a specialty of tact and readiness in understanding a foreigner, or in making themselves understood; it may be so with cultivated ladies, but it is my experience that, among the uneducated, men have a monopoly of such quick intelligence. In order fully to convince them that we really had a tongue in common, I repeated perhaps a hundred nouns, giving, for instance, the names of various parts of the body, of articles of apparel and objects in the room, and I believe that we did not find a single word which, when pronounced distinctly by itself, was not intelligible to us all. I had left in London a Russo-Romany vocabulary, once published in “The Asiatic Magazine,” and I had met with BÖhtlinghk’s article on the dialect, as well as specimens of it in the works of Pott and Miklosich, but had unfortunately learned nothing of it from them. I soon found, however, that I knew a great many more gypsy words than did my new friends, and that our English Romany far excels the Russian in copia verborum.

“But I must sit down.” I observed on this and other occasions that Russian gypsies are very naÏf. And as it is in human nature to prefer sitting by a pretty girl, these Slavonian Romanys so arrange it according to the principles of natural selection—or natural politeness—that, when a stranger is in their gates, the two prettiest girls in their possession sit at his right and left, the two less attractive next again, et seriatim. So at once a damsel of comely mien, arrayed in black silk attire, of faultless elegance, cried to me, pointing to a chair by her side, “Bersh tu alay, rya!” (Sit down, sir),—a phrase which would be perfectly intelligible to any Romany in England. I admit that there was another damsel, who is generally regarded by most people as the true gypsy belle of the party, who did not sit by me. But, as the one who had “voted herself into the chair,” by my side, was more to my liking, being the most intelligent and most gypsy, I had good cause to rejoice.

I was astonished at the sensible curiosity as to gypsy life in other lands which was displayed, and at the questions asked. I really doubt if I ever met with an English gypsy who cared a farthing to know anything about his race as it exists in foreign countries, or whence it came. Once, and once only, I thought I had interested White George, at East Moulsey, in an account of Egypt, and the small number of Romanys there; but his only question was to the effect that, if there were so few gypsies in Egypt, wouldn’t it be a good place for him to go to sell baskets? These of Russia, however, asked all kinds of questions about the manners and customs of their congeners, and were pleased when they recognized familiar traits. And every gypsyism, whether of word or way, was greeted with delighted laughter. In one thing I noted a radical difference between these gypsies and those of the rest of Europe and of America. There was none of that continually assumed mystery and Romany freemasonry, of superior occult knowledge and “deep” information, which is often carried to the depths of absurdity and to the height of humbug. I say this advisedly, since, however much it may give charm to a novel or play, it is a serious impediment to a philologist. Let me give an illustration.

Once, during the evening, these Russian gypsies were anxious to know if there were any books in their language. Now I have no doubt that Dr. Bath Smart, or Prof. E. H. Palmer, or any other of the initiated, will perfectly understand when I say that by mere force of habit I shivered and evaded the question. When a gentleman who manifests a knowledge of Romany among gypsies in England is suspected of “dixonary” studies, it amounts to lasciate ogni speranza,—give up all hope of learning any more.

“I’m glad to see you here, rya, in my tent,” said the before-mentioned Ben Lee to me one night, in camp near Weybridge, “because I’ve heard, and I know, you didn’t pick up your Romany out of books.”

The silly dread, the hatred, the childish antipathy, real or affected, but always ridiculous, which is felt in England, not only among gypsies, but even by many gentlemen scholars, to having the Romany language published is indescribable. VambÉry was not more averse to show a lead pencil among Tartars than I am to take notes of words among strange English gypsies. I might have spared myself any annoyance from such a source among the Russian Romanys. They had not heard of Mr. George Borrow; nor were there ugly stories current among them to the effect that Dr. Smart and Prof. E. H. Palmer had published works, the direct result of which would be to facilitate their little paths to the jail, the gallows, and the grave.

“Would we hear some singing?” We were ready, and for the first time in my life I listened to the long-anticipated, far-famed magical melody of Russian gypsies. And what was it like? May I preface my reply to the reader with the remark that there are, roughly speaking, two kinds of music in the world,—the wild and the tame,—and the rarest of human beings is he who can appreciate both. Only one such man ever wrote a book, and his nomen et omen is Engel, like that of the little English slaves who were non Angli, sed angeli. I have in my time been deeply moved by the choruses of Nubian boatmen; I have listened with great pleasure to Chinese and Japanese music,—Ole Bull once told me he had done the same; I have delighted by the hour in Arab songs; and I have felt the charm of our red-Indian music. If this seems absurd to those who characterize all such sound and song as “caterwauling,” let me remind the reader that in all Europe there is not one man fonder of music than an average Arab, a Chinese, or a red Indian; for any of these people, as I have seen and know, will sit twelve or fifteen hours, without the least weariness, listening to what cultivated Europeans all consider as a mere charivari. When London gladly endures fifteen-hour concerts, composed of morceaux by Wagner, Chopin, and Liszt, I will believe that art can charm as much as nature.

The medium point of intelligence in this puzzle may be found in the extraordinary fascination which many find in the monotonous tum-tum of the banjo, and which reappears, somewhat refined, or at least somewhat Frenchified, in the Bamboula and other Creole airs. Thence, in an ascending series, but connected with it, we have old Spanish melodies, then the Arabic, and here we finally cross the threshold into mystery, midnight, and “caterwauling.” I do not know that I can explain the fact why the more “barbarous” music is, the more it is beloved of man; but I think that the principle of the refrain, or repetition in music, which as yet governs all decorative art and which Mr. Whistler and others are endeavoring desperately to destroy, acts in music as a sort of animal magnetism or abstraction, ending in an extase. As for the fascination which such wild melodies exert, it is beyond description. The most enraptured audience I ever saw in my life was at a Coptic wedding in Cairo, where one hundred and fifty guests listened, from seven p.m. till three a.m., and Heaven knows how much later, to what a European would call absolute jangling, yelping, and howling.

