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GEORGE Ficowska
Gypsies in Poland
HISTORY AND CUSTOMS













































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Tower Press 2000
Copyright by Tower Press, Gdask 2000














































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Table of Contents
Preface
Origin and traces of the migration to the Polish
Office of the Gypsy Kingdom
After the fall of the Republic
Great hike Boilermakers and their throne in Poland
Foredoomed
In the postwar years
Four gypsy strains
Housing, clothing, food
Defilement and oaths
Birth, childhood
Wedding
Death and bereavement
Classes and Professions
Gypsy magic gainful and native folk beliefs
Folk Literature and poet Gypsy Papusza































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Preface
Among the ethnic groups residing in Poland for centuries Gypsies are part of the
most exotic and intriguing, yet least known environment and researchers folklore-
ru. Their closed to the outside world and Pedigree tribal community, cultivating
their traditional customs, ruled by its own laws, communicating can only
known language - persistent in living speech - do not allow for initiations in the se-
moles of its existence. Their contacts with the representatives of the world's foreign limited
primarily for commercial work and treatments aimed at raising funds
life. The gypsy isolation and separateness guard - the two sides as it were - their own,
experience justified distrust and dislike not uncommon environment grew out of zabo-
bonnych and real concerns, as well as with ordinary xenophobia.
Ages contributed to this state of affairs. After reading more on the historical and social
factors that intensified through numerous generations of this mutual alienation, increased dy-
stans, perpetuated animosity. In recent decades, after the termination of Gypsy migration in
Pol-
sce, here and there began to soften contrasts, to some extent reduce social isolation
LECZNA former nomads. Changes can be seen, although there are far PRZE-
crowbar, but only the first, it is not known to what extent the permanent and irreversible
symp-
volumes, which are not yet widespread and faced a lot of resistance. Gypsy
social structures and laws that govern them still persist despite lifestyle changes and
settle in permanent places of residence.
Impenetrability of Gypsy, guarded system of taboo prohibitions practiced-
out by its representatives, as well as the language barrier proved to be more effective than
all the temptations to which staged Polish ethnography not known her field of folklore. To-
also relatively few works of Polish Gypsies in over a hundred years, starting with a
st from the end of the eighteenth century, generally limited to the historical and testing
overview of the people from the outside, without a closer knowledge of his life and manners.
Important
research concerned sometimes Gypsy language in terms of dialect groups of sedentary and
few records Gypsy texts. First, who became interested in Gypsies and after-
celebrated them some attention, was a prominent historian Tadeusz Czacki, author of two
essays about
Gypsies and co-founder of the beautiful text "Manifesto terms of the Gypsies" of 1791,
announced shortly after the adoption of the Constitution of May 3. After the hearing in this
field
published: Ignatius Daniowicz in 1824 and Theodore Narbutt in 1830. In the twenty-
Stim century, besides a number of minor contributory historical published before
World War II, were announced works of mainly linguistic, Isidore
Kopernicki (posthumously), John Michael Rozwadowski, Edward Klich, and after the war
- Tadeusz Poboniak, the undersigned et al.
Only recent studies pokusiy to dig deeper and penetrate not previously known
Gypsy areas. First Steps lead author of Gypsy culture in areas of high-
a roofing, hitherto untouched, and still a lot of archives revealed no known documents from
the past of the people in Poland. Vivid expressions of folklore could explore participating in
Gypsy life, accompanying the Gypsies in their wanderings, which lasted at our branches-
Miach for nearly twenty years after the war. In this manner - by taking part in their daily
NYM be-ing - be able to collect observations on live yet and practiced-
different customs, passed among Gypsies from generation to generation.

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Their history has left us some traces only in Polish imiennictwie passenger in
topographic names and attempts of state authorities, trying for ages O-
wanderers scamper out of the country, or - later - mianujcych among the nobility of their
the so-called superiors. Authority of the Kingdom of the Gypsy in Poland. Is therefore
difficult task
tion reproduction, even partial, of their history in our country. It is just outline
history, so to speak, the official relations to the State Migratory newcomers. Write their
own history is not there, fought as if out of time, on the margins of the relevant O-
cal events and tracks them - not persisted anywhere - sank into oblivion. Even if - in the
absence of
Gypsy writings - whatever is left after them in the oral tradition, legend, little by
There could find events and facts, which are matrix history. Maybe some names dose
various chiefs hordes memory of the great migration from country to country? In addition,
the gypsy PRZE-
future through the ages did not differ in principle from the gypsy present - these are full-
my content, przeczekiwanych in the cold winters, przewdrowywanych summer months ...
This peculiar people, continuing their eternal nomadism in the middle of a civilized
Europe, in the era of the industrial revolution. Not only did he forget about his past. Trench-
fine story as if it missed him and did not give us even respond to such essential-
June the question of how, where and when Gypsies underwent, where was their abode. And
here we Cyga-
not soon after the entry into foreign lands previously tried a somewhat dissipate this
widespread ignorance of fairy tale-the legend of the origin of Egypt. And although much later
histo-
tory came to the aid of comparative linguistics to quite differently, and finally no-
indisputably established on the world map cradle of the people and its great hiking trails in
the nomenclature of
-law left a lasting impression of this Egyptian tales: even the English name - Gypsies, the
Spanish-
yours - Gitanos, French - Gitanes words with a clear etymology.
Cyganologia, which is a comprehensive study of the Gypsies, including the results of ethno-
graphics, philological, sociological, historical, etc., developed in the western
Europe in the nineteenth century, and the work in this field are ongoing and consist today on
rich
scientific achievements. However, the fact that the dispersion of Gypsies and produce for
centuries speci-
indications varieties of folk culture in particular, territorially distinct moiety
niachaj of the people makes it as the folklore of Polish Gypsies upland and lowland przeby-
wajcych in Poland since the beginning of the fifteenth and the mid-sixteenth century,
require-
felling research and abounds in expressions is not known elsewhere, or occurring in a slightly
different
form. Thus, none of the foreign researchers Polish cyganologii not be replaced in its scientific
responsibilities, dealing with different subject for study. The results of the scientific work
Research, however, are inherently accessible mainly to specialists and narrow circles of
interested-
known to be concerned, while in the popular consciousness often persist clichs and false
ideas about Gypsies, stubbornly linger three versions of these notions: "demonic"
"Criminal" and "operetta".
"Demonic" - grew up in fear of the "unclean force", he sees a black tribe of Gypsies
ksinikw equipped with supernatural powers and somewhat superstitious fear. 'Crime
time "- which treats the Gypsy community as a team organized professional groups
criminals. "Operetta" - ckliwo-sentimental qualities attributed to Gypsies ro-
mantycznych wanderers live music and a love of nature. Usually we have to
a mix of all these ideas, combined in a variety of pro-
portions, but usually marked by a total ignorance of the true face of this
people.
So let's talk more broadly about its history and culture, not only to meet you-
kawoci or fill gaps in our knowledge about Gypsies, but also in order to superstition and
notice is not met with fastening means silence them to frequent even grimace
animosity can give way to rational - but also critical - look at our
swarthy fellow. This also would like to serve this book.

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This is not my first nor the only publication on this little-known and fascinating subject,
But bears features on our soil already pioneering in its very premise is
Indeed the album containing abundant selection of Polish iconography of a gypsy, after-
ning from old engravings and paintings by old photographs to modern photos
photographic and color also. This artwork - it's historical documents
AD: most of them from the last time wandering gypsy, before realized in
Poland shares in settlement.
I wish to express my gratitude to the Director of the Regional Museum in Tarnw, Ada-
says Bartosz, ethnographer and cyganologowi, the founder of the first permanent exhibition
in Poland
museum dedicated to the Gypsies. Thanks to the benevolent available to me by him
inventories and
records covering the iconographic objects registered as a result of queries carried
out by the loft museum, selection of prints for this book has become my task
tion easier. I also thank the Family compact in 1972, photographer George Do-
royskiego, for making me pictures taken by him - probably the finest
black-and-white photographs in this book.

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Origin and traces of the migration to the Polish
Our present knowledge of the origin of the Gypsies is the result of research by hundreds
years later than the date of the appearance of the people in Europe. Exotic newcomers, as
would-be exiles from Egypt, arrived centuries ago suddenly, surprised his sudden
presence and authority, and the public lands, which were coming first thronged camps.
They went north and west of the east and south. Europe has long been inclined to believe,
that the administration of the origin of Egypt is real. No fully reliable source of historical
lar in this respect did not exist.
The turning point giving rise to abundant and fruitful research was cyganologicznych
case. In 1763, Istvan Valyi, Hungary, When confronted with arrivals to Europe stu-
dents from India, from Malabar, said a number of surprising similarities and convergence
between
their language and Gypsy. Gypsies understand some of the words guests. This discovery
basis for philological studies initiated by the JCC Rdiger (1782), which
confirmed and documented observations multiplied by Istvan Valyi, comparing indi-
ENERAL Gypsy dialect words from Hindustani. Rdiger work undertaken and developed AF
Pott in
his work Die Zigeuner in Europa und Asien (1844-1845), comparing with the words Gypsy
Sanskrit and languages nowoindyjskimi. The origin of gypsies from India ceased to be a
hypothesis
research, it became a certainty supported by extensive evidence. The great scholar, F.
Miklosich, the study went on, accumulated abundant material dictionary, trying to skill-
scowi specifically Indian abode of Gypsies. Having found quite a few similarities,
mainly phonetic nature, between the European Gypsy dialects and dialects of tribes
kafirskich and dardyjskich the North West East Indies, Miklosich advanced the argument
I just had to get out of the gypsies around the year 1000 AD - after extracting
nowoindyjskich languages.
It was only in 1927 RL Turner proved that the Gypsy language phonetics shows
former relationship with the central group of Hindi language - and only later migrate Cyga-
New northwest toward the tribes dardyjskim and kafirskim. It was from there - with
unknowns
my reasons - they set out into the world to wander after centuries of almost all his
lands.
Miklosich not only pointed out - corrected later by Turner - India's abode
Gypsies, but also the routes, which went from India to the northern and western Europe. He
resisted
on the study of Gypsy dialects and lexical borrowings absorbed on the road
migrations. He said that is common to almost all European Gypsies initial
quite the way from India to Europe was a trail leading through Persia, Armenia and Greece,
all
because Gypsy dialects include borrowings Persian, Armenian and Greek. The latter
are particularly abundant, which would indicate a long-stay Gypsies in the country. So
linguistics in their productive pursuits replaced the silent story. The succor study
The dishes came then ethnology and anthropology, confirming what we already have
established research
jzykowoporwnawcze.
The first historical news about Gypsies in Europe from the mid-eleventh century and
speaks of the presence of migrants in Constantinople. Mentions of the Life of George
Mtharsmindel of Mount Athos, to mention a people called the "Asincan", "well-known
Czaro-
history and otrzykach ". It is believed that these Asincan it was the gypsies. The second
chronological
cally not record the names of the people, but therein characteristics can be presumption
mywa that and it's about Gypsies. It is the relationship of Simon Simeonisa, Franciscan,
nurse-

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grzymujcego to the Holy Land, concerning encountered in 1322 in Crete singular
people. Around 1,340 years a priest from Cologne left index peoples encountered in
when traveling east. He mentions people, called by him "Mandopolos," describes his cha-
rakterystyczny lifestyle, logs a message about the mysterious language: "these people use
between each speech, which no one understand not being able to, krom themselves, they
nevertheless understood
Keep the speech of others. " The presence of such distinct from the surrounding groups in the
Peloponnese before
Year 1350 also states Ludolphus de Sudheim calling them just "Mandopolini".
"Mandopolos" is probably skewed Greek word "mantipolos" - seer, soothsayer.
The identity of these "Asincan", "Mandopolos" or "Mandopolini 'with the Gypsies is only
more or less likely hypothesis. Next - a few dozen years later -
notes seem to have been a witness concerning Gypsies. On the island of Corfu
in 1386 - as the then certify documents - there is a "feud Acinganorum". When
the first time we meet with the naming of the Gypsies, Polish prototype Gypsy
German - Zigeuner, Italian - Zingaro, a French - TSIG, etc. Even in the fourteenth
the age of the great hordes of gypsies come from Greece, heading towards the north.
In 1384 years issued a document in which John mIRC, "Voevod milosti boie him-
spodin vei Ugrovlahii "confirms Broadcast on Vodicy monastery at the foot of the
Carpathian Mountains, forty-
hundred families called this letter "ACIG" aka "prosecution". In 1416 are already in the
Czech Republic,
as we read in the contemporary document: "Take toho lta wlaili se Cikani the esk zemi
and
lidi Mamili. " Began the great migration of the Gypsies to the central and western Europe,
quaint "invasion" of great hordes of helpless people. In 1416 in Kronstadt in Seven-
bulkheads appeared in "Mr. Emaus of Egypt" - as noted chronicler - along with 220
subordinates
MANAGING yourself people. On 30 August 1417 years Gypsies arrived in Zurich to
Magdeburg and
Lbeck, and in 1418 arrived in Strasbourg and Frankfurt - "the poor people of Little EGY-
here ". On 1 October 1419 years were seen them in Sisteron in Provence, Nov. 1 - Au-
gsburgu, in 1420 appeared before the townspeople Deventer in the Netherlands, "Mr.
Andreas,
Duke of Little Egypt "with a hundred of his men and forty horses. "Andrea, duca di Egipto"
rested on July 18, 1422 in Bologna, Forli before the went to Rome, the Pope-
ZA. Tabor threw a huge encampment at the city gates. In 1422 came to
Basel large horde of fifty horses under the leadership of a man named Michael, then
went on to Italy, Alsace and France.
Chronicles of the then were recorded not only the date but also some picturesque details
concerning
ing the appearance of newcomers and the way of life. Do not have survived similar
testimonies of
Polish, so only on the basis of these foreign names can imagine the scene of
niezbrojnej contemporary gypsy invasion, which also had to be witnesses of those years
Polish lands. So we know that the leaders of the advancing hordes rode on horseback, dressed
were very colorful, wore red and green garments decorated with large silver buttons.
For the chiefs rode camps on light carts pulled by donkeys and nags; women
also rode in carts drawn by oxen, some led and trained bears
monkeys.
Claimed to be penitent pilgrims who once betrayed the Kocioo-
wi. Sigismund, King of Hungary, later German Emperor - told - took
their country, allegedly forcing them to accept baptism and killing resistant. The king WLA-
sleep, according to their stories, asked them to repentance, telling wander the world for seven
years and
apply for absolution from the pope himself. On this journey penitent gave them a safe-
conduct,
wherever they go. In this glejcie of 1,423 years guaranteed not only free after-
moving off and protection, but also acknowledged their own, Gypsy judiciary: they had to be
brought to national courts, even if they have committed crimes.
So at the beginning of his wanderings in central and western Europe, they could not both-
blow a penalty until assurances were given the faith of the holy, penitential character

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wandering. Their poverty and rags, most of the newcomers seemed to urban population
scow attributes penitents and sometimes tended to give the alleged pilgrims
help. However, lifestyle guests from the world, thefts, by which they tried to get
livelihood, made after five years from the date of appearance in Bologna,
was there for their reactions.
Initially, however, not closed gates in front of them. Fantastic, invented
by themselves origins and motivations of their journey skillfully appealed to the concepts of
his then-
Snejana Europe. It turned out that people dabbled a fortune, predicting the future, satisfy-
kajajcy needs and expectations of those who ask what the future will bring - with equal ran-
SCIA and knowledge of psychology was able to create the environment for the benefit of
their own past. Mate-
important for newly arrived titles as Count or Duke, they were only witness the Mind-
Nego adapt to contemporary local social hierarchies, for added
a splendor, not the word Gypsy dignity.
At the same time, if not before some had to come and Polish lands. Lack
any written certification does not allow play dates and details of arrival.
The only traces of this migration is first registered and topographic data derived from the
word
Gypsy. The first of its kind reference trace is derived from 1419 with Trzeniw
in Sanok, specifying the name settler Petrus Gypsy, under the date 1428
occurs in rabbits the same name, in 1429 in Berezwce - Nicolaus Czygan in
1434 years - Nicholas Czygan with wierczw, in 1436 - John and James Gypsy in Krliko-
Input ...
In Liber beneficiorum Dlugosz and court records also find early
traces of the presence of Gypsies in Poland, topographic names and registered. In the year
1487 certi-
Halicki czono existence in a place called Cyhanowa Arc, under the date of 1503 years in
accounting
circles the earth pyzdrskiej find the village Cyganowo, in the sixteenth century, and perhaps
earlier, know-
on the village Cyganowice; property of the monastery of the Poor Clares Scz ...
Migratory groups emerged in the southern stretches of the country during the reign of
Wladyslaw Jagiello to soon penetrate to the north.
Tadeusz Czacki found - as he gives - "The fraction of scattered metrics Crown-
tion "(now missing) mention of Polgara, chief of the Gypsies in the Crown, coming from
1501 years. That same year, Alexander Jagiellon gave in Vilnius privilege for "governor
Gypsy "Vasil, confirming his authority over the Gypsies in the Grand Duchy of Li-
tewskim, giving him the right adjudicate disputes between subordinates and all of them
ensuring "freedom of movement in the lands of our (...) according to the custom of ancestors
ours, the late Grand Dukes of Lithuania "," according to the ancient laws, customs,
and letters of princes. " These formulations show that the privilege of 1,501 years was not the
first
Szym act of the kind that preceded him others which have not been preserved and are now
known.
So from the beginning of the fifteenth century roamed our country exotic newcomers from
the south-
Go-East, cultivating blacksmithing and divination, enjoying the support of the authorities,
Event of
superstitious awe by the local population. Gradually, however, the situation is getting worse.
Ceased to believe in their mission penitent, more and more were isolated from the
environment. Anxiety
against witchcraft and theft against Gypsies closed doors of homes. Increasingly, divination-
woodcarving, fraudulent professions replace Gypsy crafts for the acquisition of main-
mania. Great hordes roamed from town to town, rarely breaking into smaller
a group of wandering in the woods.
However, when the edicts banicyjnych began Gypsies in panic and disarray escape from
German to Polish, came among us to deliver the first antycygaskich laws. Newly-the-
were, as a result of persecution for seasoned fierce fight for life, fully straceczej under-
tors encountered in Poland with his comrades staying here for a long time, at-
former half-century earlier in the Polish lands.

