CHAPTER XLIII.

So farewell, The students’ wandering life! Sweet serenades Sung under ladies’ Windows in the night, And all that makes vacation beautiful!-- To you, ye cloistered shades of Alcalá, To you, ye radiant visions of romance, Written in books, but here surpassed by truth.

LONGFELLOW’S _Spanish Student_.

ALLURING PROMISES--COMPLIMENT TO ENGLISHMEN--TRUE SKETCHES OF GIPSY LIFE--THE GIPSIES’ ORIGIN--YET A MYSTERY--ESMERALDA--NOAH AND ZACHARIA--BEFORE THE CURTAIN--THE END.

We have felt that the alluring promises of our fellow voyageurs must not be neglected. So many copies of this record of our wanderings already ordered. Even the Birmingham Bagman, of far-seeing speculative mind, had ordered two copies; this in itself would give confidence. What became of him we do not know. We trust he did not see fit to follow us, and so get lost in the Wild recesses of the Horungerne[138]. Again, much curiosity has been evinced by friends, to know the incidents of our expedition. Only a short time since, we received the following letter, from a French gentleman, who, although he has never been in England, is a devoted student of the English language. We know our friend will not be offended if we give the letter. There is so much genuineness of feeling about it, that the reader will not be surprised, if it added another reason to those mentioned:--

“I learn always English, but I am a dull learner. I not plod on, but I work on--gift comes by nature. I am steady, and I am not cast down by unsuccessfulness.

“You are upon a journey; doubtless you shall climb up some hill covered with snow, or you shall go into some country which the sun dry or dries up; or you will go into some old castle haunted by the ghosts, but you cannot light upon such buildings, amongst the Norwegians or in Australia.

“If you relate, or you give forth, which you saw, send me that writing. Write a letter, is a hard work to me, but translate, or read, is more facil.

“I am much pleased by reading the book you have presented me, I read it over. It affords illustrations of English character--daring, patience, energy, are the qualities of the Englishmen.

“I remain, &c.”

Again, our intention has been to give some truthful sketches of gipsy character, divested of any imaginary fiction.

Esmeralda, Noah, and Zachariah are, we believe, a fair average type of the true tenting gipsy. There has been a scrupulous avoidance of anything tending to gloss their faults. They are presented to the reader, rough as they are, surrounded with only such romantic interest as they derive from the real occurrences, incidents, and adventures, which occurred in every-day life. We did not leave them any the worse than we found them; indeed, we trust that some influences may not be lost on their future. In utilising their rough gipsy energy, no attempt was made to struggle against the established instincts and traditions of their race. Past experience shows the inutility of all hope of much practical result in trying to do so. For some purpose we know not of, they have fulfilled, and now fulfil, a singular destiny. The facts before us, as given by the research of many authors, in various parts of Europe, leave no doubt as to the inscrutable hand of Providence, in their mission upon earth. Not before that is accomplished, will they, like other races, be blotted out.

Even to the present time, their origin is a mystery, not yet solved.[139] Their language, to which they have clung, as the drowning man clutches the straw, links them undoubtedly to a very early date, a bygone past, far remote in the history of men and nations.

Esmeralda! Oh, yes, my readers; the Rye has had painful experience of the Rawnee’s temper. She is now seventeen years of age, five feet eight inches high, and dark to the extreme gipsy eyes and hair. Yet she is honest, energetic, and kindly in disposition; which covers a multitude of faults, in these nomads of the world. She can sing, and she likes to dance. Yet she has much tact, control, and common sense. Few girls at Esmeralda’s age would have ventured with the Rye, and her brothers, over the sea to a distant land. She followed them through all their wild wanderings.[140] No! Esmeralda has something of the Cleopatra blood, which is not quite used up.

Well, readers, after all, Noah is not a bad young fellow, six feet high, without his boots, about which so much trouble had been taken, and which cost so much. He is in want of a wife. In camp, and out of camp, his temper is excellent. Noah at times is chaffy--Noah likes dancing. Noah is honest, and Noah likes his beer, when camp rules, which are very stringent, permit it. Noah can pack and pitch tents--can you doubt it? He packed our donkeys through Norway, and unceasingly rockered his brother and sister, to use a mild term, whilst they did their share in that interesting department, and failed to hit his rigid regulations to a shade.

Well, readers, Zachariah, Mephistopheles, after all is a nice dark young fellow when you don’t put him out of temper, and then--we won’t say what. He can fish, go for vand, and light the yog.[141] He is honest--we hope he won’t be hung; at the same time our experience shows he cannot be drowned. If you attend our camp, he can play the violin.

As we are about to make our parting adieux, do we not hear some call for Uncle Elijah--Ezekiel--Uncle Sam of Bosbury--the beaux of the village, the Reindeer hunters, more than all, the pretty girl of Skeaker, and our many peasant friends. No one answers; where is our guide to lead the way? Ever ready, our gallant Ole Halvorsen, steps to the front, and for himself and them bids you all good-by.

Nor shall our gipsy band be wanting at the last. Come, Esmeralda, Noah and Zachariah--quick! Mephistopheles, to the front. Kind readers, we bid you all farewell.

And now, adieu I we must leave you, To wander o’er forest and fell, Our blessing for ever attend you, And echo our parting farewell!

APPENDIX.

PRŒSTEN EILERT SUNDT’S WORKS ON THE NORWEGIAN GIPSIES.

The very important works relating to the Norwegian gipsies which have been compiled and published for the Norwegian Government, by Prœsten Eilert Sundt, are peculiarly interesting, not only as affording the most recent and reliable information regarding this singular people, but from the many details and facts which are noted, as to their modes of life, language, religion, customs, and occupations. The first work, “Beretning om Fante-eller Landstrygerfolket i Norge,” published in Christiania in 1850, followed by another edition, published, Christiania, 1852,[142] contain the results, and the most reliable information that Prœsten Sundt, then a candidate for holy orders, could collect during two years’ patient and persevering research. During this period, he was able to obtain with tolerable accuracy, their probable number, and a great amount of reliable information, relating to their habits, means of existence, and, above all, the prospect of inducing them to abandon their ordinary mode of life. Prœsten Sundt had many facilities to aid him in accomplishing this undertaking, with the sanction and authority of the Norwegian Government. He had free access to all local and public records and documents, and thus had unusual opportunities of satisfying himself, from time to time, and testing the truth and falsehood of the accounts given to him by the gipsies. Again, his clerical character was a ready passport to every village clergyman and Prœstgaard.

Prœsten Sundt describes the Norwegian gipsies as a race of yellowish-brown, black-haired people, having dark, piercing eyes, and who are of foreign and suspicious aspect. Wandering incessantly, up and down the country, they frequent the most devious and solitary roads and ways between Stavanger and Agershuus, and, northwards, away to Throndjhem and Finmark.

Their bands vary in number, and consist of men, women, and children, provided, sometimes, with horses, carts, and some few domestic animals, particularly pigs. They assume the most varied characters, and some of them are tinkers, sievemakers, horsedealers, and horse-doctors, and, in fact, follow many of those occupations generally adopted by the gipsies of every country, as most compatible with a roving life. Prœsten Sundt also states that many are plunderers and robbers, and our own experience has clearly shown, that the gipsies, deservedly or otherwise, have acquired a very indifferent reputation in Norway.[143] They are clearly regarded with far less favour than in England, where the romantic life they lead has furnished endless incidents for the novel, the drama, and the feuilleton of the press. This, and their strange, wandering life, and mysterious origin, may account in some degree for the passing interest they at times create and obtains for them, here and there, _par souffrance_ though it be, occasional shelter and protection. The earliest mention, according to Prœsten Sundt, of the gipsies in Norway, is to be found in an Ordinance of 1589, and he is of opinion that they did not enter by way of Denmark and South Sweden, but through the north of Sweden, and Duchy of Finland; in fact, through North Russia.

Another reason stated by Prœsten Sundt, why the gipsies are regarded with a mixed feeling of fear and aversion, is on account of a belief, of which the Norwegian peasant cannot altogether divest himself, that the foreign-looking “Fanter” has power to bewitch both man and beast.

They invest these wanderers with supernatural powers, a power which has occasionally been attributed to some of the peaceful Laplanders, who dwell in Norwegian Finmark; for Laing says, in his work on Norway, page 411, when referring to the Laplanders, “The idea of witchcraft is not entirely worn out; and the bonder have many tales of the supernatural powers of the old fjelde women.”

Originally, these wanderers were all of pure gipsy blood; but in recent times they have gradually become, in many instances, mixed with a section of the Norwegian population, vagrant outcasts or “Skoiern,” a class which they would at one time have refused all intercourse with; and the result is, the occasional mixture of fair-haired children.

The blending of such a strain of Norwegian blood would not improve, but rather have a deteriorating effect. This has not happened to the same extent in England, where the admixture has often been from those of the better class of the English population, to the proportionate advantage of the gipsy tribe.

Yet, even in England, there is a feeling among gipsies, once still stronger than it is, against mixed marriages, and one of their own people is generally preferred to the gorgios.

Since the beginning of the present century, Norwegian laws relating to gipsies have been made much less stringent, and therefore more easily enforced. The regulations, also, with regard to all persons being required, at a certain age, to know how to read and write, and to be confirmed, has consigned many gipsies to prison, until they were sufficiently instructed, as mentioned at page 301 of this work.

From inquiries made by Prœsten Sundt, it appears that gipsies who remember “the good old times,” deeply lament their admixture with other blood, and formerly, according to their accounts, a gipsy woman who had consorted with a fair-skinned man, became “food for fire;” that is, she was tied to a stake, and burnt. In the case of male offenders, the old gipsy law was less severe; for they were expelled the tribe. His doom--“fallen i brodt”--was pronounced, and he became an outcast for ever.

It would appear that Prœsten Sundt’s efforts to reclaim the Norwegian gipsies met with little success, and he found much which led him to fear, that it is very improbable they will ever adopt the habits of civilised life. An irrepressible desire to wander seems natural to the race; and even their children, adopted and well-treated by farmers and clergymen of the country, generally run away to the woods, in search of their relatives, as soon as they are able. From the accounts given by Prœsten Sundt, it would seem that the Norwegian gipsies are much lower in morality than the gipsies of some other countries. It is a mere chance if they are baptized; they seldom, if ever, frequent church; an impenetrable mystery surrounds the death of their aged people. No Norwegian pastor has ever been present at the burial of a gipsy, unless, indeed, we except such as may have died in prison. Though Prœsten Sundt carefully questioned the gravediggers of the parishes wherever he went, one alone was able to remember that he had once dug a grave for a gipsy.[144]

Nothing being known as to what becomes of their dead, it is not singular that the Norwegian people believe that the gipsies kill their aged parents and relatives, to save themselves the trouble of taking care of them. This conclusion is quite contrary to our own experience of the English gipsies, who exhibit great affection towards their aged people, many of whom have survived to great ages, receiving to the last constant care and attention.[145]

Prœsten Sundt says the gipsies vehemently deny that they kill their old people, but state that, in former days, the aged people killed themselves, and that even yet, weak folk end their days as their fathers did.

It may be imagined by some, that the gipsies may have been of the same race as the nomadic Laplanders, but it is conclusively shown that the Norwegian “Tatare” or “Fantefolket” are not in any way belonging, either in blood, or in language, to the Laplander of Finmark. With regard to language, it is entirely different, and we have extracted from Prœsten Sundt’s work, published in 1852, some words of comparison between the Norwegian gipsy and the Norwegian Lap, having added the synonymous English, English gipsy, Hindee, and Sanscrit words.

+-----------+-----------+------------+---------+---------+-----------+---------+--------------------+------------------------+---------+ | NORWEGIAN | Norwegian | Lithuanian | Spanish | Persian | NORWEGIAN | ENGLISH | HINDEE. | SANSCRIT. | ENGLISH.| | | GIPSY. | ZIGEUNER. | Gitano. | Luri. | Lap. | Gipsy. | | | | +-----------+-----------+------------+---------+---------+-----------+---------+--------------------+------------------------+---------+ | Vand | Pani | Pani | Pani | Pani | C̃acce | Panee | Pānee | Pāneeyŭṅ[146] | Water. | +-----------+-----------+------------+---------+---------+-----------+---------+--------------------+------------------------+---------+ | Ild | Jag | Jaag | Yaque | Aik | Dolla | Yog | Āg | Āgnĭ | Fire. | +-----------+-----------+------------+---------+---------+-----------+---------+--------------------+------------------------+---------+ | Nœse | Nak | Nak | Naqui | Nack | Njudne | Nok | Nāk | Nāsā | Nose. | | | | | | | | | | Nāsĭkā | | | | | | | | | | | Nŭsā | | | | | | | | | | | Nŭsĭyā | | | | | | | | | | | Nāŭ (_fem._) | | | | | | | | | | | Nās (_crude_) | | +-----------+-----------+------------+---------+---------+-----------+---------+--------------------+------------------------+---------+ | Haand | Vascht | Wast | Bas | Khast | Gietta | Vast | Hŭth | | Hand. | | | | | | | | | Hŭst | Hŭstŭ | | | | | | | | | | Hāth | | | +-----------+-----------+------------+---------+---------+-----------+---------+--------------------+----------------------- +---------+ | Kniv | Tjuri | Tschuri | Chori | Cheri | Nibbe | Churee | Chooree | Choorĭka | Knife. | | | | | | | | | | Chooree | | +-----------+-----------+------------+---------+---------+-----------+---------+--------------------+------------------------+---------+ | Sort | Kalo | Kalo | Calo | Kala | Cãppes | Kalo | Kālā (_masculine_) | Krŭshnŭ | | | | | | | | | | Kālee (_feminine_) | Kālŭ (_masculine_) | Black. | | | | | | | | | | Kālā (_feminine_) | | | | | | | | | | | Kalŭṅ (_neuter_) | | +-----------+-----------+------------+---------+---------+-----------+---------+--------------------+------------------------+---------+ | | | | | | | | Teen | Trĭyŭ (_masculine_) | | | Tre | Trin | Trin | Trin | Teran | Golm | Trin | (In composition, | Tĭsrŭ (_feminine_) | Three. | | | | | | | | | Tir, or Tri.) | Treenĭ (_neuter_) | | +-----------+-----------+------------+---------+---------+-----------+---------+--------------------+------------------------+---------+ | | | | | | | | | Ooshnŭ | | | | | | | | | | | Tŭptŭ (_masculine_) | | | Varm | Tato | Tato | Tati | Tata | Bakas | Tatto | Gŭrm (Tāp fever.) | Tŭptā (_feminine_) | Warm. | | | | | | | | | | Tŭptŭrŭṅ (_neuter_) | | +-----------+-----------+------------+---------+---------+-----------+---------+--------------------+------------------------+---------+ | | | | | | | | | Chŭtwārŭ (_masculine_) | | | Fire | Schtar | Schtaar | Star | Ischtar | Njællja | Star, | Chŭtoor (in | Chŭtŭsrŭ (_feminine_) | Four. | | | | | | | | Stor | composition, Chou | Chŭtwāree (_neuter_) | | +-----------+-----------+------------+---------+---------+-----------+---------+--------------------+------------------------+---------+

From this comparison of words, it appears that the Romany has no resemblance or affinity to the Lap; whilst the similarity of the Norwegian Tater, or gipsy language, to that spoken by the gipsies of all the countries of which examples are given, leaves no doubt that they speak one language, peculiar to themselves.