The real medium, however, between what I have, for want of better words, called wild and tame music exists only in that of the Russian gypsies. These artists, with wonderful tact and untaught skill, have succeeded, in all their songs, in combining the mysterious and maddening charm of the true, wild Eastern music with that of regular and simple melody, intelligible to every Western ear. I have never listened to the singing or playing of any distinguished artist—and certainly never of any far-famed amateur—without realizing that neither words nor melody was of the least importance, but that the man’s manner of performance or display was everything. Now, in enjoying gypsy singing, one feels at once as if the vocalists had entirely forgotten self, and were carried away by the bewildering beauty of the air and the charm of the words. There is no self-consciousness, no vanity,—all is real. The listener feels as if he were a performer; the performer is an enraptured listener. There is no soulless “art for the sake of art,” but art for direct pleasure.

“We intend to sing only Romany for you, rya,” said the young lady to my left, “and you will hear our real gypsy airs. The Gaji [Russians] often ask for songs in our language, and don’t get them. But you are a Romanichal, and when you go home, far over the baro kalo pani [the broad black water, that is, the ocean], you shall tell the Romany how we can sing. Listen!”

And I listened to the strangest, wildest, and sweetest singing I ever had heard,—the singing of Lurleis, of sirens, of witches. First, one damsel, with an exquisitely clear, firm voice, began to sing a verse of a love-ballad, and as it approached the end the chorus stole in, softly and unperceived, but with exquisite skill, until, in a few seconds, the summer breeze, murmuring melody over a rippling lake, seemed changed to a midnight tempest, roaring over a stormy sea, in which the basso of the kalo shureskro (the black captain) pealed like thunder. Just as it died away a second girl took up the melody, very sweetly, but with a little more excitement,—it was like a gleam of moonlight on the still agitated waters, a strange contralto witch-gleam; and then again the chorus and the storm; and then another solo yet sweeter, sadder, and stranger,—the movement continually increasing, until all was fast, and wild, and mad,—a locomotive quickstep, and then a sudden silence—sunlight—the storm had blown away.

Nothing on earth is so like magic and elfin-work as when women burst forth into improvised melody. The bird only “sings as his bill grew,” or what he learned from the elders; yet when you hear birds singing in woodland green, throwing out to God or the fairies irrepressible floods of what seems like audible sunshine, so well does it match with summer’s light, you think it is wonderful. It is mostly when you forget the long training of the prima donna, in her ease and apparent naturalness, that her song is sweetest. But there is a charm, which was well known of old, though we know it not to-day, which was practiced by the bards and believed in by their historians. It was the feeling that the song was born of the moment; that it came with the air, gushing and fresh from the soul. In reading the strange stories of the professional bards and scalds and minstrels of the early Middle Age, one is constantly bewildered at the feats of off-hand composition which were exacted of the poets among Celts or Norsemen. And it is evident enough that in some mysterious way these singers knew how to put strange pressure on the Muse, and squeeze strains out of her in a manner which would have been impossible at present.

Yet it lingers here and there on earth among wild, strange people,—this art of making melody at will. I first heard it among Nubian boatmen on the Nile. It was as manifest that it was composed during the making as that the singers were unconscious of their power. One sung at first what may have been a well-known verse. While singing, another voice stole in, and yet another, softly as shadows steal into twilight; and ere I knew it all were in a great chorus, which fell away as mysteriously, to become duos, trios,—changing in melody in strange, sweet, fitful wise, as the faces seen in the golden cloud in the visioned aureole of God blend, separate, burn, and fade away ever into fresher glory and tints incarnadined.

Miss C. F. Gordon Cumming, after informing us that “it is utterly impossible to give you the faintest shadow of an idea of the fascination of Tahitian himÉnes,” proceeds, as men in general and women in particular invariably do, to give what the writer really believes is a very good description indeed. ’T is ever thus, and thus ’t will ever be, and the description of these songs is so good that any person gifted with imagination or poetry cannot fail to smile at the preceding disavowal of her ability to give an idea.

These himÉnes are not—and here such of my too expectant young lady-readers as are careless in spelling will be sadly disappointed—in any way connected with weddings. They are simply the natural music of Tahiti, or strange and beautiful part-songs. “Nothing you have ever heard in any other country,” says our writer, “bears the slightest resemblance to these wild, exquisite glees, faultless in time and harmony, though apparently each singer introduces any variations which may occur to him or to her. Very often there is no leader, and apparently all sing according to their own sweet will. One voice commences; it may be that of an old native, with genuine native words (the meaning of which we had better not inquire), or it may be with a Scriptural story, versified and sung to an air originally from Europe, but so completely Tahitianized that no mortal could recognize it, which is all in its favor, for the wild melodies of this isle are beyond measure fascinating.

“After one clause of solo, another strikes in—here, there, everywhere—in harmonious chorus. It seems as if one section devoted themselves to pouring forth a rippling torrent of ‘Ra, ra, ra—ra—ra!’ while others burst into a flood of ‘La, la—la—la—la!’ Some confine their care to sound a deep, booming bass in a long-continued drone, somewhat suggestive (to my appreciative Highland ear) of our own bagpipes. Here and there high falsetto notes strike in, varied from verse to verse, and then the choruses of La and Ra come bubbling in liquid melody, while the voices of the principal singers now join in unison, now diverge as widely as it is possible for them to do, but all combine to produce the quaintest, most melodious, rippling glee that ever was heard.”

