Part 15 (2/2)
'And did you not dread her anger, when you told her these things?'
'Dread her, the Busnee?' screamed Pepita: 'No, my child, she dreaded me far more; I looked at her so - and raised my finger so - and Chicharona clapped her hands, and the Busnee believed all I said, and was afraid of me; and then I asked for the pardon of my son, and she pledged her word to see into the matter, and when we came away, she gave me this baria of gold, and to Chicharona this other, so at all events we have hokkanoed the queen. May an evil end overtake her body, the Busnee!'
Though some of the Gitanas contrive to subsist by fortune-telling alone, the generality of them merely make use of it as an instrument towards the accomplishment of greater things. The immediate gains are scanty; a few cuartos being the utmost which they receive from the majority of their customers. But the bahi is an excellent pa.s.sport into houses, and when they spy a convenient opportunity, they seldom fail to avail themselves of it. It is necessary to watch them strictly, as articles frequently disappear in a mysterious manner whilst Gitanas are telling fortunes. The bahi, moreover, is occasionally the prelude to a device which we shall now attempt to describe, and which is called HOKKANO BARO, or the great trick, of which we have already said something in the former part of this work. It consists in persuading some credulous person to deposit whatever money and valuables the party can muster in a particular spot, under the promise that the deposit will increase many manifold. Some of our readers will have difficulty in believing that any people can be found sufficiently credulous to allow themselves to be duped by a trick of this description, the grossness of the intended fraud seeming too palpable. Experience, however, proves the contrary. The deception is frequently practised at the present day, and not only in Spain but in England - enlightened England - and in France likewise; an instance being given in the memoirs of Vidocq, the late celebrated head of the secret police of Paris, though, in that instance, the perpetrator of the fraud was not a Gypsy. The most subtle method of accomplis.h.i.+ng the hokkano baro is the following:-
When the dupe - a widow we will suppose, for in these cases the dupes are generally widows - has been induced to consent to make the experiment, the Gitana demands of her whether she has in the house some strong chest with a safe lock. On receiving an affirmative answer, she will request to see all the gold and silver of any description which she may chance to have in her possession.
The treasure is shown her; and when the Gitana has carefully inspected and counted it, she produces a white handkerchief, saying, Lady, I give you this handkerchief, which is blessed.
Place in it your gold and silver, and tie it with three knots. I am going for three days, during which period you must keep the bundle beneath your pillow, permitting no one to go near it, and observing the greatest secrecy, otherwise the money will take wings and fly away. Every morning during the three days it will be well to open the bundle, for your own satisfaction, to see that no misfortune has befallen your treasure; be always careful, however, to fasten it again with the three knots. On my return, we will place the bundle, after having inspected it, in the chest, which you shall yourself lock, retaining the key in your possession.
But, thenceforward, for three weeks, you must by no means unlock the chest, nor look at the treasure - if you do it will fly away.
Only follow my directions, and you will gain much, very much, baribu.
The Gitana departs, and, during the three days, prepares a bundle as similar as possible to the one which contains the money of her dupe, save that instead of gold ounces, dollars, and plate, its contents consist of copper money and pewter articles of little or no value. With this bundle concealed beneath her cloak, she returns at the end of three days to her intended victim. The bundle of real treasure is produced and inspected, and again tied up by the Gitana, who then requests the other to open the chest, which done, she formally places A BUNDLE in it; but, in the meanwhile, she has contrived to subst.i.tute the fict.i.tious for the real one. The chest is then locked, the lady retaining the key.
The Gitana promises to return at the end of three weeks, to open the chest, a.s.suring the lady that if it be not unlocked until that period, it will be found filled with gold and silver; but threatening that in the event of her injunctions being disregarded, the money deposited will vanish. She then walks off with great deliberation, bearing away the spoil. It is needless to say that she never returns.
There are other ways of accomplis.h.i.+ng the hokkano baro. The most simple, and indeed the one most generally used by the Gitanas, is to persuade some simple individual to hide a sum of money in the earth, which they afterwards carry away. A case of this description occurred within my own knowledge, at Madrid, towards the latter part of the year 1837. There was a notorious Gitana, of the name of Aurora; she was about forty years of age, a Valencian by birth, and immensely fat. This amiable personage, by some means, formed the acquaintance of a wealthy widow lady; and was not slow in attempting to practise the hokkano baro upon her. She succeeded but too well. The widow, at the instigation of Aurora, buried one hundred ounces of gold beneath a ruined arch in a field, at a short distance from the wall of Madrid. The inhumation was effected at night by the widow alone. Aurora was, however, on the watch, and, in less than ten minutes after the widow had departed, possessed herself of the treasure; perhaps the largest one ever acquired by this kind of deceit. The next day the widow had certain misgivings, and, returning to the spot, found her money gone. About six months after this event, I was imprisoned in the Carcel de la Corte, at Madrid, and there I found Aurora, who was in durance for defrauding the widow. She said that it had been her intention to depart for Valencia with the 'barias,' as she styled her plunder, but the widow had discovered the trick too soon, and she had been arrested. She added, however, that she had contrived to conceal the greatest part of the property, and that she expected her liberation in a few days, having been prodigal of bribes to the 'justicia.' In effect, her liberation took place sooner than my own. Nevertheless, she had little cause to triumph, as before she left the prison she had been fleeced of the last cuarto of her ill- gotten gain, by alguazils and escribanos, who, she admitted, understood hokkano baro much better than herself.
