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'LOS Gitanos son muy malos! - the Gypsies are very bad people,' said the Spaniards of old times. They are cheats; they are highwaymen; they practise sorcery; and, lest the catalogue of their offences should be incomplete, a formal charge of cannibalism was brought against them. Cheats they have always been, and highwaymen, and if not sorcerers, they have always done their best to merit that appellation, by arrogating to themselves supernatural powers; but that they were addicted to cannibalism is a matter not so easily proved.

Their principal accuser was Don Juan de Quinones, who, in the work from which we have already had occasion to quote, gives several anecdotes illustrative of their cannibal propensities. Most of these anecdotes, however, are so highly absurd, that none but the very credulous could ever have vouchsafed them the slightest credit. This author is particularly fond of speaking of a certain juez, or judge, called Don Martin Fajardo, who seems to have been an arrant Gypsy-hunter, and was probably a member of the ancient family of the Fajardos, which still flourishes in Estremadura, and with individuals of which we are acquainted. So it came to pass that this personage was, in the year 1629, at Jaraicejo, in Estremadura, or, as it is written in the little book in question, Zaraizejo, in the capacity of judge; a zealous one he undoubtedly was.

A very strange place is this same Jaraicejo, a small ruinous town or village, situated on a rising ground, with a very wild country all about it. The road from Badajoz to Madrid passes through it; and about two leagues distant, in the direction of Madrid, is the famous mountain pass of Mirabete, from the top of which you enjoy a most picturesque view across the Tagus, which flows below, as far as the huge mountains of Plasencia, the tops of which are generally covered with snow.

So this Don Martin Fajardo, judge, being at Jaraicejo, laid his claw upon four Gitanos, and having nothing, as it appears, to accuse them of, except being Gitanos, put them to the torture, and made them accuse themselves, which they did; for, on the first appeal which was made to the rack, they confessed that they had murdered a female Gypsy in the forest of Las Gamas, and had there eaten her. . . .

I am myself well acquainted with this same forest of Las Gamas, which lies between Jaraicejo and Trujillo; it abounds with chestnut and cork trees, and is a place very well suited either for the purpose of murder or cannibalism. It will be as well to observe that I visited it in company with a band of Gitanos, who bivouacked there, and cooked their supper, which however did not consist of human flesh, but of a puchera, the ingredients of which were beef, bacon, garbanzos, and berdolaga, or field-pease and purslain, - therefore I myself can bear testimony that there is such a forest as Las Gamas, and that it is frequented occasionally by Gypsies, by which two points are established by far the most important to the history in question, or so at least it would be thought in Spain, for being sure of the forest and the Gypsies, few would be incredulous enough to doubt the facts of the murder and cannibalism. . . .

On being put to the rack a second time, the Gitanos confessed that they had likewise murdered and eaten a female pilgrim in the forest aforesaid; and on being tortured yet again, that they had served in the same manner, and in the same forest, a friar of the order of San Francisco, whereupon they were released from the rack and executed. This is one of the anecdotes of Quinones.

And it came to pass, moreover, that the said Fajardo, being in the town of Montijo, was told by the alcalde, that a certain inhabitant of that place had some time previous lost a mare; and wandering about the plains in quest of her, he arrived at a place called Arroyo el Puerco, where stood a ruined house, on entering which he found various Gitanos employed in preparing their dinner, which consisted of a quarter of a human body, which was being roasted before a huge fire: the result, however, we are not told; whether the Gypsies were angry at being disturbed in their cookery, or whether the man of the mare departed unobserved.

Quinones, in continuation, states in his book that he learned (he does not say from whom, but probably from Fajardo) that there was a shepherd of the city of Gaudix, who once lost his way in the wild sierra of Gadol: night came on, and the wind blew cold: he wandered about until he descried a light in the distance, towards which he bent his way, supposing it to be a fire kindled by shepherds: on arriving at the spot, however, he found a whole tribe of Gypsies, who were roasting the half of a man, the other half being hung on a cork-tree: the Gypsies welcomed him very heartily, and requested him to be seated at the fire and to sup with them; but he presently heard them whisper to each other, 'this is a fine fat fellow,' from which he suspected that they were meditating a design upon his body: whereupon, feeling himself sleepy, he made as if he were seeking a spot where to lie, and suddenly darted headlong down the mountain-side, and escaped from their hands without breaking his neck.

These anecdotes scarcely deserve comment; first we have the statement of Fajardo, the fool or knave who tortures wretches, and then puts them to death for the crimes with which they have taxed themselves whilst undergoing the agony of the rack, probably with the hope of obtaining a moment's respite; last comes the tale of the shepherd, who is invited by Gypsies on a mountain at night to partake of a supper of human flesh, and who runs away from them on hearing them talk of the fatness of his own body, as if cannibal robbers detected in their orgies by a single interloper would have afforded him a chance of escaping. Such tales cannot be true. (19)

Cases of cannibalism are said to have occurred in Hungary amongst the Gypsies; indeed, the whole race, in that country, has been accused of cannibalism, to which we have alluded whilst speaking of the Chingany: it is very probable, however, that they were quite innocent of this odious practice, and that the accusation had its origin in popular prejudice, or in the fact of their foul feeding, and their seldom rejecting carrion or offal of any description.

The Gazette of Frankfort for the year 1782, Nos. 157 and 207, states that one hundred and fifty Gypsies were imprisoned charged with this practice; and that the Empress Teresa sent commissioners to inquire into the facts of the accusation, who discovered that they were true; whereupon the empress published a law to oblige all the Gypsies in her dominions to become stationary, which, however, had no effect.

