"... ... rather bear those ills we have, Than fly to others we know not of."

Indeed, the only thing that worries such a Gipsy is the idea that the public should know all about _him_; otherwise, he feels a supreme satisfaction in being a Gipsy; as well as in having such a history of his race as I have informed him I proposed publishing, provided I do not in any way mix _him_ up with it, or "let _him_ out." By bringing up the body in the manner done in this work, by making a sweep of the whole tribe, the responsibility becomes spread over a large number of people; so that, should the Gipsy become, by any means, known, personally, to the world, he would have the satisfaction of knowing that he had others to keep him company; men occupying respectable positions in life, and respected, by the world at large, as individuals.

Here, then, we have one of the princ.i.p.al reasons for everything connected with the Gipsies being hidden from the rest of mankind. They have always been looked upon as arrant vagabonds, while they have looked upon their ancestors as ill.u.s.trious and immortal heroes. How, then, are we to bridge over this gulf that separates them, in feeling, from the rest of the world? The natural reply is, that we should judge them, not by their condition and character in times that are past, but by what they are to-day.

That the Gipsies were a barbarous race when they entered Europe, in the beginning of the fifteenth century, is just what could have been expected of any Asiatic, migratory, tented horde, at a time when the inhabitants of Europe were little better than barbarous, themselves, and many of them absolutely so. To speak of the Highland clans, at that time, as being better than barbarous, would be out of the question; as to the Irish people, it would be difficult to say what they really were, at the same time. Even the Lowland Scotch, a hundred years after the arrival of the Gipsies in Europe, were, with some exceptions, divided into two cla.s.ses--"beggars and rascals," as history tells us. Is it, therefore, unreasonable to say, that, in treating of the Gipsies of to-day, we should apply to them the same principles of judgment that have been applied to the ordinary natives? If we refer to the treaty between John Faw and James V., in 1540, we will very readily conclude that, three centuries ago, the leaders of the Gipsies were very superior men, in their way; cunning, astute, and slippery Oriental barbarians, with the experience of upwards of a century in European society generally; well up to the ways of the world, and the general ways of Church and State; and, in a sense, at home with kings, popes, cardinals, n.o.bility, and gentry. That was the character of a superior Gipsy, in 1540. In 1840, we find the race represented by as fine a man as ever graced the Church of Scotland. "Grand was the repose of his lofty brow, dark eye, and aspect of soft and melancholy meaning. It was a face from which every evil and earthly pa.s.sion seemed purged. A deep gravity lay upon his countenance, which had the solemnity, without the sternness, of one of our old reformers. You could almost fancy a halo completing its apostolic character." Some of the Scottish Gipsies of to-day could very readily exclaim:

"And, if thou said'st I am not peer To any _one_ in Scotland here, Highland or Lowland, far or near, _Oh, Donald_, thou hast lied!"

But it is impossible for any one to give an account of the Gipsies in Scotland, from the year 1506, down to the present time. This much, however, can be said of them, that they are as much Gipsies now as ever they were; that is, the Gipsies of to-day are the representatives of the race as it appeared in Scotland three centuries and a half ago, and hold themselves to be Gipsies now, as, indeed, they always will do.

Ever since the race entered Scotland, we may reasonably a.s.sume that it has been dropping out of the tent into settled life, in one form or other, and sometimes to a greater extent at one time than another. It never has been a nomadic race, in the proper sense of the word; for a nomad is one who possesses flocks and herds, with which he moves about from pasturage to pasturage, as he does in Asia to-day. Mr. Borrow says that there are Gipsies who follow this kind of life, in Russia; but that, doubtless, arises from the circ.u.mstances in which they have found themselves placed.[301] "I think," said an English Gipsy to me, "that we must take partly of the ancient Egyptians, and partly of the Arabs; from the Egyptians, owing to our settled ways, and from the Arabs, owing to our wandering habits." Upon entering Europe, they must have wandered about promiscuously, for some short time, before pitching upon territories, which they would divide among themselves, under their kings and chieftains. Here we find the proper sphere of the Gipsy, in his original state. In 1506, Anthonius Gawino is represented, by James IV., to his uncle, the king of Denmark, as having "sojourned in Scotland in peaceable and catholic manner:" and John Faw, by James V., in 1540, during his "pilgrimage," as "doing a lawful business;" which evidently had some meaning, as we find that seven pounds were paid to the Egyptians by the king's chamberlain. In 1496, the Gipsies made musket-b.a.l.l.s for the king of Hungary; and, in 1565, cannon-b.a.l.l.s for the Turks. In short, they were travelling smiths, or what has since been called tinkers, with a turn for any kind of ordinary mechanical employment, and particularly as regards working in metals; dealers in animals, petty traders, musicians, and fortune-tellers, with a wonderful knack for "transferring money from other people's pockets into their own;" living representatively, but apparently not wholly, in tents, and "helping themselves" to whatever they stood in need of.[302]

[301] There is scarce a part of the habitable world where they are not to be found; their tents are alike pitched on the heaths of Brazil and the ridges of the Himalayan hills; and their language is heard at Moscow and Madrid, in the streets of London and Stamboul. They are found in all parts of Russia, with the exception of the Government of St. Petersburg, from which they have been banished. In most of the provincial towns, they are to be found in a state of half civilization, supporting themselves by trafficking in horses, or by curing the disorders incidental to those animals. But the vast majority reject this manner of life, and traverse the country in bands, like the ancient Hamaxobioi; the immense gra.s.sy plains of Russia affording pasturage for their herds of cattle, on which, and the produce of the chase, they chiefly depend for subsistence.--_Borrow._

[302] Considering what is popularly understood to be the natural disposition and capacity of the Gipsies, we would readily conclude that to turn innkeepers would be the most unlikely of all their employments; yet that is very common. Mahommed said, "If the mountain will not come to us, we will go to the mountain." The Gipsies say, "If we do not go to the people, the people must come to us;" and so they open their houses of entertainment.