The Norwegian gipsies are mentioned as a warlike race, travelling with weapons, especially knives, and a dangerous weapon, called “Tjukei.” This weapon, used by the Norwegian gipsies, is most commonly made of Bamboo cane, and is about the length of a walking stick, being covered with hide or leather. The middle of it, where it is held, is covered with brass, and both ends of the “tjukei” are heavily loaded with lead. It is formidable, and a blow from it is often most dangerous. The Norwegian gipsies use this weapon with much skill, twirling it round in their hand with wonderful rapidity, passing it dexterously from one hand to the other, in an almost imperceptible manner, a feat which enables them to continue the combat after an arm is disabled, and also to attack their opponent where it is least expected. The “tjukei” seems to be used in similar manner to the Irish shillaly, with which an Irishman is so expert.

As the Tinklers, or Scottish gipsies, the Norwegian gipsies seem to have had their feuds and disagreements, ending in severe fighting and bloodshed. Their animosity and feelings of revenge were doubly dangerous, from the uncontrolled and strong impulses of their nature, the full extent of which can scarcely be comprehended by a kairengro, or housedweller. Even in England, curious instances of wild revenge have occasionally occurred, resulting in the death of one party. On the occasion of such contentions in Norway, the women often join in the fray, and an instance of the ferocity of the gipsy women is given by Præsten Sundt, as occurring at Ullensaker, some time since, at a fight which took place between two strong bands of Norwegian gipsies, which was long remembered in the district. Two of the gipsy women there fought with such violence and determination, that at last they stood face to face, without a shred of clothes left for their comfort and convenience.

This hostile encounter of Norwegian Tatare is similar to some of the gipsy contests mentioned by Simpson as occurring occasionally between bands of Scotch gipsies; One fight occurred at Rommano, on the 1st October, 1677, between two gipsy clans--the Fawes and the Shawes--about some spoil, after Haddington fair, when old Sandie Fawe and his wife were both killed, and George Fawe dangerously wounded. In the February following, old Robin Shawe and his three sons were hung for killing Sandie Fawe and his wife. Dr. Pennecuik erected on the spot a dove-cote to commemorate the battle, with the following inscription:--

A.D. 1683. The field of Gipsie blood which here you see, A shelter for the harmless dove shall be.

Another fierce contest is described as having occurred in the spring of the year 1772 or 1773, the battle originating from the encroachments of one tribe on the district assigned to another, the fertile source of many gipsy quarrels.

This battle happened near Hawick, and, according to Simpson, the celebrated Alexander Kennedy, a handsome, athletic man, at the head of his tribe, with little Wull Ruthven, the father-in-law of Kennedy, and commonly known over the country as the Earl of Hell, and Muckle Wull Ruthven, a man of uncommon stature and personal strength, with Kennedy’s wife, Jean Ruthven, and a great number of inferior members of the clan, males and females, including children, were opposed to old Robert Tait, Chieftain of his horde, whose forces consisted of Jacob Tait, young Robert Tait, three of Tait’s sons-in-law, Jean Gordon, old Tait’s wife, and a train of youths of both sexes, of various ages, composing his family adherents. The whole of the gipsies were armed with cudgels, except some of the Taits, who carried cutlasses, and pieces of iron hoop, notched and serrated, and fixed at the end of sticks.

This fray appears to have been prolonged with desperate determination, both parties observing silence, and nothing being heard but the heavy rattle of their sticks, till at last the Earl, who had retired to get his wounds dressed, seeing his daughter, Kennedy’s wife, dreadfully wounded, lost heart, and, with the rest of his party, fled, leaving Kennedy alone, with the infuriated Taits striking at him on all sides. Kennedy, who handled his cudgel with extraordinary dexterity, judiciously retreated to the narrow bridge of Hawick, where he was severely pressed by the Taits, and there is little doubt they would have killed him, but for his advantageous position. With one powerful sweep of his cudgel, he disarmed two of the Taits, and felled another to the ground. Kennedy’s determined stand, single-handed, without a follower left, against all the Taits, excited a warm interest and sympathy in his favour among the inhabitants of the town, who had witnessed the conflict with amazement and horror. When Kennedy broke a cudgel on his enemies with his powerful arm, they handed him another, till at length a party of constables arrived to his relief, and apprehended the Taits; but as none of the gipsies were actually slain, the Taits were afterwards set at liberty. In this battle, it was said that every gipsy, except Alexander Kennedy, the brave chief, was severely wounded. Simpson remarks, that what astonished the inhabitants, was the fierce and stubborn disposition of the gipsy females, who, when they were knocked down senseless to the ground, rose again with redoubled vigour and energy for the fight. This conflict was called by the English gipsies, the “Battle of the Bridge.”

Many other instances could be given with regard to gipsy contests; but enough is before the reader to show that the wild, lawless life of the Norwegian gipsies was formerly equalled by those of Great Britain, especially in Scotland, where they often carried arms, and in some instances, their bands were attached to some noble house, from whom they derived occasionally protection. It is a peculiar feature of their history, that in almost every country through which they wandered, they have at times drawn upon themselves the strongest hostility of the administrators of the law, and very often a policy of extermination; yet they have still managed to survive, as a distinct people, still clinging to many of their hereditary usages and nomadic habits with singular tenacity.

Prœsten Sundt observes, that it is strange, living, as they do, in small detached bands, they should still retain so many usages, traditions, and habits in common. The true reason he conceives to be, that their meetings are more frequent than we could suppose possible.

On the authority of an old gipsy, he states that when a band comes to cross roads, they are accustomed to place on the right-hand side of the one they are following, some small twigs of fir, upon which they lay a small stone, in order that the wind may not displace them. Any one passing who does not know the meaning of the sign, either does not attach any importance to it, or, at most, thinks that a child has been there at play. The object of the sign is to show to another band where they may meet with their own people; and it is always of great service to such good “Romany” as may require food and shelter, to be able thus to distinguish the route by the sign called the “patron,” placed at intervals on some gipsy trail.

In the winter, the Norwegian gipsies use another sign, which they make in the snow with their whips. The sign is called by them “faano,” and resembles a sack with the mouth closed.

These two signs are very useful when two bands agree to travel in company; for, in order to avoid attracting attention, they are obliged to have always at least one day’s journey between the two parties; and it is by the aid of these signs, they are able to follow each other with ease. At times, too, messengers pass between the bands, to give timely warning should the authorities he in pursuit of them.

Prœsten Sundt cautiously hesitated to believe this, as well as much which the gipsies told him; but the authority of Borrow upon this subject, and from the practical and certain information we ourselves have gained, as to the use of “patrins,” leave no reason to doubt the truth of the account given by the Norwegian gipsy.

In August, 1855, a royal proclamation, in reference to further efforts to be made to control and reclaim, if possible, all Norwegian and Swedish gipsies, gave additional evidence of the interest with which they were regarded by the authorities, and a large sum of money having been voted by the “Storthing,” Prœsten Sundt was enabled to publish his work, “Forsat Beretning om Fantefolket.” Christiania: 1859.[147] In this work the author gives most minute particulars concerning the success of his efforts, and quotes the cases of upwards of four hundred individuals, who had been maintained at the charge of the State, during the years 1855-9, at a comparatively trifling expense. The children had also, in most cases, been placed with peasant families. Prœsten Sundt gives a vivid picture of the vicissitudes in life of the gipsies, who, however, cannot be said to be neglected by the authorities. In 1862, Prœsten Sundt issued a small volume, entitled “Anden Aars Beretning om Fantefolket,” which contains many interesting and additional particulars relative to the Norwegian gipsies. This was followed by a Special Report of 56 pages, issued in 1863, and a small volume of 113 pages, published in 1865, both relating to the Norwegian gipsies.

II.

Tabulated Comparison of the Norwegian gipsy (Tatersprog), and the English gipsy (Romanes), showing the similarity of many words in the two languages, notwithstanding the early separation of this people, in detached hordes, in two distinct kingdoms.

--------------------+---------------------+------------------------------ PRŒSTEN SUNDT’S | ENGLISH GIPSY. | ENGLISH. NORWEGIAN GIPSY. | | --------------------+---------------------+------------------------------ Ava | Av, Avel, Avellin | To come, coming Bal | Bal | Hair Balo | Balo | {Pig, swine | | {Balo Shero, pig’s head Balivas | Balivas | Bacon Bar | Bar | Stone Baro | Boro | Great, fine Barvaló | Barvelo | Wealth, much Basscha | Bosch | {Fiddle, to play | | {Boshamengro, a fiddler Beng | Beng | The devil Berro | Bairo | Boat Besscha | Besh, Beschellay | To sit, sitting Bittan | Bitty, Bitta | Little But | {But, Bootsee,} | Much | {Kissy, Koosee,} | Dad | Dad | Father Deia | Daya, Day | Mother Devel | Dovel, Duvel | God Diklo | Dicklo | Handkerchief Dives | Divus | {The day | | {Cushty divus, good day Doschta | Doosta | Enough Drabb | Drabengro | Doctor (one who dispenses | | medicine) Dromin | Drom | Road, way Dummo | Dummo | {The back; Dumo, Turkish | | { gipsy for back. Dur | Dur | Long Döi | Doi | There Ful | Full | Dirt Gav | Gav | {Village | | {Boro gav, town Giv | Giv | {Corn | | {Givengro, farmer Grasni | Grasny | {Mare | | {Crashnia (Basque Romany) Grei | Grei, grye | Horse Gurni | Gurny | Cow Ja | Jee, jaw, gel | To go Jila | Gilee, givelee | Song Juklo | Jukel, Juklo | Dog Kas | Kas | Hay Kei | Kei | Here Ker | Kair | {House | | {Kairengro, house-dweller Kil | Kil | Butter Kokka | {Hokerpen} | A lie, falsehood | {Hokapen } | Kokkero | Kokero | Self Kolliva | Ollivaws | Stockings Kalo | Calo | Black | | {Letter, a writing; chinomengree Lil | Lil | { also used in English | | { gipsy for letter Lon | Lon | Salt Lovo | Lovo | Money Ma | Maw | Not Maro | Moro | Bread Mas | Mass | {Meat | | {Moolo mas, carrion Möi | Mouee | Mouth Matejo | Matcho, Matchee | {Fish | | {Macho (Basque Romany) Mommali | Mumlee | Candle Mors | Moosh | Man Mulo | Moolo | Dead Mussi | Moschee | The arm Nak | Nok | Nose Nav | Nav | Name Pab | Pob | {Apples | | {Pobengree, cider Pani | Panee | Water Parikka | Parik | To thank Patron | Patrin | {Leaf-signal | | {Patrin (Turkish Romany) leaf Pi | Pi | To drink Piro | Peero | The foot Piri | Piri | Pot or kettle Por | Por | Feather Pral | Pal | Brother Puro | {Puro } | {Old | {Puru (feminine)} | {Phuro (Turkish Romany) Pœna | Pen | Sister Rakra | Rocker | To talk Rakli | Rackly | Girl Rankano | Rye | Gentleman Rani | Rawnee | Lady Rasscho | Rashei | Priest Rat | Rat | Blood Ratti | Ratti | Night Rup | Rup | Silver Schelano | Shillino | Cold Schero | Schero | Head Siva | Siv | To sow Sonneka | Soonakey | Gold Stadi | Stardy | Hat Summin | Simmin | Soup Tatto | Tatto | Warm Tjavo | Chavo | A child Tjei | Kei | A girl Tjumma | Chuma | A kiss Trash | Trash | Fear Tud | Tud | Milk | | {The hand Vascht | {Vastee, Vast,} | {Basta (Basque Romany) | {Vastro } | {Vast (Turkish Romany) Vesch | Vesh | Wood, forest

The foregoing comparison of the gipsy language (Romanes), as spoken by the Norwegian and English gipsies, will probably be sufficient to satisfy our reader that both languages are the same.

Long as their separation has been, from whatever portion of the world they came, the Norwegian and English gipsies are evidently one and the same people.

The circumstances and causes which have separated and scattered this singular people in detached hordes, to be wanderers in the midst of civilisation, at present remains an impenetrable mystery.

III.

The following table of comparison of Romany numerals, which we have arranged, may be interesting. The English gipsy numerals are completed to ten, partly from Bryant’s collection of English gipsy words, published in the “Annual Register” of 1785. We do not know any instance of an English author, since that date, obtaining from the English gipsies, Romany numerals so high as ten. Hoyland, in his work, published in 1818, gives a list from Grellmann, whose work was translated into English by Raper, in 1785. Hoyland also gives some examples from Bryant, but only verifies, from his own research, the gipsy numerals up to five, and the numeral ten. Crabb, the gipsies’ friend, who published a work in 1818, gives examples of gipsy numerals from Grellmann, Hoyland, and Captain Richardson. No other succeeding authors appear to have been able to make up their list of English gipsy numerals to ten, without having recourse to Bryant or Grellmann. Simpson, who has written an interesting work upon the Scotch gipsies, a work evidently the result of much patient research, gives the Scotch gipsy numerals as far as ten; but, after six, the remaining numbers given have evidently no affinity to the Romany language. Either the gipsies, not knowing the numerals to ten, gave him wrong words, or he mistook the sound. Although many words of the language may have been gradually lost, we can only wonder how they have managed to preserve, through all their wanderings, hardships, and difficulties, this link, fragmental though it be, to an early past, in some long-forgotten land, whence they originally came.

