Carmen

“Luckily the picador departed to Malaga, and I set about passing in the Jew’s cotton stuffs. This expedition gave me a great deal to do, and Carmen as well. I forgot Lucas, and perhaps she forgot him too—for the moment, at all events. It was just about that time, sir, that I met you, first at Montilla, and then afterward at Cordova. I won’t talk about that last interview. You know more about it, perhaps, than I do. Carmen stole your watch from you, she wanted to have your money besides, and especially that ring I see on your finger, and which she declared to be a magic ring, the possession of which was very important to her. We had a violent quarrel, and I struck her. She turned pale and began to cry. It was the first time I had ever seen her cry, and it affected me in the most painful manner. I begged her to forgive me, but she sulked with me for a whole day, and when I started back to Montilla she wouldn’t kiss me. My heart was still very sore, when, three days later, she joined me with a smiling face and as merry as a lark. Everything was forgotten, and we were like a pair of honeymoon lovers. Just as we were parting she said, ‘There’s a fete at Cordova; I shall go and see it, and then I shall know what people will be coming away with money, and I can warn you.’

“I let her go. When I was alone I thought about the fete, and about the change in Carmen’s temper. ‘She must have avenged herself already,’ said I to myself, ‘since she was the first to make our quarrel up.’ A peasant told me there was to be bull-fighting at Cordova. Then my blood began to boil, and I went off like a madman straight to the bull-ring. I had Lucas pointed out to me, and on the bench, just beside the barrier, I recognised Carmen. One glance at her was enough to turn my suspicion into certainty. When the first bull appeared Lucas began, as I had expected to play the agreeable; he snatched the cockade off the bull and presented it to Carmen, who put it in her hair at once.41

“The bull avenged me. Lucas was knocked down, with his horse on his chest, and the bull on top of both of them. I looked for Carmen, she had disappeared from her place already. I couldn’t get out of mine, and I was obliged to wait until the bull-fight was over. Then I went off to that house you already know, and waited there quietly all that evening and part of the night. Toward two o’clock in the morning Carmen came back, and was rather surprised to see me.

“‘Come with me,’ said I.

“‘Very well,’ said she, ‘let’s be off.’

“I went and got my horse, and took her up behind me, and we travelled all the rest of the night without saying a word to each other. When daylight came we stopped at a lonely inn, not far from a hermitage. There I said to Carmen:

“‘Listen—I forget everything, I won’t mention anything to you. But swear one thing to me—that you’ll come with me to America, and live there quietly!’

“‘No,’ said she, in a sulky voice, ‘I won’t go to America—I am very well here.’

“‘That’s because you’re near Lucas. But be very sure that even if he gets well now, he won’t make old bones. And, indeed, why should I quarrel with him? I’m tired of killing all your lovers; I’ll kill you this time.’

“She looked at me steadily with her wild eyes, and then she said:

“‘I’ve always thought you would kill me. The very first time I saw you I had just met a priest at the door of my house. And to-night, as we were going out of Cordova, didn’t you see anything? A hare ran across the road between your horse’s feet. It is fate.’

“‘Carmencita,’ I asked, ‘don’t you love me any more?’

“She gave me no answer, she was sitting cross-legged on a mat, making marks on the ground with her finger.

“‘Let us change our life, Carmen,’ said I imploringly. ‘Let us go away and live somewhere we shall never be parted. You know we have a hundred and twenty gold ounces buried under an oak not far from here, and then we have more money with Ben-Joseph the Jew.’

“She began to smile, and then she said, ‘Me first, and then you. I know it will happen like that.’

“‘Think about it,’ said I. ‘I’ve come to the end of my patience and my courage. Make up your mind—or else I must make up mine.’

“I left her alone and walked toward the hermitage. I found the hermit praying. I waited till his prayer was finished. I longed to pray myself, but I couldn’t. When he rose up from his knees I went to him.

“‘Father,’ I said, ‘will you pray for some one who is in great danger?’

“‘I pray for every one who is afflicted,’ he replied.

“‘Can you say a mass for a soul which is perhaps about to go into the presence of its Maker?’