Speaking of the Gipsy chiefs mentioned in the act of James V., our author, as we have seen, very justly remarks: "It cannot be supposed that the ministers of three or four succeeding monarchs would have suffered their sovereigns to be so much imposed on, as to allow them to put their names to public doc.u.ments styling poor and miserable wretches, as we at the present day imagine them to have been, 'Lords and Earls of Little Egypt.' ... . . I am disposed to believe that Anthonius Gawino, in 1506, and John Faw, in 1540, would personally, as individuals, that is, as Gipsy rajahs, have a very respectable and imposing appearance, in the eyes of the officers of the crown." (Page 108.)[303] We have likewise seen how many laws were pa.s.sed, by the Scots parliament, against "great numbers of his majesty's subjects, of whom some outwardly pretend to be famous and unspotted gentlemen," for encouraging and supporting the Gipsies; and, in the case of William Auchterlony, of Cayrine, for receiving into their houses, and feasting them, their wives, children, _servants_, and companies. All this took place more than a hundred years after the arrival of the Gipsies in Scotland, and seventy-six years after the date of the treaty between James V. and John Faw. We can very readily believe that the sagacity displayed by this chief and his folk, to evade the demand made upon them to leave the country, was likewise employed to secure their perpetual existence in it; for, from the first, their intention was evidently to possess it. Hence their original story of being pilgrims, which would prevent the authorities from disturbing them, but which had no effect upon Henry VIII., whom, of all the monarchs of Europe, they did not hoax. Grellmann mentions their having obtained pa.s.sports from the Emperor Sigismund, and other princes, as well as from the king of France, and the Pope.

[303] The following is a description of a superior Spanish Gipsy, in 1584, as quoted by Mr. Borrow, from the memoirs of a Spaniard, who had seen him: "At this time, they had a count, a fellow who spoke the Castilian idiom with as much purity as if he had been a native of Toledo. He was acquainted with all the ports of Spain, and all the difficult and broken ground of the provinces. He knew the exact strength of every city, and who were the princ.i.p.al people in each, and the exact amount of their property; there was nothing relative to the state, however secret, that he was not acquainted with; nor did he make a mystery of his knowledge, but publicly boasted of it."

Entering Scotland with the firm determination to "possess" the country, the Gipsies would, from the very first, direct their attention towards its occupation, and draw into their body much of the native blood, in the way which I have already described. And there was certainly a large floating population in the country, from which to draw it. It would little consist with the feelings of Highland or Lowland outlaws to exist without female society; nor was that female society easily to be found, apart from some kind of settled life; hence, in seeking for a home, which is inseparable from the society of a female, our native outlaw would very naturally and readily "haul up" with the Gipsy woman; for, being herself quite "at home," in her tent, she would present just the desideratum which the other was in quest of. For, although "Gipsies marry with Gipsies," it is only as a rule, the exceptions being many, and, in all probability, much more common, in the early stage of their European history. The present "dreadfully mixed" state of Gipsydom is a sufficient proof of this fact. The aversion, on the part of the Gipsy, to intermarry with the ordinary natives, proceeds, in the first place, from the feelings which the natives entertain for her race. Remove those feelings, and the Gipsies, as a body, would still marry among themselves; for their pride in their peculiar sept, and a natural jealousy of those outside of their mystic circle, would, alone, keep the world from penetrating their secrets, without its being extended to him who, by intermarriage, became "one of them." There is no other obstacle in the way of marriages between the two races, excepting the general one, on the part of the Gipsies, and which is inherent in them, to preserve themselves as a branch of a people to be found in every country. Admitting the general aversion, on the part of the Gipsies, to _marry_ with natives, and we at once see the unlikelihood of their women _playing the wanton_ with them. Still, it is very probable that they, in some instances, bore children to some of the "unspotted gentlemen,"

mentioned, by act of parliament, as having so greatly protected and entertained the tribe. Such illegitimate children would be put to good service by the Gipsy chiefs. By one means or other, there is no doubt but the Gipsies made a dead-set upon certain native families of influence. The capacity that could devise such a scheme for remaining in the country, as is contained in the act of 1540, and influence the courts of the regency, and of Queen Mary, to reinstate them in their old position, after the severe order of 1541, proclaiming banishment within thirty days, and death thereafter, even when the "lords understood, perfectly, the great thefts and _skaiths_, (damages,) done by the said Egyptians," could easily execute plans to secure a hold upon private families. If to all this we add the very nature of Gipsydom; how it always remains true to itself, as it gets mixed with the native blood; how it works its way up in the world; and how its members "stick to each other;" we can readily understand how the tribe acquired important and influential friends in high places. Do not speak of the attachment of the Jewess to her people: that of the Gipsy is greater. A Jewess pa.s.ses current, anywhere, as a Jewess; but the Gipsy, as she gets connected with a native circle, and moves about in the world, does so clandestinely, for, as a Gipsy, she is _incog._; so that her attachment remains, at heart, with her tribe, and is all the stronger, from the feelings that are peculiar to her singularly wild descent. I am very much inclined to think that Mrs. Baillie, of Lamington, mentioned under the head of Tweed-dale and Clydesdale Gipsies, was a Gipsy; and the more so, from having learned, from two different sources, that the present Baillie, of ----, is a Gipsy. Considering that courts of justice have always stretched a point, to convict, and _execute_, Gipsies, it looks like something very singular, that William Baillie, a Gipsy, who was condemned to death, in 1714, should have had his sentence commuted to banishment, _and been allowed to go at large_, while others, condemned with him, were executed. And three times did he escape in that manner, till, at last, he was slain by one of his tribe. It also seems very singular, that James Baillie, another Gipsy, in 1772, should have been condemned for the murder of his wife, and, also, had his sentence commuted to banishment, and been allowed to go at large: and that twice, at least. Well might McLaurin remark: "Few cases have occurred in which there has been such an expenditure of mercy." And tradition states that "the then Mistress Baillie, of Lamington, and her family, used all their interest in obtaining these pardons for James Baillie." No doubt of it.

But the reason for all this was, doubtless, different from that of "James Baillie, like his fathers before him, _pretending_ that he was a b.a.s.t.a.r.d relative of the family of Lamington."

A somewhat similar case of pardoning Gipsies is related by a writer in Blackwood's Magazine, as having occurred towards the end of last century; the individual procuring the pardon being the excitable d.u.c.h.ess of Gordon, the same, I presume, whom Burns' genius "fairly lifted off her feet." The following are the circ.u.mstances, as given by this writer: A Berwickshire farmer had been missing sheep, and lay in wait, one night, with a servant, for the depredators. They seized upon Tam Gordon, the captain of the Spittal Gipsies, and his son-in-law, Ananias Faa, in the very act of stealing the sheep; when the captain drew a knife, to defend himself. They were convicted and condemned for the crime; "but afterwards, to the great surprise of their Berwickshire neighbours, obtained a pardon, a piece of unmerited and ill-bestowed clemency, for which, it was generally understood, they were indebted to the interest of a n.o.ble northern family, of their own name. We recollect hearing a sort of ballad upon Tam's exploits, and his deliverance from the gallows, through the intercession of a celebrated d.u.c.h.ess, but do not recollect any of the words."[304]