This is the himÉne; such the singing which I heard in Egypt in a more regular form; but it was exactly as the writer so admirably sets it forth (and your description, my lady traveler, is, despite your disavowal, quite perfect and a himÉne of itself) that I heard the gypsy girls of St. Petersburg and of Moscow sing. For, after a time, becoming jolly as flies, first one voice began with “La, la, la—la—la!” to an unnamed, unnamable, charming melody, into which went and came other voices, some bringing one verse or no verse, in unison or alone, the least expected doing what was most awaited, which was to surprise us and call forth gay peals of happy laughter, while the “La, la, la—la—la!” was kept up continuously, like an accompaniment. And still the voices, basso, soprano, tenor, baritone, contralto, rose and fell, the moment’s inspiration telling how, till at last all blended in a locomotive-paced La, and in a final roar of laughter it ended.

I could not realize at the time how much this exquisite part-singing was extemporized. The sound of it rung in my head—I assure you, reader, it rings there yet when I think of it—like a magic bell. Another day, however, when I begged for a repetition of it, the girls could recall nothing of it. They could start it again on any air to the unending strain of “La—la—la;” but the “La—la—la” of the previous evening was avec les neiges d’antan, with the smoke of yesterday’s fire, with the perfume and bird-songs. “La, la, la—la—la!”

In Arab singing, such effects are applied simply to set forth erotomania; in negro minstrelsy, they are degraded to the lowest humor; in higher European music, when employed, they simply illustrate the skill of composer and musician. The spirit of gypsy singing recalled by its method and sweetness that of the Nubian boatmen, but in its general effect I could think only of those strange fits of excitement which thrill the red Indian and make him burst into song. The AbbÉ Domenech [42] has observed that the American savage pays attention to every sound that strikes upon his ear when the leaves, softly shaken by the evening breeze, seem to sigh through the air, or when the tempest, bursting forth with fury, shakes the gigantic trees that crack like reeds. “The chirping of the birds, the cry of the wild beasts, in a word, all those sweet, grave, or imposing voices that animate the wilderness, are so many musical lessons, which he easily remembers.” In illustration of this, the missionary describes the singing of a Chippewa chief, and its wild inspiration, in a manner which vividly illustrates all music of the class of which I write.

“It was,” he says, “during one of those long winter nights, so monotonous and so wearisome in the woods. We were in a wigwam, which afforded us but miserable shelter from the inclemency of the season. The storm raged without; the tempest roared in the open country; the wind blew with violence, and whistled through the fissures of the cabin; the rain fell in torrents, and prevented us from continuing our route. Our host was an Indian, with sparkling and intelligent eyes, clad with a certain elegance, and wrapped majestically in a large fur cloak. Seated close to the fire, which cast a reddish gleam through the interior of his wigwam, he felt himself all at once seized with an irresistible desire to imitate the convulsions of nature, and to sing his impressions. So, taking hold of a drum which hung near his bed, he beat a slight rolling, resembling the distant sounds of an approaching storm; then, raising his voice to a shrill treble, which he knew how to soften when he pleased, he imitated the whistling of the air, the creaking of the branches dashing against one another, and the particular noise produced by dead leaves when accumulated in compact masses on the ground. By degrees the rollings of the drum became more frequent and louder, the chants more sonorous and shrill, and at last our Indian shrieked, howled, and roared in a most frightful manner; he struggled and struck his instrument with extraordinary rapidity. It was a real tempest, to which nothing was wanting, not even the distant howling of the dogs, nor the bellowing of the affrighted buffaloes.”

I have observed the same musical inspiration of a storm upon Arabs, who, during their singing, also accompanied themselves on a drum. I once spent two weeks in a Mediterranean steamboat, on board of which were more than two hundred pilgrims, for the greater part wild Bedouins, going to Mecca. They had a minstrel who sang and played on the darabuka, or earthenware drum, and he was aided by another with a simple nai, or reed-whistle; the same orchestra, in fact, which is in universal use among all red Indians. To these performers the pilgrims listened with indescribable pleasure; and I soon found that they regarded me favorably because I did the same, being, of course, the only Frank on board who paid any attention to the singing—or any money for it. But it was at night and during storms that the spirit of music always seemed to be strongest on the Arabs, and then, amid roaring of wild waters and thundering, and in dense darkness, the rolling of the drum and the strange, bewildering ballads never ceased. It was the very counterpart, in all respects, of the Chippewa storm song.

After the first gypsy lyric there came another, to which the captain especially directed my attention as being what Sam Petulengro calls “reg’lar Romany.” It was I rakli adro o lolo gad (The girl in the red chemise), as well as I can recall his words,—a very sweet song, with a simple but spirited chorus; and as the sympathetic electricity of excitement seized the performers we were all in a minute “going down the rapids in a spring freshet.”

“Bagan tu rya, bagan!” (Sing, sir,—sing) cried my handsome neighbor, with her black gypsy eyes sparkling fire. “Jines hi bagan eto—eto latcho Romanes.” (You can sing that,—it’s real Romany.) It was evident that she and all were singing with thorough enjoyment, and with a full and realizing consciousness of gypsyism, being greatly stimulated by my presence and sympathy. I felt that the gypsies were taking unusual pains to please the Romany rye from the dur’ tem, or far country, and they had attained the acme of success by being thoroughly delighted with themselves, which is all that can be hoped for in art, where the aim is pleasure and not criticism.

There was a pause in the performance, but none in the chattering of the young ladies, and during this a curious little incident occurred. Wishing to know if my pretty friend could understand an English gypsy lyric, I sang in an undertone a ballad, taken from George Borrow’s “Lavengro,” and which begins with these words:—

“Pende Eomani chai ke laki dye;
‘Miri diri dye, mi shom kameli.’”