“‘Yes,’ he answered, looking hard at me.

“And as there was something strange about me, he tried to make me talk.

“‘It seems to me that I have seen you somewhere,’ said he.

“I laid a piastre on his bench.

“‘When shall you say the mass?’ said I.

“‘In half an hour. The son of the innkeeper yonder is coming to serve it. Tell me, young man, haven’t you something on your conscience that is tormenting you? Will you listen to a Christian’s counsel?’

“I could hardly restrain my tears. I told him I would come back, and hurried away. I went and lay down on the grass until I heard the bell. Then I went back to the chapel, but I stayed outside it. When he had said the mass, I went back to the venta. I was hoping Carmen would have fled. She could have taken my horse and ridden away. But I found her there still. She did not choose that any one should say I had frightened her. While I had been away she had unfastened the hem of her gown and taken out the lead that weighted it; and now she was sitting before a table, looking into a bowl of water into which she had just thrown the lead she had melted. She was so busy with her spells that at first she didn’t notice my return. Sometimes she would take out a bit of lead and turn it round every way with a melancholy look. Sometimes she would sing one of those magic songs, which invoke the help of Maria Padella, Don Pedro’s mistress, who is said to have been the Bari Crallisa—the great gipsy queen.42

“‘Carmen,’ I said to her, ‘will you come with me?’ She rose, threw away her wooden bowl, and put her mantilla over her head ready to start. My horse was led up, she mounted behind me, and we rode away.

“After we had gone a little distance I said to her, ‘So, my Carmen, you are quite ready to follow me, isn’t that so?’

“She answered, ‘Yes, I’ll follow you, even to death—but I won’t live with you any more.’

“We had reached a lonely gorge. I stopped my horse.

“‘Is this the place?’ she said.

“And with a spring she reached the ground. She took off her mantilla and threw it at her feet, and stood motionless, with one hand on her hip, looking at me steadily.

“‘You mean to kill me, I see that well,’ said she. ‘It is fate. But you’ll never make me give in.’

“I said to her: ‘Be rational, I implore you; listen to me. All the past is forgotten. Yet you know it is you who have been my ruin—it is because of you that I am a robber and a murderer. Carmen, my Carmen, let me save you, and save myself with you.’

“‘Jose,’ she answered, ‘what you ask is impossible. I don’t love you any more. You love me still, and that is why you want to kill me. If I liked, I might tell you some other lie, but I don’t choose to give myself the trouble. Everything is over between us two. You are my rom, and you have the right to kill your romi, but Carmen will always be free. A calli she was born, and a calli she’ll die.’

“‘Then, you love Lucas?’ I asked.

“‘Yes, I have loved him—as I loved you—for an instant—less than I loved you, perhaps. But now I don’t love anything, and I hate myself for ever having loved you.’

“I cast myself at her feet, I seized her hands, I watered them with my tears, I reminded her of all the happy moments we had spent together, I offered to continue my brigand’s life, if that would please her. Everything, sir, everything—I offered her everything if she would only love me again.

“She said:

“‘Love you again? That’s not possible! Live with you? I will not do it!’

“I was wild with fury. I drew my knife, I would have had her look frightened, and sue for mercy—but that woman was a demon.

“I cried, ‘For the last time I ask you. Will you stay with me?’

“‘No! no! no!’ she said, and she stamped her foot.

“Then she pulled a ring I had given her off her finger, and cast it into the brushwood.

“I struck her twice over—I had taken Garcia’s knife, because I had broken my own. At the second thrust she fell without a sound. It seems to me that I can still see her great black eyes staring at me. Then they grew dim and the lids closed.

“For a good hour I lay there prostrate beside her corpse. Then I recollected that Carmen had often told me that she would like to lie buried in a wood. I dug a grave for her with my knife and laid her in it. I hunted about a long time for her ring, and I found it at last. I put it into the grave beside her, with a little cross—perhaps I did wrong. Then I got upon my horse, galloped to Cordova, and gave myself up at the nearest guard-room. I told them I had killed Carmen, but I would not tell them where her body was. That hermit was a holy man! He prayed for her—he said a mass for her soul. Poor child! It’s the calle who are to blame for having brought her up as they did.”