TABULATED COMPARISON OF GIPSY NUMERALS.

+----------+------------+------------+----------+-----------+---------+-----------+-----------+-----------+-----------+-----------+-----------+--------------+------------+---------------------+----------+ | Bryant’s | Sundt’s | Sundt’s | Borrow’s | Borrow’s | English | Hoyland’s | Simpson’s | Grellman. | Polock’s | Paspati’s | Paspati’s | Hindostance. | Hindee. | Sanscrit. | English. | | English | Norwegian | Lithuanian | Spanish | Hungarian | Gipsy. | English | Scotch | | Sanscrit. | Turkish | Asiatic | | | | | | Gipsy, | Tatersprog | Tatersprog | Gipsy. | Gipsy. | | Gipsy. | Gipsy. | | | Gipsy. | Gipsy. | | | | | | 1785. | or Gipsy. | or Gipsy. | | | | | | | | | | | | | | +----------+------------+------------+----------+-----------+---------+-----------+-----------+-----------+-----------+-----------+-----------+--------------+------------+---------------------+----------+ | | | | | | | | | | | | | | | Ēkŭ (mas.) | | | Yec. | Jikk | Jek | Yeque | Jek | Yek | Yake | Yalk | Ick | Eka | Yek | Yúka | Ēk | Ēk | Ēkā (fem.) | One | | | | | | | | | | Ek | | | | | | Ēkŭṅ (neu.)[148] | | +----------+------------+------------+----------+-----------+---------+-----------+-----------+-----------+-----------+-----------+-----------+--------------+------------+---------------------+----------+ | | | | | | | | | | | | | | | Dwi (crude) | | | Due. | Dy | Dui | Dui | Dui | Dui | Duée | Duie | Duj | Dui | Dui | Di | Dŏ | Dō | Dwau (m. and f. | Two | | | | | | | Doi | | | Doj | | | Didi | | | Dwē (neu.) | | +----------+------------+------------+----------+-----------+---------+-----------+-----------+-----------+-----------+-----------+-----------+--------------+------------+---------------------+----------+ | | | | | | | | | | | | | | Trŭe | Tri (crude) | | | Trin. | Trin | Trin | Trin | Trin | Trin | Trin | Trin | Trin | Tri | Trin | Dun | Teen | (like try) | Trŭgŭ (mas.) | Three | | | Drill | | | | | | | Tri | | | | | Tri | Trisŭ (fem.) | | | | | | | | | | | | | | | | | Treeni (neu.) | | +----------+------------+------------+----------+-----------+---------+-----------+-----------+-----------+-----------+-----------+-----------+--------------+------------+---------------------+----------+ | | | | | | | | | | | | | | | Chŭtoor (crude.) | | | | | | | | | | | | | Ishtár | | | | Chŭtwārŭ (mas.) | | | Stor. | Shtar | Schtaar | Estar | Schtar | Stor | Stor | Tor | Schtar | Chater | Shtár | Ishtar | Chār | Chār | Chŭtŭsū (fem.) | Four | | | | | | | Star | | | Star | | Star | Shtái | | | Chŭtwāree (neu.) | | +----------+------------+------------+----------+-----------+---------+-----------+-----------+-----------+-----------+-----------+-----------+--------------+------------+---------------------+----------+ | | | | | | Pansch | | | | | | | | | | | | Peng. | Pansch | Pantsch | Pansche | Pansch | Peng | Pan | Punch | Pantsch | Pancha | Pantch | Pentch | Pãnch | Pŭnch | Pŭnch | Five | | | | | | | Panj | | Fo | Pansch | | Pandj | | | | | | +----------+------------+------------+----------+-----------+---------+-----------+-----------+-----------+-----------+-----------+-----------+--------------+------------+---------------------+----------+ | | | | | | | | | Tschowe | | | | Chhŭh | | | | | Sho. | Sink | Shoov | Job | Tschov | Sho | -- | Shaigh | Schow | Shat | Sho | Shesh | Khŭt | Khŭt | Shŭsh (crude) | | | | | | Zoi | | Shov | | | Sof | | Shov | | Shŭt | Shŭt | Khŭt} (mas. fem. | Six | | | | | | | | | | | | | | Shŭsh | | Shŭt} and neu.) | | +----------+------------+------------+----------+-----------+---------+-----------+-----------+-----------+-----------+-----------+-----------+--------------+------------+---------------------+----------+ | | Schuh, | | | | | | | | | | | Sāt | | | | | Afta. | more often | Efta | Hefta | Efta | Afta | -- | Naivairn | Efta | Sapta | Eftá | Hoft | Hŭft | Sāt | Sŭptŭṅ (crude) | Seven | | | Sytt | | | | | | | | | | | Sŭpt | Sŭpt | Sŭpt (m. f. and n.) | | +----------+------------+------------+----------+-----------+---------+-----------+-----------+-----------+-----------+-----------+-----------+--------------+------------+---------------------+----------+ | | | | | | | | | | | | | Āth | | | | | Oitoo. | Okto | Ochto | Otor | Ochto | Oitoo | -- | Naigh | Ochto | Ashta | Okhtó | Háisht | Ŭsht | Āth | Ushtŭṅ | Eight | | | | | | | | | Luften | | | Ohtó | | Hŭsht | Ŭsht | | | +----------+------------+------------+----------+-----------+---------+-----------+-----------+-----------+-----------+-----------+-----------+--------------+------------+---------------------+----------+ | | Engja, | | | | | | | | | Enéa | | | | | | | Enneah | often | Enja | Esnia | Enija | Euneah | -- | Line | Enja | Nava | Enia | Néya | Nou | Mŭvŭ | Nŭvŭṅ (crude) | Nine | | | Nin | | | | | | | Eija | | Iniya | Nu | Nŭh | Nau | Nŭvŭ (m. f. & n.) | | +----------+------------+------------+----------+-----------+---------+-----------+-----------+-----------+-----------+-----------+-----------+--------------+------------+---------------------+----------+ | Desh. | Tin | Desch | Deque | Dōsch | Desh | Dyche | Nay | Desch | Dasa | Desh | Dez | Dŭs | Dŭs | Dŭsŭn (crude) | Ten | | | | | | | | | | Des | | Des | Dest | | | Dŭs (m. f. and n.) | | +----------+------------+------------+----------+-----------+---------+-----------+-----------+-----------+-----------+-----------+-----------+--------------+------------+---------------------+----------+

IV.

THE NORWEGIAN POET’S MORTGAGE OR PANTEBREV.

Eg er, som vel Du veit, ein Fjellets Mann, og derfor dreg til Fjells, so tidt eg kan, at friska meg paa Fly og bratte Bryn, og sjaa ikring meg alle store Syn.

Men efter som eg meir paa Alder steig, og Foten mindre lett frametter seig, so laut eg soleids sveiva meg og snu, at eg i Jötunheimen fekk ei Bud, der eg ein Maanads Tid kan liva vel og styrkja millom Fjellom Skrott og Sjel.

Eg plassen valde, etter Syn pan mange ved Bygdins vestre Ende paa ein Tange. Fraa logne Heim, der ser Du Tinder vaja, og Sletmarkhö, som likjest Himalaya. Med kvite Lokkar stend ho som i Tankar so nett som hægsta Tinden Gaurisankar.

Eg tri fekk med meg til det Byggjeverk, men endaa er min Pung so litet sterk at ikke eg, som er ein afsett Kar, kan löysa in min Part i denne Gard. Fem Daler hadd’ eg, so var Pungen tom, og fem og tjuge er den heile Sum. Men dette vantad Tjug til Samskotslag, det fekk af Konsul Heftye eg idag. For dette og den gode Viljen sin eg gev’n Pant i denne Garden min.

So, om eg döyr, hel dreg af Landet ut, so eig i Garden han den fjorde Lut, imot at han fem Daler legger af til deim, som paa mit Bu kan hava Krav forutan Alt, som etter Svärt paa Kvitt, paa Garden kostad verdt i Navnet mitt, i Fall han ikkje vil, som hender tidt, til Andre selja dette pantet sit, og draga pantesummen derifraa hjaa deim, som Garden etter Auktion faa, Til kvert eit Nytaar fæer han Renta plent, i Kongens Mynt med Retten fem procent.

Og so han hev for Gud og Retten sin der fyrste Pant i Eidsbu Garden min som vel er ny, men derfor god som gyld, og fær nok Numer og Matrikulskyld, og so i Thingets Bok eit serskilt Rum paa lange, store mugne Folium. Og saa som Vitne stend her, daa til Svars Voldmester Thjöme, Archivaren Sars, som eiga Garden etter Lod og Linje isaman med med meg--AASMUND OLSEN VINGE.[149]

Christiania, 28de November, 1868. Til Vitterlighed: H. J. THJÖME. E. SARS.

Læst, extraheret, og protokolleret ved Maanedsthinget for Vang og Slidre Thinglag den 16de December, 1868. Det bemærkes at Debitor ei erfares at have thinglæst Hjemmel paa Pantet, ligesom det ei kan erfares at være skydsat eller at henhöre under noget Brug, hvorfor nærværende Dokument er bleven extraheret paa Vangs Sameies Folium.

For Thingl og Anm, 60--sexti skill.

ENGELSCHJÖN.

TRANSLATION OF THE NORWEGIAN POET’S MORTGAGE, OR PANTEBREV.

THE MORTGAGE.

I am, as well you know, a man of the mountains, And therefore go to the Fjelds as oft as I can, To freshen myself on craig or broad hillside, And look around to see as far as I can.

But as I find I’m getting on in years, And that I am not so fleet of foot as I was, I lie and bask in the sun, and think That I should like a hut in Jötunheim,[150] Where I could live well for a month’s space, And strengthen body and soul among the fjelds.

I chose the spot, after looking at many, With the west end of the hut upon a tongue of land. From the little hut you see the peaks so lofty, And Sletmarkhö, so much like Himalaya. Bareheaded, thus I stood in contemplation, On mighty Gaurisankar’s highest peak.

I took three with me for this building work; But then my purse is so extremely light, That I, who am but an humble fellow, Cannot pay my share in this property. I had five dollars--so light was my purse, And five-and-twenty was the sum required. But this much wanted, twenty in the total, I got to-day from Mr. Consul Heftye. For this, and for his kind goodwill, I give a mortgage on this house of mine. So, if I die, or if I leave the land, He shall possess the fourth part of the house On paying down five dollars to the man Who may have any claim upon my hut, Excepting all that, as the receipt does show, Was spent upon the house in my own name, In case he will not, as ofttimes occurs, Sell this, his mortgage, to another man, Deducting the amount of the mortgage from That which the house will fetch when sold by Auction. With each new year he interest shall Receive, in Royal coin, at legal five per cent.

And thus, before God and the law, he has The first mortgage on this isthmus house of mine, Which is quite new, and, therefore, good as gold, And shall have number and matriculation, And have a space allotted in the books of the Court, in their great big, musty folios. As witnesses appear the Dike inspector, Thjöme, and the Keeper of the Archives, Sars, Who own a share and portion in the house, Together with myself--AASMUND OLSEN VINGE.

Christiania, 28th November, 1868. Witnesses: H. J. THJÖME. E. SARS.

Read, extracted, and protocolled at the Monthly Court for the district of Vang and Slidre, the 16th December, 1868.

It is observed, that the debtor is not aware of having produced any proof of the mortgage; neither can it be ascertained that it has been taxed, or that it belongs to any custom, for which reason this document was extracted on the folio for joint ownership for Vang.

* * * * *

For production and entry, 60--sixty skil.

ENGELSCHJÖN.

V.

We have thought it well to insert in the Appendix, the following notice from J. P. Laurent’s “Livet i Felten,”[151] relative to Mr. Bennett, so well known to almost every tourist and sportsman who has visited Christiania during the last twenty years; and to those of our readers who have chanced to linger in the quaint old rooms at 17, Store Strandgade, mentioned at page 52 of this work, the notice may probably have an additional interest.

“Til min store Sorg erfoer jeg her, at vor Engelskmand under mit Ophold i Kolding havde forladt Korpset og var dragen til Norge, som han pludselig havde faaet Lyst til at see. Da jeg anseer det meget uvist, om han atter faaer Lyst til at vende tilbage hertil, ved Udgangen af Vaabenstilstanden, og om han overhovedet nogensinde kommer tilbage til Danmark, baaber jeg ikke, at jeg begaaer en Indiskretionsfejl ved at navngive dette Menneske, der med saamegen Interesse personlig har fulgt vor Sag i over et halvt Aar. Da han paa Udrejsen bad Obersten om et maatte folge Korpset som civil Ledsager, naturligviis uden at staae i nogetsomhelst Forpligtelsesforhold til Korpset, tilbod han sig at assistere Lœgerne, og, efterat han var bleven Almindelig kjendt, kaldte Karlene ham ‘den Engelske Doktor.’ Han hed T. Bennett og Kaldte sig for Spög: Voluntary assistant to the medical officers of the Danish army. Inden han forlod Korpset var han afholdt af Alle paa Grund af sin godmodige Characteer og utrættelige Tjenstvillighed imod Alle. Ved Retiraden fra Nörre Maestrup efter det natlige Overfald laa en af vore Jægere syg i den Gaard, Fjenderne havde omringet, og var ganske sikkert bleven fangen, hvis ikke Bennett havde taget ham paa sin Ryg og slœbt afsted med ham, saalœnge han Kunde.--Paa Maeschen[152] (_sic_) vandrede han bestandig paa sin Fod, skjöndt man ikke vilde have nœgtet ham Plads paa Bagagevognene, og paa lœngere Toure tog han ofte Gevœret eller Tornystren fra de Trœtteste og bar det ufertrödent.--Naar det var, at vi laae i Bivouak, eller i lœngere Tid maatte staae opstillede paa et eller ander Sted uden at turde forlade samme, ilede Bennett stedse omkring og forskaffede, hvad han kunde, til at vedergvœge Obersten og Officererne med, og stedse bar han til det Öjemed et Par Flasker Viin i sin Tornyster. Man kunde vedblive at fortœlle mange lignende Exempler paa den Hengivenhed, hvormed han fölte sig knyttet til vort Korps, og den rastlöse Iver, hvormed han strœbte efter at tjene Alle, og vi vare Alle enige om, at han fortjente en offentlig Udemœrkelse.