I never knew whether this was really an old gypsy poem or one written by Mr. Borrow. Once, when I repeated it to old Henry James, as he sat making baskets, I was silenced by being told, “That ain’t no real gypsy gilli. That’s one of the kind made up by gentlemen and ladies.” However, as soon as I repeated it, the Russian gypsy girl cried eagerly, “I know that song!” and actually sang me a ballad which was essentially the same, in which a damsel describes her fall, owing to a Gajo (Gorgio, a Gentile,—not gypsy) lover, and her final expulsion from the tent. It was adapted to a very pretty melody, and as soon as she had sung it, sotto voce, my pretty friend exclaimed to another girl, “Only think, the rye from America knows that song!” Now, as many centuries must have passed since the English and Russian gypsies parted from the parent stock, the preservation of this song is very remarkable, and its antiquity must be very great. I did not take it down, but any resident in St. Petersburg can, if so inclined, do so among the gypsies at Dorat, and verify my statement.

Then there was a pretty dance, of a modified Oriental character, by one of the damsels. For this, as for the singing, the only musical instrument used was a guitar, which had seven strings, tuned in Spanish fashion, and was rather weak in tone. I wished it had been a powerful Panormo, which would have exactly suited the timbre of these voices. The gypsies were honestly interested in all I could tell them about their kind in other lands; while the girls were professionally desirous to hear more Anglo-Romany songs, and were particularly pleased with one beginning with the words:—

“‘Me shom akonyo,’ gildas yoi,
Men buti ruzhior,
Te sar i chiriclia adoi
Pen mengy gilior.’”

Though we “got on” after a manner in our Romany talk, I was often obliged to have recourse to my friend the general to translate long sentences into Russian, especially when some sand-bar of a verb or some log of a noun impeded the current of our conversation. Finally, a formal request was made by the captain that I would, as one deep beyond all their experience in Romany matters, kindly tell them what kind of people they really were, and whence they came. With this demand I cheerfully complied, every word being listened to with breathless interest. So I told them what I knew or had conjectured relative to their Indian origin: how their fathers had wandered forth through Persia; how their travels could be traced by the Persian, Greek, or Roumanian words in the language; how in 1417 a band of them appeared in Europe, led by a few men of great diplomatic skill, who, by crafty dealing, obtained from the Pope, the Emperor of Germany, and all the kings of Europe, except that of England, permission to wander for fifty years as pilgrims, declaring that they had been Christians, but, having become renegades, the King of Hungary had imposed a penance on them of half a century’s exile. Then I informed them that precisely the same story had been told by them to the rulers in Syria and Egypt, only that in the Mohammedan countries they pretended to be good followers of Islam. I said there was reason to believe that some of their people had been in Poland and the other Slavonic countries ever since the eleventh century, but that those of England must have gone directly from Eastern Europe to Great Britain; for, although they had many Slavic words, such as krallis (king) and shuba, there were no French terms, and very few traces of German or Italian, in the English dialect. I observed that the men all understood the geographical allusions which I made, knowing apparently where India, Persia, and Egypt were situated—a remarkable contrast to our own English “travelers,” one of whom once informed me that he would like to go “on the road” in America, “because you know, sir, as America lays along into France, we could get our French baskets cheaper there.”

I found, on inquiry, that the Russian gypsies profess Christianity; but, as the religion of the Greek church, as I saw it, appears to be practically something very little better than fetich-worship, I cannot exalt them as models of evangelical piety. They are, however, according to a popular proverb, not far from godliness in being very clean in their persons; and not only did they appear so to me, but I was assured by several Russians that, as regarded these singing gypsies, it was invariably the case. As for morality in gypsy girls, their principles are very peculiar. Not a whisper of scandal attaches to these Russian Romany women as regards transient amours. But if a wealthy Russian gentleman falls in love with one, and will have and hold her permanently, or for a durable connection, he may take her to his home if she likes him, but must pay monthly a sum into the gypsy treasury; for these people apparently form an artel, or society-union, like all other classes of Russians. It may be suggested, as an explanation of this apparent incongruity, that gypsies all the world over regard steady cohabitation, or agreement, as marriage, binding themselves, as it were, by Gand-harbavivaha, as the saint married Vasantasena, which is an old Sanskrit way of wedding. And let me remark that if one tenth of what I heard in Russia about “morals” in the highest or lowest or any other class be true, the gypsies of that country are shining lights and brilliant exemplars of morality to all by whom they are surrounded. Let me also add that never on any occasion did I hear or see among them anything in the slightest degree improper or unrefined. I knew very well that I could, if I chose, talk to such naÏve people about subjects which would shock an English lady, and, as the reader may remember, I did quote Mr. Borrow’s song, which he has not translated. But a European girl who would have endured allusions to tabooed subjects would have at all times shown vulgarity or coarseness, while these Russian Romany girls were invariably lady-like. It is true that the St. Petersburg party had a dissipated air; three or four of them looked like second-class French or Italian theatrical artistes, and I should not be astonished to learn that very late hours and champagne were familiar to them as cigarettes, or that their flirtations among their own people were neither faint, nor few, nor far between. But their conduct in my presence was irreproachable. Those of Moscow, in fact, had not even the apparent defects of their St. Petersburg sisters and brothers, and when among them it always seemed to me as if I were simply with nice gentle creoles or Cubans, the gypsy manner being tamed down to the Spanish level, their great black eyes and their guitars increasing the resemblance.

The indescribably wild and thrilling character of gypsy music is thoroughly appreciated by the Russians, who pay very high prices for Romany performances. From five to eight or ten pounds sterling is usually given to a dozen gypsies for singing an hour or two to a special party, and this is sometimes repeated twice or thrice of an evening. “A Russian gentleman, when he is in funds,” said the clerk of the Slavansky Bazaar in Moscow to me, “will make nothing of giving the Zigani a hundred-ruble note,” the ruble rating at half a crown. The result is that good singers among these lucky Romanys are well to do, and lead soft lives, for Russia.

MOSCOW.