CHAPTER IV

Spain is one of the countries in which those nomads, scattered all over Europe, and known as Bohemians, Gitanas, Gipsies, Ziegeuner, and so forth, are now to be found in the greatest numbers. Most of these people live, or rather wander hither and thither, in the southern and eastern provinces of Spain, in Andalusia, and Estramadura, in the kingdom of Murcia. There are a great many of them in Catalonia. These last frequently cross over into France and are to be seen at all our southern fairs. The men generally call themselves grooms, horse doctors, mule-clippers; to these trades they add the mending of saucepans and brass utensils, not to mention smuggling and other illicit practices. The women tell fortunes, beg, and sell all sorts of drugs, some of which are innocent, while some are not. The physical characteristics of the gipsies are more easily distinguished then described, and when you have known one, you should be able to recognise a member of the race among a thousand other men. It is by their physiognomy and expression, especially, that they differ from the other inhabitants of the same country. Their complexion is exceedingly swarthy, always darker than that of the race among whom they live. Hence the name of cale (blacks) which they frequently apply to themselves.43 Their eyes, set with a decided slant, are large, very black, and shaded by long and heavy lashes. Their glance can only be compared to that of a wild creature. It is full at once of boldness and shyness, and in this respect their eyes are a fair indication of their national character, which is cunning, bold, but with “the natural fear of blows,” like Panurge. Most of the men are strapping fellows, slight and active. I don’t think I ever saw a gipsy who had grown fat. In Germany the gipsy women are often very pretty; but beauty is very uncommon among the Spanish gitanas. When very young, they may pass as being attractive in their ugliness, but once they have reached motherhood, they become absolutely repulsive. The filthiness of both sexes is incredible, and no one who has not seen a gipsy matron’s hair can form any conception of what it is, not even if he conjures up the roughest, the greasiest, and the dustiest heads imaginable. In some of the large Andalusian towns certain of the gipsy girls, somewhat better looking than their fellows, will take more care of their personal appearance. These go out and earn money by performing dances strongly resembling those forbidden at our public balls in carnival time. An English missionary, Mr. Borrow, the author of two very interesting works on the Spanish gipsies, whom he undertook to convert on behalf of the Bible Society, declares there is no instance of any gitana showing the smallest weakness for a man not belonging to her own race. The praise he bestows upon their chastity strikes me as being exceedingly exaggerated. In the first place, the great majority are in the position of the ugly woman described by Ovid, “Casta quam nemo rogavit.” As for the pretty ones, they are, like all Spanish women, very fastidious in choosing their lovers. Their fancy must be taken, and their favour must be earned. Mr. Borrow quotes, in proof of their virtue, one trait which does honour to his own, and especially to his simplicity: he declares that an immoral man of his acquaintance offered several gold ounces to a pretty gitana, and offered them in vain. An Andalusian, to whom I retailed this anecdote, asserted that the immoral man in question would have been far more successful if he had shown the girl two or three piastres, and that to offer gold ounces to a gipsy was as poor a method of persuasion as to promise a couple of millions to a tavern wench. However that may be, it is certain that the gitana shows the most extraordinary devotion to her husband. There is no danger and no suffering she will not brave, to help him in his need. One of the names which the gipsies apply to themselves, Rome, or “the married couple,” seems to me a proof of their racial respect for the married state. Speaking generally, it may be asserted that their chief virtue is their patriotism—if we may thus describe the fidelity they observe in all their relations with persons of the same origin as their own, their readiness to help one another, and the inviolable secrecy which they keep for each other’s benefit, in all compromising matters. And indeed something of the same sort may be noticed in all mysterious associations which are beyond the pale of the law.