[304] I should suppose that this was Captain Gordon who behaved himself like a prince, at the North Queensferry. _See page 172._

A transaction like this must strike the reader as something very remarkable. Sheep-stealing, at the time mentioned, was a capital offence, for which there was almost no pardon; and more especially in the case of people who were of notorious "habit and repute Gipsies,"

caught in the very act, which was aggravated by their drawing an "invasive weapon." Not only were they condemned, but we may readily a.s.sume that the "country-side" were crying, "Hang and bury the vagabonds;" and death seemed certain; when in steps the d.u.c.h.ess, and s.n.a.t.c.hes them both from the very teeth of the gallows. What guarantee have we that the d.u.c.h.ess was not a Gipsy? It certainly was not likely that a Gipsy woman would step out of her tent, and seize a coronet; but what cannot we imagine to have taken place, in "the blood" working its way up, during the previous 250 years? What guarantee have we that Professor Wilson was not "taking a look at the old thing," when rambling with the Gipsies, in his youth? There are Gipsy families in Edinburgh, to-day, of as respectable standing, and of as good descent, as could be said of him, or many others who have distinguished themselves in the world.

We must not forget that, when the Gipsies entered Scotland, it was for better or for worse, just for what was to "turn up." Very soon after their arrival, the country would become their country, as much as that of the ordinary natives; so that Scotland became their home, as much as if it had always been that of their race, except their retaining a tradition of their recent arrival from some part of the East, and a singular sense of being part and parcel of "the Egyptians that were scattered over the face of the earth;" neither of which the odious prejudice against "the blood" allowed them to forget; a.s.suming that they were willing, and, moreover, that the cast of their minds allowed them, to do either. The idea which has been expressed by the world, generally, of the Gipsy tribe gradually a.s.similating with the native race, and ultimately "getting lost among it," applies to the principle at issue; for, as I have already said, it _has_ got greatly lost, in point of appearance, and general deportment, among the ordinary natives, but has remained, heart and soul, Gipsy, as before. Even with the native race, we will find that the blood of the lowly is always getting mixed with that in the higher circles of life. We have the case of a girl going to service with a London brewer, then becoming his wife, then his widow, then employing a lawyer to manage her affairs, and afterwards marrying him, who, in his turn, became Earl of Clarendon, and father, by her, of the queen of James II. Towards the end of last, or beginning of the present, century, we hear of a poor actress, who commenced life in a provincial theatre, marrying one of the Coutts, the bankers, and dying d.u.c.h.ess of St. Albans. Such events have been of much more common occurrence in less elevated spheres of life; and the Gipsy race has had its share of them. For this reason, it is really impossible to say, who, among the Scotch, are, and who are not, of the Gipsy tribe; such a thorough mess has the "mixing of the blood" made of the Scottish population. Notwithstanding all that, there is a certain definite number of "Gipsies" in Scotland, known to G.o.d only; while each Gipsy is known in his or her conscience to belong to the tribe. This much is certain, that we need not consult the census returns for the number of the tribe in Scotland. However easy, or however difficult, it may be, to define what a Gipsy, in regard to external or internal circ.u.mstances, is, this much is certain, that the feeling in his mind as to his being a Gipsy, is as genuine and emphatic as is the feeling in the mind of a Jew being a Jew.

The circ.u.mstances connected with the perpetuation of the Gipsy and Jewish races greatly resemble each other. Both races are scattered over the face of the earth. The Jew has had a home; he has a strong attachment to it, and looks forward to enter it at some future day. The Gipsy may be said never to have had a home, but is at home everywhere.

"What part of England did you come from?" said I to an English semi-tented Gipsy, in America. "What _part_ of England did I come from, did you say? I come from _all over England!_" The Scottish race, as a race, is confined to people born in Scotland; for the children of expatriated Scots are not Scotchmen. And so it is with people of other countries. The mere birth upon the soil const.i.tutes their race or nationality, although subsequent events, in early life, may modify the feelings, or draw them into a new channel, by a change of domicile, in infancy. But the Jew's nationality is everywhere; 'tis in his family, and his a.s.sociations with others of his race. Make the acquaintance of the Jews, and you will find that each generation of them tell _their_ "wonderful story" to the following generation, and the story is repeated to the following, and the following. The children of Jews are taught to know they are Jews, before they can even lisp. Soon do they know that much of the phenomenon of their race, as regards its origin, its history, and its universality, to draw the distinction between them and those around them who are not Jews. Soon do they learn how their race has been despised and persecuted, and imbibe the love which their parents have for it, and the resentment of the odium cast upon it by others. It has been so from the beginning of their history out of Palestine, and even while there. Were it only religion, considered in itself, that has kept the Jews together as a people, they might have got lost among the rest of mankind; for among the Jews there are to be found the rankest of infidels; even Jewish priests will say that, "it signifies not what a man's religion may be, if he is only sincere in it." Is it a feeling, or a knowledge, of religion that leads a Jewish child, almost the moment it can speak, to say that it is a Jew? It is simply the workings of the phenomena of race that account for this; the religion peculiar to Jews having been introduced among them centuries after their existence as a people. Being exclusively theirs in its very nature, they naturally follow it, as other people do theirs; but, although, from the nature of its origin, it presents infinitely greater claims upon their intelligent belief and obedience, they have yielded no greater submission to its spirit and morals, or even to its forms, than many other people have done to their religion, made up, as that has been, of the most fabulous superst.i.tion, on the principle, doubtless, that

"The zealous crowds in ignorance adore, And still, the less they know, they fear the more."

The Jews being a people before they received the religion by which they are distinguished, it follows that the religion, in itself, occupies a position of secondary importance, although the profession of it acts and reacts upon the people, in keeping them separate from others. The most, then, that can be said of the religion of the Jews is, that, following in the wake of their history as a people, it is only one of the pillars by which the building is supported.[305] If enquiry is made of Jewish converts to Christianity, we will find that, notwithstanding their having separated from their brethren, on points of creed, they hold themselves as much Jews as before. But the conversions of Jews are,

"Like angels' visits, few and far between."

[305] The only part of the religion of the Jews having an origin prior to the establishment of the Mosaic law was circ.u.mcision, which was termed the covenant made by G.o.d with Abraham and his seed. (Gen. xvii.