“Den nœrmere Anledning til, at han fulgte med os, samt han noble Adfœrd i den Anledning fortjener ogsaa at omtales. Da Korpset forlod Kjöbenhavn, var det egentlig en Broder til en af de Frivillige, der önskede som Civil at ledsage os, i Begyndelsen rigtignok Kun til Roeskilde, men senere hile Felttoget med. Bennett troede at vœre den Frivilliges Familie nogen Forbindtlighed skyldig og skrev hjem til den, at naar den yngre Broder maatte gaae med, vilde han, Bennett, bestandig ledsage denne og fölge ham hjem, naar han selv vilde. Og da den yngre Broder forlod Korpset i Ejstrup i Begyndelsen af Juli Maaned, ledsagede Bennett ham ganske rigtigen til Kjöbenhavn, og blev i den Anledning forsynet med en sœrdeles smigrende Skrivelse fra vor Oberst. Men neppe var Bennett kommen til Kjöbenhavn, förend han uopfordret löb omkring til Officierernes Familier og bragte Hilsener fra Mœnd og Slœgtninge, og derpaa vendte han tilbage til Armeen og bragte os en Deel personlige Hilsener fra Hjemmet. Inden han blev mere bekjendt, paadrog han sig flere Ubehageligheder. Paa Als blev han antagen for en Spion, og i Haderslev vilde Politiet absolut arrestere ham som Friskaremand til Engelskmandens store Fornöjelse. Selv Karlene ansaae dette lange Menneske med stort, rödligt Skjœg og hvidt Halstörklœde for en förloben tydsk Haandvœrkssvend og holdt Öje med ham paa Marschen, indtil, de lœrte ham bedre at Kjende.--Endelig bör jeg ogsaa ömtale, at han er Forfatter af de engelske Vers og Krirgssange, som i afvigte Sommer fandtes indrykkede i den _Berlingske Tidende_.”

TRANSLATION.

“To my great sorrow, I here learn that our Englishman, during my stay at Kolding, has left the corps, and gone to Norway, as if he had suddenly formed a wish to see it. As I consider his return very uncertain previous to the expiring of the armistice, or whether he will revisit Denmark at all; whether or no, I wish to mention the person who has supported our cause with such personal interest for more than half a year. When he first arrived, the Colonel asked him whether he would accompany the army in the capacity of a civil officer, of course without any military obligation towards the corps. He volunteered his assistance in the medical department, and, after remaining some time with us, and becoming generally known, the men called him ‘the English Doctor.’ After this, T. Bennett sportively called himself ‘Voluntary Assistant to the Medical Officers of the Danish Army.’ Although he has left the corps, he was esteemed by every one, on account of his kindly character and earnest desire to be useful to everyone. On the retreat from Nörre Maestrup, after the nocturnal attack, one of our Jägers was lying in a yard; the enemy had surrounded it, and he was certain of being taken prisoner, had not Bennett carried him off on his back, and trudged away with him as far as he could. On the march he was always on foot, notwithstanding that he might have had a place on the baggage waggons, and on longer expeditions he would frequently take muskets or knapsacks from the weary, and carry them forward. When we happened to be lying in bivouac, or were forced to stop in any place, without daring to advance or recede, Bennett always went with the Colonel and officers to reconnoitre, for which purpose he carried a couple of bottles of wine in his knapsack. Many similar instances might be related of the devotion with which he felt himself bound to our army corps, and of his ardent zeal to be useful to all, and how all our men loved him. He deserved a public distinction.

“On the last occasion he accompanied us, his noble behaviour again deserves an excellent report. When the corps first left Copenhagen, there was a brother of one of our volunteers, who wished to accompany us in a civil capacity, and, indeed, reached Roeskilde sufficiently, but his health broke down at the review. Bennett deemed it his duty towards the volunteer’s family to write, that if the younger brother should join, he would be a companion to him, and bring him home if he wished it. And when the younger brother left the army, at Ejstrup, in the beginning of the month of July, Bennett most kindly went with him to Copenhagen, and, provided with a most flattering letter from the Colonel, was to remain there. Scarcely, however, had Bennett reached Copenhagen, ere he, unsolicitedly, visited the officers’ families, bringing greetings from friends and kindred, after which he immediately returned to the army, with many personal messages from home.

“Until he had become better known, he had many annoyances. At Als he was taken for a spy, and in Hadersleben the police actually wanted to arrest him, to the Englishman’s great amusement. Our men even looked upon the tall man, with his fair beard and white neckerchief, as a German mechanic who had deserted, and kept an eye on him while on the march, until they learned to know him better.

“I should also finally mention, that he is the author of the English poem and war songs, which I found last summer printed in the _Berlingske Tidende_.”

THE END.

_The following Works are advertised by the Author of “Tent Life in Norway” at his own expense, as either relating to the scenes of his travels, or to subjects connected with his book, or from a feeling of personal interest, and a wish to promote their authors’ success._

HOW TO SEE NORWAY. By JOHN R. CAMPBELL. London: LONGMANS, GREEN & CO. 1871.

THE PLAYGROUND OF EUROPE. By LESLIE STEPHEN, late President of the Alpine Club.

London: LONGMANS, GREEN & CO., Paternoster Row.

LAST RAMBLES AMONGST THE INDIANS OF THE ROCKY MOUNTAINS AND THE ANDES. By GEORGE CATLIN, Author of “Life Amongst the Indians,” &c., &c.

London: SAMPSON LOW, SON & MARSTON, Milton House, Ludgate Hill. 1868.

THE SEVERN VALLEY: A SERIES OF SKETCHES DESCRIPTIVE AND PICTORIAL, OF THE COURSE OF THE SEVERN, &C. By J. RANDALL.

London: JAMES S. VIRTUE, City Road and Ivy Lane. 1862.

A POET’S DAY-DREAMS. By HANS CHRISTIAN ANDERSEN, Author of “Pictures of Sweden,” “Improvisatore.”

London: RICHARD BENTLEY, New Burlington Street. 1853.

INVESTIGATIONS IN THE THEORY OF REFLECTED-RAY SURFACES, AND THEIR RELATION TO PLANE REFLECTED CAUSTICS. Also in the APPENDIX, a Theory of Plane Caustic Curves, identified with the Evolute of the Auxiliary Curve of Equiangular Intersection. By the Rev. G. F. CHILDE, M.A., Mathematical Professor in the South African College, Cape of Good Hope.

Cape Town: Published by J. C. JUTA, Wale Street. 1858.

ON RELATED CAUSTICS OF REFLECTION, AND THE EVOLUTE OF THE LEMNISCATA, AS DERIVED FROM A CAUSTIC OF THE HYPERBOLA. By the Rev. G. F. CHILDE, M.A.

Cape Town: Published by J. C. JUTA, Wale Street. 1859.

SINGULAR PROPERTIES OF THE ELLIPSOID, AND ASSOCIATED SURFACES OF THE NORTH DEGREE. Dedicated by permission to his Royal Highness Prince ALFRED. By the Rev. G. F. CHILDE, M.A., author of “Ray Surfaces,” “Related Caustics,” &c., Mathematical Professor in the South African College, Member of the Board of Public Examiners at the Cape of Good Hope.

MACMILLAN & CO., Cambridge; J. C. JUTA, Cape Town.

THE RELIQUARY: A DEPOSITORY FOR PRECIOUS RELICS, LEGENDARY, BIOGRAPHICAL, AND HISTORICAL. Edited by LLEWELLYNN JEWITT, F.S.A., Member of the Archæological Institute of Great Britain and Ireland, &c., &c.

London: JOHN RUSSELL SMITH, 36, Soho Square; Derby: BENROSE & SONS, Irongate.

BISHOP PERCY’S FOLIO MANUSCRIPT BALLADS AND ROMANCES. Edited by JOHN W. HALES, M.A., Fellow and late Assistant Tutor of Christ’s College, Cambridge, and FREDERICK J. FURNIVAL, M.A., of Trinity Hall, Cambridge, assisted by Professor CHILD, of Harvard University, U.S., W. CHAPPEL, Esq., &c.

London: N. TRÜBNER & CO., 60, Paternoster Row. 1867.

SOUTH AMERICAN SKETCHES; OR, A VISIT TO RIO JANIERO, THE ORGAN MOUNTAINS, LA PLATA, AND THE PARANA. By THOMAS WOODBINE HINCHCLIFF, M.A., F.R.G.S., Author of “Summer Months Among the Alps.”

London: LONGMAN, GREEN, LONGMAN, ROBERTS & GREEN. 1863.

SCENES FROM THE SNOW-FIELDS; BEING ILLUSTRATIONS OF THE UPPER ICE-WORLD OF MONT BLANC, from Sketches made on the spot in the years 1856, 1857, 1858. With Historical and Descriptive Remarks, and a Comparison of the Chamonix and St. Gervais routes. By EDMUND T. COLEMAN.

“But the feeding of rivers and the purifying of winds are the least of the services appointed to the hills. To fill the thirst of the human heart for the beauty of God’s working--to startle its lethargy with the deep and pure agitation of astonishment--are their higher missions. They are as great and noble architecture; first giving shelter, comfort, and rest; and covered also with mighty sculpture and painted legend.”--RUSKIN.

The Views lithographed and printed in colours by VINCENT BROOKS.

London: LONGMAN, BROWN, GREEN, LONGMANS & ROBERTS. 1859.

THE HISTORY AND ANTIQUITIES OF CHARNWOOD FOREST. By T. R. POTTER. With an APPENDIX on the GEOLOGY, BOTANY, and ORNITHOLOGY of the District. The Geology by J. B. JUKES, Esq., M.A., F.G.S. The Botany by the Rev. ANDREW BLOXAM, M.A., and CHURCHILL BABINGTON, Esq., Scholar of St. John’s College, Cambridge; and the Ornithology by CHURCHILL BABINGTON, Esq.

London: HAMILTON, ADAMS, & CO., Paternoster Row; R. ALLEN, Nottingham; E. ALLEN, Leicester. 1842.

SCRAMBLES AMONGST THE ALPS IN THE YEARS 1860-69. By EDWARD WHYMPER. With five Maps and 120 Illustrations. Second Edition. Price One Guinea.

London: JOHN MURRAY, Albemarle Street.

_Just Published, in 12mo., pages 470, price 16s._

THE LICHEN-FLORA OF GREAT BRITAIN, IRELAND, AND THE CHANNEL ISLANDS. By the Rev. W. A. LEIGHTON, B.A., F.L.S., F.B.S. Edin.

Apply for Copies to the Author, Luciefelde, Shrewsbury, with P.O.O. or cheque, and postage 5d.

_Also by the same Author_,

Price One Guinea to Subscribers, and One Guinea and a Half to Non-Subscribers, A CONSPECTUS OF ALL THE LICHENS HITHERTO DISCOVERED THROUGHOUT THE WORLD. With Diagnoses, &c.

Apply for copies to the Author, Rev. W. A. LEIGHTON, Luciefelde, Shrewsbury.

THE BIBLE IN SPAIN. By GEORGE BORROW, Author of “The Gipsies in Spain,” &c.

London: JOHN MURRAY, Albemarle Street. 1861.

HAPPY THOUGHT HALL. By F. C. BURNAND, Esq.

Published by BRADBURY & AGNEW, 10, Bouverie Street, Whitefriars.

THE ART OF TRAVEL; OR, SHIFTS AND CONTRIVANCES AVAILABLE IN WILD COUNTRIES. By FRANCIS GALTON, F.R.G.S., Author of “The Explorers in Tropical South Africa,” and Honorary Secretary to the Royal Geographical Society.

Published by JOHN MURRAY, Albemarle Street.

GUIDE TO THE PYRENEES, FOR THE USE OF MOUNTAINEERS. By CHARLES PACKE. Second Edition, with Map and Illustrations, 7_s._ 6_d._

THE ALPINE GUIDE. By JOHN BALL, M.R.I.A., late President of the Alpine Club. Thoroughly revised Editions, in 3 vols., with Maps and other Illustrations.

GUIDE TO WESTERN ALPS, including Mont Blanc, Monte Rosa, and Zermatt, 6_s._ 6_d._

GUIDE TO CENTRAL ALPS, including all the Oberland District, 7_s._ 6_d._

GUIDE TO EASTERN ALPS, price 10_s._ 6_d._

INTRODUCTION on Alpine Travelling in general, and on the Geology of the Alps, price 1_s._

Each of the three volumes, or parts of the “Alpine Guide,” may be had with this Introduction prefixed, price 1_s._ extra.

THROUGH NORWAY WITH A KNAPSACK. By W. MATTIEU WILLIAMS. With six Tinted Views and Map.

London: SMITH, ELDER & CO., 65, Cornhill. 1859.

THE HANDBOOK FOR NORWAY. By T. BENNETT.

Christiania.

CANADA IN 1864: A HANDBOOK FOR SETTLERS. By HENRY T. NEWTON CHESSHYRE, late R.N., Author of “Recollections Of a Five Years’ Residence in Norway.”

London: SAMPSON LOW, SON & MARSTON, 14, Ludgate Hill. 1864.

THE GAME BIRDS AND WILD FOWL OF SWEDEN AND NORWAY. Together with an Account of the Seals and Salt-Water Fishes. Embellished with a Map, and Illustrations executed in Chrome-Lithography, and 65 Woodcuts. By L. LLOYD, Author of “Field Sports of the North of Europe” and “Scandinavian Adventures.”

London: DAY & SON (Limited), 6, Gate Street, Lincoln’s Inn Fields, W.C. 1867.

OLD SPORTS AND SPORTSMEN; OR, THE WILLEY COUNTRY. With Sketches of Squire Forester and his Whipper-in, Tom Moody.