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So far, for nearly a half century man do any remedies
against Gypsies, were not made any provisions to exile
them out of the country. So we do not expelled, not discriminated against, they could traverse
the lands of things-
common. To change this state of affairs contributed to not only the Gypsies themselves.
Radical
reimbursement authorities in relation to Gypsies occurred around the mid-sixteenth century,
when the said-
ne of the Act anti-Gypsy in Germany were issued one after the other, in the years 1496,
In 1557. Parliament Reich ordered the withdrawal of the Gypsies of civil rights and the
resettlement outside the game-
nice. Those who returned, hanged and burned at the stake. New hordes appeared in
Sculpture-
czypospolitej. Having no rights, robberies acquire means of subsistence, the device trips with
forest, inaccessible hiding places. At the same time, Sigismund Augustus, in Silesia
frontier began to multiply incidents of robberies, which were attributed to Gypsies. Przyu-
Chinese, writing in 1553 about Gypsies in its collection rights, condemns Polish hospitality,
makes
shackle them and forcibly recruit as prisoners. Narzekaniom, caused
directly Silesian riots and abundant influx of Gypsies from Germany, according to se-
kunduje author of The Chronicles of controversial all the world ... (1551) Marcin Bielski, and
his tone and argumentation
are full raged phobia. These anti-Gypsy voices were taken at face value, the
more that in addition to fabrication contain opinions niebezpodstawne and were supported by
non-
vox populi favorably hikers. Disfavoured this, and often overt hostility was
ambiguous source.
In addition to the understandable reluctance to thieving practices, gave themselves felt envy
peasants and the impatience of the propertied classes. Gypsies because they were a free
people, not
attached to the land, not assigned masters, not liable for any paszczy-
sions benefits, for this reason were the envy of the Polish people, uciemio-
different layers of the nation. Undoubtedly one of the reasons for the fixation of the Gypsy
migratory
pation was the fear of nomads before leveling their masters peasantry of subjects in
event that gave the lead to sedentary life. Another reason could be a
fear - not unfounded in times of dunking and burning witches - before any auto-
ramentu trackers Satan and his maidservants, the need for rapid disappearance from sight.
Voices defamatory Gypsies have not led to the persecution with us, so frequent where
else at that time. However, since these exhortations to have been not a long exile
the road to parliamentary resolutions that express these opinions and trends. In 1557, the
Sigismund Augustus, comes to the Sejm Warsaw to enactment of the first bill recom-
cajcej expulsion of Gypsies from the country. "C ygani, aboludzieniepotrzebni, b d
przeznaszziemiewywo aniinapotemniemaj be referred to Doni
admitted ". The wording is quite vague and has a relatively announcement
steps "hunt". So they were not put into practice, and the resolution drowned in the file
Sejm. Evidence of this delivered in 1565 to the Sejm Piotrkow second resolution,
calling for the implementation of measures banicyjnych: "C ygani, f ebyw K oronieni
ebyl i I f a by C yganyw K oroniesi az egodzieje, overload
wkotym S tatut In arszawski 1 5 5 7 wegzekucj bring
irozkazujemy, abyichkoniecznieju f odtegoczasuw K oronie
iwszystkichpa stwachnaszychnieby o A kiedyjekt yellow rysta
rostazstarostwaswegow yp today, abyich f adennieprzechowy
wa ".
The resolution also does not address Piotrkow effect. Still maintained the former
state of affairs, flocked to the Polish Gypsies and Regulation banicyjne not included in the
sta-
dium implementation too difficult for the then administrative authorities to hide
Gypsies in the woods and because of the usefulness of Gypsy craftsmen for the people
local. They looked at the gypsy wandering through his fingers, and the individual municipal
authorities

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judicial considered the dispute between the local people and leaders (seniores) groups
Gypsy responsible for exercising the subordinates them to the Gypsies.
In view of the ineffectiveness of both the existing regulations, Stefan Batory at the General
Warsaw Sejm in 1578 seems tougher regulation which threatens reprisals
those tolerated in his lands Gypsies guilty of complicity requires punish the
outlaws. This proves that the phenomenon of encouraging Gypsies, tolerate them, or even
aware-
protect him against the banishment was so widespread that even forced to announce
additional
Wych criminal penalties.
Lithuanian legislation, more moderate, imao not so harsh, vacuum-
rather swing through incentives and facilities to make the Gypsies useful citizens. Second
Statute
Lithuanian (1564-1566) orders to settle the estates of lords, princes, nobles and hospodarw
the Gypsies, who did not wish to be exiled from the country. They have so Gypsies alter-
native - the right to remain in the Grand Duchy of Lithuania, provided the mode change
life. This is the first attempt to persuade the Gypsies to refrain from hiking, being
derogate from existing orders and not counting an obligation to banish them from the
country. Penalties were reconciled only criminals, regardless of their origin, while
the same belonging to the Gypsy was not punishable. This trend, which could be
called anti-discrimination was reflected in other legislation.
In the Grand Duchy of Lithuania Gypsy volunteers were recruited to the army: "Who-
any need for being eager for war, on horseback, armed and as unable riding or walking
followed, and the Gypsies also all be worthy war. Should the hetman to war them-
Chace and go hiking. "
This legal provision applied only to volunteers make themselves in the course of
war, did not refer to the collection of a soldier. Third Statute of the Grand Duchy of
Lithuanian-
it approved in 1588 on the basis of the Crown Act, gives sharper ordinance
relation to Gypsies. Thus, the current ceased to apply here. The content of no-
ester Regulation find information about the phenomenon of protecting the Gypsies by cooling
Pow and hiding them under his own name. These were the facts certainly known and
numerous, as
law expressly opposes such procederom.
The Crown Gypsies are recognized as the law of the outlaws. However, governors, which
should exercise set, turned a blind eye to the roving camps. Lifestyle Gypsies
continuous change of temporary stay, great forests, which enshrouded them - these factors
prevent all coverage exile.
As a result of these regulations gypsies moved to a more inaccessible area, in
depths of the forests, mountain caves, where not so easy, reaching their eye officers ad-
ministration of state. Some groups have sought refuge in enjoying the autonomy night-
rach magnate, under the care of men. Nothing except the passive resistance remained there.
About prote-
ies from the Gypsies, to invoke the authorities there could be no.
Protest against applicable laws antycygaskim said, however, otherwise,
made itself known and gained for relaxation of laws. Here is the Podlasie region nobility
proved explicit
dissatisfaction with the growing number of denunciations, accusing the hosts of storage
NG Gypsies. These denunciations were submitted under the Act of 1578, which authorized
Nial and oblige anyone who would know about hiding the Gypsies, to check the
authorities and indicating the persons guilty of these offenses. This law was often for delato-
ditch pretext to win neighborly discord, personal animosities, gave the eye-
eat the slanderous accusations. Podlasie refused to accept this state of affairs is not
just because they were exposed to hostile tricks. An important reason for dissatisfaction was
the fact that the Gypsies were needed in the Podlasie region, and in some areas even
indispensable
as artisans. It was there in those days, especially many Gypsy blacksmiths and population
The country's did not want to part with them. Consequently, she began to protest, appeal to

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Diets, as evidenced by the statement podlaska of parliament in 1601 and 1607. This resulted
in re-
zultat in the form of the new provisions of the Sejm adopted in 1607 at the Sejm Wal-
NYM Crown in Warsaw Fri The lawsuits complicum bannitorum (accomplices convicted
to exile).
The law is more favorable older corrective recommendations. We learn from it that the donor
siciele used the substituted people to remain in the shadows and did not disclose the
a person whose denunciation concerned. The new law sought to prevent false accusations,
being by fighting between warring with each other nobles. In practice, the exile
Gypsies from Podlasie limited to the removal of overt pests, poruczajc governors
This obligation, which henceforth no longer had to worry about unauthorized law. In this
Podlasie way longer be applicable in other neighborhoods raw
laws, giving shelter to numerous Gypsies who drifted here from other sites to escape
against the rigors of the law.
Enacted ban did not prevent Polish monowadcom recruit to their private
vate the armed forces and representatives of the then cursed the people, especially in
the first half of the seventeenth century. In addition to the Hungarians, who were mostly
aristocratic armies,
there were also Vlachs, Tartars, Cossacks and Gypsies - especially in the lands of Przemysl
and
Sanok. Set banicyjnych not been implemented, even abandoned their redo.
Any act not canceled their admittedly, but in practice, sentenced them to prevent
remembrance. And when I soon came next, a different stage in relations to the state of the
Gypsies,
characterized by appointment Gypsy leaders in Poland, it did not happen on
pursuant to any new resolution or decree, przekrelajcego current policy antycy-
Ganske. Just one day office issued a royal privilege to the first official
Nemu warden Gypsies, leaving a free him authority over the people of Gypsy in the Re-
solid, above all the hordes koujcymi in the Crown and Lithuania. This was the act of refer-
months to practice has long been abandoned, which was known to us a manifestation of
privilege yet
King Alexander Jagiellon of 1,501 years.

Page 14
14
Office of the Gypsy Kingdom
The institution appointed or potwierdzanych turn by the royal chancery "kings
Gypsy "is created somewhere in the period between the announcement of the last Act of
Gypsies in
1624 and the year 1652, in which a man named Mati Korolewicz was approved on
this position. They were - at first even for John Casimir - Gypsies, but after-
ning of the second appointment of the seniority of the Gypsies, published by the same king -
Only representatives of the Polish nobility.
Mati Korolewicz was not the first Gypsies in the Crown "after
the descent of the world was once willing Janczego ". Is this Janczy a Gypsy, or -
to be appointed later - Polish nobleman who with Gypsies had nothing in common?
Text privilege nothing about it says, but it is believed that this was a Gypsy and is wearing
the same thing
name, which the court piper Gypsy King Ladislaus IV. The privilege was released in
the hope that it will lead to what the law could not reach the Sejm: prevent non-
porzdkom and offenses against the law, and force Gypsies to pay taxes.
The privilege was most favorable for the Korolewicz, because the appointed ruler of use
from the data of its mandate and the resulting profits. He did this, moreover, his habit
predecessors, as evidenced by the word privilege: "zewszystkimiprerogaty wa
me dochodamiipo f ytkamidotegourz duwedlezwyczajuzac
Jehovah egodot f Dnal cymi "
.
"They were in the Crown nominees from the office slee-
royal steward of the Gypsies, those - the name of the Gypsy king known - despots were Cy-
ance of the police and somehow kept "- wrote Tadeusz Czacki.
Confirmation granted by the state to such a "steward", could only ef-
tively reinforce impunity and enhance its abuse. As for Korolewicz, there is
the reasons why - and as difficult - collecting taxes from the Gypsies, distributed, and
changing their place of residence, has been hampered even more.
The times were turbulent, filled with the Swedish invasion, wars of Khmelnitsky and Mo-
squalene, Lubomirski's rebellion. In the wars of the country trampled by King John Casimir
in end-stage
to his reign seems to have a similar privilege, distinctive from the hitherto
time that this is the first time a senior Gypsy was not a gypsy, but Polish
nobleman. Nominated - probably due to the just war, hard times - accounted for in
participation not only noble, which already constituted a novelty, but the knight at the same
time, present-
cielowi squadron of troops of the Republic. In later years, the power of the Gypsy
supervisor had to return permanently to their civilian character, never been but has not been
conferred, as originally there were times Gypsy.
On 11 April 1668 years Royal Office established Gypsies in
Crown and Lithuania nobleman and soldier, John Nawrotyskiego.
Interesting and significant are the manifestations of contemporary favor okazywanej Gypsies
which preferably reflect the discriminatory trends and practices. Stored documents
being shown and proof of this are a testament to encourage wider practiced customary
czaju promote Gypsy citizens whose exercise of the authorities had nothing to
fault.
Podstaroci, who is the author and signatory of the document explains that it gives a Gypsy
letter "from the duties of my Office," and therefore - according to the duties they impose on
him
starost office. There was a letter of recommendation so that only an act of good will
podstarociego,

Page 15
15
but had to be prescribed by regulations in conformity with the procedure, or at least
acceptable
Na and standard practice, with customary law.
Stored documents are from 1669, so they are only a year later than the date
privilege given to John Nawrotyskiemu. Were issued Gypsy Floryanowiczowi
probably at his own request and constituted a kind of safe conduct, intended to facilitate his
journey
with the fleet, visit the towns and cities, and short stops on the way. "Passports" these
are not only a testament to the support granted by the representatives of Gypsies and WLA-
cicieli goods, but also indirectly testify about the difficulties they have to face in their
Gypsy groups wandering the roads, devoid of such official certificates. Difficulties
are not only the result of concerns experienced reluctance local population or relative to
"Vagabonds," but also stemmed from earlier - not yet formally abolished -
laws that prohibit the reception and storage of Gypsies as a people condemned to
banishment. Hence - the only free pass and taking them only "for a short time,
as only allow the Crown Law "is the document in question. Such legal status, even
at its najprzychylniejszej for Gypsies interpretation and practice, foster had
strengthening of a Gypsy wdrownictwa and in fact could effectively prevent
any attempts to settle migrants. However, the then legal background and
drama "attestations" are praiseworthy example of providing - at least partial -
civil rights as people stigmatized "foreignness" and the general opinion of them -
at least - unsuitability for the country.
It is not known when the "companion banner", John Nawrotyski ended his Gypsy
reign. It was only after 32 years from the date of its approval at the office, too Augusta
II, found in the archives of the royal firm signs of a return to the case zwierzch-
pation of the Gypsies. This king seems to turn up six privileges, each of them-
wierzajc the peculiar power of applying for her noble. Each of these reports is
voluntarily, seeking authority for the appointment, probably lured him waiting and revenue
"Rewards".
The first privilege to announce Augustus II in 1703, by appointing superior Gypsies
Jmud and the Grand Duchy of Lithuania John Deweltowskiego. Gypsy distrust, non-
willingness to paktowania gadenca (with niecyganami) and direct recognition of a "foreign"
zwierzch-
receivables over one another, as well as a noble contempt for vagrants, his ignorance of the
Gypsy
laws, customs and social organization, the inability to maintain contact with the still wander-
cymi hordes country - that portion reasons for the appointment of Deweltowskiego and
his successors was the idea in advance przesdzajcym of futility, and even harmfulness-
COMPONENTS all their actions on the bench Gypsy leaders. Gypsy population,
surrounded by distrust and dislike, impaired by the constitution, was easy prey for you-
zyskiwaczy. Regardless of royal privileges, some magnates, like Prince Paul
Sanguszko and Karol Radziwill, gave their own broadcasts superiors Gypsies
in their princely estates.
In addition to the imposed Gypsies "kings" or "chiefs" they always had their own
hierarchy and their elders, so the mixing of "well-born" superiors to
Gypsy affairs could only be superficial, not crashing gypsy exclusivity,
but even more it utwierdzao.
The privilege of Augustus II to John Deweltowskiego suitable nobleman "sovereignty vaga-
bundorum Ciganorum "for life and recommends that officers of public administration
hinder him perform functions related to the position of the Gypsy older. It was
so the "steward" of Gypsies in Poland, with special honors lands
Lithuanian and Samogitian.
Similarly, making the royal office, giving privilege to another nobleman. In the year 1705,
so after only two years, Augustus II appoints John Bonaventure Vera superior-

Page 16
16
pretty Gypsies throughout the Commonwealth, with particular regard to land but lions-
Union, Przemysl and Sanok. It is assumed, though not out of the question in the text of
privilege
- That it happened after the death or "abdication" Deweltowskiego. The privilege of the Faith
introduces some new, not yet used poruczenia. Recommended for appointment of
Nemu "older" rely "superiors and judges" and to appoint "his deputies."
In this way, he received the right to create its own administrative apparatus
in order to facilitate the collection of revenue and contributions, what a privilege it
authorizes, adding
significant words, allowing superiors to "preserved and retained earnings." Stano-
post of superior Gypsy was becoming popatniejsze. Next a similar attachment-
funnel for James Trzcinski, from the year 1729. The text of this appointment we are cen-
ne about two predecessors privileged: o ulickim, who died, and eat-
June previously appointed - Stanislaus Godziemba-Niziskim, who was behind the ridge-
CE, abandoning their subordinates Gypsy and leaving them in the "interregnum".
Fearing back files nomination preserved the right to abandoned its functions
king and condemns him also for "improper exercise of the".
Introduction instance intermediate between the "king" of the Gypsies - "vicereja" and
"substitution
Tutow ", without taking power its privileged facilitated his behavior. Novum
privilege given Trzciski is very eloquent mention of usurpers who
not having any rights, oppress and exploit the Gypsies. So attractive was the dealings
"Dominion" over the Gypsies, a phenomenon that often occurred impersonate various
adventurers under the authority of an authorized supervisor, so as to be able with impunity
blackmail and plunder.
James Trzcinski after less than two years, resigned from the headship of the Gypsy-
I, renounced his royal title. Because the privilege to him for the first time his office called
"Office K y yellow dom Gypsy". Probably the same Trzcinski, competing for power
the Gypsies, begged the royal chancellery numerous guarantees to them at all
accident fortify and also obtained the text of the privilege of condemnation claimants who
might
may have threatened his predecessors, and he could threaten.
Very shortly, however, the privilege of use and already has 3 marca 1731 years Francis God-
Sawski receives the privilege to "the office of the kingdom Gypsy", after the resignation -
"abdication"
- His predecessor. Bogusawski, wanting to probably how best to protect against
Unauthorized competitors, announced its privilege in different cities, such entries from-
naleziono in Cracow and Lviv municipal books.
Augustus II, who appointed his reign whole host of gypsy kings, had eat-
June at the time of the last one, Bogusawski reign just two years. His successor,
August III has probably already dealt with urgently kingdom Gypsy. Only 10
September 1761, after thirty years from the date of appointment Bogusawskiego, August III
seems to privilege, this time on Gypsy "king of the district", entrusting him with authority
the Gypsies in only one part of the Republic - in Malopolska: "In the government d K y
yellow lest
C Yga wa s skiegow In ojew yellow dztwach M and J z opolskichurod yellow zef
these G ozdawie B oczkowskiemunadany ". This is the only information we
we have this approved by the royal chancery gypsy king.
Appointed by King Stanislaw August Poniatowski in 1780 only
area of Grand Duchy of Lithuania Jacob Znamierowski, called again - as in the past
was the custom - supervisor, received authority "over the faithful our people gypsy-
State ". The Gypsy King - although not officially been styled king - is better known to us.
The character of this nobleman - bully for Gypsy throne, his unusual life's vicissitudes
cal about using a slightly wider treatment. He had no doubt greater than its predecessors
"Qualifications" for the position of supervisor of the Gypsy. He was in fact a trade
horses, so very gypsy profession, which allowed him numerous contacts with Gypsies, and

