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"wild speculations" and "unsupported assertions," in all probability got up to meet a special order from the shop.

The fact is, the author had a grievance against the Blackwoods, and I have a letter from Blackwood the elder, stating that he will have his MS. searched for. In sending the MS. home for publication, I unfortunately omitted to say that it was not to be given to the Blackwoods; and, as bad luck would have it, it went straight to their shop. There it remained for nearly three years, the firm, so far as is known, acting the dog in the manger-that is, they would neither take it, nor allow it to be offered to another. A correspondence ensued, and a determination was come to to commence legal proceedings against them, which I presume were threatened, for the MS. very soon made its appearance, after I had given it up as lost, for the fifth time. Notwithstanding that, the article continues:

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The book has a wandering history of its own. Even now it has been banished the realm, and shipped off to America [!], and there at last it has found its way into print."

It was indeed a pity that it had not been altogether "burked." The younger Blackwoods seem to have conceived a spite for the work, arising, I presume, from their father and their magazine having been so much mixed up with it, in its inception and origin, of which they were doubtless ashamed, in the present popular feeling towards the subject. As for a civilized Gipsy, the magazine (on what authority does not appear) scoffs at the idea, and says, "Very few [it might have said none] can have realized it, as set forth in this book "an interesting admission.

Space will not permit me to say much about the history of the Gipsies, as the blood becomes mixed with native. The question is very

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fully discussed in the work. humblest native will tell you that he would as soon take a toad to his bosom, as marry a tinkler." The consequence is, that when an amalgamation does take place, the progeny naturally and instinctively go with the “toad" and the toad's people; and if they are settled Gipsies, everything is kept a profound secret from the relations on the “other side of the house," and an absolute separation ensues if they are Gipsies of the old stock. You can thus see that the native element introduced in detail into the body of Gipsydom goes with that body, and in feeling becomes incorporated with it, although in physical appearance it so changes the Gipsy race, that it becomes "confounded with the residue of the population," but remains Gipsy as before; and that, instead of the Gipsies becoming lost among the native population, a certain part of the native blood becomes lost among them, adding greatly to the number of the body.

It would be unreasonable to say that a thing does not exist among the Esquimaux, because it is not to be found among the New Zealanders, or vice versa. Analogy has its use, no doubt; but everything must be settled on its own merits, although Blackwood seems to think otherwise, for in reference to the Gipsies becoming wedged in among native families, he says:—

"If your great-great-grandfather had the eccentric taste to marry a Hottentot, you have at least the comfort of thinking that by this time the cross must have pretty nearly disappeared."

What astonishes me the most, in connexion with the subject of the Gipsies, is, that writers, like the present one, should dogmatize so positively on what are in reality matters of fact of which they apparently know nothing; which can hardly be said of any other subject of which the mind takes cognizance. You might as well take some people

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with a warrant, or dispossess them | quiry regarding the tribe, in the of their properties, as disturb them singular position which it occupies in their ideas, however ill-founded.* in the world. In the work, I have In one of his articles in Black- said :wood's Magazine, the author, in reference to the more original kind of Gipsy, said :

"What vexed me not a little was, when I put questions on the subject to sensible individuals, they generally burst out a-laughing, and asked me, Who would trouble themselves about tinklers?' Such is, and has been, the conduct and manners of the Gipsies, that the very word tinkler excites merriment whenever it is mentioned."

In Scotland to-day, most people are surprised when the word Gipsy is mentioned, and will ask, "Do you mean thae tinkler bodies? Wha would bother themselves wi' a wheen tinklers?" In the work, the

author wrote:

"The fact is, the Gipsies have hitherto been so completely despised, and held in such thorough contempt, that few ever thought of, or would venture to make inquiries of them relative to, their ancient customs and manners; and that, when any of their ceremonies were actually observed by the people at large, they were looked upon as the mere frolics, the unmeaning and extravagant practices of a race of beggarly thieves and vagabonds, unworthy of the slightest attention or credit.'

The apathy and contempt, and unreflecting incredulity, here spoken of, naturally blind people to facts the most obvious and incontestable, and become, under Providence, a

complete protection against any in

It is hardly necessary for me to point out the trifling fallacy in comparing the idea of being a member of the Gipsy tribe, that exists in Scotland and every other country, with that of a person having had a remote ancestor from one of the tropical countries visited by Scotchmen. And yet there is some of such blood in the country. So accustomed are people to be influenced by what is conventional only, that few could attach a meaning to the phrase "a Scotch Negro," while that of "American Negro" would pass current anywhere.