“You all knew Tom Moody, the Whipper-in, well.”

By JOHN RANDALL, F.G.S., Author of “The Severn Valley,” &c. Illustrated with numerous Engravings.

London: JAMES S. VIRTUE, City Road and Ivy Lane.

BRADBURY, AGNEW, AND CO., PRINTERS, WHITEFRIARS.

FOOTNOTES:

[1] During this reign, after the battle of Hafsfjord, the great viking “Rolf Ganger,” son of Earl Rognvald, having offended King Harald, was banished from Norway, and, in company with many other Northmen, sailed with a fleet of vessels to the Hebrides, and from thence to Normandy, where the Northmen, about the year 896, obtained possession of Rouen, and Rolf Ganger, afterwards embracing Christianity, became Duke of Normandy.--_Histoire de la Conquête de l’Angleterre par les Normans_, par Augustin Thierry, vol. i. p. 114.

[2] From the Heimskringla, or Chronicle of the Kings of Norway, translated from the Icelandic of “Snorro Sturleson,” by Samuel Laing.

[3] The king ascends the throne as King of “Sweden, the Goths and Vandals, and Norway;” but in all Acts specially relating to Norway, that country is entitled to be named first, and this work being entirely one of Norwegian travel, we have for that reason given Norway precedence in our Dedication.

[4] Laing defines a Viking and a Sea-king thus:--a sea-king, one connected with a royal race--either of the small kings of the country or of the Haarfager family, and who by right received the title of king as soon as he took command of men, although only a ship’s crew, without having any land or kingdom. The Viking is a term not connected with the word kóngr, or king: the vikings were merely pirates--alternately peasants and pirates--deriving the name Viking from viks, wicks or inlets on the coast, where they harboured their long ships or rowing-galleys. Laing says every sea-king was a viking, but every viking was not a sea-king.

[5] An interesting article, by Mr. Whymper, with frontispiece, showing a “Fragment of the Jakobshaven Ice Stream,” appeared in the “Alpine Journal” of May, 1870. Another article, the result of recent exploration, entitled “Some Notes on Greenland and the Greenlanders,” with a frontispiece, from Mr. Whymper’s pen, appeared in the “Alpine Journal” of this month.

[6] Although we prefer our gipsy tent for convenience and comfort, it cannot be compared to Mr. Whymper’s Alpine tent for security of shelter when pitched on a camp ground of sterile rocks amongst high mountain peaks, exposed to strong gales of wind.

[7] The pannikins hold about a pint and a half, and each weighs 6 oz. They have a small loop handle on each side, which folds down, and is covered with leather, so that the pannikin can be carried when filled with hot tea. This kind of pannikin, first suggested to us by Mr. Whymper, whose plan it is, we prefer to any other we have seen for weight, size, and convenience.

[8] We have recently purchased a new and ingeniously contrived “cooking canteen,” designed by Lieutenant Lecky, H.M.S. _Asia_. This canteen may be inspected, and is for sale at 79, Mark Lane, City. It weighs 22 lbs., and its cost is two guineas. We however think it more adapted for a military encampment than for an expedition like our own. One large light fish-kettle, frying pan, and tin boiling kettle, were amply sufficient for all requirements; and after the wear and tear of our wanderings in Norway, they are still serviceable and fit for another expedition.

[9] “The ass is an excellent and sober little beast, far too much despised by us. He is not only the most enduring, but one of the quickest walkers among cattle, being usually promoted to the leadership of a caravan. He is nearly equal to the camel in enduring thirst, and thrives on the poorest pasture, suffers from few diseases, and is unscathed by African distemper. The long desert roads and pilgrim tracts of North Africa are largely travelled over by means of asses.”--_The Art of Travel_, by Francis Galton, F.R.G.S., p. 195.

[10] Monsieur Bataillard, in his interesting work “Nouvelles Recherches sur l’Apparition et la Dispersion des Bohémiens en Europe,” says that the earliest mention of Taters in Norway is found in a law of 1589. His opinion is that they did not enter Norway by way of Denmark and South Sweden, but through North Sweden and the Duchy of Finland, that is to say by the north of Russia. This opinion appears to have been supported by Presten Eilert SUNDT. M. Bataillard, therefore, considers that the Norwegian gipsies were not part of the numerous hordes who entered the south of Europe subsequently to the year 1417. M. Bataillard is the author of a work entitled “De l’Apparition et de la dispersion des Bohémiens en Europe,” published in 1844, and now out of print. The same author has recently published another interesting and valuable contribution, entitled “Les Derniers travaux relatifs aux Bohémiens dans l’Europe Orientale,” published 1872. In this work Monsieur Bataillard gives a most able review of the works of various authors who have written upon the gipsy people wandering in Eastern Europe.

[11] Jean Batiste Schwilgué was born at Strasbourg, 18th Dec., 1776, and completed the celebrated clock in the Strasbourg Cathedral.

[12] It may be that the noble descendant of the Penningtons owed his almost miraculous escape, to his possession of the curiously-wrought enamelled glass cup, given by King Henry the VIth after the battle of Hexham, 1463, to his ancestor, Sir John de Pennington, knt., with a prayer that the family should ever prosper, and never want a male heir, as long as the cup remained unbroken. The cup is called the “Luck of Muncaster,” and Muncaster Castle, and its long broad winding terrace, commanding magnificent views over the valley of Eskdale, is one of those enchanted spots which we meet with in the picturesque county of Cumberland. It is singular that another family in Cumberland also possess a similar talisman, to which is attached a rare value, “The Luck of Edenhall,” belonging to the ancient family of Musgrave. It is an old enamelled drinking glass, said to have been seized in olden time by a Butler of Eden Hall from some fairies he surprised dancing near St. Cuthbert’s well in the Park. The glass had been left by the fairies near the brink of the well, and the fairies, failing to recover it, vanished with the words--

“If that glass either break or fall, Farewell the Luck of Edenhall.”

An interesting account is given of the “Luck of Edenhall” in Roby’s interesting “Tales and Traditions of Lancashire.”

[13] Puru Rawnee--old lady.

[14] Puro Rye--old gentleman. In Turkish Romany, phuro--old.

[15] Tarno Rye--young gentleman.

[16] Although the account, singular as it is, receives very general credence, and the place of sepulture, on the roof of the mansion near Hyde Park, is even pointed out, we must say, that a literary friend, who devoted some time to the inquiry, discredits the truth. In a letter written by a near relative of the titled possessor, which we have seen, it is stated, that the account is correct, and it is also stated, that the property, for that reason, was purchased for a lower price. The matter therefore remains involved in some mystery. We have since been informed by a clergyman, that he well remembers being told, of the sepulture of a body, on a house near Clapham Junction, on the London and South-Western Railway. Another instance has also been mentioned to us, as occurring in one of the midland counties. At the last moment, but in time to find a record in this note, a friend has kindly sent us the following facts, illustrative of our page heading, “Strange Wills.” At Stevenage, in Hertfordshire, a pleasantly situated place on the High North Road, about eleven miles from Hertford, a resident, Henry Trigg, having peculiar ideas about the resurrection, left his property to his heirs, upon condition, and in trust, that they put him in an oak coffin, and placed his body on the rafters of his barn, attached to the Old Castle Public House, in the parish of Stevenage. There he was placed in 1724, and there he now remains. In the time when coaches stopped at the Old Castle Public House, there were many travellers on the Great Northern Road. The old oak coffin was then a lion of the place, and brought grist to the landlord of the inn. Even now it is occasionally visited by the curious.

[17] Sometimes spelt Telemarken.

[18] Cæsar Moreau, Chevalier de la Légion d’Honneur, was the author of “Précis sur la Franc-Maçonnerie; son Origine, son Histoire, ses Doctrines, &c.” Also the founder of the Société de Statistique Universelle, et de l’Académie de l’Industrie Française; also Member of the Royal Society, and many other learned societies in Europe.

[19] His Majesty, the noble-hearted Carl XV., patron of literature and art, himself an author, was born 3rd May, 1826, and died, after a severe illness, in the noontide of his life, at Malmoe, in Sweden, on the 18th September, 1872, mourned and sincerely regretted by his attached subjects. The King was the eldest son of Oscar I., and grandson of the celebrated French General Bernadotte, Prince of Ponte Corvo, who ascended the throne in 1818 as Carl XIV. His Majesty Carl XV. was buried on the 9th October, 1872, in Ritterholm Church, and is succeeded by his brother, the Duke of Ostergötland, under the title of Oscar II.

[20] Höyland, the Robin Hood of Norway, after three years’ patient perseverance, effected a clever escape, from the Agershuus. Being again retaken afterwards, he ultimately died, within the walls of this castle. It is said that some of his treasure is still buried in the fjelds of Norway, where he had deposited, his spoils for safety.

[21] Two intrepid French travellers afterwards landed from their balloon, “La Ville d’Orléans.” Captain Rolier and Emile Cartailhac, during the siege of Paris, ascended from that city, on the night of the 24th November, 1870, and after a perilous voyage of adventure, across the sea, they ultimately descended in Norway, on the snows of the Lidfjeld, in the Thelemarken. The two aëronauts received shelter, and assistance from the two mountaineers, Clas and Harold Strand; and with the welcome and hospitality of an ever-generous people, they were enabled to leave Christiania, and reach in safety their native land.

[22] Colonel Harriot, whose collection of Romany words is, we believe, principally obtained from the gipsies of the New Forest of Hampshire, gives one, “yek;” two, “due;” three, “trin;” four, “star;” five, “panj;” six, “shov;” and says, “Beyond these numbers I never could proceed with any success.”

Dr. Bath C. Smart, in his collection of gipsy words to complete his gipsy numerals to ten, takes seven, “afta;” eight, “oitoo;” and nine, “enneah,” from Bryant’s collection, saying he never met with any English gipsy acquainted with them.

Hoyland obtained from the English gipsies one, “yake;” two, “duee;” three, “trin;” four, “stor;” five, “pan;” ten, “dyche;” but the remainder of his numbers he appears to have taken from Grellman. Hoyland says it is not a little singular that the gipsy terms for the numerals seven, eight, and nine are purely Greek.

[23] Vocabulaire de la Langue des Bohémiens habitant les Pays Basques Français.

[24] Author of “Le Pays Basque, sa Population, sa Langue, ses Mœurs, sa Littérature, et sa Musique.”

[25] Presten Sundt gives the following numerals in Norwegian gipsy:--“Jikk,” one; “dy,” two; “trin,” three; “schtar,” four; “pansch,” five; “sink,” six; “schuh,” oftener “sytt,” seven; “okto,” eight; “engja,” oftener “nin,” nine; “tin,” ten.

[26] Sometimes spelt Bairisk öl, the meaning being Bavarian beer.

[27] The carriole, called in Norwegian “Karjol,” is a light Norwegian carriage, with long springy shafts, admirably adapted for travelling in a mountainous country. A carriole will only accommodate one traveller, whose legs can be stretched out at full length, in a horizontal position, and a long leather apron protects them from rain. A small flat board leaves just sufficient space for a portmanteau or trunk, which should not exceed thirty-four inches in length, fifteen inches in breadth, and eleven inches high, with standing-room for the “skydskarl” (boy), who accompanies the pony during the posting-stage. Carrioles may be hired or purchased from the Christiania Carriole Company, 17, Store Strandgade, and, being very light, are easily taken on steamers, across lakes and fiords, to the next posting-station, from whence the traveller continues his land route with another pony. Carrioles are now often used by ladies, and are more easy and convenient than the stolkjœrre, a light cart, which, being less expensive to hire, is occasionally used by travellers as a means of conveyance.

[28] A large hotel has since been built at Eidsvold railway station.

[29] In a mansion at Eidsvold, formerly the residence of the Anker family, the Constitution of Norway was drawn up and signed, and the independence and free institutions of the Norwegian people guaranteed upon the unity of their country with Sweden, in 1814.

[30] George Parkes Bidder was born about the year 1800. So wonderful were his mental powers for giving ready solution to the most difficult questions in arithmetic, without the aid of pen or pencil, that he was known in early life as the “Calculating Boy.” Among the many instances of his ready ability, he once answered in a very short time the following question:--“Supposing the sun be 95,000,000 of miles from the earth, and that it were possible for an insect, whose pace should be seven and a-half inches per minute, to travel that space, how long would it take him to reach the sun?” Bidder became a civil engineer, and was at one time President of the Institution of Civil Engineers.

[31] A similar instance is mentioned in Laing’s “Tour in Sweden.”

[32] By an Act of Parliament, 35th and 36th Victoria, chapter 78, dated 10th August, 1872, protection is now given to a large number of wild birds in England between the 15th March and 1st August in each year.

[33] After the foregoing pages had passed through the press, we succeeded in obtaining from a parish in Gloucestershire the certificate of baptism of “Zacharia;” we shall therefore in future give the name exactly as it is spelt in the certificate of baptism.

[34] “Journal of a Residence in Norway during the years 1834, 1835, 1836.” By Samuel Laing, Esq. Published by Longman, Orme, Browne, & Co., in 1837.

[35] Sometimes spelt Guldbransdalen, meaning the “Golden Valley.”

[36] Norwegian gipsy mattjo, sometimes in English gipsy pronounced matcho.

[37] Old Norway.

[38] The original document is written in the Norwegian language.

[39] To the left of our route, near Svatsum, a young English naval gentleman, travelling in Norway in 1853, was so pleased with the scenery of the country, that he purchased a small farm, and resided there for five years, fishing in the Rœv Vand (Fox Lake) and other lakes, and exploring the fjeldes with his tent and gun. To this incident the neighbourhood of Svatsum has become associated with the author of a small but interesting book, published in 1863, entitled, “Recollections of a Five Years’ Residence in Norway.”

