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The Zincali-Part33_George Borrow(1803-1881)_English Literature(文学名著)-第2页

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with a loud huzza, and the train, forming two ranks, defiled into



the church on either side of the pole and its strange ornaments.

On the conclusion of the ceremony, they returned in the same manner



in which they had come.

Throughout the day there was nothing going on but singing,



drinking, feasting, and dancing; but the most singular part of the

festival was reserved for the dark night. Nearly a ton weight of



sweetmeats had been prepared, at an enormous expense, not for the

gratification of the palate, but for a purpose purely Gypsy. These



sweetmeats of all kinds, and of all forms, but principally yemas,

or yolks of eggs prepared with a crust of sugar (a delicious bonne-



bouche), were strewn on the floor of a large room, at least to the

depth of three inches. Into this room, at a given signal, tripped



the bride and bridegroom DANCING ROMALIS, followed amain by all the

Gitanos and Gitanas, DANCING ROMALIS. To convey a slight idea of



the scene is almost beyond the power of words. In a few minutes

the sweetmeats were reduced to a powder, or rather to a mud, the



dancers were soiled to the knees with sugar, fruits, and yolks of

eggs. Still more terrific became the lunaticmerriment. The men



sprang high into the air, neighed, brayed, and crowed; whilst the

Gitanas snapped their fingers in their own fashion, louder than



castanets, distorting their forms into all kinds of obscene

attitudes, and uttering words to repeat which were an abomination.



In a corner of the apartment capered the while Sebastianillo, a

convict Gypsy from Melilla, strumming the guitar most furiously,



and producing demoniacal sounds which had some resemblance to

Malbrun (Malbrouk), and, as he strummed, repeating at intervals the



Gypsy modification of the song:-

'Chala Malbrun chinguerar,



Birandon, birandon, birandera -

Chala Malbrun chinguerar,



No se bus trutera -

No se bus trutera.



No se bus trutera.

La romi que le camela,



Birandon, birandon,' etc.

The festival endures three days, at the end of which the greatest



part of the property of the bridegroom, even if he were previously

in easy circumstances, has been wasted in this strange kind of riot



and dissipation. Paco, the Gypsy of Badajoz, attributed his ruin

to the extravagance of his marriage festival; and many other



Gitanos have confessed the same thing of themselves. They said

that throughout the three days they appeared to be under the



influence of infatuation, having no other wish or thought but to

make away with their substance; some have gone so far as to cast



money by handfuls into the street. Throughout the three days all

the doors are kept open, and all corners, whether Gypsies or Busne,



welcomed with a hospitality which knows no bounds.

In nothing do the Jews and Gitanos more resemble each other than in



their marriages, and what is connected therewith. In both sects

there is a betrothment: amongst the Jews for seven, amongst the



Gitanos for a period of two years. In both there is a wedding

festival, which endures amongst the Jews for fifteen and amongst



the Gitanos for three days, during which, on both sides, much that

is singular and barbarous occurs, which, however, has perhaps its



origin in antiquity the most remote. But the wedding ceremonies of

the Jews are far more complex and allegorical than those of the



Gypsies, a more simple people. The Nazarene gazes on these

ceremonies with mute astonishment; the washing of the bride - the



painting of the face of herself and her companions with chalk and

carmine - her ensconcing herself within the curtains of the bed



with her female bevy, whilst the bridegroom hides himself within

his apartment with the youths his companions - her envelopment in



the white sheet, in which she appears like a corse, the

bridegroom's going to sup with her, when he places himself in the






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