I had no friends in Moscow to direct me where to find gypsies en famille, and the inquiries which I made of chance acquaintances simply convinced me that the world at large was as ignorant of their ways as it was prejudiced against them. At last the good-natured old porter of our hotel told me, in his rough Baltic German, how to meet these mysterious minstrels to advantage. “You must take a sleigh,” he said, “and go out to Petrovka. That is a place in the country, where there are grand cafÉs at considerable distances one from the other. Pay the driver three rubles for four hours. Enter a cafÉ, call for something to drink, listen to the gypsies singing, and when they pass round a plate put some money in it. That’s all.” This was explicit, and at ten o’clock in the evening I hired a sleigh and went.

If the cold which I had experienced in the general’s troika in St. Petersburg might be compared to a moderate rheumatism, that which I encountered in the sleigh outside the walls of Moscow, on Christmas Eve, 1876, was like a fierce gout. The ride was in all conscience Russian enough to have its ending among gypsies, Tartars, or Cossacks. To go at a headlong pace over the creaking snow behind an istvostshik, named Vassili, the round, cold moon overhead, church-spires tipped with great inverted golden turnips in the distance, and this on a night when the frost seemed almost to scream in its intensity, is as much of a sensation in the suburbs of Moscow as it could be out on the steppes. A few wolves, more or less, make no difference,—and even they come sometimes within three hours’ walk of the Kremlin. Et ego inter lupos,—I too have been among wolves in my time by night, in Kansas, and thought nothing of such rides compared to the one I had when I went gypsying from Moscow.

In half an hour Vassili brought me to a house, which I entered. A “proud porter,” a vast creature, in uniform suggestive of embassies and kings’ palaces, relieved me of my shuba, and I found my way into a very large and high hall, brilliantly lighted as if for a thousand guests, while the only occupants were four couples, “spooning” sans gÊne, one in each corner and a small party of men and girls drinking in the middle. I called a waiter; he spoke nothing but Russian, and Russian is of all languages the most useless to him who only talks it “a little.” A little Arabic, or even a little Chippewa, I have found of great service, but a fair vocabulary and weeks of study of the grammar are of no avail in a country where even men of gentlemanly appearance turn away with childish ennui the instant they detect the foreigner, resolving apparently that they cannot and will not understand him. In matters like this the ordinary Russian is more impatient and less intelligent than any Oriental or even red Indian. The result of my interview with the waiter was that we were soon involved in the completest misunderstanding on the subject of gypsies. The question was settled by reference to a fat and fair damsel, one of the “spoons” already referred to, who spoke German. She explained to me that as it was Christmas Eve no gypsies would be there, or at any other cafÉ. This was disappointing. I called Vassili, and he drove on to another “garden,” deeply buried in snow.

When I entered the rooms at this place, I perceived at a glance that matters had mended. There was the hum of many voices, and a perfume like that of tea and many papiross, or cigarettes, with a prompt sense of society and of enjoyment. I was dazzled at first by the glare of the lights, and could distinguish nothing, unless it was that the numerous company regarded me with utter amazement; for it was an “off night,” when no business was expected,—few were there save “professionals” and their friends,—and I was manifestly an unexpected intruder on Bohemia. As luck would have it, that which I believed was the one worst night in the year to find the gypsy minstrels proved to be the exceptional occasion when they were all assembled, and I had hit upon it. Of course this struck me pleasantly enough as I looked around, for I knew that at a touch the spell would be broken, and with one word I should have the warmest welcome from all. I had literally not a single speaking acquaintance within a thousand miles, and yet here was a room crowded with gay and festive strangers, whom the slightest utterance would convert into friends.

I was not disappointed. Seeking for an opportunity, I saw a young man of gentlemanly appearance, well dressed, and with a mild and amiable air. Speaking to him in German, I asked the very needless question if there were any gypsies present.

“You wish to hear them sing?” he inquired.

“I do not. I only want to talk with one,—with any one.”

He appeared to be astonished, but, pointing to a handsome, slender young lady, a very dark brunette, elegantly attired in black silk, said,—

“There is one.”

I stepped across to the girl, who rose to meet me. I said nothing for a few seconds, but looked at her intently, and then asked,—

“Rakessa tu Romanes, miri pen?” (Do you talk Romany, my sister?)

She gave one deep, long glance of utter astonishment, drew one long breath, and, with a cry of delight and wonder, said,—

“Romanichal!”

That word awoke the entire company, and with it they found out who the intruder was. “Then might you hear them cry aloud, ‘The Moringer is here!’” for I began to feel like the long-lost lord returned, so warm was my welcome. They flocked around me; they cried aloud in Romany, and one good-natured, smiling man, who looked like a German gypsy, mounting a chair, waved a guitar by its neck high in the air as a signal of discovery of a great prize to those at a distance, repeating rapidly,—

“Av’akai, ava’kai, Romanichal!” (Come here; here’s a gypsy!)

And they came, dark and light, great and small, and got round me, and shook hands, and held to my arms, and asked where I came from, and how I did, and if it wasn’t jolly, and what would I take to drink, and said how glad they were to see me; and when conversation flagged for an instant, somebody said to his next neighbor, with an air of wisdom, “American Romany,” and everybody repeated it with delight. Then it occurred to the guitarist and the young lady that we had better sit down. So my first acquaintance and discoverer, whose name was Liubasha, was placed, in right of preËmption, at my right hand, the belle des belles, Miss Sarsha, at my left, a number of damsels all around these, and then three or four circles of gypsies, of different ages and tints, standing up, surrounded us all. In the outer ring were several fast-looking and pretty Russian or German blonde girls, whose mission it is, I believe, to dance—and flirt—with visitors, and a few gentlemanly-looking Russians, vieuz garÇons, evidently of the kind who are at home behind the scenes, and who knew where to come to enjoy themselves. Altogether there must have been about fifty present, and I soon observed that every word I uttered was promptly repeated, while every eye was fixed on me.