10-14.) The abolition of idols, and the worship of G.o.d alone, are presumed, although not expressed. The Jews lapsed into gross idolatry while in Egypt, but were not likely to neglect circ.u.mcision, as that was necessary to maintain a physical uniformity among the race, but did not enter into the wants, and hopes, and fears, inherent in the human breast, and stimulated by the daily exhibition of the phenomena of its existence. The second table of the moral law was, of course, written upon the hearts of the Jews, in common with those of the Gentiles. (Rom. ii. 14, 15.)

In the case of individuals forsaking the Jewish, and joining the Christian, Church, that is, believing in the Messiah having come, instead of to come, it is natural, I may say inevitable, for them to hold themselves Jews. They have feelings which the world cannot understand. But beyond the nationality, physiognomy, and feelings of Jews, there are no points of difference, and there ought to be no grounds of offense, between them and the ordinary inhabitants. While the points of antipathy between the Jew and Christian rest, not upon race, considered in itself, but mainly upon religion, and the relations proceeding from it, it has to be seen what is to be the feeling, on the part of the world, towards the Gipsy race; such part of it, at least, whose habits are unexceptionable. This is one of the questions which it is the object of this Disquisition to bring to an issue.

Subst.i.tute the language and signs of the Gipsies for the religion of the Jews, and we find that the rearing of the Gipsies is almost identical with that of the Jews; and in the same manner do they hold themselves to be Gipsies. But the one can be Gipsies, though ignorant of their language and signs, and the other, Jews, though ignorant of their religion; the mere sense of tribe and community being sufficient to const.i.tute them members of their respective nationalities. The origin of the Gipsies is as distinct from that of the rest of the world, in three continents, at least, as is that of the Jews; and, laying aside the matter of religion, their history, so far as it is known to the world, is as different. If they have no religion peculiar to themselves, to a.s.sist in holding them together, like the Jews, they have that which is exclusively theirs--language and signs; about which there are no such occasions to quarrel, as in the affair of a religious creed. Indeed, the Gipsy race stands towards religions, as the Christian religion does towards races.

People are very apt to speak of the blood of the Jews being "purity itself;" than which nothing is more unfounded. If a person were asked, What is a pure Jew? he would feel puzzled to give an intelligent answer to the question. We know that Abraham and Sarah were the original parents of the Jewish race, but that much blood has been added to it, from other sources, ever since. Even four of the patriarchs, the third in descent from Abraham, were the sons of concubines, who were, doubtless, bought with money, from the stranger, (Gen. xvii. 12 and 13,) or the descendants of such, and were, in all probability, of as different a race from their mistresses, Leah and Rachel, as was the bondmaid, Hagar, the Egyptian, from her mistress, Sarah. Joseph married a daughter of the Egyptian priest of On, and Moses, a daughter of an Ethiopian priest of Midian. From a circ.u.mstance mentioned in the Exodus, it would appear that Egyptian blood, perhaps much of it, had been incorporated with that of the Jews, while in Egypt.[306] And much foreign blood seems to have been added to the body, between the Exodus and the Babylonian captivity, through the means of proselytes and captives, strange women and bondmaids, concubines and harlots. We read of Rahab, of Jericho, an innkeeper, or harlot, or both, marrying Salmon, one of the chief men in the tribe of Judah, and becoming the mother of Boaz, who married Ruth, a Moabitish woman, the daughter-in-law of Naomi, and grandmother of David, from whom Christ was lineally descended.

Indeed, the Jews have always been receiving foreign blood into their body. We read of Timothy having been a Greek by the father's side, and a Jew by the mother's; and of his having been brought up a Jew. Such events are of frequent occurrence. There is no real bar to marriages between Jews and Christians, although circ.u.mstances render them difficult. The children of such marriages sometimes resemble the Jew, and sometimes the Christian; sometimes they cast their lot with the Jews, in the matter of religion, and sometimes with the Christians; but they generally follow the mother in that matter. Such, however, is the conceit which the Jew displays in regard to his race, that he is very reserved in speaking about this "mixing of the blood." I once addressed a string of questions to a Christian-Jew preacher, on this subject, but he declined answering them. I am intimate with a family the parents of which are half-blood Jews, all of whom belong to the Jewish connexion, and I find that, notwithstanding the mixture of the blood, there is as little mental difference between them and the other Jews, as there is between Americans of six descents, by both sides of the house, and Americans whose descent, through one parent, goes as far back, while, through the other parent, it is from abroad. Purity of blood, as applicable to almost any race, and, among others, to the Jewish, is a figment. There are many Jews in the United States, and, doubtless, in other countries, who are not known to other people as Jews, either by their appearance or their attendance at the synagogue. As a general principle, no Jew will tell the world that he belongs to the race; he leaves that to be found out by other people. Sir J. Gardner Wilkinson says that the Jews of the East, to this day, often have red hair and blue eyes, and are quite unlike their brethren in Europe. He found the large nose at Jerusalem an invariable proof of mixture with a Western family. It is singular, however, how easy it is to detect the generality of Jews; the nose, the eyes, or the features, tell who they are, but not always so. What may be termed a "pure Jew," is when the person has no knowledge of any other blood being in his veins than Jewish blood; or when his feelings are entirely Jewish as to nationality, although his creed may not be very strongly Jewish.

[306] It is an unnecessary stretch upon the belief in the Scriptures, to ask consent to the abstract proposition that the Jews, while in Egypt, encreased from seventy souls to "about six hundred thousand on foot that were men, besides children," at the time of the Exodus.

Following a pastoral life, in a healthy and fertile country, and inspired with the prophecy delivered to Abraham, as to his numberless descendants, the whole bent of the mind of the Jews was to multiply their numbers; and polygamy and concubinage being characteristic of the people, there is no reason to doubt that the Jews encreased to the number stated. The original emigrants, doubtless, took with them large establishments of bondmen and bondwomen, and purchased others while in Egypt; and these being circ.u.mcised, according to the covenant made with Abraham, would sooner or later become, on that account alone, part of the nation; and much more so by such amalgamation as is set forth by Rachel and Leah giving their maids to Jacob to have children by them. Abraham was, at best, the representative head of the Jewish nation, composed, as that was originally, of elements drawn from the idolatrous tribes surrounding him and his descendants.

