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Excerpt from The Zincali: An Account of the Gypsies of Spain, by George Borrow

They experienced rough treatment in the fair, and on a very singular
account: immediately on their appearing on the ground, the horses in the
fair, which, perhaps, amounted to three thousand, were seized with a
sudden and universal panic; it was one of those strange incidents for
which it is difficult to assign a rational cause; but a panic there was
amongst the brutes, and a mighty one; the horses neighed, screamed, and
plunged, endeavouring to escape in all directions; some appeared
absolutely possessed, stamping and tearing, their manes and tails stiffly
erect, like the bristles of the wild boar—many a rider lost his seat.
When the panic had ceased, and it did cease almost as suddenly as it had
arisen, the Gitános were forthwith accused as the authors of it; it was
said that they intended to steal the best horses during the confusion,
and the keepers of the ground, assisted by a rabble of chalans, who had
their private reasons for hating the Gitános, drove them off the field
with sticks and cudgels. So much for having a bad name.

These wealthy Gitános, when they are not ashamed of their blood or
descent, and are not addicted to proud fancies, or ‘barbales,’ as they
are called, possess great influence with the rest of their brethren,
almost as much as the rabbins amongst the Jews; their bidding is
considered law, and the other Gitános are at their devotion. On the
contrary, when they prefer the society of the Busné to that of their own
race, and refuse to assist their less fortunate brethren in poverty or in
prison, they are regarded with unbounded contempt and abhorrence, as in
the case of the rich Gypsy of Badajoz, and are not unfrequently doomed to
destruction: such characters are mentioned in their couplets:—

‘The Gypsy fiend of Manga mead,<br />
   Who never gave a straw,<br />
He would destroy, for very greed,<br />
   The good Egyptian law.

Explanation ​

Detailed Explanation of the Excerpt from The Zincali by George Borrow ​

1. Context of the Source ​

George Borrow’s The Zincali: An Account of the Gypsies of Spain (1841) is a seminal work of 19th-century travel literature and ethnography. Borrow, an English traveler, linguist, and writer, spent years among the Gitános (Spanish Romani people) and documented their customs, language, and social structures. The book blends firsthand observation with folklore, offering a rare (though sometimes romanticized or biased) glimpse into Romani life in Spain.

This excerpt describes two key incidents:

  1. A mysterious panic among horses at a fair, leading to the Gitános being unjustly blamed and violently expelled.
  2. The social dynamics within Gitano communities, particularly the treatment of wealthy Gitanos who either embrace or reject their heritage.

2. Thematic Analysis ​

A. Prejudice and Scapegoating ​

The first paragraph illustrates systemic discrimination against the Gitános. The horses’ inexplicable panic is immediately attributed to the Gitános, who are accused of planning theft—despite no evidence. This reflects:

  • Superstition and irrational fear: The crowd assumes the Gitános possess supernatural or criminal influence over animals, a trope often applied to marginalized groups (e.g., Jews, Romani people, witches in European folklore).
  • Collective punishment: The Gitános are beaten and driven out simply for being present, embodying the phrase "So much for having a bad name." This highlights how reputation alone can justify persecution, a recurring theme in Borrow’s work and in histories of oppression.
  • Mob mentality: The "rabble of chalans" (muleteers or horse traders, often seen as rough, lower-class Spaniards) join in the violence, suggesting economic rivalry (Gitános were known as skilled horse traders) and deep-seated prejudice.

Literary Device: Irony – The Gitános are blamed for a phenomenon with no logical explanation, underscoring the absurdity of prejudice.

B. Gitano Social Hierarchy and Betrayal ​

The second paragraph explores internal Gitano ethics, particularly the treatment of wealthy members who either:

  1. Embrace their heritage ("not ashamed of their blood") and aid their people, gaining rabbinical-like authority (comparison to Jewish rabbis suggests a structured, respected leadership role).
  2. Reject their heritage ("prefer the society of the Busné" – non-Gitanos) and abandon their kin, facing contempt and even death threats.
  • Loyalty vs. Assimilation: The Gitanos value collective survival; those who assimilate into Spanish society ("Busné") are seen as traitors. This reflects the tension between preservation of identity and societal pressure to conform.
  • Oral Tradition and Moral Judgment: The couplet about the "Gypsy fiend of Manga mead" serves as a folk warning—a poetic condemnation of greed and betrayal. The reference to the "good Egyptian law" may allude to:
    • Biblical Exodus (Egypt as a symbol of oppression, with the Gitanos casting themselves as a persecuted people).
    • Romani oral traditions, where "Egyptian" was sometimes a claimed origin (though historically inaccurate, it was part of Romani mythology).
  • Justice and Punishment: The fate of traitors ("doomed to destruction") suggests a code of honor enforced through social ostracization or violence.

Literary Devices:

  • Metaphor: The wealthy Gitano who betrays his people is a "fiend," framing greed as a moral corruption.
  • Allusion: The "Egyptian law" ties Gitano ethics to a broader narrative of resistance against oppression.
  • Contrast: The respected wealthy Gitano (who helps his people) vs. the despised one (who abandons them).

3. Literary Style and Significance ​

  • Ethnographic Detail: Borrow’s account mixes observation (the horse panic) with cultural analysis (Gitano social codes). His tone is descriptive yet sympathetic, though modern readers might critique his romanticization of Romani life.
  • Gothic Undertones: The horses’ "possession"-like panic and the Gitános’ supernatural associations evoke Gothic horror tropes, where marginalized groups are both feared and mythologized.
  • Social Commentary: The excerpt critiques xenophobia and class resentment, showing how outsiders (Gitános) are blamed for chaos, while insiders (wealthy Gitanos who assimilate) are punished for abandoning their community.

Significance:

  • Historical Record: Borrow’s work is one of the earliest detailed Western accounts of Romani culture, though it must be read with awareness of colonial-era biases.
  • Universal Themes: The passage explores scapegoating, identity, and loyalty—themes relevant to any marginalized group facing assimilation pressures.
  • Foreshadowing Modern Discussions: The Gitános’ struggle mirrors contemporary debates on cultural preservation vs. integration, making the text resonant even today.

4. Close Reading of Key Lines ​

  • "So much for having a bad name."
    • A bitter, ironic summation of how reputation alone can justify persecution. The Gitános are guilty until proven innocent, a dynamic familiar to oppressed groups.
  • "The Gypsy fiend of Manga mead / Who never gave a straw"
    • The "fiend" is stingy and selfish, violating Gitano values of generosity and solidarity. "Manga mead" (likely a place name) grounds the story in folk tradition, making the moral lesson memorable.
  • "He would destroy, for very greed, / The good Egyptian law."
    • Suggests the traitor’s greed is so extreme it undermines communal laws. The "Egyptian law" may symbolize ancestral Romani customs, framing betrayal as a cultural sin.

5. Conclusion: Why This Passage Matters ​

This excerpt encapsulates the dual struggle of the Gitános:

  1. External: Facing violence and suspicion from outsiders who see them as thieves or sorcerers.
  2. Internal: Maintaining solidarity against assimilation, with harsh consequences for those who betray the group.

Borrow’s narrative serves as both a historical document and a literary meditation on otherness, survival, and the cost of abandonment. While his perspective is that of an outsider, the passage gives voice to a people often silenced or caricatured in 19th-century Europe. The themes of scapegoating, loyalty, and cultural pride remain powerfully relevant in discussions of minority rights and identity today.