[40] The lake fishing in the fields beyond Svatsum is said to be very good. Öret (Nor., trout) sometimes weigh 10 lbs. The Rœv Vand is associated with a fishing adventure, an account of which we have never met with but in “Recollections of a Five Years’ Residence in Norway,” by Henry T. Newton Chesshyre, who gives the narrative _in extenso_. The circumstances are, briefly, as follows:--On the 16th of August, 1715, two brothers, who were students, on a fishing excursion, landed from their boat upon an island of barren rock, fifteen yards wide by twenty yards long, in the Rœv Vand. Whilst there, a strong gust of wind, suddenly drifted the boat, to the shore of the lake. Neither of the brothers could swim. Lightly clad, they remained nine days, in sight of their fishing boat, and faithful dog, who had continued watching their things, and occasionally appeared on the gunwale of the boat, and whined piteously. They had put up a rude hovel of loose stones, which afforded them little shelter in an exposed situation on a lake 3,000 feet above the level of the sea. After the ninth day, they could not see their dog, and supposed he had died of grief and starvation. The dog, it appeared afterwards, had left, and, finding his way home, by constant howling and importunity, gave the idea that some misfortune had happened. On the night of the twelfth day, the two brothers embraced each other for the last time, as they believed, and awaited death. Their only sustenance had been about an ounce of wild sorrel each day. Suddenly, they heard the tramp of horses and the sound of voices on the edge of the lake. One brother had just strength enough to make himself heard, and they were rescued. The two students, after some weeks’ illness, recovered; but their faithful dog, Sikkert, died from the effects of his long fasting, and found a resting-place in the students’ garden.

[41] The Australian bushman, when the water boils, takes the can off the fire, and, lifting the lid, puts in the tea on the boiling water. The lid is then replaced, the can is left to stand for a few minutes by the fire, and the tea is ready for use. The tea made in this way is very good, and a teapot is dispensed with.

[42] Three excellent sermons referring to marriage, entitled “A Good Wife God’s Gift,” “A Wife Indeed,” and “Marriage Duties,” were published in the “Spiritual Watch” in 1622, by the eminent theologian, Thomas Gataker, B.D. He was the author of many learned works, and his annotations on “Marcus Antoninus” are well known to scholars. Thomas Gataker was born in 1574, of a very old and ancient family, still retaining their ancestral heritage of Gatacre, in Shropshire. The former Hall of Gatacre was built of stone, three sides of the exterior of the mansion being entirely covered with a glaze of greenish glass. It has puzzled many to account for the method by which the walls received their vitreous coating, effectually preserving the stone from the action of the weather. The foundation of a building on the estate, where the glass is supposed to have been made, still retains the name of the “Glass House.” We have in our possession some of the stone, with its covering of glass, given to us by one of the family. The roof of the mansion is said to have been supported by an enormous oak tree, turned upside down. This interesting relic of former ages was pulled down during the last century, and replaced by the present large and spacious brick-built Hall of the Gatacres of Gatacre.

[43] On the left of our road, by Brandvold and Söthorp, are the Espedal Nikel Works, on the Espedal Vand, which belonged in 1853 to an English company, who were said to employ as many as 500 hands, under the management of Mr. Forbes, by whose energy the nikel mines were first developed. The mines had many years previously been worked for copper. The nikel ore falling in value, the Espedal Works were sold to a Norwegian company. The scenery of the Espedal is wild and beautiful, and the lake is well stocked with trout.

[44] To the gentlemen with three donkeys.

[45] Patron, Sundt’s Norwegian gipsy, signifying a leaf, a signal; Patrin, Paspati’s Turkish gipsy, a leaf; Patrin, in the “Italien Lingua Zingaresca” of Francesco Predari; Patrin, in Hoyland’s “English Gipsy;” Patrin in Bischoff’s “Deutsch-Zigeunerisches;” Patrin, in the “German Gipsy Vocabulary” of Dr. Liebich. Patrin is also given as German gipsy by Grellmann. The word is used by gipsies, signifying a signal or sign on the gipsy trail to indicate to other gipsies, who understand this silent language, the route they have taken. The word is pronounced occasionally with some slight variation, as patteran, patrin. Borrow, in his admirable work, “The Zincali; or An Account of the Gipsies in Spain,” vol. i., p. 37, uses “Patteran.” We have spelt the word as nearly as possible as pronounced by the gipsies of our party. Patrins of chor (gip. grass) are commonly put by gipsies. Some gipsies we have met with used to put patrins for their favourite blind dog, “Spot,” when he had strayed or lingered far behind. A few blades of grass or leaves crushed in the gipsy female’s hand, and cast on the road, were scented out by the blind animal, who ultimately reached the encampment. Spot would occasionally remain all day in charge of the tents, and would never steal a morsel of the hobben (food), though he were famishing; “but,” said the gipsy female, “dogs brought up in the tents are like nobody else’s dogs, and they know our language as well as we do ourselves.” Poor Spot strayed one day, and, losing the trail, they never saw him again.

[46] The gipsy word “chor,” signifying grass, is sometimes pronounced by English gipsies like “chaw,” without the “r” being sounded. The Norwegian gipsies use “Tjar”; the German gipsies, “Tschar.” Borrow gives “chur’” as the Spanish gipsy for grass. The Italian gipsies use “char” and “Tschar.”

[47] Gorgio--any person not a gipsy.

[48] Here was buried George Sinclair, the leader of the Scotch, after having fallen at Kringelen, on the 26th August, 1812.

[49] A general shop.

[50] A work was published by Baxter, entitled, “The Certainty of the Worlds of Spirits, fully evinced by Unquestionable Histories of Apparitions and Witchcraft, Operations, Voices, etc. Written for the conviction of Sadducees and Infidels, by Richard Baxter. London: Printed for T. Parkhurst, at the ‘Bible and Three Crowns,’ Cheapside; and by J. Sainsbury, at the ‘Rising Sun,’ over against the Royal Exchange. 1691.” An ancient timbered house, the early residence of Richard Baxter, may still be seen at Eaton Constantine, in Shropshire. Richard Baxter was born at Rowton, in the parish of High Ercall, in the county of Shropshire, 12th November, 1615, and received part of his education at Donnington Grammar School, in the same county, where several distinguished scholars, including the staunch Royalist, Dr. Allestree, afterwards Provost of Eaton, were also educated. Baxter ministered successively at Bridgnorth, Kidderminster, and other places. His mental activity for literary production was extraordinary. Twenty thousand copies of his “Call to the Unconverted” were sold in one year. Baxter died 8th December, 1691, and was buried in Christ Church. “Baxter’s House” (and about 100 acres of land) was purchased some years since by William Hancocks, Esq., of Blake’s Hall, near Kidderminster, a magistrate for the county of Salop.

[51] Bayard Taylor, in his work called “Northern Travel,” published in 1858, says: “Beyond Laurgaard, Gudbrandsdal contracts to a narrow gorge, down which the Logan roars in perpetual foam. This pass is called Rusten; and the road here is excessively steep and difficult.”

[52] Captain Campbell, in his useful work, “How to See Norway,” mentions that a society is now formed at Christiania for the prevention of cruelty to animals, called “Foreningen til Dyrenes Beskyttelse.”

[53] Gip. housekeeper.

[54] The expression “Gamle Norge” (Old Norway) is used in the same sense as the saying “Old England.”

[55] Séñor Juan de Vega is the name assumed by a young English gentleman of noble family, who wandered through England, Wales, Ireland, and Scotland with his guitar, in the character of a Spanish minstrel, and who not only entirely supported himself during his wanderings, by his minstrelsy, but realised a surplus of £58, which he charitably presented to the committee of Spanish officers, for the relief of the refugees, then lately arrived from Portugal. His work, entitled the “Spanish Minstrel’s Sketch Book,” in two volumes, containing a record of his minstrel wanderings, was published for the author by Simkins and Marshall, 1832.

[56] In French gipsy pronounced “Mutramangri.”

[57] Nor., play.

[58] Sometimes spelt Hoset and Holseth.

[59] We believe this is the same mountain called in the Guide Book “Storhœtten.”

[60] Sometimes pronounced “Rinkenno.”

[61] 17th July.

[62] This large isolated mass of rock or stone, pitched on end, near the roadway and river, a few yards from our camp, was sometimes called by us the “Hanging Rock,” sometimes the “Hanging Stone,” and very often the “Leaning Stone.” In future mention in these pages we shall call it the “Leaning Stone.” This large stone was so overhanging on the side towards Ormein, that it formed an excellent shelter for the traveller to rest and light his bivouac fire. Occasionally the “Leaning Stone” brought to mind the “Druids’ Stone” we once sketched, at Stanton, near Monmouth; sometimes it reminds us of the famous “Boulder, or Bowder Stone,” in the romantic gorge of Borrowdale, near “Castle Crag” and Derwent Water, in Cumberland; but the “Bowder Stone” has this difference, that it overhangs on both sides, and has a narrow aperture underneath, through which two persons or lovers, joining hands, it is said, will have their secret wish. Perhaps the Leaning Stone of the beautiful valley of the Sjiriaglns has some such mystic power--who knows? We leave it to some other wanderer over fjeld and fjord to discover.

[63] Alnus glutinosa.--This tree is often met with on the banks of the rivers of England and Wales, as in Norway. Occasionally we have met, in a secluded valley in Wales, a party of “cloggers,” who have bought a quantity of this wood, and are converting it on the spot into clogs. They are cloggers out for the summer. The alder wood is being worked up under a light awning, or half-tent sort of abri, from the rain and sun. The cloggers generally sleep at some house until the stock of wood is converted into men’s, women’s, and children’s clogs, which are consigned from time to time, by the nearest railway, to Lancashire. The alder wood is valuable for piles for bridges, as it lasts long under water. The Rialto at Venice is built on alder piles. The bark and leaves are useful for dyeing and tanning leather, and in staining sabots in France, which are also made of this wood. Alder wood is light in weight, and easily worked. The dark bark and foliage of the spreading branches of the tree, which overhangs the river’s edge, gives picturesque effect to many a Norwegian river scene.

[64] What is meant by a czardas, or csárdás, as it is usually spelt in the Hungarian language? It is a celebrated Hungarian dance. The Magyar peasant seldom dances anything else. The csárdás is a national dance of Hungary, as much as the sailors’ hornpipe is of England. We give the following description of the csárdás, from the interesting work of Arthur J. Patterson, “The Magyars; their Country and Institutions,” vol. i., p. 194, published by Messrs. Smith, Elder & Co. in 1859:--“Its name is the adjective form from “csárdá,” which designates a solitary public house; an institution which plays a considerable part in all romantic poems or romantic novels whose scene is laid in Hungary, as a fitting haunt for brigands, horse-thieves, gipsies, Jews, political refugees, strolling players, vagabond poets, and other melodramatic personages. The music of the csárdás is at first slow, solemn, and, I may say, melancholy. After a few bars, it becomes livelier, which character it then keeps up, occasionally becoming very fast indeed, and at last ends in a delirious whirl of confusion. The movements, of course, correspond. The dance opens with a stately promenade; then, as the music quickens, each couple take a twirl or two, and breaking away brusquely from one another, continue a series of pantomimic movements, now approaching coquettishly like parted lovers desiring reconciliation; then, as if the lady thought she had given sufficient encouragement, she retreats with rapid but measured steps, while her partner pursues, and, gradually gaining on her, again seizes her waist; they whirl swiftly round two or three times, and then, breaking away, continue the pantomime as before. What makes the csárdás unrivalled is its variety. One seldom sees the couples perform exactly the same figure at the same time.”

[65] The splendid vestiges of the Roman baths, called “thermæ,” “banios,” or hot baths, at Rome, attest their former extent and magnificence. The Romans began their bathing with hot water, and ended with cold--the hot, “caldarium;” the tepid, “tepidarium;” the cold, “frigidarium.” Vast numbers of magnificent baths were erected by the Roman emperors. They had spacious porticos, rooms for athletic exercises, halls for the declamation of poets and the lectures of philosophers. Perhaps the most interesting remains of Roman baths in England are those discovered in the buried city of Uriconium, or Wroxeter, on the banks of the river Severn, about six miles from Shrewsbury, in Shropshire. For an admirable account of this city, supposed to have been taken by force, with much carnage, plundered, and burnt, between about the year 420 and the middle of the fifth century, we refer our readers to a work of great antiquarian research, published in 1872, entitled, “Uriconium: A Historical Account of the Ancient Roman City,” by Thomas Wright, M.A., F.S.A., &c., and also to the concise and useful work, “The Roman City of Uriconium,” by J. Corbet Anderson. We believe that the private subscriptions, although considerable, which have been collected for excavation, are now all exhausted; and, unless Government aid is given, it is improbable that the excavations, however interesting, can be resumed. The number of relics of the buried city, a very small portion of which has been explored, show the antiquarian, we may say, historical importance of further research. Randall, in his interesting and beautifully illustrated work, the “Severn Valley,” published (1862) by Virtue, says--“As excavations proceed, the plan of the city unfolds itself.... The forum, the baths, the market-place, and the sites of public and private buildings become clear;” and again the author says, “but with ruins, three miles in circumference, much remains to be explored.

“All desolate lies Uriconium now, The dust of ages piled upon his brow.”

[66] There is a favourite Hungarian melody, called by the Magyars the “Rákótzy,” of which Paget, in his comprehensive work, in 2 vols., “Hungary and Transylvania,” published in 1855, says--“I am now more than ever convinced that none but a gipsy band can do it full justice. The effect of the melancholy, plaintive sounds with which it begins, increased by the final discords which the gipsies introduce, and of the wild burst of passion which closes it, must depend as much on the manner of its execution as on the mere composition.”

[67] Fjord is pronounced Fee-or.

[68] Beautiful examples of the sidilia and piscina may be seen in Dorchester Abbey Church, Oxfordshire. The small openings or windows at the back of the niches are remarkable. Another interesting example of the sedilia and piscina may be seen at Grafton Underwood, Northamptonshire, where the niches have ogee heads, cinque-foiled.

[69] The largest number of chained Bibles we have seen are in the old library of Wimborne Minster, in Dorsetshire. The library is also interesting as associated with Matthew Prior, the poet.

[70] An eider-down quilt in London costs sometimes as much as five to seven guineas.

[71] “A Summer and Winter in Norway,” by Lady Di Beauclerk, published by Murray, 1868.

[72] A fifth edition of “The Gipsies: Their Origin, Continuation, and Destination; or, the Sealed Book Opened,” by Samuel Roberts, was published by Messrs. Longman, 1842.

[73] A comparison of many words of the Norwegian and English gipsy languages, showing their similarity, is given in the appendix to this book.