I will now consider the relative positions which the Jews and Gipsies occupy towards the rest of mankind. I readily admit that, in their original and wild state, the Gipsies have not been of any use to the world, but, on the contrary, a great annoyance. Still, that cannot be said altogether; for the handy turn of the Gipsies in some of the primitive mechanical arts, and their dealing in various wares, have been, in a measure, useful to a certain part of the rural population; and themselves the sources of considerable amus.e.m.e.nt; but, taking everything into account, they have been decidedly annoying to the world generally. In their wild state, they have never been charged by any one with an outward contempt for religion, whatever their inward feelings may have been for it; but, on the contrary, as always having shown an apparent respect for it. No one has ever complained of the Gipsy scoffing at religion, or even for not yielding to its general truths; what has been said of him is, that he is, at heart, so heedless and volatile in his disposition, that everything in regard to religion pa.s.ses in at the one ear, and goes out at the other. There are, doubtless, Gipsies who will be "unco G.o.dly," when they can make gain by it; but it more frequently happens that they will a.s.sume such an air, in the presence of a person of respectable appearance, to show him that they are really not the "horrible vagabonds" which, they never doubt, he holds them to be. They are then sure to overdo their part. As a general thing, they wish people to believe that "they are not savages, but have feelings like other people," as "Terrible" expressed it. This much is certain, that whenever the Gipsy settles, and acquires an incognito, we hear of little or nothing of the canting in question. As regards the question of religion, it is very fortunate for the Gipsy race that they brought no particular one with them; for, objectionable as they have been held to be, the feeling towards them would have been worse, if they had had a system of priestcraft and heathen idolatry among them. But this circ.u.mstance greatly worries a respectable Gipsy; he would much rather have it said that his ancestors had some sort of religion, than that they none. It is generally understood that the Gipsies did not bring any particular religion with them; still, the ceremony of sacrificing horses at divorces, and, at one time, at marriages, has a strange and unaccountable significance.

Then, as regards the general ways of the Gipsies. If we consider them as those of a people who have emerged, or are emerging, from a state of barbarism, how trifling, how venial do they appear! Scotch people have suffered, in times past, far more at the hands of each other, than ever they knowingly did at the hands of the Gipsies. What was the nature of that system of black-mail which was levied by Highland gentlemen upon Southerners? Was it anything but robbery? So common, so unavoidable was the payment of black-mail, that the law had to wink at it, nay, regulate it. But after all, it was nothing but compounding for that which would otherwise have been stolen. It gave peace and security to the farmer, and a revenue to the Highland gentleman, whom it placed in the position of a nominal protector, but actually prevented from being a robber, in law or morals; for, let the payment of the black-mail but have been refused, and, perhaps the next day, the Southerner would have been ruined; so that the Highland gentleman would have obtained his rights, under any circ.u.mstances. For Highland people, by a process of reasoning peculiar to a people in a barbarous state, held, as we have seen, that they had a right to rob the Lowlanders, whenever it was in their power, and that two hundred years after the Gipsies entered Scotland.

Scottish Gipsies are British subjects, as much as either Highland or Lowland Scots; their being of foreign origin does not alter the case; and they are ent.i.tled to have that justice meted out to them that has been accorded to the ordinary natives. They are not a heaven-born race, but they certainly found their way into the country, as if they had dropped into it out of the clouds. As a race, they have that much mystery, originality, and antiquity about them, and that inextinguishable sensation of being a branch of the same tribe everywhere, that ought to cover a mult.i.tude of failings connected with their past history. Indeed, what we do know of their earliest history is not nearly so barbarous as that of our own; for we must contemplate our own ancestors, at one time, as painted and skin-clad barbarians. What we do know, for certainty, of the earliest history of the Scottish Gipsies, is contained, more particularly, in the Act of 1540; and we would naturally say, that, for a people in a barbarous state, such is the dignity and majesty, with all the roguishness, displayed in the conduct of the Gipsies of that period, one could hardly have a better, certainly not a more romantic, descent; provided the person whose descent it is is to be found amid the ranks of Scots, with talents, a character, and a position equal to those of others around him. For this reason, it must be said of the race, that whenever it shakes itself clear of objectionable habits, and follows any kind of ordinary industry, the cause of every prejudice against it is gone, or ought to disappear; for then, as I have already said, the Gipsies became ordinary citizens, of the Gipsy clan. It then follows, that in pa.s.sing a fair judgment upon the Gipsy race, we ought to establish a principle of progression, and set our minds upon the best specimens of it, as well as the worst, and not judge of it, solely, from the poorest, the most ignorant, or the most barbarous part of it.[307]

[307] Tacitus gives the following glowing account of the destruction of the Druids, in the island of Anglesey: "On the opposite sh.o.r.e stood the Britons, closely embodied, and prepared for action. Women were seen rushing through the ranks in wild disorder; their apparel funereal; their hair loose to the wind, in their hands flaming torches, and their whole appearance resembling the frantic rage of the Furies. The Druids were ranged in order, with hands uplifted, invoking the G.o.ds, and pouring forth horrible imprecations. The novelty of the sight struck the Romans with awe and terror. They stood in stupid amazement, as if their limbs were benumbed, riveted to one spot, a mark for the enemy. The exhortation of the general diffused new vigour through the ranks, and the men, by mutual reproaches, inflamed each other to deeds of valour. They felt the disgrace of yielding to a troop of women, and a band of fanatic priests; they advanced their standards, and rushed on to the attack with impetuous fury. The Britons perished in the flames which they themselves had kindled. The island fell, and a garrison was established to retain it in subjection. _The religious groves, dedicated to superst.i.tion and barbarous rites, were levelled to the ground. In those recesses, the natives imbrued their altars with the blood of their prisoners, and, in the entrails of men, explored the will of the G.o.ds._"--_Murphy's Translation._

What shall we say further of the relative positions which the Jews and Gipsies occupy towards the rest of the world? In the first place, the Jews entered Europe a civilized, and the Gipsies a barbarous, people; so that, in inst.i.tuting any comparison between them, we should select Gipsies occupying positions in life similar to those of the Jews. The settled Scottish Gipsy, we find, appears to the eye of the world as a Scotchman, and nothing more. It is the weak position which the Gipsy race occupies in the world, as it enters upon a settled life, and engages in steady pursuits, that compels it to a.s.sume an incognito; for it has nothing to appeal to, as regards the past; no history, except it be acts of legislation pa.s.sed against the race. In looking into a Dictionary or a Cyclopaedia, the Gipsy finds his race described as vagabonds, always as vagabonds; and he may be said never to have heard a good word spoken of it, during the whole of his life. Hence he and his descendants "keep as quiet as p.u.s.s.y," and pa.s.s from the observation of the world. Besides this, there is no prominent feature connected with his race, to bring it before the world, such as there is with the Jewish, viz., history, church, or literature. A history, the Gipsy, as we see, doubtless has; but anything connected with him, pertaining to the church or literature, he holds as a member of ordinary society.