I could converse in Romany with the guitarist, and without much difficulty; but with the charming, heedless young ladies I had as much trouble to talk as with their sisters in St. Petersburg. The young gentleman already referred to, to whom in my fancy I promptly gave the Offenbachian name of Prince Paul, translated whenever there was a misunderstanding, and in a few minutes we were all intimate. Miss Sarsha, who had a slight cast in one of her wild black eyes, which added something to the gypsiness and roguery of her smiles, and who wore in a ring a large diamond, which seemed as if it might be the right eye in the wrong place, was what is called an earnest young lady, with plenty to say and great energy wherewith to say it. What with her eyes, her diamond, her smiles, and her tongue, she constituted altogether a fine specimen of irrepressible fireworks, and Prince Paul had enough to do in facilitating conversation. There was no end to his politeness, but it was an impossible task for him now and then promptly to carry over a long sentence from German to Russian, and he would give it up like an invincible conundrum, with the patient smile and head-wag and hand-wave of an amiable Dundreary. Yet I began to surmise a mystery even in him. More than once he inadvertently betrayed a knowledge of Romany, though he invariably spoke of his friends around in a patronizing manner as “these gypsies.” This was very odd, for in appearance he was a Gorgio of the Gorgios, and did not seem, despite any talent for languages which he might possess, likely to trouble himself to acquire Romany while Russian would answer every purpose of conversation. All of this was, however, explained to me afterward.

Prince Paul again asked me if I had come out to hear a concert. I said, “No; that I had simply come out to see my brothers and sisters and talk with them, just as I hoped they would come to see me if I were in my own country.” This speech produced a most favorable impression, and there was, in a quiet way, a little private conversation among the leaders, after which Prince Paul said to me, in a very pleasant manner, that “these gypsies,” being delighted at the visit from the gentleman from a distant country, would like to offer me a song in token of welcome. To this I answered, with many thanks, that such kindness was more than I had expected, for I was well aware of the great value of such a compliment from singers whose fame had reached me even in America. It was evident that my grain of a reply did not fall upon stony ground, for I never was among people who seemed to be so quickly impressed by any act of politeness, however trifling. A bow, a grasp of the hand, a smile, or a glance would gratify them, and this gratification their lively black eyes expressed in the most unmistakable manner.

So we had the song, wild and wonderful like all of its kind, given with that delightful abandon which attains perfection only among gypsies. I had enjoyed the singing in St. Petersburg, but there was a laisser aller, a completely gay spirit, in this Christmas-Eve gypsy party in Moscow which was much more “whirling away.” For at Dorot the gypsies had been on exhibition; here at Petrovka they were frolicking en famille with a favored guest,—a Romany rye from a far land to astonish and delight,—and he took good care to let them feel that they were achieving a splendid success, for I declared many times that it was butsi shukÁr, or very beautiful. Then I called for tea and lemon, and after that the gypsies sang for their own amusement, Miss Sarsha, as the incarnation of fun and jollity, taking the lead, and making me join in. Then the crowd made way, and in the space appeared a very pretty little girl, in the graceful old gypsy Oriental dress. This child danced charmingly indeed, in a style strikingly like that of the Almeh of Egypt, but without any of the erotic expressions which abound in Eastern pantomime. This little Romany girl was to me enchanting, being altogether unaffected and graceful. It was evident that her dancing, like the singing of her elder sisters, was not an art which had been drilled in by instruction. They had come into it in infancy, and perfected themselves by such continual practice that what they did was as natural as walking or talking. When the dancing was over, I begged that the little girl would come to me, and, kissing her tiny gypsy hand, I said, “Spassibo tute kamli, eto hi butsi shukÁr” (Thank you, dear; that is very pretty), with which the rest were evidently pleased. I had observed among the singers, at a little distance, a very remarkable and rather handsome old woman,—a good study for an artist,—and she, as I also noticed, had sung with a powerful and clear voice. “She is our grandmother,” said one of the girls. Now, as every student of gypsies knows, the first thing to do in England or Germany, on entering a tent-gypsy encampment, is to be polite to “the old woman.” Unless you can win her good opinion you had better be gone. The Russian city Roms have apparently no such fancies. On the road, however, life is patriarchal, and the grandmother is a power to be feared. As a fortune-teller she is a witch, ever at warfare with the police world; she has a bitter tongue, and is quick to wrath. This was not the style or fashion of the old gypsy singer; but, as soon as I saw the puri babali dye, I requested that she would shake hand with me, and by the impression which this created I saw that the Romany of the city had not lost all the feelings of the road.

I spoke of Waramoff’s beautiful song of the “Krasneya Sarafan,” which Sarsha began at once to warble. The characteristic of Russian gypsy-girl voices is a peculiarly delicate metallic tone,—like that of the two silver bells of the Tower of Ivan Velikoi when heard from afar,—yet always marked with fineness and strength. This is sometimes startling in the wilder effects, but it is always agreeable. These Moscow gypsy girls have a great name in their art, and it was round the shoulders of one of them—for aught I know it may have been Sarsha’s great-grandmother—that Catalani threw the cashmere shawl which had been given to her by the Pope as “to the best singer in the world.” “It is not mine by right,” said the generous Italian; “it belongs to the gypsy.”

