Nomadismo - History Lab

The gypsies on the move: the rearguard

ad_hlab_min — Sat, 19 Feb 2022 16:31:21 +0000

The series of four etchings by Jacques Callot (1592-1635) stands out in the iconography of the wandering life of the gypsies. It is known as Les Bohémiens and was published between 1621 and 1625. The first print is entitled The Gypsies on the March: The Rearguard, and offers a warlike vision of the male Gypsies. This is not the skilled gypsy who works with metal or the shaman who deals with animals, but the fully armed professional warrior who offers himself as a mercenary. They wear jackets, high soft boots and wide-brimmed hats with feathers. Like so many of them, he travels with his family, duly accommodated in a wagon with spoked wheels that largely solved their housing problem. They carried blankets, rugs, barrels, clothes and other kitchen utensils. The image is also a reminder that the Gypsy people are actually made up of many different tribal-like groups that can properly be considered as clans. The leadership they know almost always refers to an older person who is usually, but not always, a man. This picture shows three generations of gypsies, the most comfortable place being for the elders. An old man with no military attributes, perhaps the patriarch, drives the cart mounted on a penco. The oldest woman rides in the carriage while the others are divided up: some on old nags, others on donkeys and the rest, even if they are pregnant, walk. Some of the women are covered with striped cloaks and all are barefoot, surrounded and embraced by countless children on their backs, on their laps or on their chests. The little ones carry animals in their arms, have learned to walk barefoot and are busy playing, either with their father’s hat or some utensil on their heads. The couplet that can be read at the top of the engraving limits itself to saying indulgently what they are, poor beggars, and to making a sceptical statement about what is expected of them, future promises, good fortune: “These poor beggars laden with good fortune/bring nothing but future things”.

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Cingara orientale

ad_hlab_min — Sat, 19 Feb 2022 16:31:21 +0000

Around 1590 Cesare Vecellio (1521-1601) published in Venice one of the best-known works on Cinquecento costume, entitled De gli habiti antichi, et moderni di diverse parti del mondo. The two-volume volume, illustrated with engravings by Christoph Krieger, contains representative costumes from Europe, Asia and Africa, together with extensive commentaries that provide detailed information on the costume, the place of origin of the people and their customs. Among the pages the author devotes to Asia, with the inhabitants of India, is the Gypsy woman (cingara orientale). What stands out about her is the hat that covers her head, an element that Vecellio calls a “crown” in the original Italian text but which is called a bern in Gypsy women’s clothing. This consists of several wide ribbons wound or intertwined on a wide and more or less rigid base, which could sometimes be made of wicker or even wood. The use of this headdress does not seem to correspond to any kind of social or civil category, but rather it is possible that it was an element of protection for both women and children, useful against the rain or the sun, which they would have to face as a nomadic group constantly exposed to the inclemency of the weather. This female attire was complemented by the use of sackcloth over the body and cloaks over the shoulders, which often made it easier to carry children.

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Landscape with gypsy camp

ad_hlab_min — Sat, 19 Feb 2022 16:31:21 +0000

This landscape by the Flemish engraver Aegidius Sadeler II (1570-1629) confirms that the trades of blacksmith and coppersmith were common practice among the Gypsies. Next to the three men seated in a semicircle in the background, various tools (an anvil, tongs and the hammers carried by two of them) are arranged in the foreground, alluding to forging work. It is quite possible that the Gypsies learned the art of metalworking in India, their place of origin, and brought it to Europe after their arrival in the early 15th century. In the Gypsy camp there are also two pack animals, which could be a mule or a donkey, and with which, together with the horse, the male Gypsies traded, either with people passing through or at fairs. This earned them the nickname of chalanes, a word used to refer to a person who buys and sells animals (mainly horses) in a skilful and persuasive manner. It is known that they did not dedicate themselves exclusively to buying and selling, but that they sometimes adorned or embellished the animals in order to obtain a greater economic benefit from the transactions.

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Gypsies in front of the city of Bern

ad_hlab_min — Sat, 19 Feb 2022 16:31:21 +0000

Although the Gypsy culture has been and still is largely ungrammatical, the linguistic influences to which the Gypsies were exposed have made it possible to trace their origins to India, specifically to the north, in the Punjab region. Settled in tents on the outskirts of villages, it is quite likely that they were engaged in the manufacture of baskets and iron tools, as members of a lower caste. Although the dates of their departure from India remain unclear today, an early reference to their exodus is found in the testimony of the Persian poet Firdusi (11th century), who said that the Gypsies would have arrived in Persia in the 5th century to serve the Sassanid king Bahram Gur as dancers and musicians. In any case, they must have remained in Persian territory long enough for Semitic elements to be incorporated into their language. Around 750, when Persia was under Arab domination, the Gypsy people split into two distinct groups and headed for Syria and Armenia, where they settled long enough to adopt Armenian words. Attacks by Byzantine soldiers in the 11th century caused them to look for a new location, this time in Byzantine Greece. At the dawn of the 12th century they were taken to be descendants of Simon Magus – a Samaritan race associated with witchcraft and animal poisoning; in the 13th century they were taken to be soothsayers and snake charmers; and during the 14th century they were assimilated with the descendants of Cain, son of Noah, who were characteristically very dark-skinned. Before the end of this century, the Gypsies had already reached the Balkans. The Turkish invasion brought them into Western Europe from 1417 onwards, and they expanded rapidly. In 1485 they reached the city of Bern in Switzerland and stayed at the city gates, as recorded in Diebold Schilling’s Spiezer Chronik. In the picture the Gypsies form a compact group, characterised by their tanned skin and brightly coloured clothing in shades of blue, green, red and yellow. The men, in the foreground, cover their heads with pointed hats, while the women, with children in their arms or attached to their cloaks, wear turbans.

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