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As the Jews, during their pilgrimage in the Wilderness, were protected from their enemies by a cloud, so have the Gipsies, in their increase and development, been shielded from theirs by a mist of ignorance, which, it would. seem, requires no little trouble to dispel."

I think I have said enough to create in your mind a curiosity and interest towards the subject of the Gipsies, and the more so by the many narrow escapes the MS. had from being lost, and the peculiar way the work is now brought under your notice. What, under Providence, may be its ultimate destiny in Scotland, will depend greatly upon those to whom this communication is addressed. There is to be

encountered, in the first place, the prejudice (I will not call it the hostility) of centuries, that has become a feeling of caste-the most difficult thing to grapple with. Yet no one can be blamed for that feeling; it is but the result of preceding causes or circumstances. It has had this effect upon the tribe, that they are

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ashamed" to let it be known that they are Gipsies, and (as it may be) can speak the language; and they think they "would become odious to the world, and would be “looked on with horror and contempt," in consequence. The result is, that the subject has become like a substance hermetically sealed from the public, which retains its inherent qualities undiminished when kept in that position.

It is unfortunate that there should be such a feeling entertained for a people that have lived in Scotland for 365 years. It cannot be said that it is applied to other Gipsies than those of the old stock, for the question has never been tested. The organs of society do not seem to have noticed the subject, perhaps

for the reason that they do not think the people will receive what they may say in regard to it. It is on that account I have addressed this letter to you, with the hope that you will consider it a duty, a privilege, and a pleasure, to do something in the way of diffusing a knowledge and creating an opinion on the subject, and a sympathy and respect for the people described. Your position in society is very influential, and the liberality of your education, particularly as regards logic and metaphysics, gives you a great advantage in drawing the distinctions necessary to be made, in investigating the subject treated. I do not mean that you should necessarily take any public or official notice of it, but that, as a private Christian gentleman, you should do your best, among your friends and neighbours, to bring about a change of ideas and feelings, in a quiet, genial, and gradual manner, as the ruder season passes into the more gentle, and as a purely social and moral movement should be made; just as Christianity itself, in its general principles, spread its benign influences over all that came within its reach. I intend sending this communication to all the Scotch clergy, and many people holding positions of trust and influence, as well as to the press; in short, to people who will not be apt to laugh" at the subject, when they come to understand what it means, so that no hesitation need be shown in alluding to it in society. What is wanted, is to "make a beginning," and it will happen, as in most mat

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ters, that difficulties will disappear, or will not prove so formidable as at first imagined.

The leading ideas to be kept in. mind, in such a movement, should be, 1st. That the subject of the Gipsies should be investigated and decided on its merits, whatever the consequences. 2d. That no Scotchman is to be disparaged on account of his blood, but should be treated on his individual merits, as ordinarily recognized by society. 3d. That being a Gipsy should entitle the person to greater honour, in proportion to his good character, and the hard name the race has hitherto borne. 4th. That it would be gratifying to have the race clothed and in its right mind," and "raised up and openly acknowledged," and respected by the rest of the population. 5th. That it would be interesting, and every way advantageous to themselves and the community at large, for the tribe to acknowledge themselves freely and openly, and form themselves into societies for such purposes as the world recognizes. 6th. That it should be a credit, rather than a disparagement, for any one to speak the Gipsy language. 7th. That the word Gipsy should invariably begin with a capital letter.

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To show you how the ideas of society change, I may remind you that not long ago none but such as led about bears, monkeys, and raccoons, would dare to wear beards and mustaches; but that soon thereafter they became fashionable among all kinds of people, not excepting grave and reverend clergymen.

WAS JOHN BUNYAN A GIPSY?

S regards the nationality of John told us most positively what he was, and what he was not, and it would be strange if no intelligible meaning could be attached to what he informed us on that head. You know that we hang people on circumstantial evidence, actually hang them on the mere force of circumstances, without direct proof, and justly so. Cannot we then use such evidence

to prove a simple fact regarding the nationality of a man whose praises are in all the Churches, and indeed in all the world, when every moral and religious, every humane and God-like purpose is to be served by it? And why cannot a question of that kind be settled by society by as rigid rules as would be enforced in a court of justice? Each juryman is sworn to decide by the evidence laid before him, and in no other way. He is also challenged, and if he has already made up his mind on the case, he is excluded. A witness is sworn, and can be imprisoned if he will not testify, and if he testifies falsely, sent to the hulks.