Some months ago, I paid a visit to a gipsy tribe in the Vosges country. In the hut of an old woman, the oldest member of the tribe, I found a gipsy, in no way related to the family, who was sick of a mortal disease. The man had left a hospital, where he was well cared for, so that he might die among his own people. For thirteen weeks he had been lying in bed in their encampment, and receiving far better treatment than any of the sons and sons-in-law who shared his shelter. He had a good bed made of straw and moss, and sheets that were tolerably white, whereas all the rest of the family, which numbered eleven persons, slept on planks three feet long. So much for their hospitality. This very same woman, humane as was her treatment of her guest said to me constantly before the sick man: “Singo, singo, homte hi mulo.” “Soon, soon he must die!” After all, these people live such miserable lives, that a reference to the approach of death can have no terrors for them.

One remarkable feature in the gipsy character is their indifference about religion. Not that they are strong-minded or sceptical. They have never made any profession of atheism. Far from that, indeed, the religion of the country which they inhabit is always theirs; but they change their religion when they change the country of their residence. They are equally free from the superstitions which replace religious feeling in the minds of the vulgar. How, indeed, can superstition exist among a race which, as a rule, makes its livelihood out of the credulity of others? Nevertheless, I have remarked a particular horror of touching a corpse among the Spanish gipsies. Very few of these could be induced to carry a dead man to his grave, even if they were paid for it.

I have said that most gipsy women undertake to tell fortunes. They do this very successfully. But they find a much greater source of profit in the sale of charms and love-philters. Not only do they supply toads’ claws to hold fickle hearts, and powdered loadstone to kindle love in cold ones, but if necessity arises, they can use mighty incantations, which force the devil to lend them his aid. Last year the following story was related to me by a Spanish lady. She was walking one day along the Calle d’Alcala, feeling very sad and anxious. A gipsy woman who was squatting on the pavement called out to her, “My pretty lady, your lover has played you false!” (It was quite true.) “Shall I get him back for you?” My readers will imagine with what joy the proposal was accepted, and how complete was the confidence inspired by a person who could thus guess the inmost secrets of the heart. As it would have been impossible to proceed to perform the operations of magic in the most crowded street in Madrid, a meeting was arranged for the next day. “Nothing will be easier than to bring back the faithless one to your feet!” said the gitana. “Do you happen to have a handkerchief, a scarf, or a mantilla, that he gave you?” A silken scarf was handed her. “Now sew a piastre into one corner of the scarf with crimson silk—sew half a piastre into another corner—sew a peseta here—and a two-real piece there; then, in the middle you must sew a gold coin—a doubloon would be best.” The doubloon and all the other coins were duly sewn in. “Now give me the scarf, and I’ll take it to the Campo Santo when midnight strikes. You come along with me, if you want to see a fine piece of witchcraft. I promise you shall see the man you love to-morrow!” The gipsy departed alone for the Campo Santo, since my Spanish friend was too much afraid of witchcraft to go there with her. I leave my readers to guess whether my poor forsaken lady ever saw her lover, or her scarf, again.

In spite of their poverty and the sort of aversion they inspire, the gipsies are treated with a certain amount of consideration by the more ignorant folk, and they are very proud of it. They feel themselves to be a superior race as regards intelligence, and they heartily despise the people whose hospitality they enjoy. “These Gentiles are so stupid,” said one of the Vosges gipsies to me, “that there is no credit in taking them in. The other day a peasant woman called out to me in the street. I went into her house. Her stove smoked and she asked me to give her a charm to cure it. First of all I made her give me a good bit of bacon, and then I began to mumble a few words in Romany. ‘You’re a fool,’ I said, ‘you were born a fool, and you’ll die a fool!’ When I had got near the door I said to her, in good German, ‘The most certain way of keeping your stove from smoking is not to light any fire in it!’ and then I took to my heels.”

The history of the gipsies is still a problem. We know, indeed, that their first bands, which were few and far between, appeared in Eastern Europe towards the beginning of the fifteenth century. But nobody can tell whence they started, or why they came to Europe, and, what is still more extraordinary, no one knows how they multiplied, within a short time, and in so prodigious a fashion, and in several countries, all very remote from each other. The gipsies themselves have preserved no tradition whatsoever as to their origin, and though most of them do speak of Egypt as their original fatherland, that is only because they have adopted a very ancient fable respecting their race.