Page 17
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it has since early childhood. He knew too well the language of the Gypsies apparently, that
their pol-
African-Lithuanian dialect, and he was no stranger to Gypsy customs. If you add to this the
black hair and a swarthy complexion, suppose that even possible that he was a gypsy hybrid.
At
This was a man of great physical strength and uncommon courage, and supposedly
outstanding
intelligence. He graduated from a convent school, then took a horse trader who is
dealings brought him good profits, but eventually adopted the interests Znamierowskiego
drawing to a close
collapse and impoverished, and the last horse, which he remained abducted gypsy horde,
called Golden, one of the most prosperous in Lithuania. This very act rustlers
Znamierowskiego consequently led to power over Lithuanian Gypsies. Post-
nowiwszy find thieves and pick up the thieves spoil Znamierowski with
two Gypsies, which he took as his assistants, he let go in search of evil-
the Horde. He found her near a village in the forest, on the border of Trakai district and
league-
kiego. Horde consisted of several hundred people, but Znamierowskiemu with two
companions managed
to control the ball with the impact "armed hand" on opponents. With his
victory tied ropes chiefs, then soundly disfigure their cowhide and forced the
whole horde that he surrendered. Soon the leaders of other hordes forced zo-
steel into submission and surrender to the new rulers, the proof of his obedience, endowing
him handsomely, or rather not defend against hungry loot winner. Then birthmark-
rowski went to Marshal Lida, Kazimierz Narbutta and after receiving letters from him after-
lecajcych went to Warsaw, where Stanislaw August Poniatowski on 17 August
1780 years gave him a royal privilege. "Yes to the dignity of his restrained
- Writes Narbutt - adjudicated disputes between Gypsies taking place, went to the citizens
and
authorities for his people when the need required, chose dishes from the head of the pennies
stigma-
path, ie pzotego Polish. Most stayed in the Golden Horde, which circled the
Lida usually the county. The town, however, Ejszyszki considered a permanent resident of
the
superior ".
Around 1789, when Znamierowski already gave his Gypsy subjects well in
signs, oppressive and exploiting them, hordes of Gypsy rebelled against him and eat-
chawszy in one place, the absolute ruler of his imprisoned and sentenced him to a penalty
"pan-
Gance "or flogging. "Then not released (...) as long until forgiveness jeneralne and amne-
stie received. The remnant (...) dear superior (...) to power its left, henceforth
fairly and graciously deigned to his people to exercise. " Znamierowski associated with the
Golden Hor-
with water, the richest group in Lithuania, because of the right to collect taxes on their own
use had to keep contact mainly with the wealthier families of Gypsy,
aside from poorer groups, with whom relations are not profitably him income. This bar-
happens is that a group of gypsy beggars, fearing the royal executioners, zaszyway
deep in the woods, where only surreptitiously leaned to beg or steal to the marketing-
be each other's meager livelihood. In the forests of Lithuania cooped up najndzniejsi
Gypsies having no clothes, dreamy even in winter in torn sheets: "They live in the forests
Lithuania, a walk in the biggest frost naked, covered with sheets only wearing
their own children in a bag hanging on the back "- then diarist wrote. There have been and
other groups, which escape the tax collectors were hiding in the woods, arranging
robbery getaway from their habitats, are difficult to track down.
In 1795, Jacob died Znamierowski able to far from its former glory, depleted-
ZALY due to a mass exodus of Gypsies from the lands of Lithuania, which followed the fall
of Sculpture-
czypospolitej. Gypsies remained in Lithuania "have already started for the head of the
nobleman Mionic-
kiego, a native of the Lida district, "according to the thirty-five years, the ratio of Vlad-
cach Gypsies. That Mionicki - probably usurper - not enjoyed too great serious-
plementing Gypsy subordinates. Seen him in a couple of years in the district Lida-
him where he circled along with Gypsies, but soon no trace of him. The last time the wi-

Page 18
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dziano it Ejszyszki in 1799, and after his disappearance circulated two contradictory news -
one claimed that he was deprived of his power, the second - that with the gypsy horde of O-
wandered the lands of Turkish. This was probably the last king of the Gypsies in Lithuania.
And as it was in the Crown? In 1811 the newspaper we read: "And that, Gypsies, Polish,
despite
these rights, the Polish never went out, but could diminish, (...) The King of
office he used his privileged for them to appoint Ruler, which they
their king and had called him to be obedient in every place, peculiarly which to tender
decline in its INTRATE. The last king of Poland was one Babinski. "
Custom kings Polish magnates, as indivisible sovereign in his extensive night-
rach Earth, appointed a separate Gypsy leaders, giving their li-
ists to protect domestic markets in the likeness of the royal privileges. Prince Paul Sanguszko,
confirming in 1732 Wjtowska authority Gypsy Bartosz Alexandrowicz, made him
Gypsies in the cities Zasaw and Old Konstantynw. Prince orders
the mayor not only care about good conduct of Gypsies and their fair gainful activity, but
imposing on their subordinates Gypsy obligation to pay taxes, tells ment-
to the company to enforce and communicate them to his ducal vault.
About the life of Gypsies living in the estate magnate know something of the later-
senior relationship memoirs. They show that only the group of "aristocracy" gypsy know-
doway possibility pomylniejszego existence where snobbish whims and fantasies
magnates treat these "of your Gypsy" as an exotic embellishment of the palace
feasts or hunting, where Gypsies were things like fashion at the royal
courts jesters and dwarves.
This was the estate Radziwitt Lithuania. Gypsy superiors at the Radziwill
embraced his authority Gypsies living in lands owned by the prince.
In 1778 he died one of those Radziwitt "kings" Gypsy name Stefa-
nowicz. In the same year, Prince Charles Stanislaw Radziwill, "Mr. Lover", with the EWS-
their estates many Gypsies, of which not a few have led sedentary
life, appointed head of the Gypsy Gypsy living it in Mir - John Martin-
Kiewicz. In contrast to previous and present the nomination privileges
king - was elected head of the Gypsy. Probably he was a leader of some cy-
Gaski group, and confirmation Radziwill only strengthened his authority and expanded its
range. The privilege Radziwill favors Marcinkiewicz and his immediate podopiecz-
different and recommended him to harsh treatment of others, wandering groups.
Author of the book about Gypsies published in 1830, Theodore Narbutt, could not help
noticing,
that the privileges and letters protective appointed rulers led to impunity and over-
use them to subordinates Gypsies: "Power sovereignty of the Gypsies - he writes - until
based on fairness and old habits, firmly respected, so long unshaken
submission was, every esteemed and feared the superior right, otherwise punished frequented
by rebellion, or completely abolished the office, so that the Mir zwierzchnicyst
aralisi book f CEMI privileges, you abypodprotekcj yellow wallpaper
can endure c, mogliopiera Looking up wyrokomhordyitymsposo BEMS
owolniejsi government today c ". Marcinkiewicz ruled Gypsies in Mir by twelve
years, died in 1790. Czacki mentions the recent "steward" of the Gypsies in the goods-
advised
wiowskich, Ignacy Marcinkiewicz. It is probably the privileged son of John, of which-
rego death "faded glory of this government - according to Narbutt - a new national unit
not conducive to freedom of Gypsies, therefore numerous hordes whole team traveled to
countries subordinate to the Turkish scepter. Even the Radziwiom not come to install
superior in Mir, although the son of Marcinkiewicz maintained the honor of his father,
but puciwszy hiking, went to Multan. "

Page 19
19
In his memoirs, old men of the eighties, the eighteenth century, written by
nineteenth-century diarist, among others talking about gypsy king in Radziwill -
John Marcinkiewicz: "He wore a hat shaped like a crown (...) it was
fixed on short peacock feather, the dress had a long, black, sagging, up to the ankles, belted
black belt and red shoes, the neck, the top of the dress had a string of thick white
bead, flopping down to the breast on which hung the bear idea, and it
Sitting monkey in red kaftance. Applying the Prince of His Majesty as favorable condi-
rooms, king of the Gypsies taught several bears walk in harness and pulling a carriage
together;
which is also the prince extremely pleased. Laufrem forward the bear was six
Gypsy, forysiami monkeys. When that time king of the Gypsies unexpectedly got into the
courtyard
Castle niewieskiego so far was Prince and amazed and delighted that it royally
treated and nadskakiwa, because it is said: - Mr. Lover, gracious king! You are with me
visitor, which in anyone in the world at times, the arrival of his did me the honor,
worthy of the glory of the children of the ages. Feast, prepared for a day on the days dragged
keel-
ka and the same carriages royal-Gypsy ridden from the castle to Alba, his year-old pa-
Lacu among the surrounding courtiers and nobles gathered, indeed crowds niewieskiego
nation. "
Those were fun in those years, the last years before the final collapse of the Re-
solid.
Soon he had to come an end to these practices and approaching slavery times, pushing
Gypsy eventually mass wilderness, hiding in the forest, robbed them remains a citizen-
States rights, which, moreover, existed only on paper.
Died royal appointments and Radziwiowska, there were partitions of the country. In some
Polish sides remained for some time deposits no longer wandering Gypsies, such as
Lithuania and Eastern Galicia and Carpathian mountains. The rest of the nomadic Gypsies.
Most of them in the partitions escaped from the Commonwealth mainly on Baltic-
alkanes, while others remained in the local woods, where it was soon put new
laws of the partitioning powers.
The idea of selecting Gypsy kings of the local nobility was not Polish O-
inventions. Even a hundred years earlier appointed in Transylvania and Hungary nobles
superiors local Gypsies in Transylvania Queen Isabella established gypsy-
States Chieftains Casper Nagy and Francis Balatfi. Both sold subordinate Cy-
ance of someone named Zuchaky. As you can see from this, conceived to deal with subjects
quite freely,
unless ruthless than our szlachetkowie on Gypsy throne.

Page 20
20
After the fall of the Republic
Cases of the "kingdom of the Gypsy" Partitions of Poland, interesting as bizarre
form of subordination Gypsy population by state authorities, in fact,
were not for the life of Gypsies and more important - many Gypsy groups at all
not concerned. So at the end of the eighteenth century began to work on the reform of the
relationship
State to the national group: there is information that he Tadeusz Czacki developed
Get rid of the Four project for the new rules. And here in less than seven city-
sicy after the adoption of the Constitution of May 3 - as early as December 1791 year -
based on the
resolution of the Sejm and proclaimed the Constitution, issued, signed by Michael Wandalin
Mniszch, Grand Marshal of the Crown, a proclamation concerning the Gypsies in Poland.
Contents
Manifesto creditably testifies to its creators, and even suggestions for practical solutions
overly simplified, is a document which is difficult in these times to look wherever they
age elsewhere. It is worth quoting in full the unknown today "of the Commission of the Two
Na-
families ":
"Two Nations Police Commission makes clear, who should know about it.
When liked Providence in the number of successful events for our country
grant and that the Government Act of May 3, year ending, odor-
For one, he found everyone in the Rzpltej resident care law, the Police Commission
Polish-Lithuanian Commonwealth, having registered in a prescribed supervision duties eff-
be of the law, knows the need to turn the care for people who are so far in the country
Here, under the name Gypsy. This people, the severity of the law not having anywhere
a habitat, a compulsion always be tuajcym, and therefore only
country is not useful, but indeed harmful, because being deprived of the way
earning work and service, had to seek opdzenia life needs the most of school-
The pursuit of the communities in which they Roosendaal. So when the Constitution of 3
May, the
current, under the title "Government Act", preventing anyone care govern-
group, all of that Act contrary to the law repealed, abolished the same and the great-
wa, which forbade the taking on the village people, under the name of the Gypsies in the
our being. For what the Police Commission Commonwealth, taking learning
Report from various Civil and Military Commissions and Magistrates that this species
people in different places under the title vagabonds holding down a lot, know-
leads to the need uwiadomi as The splendid Civil-Military Commissions, as and precious
Eager magistrates and every citizen in particular that the species people
are excluded from the custody of the government and that everyone is allowed to take Gypsy
on subsidence
do or service to the village of his, as well, so the Civil-Military Commissions, as
and Noble magistrates are not called vagabonds this kind of people arrested
towa, yes, they have a registered tell of government over them care, freedom Deportations
and to propose to her in the Rzpltej encourage. - When the upward-mentioned
regulations in force gaining permanent pomieszkania benefit will be the responsibility of
Civil and Military Commissions and Magistrates to give attention to the piles as
has not wandered, but anyone taking a passport from the Commission's Civil-Military
or magistrate in the county or city where it finds this Proclamation,
tried to furthest in the year take a certain place and a certain way of life, and
should a within one year of the date of this Manifesto did not take place and dose-

Page 21
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NYM custom wander, any, for the tramp reckoned to their homes and jobs or more by
prison, the Police Commission to mark the country aimed, will be cast. Which-
Rice is a Manifesto to the universal message came, printouts of the Police Commission
kowa and printed, for all Civil and Military Commissions, and to every-
cities to appeal, and the appeal of cities to any city of its respec-
tive faculty nieodwocznie for reverses and distribute the publication from the pulpit to try to
recommends.
Dan in Warsaw Session of the Economic Police Commission Commonwealth 29,
the month of December, the year of the Lord 1791.
Michael Wandalin Mniszech
Grand Marshal of the Crown "
Significant words Manifesto talk about the repeal of the Constitution of May 3 rights, "which
forbade the taking on the village people under the name of Gypsies living in our country. "
Thus, only at the end of the Republic, in 1791, ceased to formally apply
Act of 1557, 1565 and 1578 which was recommended to expel Gypsies from the country and
forbade
Keep them take to their farms, under penalty provided for
interaction with the guilty sentenced to banishment. This created a legal basis
enabling the migration of Gypsies abandonment. Unfortunately, as is clear from the
subsequent to-
benefits, not just the absence of such a legal basis and not only is the sedentary
They ordered wandering gypsy life taborom. Constitutional acquiescence was not equivalent
significant readily adopt the representatives of the people of the local population.
Even those who wanted to abandon the journey, they could not find a place where allowed
to peel them permanent habitat. Proclamation permits punish the Gypsies only in the event
that
not exercised their right of establishment henceforth. And here we begin to errors precious
willing Manifesto. It gives the Gypsies too little time to change the mode of life: just
year to find a permanent roof over his head, and the possibility of earning a spot
settlement - after centuries of nomadism! Even with the best will of the same Cy-
ance of and hosts who could "take Gypsy on possession," a term so would be a completely-
not unrealistic. Let alone the mutual dislikes, and without any assistance from
the authorities! Thus, this time on the paper remaining rules. There has second and third P-
reception of Polish. After creation of the Polish Kingdom began under the supervision of the
Tsarist invaders
process of "implementing" commands settlement, it became, in fact, a great hunting
Gypsies. Based on the provisions Manifesto of 1791, the new government announced the
11 May 1816 year, "Regulation of the Government Commission of Internal Affairs and the
Police",
General Supplementary Manifesto command more specific provisions. Even with the same
the date of announcement of the new regulations that this year limitation period, designated
ny 25 years earlier, did not address the effect. Thus, we term the new, this time shortening it
up to six months. Field authorities were to announce "that the government gives people the
classroom
care and freedom of residence in the country, with the condition atolls settling in villages or
in cities and
assays and the role of employment or useful jakowym industry or service or wyrob-
pretty ". Obligated district authorities, town and community to write off personal data-
various Gypsies on specially prepared lists. These data should be con-
RAC also provides the exact information where the gypsies pick a place to settle. Once
received
Data Niu local authority has to issue a certificate Gypsies, allowing them to go
to where they intend to settle permanently.
The rules include a new section, which was not in the Universal it: "in the case, even
some of the people of this species no permanent residence is not declared any docu-
wodnili only that the wyrobku, for which walk or with adequate and useful industrial
are their livelihood, freedom of transfer for this purpose from place to place tamo-