In Grace Abounding, John Bun

yan says:

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| people of God, thought I, if I were one

pression !] my soul must needs be hapPy. Now, again, I found within me a great longing to be resolved about this question, but could not tell how I should. At last I asked my father of it, who told me, No, we [his father included] were not."

Can we possibly apply the language contained in these two extracts to any other than the Gipsies? To assert that Bunyan was not a

Gipsy, but a tinker, would be as meaningless as to say that he was not a Gipsy, but a tailor. There can be no question that the generation and family to which he belonged were Gipsies the meanest and most despised of all those of the land, where they had lived for upwards of a century, and had existed in Europe for more than two centuries. Hence, as the tribe is an enigma to itself, no less than to others, the question, and the great trouble to solve it, on John Bunyan's part, to ascertain whether he was a Jew. Could the language quoted, by any possibility, mean that he was a common native of England of any kind or calling? But why did he not say plainly that he was a Gipsy? Simply for the reason that it was death by law to be a Gipsy, and "felony without benefit of clergy" for "any person, being fourteen years, whe ther natural-born subject or stranger, who had been seen in the fellowship of such persons, or disguised like them, and remained with them one month at once or several times;" to say nothing of the popular odium attaching to the name, which was, in all probability, the greatest reason he had for not using the word, as it is the greatest bar (I might say the only bar) to his nationality being acknowledged to

day. Even in the United States, I In the Disquisition on the Gipsies, find intelligent and liberal-minded I have said that "the world never Scotchmen, twenty years absent can do justice to Bunyan unless it from their native country, saying, takes him up as a Gipsy; nor can "I would not like it to be said," and the Christian, unless he considers others, "I would not have it said that him as being a Gipsy, in Abraham's Bunyan was a Gipsy." Notwith- bosom. His biographers have not, standing all that, the writer in Black- even in one instance, done justice wood says: to him; for, while it is altogether wicked tinker,' the 'depraved Bunout of the question to call him the yan,' it is unreasonable to style him a blackguard,' as Southey has done" (p. 519). The argument showing that he was a Gipsy is very fully given on pages 506-523. I may give here a few extracts bearing on his nationality generally :—

John Bunyan was so exceedingly plain-spoken, that he would most likely have called himself a Gipsy if he were really one,"

even if he were to be hanged for it, or treated as a felon "without benefit of clergy," and incurred the odium of his fellow-creatures of the native race, when there was no call or occasion for him to say anything about his ancestry or family; and that,

“Our editor's idea of a conclusive' proof is a defiance and anathema to any who shall dare to assert the contrary."

It sounds strange, as coming from the seat of legal science in Scotland, to be told that a thing cannot be proved against a man unless he confesses it; and that he is not even to be believed on the point if he does confess it, but declines using a word to which the law and society attach so severe a penalty as the one in question.

You will perceive at once the bearing that Bunyan's nationality will have on the raising up of the name of the Gipsy tribe. People will get accustomed and reconciled to the idea, and entertain a becoming respect for it, were it only on his account; for it unfortunately happens that, owing to the peculiarity of their origin, and the prejudice of the rest of the population, the race hide the fact of their being Gipsies from the rest of the world, as they acquire settled habits, or even leave the tent, so that they never get the credit of any good that may spring from them as a people.*

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his history as he dared to do. It was a John Bunyan has told us as much of subject upon which, in some respects, he for it cannot be supposed that a man doubtless maintained a great reserve; occupying so prominent and popular a position, as a preacher and writer, and of so singular an origin, should have had no investigations made into his history, and that of his family; if not by his friends, at least by his enemies, who seemed to have been capable of doing anything to injure and discredit him.* But, very probably, his being a tinker was, with friends and enemies, a circumstance so altogether discreditable, as to render any investigation of the kind perfectly superfluous. In mentioning that much of himself which he did, Bunyan doubtless imagined that the world understood, or would have understood, what he meant, and would, sooner or later, acknowledge the race to which he belonged. And yet it has remained in this unacknowledged state for two centuries since his time. How unreasonable it is to imagine that Bunyan should have said, in as many words, that he was a Gipsy, when the world generally is so apt to become fired with indignation, should we now say that he was one of the race. How applicable are

*It is not impossible that people intimate with Bunyan learned from his own

mouth that he was a Gipsy, but suppressed the information, under the influence of the unfortunate prejudice that exists against the name, with all the timidity * What follows did not appear in the that makes sheep huddle together when paper sent to the Scottish clergy.

attacked by a ravenous animal.

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