Most of the Orientalists who have studied the gipsy language believe that the cradle of the race was in India. It appears, in fact, that many of the roots and grammatical forms of the Romany tongue are to be found in idioms derived from the Sanskrit. As may be imagined, the gipsies, during their long wanderings, have adopted many foreign words. In every Romany dialect a number of Greek words appear.

At the present day the gipsies have almost as many dialects as there are separate hordes of their race. Everywhere, they speak the language of the country they inhabit more easily than their own idiom, which they seldom use, except with the object of conversing freely before strangers. A comparison of the dialect of the German gipsies with that used by the Spanish gipsies, who have held no communication with each other for several centuries, reveals the existence of a great number of words common to both. But everywhere the original language is notably affected, though in different degrees, by its contact with the more cultivated languages into the use of which the nomads have been forced. German in one case and Spanish in the other have so modified the Romany groundwork that it would not be possible for a gipsy from the Black Forest to converse with one of his Andalusian brothers, although a few sentences on each side would suffice to convince them that each was speaking a dialect of the same language. Certain words in very frequent use are, I believe, common to every dialect. Thus, in every vocabulary which I have been able to consult, pani means water, manro means bread, mas stands for meat, and lon for salt.

The nouns of number are almost the same in every case. The German dialect seems to me much purer than the Spanish, for it has preserved numbers of the primitive grammatical forms, whereas the Gitanos have adopted those of the Castilian tongue. Nevertheless, some words are an exception, as though to prove that the language was originally common to all. The preterite of the German dialect is formed by adding ium to the imperative, which is always the root of the verb. In the Spanish Romany the verbs are all conjugated on the model of the first conjugation of the Castilian verbs. From jamar, the infinitive of “to eat,” the regular conjugation should be jame, “I have eaten.” From lillar, “to take,” lille, “I have taken.” Yet, some old gipsies say, as an exception, jayon and lillon. I am not acquainted with any other verbs which have preserved this ancient form.

While I am thus showing off my small acquaintance with the Romany language, I must notice a few words of French slang which our thieves have borrowed from the gipsies. From Les Mysteres de Paris honest folk have learned that the word chourin means “a knife.” This is pure Romany—tchouri is one of the words which is common to every dialect. Monsieur Vidocq calls a horse gres—this again is a gipsy word—gras, gre, graste, and gris. Add to this the word romanichel, by which the gipsies are described in Parisian slang. This is a corruption of romane tchave—“gipsy lads.” But a piece of etymology of which I am really proud is that of the word frimousse, “face,” “countenance”—a word which every schoolboy uses, or did use, in my time. Note, in the first place, the Oudin, in his curious dictionary, published in 1640, wrote the word firlimouse. Now in Romany, firla, or fila, stands for “face,” and has the same meaning—it is exactly the os of the Latins. The combination of firlamui was instantly understood by a genuine gipsy, and I believe it to be true to the spirit of the gipsy language.

I have surely said enough to give the readers of Carmen a favourable idea of my Romany studies. I will conclude with the following proverb, which comes in very appropriately: En retudi panda nasti abela macha. “Between closed lips no fly can pass.”

1

The Andalusians aspirate the s, and pronounce it like the soft c and the z, which Spaniards pronounce like the English th. An Andalusian may always be recognised by the way in which he says senor.

2

The privileged Provinces, Alava, Biscay, Guipuzcoa, and a part of Navarre, which all enjoy special fueros. The Basque language is spoken in these countries.

3

A café to which a depot of ice, or rather of snow, is attached. There is hardly a village in Spain without its neveria.

4

Every traveller in Spain who does not carry about samples of calicoes and silks is taken for an Englishman (inglesito). It is the same thing in the East.

5

Your fortune.

6

In 1830, the noble class still enjoyed this privilege. Nowadays, under the constitutional regime, commoners have attained the same dignity.

7

Iron-shod sticks used by the Basques.

8

Magistrate in charge of the municipal police arrangements, and local government regulations.