Page 22
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An important they should not be and issue the relevant certificate should onyme of
expression
atolls, where, in so far as intention goes, indeed, subject to their authority everywhere have-
Scow, certificates any, wizujce, wrote down, and the time they stay in place and what
engaged there. " Soon, however, allowed gainful drive just settled Gypsies and it
alone, without family. Prefect of the Department of Radomski sent 16 April 1816 roku
Letter to Warsaw, which notifies that during the raid, carried out on 10
April in the woods Stromieckich, caught "a band of gypsies of 40 people made up, different
gender and age, "then all placed in jail and subjected to interrogation. Prefect
asks for "granting of government regulations", how to deal with the Gypsies, which does not
prove any crime, since "the way of life of no use." In accordance with
Mazowieckie regulations were received from a list of names of Gypsies, asking what should
be-
life to do with them. The list includes twenty-four people. On 13 July 1819 years War-
ded sends instructions which recommended that the Gypsies, "who did not indicate a
permanent job"
received a passport with validity of one year to the area, which themselves choose. There will
be
they are allowed under police supervision "of bear his play" during most of the year without
right to leave the precincts of the region, and during this time to settle. If, however, not
fulfilled
this obligation shall be punished "as disobedient domestic laws." It is not difficult to guess,
that both bear the Gypsies as they have not been accepted anywhere "on the village" and the
only benefit-
becoming the passports still moved from place to place. The authorities decided to punish
mayors for providing "visas" Gypsies "tramp to trudnicym" a fine in the amount of six
Polish zlotys. Zeal municipal authorities for fear of punishment increased. On 1 July
1820 years "Mayor Jablonna took to wandering prniackiej fifteen families of Gypsies,
with 70 heads consisting who, having fallen abruptly to the inn Rzyszew, guilty
noise ".
Gypsies arrested and immediately transported to the jail, and the court issued a judgment
naka-
cating the transport of Gypsies under guard to the places of settlement, which they
themselves choose,
and managing punish all officials who have committed to roam. Cyga-
did not provide so haphazardly name of the town in which they are willing to live.
Order of the court made, and thus receive, among others. smith opportunity migratory-
him practicing his craft, which gave him yet increased demand for blacksmith
services, received a law grywania musicians in different, more is other locally-
ciach at weddings or in taverns. Finally, be declared dangerous consequences decision
governor of 3 November 1849, at its best for each recognized adult Gypsy
gendarmes were paid a reward of 2 silver rubles and 85 kopecks, for each of the
trapped child - half of that sum.
After a month of the announcement of that decision issued Losing regulation, which,
among others also warns "all police officials, they are presidents, burmi-
guarded cities and municipalities riff "that for non-compliance, and tolerating wandering rai-
ditch will not only be punished under the relevant article of the Criminal Code, but in
addition are-
I will bear the salary costs of gendarmes, due to them for the recognition of the Gypsies "on
tramp ". The decision of the tsarist governor gave rise to persecution, cultivated
by hungry extra income gendarmes. Started a veritable hunting Cyga-
New Moon. Established fateful, terrible situation: C yganomnieop aca-axis
Niekrasz C. Th arrested, imprisoned for the same journey, no longer risked nothing. Instead
meet the educational role, legislation forced into crime.
In 1850, the Government Yaroslavl arrested 113 Gypsies, who did not have you-
meet the required legitimacy. Head of the province calls in 1851 from the central government
as
najpieszniejszego determine in which province Gypsies are checked in "atozpow
ezatrzymani hunger f C f yganieju past oroksiedz wareszci
e ". Government Commission sends a query to all provincial governments, but the
exploration-

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23
Vanya did not bring any result and the case przycicha. Official correspondence is not
back to 113 prisoners, and we do not know their further fate.
Gypsies are liable not only for their opposition to the legislation
legal, but also repent for the reluctance of authorities and the local population. The
Government of the province
Lublin has sent on October 5, 1851 years special transport a group of Gypsies,
composed of 30 people, men, women and children, into the province of Radom, finding that
Gypsies come from the city Gowaczewa in Radom. The city found that Cyga-
there do not appear in the lists of the local population, and although they were known in
Gowaczewie not
However, they were considered for the permanent residents of the city. Residents
Gowaczewa "dlaunikni
ciazapewneci Fire fighting, jakizwyklezapojawieni emsi bands C
ygan yellow wponosi Celsius must , pochodzeniaichstamt dzaprzeczyli ".
Therefore, the province government stopped them so. cost of transport. Because
local jail had no vacancies, rented for the purpose building, placed
There Gypsies and carried out further investigation. It turned out that Gypsies
were in the vicinity of the town and there are signs that they were enrolled in local books
population, and then crossed out with them. "The whole reason for the current zawikania (...)
are the authorities
local police (...), primarily wine turned out to be former mayor (...), which is freely
typed or delineates the books of the population of Gypsies ". Province government ordered
them to settle on
the district of Radom, to persuade earning work and not allowed to roam-
gostwa. Before this happened, it's been almost five months from time of arrival of the
Gypsies.
The decision was taken in the province late February 1852 but could not be executed. When
nearly five months from the time of imprisonment, in the night of 2 to 3 March Gypsies broke
from custody and fled. The file does not have any documents proving the capture
refugees. It can be assumed that the data they were once again enjoy the proverbial
"Gypsy freedom", which in those days did not differ much from the freedom hunted
animals.
Stopped in the forest thickets and there may drop to theft to disappear again
in the woods. Ever since he became a nomadic dealings with the crime, thefts have at-
taken on strength, crime abound, what is the logical consequence of the current
the legislation. Nomadic Gypsies could not earn a living safely with-
thrusts were beyond the legality. In addition, the precincts opened only possibility
existence of a criminal. Often in such a hopeless situation were herded, even those who
wanted to settle down, it turned out that the surroundings are treated as settlers
unwelcome.
Group of thieves were caught and forwarded to the authorities. But the same has
up and those who just wandered, without committing theft. So there was no risk;
only existed only defense against the loss of freedom: to hide and escape. Mayors for-
ery migratory camps to give Gypsies to prisons. Gypsies often fled from
transport. And so "gang of ten Gypsies complex" in the September 1855 year, "rozbiwszy
guards, fled with one of the Gypsies, Vincent Radomski, hit in the head with a stick
guard, Augusta Wojcik and zraniwszy it took WAY card and report to the court correctional-
it ". It turned out later that this "dangerous band" consisted of women and children. The only
adult
39-year-old Radomski was with the 16-year-old Joseph Pran "one dybami on hands' cuffed.
Initiated the search, but the fugitives found.
And here is another typical case in which checks the proverb: "Smith's
blame, and Gypsy hanged. " With Tuszyna to Piotrkow omnibus drove WLA-mail
beneficial owner of the village Szlubowo in Pultusk, Alexander Sdzimir when attacked him
by not-
known robbers. Initiated the search. Deputy mayor municipality Grabica surrounded the local
forest
Wodzyski near the site of the attack, and began to search the undergrowth. When he learned
that Gypsies living in the woods a few weeks, recently moved its encampment

Page 24
24
in further areas, they tracked down the forest thickets. The revision did not detect anything:
neither weapons nor
stolen items, but "they did not have the prescribed legitimacy iukrywaniesi
wlasachzamiaryichipos powanieczyni c e o tpliwym at-
So they arrested and together with his horse and carriage rides into town Tuszyna put down. "
The group consisted of 25
people, including twelve children. The leader of this group, Franciszek Paszkowski, said in
protokoowanym testimony that the Gypsies had nothing to do with the assault on passenger
mail, and the attackers are two men of gamekeepers. And indeed interviewed one of them,
Celestine Duskiego, who admitted that he had made the attack along with his colleague,
Anthony
Kijaskim. Thus, the Gypsies were not only innocent, but had helped in the detection of
crime
dances. What has been done so with the Gypsies? They were arrested and arrested along with
gamekeepers
allowed to police the district court Piotrkowskie! Gypsy crime was the absence of re-
pisowych legitimacy, and therefore with the two robbers went down to the jail.
He passed year after year, and the hunt for a permanent Gypsy continuously. The gendarmes,
encouraged
waiting their reward for each "hunted" Gypsy, stopping trapped "on
wczgostwie "sedentary Gypsies, or served only numbers included, concealing their
age, in order to receive a higher salary, vested in them for the capture of
Gypsies adults. They went to Warsaw complaints and requests for bursts, to whom, for
example,
should award the silver rubles 14 kop. 25 per head shot gypsy Pawlowski
with his wife and three children in June 1860 year? Mayor argues that the gendarmes, as the
WLA-
dream, he "took John Pawlowski's father, gendarmes and helped him just to hold o-
ny and children of the Gypsy ". Complaints of this kind were more, but not too much -
as many as there were conflicts between zealous cash "traps". Since noble content
intentions and intentions Manifesto of 1791 how far and sad was the way to such
"Enact" its provisions in an enslaved country!
To complete the already afflicting review - even a single case.
In 1861 the gendarmes detained a gypsy, Elizabeth Dytlof, near the inn, which
joined with four small children to them to buy rolls. It was only about a half mile off of
place of her residence. Do not wander, were engaged in logging, lived in the village
Zembrzus. I do not care about the gendarmes greedy special remuneration, arrested
her and the children. Mayor Olszewski, who starred as a defender of Gypsy, wrote: "The
remnant
High Commission Government deigns to enter the legitimacy that Elizabeth Dytlof mother, a
widow, you-
walking out of the apartment (...) took with them their children infants because two nearly in
hand
then carried (...) poprzyaresztowaniuprz ez f andarm yellow winiemow
l tazaosobydoros s epoliczonezosta, atodlapobraniawi
kszegowynagrodzenia ".
Months pass, coming to the end of 1862. The gendarmes again demanding rewards for
Elizabeth shot with children. It takes official correspondence, coming year 1864. Elizabeth
Dy-
TLOF is with children in prison in Chorzele. Children have only three, "the man f
Things named F ranciszka c yellow daughter, died wit owczasiebytno Th shh
CAD C horzelachinatamecznym cmentarzujestpochowan e ".
This explanation was needed because officials, leading in this case correspondence,
refused to accept the number of detainees. I do not know the continuation of the tragic history
Elizabeth and hundreds of its kind. After the uprising was lifted to the rest of the autonomy
Polish Kingdom and there is no further, later documents.
The settlement in the Kingdom of action failed because she could not succeed. Were heard
voices proposing to embed Gypsies in government estates, releasing them special
ne of the plot, were coming to Warsaw letter, which the authors noted coyly that Cyga-
not often can not settle simply because no one wants to take. "Gypsies in
ualaj a significant part to the fact that the owners, even encourage the Commission
Wojewdz-

Page 25
25
KA (...), take them anywhere they do not want, no the owner compelling for receiving-
Vanya they can not. " They were the proverbial voices crying in the wilderness.
Admit it falls at the end that despite all the abuses and injustices, despite
You can complete bankruptcy of the policy applied to the Gypsies in the Polish Kingdom,
Warsaw's central authorities tried to prevent and acts particularly
dangerous zeal of some provincial authorities, not allowing sanctioned-
ing brightly discriminatory measures. Officious zeal provincial authorities
were sometimes different. And so in one of the letters sent to Warsaw included is a proposal,
to "Gypsies to work able to send to prison and use for public works and
children with them being on the education of peasants [donate]. (...). In fact, with our
These days dostawionych seven families with 37 people Gypsy complex to tramp all
lasting life, whose wives and children, and even themselves without shirts, only rags body
covered with, samoobyczajno offend, sent the Provincial Commission of all the
Prisons Chief Inquisition and the House of penalties and Improvement of command to use
them
daily for public works (...). To the yet to children with them being of youth
to conduct life-looking they were accustomed, the Commission intends to Woje-
wdzka distribute them in villages on education. As for nurturing complex falls wocianki
taking up this service to compensate, at least z pol. 8 per month from each
Child of suction, and after six of the child breast milk no longer need, as in the
year need to fund about 2000 z pol., starting with an approximation of gypsy recognized
children ". This shameful proposal was strongly rejected by Warsaw.
Other, similarly wicked-submitted project was the Podlasie province government in
1844. He proposes - by a list of the Gypsies "eligible to work in the
fortress "who roam the forests in the province of Podlasie - to the Government Commission
instructed to recruit them forcibly in the fortress Nowogieorgiewskiej. Governor says-
mia, that "Gypsies Czechowiczw son, aged 12, having, as one of the whole family is able
the Regiment Cantonists (...), will qualify what province government appropriate measures
undertaken ". In a previous letter the same governor proposes putting all
such without exception men of military age in the army, repatriation of more than thirty-year
them to company matters, and since the 14 - to working homes, younger and - to canton-
ists. Opinion of the Government Commission on the draft was as follows: "The proposal of
the Government Govern-
nialnego no rules - Gypsies are not outlaws, whom all residents-
habitants of the country both subject and should not be a deal with them, as with the recent
ye-
darts of the public who would not even deserve it, so that national laws to them
were used. " Answer Warsaw strongly rejected projects "would be injustice
wiedliwym a whole class of people who have not committed a crime, give to the troops
or close the correctional the campaigns', and women whose husbands would be sent to
military or correctional company "of poverty would become wystpnymi or weight
for the community. " So there was no cruel acts of discrimination were not taken Cy-
ganom children, as he wanted the unfortunate designer, and as it has done elsewhere Empress
Maria Theresa. However, the governments of the Kingdom of heightened crime Polish
Gypsies, Jun-
effects we observe it today, and deepened, and so considerable misery of the people. Loss of
gypsy-
States of crafts and skills in many groups originate from that time. Existing
ing descriptions of the conditions in which they lived Gypsies, their rags, nor in which they
were crowded -
awaken a thrill of horror. German traveler who visited the Polish Kingdom around 1840
year, he wrote: "They go mostly half naked, wrapped only in a linen sheet, always
reside in forests and feed on meat stolen beasts of pasture land. Their hordes that
often are more than forty, fifty, so scatter with equal speed as the
back come together. They do not get any passports from the authorities, they are therefore
privileged thieves. " Only wealthier smashed tents, mostly poor

Page 26
26
lived in burrows or shelters in remote locations. In the winter, in areas where they lived
freely eg Lithuania, divide into small groups and hired himself some villages
the angle of the roof. And where local laws do not allow them to come out of hiding,
hid and winter "in the caves, dugouts and underground dungeons where to fire maintained
OPERATE can and shabby bearing found: in this case are the most dangerous. "
Most escaped beyond the borders of the Kingdom, where, although they expected the
Gypsies
milder law, but there was more unpopulated areas and less accessible, and therefore and a
steam-
hiking was easier to administer.
In the former Republic of which were outside the Kingdom of Polish-
him, Gypsies were treated in accordance with the then laws of the partitioning powers.
The authorities should apply in these times especially terrorist methods against Gypsies.
Maria Theresa in 1773 forbade Gypsies raise children that violence secretion
morning parents to educate them "Christian" night held twice a much-
KA, general roundup, torn from their children Gypsies and distributed them to the education
of the peasants
for remuneration. In 1782, Emperor Joseph II, the man who abolished serfdom
and announced the tolerant edict, issued draconian orders regarding the Gypsies. In addition
to the recom-
dations on promoting education, health and religious principles in the regulations cesar-
States contains the prohibition of walking in different colors of clothing and speaking in
Romany, non-
ownership of horses and trafficking, and injunction work on the land. These laws and
methods brought
some immediate results. Few families, frightened and terrorized, axes-
dlio permanently. The rest were forced to descend to the increasingly criminal wilderness.
What
the Grand Duchy of Lithuania is a policy magnate Radziwill left
some traces in the form of sedentary groups. Of the Commission of the Commonwealth 1791
year, yet managed in the last moments of independence bring some results. Czacki
noted that in the southern parts of the Polish and Lithuanian settled in villages by 1
June 1792, approximately 150 Gypsy families. Gypsies "assured the government that the
settling
the villages do not lose personal freedom and will not be treated, proved in this respect its
joy, and even willingly in several places voluntary settlements, and the characteristic small
towns began to have a growing number of permanent habitat. " Partitions turned to naught
noble intentions Manifesto. Tsarskoye indi popping out one after the other, and the Gypsies
still wandering, moving to the region, where fewer constraints encountered all EWS-
body. Less and less of them widywao in Poland, or moved beyond the boundaries of the
Kingdom,
or concealed in the depths of the forest. "From the Gypsies has just recently freed Poland.
Per-
mieszkiwali they were in the woods and in some idyllic villages "- writes KW Wojcicki in
1830s.