When I next saw Aurora, she informed me that she was once more on excellent terms with the widow, whom she had persuaded that the loss of the money was caused by her own imprudence, in looking for it before the appointed time; the spirit of the earth having removed it in anger. She added that her dupe was quite disposed to make another venture, by which she hoped to retrieve her former loss.
USTILAR PASTESAS. - Under this head may be placed various kinds of theft committed by the Gitanos. The meaning of the words is stealing with the hands; but they are more generally applied to the filching of money by dexterity of hand, when giving or receiving change. For example: a Gitana will enter a shop, and purchase some insignificant article, tendering in payment a baria or golden ounce. The change being put down before her on the counter, she counts the money, and complains that she has received a dollar and several pesetas less than her due. It seems impossible that there can be any fraud on her part, as she has not even taken the pieces in her hand, but merely placed her fingers upon them; pus.h.i.+ng them on one side. She now asks the merchant what he means by attempting to deceive the poor woman. The merchant, supposing that he has made a mistake, takes up the money, counts it, and finds in effect that the just sum is not there. He again hands out the change, but there is now a greater deficiency than before, and the merchant is convinced that he is dealing with a witch. The Gitana now pushes the money to him, uplifts her voice, and talks of the justicia.
Should the merchant become frightened, and, emptying a bag of dollars, tell her to pay herself, as has sometimes been the case, she will have a fine opportunity to exercise her powers, and whilst taking the change will contrive to convey secretly into her sleeves five or six dollars at least; after which she will depart with much vociferation, declaring that she will never again enter the shop of so cheating a picaro.
Of all the Gitanas at Madrid, Aurora the fat was, by their own confession, the most dexterous at this species of robbery; she having been known in many instances, whilst receiving change for an ounce, to steal the whole value, which amounts to sixteen dollars.
It was not without reason that merchants in ancient times were, according to Martin Del Rio, advised to sell nothing out of their shops to Gitanas, as they possessed an infallible secret for attracting to their own purses from the coffers of the former the money with which they paid for the articles they purchased. This secret consisted in stealing a pastesas, which they still practise.
Many accounts of witchcraft and sorcery, which are styled old women's tales, are perhaps equally well founded. Real actions have been attributed to wrong causes.
Shoplifting, and other kinds of private larceny, are connected with stealing a pastesas, for in all dexterity of hand is required.
Many of the Gitanas of Madrid are provided with large pockets, or rather sacks, beneath their gowns, in which they stow away their plunder. Some of these pockets are capacious enough to hold, at one time, a dozen yards of cloth, a Dutch cheese and a bottle of wine. Nothing that she can eat, drink, or sell, comes amiss to a veritable Gitana; and sometimes the contents of her pocket would afford materials for an inventory far more lengthy and curious than the one enumerating the effects found on the person of the man- mountain at Lilliput.
CHIVING DRAO. - In former times the Spanish Gypsies of both s.e.xes were in the habit of casting a venomous preparation into the mangers of the cattle for the purpose of causing sickness. At present this practice has ceased, or nearly so; the Gitanos, however, talk of it as universal amongst their ancestors. They were in the habit of visiting the stalls and stables secretly, and poisoning the provender of the animals, who almost immediately became sick. After a few days the Gitanos would go to the labourers and offer to cure the sick cattle for a certain sum, and if their proposal was accepted would in effect perform the cure.
Connected with the cure was a curious piece of double dealing.
They privately administered an efficacious remedy, but pretended to cure the animals not by medicines but by charms, which consisted of small variegated beans, called in their language bobis, (56) dropped into the mangers. By this means they fostered the idea, already prevalent, that they were people possessed of supernatural gifts and powers, who could remove diseases without having recourse to medicine. By means of drao, they likewise procured themselves food; poisoning swine, as their brethren in England still do, (57) and then feasting on the flesh, which was abandoned as worthless: witness one of their own songs:-
'By Gypsy drow the Porker died, I saw him stiff at evening tide, But I saw him not when morning shone, For the Gypsies ate him flesh and bone.'
By drao also they could avenge themselves on their enemies by destroying their cattle, without incurring a shadow of suspicion.
Revenge for injuries, real or imaginary, is sweet to all unconverted minds; to no one more than the Gypsy, who, in all parts of the world, is, perhaps, the most revengeful of human beings.
Vidocq in his memoirs states, that having formed a connection with an individual whom he subsequently discovered to be the captain of a band of Walachian Gypsies, the latter, whose name was Caroun, wished Vidocq to a.s.sist in scattering certain powders in the mangers of the peasants' cattle; Vidocq, from prudential motives, refused the employment. There can be no doubt that these powders were, in substance, the drao of the Spanish Gitanos.
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