The gypsies were desirous of learning something about the songs of their kindred in distant lands, and, though no singer, I did my best to please them, the guitarist easily improvising accompaniments, while the girls joined in. As all were in a gay mood faults were easily excused, and the airs were much liked,—one lyric, set by Virginia Gabriel, being even more admired in Moscow than in St. Petersburg, apropos of which I may mention that, when I afterward visited the gypsy family in their own home, the first request from Sarsha was, “Eto gilyo, rya!” (That song, sir), referring to “Romany,” which has been heard at several concerts in London. And so, after much discussion of the affairs of Egypt, I took my leave amid a chorus of kind farewells. Then Vassili, loudly called for, reappeared from some nook with his elegantly frosted horse, and in a few minutes we were dashing homeward. Cold! It was as severe as in Western New York or Minnesota, where the thermometer for many days every winter sinks lower than in St. Petersburg, but where there are no such incredible precautions taken as in the land of double windows cemented down, and fur-lined shubas. It is remarkable that the gypsies, although of Oriental origin, are said to surpass the Russians in enduring cold; and there is a marvelous story told about a Romany who, for a wager, undertook to sleep naked against a clothed Muscovite on the ice of a river during an unusually cold night. In the morning the Russian was found frozen stiff, while the gypsy was snoring away unharmed. As we returned, I saw in the town something which recalled this story in more than one moujik, who, well wrapped up, lay sleeping in the open air, under the lee of a house. Passing through silent Moscow on the early Christmas morn, under the stars, as I gazed at the marvelous city, which yields neither to Edinburgh, Cairo, nor Prague in picturesqueness, and thought over the strange evening I had spent among the gypsies, I felt as if I were in a melodrama with striking scenery. The pleasing finale was the utter amazement and almost speechless gratitude of Vassili at getting an extra half-ruble as an early Christmas gift.

As I had received a pressing invitation from the gypsies to come again, I resolved to pay them a visit on Christmas afternoon in their own house, if I could find it. Having ascertained that the gypsy street was in a distant quarter, called the Grouszini, I engaged a sleigh, standing before the door of the Slavanski-Bazaar Hotel, and the usual close bargain with the driver was effected with the aid of a Russian gentleman, a stranger passing by, who reduced the ruble (one hundred kopecks) at first demanded to seventy kopecks. After a very long drive we found ourselves in the gypsy street, and the istvostshik asked me, “To what house?”

“I don’t know,” I replied. “Gypsies live here, don’t they?”

“Gypsies, and no others.”

“Well, I want to find a gypsy.”

The driver laughed, and just at that instant I saw, as if awaiting me on the sidewalk, Sarsha, Liubasha, and another young lady, with a good-looking youth, their brother.

“This will do,” I said to the driver, who appeared utterly amazed at seeing me greeted like an old friend by the Zigani, but who grinned with delight, as all Russians of the lower class invariably do at anything like sociability and fraternity. The damsels were faultlessly attired in Russian style, with full fur-lined, glossy black-satin cloaks and fine Orenberg scarfs, which are, I believe, the finest woolen fabrics in the world. The party were particularly anxious to know if I had come specially to visit them, for I have passed over the fact that I had also made the acquaintance of another very large family of gypsies, who sang at a rival cafÉ, and who had also treated me very kindly. I was at once conducted to a house, which we entered in a rather gypsy way, not in front, but through a court, a back door, and up a staircase, very much in the style of certain dwellings in the Potteries in London. But, having entered, I was led through one or two neat rooms, where I saw lying sound asleep on beds, but dressed, one or two very dark Romanys, whose faces I remembered. Then we passed into a sitting-room, which was very well furnished. I observed hanging up over the chimney-piece a good collection of photographs, nearly all of gypsies, and indicating that close resemblance to Hindoos which comes out so strongly in such pictures, being, in fact, more apparent in the pictures than in the faces; just as the photographs of the old Ulfilas manuscript revealed alterations not visible in the original. In the centre of the group was a cabinet-size portrait of Sarsha, and by it another of an Englishman of very high rank. I thought this odd, but asked no questions.

My hosts were very kind, offering me promptly a rich kind of Russian cake, begging to know what else I would like to eat or drink, and apparently deeply concerned that I could really partake of nothing, as I had just come from luncheon. They were all light-hearted and gay, so that the music began at once, as wild and as bewitching as ever. And here I observed, even more than before, how thoroughly sincere these gypsies were in their art, and to what a degree they enjoyed and were excited by their own singing. Here in their own home, warbling like birds and frolicking like children, their performance was even more delightful than it had been in the concert-room. There was evidently a great source of excitement in the fact that I must enjoy it far more than an ordinary stranger, because I understood Romany, and sympathized with gypsy ways, and regarded them not as the Gaji or Gentiles do, but as brothers and sisters. I confess that I was indeed moved by the simple kindness with which I was treated, and I knew that, with the wonderfully keen perception of character in which gypsies excel, they perfectly understood my liking for them. It is this ready intuition of feelings which, when it is raised from an instinct to an art by practice, enables shrewd old women to tell fortunes with so much skill.

I was here introduced to the mother of the girls. She was a neat, pleasant-looking woman, of perhaps forty years, in appearance and manners irresistibly reminding me of some respectable Cuban lady. Like the others, she displayed an intelligent curiosity as to my knowledge of Romany, and I was pleased at finding that she knew much more of the language than her children did. Then there entered a young Russian gentleman, but not “Prince Paul.” He was, however, a very agreeable person, as all Russians can be when so minded; and they are always so minded when they gather, from information or conjecture, the fact that the stranger whom they meet is one of education or position. This young gentleman spoke French, and undertook the part of occasional translator.

I asked Liubasha if any of them understood fortune-telling.

“No; we have quite lost the art of dorriki. [61] None of us know anything about it. But we hear that you Romanichals over the Black Water understand it. Oh, rya,” she cried, eagerly, “you know so much,—you’re such a deep Romany,—can’t you tell fortunes?”

“I should indeed know very little about Romany ways,” I replied, gravely, “if I could not pen dorriki. But I tell you beforehand, terni pen, ‘dorrikipen hi hokanipen,’ little sister, fortune-telling is deceiving. Yet what the lines say I can read.”