Page 27
27
Great hike Boilermakers
and their throne in Poland
In the sixties of the nineteenth century, suddenly began to arrive on the southern areas of
dose-
tion of the Republic of waves of Gypsies. Drew long riding camps, emergence of new
Gypsies who speak a different dialect than the Polish, colorfully clothed and bo-
pants.
These were mainly - not counting the smaller groups and clumps - two great strains:
Kelderari
ie Kalderash (boilermakers) in Romania and Hungary and Transylvania Lovari. The former
rabbit-
mowali primarily for boilers and related crafts; others specialize
Also in horse trading.
In time, most vitally and expansive Kalderash somehow absorbed other groups,
only Lovari kept to this day still your individuality. Boilermakers were the wealthiest, and
their co-
tlarska profession gave the possibility of obtaining high wages, and thus economic
superiority over the other in groups, more distributed, and not having poorer-
I'm so compact and efficient organization of local government group.
"They write us from Krakow - Warsaw newspaper given in 1863 under the date of September
26 - on
Blonie camped for several days savages sons blank Hungarian - Gypsies. They are not
ordinary wandering around the villages and towns vagabond, living out of begging or
stealing,
but itinerant workers of boiler crafts. Beautiful posture, strongly built, features
expressive and penetrating eyes, Gypsies wear to some of the Hungarian, some of Banack
in skirts. Guide them with great cane with silver metal fittings as the Speaker of the Sejm, or
doorkeeper your house, dominates the entire cluster and represents them on the outside.
Interestingly
Wych crowds rush to look at the life of nomadic Gypsies, and many will give you a fairy-
live, because if Gypsies are coppersmiths, the gypsy fairies of crafts; supposedly more they
earn here than men. " Events in the Kingdom of Polish, fight the January uprising-
acid, suspended and boilers camps before leaving Galicia, where only - as it seems
- After a few years began to penetrate farther to the north.
"In Hungary dense clusters undergo Tatras and scatter into smaller throughout
Galicia, look it and to us "get" ears "in 1869. "Men are mainly engaged in
bleaching cookware and repair, and their women, as always, the fortune of the following
hand. Wealthier, the better to show off to the world, usually don rich
Hungarian dress. Such a cluster seen in the last year in Warsaw ".
Group Boilermakers portrayed in Warsaw's Saska Kepa in 1868 Wojciech Ger-
son. Tabor is camped there for a few weeks. Gerson completed your drawing note
information: "Mayor wearing a short silver Bekiesza of tumors and stick with silver ferrule
and tre-
ce long. (...) Married women wear headscarves, singly bound behind in
braids and have powplatane different wiecida, money silver, glass and porcelain tumors-
in, beads, necklaces with pieces of eight and gold doubloons and often (...). Men deal
for boilers, and as evidenced by the citizens prascy, clever [are] in their craft. Women
bode passers custom Gypsy ".
Polish Gypsies treated the newcomers as intruders bestowing their reluctance. With
For its part comers with contempt referred to the Gypsy "natives", poorer than
they are not practicing popatnego of boiler crafts. Reluctance among Polish Cyga-
us, and newcomers deepened significantly over time as a result of the most diverse forms of
oppression and

Page 28
28
oppress the local Gypsies, whether by denunciations to the authorities, or by forcing them to
your - "Kotlarska" - the royal power.
In a short time the most vital, entrepreneurial and mobile groups are flooding the Eu-
oil and even before World War I end up in America. Whence they came and what
prompted them to such a mass migration? It is difficult to give a fully satisfactory answer to
this
question. On the invasion Kalderash certainly made a lot of factors. For 1,856 years
Gypsies were slaves Romanian lands purchased and sold by
boyars. In the fifties of the nineteenth century, slavery was abolished Gypsies. Restore-
was dedicated to the freedom of tens of thousands of existing slaves. And after several la-
tach first great hordes went to the north and west.
The abolition of slavery Gypsies accompanied by political change Moldova and Wo-
oszczyzna in 1859 joined the union, and after three years united in the Principality
Romania. In Hungary, ten years before revolution broke Kossuth. These changes and
unrest, violating existing, stabilized state of affairs, had also foster
emigration of Gypsy caravans with their existing, centuries-old homeland.
This led to a veritable journey of peoples: go west from the Caucasus, from the depths of
Russia.
Many of these groups in Poland soon amused. Some, however, remained to after
several decades, between 1905 and 1913, venture forth to the west. Then there was a
the second stage of this Kotlarska migration: France, England, and went on camps, rode
clusters
under the leadership of representatives of a generation that has been born in Polish, Russian
or not-
have, generation, which consisted of the sons of the Balkan newcomers to the middle of
Europe
years of the sixties and seventies of the last century. In the early years of the twentieth
century
appeared in Western European countries. In smaller, less common in December-
armpits before, during his initial migration, in the sixties the nineteenth century,
made their way west to France. However, after half a century there has been a real invasion
Kalderash western Europe. 1906 was the first year the particular severity
the migration, and the year 1911 found the hikers already in England.
Visitors from the Polish lands back in Liverpool and beyond, answering questions, men-
Minali about Poland, as the country of his birth and current residence. Some, such as
Adam Kirpacz from England, returned even in their home. When the son Kirpacza
ill, the parents took him to Czestochowa in July 1911, and after a month they returned to Bir-
kenhead. One of the groups that came to England, came from Lviv, where he came from
Caucasus. Milosz Czoron declared that he was born in 1858 in Krakow, and he left
Krakw about 1890, after which he wandered in Russia for two years, visiting-
ing bigger cities, and then returned to Krakow. He did not stay here any longer and went
through
Silesia to Prague, Vienna and Budapest. He visited Transylvania, Kroacj, three of his sons
married with Cygankami Hungarian, the fourth and the Gypsy Italian. Then, by Austria,
Italy, France and Germany arrived finally after years in England. His son Todor
photographed
in 1913 in Nottingham, along with his wife Lisa. Costumes marriage Czoronw are very
typical Kalderash residing in those days also in Poland.
Gypsy sequins, or pieces of eight, as necklaces and ornaments woven into braids, it is very
distinctive item of clothing women. The dress Todor silver, egg-shaped tumors in kurta and
vest are also the most conspicuous ornament kelderarskiego clothing. These tumors
- Mostly silver - were sometimes different sizes, there were the size of chicken eggs, and
even greater. Father Todor, born in Krakow Milosz had in his jacket
heavy, large tumors that did yourself in Italy with gold and decorated engraved ornament.
Poorer did not wear decorative buttons.
"King" Gypsy coppersmiths in Poland, which has included a photograph of the British
magazine
In March 1910 he was dressed in such attire is decorated. They wore it for a long time Cy-
strength in Transylvania. Gypsy name Komian, reveling in London before World War I

Page 29
29
world, was born in Warsaw, which he left with five years, and then wandered through
Hungary, Kroacj, Serbia, Bulgaria, Romania, Italy, France and Germany. Group in which
stayed, described as international, "mixed", as it were, by his
words, different Gypsies: "Hungarians", "Russians" and his family - "Poles". In 1911, she
appeared
in Budapest group under the leadership of Wojciech Kwiek, and therefore representative
family, which after World War I descended the kings of the dynasty of Gypsy
Poland. That Kwiek came from Polish, born in Galicia and - as reported - in 1909
gathered in Warsaw nine families - and as a leader - created a horde of them, on
headed visited Paris, Belgium, Germany, southern France and Trieste. It was a very
wealthy group, on his estate had two hundred thousand crowns.
In each of these groups of men wear kurta with silver buttons, and some older -
mayors camps - had a sign of power - maces. Today, after the War of world
input, these clothes have completely disappeared in Poland before the war to meet them could
still be
quite often. Even in the early twentieth century gypsy group Kalderash wore on holidays
Decorative belts: sometimes they were strips of silver, gilded and studded with gold coins,
ob-
pended pendants of silver. Today it is no trace of these rich ornaments, some may
gap in time of war, the others went to the grave with their posiadaczkami. For example, Zofia
Kir-
begining, who with her husband, Adam drove his sick son to Czestochowa and died
in that 1911, was buried in England in the broad massive waist with silver. In
like manner disappeared in the Gypsy graves maces and jackets with silver buttons.
"Gypsy chick with a silver bullet means the authority the whole gang leader" - recorded I.
Fri-
kowska in Sieradz, at the end of the nineteenth century. That insignia "manor" disappeared
today
without a trace. Last decades of the nineteenth century and the first years of the twentieth
century were a period of particu-
cial severity of wandering Gypsy in Poland. It is symptomatic that even settled
Gypsies moved to trek it was even a time powrotnegokoczownictw
those who, until recently, as the Romanian slaves, they could not wander, now moved in
world, abandoning and the country in which they were born, and permanent roof over his
head, to which are accustomed.
As other strains of Gypsy, also Kalderash, are divided into many clans, non-
once feuding among themselves. Kalderash numerous families residing in the Pol-
Rank is B umbule th and, B uconi, N onokoni, and f irony, G omoja, D b
con i names derived from the names - nicknames founding families, or their pre-eminent
representatives, with a few of them still remembers today as about andiri - King Janusz
Kwieku. About Gypsies Bumbulo, founder of the family Bumbulei circled pass that he died
in
old age as a result of overeating sweets. According to the whimsical legend, fact
greed was the only way Bumbula to fame and the role of patron of the house.
Between individual families, there were formerly a fight, or rather the battle. After their for-
completion women dressed the wounds of the wounded and battered in the air floating clouds
feathers from ripped quilts and pillows. Sometimes the battle was the result of clandestine
abduction-
lation girls by a foreign family member, sometimes enough verbal scratch
one's ancestral pride that sticks in their hands stood facing each other both for men-
interesowanych families.
In a relatively short time, there was a dominance of Gypsy immigrants over native-
I groups of Gypsies. Work is not only economic factors. The newcomers will be happy
alluded communication with state agents to obtain privileged Stano-
ment among Gypsies in Poland. Gypsies, Polish, native, taking recourse to
authorities as unacceptable under any circumstances, regardless of the purposes of such
proceedings -
put yourself in a situation impaired in relation to Kalderash and Lovari. Migrating groups
Gypsies from the Balkans did not stop. After World War heated up again and
intensified in the thirties. This was the peak period of dominance over Kalderash
Gypsies in Poland. His most striking and best-known manifestation of this usurper-

Page 30
30
scale power kelderarskich kings, adopted and maintained in families Kwiekw. Initiative
came from the power-hungry representatives of this family of boiler and was podchwy-
dedicated by the state, bestowing her support. Some of the leaders of the groups rhodium-
weight, called vica, reported to the authorities, sometimes directly to the state police
authorities,
offering their services in exchange for approval of their sovereignty over all Cyga-
us in Poland. Each of these contenders for 'Gypsy throne "acted not only in the WLA-
ern interest but also to strengthen the social and economic position of their group
family. Authorities did not disappoint the hope of entrepreneurial usurpers, taking their
services of agents and at the same time recognizing their gypsy power. This opened
kelderarskim self-
zwacom wide field to abuse and exploitation of subordinates, and to law pu-
lic gave theoretical possibility of a more accurate insight into cygaszczyzn and facili-
twiao control crime. In fact, the expected services from the Kwiekw were quite
problematic, since the extension in this way within their sovereignty over Gypsies
could not be used effectively in relation to foreign Kalderash other cy-
gaskich groups. In addition, violent rivalry between competitors kotlarskimi pa-
raliowaa exercise of power by the representatives of their families and led to mutual
different blackmail, false accusations and personal grudges. Tron Gypsy became a god-
RECEIVABLES extremely profitable, so disputes "dynastic" conflicts with the scepter, were
sometimes very
violent. Sometimes there was also two kings, vehemently opposing,
providing confusing interviews, szafujcych false accusations against
his rivals. Some even claimed that they are the rulers of the Gypsies in Europe.
Under the guise of aspirations for emancipation of Gypsies and declaring publicly alleged
state-
wotwrcze motives of its operations and activities of the first kotlarscy chiefs, seeking
office of the king, appeared in Poland in the twenties. His presence and aspirations
demonstrated the power and the public through a variety of impressive speeches. In
1928 Election Committee reported to the "King of the Gypsy band" John Michalak aka
Michalescu, declaring Gypsy list to the Sejm and the Senate, and ensuring that Gypsies desire
settle on the land. In the same year, the "king of Polish Gypsies", Dimitri went Koszor Kwiek
the Commissariat of the Government to announce that it intends to pay tribute to the
President the Re-
spolit and give him a gold ring, at the same time asked for permission to purchase five
brauningw for himself and his adjutant. Soon these pretenders to fame and switched
between eclipsed Michael II Kwiek. In 1930, the Piast near Warsaw was chosen as the
"King of the Gypsies Polish" after placing the crown by his father, Gregory, because beneath-
szego century. The election was held under the protection of the police state, and spared no
koronat
reporters of color information about yourself, about your life globetrotter and factory owner
boilers in Poznan. Soon, at the request of state authorities, conducted in Cieszyn
Gypsy nationwide census, which resulted that the number of Gypsies
is 14,000, in fact it represented only about 50 percent of the state population. In
the same time, proclaimed himself king of the Basil Kwiek. Between supporters of both
rulers has experienced frequent Wad and battles. Then appeared on the horizon Matejasz
Kwiek to relieve - as he claimed - these skirmishes and unrest. After a few months PRZE-
wodniczy already on the outskirts of Lodz elekcyjnemu congressional mayors of Gypsy, for
which-
rhyme was chosen king Basil Kwiek, a friend of "Baron" Matejaszem that
announced "the rightful King of the Gypsies Polish is hailed as Basil Kwiek, while Michael
Kwiek pay the penalty for misappropriation of royal title. " Dethroned Michael
he is humble, kneeling in front of Basil. The former mayor of a boiler began after
his promotion to the king to rule the mayors standing at the forefront of rolling stock. Not
mind, however, another Kelderaszowi, Mikicie Kocieniakowi, preach the same
time, that is the rightful King of the Gypsies in Poland. In 1934 there was a fierce
Battle in Mining oak between caravans Mikity and Michael, who despite being humbled

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Basil the king did not give up anything but the royal power. After the battle, which
failed to relieve the police showed up at the Department of Investigation in Sosnowiec with a
complaint against his
opponent - decorated with white and red sash with golden eagle and the stripes of the evil-
these coins and the words "King of the Gypsies Polish".
About Basil died away, while Michael II Kwiek became more active. In October-
October 1934 years went to Romania, where he participated in the Congress of the Gypsy and
for-
provided an that makes the effort to "create a state of the Gypsy in Asia on the Ganges, the
which is the land we have, moreover, the historical right ". He announced that in connection
with these treat-
gami goes from Romania to India. However, after ten days he was in the woods at
Boat as the organizer of Gypsy descent and election, for which he was elected King "on
a further five years. " In his election speech, announced the abolition of tax
horses. Just a few days later King Michael II appeared in Czechoslovakia, where he was
poly-
trative expelled, and soon after in London's Hyde Park stated that Gypsies desire
settle forever - in Africa ... At the break off the news of Michael.
In 1935 appeared a former henchman of Basil, "baron" Matejasz Kwiek. As of granted
NYM Communication informed the press that in November 1934 he was elected chief on-
Gypsy family, and that invalidates the title of the Gypsy king, and "extortionist tax" Mi-
Challah - dethrones. He said, too, that the former king is abroad and does not weigh a return
as "long deleted from the list of honest Gypsies". Wygosiwszy message, "chief" accession
drank to "cleansing operations". Appointed "chairman of the Gypsies in Poland" named
Joseph Kwiek that undercover police crime ridden country, blackmailed ob-
smokers Gypsies, stealing, and seemed resistant to the authorities. The chief gave an
interview to the press, cerebral
Blow, among others, "Mr. Joseph Kwiek looking specifically for one annoying fellow
Gypsies
- Michael Kwiek, which is the main organizer of many of the theft, and recently samozwa-
front is called the King of the Gypsies and trying their communize ". Matejasz also
announced
that he had sent "a delegate to the League of Nations, to claim a part of South Africa", where
would
Gypsies had to settle. "From the beginning - he added - worn with the idea of creating state
Polesie, but it would have to wait too long. " Soon, however, he died for Matejasz Kwiek-
shot in mysterious circumstances, with the appearance of assassination.
In the spring of 1936 years midfielder dead chief, Joseph Kwiek announced the preparation
coronation - re - former King Basil, which was to be held in Rivne, but to
announced the election did not happen. It was not until July 4, 1937 was held with great
theater
pump coronation Janusz Kwiek, the last ruler of this type before World War II. Rudolf
Kwiek, Janusz cousin, said that the ceremony will come "maybe a dozen of hundreds,
but they Powerful Supplicant families. " He also stated that the choice of the king must take
place in accordance with the
regulations, "because only then will count us Mussolini, who promised us land in
Abyssinia, if we formally organized and in good order with the Polish authorities. " When
Janusz choosing disappointed in their hopes his rival Rudolf Kwiek, gave the so-
Current title of dictator, announced the construction of the royal palace in Bielany and
imposition
no taxes at all Gypsies. Started new conflicts, denunciations, accusations for-
wistnych competitors. Janusz endured on the throne until the outbreak of the war, during
which the folded-
NAL without a trace.
After the war came to his successor - former competitor to the scepter - Rudolf Kwiek,
announcing
the King of the Gypsies at the congress in Bydgoszcz in 1946. Then gave up the ana-
chronic in the new socio-political situation due to appointing a presidential Gypsy
dent and chairman of the "World Council of Gypsies" a non-existent institutions. However,
the
already in June 1947 he sat in the dock at the District Court in Warsaw.
Gypsies accused him of collaborating with the occupier, by interaction with the Gestapo in
the extermination
Gypsies in Poland. After contradictory relations ever other witnesses, the mysterious
interventions, was acquitted. He died Oct. 25, 1964 lived 87 years. Only

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three months after his death were found documents stating conclusively that he was
He Nazi agent who voluntarily and eagerly was helping the Germans in preparation
niachaj to the extermination of the Gypsies. Truth revealed in all its glory reveals the face of
this you-
jtkowego Gypsy lifelong traitor and an agent of the police.
Activity kotlarskich rulers, extending the operetta-police housing, and for-
terminated as a consequence of these opportunistic treatments in relation to power, tra-
cal and shameful betrayal finale - The practice was unthinkable in the community
Polish Roma, Gypsies, the age-old custom forbade negotiate with non-Gypsies.
Native hierarchy kelderarskich mayors, or even kings had to go to the wilderness, subject to
dangerous degeneration when trying to impose its authority Gypsies from all parties,
power and influence, she began to draw on the cooperation of the police state. However,
families Kalderash as
before the age, applied for to make their "elder" has consolidated its power, dominated
other families. King frequented darling and also guardian of his family and worked
inconclusive
fold - outside their private interests - for his own good and benefit. Thus, attachment
family for their king was large and durable, and the memory of his obrastaa legend. So it was
with Janu-
shem Kwiek. His father wore Gypsy Dura name (derived from the Hungarian Gyor-
gy), and among it was called by that name Duroni, but after the disappearance of Janusz
called andi-
ri, to honor his memory changed its name to andironi.
After the war, regardless of imposed authority Rudolf Kwiek there yet "power
honor "in the family andironi; she was her Catherine Kwiek - Zambia, sister of the king of
Janu-
lower. After the death of all her six brothers was named the seventh brother, and until his
death in 1961 enjoyed Sincerely, what gypsies used to endow only non-
the men even had the right to participate in the deliberations of the court Gypsy - Roma-
no Kris.