[74] Published Londres et Edinbourg: Williams and Norgate. 1857.

[75] Heinrich Moritz Gottlieb Grellman is the author of a standard work, written in German, entitled, “A Dissertation on Gipsies.” A translation, by Matthew Roper, Esq., F.R.S. and A.S., was published in 1787.

[76] Captain Campbell, author of the excellent and useful work on Norway, published soon afterwards, entitled “How to See Norway.”

[77] The engraving of the valley of the Sjiriaglns Fjeld represents our camp, near the “Leaning Stone.”

[78] So spelt in the Kristians Amt map; occasionally spelt Ormen.

[79] Piro is used in the Norwegian, German, French, Italian, Spanish, and Turkish gipsy language to signify foot. In the Turkish gipsy, pinro, pirno, and pindo are also used.

[80] Sœter is pronounced “saiter,” and, like the châlet in Switzerland, affords rough accommodation on the cattle run, in the mountains, often at a long distance from the valley farm to which it belongs. The cattle are driven up from the valley, at the beginning of the summer, for pasture, and the butter and cheese are made at the sœter. At the end of the summer, the cattle are driven back to the valley farms, and housed for the winter.

[81] We were more fortunate than Williams, who, during his knapsack tour, lost his way when crossing over the Kjölen Fjeldene to Skeaker, and was alone, without food or rest, for nearly twenty-four hours--page 202 of “Through Norway with a Knapsack.”

[82] Grona elv, green river.

[83] Reindeer pits, formed in the fjelds, for taking reindeer.

[84] New sœter.

[85] Of the Norwegian winged game, the “capercailzie,” or, as the male bird is called in Norsk, “tiur,” is, perhaps the finest, varying from nine to sixteen pounds in weight. They feed much on the cranberry, red whortleberry, bilberry or bleaberry, wild strawberry, raspberry, and on juniper berries, insects, and also on leaves of the Scotch fir and spruce pine. Then there are the ptarmigan of two kinds--the “fjeld rype,” mountain ptarmigan, and the “skov rype,” or wood ptarmigan; also the “hjerpe,” hazle hen, hazle grouse--the handsomest of the grouse species--the “aarfugl,” black cock or black grouse; also “raphöne,” partridges; “vagtel,” quail; and “rugde,” woodcock. Partridges and quails are not numerous. We refer those who wish to know more about the game birds of Norway to a most complete and beautifully illustrated work, “Game Birds and Wild Fowl of Sweden and Norway,” by L. Lloyd, author of “Field Sports of Northern Europe,” published by Day & Son, 1867. Many of the beautiful illustrations of this work are by the celebrated Swedish artist, the late M. Körner. Several excellent woodcuts are by Wolf.

[86] “Rankny rackly,” pretty girl; sometimes pronounced “rinkenno” and “rankno,” pretty. In the Italian gipsy, it is pronounced “rincano,” bello.

[87] The following description is given of Lom Church in “Wild Life in the Fjelds of Norway,” by Francis M. Wyndham, published by Longmans, 1861:--“The church is a very picturesque building, made entirely of wood, even to the roof, which is composed of small pieces of wood, shaped and laid on like tiles. A beautiful tapering spire rises from the centre of the building, and forms no insignificant object in the view of Lom.”

[88] In a recent guide book we notice that Prœsten Hallen is now entitled Provsten Hallen.

[89] Beaver stream.

[90] Our guide, Ole, was commonly called “Ole Rödsheim,” from the name of his farm and station; but his right name is Ole Halvorsen. Ole is spoken of in Mr. Bennett’s Guide Book as a thoroughly honest, trustworthy man. The author of “How to See Norway” says--“Ole Rödsheim of Rödsheim is a justly celebrated guide.” The author of “Wild Life in the Fjelds of Norway,” speaking of the station of Rödsheim, says:--“Fortunately, however, in compensation for the delay, the station was very clean and comfortable, and a _bonâ fide_ bed was not unwelcome.”

[91] The mountain is said to be named after a farm at its base.--“How to See Norway,” p. 48.

[92] This mountain was ascended for the first time on the 27th August, 1870, by Messrs. Browne and Saunders. An interesting account is given by T. L. Murray Browne, in the “Alpine Club Journal” for February, 1871.

[93] An additional reason quite accounts for the rapid flight of the night visitors. Esmeralda, who was with her brother, suddenly shouted when she saw them, “Halloo! What are you doing there?” and preceded her brother in the pursuit, which must have had a still more startling effect on the exaggerated fancies of the fugitives.

[94] The “myse ost” is a cheese, shaped like a brick, yellowish brown in colour, and very hard, with a peculiar flavour much relished. Small, thin shavings are sliced off the cheese on to fladbröd and butter, and so it is generally eaten. Occasionally the thin shavings of cheese are eaten with gröd.

[95] Kop is the Norwegian for cup. Milk is often sold in Norway by the kop.

[96] This immense glacier is also called “Smörstabben.”

[97] “Scenes from the Snow Fields, or the Upper Ice World of Mont Blanc,” by Edmund T. Coleman, was published, at the cost of three guineas each copy, by Messrs. Longman, in 1859. Mr. Coleman, who is still a member of the English Alpine Club, has since extended his travels to British Columbia and California. In 1868, in company with Messrs. Ogilvy, Stratton, and Tennent, he finally succeeded in making the first ascent of Mount Baker, and planting the American flag on its highest peak, which he named “Grant’s Peak,” in honour of the President of the United States. Mount Baker is 10,613 feet above the level of the sea, and is the most northerly of the great cones of the Cascade range, being only fourteen miles from the boundary line dividing America from English possessions. Like another “snowy Olympus,” it towers above the rest, as the sentinel of a solitary land. The justly celebrated and successful American serial, “Harper’s New Monthly Magazine,” of November, 1869, page 793, contains a most interesting article, entitled “Mountaineering on the Pacific,” by Mr. Coleman, with numerous engravings from Mr. Coleman’s drawings, descriptive of his successful ascent. Illustrations and a paragraph referring to the ascent also appeared 29th June, 1872, in a number of the _Illustrated London News_.

[98] So singular was the appearance of the ice cliff, rising on the glacier and towering above us in the waning light of a Norwegian summer’s eve, that after describing it to an Alpine traveller of much experience, we wrote to our guide, and the following extract from Ole’s letter, dated 12th April, 1872, may be interesting:--“I am apt to think that the _Ice Cliff_, which I perfectly well remember, consists of rock on the side we did not see. I can hardly believe it to be entirely of ice. It certainly seemed so to us from the view we had at it; but there must be rock on the other side, I should think.”

[99] Exposed to the heavy snows of winter and the storms of each changing season, some of the frail bridges which span the mountain torrent of many a deep and narrow gorge are very insecure. Many districts are remote, and the bridges seldom used. This danger to travellers has not escaped the attention of the Norske Turistforening. A melancholy accident occurred, just before we left Norway, to a young gentleman named Wright, travelling with his party in the north-west of Norway. All had safely passed across a wooden bridge but his sister. She was afraid to venture. Her brother was testing the stability of the bridge to remove her fears, when a portion gave way. The tourist fell with it into the torrent below, and lost his life. We were told he was afterwards buried at Bergen.

[100] The Norwegian word “Elv” signifies a river; and “Aa” means a rivulet.

[101] The “Alpine Club Journal,” February, 1871.

[102] Sometimes spelt “Uradal.”

[103] A description of this fall, with engraving, is also given in Captain Campbell’s concise and useful work, “How to see Norway,” published by Messrs. Longman and Co.

[104] When we visited the Rjukan fos some years since we were certainly under the impression that the name applied to a rock on the face of the precipice above the fall, where the lover slipped at the first meeting after a long absence, and was lost in the abyss below. The name may probably be derived from the footpath, which at that time was very similar to a ladder, and Williams, in his work “Through Norway with a Knapsack,” calls it “Marie Stige,” saying in a note, “stige” is the Dansk and Norsk for ladder; and placing the article “en” at the end of the word, as is usual, it becomes stigen, the ladder, hence the local name, “Marie Stigen,” the Mary’s Ladder, which most English writers have misunderstood or Germanized into “Marie Stein,” or Mary’s Rock; others spell it “Marie Stegen,” which, translated, signifies Mary’s fry, Mary’s roast meat. In Murray it is called Mari Stien. The legend has associated a romantic interest with the Rjukan fos.

[105] It may be well to note that the Utladal Elv and the Aardal Elv are the same river; and the Mörkfos is sometimes called the Vetje fos.

[106] Vand is the Norwegian for water in its general signification, though it is often used as a term for lake, in the same way that the English word “Water” is often used in Cumberland and Westmoreland instead of Lake. Thus we have Wastwater, Ulleswater, Derwentwater, Lowwater, Brotherswater, Devokewater, Crummockwater, Elterwater, Leverswater, Smallwater, and Rydalwater. The Norwegian word for lake is “söe” and “indsöe;” but “vand” (water) is most commonly used instead of lake, as Losna Vand, Lejevœrks Vand, Otta Vand, Leir Vand, Melkedals Vand, Tyen Vand, Rus Vand, Heimdals Vand, Vinster Vand, Espedals Vand, Rœv Vand, and many other instances too numerous to enumerate.

[107] The Melkedals Brœen.

[108] The poet’s pantebrev, or mortgage, with a translation, is given in the appendix.

[109] Before we left the Bygdin Lake, a rumour reached us, that the poet Vinje was dead. His spirit had departed to some far-distant world. It was quite true: Aasmund Olafsen Vinje died 30th July, 1870, at Sjo, in the parish of Gran, Hadeland. He was born of poor parents, in the parish of Vinje, in Thelemarken, about 1818. The exact year of his birth appears to be doubtful. A soft and melancholy stillness seemed to pervade the air, as if the departed spirit of the poet lingered near his once favourite haunt. It glided silently over the Sletmarkhö, and was for ever gone.

[110] This extensive mountain region, with its wild wilderness of peaks, rising in fantastic form and sharp outline, especially the Koldedalstind, Stölsnaastinder, Dryhaugtinden, Skagastölstinden, and Styggedalstinder of Horungerne and Fleskenaastind, and Melkedalstind, and others too numerous to mention, present a wide field of interest, and at present are little known and seldom explored by the Norwegian tourist.

[111] Don’t buy the fiddle, sir, if he does not take three dollars.

[112] Meaning in Romany a large fish. “Borrieck” is evidently derived from “boro,” great. It is spelt “baro” in the Turkish gipsy. The word “borrieck,” as used by our gipsies, meaning great, we have never met with before.

[113] This author, by many ranked second to Shakspeare, was born 1574, and rising by his own perseverance, and energy of mind, became, in 1619, Poet Laureate. Many of the dramatic pieces of Jonson were masques performed before the King and Court. Jonson, when he was appointed Poet Laureate, made a journey on foot from London to Scotland. When met, it is said, by Drummond of Hawthornden (to whom, amongst other friends, he paid a visit), Drummond said, “Welcome, welcome, royal Ben!” to which Jonson aptly replied, “Thank you! thank you, Hawthornden!” “The Masque of Metamorphosed Gypsies” was presented to King James at “Burleigh,” “Belvoir,” and Windsor. A printed copy we have is dated 1621. Jonson wrote to the last; but, after some years of great literary success, and prosperity, he died, 1637, in needy circumstances, and was buried in Westminster Abbey, the only inscription on the poet’s tomb being “O rare Ben Jonson!”

[114] Not unlike coarse rye bread, we have eaten in Germany, called “Pumpernickel,” but whence the derivation of the name, we could never ascertain.

[115] Bernadotte ascended the throne of Norway in 1818, as Carl John XIV.; died 8th of March, 1844; was succeeded by his son, Oscar I., who died 1859. His son ascended the throne as King Carl XV., who died 18th September, 1872, and was succeeded by his brother, Oscar II., the present king of Norway.

[116] Little Bang.

[117] Some gipsies have an idea that if they have their likenesses taken, it does them an injury. We have known one gipsy who would not be taken. On one occasion, when a gipsy had allowed his photograph to be taken to oblige us, he said, “Well, sir, don’t you lose something from you, and are never so well afterwards?”

[118] We were informed that the Remington rifle was generally used in Norway.

[119] Shelley, the poet, during his tour in 1814, being at Paris, purchased a donkey to carry his baggage, and, by turns, his two _companions de voyage_, Mary Wollstonecraft Godwin, and her relation, a lady friend. They all proceeded towards Charenton, when Shelley, who had, probably, made an indifferent purchase, discarded the donkey, and bought a mule for ten napoleons. With many adventures, the party at length reached Troyes, and Shelley, having sprained his ancle, the party accomplished the rest of the journey in an open carriage.--“Shelley and his Writings,” by Middleton. 1858. Shelley was born 1792, and was drowned, 8th July, 1823.

[120] Spelt Bœgna Elv in the Kristians ampt map. Much difficulty occurs with regard to the orthography of Norwegian names, which are very often spelt differently, according to the map or guide-book in which they appear.

[121] The tea-pot and kettle are both called by our gipsies “piri;” and it is interesting to note that the Norwegian gipsies, according to Prœsten Sundt, use piri to mean pot, and the Turkish gipsies also use the same word piri, with the same signification.

[122] “Let us go to bed.” The French gipsies use “Wuddress,” bed.

[123] Good-night. “Cooshko,” “Cooshto” “Kosko” also used by the English gipsies. “Cushty” is not used by the gipsies of some countries to signify good; for instance, the French gipsies use “ladscho” and “mischdo.” The Turkish gipsies use “latcho,” good, and the Norwegian gipsies “lattjo,” good. Borrow, in his work, “The Zincali; or, an Account of the Gypsies of Spain,” gives “kosko” as the English gipsy for “good.” Colonel Harriot has given “kashto” and “kashko”; and for “good-night,” “kashko rati,” as used by the gipsies of North Hampshire.

[124] The Norwegian gipsies use nearly the same word for soup, namely “summin.”

[125] Vernon is a tall, powerful gipsy, in the prime of life, six feet two inches high, who travels England and Wales with his tent. His name was generally pronounced “Varnon” by our gipsy, Noah.