In an instant six as pretty little gypsy hands as I ever beheld were thrust before me, and I heard as many cries of delight. “Tell my fortune, rya! tell mine! and mine!” exclaimed the damsels, and I complied. It was all very well to tell them there was nothing in it; they knew a trick worth two of that. I perceived at once that the faith which endures beyond its own knowledge was placed in all I said. In England the gypsy woman, who at home ridicules her own fortune-telling and her dupes, still puts faith in a gusveri mush, or some “wise man,” who with crystal or magical apparatus professes occult knowledge; for she thinks that her own false art is an imitation of a true one. It is really amusing to see the reverence with which an old gypsy will look at the awful hieroglyphics in Cornelius Agrippa’s “Occult Philosophy,” or, better still, “Trithemius,” and, as a gift, any ordinary fortune-telling book is esteemed by them beyond rubies. It is true that they cannot read it, but the precious volume is treasured like a fetich, and the owner is happy in the thought of at least possessing darksome and forbidden lore, though it be of no earthly use to her. After all the kindness they had shown me, I could not find it in my heart to refuse to tell these gentle Zingari their little fortunes. It is not, I admit, exactly in the order of things that the chicken should dress the cook, or the Gorgio tell fortunes to gypsies; but he who wanders in strange lands meets with strange adventures. So, with a full knowledge of the legal penalties attached in England to palmistry and other conjuration, and with the then pending Slade case knocking heavily on my conscience, I proceeded to examine and predict. When I afterward narrated this incident to the late G. H. Lewes, he expressed himself to the effect that to tell fortunes to gypsies struck him as the very ne plus ultra of cheek,—which shows how extremes meet; for verily it was with great modesty and proper diffidence that I ventured to foretell the lives of these little ladies, having an antipathy to the practice of chiromancing as to other romancing.

I have observed that as among men of great and varied culture, and of extensive experience, there are more complex and delicate shades and half-shades of light in the face, so in the palm the lines are correspondingly varied and broken. Take a man of intellect and a peasant, of equal excellence of figure according to the literal rules of art or of anatomy, and this subtile multiplicity of variety shows itself in the whole body in favor of the “gentleman,” so that it would almost seem as if every book we read is republished in the person. The first thing that struck me in these gypsy hands was the fewness of the lines, their clearly defined sweep, and their simplicity. In every one the line of life was unbroken, and, in fine, one might think from a drawing of the hand, and without knowing who its owner might be, that he or she was of a type of character unknown in most great European cities,—a being gifted with special culture, and in a certain simple sense refined, but not endowed with experience in a thousand confused phases of life. The hands of a true genius, who has passed through life earnestly devoted to a single art, however, are on the whole like these of the gypsies. Such, for example, are the hands of Fanny Janauschek, the lines of which agree to perfection with the laws of chiromancy. The art reminds one of Cervantes’s ape, who told the past and present, but not the future. And here “tell me what thou hast been, and I will tell what thou wilt be” gives a fine opportunity to the soothsayer.

To avoid mistakes I told the fortunes in French, which was translated into Russian. I need not say that every word was listened to with earnest attention, or that the group of dark but young and comely faces, as they gathered around and bent over, would have made a good subject for a picture. After the girls, the mother must needs hear her dorriki also, and last of all the young Russian gentleman, who seemed to take as earnest an interest in his future as even the gypsies. As he alone understood French, and as he appeared to be un peu gaillard, and, finally, as the lines of his hand said nothing to the contrary, I predicted for him in detail a fortune in which bonnes fortunes were not at all wanting. I think he was pleased, but when I asked him if he would translate what I had said of his future into Russian, he replied with a slight wink and a scarcely perceptible negative. I suppose he had his reasons for declining.

Then we had singing again, and Christopher, the brother, a wild and gay young gypsy, became so excited that while playing the guitar he also danced and caroled, and the sweet voices of the girls rose in chorus, and I was again importuned for the Romany song, and we had altogether a very Bohemian frolic. I was sorry when the early twilight faded into night, and I was obliged, notwithstanding many entreaties to the contrary, to take my leave. These gypsies had been very friendly and kind to me in a strange city, where I had not an acquaintance, and where I had expected none. They had given me of their very best; for they gave me songs which I can never forget, and which were better to me than all the opera could bestow. The young Russian, polite to the last, went bareheaded with me into the street, and, hailing a sleigh-driver, began to bargain for me. In Moscow, as in other places, it makes a great difference in the fare whether one takes a public conveyance from before the first hotel or from a house in the gypsy quarter. I had paid seventy kopecks to come, and I at once found that my new friend and the driver were engaged in wild and fierce dispute whether I should pay twenty or thirty to return.

“Oh, give him thirty!” I exclaimed. “It’s little enough.”

“Non,” replied the Russian, with the air of a man of principles. “Il ne faut pas gÂter ces gens-la.” But I gave the driver thirty, all the same, when we got home, and thereby earned the usual shower of blessings.

A few days afterward, while going from Moscow to St. Petersburg, I made the acquaintance of a young Russian noble and diplomat, who was well informed on all current gossip, and learned from him some curious facts. The first young gentleman whom I had seen among the Romanys of Moscow was the son of a Russian prince by a gypsy mother, and the very noble Englishman whose photograph I had seen in Sarsha’s collection had not long ago (as rumor averred) paid desperate attentions to the belle of the Romanys without obtaining the least success. My informant did not know her name. Putting this and that together, I think it highly probable that Sarsha was the young lady, and that the latcho bar, or diamond, which sparkled on her finger had been paid for with British gold, while the donor had gained the same “unluck” which befell one of his type in the Spanish gypsy song as given by George Borrow:—

“Loud sang the Spanish cavalier,
And thus his ditty ran:
‘God send the gypsy maiden here,
But not the gypsy man.’

“On high arose the moon so bright,
The gypsy ’gan to sing,
‘I gee a Spaniard coming here,
I must be on the wing.’”