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33
Foredoomed
Nazi genocide hooked on the list of convicts on the total annihilation - next to the Jews
ERRORS - also Gypsies. Two years after Hitler came to power in Germany
czech extermination shadow falls include for Gypsies. The infamous Nuremberg Laws,
standing on guard "purity of German blood", classify Gypsies - alongside Jews and Murza-
New Moon - as a threatening "pure" race. The first step towards destruction
Gypsy was a statement Himmler, who in December 1938 announced that blizzard-
RZA addressed the issue of the Gypsies "in terms of their racial purity." In its time
Regulation instructed the police to carry out the registration of all Gypsies, forbade
issuing certificates of craft unsettled population, and ordered to take "Regu-
granting racial "in order to determine the presence of" gypsy blood "in his veins. Widely per-
cut action was prepared organizationally, it was now on a gradual tightening
circle of encirclement. World War II broke out, and soon after the occupation of Polish
Nazism con-
sekwentnie continues the work of genocide. On 17 October 1939, Himmler sends
directive to all police stations and gendarmerie, which prohibits the Gypsies
leave their place of residence and commands provide complete lists of the Gypsy population
in the
three days. After six months, 27 April 1940, Himmler recommends organizing the first
Gypsy senior shipments that are sent to the Polish territory - the so-called. General-
gouvernement - usually right away to concentration camps and ghettos Jewish
States.
In Nazi Germany, worked at the State Criminal Police Reichszentrale
zur Bekmpfung des Zigeunerunwesens, who for years conducted a detailed directory
Gypsies living in Germany, effectively limiting and controlling the extent of
and the routes of their migrations. Despite the often sharp and drastic measures of police
various failed to recognize fully the scores of the unruly and escapes skoszarowaniu
population. Nazism decided to get rid of the Gypsies, propping his action theory of
endogenous
border crime Gypsies. "Proven" so that Gypsies and characterized aspoeczno
innate criminality, as a feature of their race ineradicable. Practical conclusions were
clear: the total annihilation of the Gypsy nation. Scarce number of available documents
does not allow for a comprehensive outline and lighting of this murderous action, but enough
clearly shows the magnitude and bloody course. Issued the appropriate commands and
Regulation
lation of the top - and Gypsies have become prey to the slaughter, which - despite the
numerous persecutions,
which visited the victim - was never yet wandering in their history.
Reich Minister of Justice, Thierack, wrote to Bormann: "Guided by the thought of
release of the German national body of Poles, Russians, Jews and Gypsies, and
of purification connected to the eastern territories of the Reich as a place of settlement
population-
COMPONENTS German, I'm going to pass criminal prosecution of Poles, Russians, Jews
and Gypsies
Reichsfhrer SS. I'm going with the assumption that justice can be
contribute to the eradication of the members of these nationalities only to a small extent. (...)
Poles and
The Russians may be chased by the police just in case if you lived or past-
collapses to 1 September 1939 in the former Polish state or the Soviet Union
(...). In contrast, against the Jews and the Gypsies should carry out criminal prosecution
without
those conditions. "
The Polish was the most extermination camp centers Cyga-
New Moon. Here were brought representatives of this nation of many nations conquered by
Germany

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34
and Nazi Germany itself. Holocaust was preceded by the release by the provincial authorities
and
county ordinances relating to the limitation of the Gypsies stay in the General Govern-
natorstwie which spoke not only about the obligation to affix the Gypsies in neighborhoods
Jewish and dictated the confiscation of their property. One of the reasons for the destruction
of Cy-
ance of Polish often ran outside the camps, it was - as it seems - the fear of Hitler's
government-
rowskich before escapes Gypsies, who better than foreigners actually were familiar with tere-
not have contact with the Polish people, and even contacts with the guerrillas. The occupier
tightened and
accelerated methods of extermination, often giving the transitional stages of focus-
tion of Gypsies before their final destruction. Pozaobozowa extermination largest size
took in Volyn. Gypsies perished there en masse by the Nazis as well as
Ukrainian fascists.
Action exterminating Polish Gypsies on the spot of their capture was carried out in
varying intensity throughout the country - also against Gypsies who are nationals
Reich, displaced to the General Government. At the same time carried out trench-
independent action extermination of Gypsies in camps, especially smaller ones. The Nazi
extermination apparatus
discriminatory refer equally to the nomadic Gypsies as well as to the long-settled and zasy-
milowanych. Therefore, no life, but ethnicity and origin were sufficient
lurking basis of physical liquidation.
A series of murders of Gypsies in the so-called. General Government
started in spring 1942. In the province of Warsaw extermination of Gypsies was
twofold: they were sealed in the Warsaw ghetto, where deported to Treblinka, and regardless
of the murdered numerous executions throughout the province. Rendition to
ghetto was carried out since 1941, but the executions of the Gypsies in place of wytro-
Accession and recognition began in 1942 and involved fugitives from the ghettos and camps,
and
those who, contrary to the regulations prescribe the displacement of the ghettos were staying
jaw-
or not hidden in the wild.
It is impossible to comprehend the whole murderous action, a lot of its elements remain on
the
not always known. Often, all the victims were killed and the killers except there is no more
world-
dec. However, existing relationships, from both the Gypsy survivors and in-
various bystanders, a picture emerges of these mass murders.
In 1942, the Germans murdered on the outskirts of Warsaw, many Gypsies: on
Grochowo about 30 people, men, women and children, in Targowek also several families
spread-
shot many at Fort Bema in 1943, in Komorow near Warsaw killed a woman and
children, in the woods near Zyrardw shot gypsy family, in the woods Bracki and Gizycki
near Sochaczewa murdered a dozen families, as many as were killed in horses, in Socha-
czewie, in Marki, in Warsaw Sielce seven families were burnt alive in a wooden
shed, in Jadw Gypsies were rounded up from the area, placed in the local synagogue,
after which all the men were shot. Women with children were able to escape at night to Kar-
czewa, where he soon joined the German police killing of Gypsies, throwing
children from the windows on the pavement. Gypsies were provided with a short gun and
fired at the gendarmerie,
leading the battle to the last bullet. Only a few people managed to escape. In the village near
Loving shot in January 1943, some twenty people, including a dozen
children. In October 1944, near Forest Kampinoska Gestapo shot 104
Gypsies, only one man was able to escape. Similar murders were much more;
their victims were those who managed to escape death in Treblinka, Majdanek or in other
camps where Gypsies were deported closed in Jewish ghettos. On the other-
SMALL Polish areas was similar. The district Ostrow Mazowiecki and in adjacent
him areas that are outside the "General Government" in the so-called.
Ostland, relatively few Gypsies were transported to a nearby concentration camp in
Treblinka, most were killed in executions pozaobozowych from the end of 1942

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35
years. In the woods near Forest Orlo Malkinia winter 1943 years, there were about 300
families
Gypsy. After their discovery by the Germans murdered on the spot especially children, and
the other drove the crowd, shooting dogs, and settings to the Bug coated the thin
ice that collapsed and Gypsies immediately drowned. Their captors were functionaries
six from the nearby Treblinka.
In other regions of the occupied country was similar. Already in 1942 in the southern
provinces took action to kill the Gypsies, which are not killed at Belzec or
Sobibor. In July, the Borzcin killed more than 30 people, eliminating fleet composed of
several
cars, in August in the nearby village of Bielcza executed 28 men, women and children in the
summer
1943 Miechowie killed 27 Gypsies in 1944 near the town Moczyda
Ksi Great murdered 37; Krzeszowice - 30 people, the Zagrzycami - 20, in Wol-
bromiu - 12, Imbramowice - 62, in abno - 47, Szczurowa - 98, near Pilica in after-
Olkusz know - about 40, in 1944 in Lipiny in Bigoraj County - 28 .. So it was
everywhere; tropiono and killed by single families, single people, who managed to
escape from the transports from the barrels or firing squads. The executions killed thousands
Gypsies, and the victims would have been much more if not for numerous accidents
assistance provided by
Polish population, which finds many survivors.
Regardless of pozaobozowej extermination, closing and killing in Auschwitz, Wo-
today, Chelmno and other centers of extermination of Gypsies imprisoned in smaller camps
where
not segregated them from the prisoners of other nationalities. In the labor camp in Zasaw
near
New Zagrz in the district of Sanok were about 500-600 Jews. One day in
mid-August 1942 opened the gates of the camp, we drove 6 or 7 cars one-
horse, charged Gypsy families. At night, the prisoners were ordered to dig pits in
camp near the forest ... According to the dimensions of the bottom of Jewish prisoners
guessed that
is designed for a larger number of people. The next morning came a dozen gestapow-
cow From Sanok. They took all the Gypsies, were divided into three groups: women, children
and
men. The men, who began to manifest great anxiety, which the Gestapo for-
brewed, led to one of the barracks. When after some time led Cyga-
New Moon, they had hands tied behind biczyskami leather. This entire group derived on-
then through the gate into the forest and there on the bottom, among the women scream shot
forward day-
you, then women and men.
First, a preliminary step was - as already mentioned - government regulation
occupation of recommendation to place the Gypsies behind the walls of the Jewish quarters.
Between the in-
MANAGING regulation of this kind gave the governor the county Ostrow Mazowiecki,
Valentin,
and the governor of the Warsaw district, Rupprecht in May 1942.
The Official Adam Czerniakw, president of the Jewish Council in the Warsaw ghetto,
we find mention of the displaced and imprisoned there gypsies. For example, under the date
of 22
April 1942 reads: "To the Jewish prison handed 10 Gypsies and Gypsy with" slee-
lem Kwiek headed" April 23 - "For the Jewish jail again brought Cyga-
New Moon. Tomorrow is to be delivered more batch "June 9 -" Recently a transport 60 Cy-
ance of the owicza "11 VI -" Tomorrow morning at 9 provide for prison Jewish 34 Gypsies
owicza "June 13 -" To arrest was injected again Gypsies. Number of prisoners exceeded
1800s. People swoon, every day of death accidents occur because of overcrowding more by
prison ";" They tasked to give Gypsies ties with the letter Z. "16 VI -" I dropped today on the
orders
authorities, 190 Gypsies from prison, where I commanded them by the order to wear white
armbands with
red letter Z. They came all the sickbay Service (the Order), asking about the band,
because they have no where to go. With human reasons, I have to take care of them,
especially
all women and children, "June 17 -" Gypsies are supposed to be deported from the ghetto. "
The stay of the Gypsies in the Warsaw ghetto speak manuscripts relationships Dr. Edward
Reicher: "One day in August 1942, it was a beautiful sunny day, was carried out

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36
great procession of Jews. Between Jews went separate, distinctive design group
Gypsies. There could be 100 to 200 people. They were people of different ages, men, co-
Elizabeth and children. There were also women with children in their arms. Most of the men
was impressive
healthy and vigorous, the elders wore fur coats, even though it was hot. The whole group
strode
Nowolipie street in the direction of Dragonstone. His attitude, brisk step, random mood
I eat Gypsies differed from the Jews, who would rather be dragged. Jews knew for sure that
they went
to death, gypsies apparently not suspected (...). After a few days I had the opportunity
talking about this with members of the Jewish police, the so-called. Jewish Police. Cerebral
lays me that Gypsies were sent along with the Jews of Umschlagsplatz to Treblinka. After a
few-
weeks to come to my attention that the Gypsies were gassed in Treblinka. "
"In the spring of 1942 brought the Gypsies to the ghetto and put them in prison
Gesia. In the first operation (since 22 July 1942) were deported to Treblinka together with
all the Jewish prisoners. In early October 1942, the Germans began
bring new Gypsies from the Aryan side. In November 1942, the Gypsies in the number of
keel-
kudziesiciu tied Steward, snatched the keys and get out of prison, trying to
escape to the Aryan side. Next to the walls surrounding the ghetto Germany noted their
intentions and
started shooting, killing many of them. While the other was brought of repeat
not to jail, where they were displaced to Treblinka in the January 1943 years. "
Warsaw Ghetto to Treblinka was a stop where everyone died along with the Jews
in the gas chambers. Former prisoner of Treblinka, Michael Chodko, reported: "Germany
brought to the "labor camp" at Treblinka Gypsies with the assurance that they will live in a
spe-
cially for them decorated camp in the woods (...). They came to Treblinka for the
establishment of "obo-
zu ". On the edge of the forest, which was grave and the place of execution for hundreds of
thousands of people detained
procession. Crowd of trust sat in a clearing. They were allowed to kindle fire, which
cook a hot meal. After several hours, the SS arrived, separated the men from the
women and children. Bundles piled into one big pile. Men discharged deeper into the forest
(...). Herded down to the 100 people who were shot with machine guns. Pozo-
steel alive Gypsies were forced to bury the shot, often only wounded, the
what they themselves were pushed into the ditch and gunfire again deprived of life further
hundred
people. Murdered showered with a thin layer of soil (...). Gypsy when abducted
men do not know what happened to them, but to hear a continuous rattle erkaemw launched
scream and wail. The Nazis threw off the mask of hypocrisy from himself, no longer spoke of
the "obo-
western Gypsy ", and an example encouraged the soldiers to the most brutal massacre. In
the presence of mothers killing babies clung hit his head on a tree. Whips and ki-
jami crazed women wrap the view. Threw themselves on the soldiers, pulling them wanting
wrest from them their infants received. The end of the scene lay until thick volleys of an SS
men and soldiers surrounding crowd. The corpses of the executed women and children
cleaned and tidied up reductionism
judged prisoners, bringing them to the top of already prepared graves in the forest. "
It is known that also killed many Gypsies at Belzec and Majdanek, but there is no
specific data, especially concerning the camp as hermetically sealed as Bel-
Zec. We also know that many transports of Gypsies were sent to the extermination camp at
Sobibor.
B. Stawska in their written relationship speaks of the transports to Sobibor Gypsies from
Chelm
Lublin:
"In 1942, in November launched a pogrom of Jews and Gypsies, en masse shot at
streets. Gypsies were rounded up to the square and continued them at the front, and behind
them the Jews. It was
cold, very gypsy crying. They moved all their belongings on their backs, with quilts, with
what
who had. But it took them all later. Jews led - behaved very
peacefully. But the Gypsies cried very much - one sobbing could be heard. They were led to
the station
and loaded into wagons, Sealing and were brought two stations for Chelm - to
Sobibor, where they were burned in ovens. I lived in the building at the railway tracks, so

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I had the opportunity to see these transports. I recently ordered to undress, they were carrying
the naked,
as were those who risked and jumped while running the train. Aware how few hours
keep such transport. They begged for zadrutowane boxes of water, but no one could give,
because they were guarded by Germans who were shooting at people. "
The earliest organized preparatory to the center of mass destruction Cyga-
Moon became a boat. About the history of the Gypsies, enclosed in "Gypsy camp" in the
Lodz ghetto-
Who, preserved little message. Keeping people from the outside, apart from the few
different doctors, paramedics and Jewish gravediggers who then were almost completely
murdered, and the strict separation of the gypsy neighborhood from the rest of the ghetto
made
hard to play a more accurate picture of life and death Gypsies in Lodz.
A separate part of the Lodz Ghetto expected in the autumn of 1941, the arrival of the first
Gypsy senior shipments. From the adjacent thereto camp separated the Jewish quarter
was a double wire fence and a ditch filled with water. All the windows at the
border - both in the Jewish Quarter and Gypsy - were boarded up.
In Nazi documents show how carefully and meticulously planned and PRZE-
conducted this genocidal action. The transports arrived with five transit camps,
located in occupied Austria, where previously zwieziono Gypsies
their families. Subsequent shipments were formed in accordance with Regulation-
instructions issued personally by Adolf Eichmann.
The first transport arrived at the camp in Hartberg November 5. Brought 200 families
including 229 men, 224 women and 547 children, a total of 1,000 people. The second
transport arrived from
camp Fstenfeld November 6. The whole evening and night the prisoners were on a siding,
for-
closure in cattle cars. Brought 147 families, including 186 men, 218 women
and 596 children. In total, 1,000 people arrived as the previous day. The third transport,
which
arrival has been set for November 7, came from the camp in Mattersburg-
next day, and was discharged until 9 November. Brought 167 families, including
263 men, 273 women and 464 children. As before, the transportation counted 1,000 people.
Fourth
transport arrived from the camp in Roten Thurm November 9 and consisted of 160 families,
including 227
men, 226 women and 547 children. Total 1,000 people. The last transport, fifth, came of that
day, November 9, from the camp Oberwart. Came 172 families, including 225 men, 247 co-
women and 535 children. In the last truck came to the Lodz ghetto in 1007 Gypsies.
According to the report of the Nazi baggage Gypsies averaged 30 kg per person.
A total of 4996 brought alive and 11 dead. Most of the prisoners were children:
there were until 2689. It was all shipments of Gypsy to Lodz. And although arriving from
Au-
Strii not only include local Gypsies "local", but also - and perhaps
first of all - representatives of the Gypsy strains Kalderash, Lovari, and Sinti. In
camps, where they gathered previously, before returning to the Gypsy camp in
Lodz, the German authorities deprive them of all the money, gold and jewels, which
provide records of stolen property in this way.
Jews living near the border with Gypsies, initially heard of her late Zi-
geunerlager music, accompaniment on the violin, guitars. Gypsies worked in the "sheds"
ie in the manufacture workshops locksmith and kotlarskich, using age-old
Gypsy craft skills in the field of metal processing.
Soon the Germans forbade Gypsies play the instruments that were with him in the camp.
There was a silence, broken only by the cries of the tortured and murdered and screams
torturers. Gypsies were in a state of extreme starvation, misery, deprived
were drugs, lying on the floor into their apartment blocks. Zada-
tion doctors were only separate the sick, to stop the spread of
diseases. Soon after zwiezieniu Gypsies epidemic of typhus. Department
health in the ghetto was ordered to be sent to the Gypsy camp medical personnel.