[126] In 1873, tall Noah had never heard of the name of Disraeli, the author and the statesman. Noah thought he had heard of the name of Gladstone, but did not know who he was. He had heard of Dickens; for he kept a post-office in a country village, near which they sometimes camped. We did not pursue our interrogatories any further!!

[127] Besides the Norwegian cheese, called “Myse Ost,” before described, they have a very old, decayed kind of cheese, called “Gammel Ost,” which is much esteemed in Norway.

[128] Where do you travel from?

[129] King’s View.

[130] Queen’s View.

[131] In a work, entitled “The Black Death in the Fourteenth Century,” translated by Dr. Babbington from the German of Dr. Hecker, published in 1833 by A. Schloss, 109, Strand, London, it is stated that the contagion was carried from England to Bergen, where the plague broke out in the most frightful form, and throughout the country, not more than a third of the inhabitants being spared. The sailors found no refuge in their ships, and vessels were often seen, driven about, on the ocean, and drifting on shore, whose crews had perished to the last man. This reminds us of the skeleton crew of the “Glenalvon,” bound from Charleston to Sydney, met with by Captain Martin, of the “Lancaster,” an account of which appeared in the newspapers of last October. Such tales of the sea, dreadful in their reality, are closely associated with the Phantom ship said to sail the stormy seas near the Cape of Good Hope, which has often furnished an interesting subject for the sailors’ night-watch yarns of spectral fancy.

[132] Mandy--me, myself.

[133] “Through Spain to the Sahara,” by Matilda Betham Edwards (the authoress of “A Winter with the Swallows”), published 1868.

[134] Lieutenant Breton, R.N., in his “Scandinavian Sketches; or, A Tour in Norway,” published, 1835, by J. Bohn, King William Street, Strand, says, at page 50, with reference to Christiania, “Fifty-six English visited the city last year.” The annual number of tourists since that period have wonderfully increased.

[135] Pronounced “Teena,” a small wooden box, often used in Norway to carry provisions.

[136] We have since been informed that, with the joint assistance of some of the passengers, he was actually lifted upon one of the donkeys, and left to enjoy a solitary steeplechase in the darkness of the smoking saloon. It is also told that on this occasion John Smith, for once in his life, lost his temper; but this seems so impossible, the statement must be received with considerable doubt.

[137] Some interest may be felt in the fate of our gallant and beautiful Puru Rawnee. She has since died in one of the green lanes of England. She was in foal. Our gipsies did all they could to save her. A neighbouring farmer permitted the gipsies to bury her in a quiet corner of a field on his farm. She is now no more.

[138] Horungerne.--In the Norwegian language “er,” placed at the end of of a word, makes the plural, and the further addition of “ne” gives the article “the.” We have used the article “the” before Horungerne, though not necessary, because, to English readers, the sound is better.

[139] Monsieur Bataillard, at the conclusion of his clever work, “Nouvelles Recherches sur l’Apparition et la Dispersion des Bohémiens en Europe,” inclines to the belief, that, for the complete solution of the question of the origin of the gipsies, it is necessary to extend investigations to Africa.

[140] Nearly 2,000 miles.

[141] “Yog,” the English gipsy word for fire; the Norwegian gipsy being “jag.”

[142] “An account of the Gipsies of Norway,” both editions, of 1850 and 1852, are exactly the same in title, number of pages, and contents. We had not seen the first edition of 1850 until after page 13 of this work was printed.

[143] We have been told that the Norwegian gipsy is sometimes called an “earth-digger.” Possibly at times, in winter, they may shelter themselves in holes as some of the gipsies do in Transylvania. We have only been able to ascertain one instance of “gipsy earth dwellings” in England. Our informant, now advanced in life, remembers, when shooting in the winter, about the year 1818, on Finchley common, near London, to have seen excavations in the common used as dwellings by gipsies. One kind of earth-dwelling, he remembers, was formed by sinking a deep hole, from the bottom of which an excavation made at right angles served the gipsies for sleeping purposes. Another kind of earth-dwelling he then remembers was an oblong excavation, at no very great depth, below the surface of the soil, having an arched covering above ground formed with branches cut from the pollard oaks near, and covered with turf. In a paper read before the Anthropological Society of London, by Dr. R. S. Charnock, F.S.A., F.R.G.S., on the 4th May, 1866, entitled “The peoples of Transylvania,” an interesting account is given of the gipsies inhabiting that country. Dr. Charnock says that the gipsies of Transylvania ordinarily dwell in tents in the summer, and their winter habitation are holes in the earth which they excavate for the purpose. The holes are usually from eight to twelve feet deep. Dr. Charnock also says that many of the gipsies have fixed habitations in Transylvania, and keep wine shops and public-houses. The dwellings are usually situate on the outskirts of a town or village. Some dwell in the suburb of the capital of Vásárhely. A little hill outside the town of Klausenberg is covered with gipsy dwellings. The located gipsies are generally honest, and their females virtuous. Many of the located gipsies are skilled in music. Dr. Charnock states that the number of gipsies in Transylvania is variously estimated at 78,923 and 60,000.

[144] Our enquiries incline us to believe that in England gipsies usually seek the baptismal rite for their children, and that their dead are generally buried in consecrated ground. On some occasions the attendance at a funeral has been large, and a tomb or grave-stone erected to the memory of the gipsy who sometimes was said to be a gipsy king, as, for instance, James Boswell, buried at Rossington, near Doncaster, 1708-9; also the instance of a gipsy said to be a gipsy king mentioned in “Notes and Queries” as having been buried at West Winch, Norfolk. In the “Gentleman’s Magazine” mention is made of Henry Boswell, said to be a gipsy king, who died in affluent circumstances, and was buried in 1687, at the parish of Wittering. We are also informed that a grave-stone marks the grave of a gipsy in the churchyard of Winchcombe, Gloucestershire. In the churchyard of Calne, Wiltshire, a handsome tomb was erected to the memory of Inverto Boswell, said to have been the son of a gipsy king, who was buried there, 1774. In “Notes and Queries,” series 4, vol. 4, page 206, it is stated that a grave-stone erected on the grave of a gipsy buried in the churchyard of Coggeshall, Essex, has the following inscription:--

“In Memory of CASSELLO CHILCOTT, Who died in this Parish, Sept. 29, 1842, Aged 28 Years. Cassello Chilcott truly was my name, I never brought my friends to grief or shame; Yet I have left them to lament. But why Lament for death? ’Tis gain in Christ to die!”

We could cite many other instances, if space permitted; and we believe that the non-burial of their dead in consecrated ground in England has occurred only under very exceptional circumstances.

[145] Gipsies have occasionally attained to a very advanced period of life. Margaret Finch, who, during the greater part of her life, wandered over England, at length settled at Norwood, and died at the age of 109. Her fame as a fortune-teller brought many visitors to her camp to consult her, and she had the title of queen of the gipsies. She was buried at the parish of Beckenham, in Kent, on the 24 Oct., 1740. Her funeral was said to be attended by two mourning coaches, a funeral sermon was preached on the occasion, and a great concourse of people attended her funeral. It is stated in “Dugdale’s England and Wales,” that, from the habit of sitting on the ground with her chin resting on her knees, her sinews at length became so contracted, she could not rise from that posture, and after her death they were obliged to enclose her body in a deep square box. At an inn called the “Gipsy House,” at Norwood, her picture adorned the sign-post. Another instance is that of “Liddy the Gipsy,” who not many years since wandered through Radnorshire and the adjoining counties. She is said to have danced at a wedding at the age of 100. Towards the close of her life, she travelled with a knife-grinder, sleeping at the towns on her route. She was of active, restless, blithesome temperament, and was lost in a snow drift whilst crossing through Radnor Forest, at the age, it was said, of 104. We afterwards questioned one of her people, and he said she was only 102.

[146] A dot over the n denotes a nasal, as in French, mon, bon.

[147] This government proclamation is noticed by the Rev. Frederick Medcalfe in “The Oxonian in Thelemarken,” vol. 1, page 160, who says--“I make a point in all these spots of examining any printed notice that I may come across as being likely to throw light on the country and its institutions. Here, for instance, is a government ordinance of 1855 about the Fantefolk, otherwise Tatare or gipsies. From this I learn that some fifteen hundred of these Bedouins are moving about the kingdom, with children, who, like themselves, have never had Christian baptism or Christian instruction. They are herewith invited to settle down, and the government promises to afford them help for this purpose; otherwise, they will still be called ‘gipsies,’ and be persecuted in various ways.”

[148] A dot over the _n_ denotes a nasal, as in French, _mon_, _bon_.

[149] The poet’s right name is Aasmund Olafsen Vinge. The poet has signed “Olsen” instead of “Olafsen,” probably because the name would not scan otherwise in the last line. The poet is said to have been born, 6 April, 1818, in a poor cottage (huusmands plads) in the parish of Vinge Thelemarken.

In his early youth his library consisted of his Bible, some of Holberg’s works, and a few religious books. Most of his early days were spent in tending goats and cattle in the woods, where he received those strong impressions of the wonders of nature and the beauties of mountain scenery which formed the poet of after-years. When he was grown up, he received sufficient instruction to become a teacher at Mandal, where he studied navigation and commerce.

At a comparatively late period of life, in 1850, when he was 32 years of age, he entered as a student of the university of Christiania, and, taking his degree in law, commenced practice as a solicitor.

The poet, as might be expected, was little suited to the practical requirements of the profession, and his peculiar views placed him in antagonism with the state of literature, religion, and politics of the time. The Danish book-language spoken by the educated classes, and now used as the language of literature, did not please him; and he strenuously advocated a return to the old Norsk or Icelandic language. Through the interest of friends, Vinge had obtained an appointment in a government office, which gave him the absolute necessities of life; but this he lost in consequence of his persistent attacks upon the unity of Norway and Sweden under one king, forgetting that the union of the two countries gives them an additional element of power in the north.

In 1858 Vinge published a weekly periodical, the “Dolen,” which, with occasional interruptions, he continued for eight years, contributing articles on various subjects, almost entirely written in the ancient Norsk. In this periodical most of his poetry was first published.

As a poet, he is said to excel more particularly in idylls; and as a prose author, by his genial humour. During a residence in Scotland and England in 1862 and 1863, he wrote in English “A Norseman’s View of Britain and the British,” published 1863. With much originality of thought, it is encumbered with false conclusions and extreme views. The work consists of a series of sixteen letters, and is most interesting as an analysis of the poet’s mind, who might have cast his fate on more peaceful waters. They are in striking contrast with “De l’Avenir politique de l’Angleterre (England’s political future) par le Comte de Montalembert,” published 1856. Yet, withal, there is a freshness in the northern poet’s views. They are the real emanations of real and earnest thought, and so command respect, attention, and consideration. Of the society of England, we are sorry to say, Vinge took a desponding view, forgetting, as the lofty mind of Milton speaks--

“Orders and degrees jar not with liberty, But well consist.”--

In his letters on England, Vinge, in order to give a melancholy illustration of the state of society, alludes to the true but romantic marriage of the Lord Burghley, who, staying at a country village in Shropshire as a landscape painter, under the assumed name of Jones, married, in 1791, being then about the age of 37, a country maiden named Sarah Hoggins. After their marriage, Lord Burghley becomes Marquess of Exeter in 1793, and takes his wife, to her surprise, to his magnificent mansion of Burghley House, near Stamford Town, where she afterwards dies in 1797. The incident is described in one of the most beautiful poems Tennyson has ever written. Vinge, whilst he admires the poem, sees much to deplore in the fact that such a state of society should exist, in which a village maid, when she married a nobleman, should feel oppressed, to use the words of Tennyson,

“With the burthen of an honour Unto which she was not born.”

Vinge forgets that the village maiden may have done worse in her own position of life. It was quite within the range of possibility for her to have a husband, who, when occasionally inebriated, might sometimes give her a good beating, or indulge in language not suited to the poetry of Vinge. The poet also overlooks the fact that Lord Burghley gave an honourable love to the village maid. He did not deceive her, but, as Tennyson beautifully describes--

“An’ a gentle consort made he; And her gentle mind was such, That she grew a noble lady, And the people loved her much.”

Nor did the Lord Burghley forget the maiden’s relatives and friends; but made a most ample provision for them. One feels some pride that in England a respectable village girl, whose countenance is said to have expressed sensibility, purity, and happiness, should have had that respect due to her change of rank, and be received at court, where her quiet, unassuming manners are said to have been much admired by her Majesty Queen Charlotte. “But,” says Vinge, “she was not born to honour. There is the deep cause of all the mischief, and it is no burlesque; on the contrary, it is very pathetic.”

Still we do not see any reason for the poet’s complaint; and though the Lady of Burghley died early, the Marquess did not long survive her, for he died in 1804, and society could not have had anything to do with his death. The present Marquess and Earl of Exeter is their grandson. In allusion to the death of the Lady of Burghley, the poet laureate concludes:--

“So she droop’d and droop’d before him, Fading slowly by his side; Three fair children first she bore him, Then before her time she died.

Weeping, weeping late and early, Walking up and pacing down, Deeply mourned the Lord of Burghley, Burghley House by Stamford Town.

And he came to look upon her, And he looked at her and said-- ‘Bring the dress, and put it on her, That she wore when she was wed.’

Then the people, softly treading, Bore to earth her body, drest In the dress that she was wed in, That her spirit might have rest.”

Vinge has also published a collection of poems, sketches of travels, scraps of poetry and prose, and a long epic poem called “Store Gut” (the big boy). Lastly he published “Vaar Politik” and “Om Professor Schweigaard.” The last named work he had just published when he died, 30 July, 1870. Vinge was one of those visionary poets who would take society up by the roots and plant it branches downwards, expecting it to thrive and flourish. It seldom answers in nature; but then poets cannot be judged by the standard of ordinary men. Shelley and Vinge were of such. His life was an unbroken struggle. He was a highly intellectual and most interesting man. In Gran churchyard, Hadeland, rest the remains of Aasmund Olafsen Vinge.

[150] Home of the giants.

[151] “Livet i Felten. Uddrag af en Loeges Dagbog i Sommern 1848.” Published at Copenhagen. 1849.

[152] Probably misprint for Marschen.

[Transcriber’s Note:

Obvious printer errors corrected silently.

Inconsistent spelling and hyphenation are as in the original.]