Upon this matter we can state nothing on our own knowledge.

After the above anecdotes, it will perhaps not be amiss to devote a few lines to the subject of Gypsy food and diet. I believe that it has been asserted that the Romas, in all parts of the world, are perfectly indifferent as to what they eat, provided only that they can appease their hunger; and that they have no objection to partake of the carcasses of animals which have died a natural death, and have been left to putrefy by the roadside; moreover, that they use for food all kinds of reptiles and vermin which they can lay their hands upon.

In this there is a vast deal of exaggeration, but at the same time it must be confessed that, in some instances, the habits of the Gypsies in regard to food would seem, at the first glance, to favour the supposition. This observation chiefly holds good with respect to those of the Gypsy race who still continue in a wandering state, and who, doubtless, retain more of the ways and customs of their forefathers than those who have adopted a stationary life. There can be no doubt that the wanderers amongst the Gypsy race are occasionally seen to feast upon carcasses of cattle which have been abandoned to the birds of the air, yet it would be wrong, from this fact, to conclude that the Gypsies were habitual devourers of carrion. Carrion it is true they may occasionally devour, from want of better food, but many of these carcasses are not in reality the carrion which they appear, but are the bodies of animals which the Gypsies have themselves killed by casting drao, in hope that the flesh may eventually be abandoned to them. It is utterly useless to write about the habits of the Gypsies, especially of the wandering tribes, unless you have lived long and intimately with them; and unhappily, up to the present time, all the books which have been published concerning them have been written by those who have introduced themselves into their society for a few hours, and from what they have seen or heard consider themselves competent to give the world an idea of the manners and customs of the mysterious Rommany: thus, because they have been known to beg the carcass of a hog which they themselves have poisoned, it has been asserted that they prefer carrion which has perished of sickness to the meat of the shambles; and because they have been seen to make a ragout of boror (SNAILS), and to roast a hotchiwitchu or hedgehog, it has been supposed that reptiles of every description form a part of their cuisine. It is high time to undeceive the Gentiles on these points. Know, then, O Gentile, whether thou be from the land of the Gorgios (20) or the Busne (21), that the very Gypsies who consider a ragout of snails a delicious dish will not touch an eel, because it bears resemblance to a SNAKE; and that those who will feast on a roasted hedgehog could be induced by no money to taste a squirrel, a delicious and wholesome species of game, living on the purest and most nutritious food which the fields and forests can supply. I myself, while living among the Roms of England, have been regarded almost in the light of a cannibal for cooking the latter animal and preferring it to hotchiwitchu barbecued, or ragout of boror. 'You are but half Rommany, brother,' they would say, 'and you feed gorgiko-nes (LIKE A GENTILE), even as you talk. Tchachipen (IN TRUTH), if we did not know you to be of the Mecralliskoe rat (ROYAL BLOOD) of Pharaoh, we should be justified in driving you forth as a juggel-mush (DOG MAN), one more fitted to keep company with wild beasts and Gorgios than gentle Rommanys.'

No person can read the present volume without perceiving, at a glance, that the Romas are in most points an anomalous people; in their morality there is much of anomaly, and certainly not less in their cuisine.

'Los Gitanos son muy malos; llevan ninos hurtados a Berberia. The Gypsies are very bad people; they steal children and carry them to Barbary, where they sell them to the Moors' - so said the Spaniards in old times. There can be little doubt that even before the fall of the kingdom of Granada, which occurred in the year 1492, the Gitanos had intercourse with the Moors of Spain. Andalusia, which has ever been the province where the Gitano race has most abounded since its arrival, was, until the edict of Philip the Third, which banished more than a million of Moriscos from Spain, principally peopled by Moors, who differed from the Spaniards both in language and religion. By living even as wanderers amongst these people, the Gitanos naturally became acquainted with their tongue, and with many of their customs, which of course much facilitated any connection which they might subsequently form with the Barbaresques. Between the Moors of Barbary and the Spaniards a deadly and continued war raged for centuries, both before and after the expulsion of the Moriscos from Spain. The Gitanos, who cared probably as little for one nation as the other, and who have no sympathy and affection beyond the pale of their own sect, doubtless sided with either as their interest dictated, officiating as spies for both parties and betraying both.

It is likely enough that they frequently passed over to Barbary with stolen children of both sexes, whom they sold to the Moors, who traffic in slaves, whether white or black, even at the present day; and perhaps this kidnapping trade gave occasion to other relations. As they were perfectly acquainted, from their wandering life, with the shores of the Spanish Mediterranean, they must have been of considerable assistance to the Barbary pirates in their marauding trips to the Spanish coasts, both as guides and advisers; and as it was a far easier matter, and afforded a better prospect of gain, to plunder the Spaniards than the Moors, a people almost as wild as themselves, they were, on that account, and that only, more Moors than Christians, and ever willing to assist the former in their forays on the latter.

Quinones observes: 'The Moors, with whom they hold correspondence, let them go and come without any let or obstacle: an instance of this was seen in the year 1627, when two galleys from Spain were carrying assistance to Marmora, which was then besieged by the Moors. These galleys struck on a shoal, when the Moors seized all the people on board, making captives of the Christians and setting at liberty all the Moors, who were chained to the oar; as for the Gypsy galley-slaves whom they found amongst these last, they did not make them slaves, but received them as people friendly to them, and at their devotion; which matter was public and notorious.'

Of the Moors and the Gitanos we shall have occasion to say something in the following chapter.

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