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38
They were there assigned doctors and nurses (all contracted typhus). Morning
they went by ambulance to the Gypsy camp, where they returned some hours. 14-15. Dr.
Vogl said
Kalman witness that he was forced to sign a death certificate for the "weakness of the heart"
(He-
rzschwachheit) for dozens of hanged and zaduszonych Gypsies.
Abram Rosenberg, who at that time gravedigger function in the Jewish cemetery in
Lodz, says, "began the deportation of Gypsies killed on our cemetery (...). Notice-
lem that almost all were battered, and some were marks on the neck, demonstrating the
that they were hanged. After careful examination of the matter, I learned that every day
not zajedao them Kripo which calls Gypsies hang their neighbors. Hanging from-
at times in the smithy on the street Brzeziska 84/6, and were present at the Germany of
Kripo,
among others Schlatter, Schmidt and Neumann (...).
In autumn 1942, one day in the morning, about 9-10, the car arrived, I and other colleagues
we took the ark, in which were dead, and at that moment we heard a whimper. Odru-
spiritually bounced, but in the next second I approached and opened the lid. O-
fell a little kid Gypsy. Cast in convulsions. Knife cut the rope,
which was still around her neck. Child for some time yet to cast and eventually recovered
rock of refuge quite unconscious. We could not understand what was said. We, the workers,
which by-
limy there, counseled store as a child, but at the moment it is the Commissioner of the
cemetery
with the head of the prison and told to take the child back to the ghetto and into the hospital.
But then concentrated
treated with Kripo and you received the child from the hospital. The next day, the child, now
dead,
was brought to the cemetery. They murdered them brutally. It was a girl 3-4 years. "
Mortality among prisoners in the camp of Gypsies has grown steadily. During December
1942
400 people were buried with the Gypsy camp (in November - 213). In the initial
period in the overwhelming majority of the dead were taken from the camp children, stripped
of their clothing, and
buried them in a separate piece of the cemetery.
Gypsy camp in Lodz there was only two months. Already from the beginning of January
accession
vertical to the definitive annihilation of Gypsies from the Lodz ghetto. Both healthy and hard
patients were loaded onto trucks that powiozy them to death to Chelmno on the Ner, to
the local concentration camp, where he immediately killed everyone. No survivors among
prisoners
Zigeunerlager-Litzmannstadt not one man. So there is today among the Gypsies, or one-
Nego witness the events described here. The experience of Gypsy prisoners were in Lodz
Nazis used to organize the great center of the killing of Gypsies in the camp
Auschwitz. The biggest center for the extermination of Gypsies was a concentration camp
Owicim
rd-Birkenau (Auschwitz-Birkenau). In winter, at the end of 1942 began the camp
employ prisoners at Birkenau in the construction of the camp, which at the beginning of 1943
years
zwieziono first Gypsy transports. As the result of the regulations, in order not to arouse
anxiety among the population, the arrest of the Gypsies was to be carried out for one
Kriminalpolizei circle in one day and that day had to transport
arrested previously substituted by train.
Long after the arrival of the main part (about 14,000 Gypsies) were arriving even children
Gypsies (from 3-4 months of age) from different orphanages, asylums, etc., "under the care
of" you-
chowawczy and criminal police officer.
The first group of Gypsies in January 1943 temporarily placed in the camp of the general
Birkenau, in the eighteenth block. In March shipments already arriving to the camp gypsy-
him where the Gypsies moved from the camp overall. The organization here was different
than in
other parts of the camp. It was called. family camp (Familienlager). In order not to arouse
suspicion, do not hang families when entering the camp were not taken Gypsies
clothes, money or luggage, not shaved or hair initially. Sewn on clothes
black triangles, thus condemning the Gypsies as "antisocial". In addition to a number tatu-
owano on the shoulder of the letter Z (Zigeuner).

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39
Blocks Gypsy - constituting 32 barracks complex grooms - surrounded in July 1943
the electrified barbed wire, and thus separated from the other parts of the camp Birke-
Theoretically themati Gypsies were not treated as prisoners but as a "interned". In
Soon the Gypsy camp were about 20,000 people. Most were
Gypsies, German and Czech. They were also Polish and relatively few - Russian,
Hungarian, Dutch, Norwegian, Lithuanian, and recently arrived in the small
group of French Gypsies. German Gypsies were wealthy. They were often circus-
months, jugglers, dancers, musicians, and the owners' house dance. " Already in March 1943
came from Germany, among others, Gypsies, who served in the German army as soldiers,
and on-
even the officers, some of them holding a German military badges - Iron
Crosses. They intervened in the camp authorities relying on its merits. Maximum
transport of Polish Gypsies were brought to the camp in the summer of 1943. It arrived in a
thousand
hundreds of Gypsies - men, women and children - which previously focused on Six-
Heel, in the district of Punjab High, where rail discontinued their
directly to Auschwitz. Here allocated to them two separate blocks. Gypsies from county
High Punjab and surrounding areas were in the camp shortly. After two or three weeks
were exterminated in the gas chambers. Gypsies, as, indeed, and others, did not realize
matter of the fate that awaits them, and expressing joy that they have the opportunity to talk
with the Polish
medical personnel, talked about his home and the imminent return to
them. Among the Polish Gypsies were a few Poles, Gypsies men who, not wanting to leave-
th e wives, voluntarily accompanied them for transport to come to the camp together. During
elimination of this large group of Gypsies, Gypsy sick even taken from the camp hospital.
The camp remained relatively few Polish Gypsies - mostly from Podkarpacie and
Wielkopolska. Among them were representatives of well-known families of Gypsy: Kwiek,
Paszkowscy, Sadowski, Majewski et al. For richer was intended canteen, where
for German marks at very high prices you could buy something to eat. Gypsies
also pay with gold and jewels, the possession of which enabled them to benefit from
przekupnoci some SS and buy from them the food that comes from outside the camp.
To finally answer the Gypsies all their holdings of gold stocks, told the
May 1943 be submitted in a deposit. From time to time peeling transports Gypsies
robots. Several hundred were sent in 1943 to the quarries concentration camp
Mauthausen.
Since May 1943 the health situation in the Gypsy camp has rapidly dete-
szeniu. From the beginning there was water, which was brought before the time, and yet to-
delivered in barrels. Childbirth or surgical operations take place, in the absence of
najniezbd-
important hospital equipment, for chimney flues, extending horizontally
along the barracks. In the second month of existence of the Gypsy camp was organized
already the root-
tive hospital, but there was almost no medication. Epidemics broke out. Mortality,
especially among patients with typhoid fever was growing. More and more noted you-
cases of tuberculosis, the disease spread rapidly. Hospital Gypsy camp under-
Legal SS doctor. Nurses were prisoners of non-Gypsies and Gypsies, who, however,
met rather subfunctions. Patients slept three to a bed, and from freezing in-
city, choking with heat in the summer. Rations received less than outpatient.
They lay in a hospital bed completely naked.
From March to September 1943 had died more than 7,000 Gypsies. In September znajdo-
lock to the camp of about 2,000 patients. Despite such great mortality in the barracks pa-
nowa piston in a block inhabited by approximately 500 people (10 per berth).
Mengele - the chief doctor of the German - conducted on prisoners anthropometric survey
er and other "scientific" experiments. Particularly interested in, as rabbits to-
wiadczalnymi, Gypsy twins, which was placed in a separate barrack for special

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diet. From the command Mengele, the initiator of the liquidation of Gypsies in Auschwitz,
tattooed
twins letter ZW (Zwilling). Mengele himself shot a pair of twins Gypsy to do
autopsy. Gypsy twins were killed separately, the first crematorium in
assisted Mengele, who prior to burning conducted the autopsy. I once ran
to the hospital angry, inventing doctors-prisoners, badly researched that one pair of neighbor-
nit, who said during the autopsy outbreak of tuberculosis in the lungs, not disclosed
before the doctor-prisoner.
In June 1944 organized an initial action, aimed at total extermination
Gypsies gathered in the camp. In planning it, the camp authorities feared active
resistance on the part of young Gypsies, who indeed perceive these intentions. The flaps
mary-
Narek men took a longitudinal storage-pockets, in which they wore razors and knives.
Germany announced that Gypsies are to be sent to work. Blocks Gypsy stood to carry-
review of. "Gifted to work," separated from the rest and taken from the Gypsy camp. Gone
in this way, three transports, a total of about 1,000 people. In fact, there they were taken
outside the Auschwitz camp, but only transferred to Auschwitz Square, where
deposited them in the ninth and tenth block. They were there also Gypsies - military
German and their families.
Among the Gypsies remaining in Zigeunerlager spread the message that taken
from the camp, the young are destined to die, and even that has been wiped out. To silence
upheaval caused by these rumors, the camp authorities loaded the Gypsies from Owicim
Chief had to train that carried siding extending past the Gypsy camp-
State. Gypsies, being convinced of their own eyes that the young live and "go to work",
socialized
Koili up; shared even with the departing bread. The train, however, by a circuitous route to
the-
returned to Auschwitz Main, where Gypsies back unloaded. From there, gone
then a small transport to Ravensbruck and Buchenwald, the rest of the Gypsies went in
July 1944 to the gas chambers and crematorium. She survived only a portion of those who to-
steel is then to other camps, and - earlier - to work, and those who are imprisoned in the
camp-
general branches - not in Gypsy - were treated as political prisoners. They were, moreover,
few individuals.
On 1 August 1944, at 20 of the minutes, the Nazis began to liquidate
all the inhabitants of the Gypsy camp. The entire staff has been previously niecygaski
removed from this area densely obstawionego by the SS. When Blockfhrerstube has six and
heavy-
rowych cars. Between the armed SS was also Mengele - umunduro-
ED, in high boots. Liquidation action was preceded by a meeting of the special committee of
participation inspector, Reichsarzt Lohle.
Only when the first car full of people turned to the road leading to the crematorium,
raised a scream and panic broke out. During the liquidation were few accidents
desperate defense. German Gypsy - Lagerlteste - threw herself on the SS man with bare
hands. Others were scattered throughout the camp, hid, tore, called for help. WPE-
Gypsy was found on the truck with the help of sticks. At 23 cars trucks Adopting-
challah for Gypsy hospital, where 50-60 people were loaded on one truck, the
What odwoono patients to the gas chambers. The move was completed after midnight. O-
were brought on the death of the gypsy camp. Gassed burned in crematoria IV and V.
The Zigeunerlager in the twenty-ninth block hid one gypsy and
two kids. The next day found hiding and immediately murdered. In obo-
branches was a gypsy, who claimed to be a German. After the liquidation, together with all
the staff-
lem former Gypsy camp was sent to the penal company. When August 2 kompa-
ing went to work, the camp commandant stopped him, checked the papers, then upew-
niwszy to be a Gypsy, directed him to the gas chamber.

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41
The mass murder was brought to the very end. Killed twenty-some thousand
Gypsies. The oldest of the victims - Hanna Tomaszewicz of Nowogrdek - took 110 years,
the youngest
lower - Victoria Ditloff of Szepietowo - managed to complete one month old ...
They brought us through the gates,
released chimneys ...
speak a word of gypsy songs, which survived destruction.

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42
In the postwar years
After the war was in Poland - by inaccurate estimates - more than
twenty thousand Gypsies, who managed to escape the camps, gas chambers, executions.
Part of them came out of the forest thicket in which the data they were to survive, others
returned from obo-
gases concentration where zdono not destroy them, others came as repatriates
from the Soviet Union. Only few Gypsies upland managed to survive the war in
their foothills premises that lived for generations. Returned to their traditional
tion classes. Not abandoned wandering nomads, settled highland Gypsies took a
back to the pounding stones, music-making, blacksmithing. The antagonisms between groups
not
expired - Kwiek did not want to give up usurpatory power, and others, smaller at-
wdcy kotlarscy even tried the action of productivity, taken in the state-
in, exploit for their own purposes.
The preliminaries, aiming to settle and productivization Gypsies began
at the end of 1,949 years performing in December census gypsy. Already at that
approximately 25 percent of the Gypsies lead a sedentary life, the vast majority of them are
Podkarpacie residents, representatives of groups of long gone wandering. Authorities state-
Governmental initiating action of productivity began granting material
Gypsies settled to encourage in this way, and a group of roving to lifestyle changes.
Good intentions not accompanied here, unfortunately, essential knowledge of things.
Niewdruj-
smokers had for Gypsies and upland migrants have for traditional contempt as "inferior" and
strangers, which does not establish any communication. Thus, assistance to residential gypsy-
kacom Podkarpacie could not in any way affect the other, give incentives
for them.
A common phenomenon misleading, at times periodic reporting
quite a number of Gypsies declaring their intention to settle permanently. Sometimes it is
generally
fall, and after a few months, in the spring, it turned out that it was not just about quiet
overwintering under the roof with the intention of departure for the journey, which began
when
only warmer outside, leaving suddenly taken the place of residence and work, non-
once disappearing at night. In 1950 in Zielona Gra itinerant tinkers group was em-
DOES by the cooperative and the pobielaniu boilers in the municipal slaughterhouse and
dairy in
Skwierzyna. On the proposal of settling rolling Gypsies mayor said that the agreement
the king on the subject, and after a few days the whole fleet disappeared, setting off in an
unknown
direction. In the autumn of 1951 years the Bydgoszcz settled large group of gypsies;
organized
were teaching children in schools, kindergartens available. Forcing them to work there
could result; stated they do not have to work because they have stocks for two years, after
which
at the end of March 1952, so after a few months, went away unnoticed. In
Swidnica organized by the local authorities' council explanatory "for Gypsies
one of the participants said: "Life is too short to Gypsy had to work."
This sentence was rewarded with loud applause. Only a few have taken the time to work,
which was a condition of receipt of the apartment, and settled permanently, treating usually
no-
O house as a permanent habitat but still lowered for the duration of the summer hiking.
In 1950-52 there were still essentially greater pressure on the wandering Gypsies-
Moon, who sometimes have figured out that no major difficulties may still roam.
So a bit more successful, the then attempts to employ the Gypsies concerned mostly
settled families, so-called. hill, where there was no need to break habits itinerant-

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43
czych long since expired. Poverty, sometimes extreme poverty in which they lived, made the
ofe-
rowana the better paid job frequented irresistible temptation. But here, the contractor
provisions
the central government made many mistakes that could have been avoided. Not taking into
ac-
Gypsy density difference of manners, ethnic, social - an attempt, as I have often in
of an earlier past, at times, in an accelerated mode to completely change the habits, tradi-
tion, deep-rooted social norms. For example, employment Nowy Targ Gypsies
podtatrzaskich blacksmiths, on the role of the state farms in the Szczecin was doomed to
niepowo-
take. Encouraged received with provisions and new clothing, in which they were provided
with, they gave
to get to go to the other end of the Polish, the sea, there to cultivate the land, which
neither they nor any of their ancestors ever did. Not helped good housing conditions,
incomparably better than the past: over stuosobowa group of Gypsies began a top-
Nie; longing for the mountains, for the primitive forges returned one after the other in their
hand, left to work on the land, completely alien to them.
Project more successful results were promising employment in New Gypsies
Huta. However, and here the partial success of the action concerned only the representatives
of subsidence
dych upland groups, and small groups of migrants - such as the 40-passenger rolling stock of
Nysa - after a brief hospitality at the new location disappeared without notice and farewells.
In the year
1952 newly settled group of Gypsies, before it is forever left Nowa Huta, moved
of its allocated housing in the nearby bushes to get there by a certain time cooped
in sheds hastily knocked together from planks. They explained that the apartment block feel
like
in prison. Soon they - according to the determination of the Gypsy - "left for freedom."
Typical of many contemporary social initiatives "akcyjno", short-term action
and bureaucratic corruption, all of it made productivization effects were negligible and
unstable. Even outstanding work workers Gypsy, making his somewhat sensitive-
inches to their foothill huts; few persevered longer.
The real effect of the first phase of the settlement campaign was to hire a certain number of
Gypsies settled and check-in fixed premises itinerant gypsies part -
mainly in the cities and towns in the Recovered Territories. Check no such occupation-
lower mean settle, often homeless assignment gave Gypsy families
permanent place from which they can depart on seasonal migration, and where returned
before
the onset of winter. The proposed Gypsies types of jobs for unskilled sweatshops-
Kow, low pay and heavy, were not attractive to them. Employment at times but conditions
quite the allocation of housing. So sometimes Gypsies undertook a job offered to her
receiving housing abandon. After a short period przeczekiwania most camps you-
was moving again. As once, ages ago, the provisions remained on paper. Opposition
to wandering gypsy artisans, reaching with their services - kotlarskimi
or forging - even angles matured, he began to gradually contribute to the ultimate
Nego disappearance of the traditional Gypsy profession. The tendency to settle, as the same
in
themselves, inevitably brought adverse effects.
In some groups of parasites - the loss of opportunities for traditional
professions - became the main source of livelihood. New experiences contributed
to further strengthen and consolidate the old trends and skills in certain envi-
skach gypsy whose significant contacts with the environment, devoid of mutual distrust and
antagonisms were limited to compounds with the local social margin of vertebral
gami criminal. And often, even where the gypsies do not commit a brighter
offenses against the law, tradition tells them to accept this kind of method of gaining
livelihood, or even concede to them, recognizing their practice as a necessity and
standard sanctioned by the Gypsy tradition. The disappearance of most of the crafts grown
So once led to a kind of social degeneration of a number of groups, cultivators
more or less criminal behavior earning. Women, which in numerous groups