Still, it would not be incorrect to speak of Gipsy literature, as the work of a Gipsy, acquired from the sources common to other men; as we would say of the Jews, relative to the literature which they produce under similar circ.u.mstances. As to the Gipsy to whom I have alluded, it may be said that it is none of our business whether he is a Gipsy or not; there is certainly no prejudice against him as an individual, and there can be none as a Gipsy, except such as people may of their own accord conceive for him. Many of the Scottish Gipsies whom I have met with are civil enough, sensible enough, decent enough, and liberal and honourable enough in their conduct; decidedly well bred for their positions in life, and rather foolish and reckless with their means, than misers; and, generally speaking, what are called "good fellows." It is no business of mine to ask them, how long it is since their ancestors left the tent, or, indeed, if they even know when that occurred; and still less, if they know when any of them ever did anything that was contrary to law. Still, one feels a little irksome in such a Gipsy's company, until the Gipsy question has been fairly brought before the world, and the point settled, that a Gipsy may be a gentleman, and that no disparagement is necessarily connected with the name, considered in itself. Such Scottish Gipsies as I have mentioned are decidedly smart, and, Yankee-like, more adaptable in turning their hands to various employments, than the common natives; and are a fair credit to the country they come from, and absolutely a greater than many of the native Scotch that are to be met with in the New World. Let the name of Gipsy be as much respected, in Scotland, as it is now despised, and the community would stare to see the civilized Gipsies make their appearance; they would come buzzing out, like bees, emerging even from places where a person, not in the secret, never would have dreamt of.

If we consider, in a fair and philosophical manner, the origin of these people, we will find many excuses for the position which their ancestors have occupied. They were a tribe of men wandering upon the face of the earth, over which they have spread, as one wave follows and urges on another. Those that appeared in Europe seem to have been impelled, in their migration, by the same irresistible impulse; to say nothing of the circ.u.mstances connected with their coming in contact with the people whose territories they had invaded. No one generation could be responsible for the position in which it found itself placed. In the case of John Faw and his company, we find that, being on the face of the earth, they had to go somewhere, and invent some sort of excuse, to secure a toleration; and the world was bound to yield them a subsistence, of some kind, and in some way obtained. As a wandering, barbarous, tented tribe, with habits peculiar to itself, and inseparable from its very nature, great allowance ought to be made for the time necessary for its gradual absorption into settled society. That could only be the result of generations, even if the race had not been treated so harshly as it has been, or had such a prejudice displayed against it.

The difficulties which a Gipsy has to encounter in leaving the tent are great, for he has been born in that state, and been reared in it. To leave his tent forever, and settle in a town, is a greater trial to the innate feelings of his nature, than would be the change from highly polished metropolitan life to a state of solitude, in a society away from everything that had hitherto made existence bearable. But the Gipsy will very readily leave his tent, temporarily, to visit a town, if it is to make money. It is astonishing how strong the circ.u.mstances are which bind him to his tent; even his pride and prejudices in being a "wandering Egyptian," will, if it is possible to live by the tent, bind him to it. Then, there is the prejudice of the world--the objection to receive him into any community, and his children into any school--that commonly prevails, and which compels him to _steal_ into settled life.

It has always been so with the Gipsy race. Gipsies brought up in the tent have the same difficulties to encounter in leaving it to-day, that others had centuries ago. But, notwithstanding all that, they are always keeping moving out of the tent, and becoming settled and civilized.

Tented Gipsies will naturally "take bits o' things;" many of them would think one simple if he thought they would not do it; some of them would even be insulted if he said they did not do it. After they leave the tent, and commence "tramping," they (I do not say all of them) will still "take bits o' things." From this stage of their history, they keep gradually dropping into unexceptionable habits; and particularly so if they receive education. But we can very readily believe that, independent of every circ.u.mstance, there will be Gipsies who, in a great measure, always will be rogues. The law of necessity exercises a great influence over the destiny of the Gipsy race; their natural encrease is such, that, as they progress and develop, they are always pushing others out of the sphere which those further advanced occupy; so that it would not pay for all Gipsies to be rogues. There is, therefore, no alternative left to the Gipsy but to earn his bread like other men. If every Gipsy actually "helped himself" to whatever he stood in need of, it could hardly be said that the ordinary inhabitants would have anything that they could really call their own. Notwithstanding the manner how the Gipsies progress, or the origin from which they spring, it is quite sufficient for me to hold the race in respect, when I find them personally worthy of it.

As a Scotchman, as a citizen of the world, whether should my sympathies lay more with the Gipsies than with the Jews? With the Gipsies, unquestionably. For, a race, emerging from a state of barbarism, and struggling upwards to civilization, surrounded by so many difficulties, as is the Gipsy, is ent.i.tled to a world of charity and encouragement. Of the Jews, who, though blessed with the most exalted privileges, yet allowed themselves to be reduced to their present fallen and degraded estate, it may be said: "Ephraim is joined to his idols; let him alone."

The Gipsies are, and have always been, a rising people, although the world may be said to have known little of them hitherto. The Gipsy, as he emerges from his wild state, makes ample amends for his original offensiveness, by hiding everything relative to his being a Gipsy from his neighbours around him. In approaching one of this cla.s.s, we should be careful not to express that prejudice for him as a Gipsy, which we might have for him as a man; for it is natural enough to feel a dislike for many people whom we meet with, and which, if the people were Gipsies, we might insensibly allow to fall upon them, on account of tribe alone; so difficult is it to shake one's self clear of the prejudice of caste towards the Gipsy name. The Gipsy has naturally a happy disposition, which circ.u.mstances cannot destroy, however much they may be calculated to sour it. In their original state, they are, what Grellmann says of them, "always merry and blithe;" not apt to be surly dogs, unless made such; and are capable of considerable attachment, when treated civilly and kindly, without any attempt being made to commiserate them, and after an acquaintance has been fairly established with them. But, what are properly called their affections must, in the position which they occupy, always remain with their tribe. As for the other part of the race--those whose habits are unexceptionable--it is for us to convince them that no prejudice is entertained for them on account of their being Gipsies; but that it would rather be pleasing and interesting for us to know something of them as Gipsies, that is, about their feelings as Gipsies, and hear them talk some of this language which they have, or are supposed to have.

But how different is the position which the Jews occupy towards the rest of the world! They are, certainly, quiet and inoffensive enough as individuals, or as a community; whence, then, arises the dislike which most people have for them? The Gipsies may be said to be, in a sense, strangers amongst us, because they have never been acknowledged by us; but the Jews are, to a certain extent, strangers under any circ.u.mstances, and, more or less, look to entering Palestine at some day, it may be this year, or the following. If a Christian asks: "Who are the Jews, and what do they here?" the reply is very plain: "They are rebels against the Majesty of Heaven, and outcasts from His presence."

