The Life of George Borrow [93]
he had found time to translate into the dialect of the Spanish gypsies the greater part of the New Testament. {217a} His method had been somewhat original. Believing that there is "no individual, however wicked and hardened, who is utterly GODLESS," {217b} he determined to apply his belief to the gypsies. To enlist their interest in the work, he determined to allow them to do the translating themselves. At one period of his residence in Madrid he was regularly visited by two gypsy women, and these he decided to make his translators; for he found the women far more amenable than the men. In spite of the fact that he had already translated into Gitano the New Testament, or the greater part of it, he would read out to the women from the Spanish version and let them translate it into Romany themselves, thus obtaining the correct gypsy idiom. The women looked forward to these gatherings and also to "the one small glass of Malaga" with which their host regaled them. They had got as far as the eighth chapter before the meetings ended. What was the moral effect of St Luke upon the minds of two gypsies? Borrow confessed himself sceptical; first, because he was acquainted with the gypsy character; second, because it came to his knowledge that one of the women "committed a rather daring theft shortly afterwards, which compelled her to conceal herself for a fortnight." {218a} Borrow comforted himself with the reflection that "it is quite possible, however, that she may remember the contents of those chapters on her death-bed." {218b} The translation of the remaining chapters was supplied from Borrow's own version begun at Badajos in 1836.
It is not strange that Borrow should be regarded with suspicion by the Spaniards on account of his association with the Gitanos. Sometimes there would be as many as seventeen gypsies gathered together at his lodgings in the Calle de Santiago.
"The people in the street in which I lived," he writes, {218c} "seeing such numbers of these strange females continually passing in and out, were struck with astonishment, and demanded the reason. The answers which they obtained by no means satisfied them. 'Zeal for the conversion of souls--the souls too of Gitanas,--disparate! the fellow is a scoundrel. Besides he is an Englishman, and is not baptised; what cares he for souls? They visit him for other purposes. He makes base ounces, which they carry away and circulate. Madrid is already stocked with false money.' Others were of the opinion that we met for the purposes of sorcery and abomination. The Spaniard has no conception that other springs of action exist than interest or villany."
Borrow was in reality endeavouring to convey to his "little congregation," as he called them, some idea of abstract morality. He was bold enough "to speak against their inveterate practices, thieving and lying, telling fortunes," etc., and at first experienced much opposition. About the result, he seems to have cherished no illusions; still, he wrote a hymn in their dialect which he taught his guests to sing.
For some time past it had been obvious to Borrow that he was becoming more than ever unpopular with certain interested factions in Madrid, who looked upon his missionary labours with angry disapproval. The opening of his Despacho had caused a great sensation. "The Priests and Bigots are teeming with malice and fury," he had written to Mr Brandram, {219a} "which hitherto they have thought proper to exhibit only in words, as they know that all I do here is favoured by Mr Villiers {219b} (sic) . . . There is no attempt, however atrocious, which may not be expected from such people, and were it right and seemly for ME, the most insignificant of worms, to make such a comparison, I would say that, like Paul at Ephesus, I am fighting with wild beasts." He was attacked in print and endeavours were made to incite the people against him as a sorcerer and companion of gypsies and witches. When he decided upon the campaign of the posters it would appear, at first glance, that in the claims of the
It is not strange that Borrow should be regarded with suspicion by the Spaniards on account of his association with the Gitanos. Sometimes there would be as many as seventeen gypsies gathered together at his lodgings in the Calle de Santiago.
"The people in the street in which I lived," he writes, {218c} "seeing such numbers of these strange females continually passing in and out, were struck with astonishment, and demanded the reason. The answers which they obtained by no means satisfied them. 'Zeal for the conversion of souls--the souls too of Gitanas,--disparate! the fellow is a scoundrel. Besides he is an Englishman, and is not baptised; what cares he for souls? They visit him for other purposes. He makes base ounces, which they carry away and circulate. Madrid is already stocked with false money.' Others were of the opinion that we met for the purposes of sorcery and abomination. The Spaniard has no conception that other springs of action exist than interest or villany."
Borrow was in reality endeavouring to convey to his "little congregation," as he called them, some idea of abstract morality. He was bold enough "to speak against their inveterate practices, thieving and lying, telling fortunes," etc., and at first experienced much opposition. About the result, he seems to have cherished no illusions; still, he wrote a hymn in their dialect which he taught his guests to sing.
For some time past it had been obvious to Borrow that he was becoming more than ever unpopular with certain interested factions in Madrid, who looked upon his missionary labours with angry disapproval. The opening of his Despacho had caused a great sensation. "The Priests and Bigots are teeming with malice and fury," he had written to Mr Brandram, {219a} "which hitherto they have thought proper to exhibit only in words, as they know that all I do here is favoured by Mr Villiers {219b} (sic) . . . There is no attempt, however atrocious, which may not be expected from such people, and were it right and seemly for ME, the most insignificant of worms, to make such a comparison, I would say that, like Paul at Ephesus, I am fighting with wild beasts." He was attacked in print and endeavours were made to incite the people against him as a sorcerer and companion of gypsies and witches. When he decided upon the campaign of the posters it would appear, at first glance, that in the claims of the