They are certainly ent.i.tled to every privilege, social and political, which other citizens enjoy; they have a perfect right to follow their own religion; but other people have an equal right to express their opinion in regard to it and them.

The Jew is an enigma to the world, unless looked at through the light of the Old and New Testaments. In studying the history of the Jews, we will find very little about them, as a nation, that is interesting, to the extent of securing our affections, whatever may be said of some of the members of it. What appears attractive, and, I may say, of personal importance, to the Christian, in their history, is, not what they have been or done, but what has been done for them by G.o.d. "What more could I have done for my vine than I have done?" And "Which of the prophets have they not persecuted?" "Wherefore, behold! I send unto you prophets, and wise men, and scribes; and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute from city to city." And thus it always was. "Elias saith of them, Lord, they have killed thy prophets, and digged down thine altars, and I am left alone, and they seek my life." Indeed, the whole history of the Jews has given to infidels such occasion to rail at revelation, as has caused no little annoyance to Christians. What concerns the Christian in the Jewish history is more particularly that which refers to the ways of G.o.d, in preserving to Himself, in every generation, a seed who did not bow the knee to Baal, till the appearance of Him in whom all the nations of mankind were to be blessed. Beyond this, we find that the Jews, as a nation, have been the most rebellious, stiff-necked, perverse, ungrateful, and factious, of any recorded in history. How different from what might have been expected of them! Viewing the history of the Jews in this aspect, the mind even finds a relief in turning to profane history; but viewing their writings as the records of the dispensations of G.o.d to mankind, and they are worthy of universal reverence; although the most interesting part of them is, perhaps, that which reaches to the settlement of the race in Palestine. And to sum up, to complete, and crown the history of this singularly privileged people, previous to the destruction of their city and temple, and their dispersion among the nations, we find that the prophet whom Moses foretold them would be raised up to them, they wickedly crucified and slew; "delivering up and denying him in the presence of Pilate, when he was determined to let him go. But they denied the Holy One and the Just, and desired a murderer to be granted unto them; and killed the Prince of Life, whom G.o.d hath raised from the dead." And Pilate "washed his hands before the mult.i.tude, saying, I am innocent of the blood of this just person: see ye to it. Then answered all the people, and said, His blood be on us and on our children." And his blood is on their children at the present day; for while he is acknowledged by three hundred millions of mankind as their Lord and Master, the Jew teaches his children to regard him as an impostor, and spit at the very mention of his name. How great must be the infatuation of the poor Jew, how dark the mind, how thick the veil that hangs over his heart, how terrible the curse that rests upon his head! But the Jew is to be pitied, not distressed; he should be personally treated, in ordinary life, as his conduct merits.

The manner in which the Jew treats the claims of Jesus Christ disqualifies him for receiving the respect of the Christian. He knows well that Christianity is no production of any Gentile, but an emanation from people of his own nation. And so conceited is the Jew in this respect, that he will say: "Jesus Christ and his apostles were Jews: see what Jews have done!" He regards the existence of his race as a miracle, yet looks with indifference upon the history and results of Christianity. People have often wondered that Jews, as Jews, have written so little on the inspiration of the Old Testament; but what else could have been expected of them? How could they throw themselves prominently forward, in urging the claims of Moses, who was "faithful in all his house as a servant," and totally ignore those of Christ, who was "a son over his own house?" So far from even entertaining the claims of the latter, the Jew proper has the most bitter hatred for the very mention of his name; he would almost, if he dared, tear out part of his Scriptures, in which the Messiah is alluded to. Does he take the trouble to give the claims of Christianity the slightest consideration? He will spit at it, but it is into his handkerchief; so much does he feel tied up in the position which he occupies in the world. He cannot say that he respects, or can respect, Christianity, whatever he may think of its morals; for, as a Jew, he must, and does, regard it as an imposture, and blindly so regards it. But all Jews are not of this description; for there are many of them who believe little in Moses or any other, or give themselves the least trouble about such matters.

The position which Jews occupy among Christians is that which they occupy among people of a different faith. They become obnoxious to people everywhere; for that which is so foreign in its origin, so exclusive in its habits and relations, and so conceited and antagonistic in its creed, will always be so, go where it may. Besides, they will not even eat what others have slain; and hold other people as impure. The very conservative nature of their creed is, to a certain extent, against them; were it aggressive, like the Christian's, with a genius to embrace _all_ within its fold, it would not stir up, or permanently retain, the same ill-will toward the people who profess it; for being of that nature which retires into the corner of selfish exclusiveness, people will naturally take a greater objection to them. Then, the keen, money-making, and acc.u.mulating habits of the Jews, make them appear selfish to those around them; while the greediness, and utter want of principle, that characterize some of them, have given a bad reputation to the whole body, however unjustly it is applied to them as a race.

The circ.u.mstances attending the Jews' entry into any country, to-day, are substantially what they were before the advent of Christ; centuries before which era, they were scattered, in great numbers, over most part of the world; having synagogues, and visiting, or looking to, Jerusalem, as their home, as Catholics, in the matter of religion, have looked to Rome. In going abroad, Jews would as little contemplate forsaking their own religion, and worshipping the G.o.ds of the heathen, as do Christians, to-day, in Oriental countries; for they were as thoroughly persuaded that their religion was divine, and all others the inventions of man, as are Christians of theirs. Then, it was a religion exclusively Jewish, that is, the people following it were, with rare exceptions, exclusively Jews by nation. The ill-will which all these circ.u.mstances, and the very appearance of the people themselves, have raised against the Jews, and the persecutions, of various kinds, which have universally followed, have widened the separation between them and other people, which the genius of their religion made so imperative, and their feelings of nationality--nay, _family_--so exclusive. Before the dispersion, Palestine was their home; after the dispersion, the position and circ.u.mstances of those abroad at the time underwent no change; they would merely contemplate their nation in a new aspect--that of exiles, and consider themselves, for the time being, at home wherever they happened to be. Those that were scattered abroad, by the destruction of Jerusalem, would, in their persons, confirm the convictions of the others, and reconcile them to the idea that the Jewish nation, as such, was abroad on the face of the earth; and each generation of the race would entertain the same sentiments. After this, as before it, it can scarcely be said that the Jews have ever been tolerated; if not actually persecuted, they have, at least, always been disliked, or despised. The whole nation having been scattered abroad, with everything pertaining to them as a nation, excepting the temple, the high-priesthood, and the sacrifices, with such an ancient history, and so unequivocally divine a religion, so distinct from, and obnoxious to, those of other nations, it is no wonder that they, the common descendants of Abraham and Sarah, should have ever since remained a distinct people in the world; as all the circ.u.mstances surrounding them have universally remained the same till to-day.

A Jew of to-day has a much greater aversion to forsake the Jewish community than any other man has to renounce his country; and his a.s.sociations of nationality are manifested wherever a Jewish society is to be found, or wherever he can meet with another Jew. This is the view which he takes of his race, as something distinct from his religion; for he contemplates himself as being of that people--of the same blood, features, and feelings, all children of Abraham and Sarah--that are to be found everywhere; that part of it to which he has an aversion being only such as apostatize from his religion, and more particularly such as embrace the Christian faith. In speaking of Jews, we are too apt to confine our ideas exclusively to a creed, forgetting that Jews are a race; and that Christian Jews are Jews as well as Jewish Jews. Were it possible to bring about a reformation among the Jews, by which synagogues would embrace the Christian faith, we would see Jewish Christian churches; the only difference being, that they would believe in Him whom their fathers pierced, and lay aside only such of the ceremonies of Moses as the Gospel had abrogated. If a movement of that kind were once fairly afoot, by which was presented to the Jew, his people as a community, however small it might be, there would be a great chance of his becoming a Christian, in one sense or other: he could then a.s.sume the position of a protesting Jew, holding the rest of his countrymen in error; and his own Christian-Jewish community as representing his race, as it ought to exist.

At present, the few Christian Jews find no others of their race with whom to form a.s.sociations as a community; so that, to all intents and purposes, they feel as if they were a sort of outcasts, despised and hated by those of their own race, and separated from the other inhabitants by a natural law, over which neither have any control, however much they may a.s.sociate with, and respect, each other. It requires a very powerful moral influence to constrain a Jew in embracing the Christian faith--almost nothing short of divine grace; and sometimes a very powerful immoral one in professing it--that which peculiarly characterizes Jews--the love of money. Were a community of Christian Jews firmly established, among whom were observed every t.i.ttle of the Jewish ceremonial, excepting such as the dispensation of Christ had positively abolished; or even observing most of that, (circ.u.mcision, for example,) as merely characteristic of a people, without attaching to it the meaning of a service recommending themselves, in any way, to the mercy of G.o.d; and many Jews would doubtless join such a society. They could believe in Christ as their Messiah--as their prophet, priest, and king; receive baptism in His name; and depend on Him for a place of happiness in a future state of existence. To such, the injunction, as declared by St. Paul, is: "If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that G.o.d hath raised him from the dead, thou shalt be saved." (Romans x. 9.) And when they contemplate death, they might lay their heads down in peace, with the further a.s.surance, as also declared by St. Paul: "For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will G.o.d bring with him." (I Thess. iv. 14.) This is the kind of Messiah which the Jew should contemplate, and seek after. He will find his conception and birth more particularly recorded in the two first, and his death, resurrection, and ascension, more fully detailed in the two last, chapters of the Gospel according to St. Luke. A person would naturally think that a Jew would have the natural curiosity to read this wonderful book called the "New Testament;" since, at its very lowest estimate, it is, with the exception of the writings of St. Luke, altogether a production of people of his own nation. Among the Jews, there are not a few who believe in Christ, yet, more or less, appear at the synagogue.

They have no objections to become "spectacles to angels;" but they are not willing to make themselves such to men, by placing themselves in that isolated position which a public profession of Christianity would necessarily lead to. But, all things considered, one is rather apt to fall into Utopian ideas in speaking of the conversion of Jews, as a body, or even as individuals, unless the grace of G.o.d, in an especial degree, accompanies the means to that end.

It is no elevated regard for the laws of Moses, or any exalted sense of the principles contained in the Old Testament, that leads a Jew to lend a deaf ear to the claims of Christianity; for his respect for them has always been indifferent, even contemptible, enough. Indeed, the Talmud, which is the Jew's gospel, may be characterized as being, in a very great part, a tissue of that which is silly and puerile, obscene and blasphemous. It is with the Jew now, as it was at the advent of Christ.

"They have paid t.i.the of mint, and anise, and c.u.mmin, and omitted the weightier matters of the law--judgment, mercy, and faith." "Laying aside the commandment of G.o.d, they have held the tradition of men, as the washing of pots and cups, and many other such-like things;" "making the word of G.o.d of none effect through their traditions which they have delivered." "Full well have they rejected the commandments of G.o.d, that they might keep their own traditions." "In vain do they worship me, teaching for doctrines the commandments of men." The main prop of a Jew for remaining a Jew, in regard to religion, rests much more upon the wonderful phenomena connected with the history of his nation--its antiquity, its a.s.sociations, its universality, and the length of time which it has existed, since its dispersion, distinct from the rest of the world, and so unique, (as he imagines,) that he at once concludes it must have the special approbation of G.o.d for the position which it occupies; which is very true, although it proceeds from a different motive than that which the Jew so vainly imagines. The Jew imagines that G.o.d approves of his conduct, in his stubborn rebellion to the claims of Christianity, because he finds his race existing so distinct from the rest of the world; whereas, if he studies his own Scriptures, he will see that the condition of his race is the punishment due to its rebellion. Who knows but that the mark which is to be found upon the Jew answers, in a sense, the purpose of that which every one found upon Cain? Did not his ancestors call a solemn imprecation upon his head, when they compelled Pilate to crucify the "just person," when he was determined to let him go; with no other excuse than, "His blood be on us, and on our children?" Will any genuine Jew repudiate the conduct of his ancestors, and say that Christ was not an impostor, that he was not a blasphemer, and that, consequently, he did not deserve, by the law of his nation, to be put to death?

The history of the Jews acts as a spell upon the unfortunate Jew, and proves the greatest bar to his conversion to Christianity. He vainly imagines that his race stands out from among all the races of mankind, by a miracle, wrought for that purpose, and with the special approbation of G.o.d upon it, for adhering to its religion; and that, therefore, Christianity is a delusion. But we must break this spell that enchants the Jew, and "provoke him to jealousy by them that are no people." And who are this people? The Gipsies? Yes, the Gipsies! For they are numerous, though not as numerous, and ancient, though not as ancient, as the Jews.[308]

[308] It would almost seem that the Gipsies are the people mentioned in Deut. x.x.xii. 21, and Rom. x. 19, where it is said: "I will provoke you, (the Jews,) to jealousy, by them that are no people, and by a foolish nation I will anger