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44
falls strictly enforced obligation to feed the whole, usually a large family,
are forced into illegal practices commercial - in the absence of any other skills
receivables that may be a source of income. Antycygaska xenophobia - still alive - having
custom generalize and demonize the negative symptoms of life of foreign ethnic groups
border, is located in these phenomena confirm their prejudices. A vicious circle
- A phenomenon not new: the isolation of the Gypsies supports and promotes animosity on
the part of the environment, after-
tgowana each other by parasitic effects of the rollback. Changing this state
things requires a very long time and no small difficulty. This requires first of all - not
existing law - the knowledge of gypsy communities, their traditions and psycho-social
considered-
-directed, their social hierarchies and norms of behavior. Gypsies vulnerability to
any, administration officials abusing power is absolute. Shadow of dis-
kryminujcej opinion, rooted prejudices in society also often falls on those
Gypsy groups whose actions do not lead to conflict with the law. Causes
is not new but always painful and antagonizing a sense of victimization and alienation, which
effec-
tively difficult social emancipation.
Act forms the basis for further comparison against Gypsies is Resolution Presi-
dium of the Government dated 24 May 1952 concerning aid the Gypsy population in stored-
lation to sedentary life. This resolution recommends that the Bureau of National Councils
take "six-
Roki share parental influence, "also requires government departments to
cooperation in the provision of comprehensive assistance to the Gypsy population. Minister
Education had in mind Resolutions roztoczy care "in terms of targeting children population
cy-
Gaski schools "provide material aid, help provide school clothing and
footwear, and embrace the teachings of all illiterate. The Minister of Health had paid
particular attention to the sanitary condition and health. Minister of Culture and the Arts has
been commit-
tion to care for artistic creativity and musical and talented young people to manage-
life to art school. Minister of State Farms had help in
Gypsies settled in state farms. Minister of Agriculture had poruczon action to help the
agricultural training Gypsies and granting loans to newcomers to the individual
different farms. Minister of Industry and Crafts Petty was obliged to pop-
rania Gypsy productive cooperatives and to help with their establishment. Finally, the mini-
helm of Labour and Social Welfare had to provide care unable to work.
The implementation of this resolution be presented hampered by the vast majority
factors of implementing a complete ignorance of the gypsy community. In addition,
developers
resolutions and its contractors seemed to assume that its provisions are eagerly
put into practice by the Gypsies themselves as a boon, while in reality-
COMPONENTS were only called for the authorities, which put the population of gypsy
fierce resistance. On
lower, field levels of the provisions of the resolution became the sometimes
only stimulus for formal reporting actions, and sometimes - the abuse. From the per-
prospects for many years already clear that the intentions of those in just a little part of the-
contributed to noticeable changes in Gypsy, and incidentally have caused more
new difficulties and setbacks. On the surface, the changes are visible and bright: Gypsies in
principle
will no longer wander, and the number of illiterates among them has significantly decreased.
It is, however, the
for example, given two transformations take a closer look.
In 1964 - already without issuing special resolutions or ordinances - Gypsies in
Poland was forbidden to ride caravans; virtually any hike was prevented
almost completely. This does not mean reaching social change in the desired direc-
direction. Gone were the true gypsy carts horses, but there are cars, trains, and
wszdobylsko gypsy fortune tellers take, and can even be stepped up. Thirty of the
mountain
years, it turns out that while illiteracy is not as common, but there are still
and the school was able to just learn some reading and writing. Already twelve-thirteen-year-

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Gypsy girl is ready to marry and bear children. So education under-
Articular must end early - far too early to create opportunities for educa-
ing the younger generation. Very few, specific events successful education carried
Dza young intellectuals to leave the gypsy community. And only effective
and widespread educational activities could be the basis of the emancipation of the Gypsy.
We found it very not simple.
In fact, only music-, playing instruments, dancing and singing - lived to see the
recognition and support, giving artists the opportunity to practice inborn favorites, traditional
various professions and giving them a good life. But this field, cultivated by Cyga-
New, works alone, practiced for profit, commercialized, without significant
tion of care you przyobiecyway provisions of the 1952.
A lot of gypsies emigrated from the country during the post-war years. Among the other
exist-
it is still the old divisions, unwritten code of moral force, and the effects of share-axes
dleczej - called the Great stopover - do not go, it seems, deeply. Children born in
the four walls of their homes listening to the stories of older and waiting when this Great
Stopover
come to an end and return Wandering that their concepts are the same as Freedom.
Twenty years after the cessation of wandering here and there again - the forest, on the
outskirts -
appear as formerly Gypsy tents - so that without the horses and chariots of color. Replace-
Puja them cars, or even turn.
The proverbial "cabin behind the village" - isolated from the gypsy settlements seat - came to
Generally, only spatially to the rest of the inhabitants of cities and towns. Intercourse Gypsies
ethnically alien neighbors often things go wrong, the old antagonisms come to life and take
on the strength of the new circumstances; permanent place of residence of former nomads
rarely
still lead to integration, often to conflicts that the starkest form PRZE-
looked more in 1981 in Konin, as an attempt pogrom. The sharp economic differences,
appear-
follows niezamonymi sometimes between "natives" and prosperous living "nowosiedleca-
me ", where Gypsies - what happens in groups Lovari and Kalderash - receive ob-
FITA foreign aid from their families, will further exacerbate the neighborhood animosities,
contribute to friction and increase the Gypsy alienation. There were fewer opportunities
such confrontation, their bright signs during the migration age when
Gypsy frequented for the environment only a temporary visitor arriving from nowhere and
go-
embracing in the unknown.
What is the further path of Gypsy? What are her chances? Is beginning has been made?
Is it irreversible? The future will answer these questions and the answer may be surprising-
fying because history gives us many proofs extraordinary resilience of the people - not
besides having historical memory - to any attempt to change, always treated as
logs thrown on the gypsy road. And if this road is, however, once they reach end
to niewdrownego have to - it has yet to pass over many generations.
Although externally imposed change, the eternal core of morality gypsy after-
is intact and protect the identity of this peculiar people, does not allow him to melt without
trace in the world around him. Let us, however briefly, manifestations of culture lu-
tional Gypsies, both in the forms now extinct, formerly recorded as - above
all - in those of its forms, which survived to our times.

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Four gypsy strains
Staying in Poland Gypsies are roughly divided into four main strains differ-
ce each other dialect of the Gypsy language, lifestyle and habits: Gypsies lowlands-
ni, highland Gypsies Kalderash and Lovari. Polish lowland Gypsies, Polish Roma - is a non-
a long time wandering the citizens of our country who for many generations staying in the
territory
Polish territory, and their migration routes generally did not extend beyond the boundaries of
the state. So they are natives
cami and as "foreigners" treat Kalderash and Lovari. Their language contains a lot of must-
ciaoci German, which seems to indicate that the ancestors of these Gypsies came to
us from Germany. Poland Polish Roma bear the name, completed mostly on skis. W-
kumentach eighteenth century did not meet with them yet, the then name of Cy-
ance of former patronymic: Alexandrovich, Marcinkiewicz, Stefanowicz, some of them
survived among Gypsies in Lithuania. However, already in the first years of the nineteenth
century to-
kumentach are names that persist to this day: Majewski, Brzezinski,
Debicki, Krzyzanowski, Pawlowski, Piotrowski, Grabowski, Czarnecki, Cybulski, Dbrow-
ski, Glowacki, Rutkowski et al. The first stereotypical question asked at social
weaving the two strangers Gypsies, is: Save Romendyr san? (Of which you are Cyga-
New Moon?) is not about satisfying curiosity about the name or what strain. Name
not an essential feature that distinguishes and recognizes strain foreign representatives
without's
giving questions. This question relates to the name of the clan, family, or group specified
territory. Pol-
Roma rocks are divided into a number of such groups: In armijaki, J aglanki, B os
aki, aki T o s, B er s iki, P lu s aki, S erwyi al. These groups are the result of the division
families and niejednoczesnym-arrival on Polish territory, and later, already
local system midzycygaskich relations and territorial distribution groups.
Russian Gypsies residing in Poland, Polish lowland Gypsies called C zarn
obylcy and Galician - G alicyjaki, they are also a group of Polish lowland Gypsies,
distinguished, however, from the inhabitants of the former Congress. An important unifying
factor
to respect tribal solidarity within the community Polish Gypsies lowlands-
different and subordination to the applicable customary laws and sovereignty Baro
Shero (big head), which in practice often plays the role of defender of the interests of
groups and individuals "better", more powerful, making them Gypsies
standing lower in the social hierarchy. All disputes, controversies, etc. are generally settled
on their own, Gypsy range without resorting to niecygaskich authorities. Men in
his most do not grow any event, the entire burden of maintaining the family falls on
Gypsy, who primarily earn livelihood omen. Relations between
Polish Roma and other Gypsy groups in Poland are characterized by a sense of-
distinctness, and even tend to be antagonistic, but sometimes it happens that men take
wives representative strain Kalderash, which are considered to be particularly gifted
fairies, drawing on the skills sometimes considerable profits. Such marriages are often
concluded by kidnapping the girl. Kalderash willing to kidnap gypsy strain
Polish Roma enjoying your opinion gospodarniejszych than Kelderaszyce. Anyway
Kalderash
Polish Gypsies treat with some degree of contempt not redeemed sense of their own
superiority.
It is not without significance here is the fact that Kalderash as a strain particularly busy and
under-
biorczy, which is less than a half-century ago embarked on a great journey, feels crop-
competent to disregard the Gypsies hanging around the borders of one country, it is as if
contempt fleeting bird for poultry. Moreover, and within his own tribe, and even that of his

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particles, which is currently in Poland, there are Kalderash solidarity and often refer
using the fabricated accusations to the Polish authorities to oppression of his pobratym-
ca, which are feuding. Name strains - Kalderash aka Kelderari - comes from
Romanian: caldarar - a Romanian brazier. Being a group of particularly wealthy, agile and
entrepreneurial, which in their hands trying to keep the "royal" authority over all
kimi Gypsies in Poland, Kalderash absorbed smaller groups of Gypsy, which in this sa-
same time, arrived in Polish. They are divided into many clans named adjectives,
mostly derived from the names of the leaders of gypsy-progenitors. After the Second World
War
World Kalderash and related them Lovari began to lead a similar mode of wandering, which
Polish lowland Gypsies, of necessity limited to the area of Polish. Emigration Cyga-
New Polish citizens has been difficult, it became impossible to continue on the dose-
different principles. Among the many groups, however, has not expired rush to distant
wanderings, which had
turn into sporadic attempts of illegal border crossing.
Lovari, dealing with now often also pobielaniem copper and organizing teams
song and dance, are now probably closer Kalderash than a few decades ago, but not
probably already have such a rich folklore. The titer of tribal comes from Assume -
Hungarian: horse.
The horse trade, chylcy today to fall, does not give them a job already, but the tendency
and commercial skills have not left Lovari. They do not constitute a single group, except
came to us in the past and already born here, new groups Lovari came to Poland
ski just after the Second World War with the Soviet Union. Rody Michajw, akatoszw,
Kopaczw - residing mainly in Lublin, Wroclaw, Poznan, Szczecin and Cracow
know - this is the most significant Lovari group in Poland. There are among them, similar to
those in
Kalderash, manifestations of ancestral hierarchy, organization of government and business
leaders
sometimes aspiring to sovereignty over more families. Their leaders had-
nuj the chiefs and even kings. Such a king was after World War II Jeluszka akatosz, and
after
his death, until 1980, "the royal power" exercised his widow, named Zerfi.
In general, the richer the members of the other gypsy tribes consider themselves Lovari for
gypsy
"Aristocracy" and like to surround themselves with luxuries - even i .. autopsy. Tombstones
of the-
leaders stand out in splendor, are built with precious marble and sometimes
topped by a dome, this is the tomb of the "king" akatosza Moro Wroclaw such a Wasyl
Micaiah in Warsaw Brdno.
Any contacts with these strains do not maintain a group of fourth - Polish
Highland Gypsies, probably most ancient inhabitants of Polish gypsy. Because of their
lifestyle and partial disappearance of such age-old skills, such as divination, are treated
by other groups dismissive and even contemptuous. Already generations lead
sedentary and live in Subcarpathian waist and in the Tatra Mountains, the so-called. pathway
beef
State. Counties nowotarski and nowosdecki are the main areas of their residence. Formerly
cooped up only in sheds-dugouts, now live mostly in timber-
Chaupki different. Nowy Targ, Harklowa, Maniowy, Zakopane, Rabka, White Water, Kro-
cienko, Jurgw, Czorsztyn, Bukovina Tatra, The Black Country, Szaflary - this is their main
headquarters. They are the poorest Gypsies in Poland. Omen replaced the ALMS, which
semiskilled are already as a child, and their main occupation - does not require any
qualifications -
This breaking stones on the road and less've grown metalwork, which are still a few-
Ten years ago, enjoyed a greater demand and gave certain groups of measures
maintenance. The names of the highland Gypsies are either Hungarian origin, such as Ga-
bor, also alb - in contrast to the "noble" names lowland Gypsies - are nazwi-
Petrified peasant, highlander, as Gil, Nick, Czyszczo, Siwak, Dane, Mirga, Oraczko,
Kacica. Gypsies are the proletariat Gypsy and they were partly employed in
Nowa Huta in the construction of the plant. Their language is a dialect significantly different
from the dialect
Lowland Gypsies, deprived of many of Polish Roma accretions German, nato-

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48
towns abounding in Hungarian influences. Despite sedentary not assimilated
with the environment, mostly marry among themselves, although the number of mixed
marriages in recent
them a couple of decades of increases, kept generally in the form of its minimally
contaminated
Gypsy features like black hair and eyes, skin and smago typical physiognomic
characteristics.
Such is in brief the characteristics of the four groups of Gypsies in Poland
and these are the most important their differences. Gypsy superiors disintegrating disputes
and
Conflicts are different in the different strains. And so Baro-Shero (big head) has the power
Only the Polish Roma and Kris jurisdiction - the court elders - subject only to Kalderash.
Dialects four main groups of Gypsies in Poland between the sometimes very
different from each other. Given these differences and the deep division of the Gypsies in
Poland, the obvious non-
meaning was usurping over them all the royal power in the period between-
war by representatives Kalderash.

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49
Housing, clothing, food
Threefold is a traditional house - Kher - Gypsies: car, tent and plain roof
over his head during the interrupt journey, which lasted from autumn to spring, winter.
Until recently, Polish lowland Gypsies rode mostly cars covered with canvas, the cut-
gnitym on curved arches. This car, called by them vurden atrasa (car with a shed), and
by Kalderash - harnevo, served basically just to ride without providing housing for
stops. The car disappeared from the canvas shack of Polish Roma. The wealthier among them
mor e contact-
have spent later in cars, household, indoor roof and equipped with windows, usually
richly decorated.
In his wandering gypsies maintain contact between the remote, homogeneous
clan caravans. This communication is maintained among others by leaving Gypsy
indicative signs on the roads, crossroads, in places camps. Such a mark is in Cy-
ance of lowland name Spera. Sometimes it properly connected wisp of straw, thrown
the road near the turn at the crossroads, indicating the direction and even details concerning
rolling stock trades that have driven this way, it sticks infraction related twigs stuck on a
branch
rag time - marked bone cuts. Gypsies also leave marks on the seats,
where smashed tents; Spery are generally not tykane the surrounding population, the dreaded
"The devil's seed" and "charm".
Cars Kalderash this custom is no longer harnevo, but as they assimilate the
Polish lowland Gypsies - similar to the circus, but lighter and much smaller, called
amvago. They are also the means of transport and the residential house during periods of
summer
wandering. Big cars are the only winter circus residential house, do not drive in
camps and - if you need to change the place of their stationary - are usually transported
at greater distances by rail and short route - with the help of tractors. There are the usual
old cars, repurchased by gypsies from traveling circuses, while amvaga you-
Carrying out are on the order of Gypsies in their respective workshops. Wealthier Gypsies
wanting to stand splendor of their cars, their bid to paint the exterior walls
multi-colored patterns, and in the corners, under the cap, place decorative, carved in wood
griffins and dragons. Gypsy houses on wheels are decorated inside one room living-
ing: from sleeping, sometimes with a table and a kitchen. This does not mean that people are
cooking
always inside the car in the microwave; during the summer hiking nourishment brews on
display-
skach and residential car often gives way to the tents. Gypsy Tent, called by
Szatra lowland Gypsies, and by Kalderash - Cerha, has different shapes and rules con-
structure. Always, however, is composed of the usual, long and broad sheets of canvas,
poles and small pegs of restraint edges of the sheets to the ground on both sides. Tent
Polish lowland Gypsies are usually lower than the Kalderash. At the front, at the entrance,
is based on a vertical axis disposed tice, forked at the top, at the solution-
widleniu based ticking second, horizontal, reaching a fork on the other, vertical, placed
accomplished from the rear of the tent. In such a structure is stretched linen canvas. Each of
the poles under-
pierajcych tent called Beranda, or plow. The height of the tent is sufficient for
people in a sitting position, for it to stand, tent Polish Gypsies is generally too low.
Typical tent Kalderash frequented much higher, slightly more soaring. Angle,
formed by its walls, converging at the apex, is an acute angle rather than straight as in
Polish Roma. Each of the main poles has a name: the front vertical (or two oblique,
crossed) - kovjetka, top - bierand was situated obliquely and was based on horse-back

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cem the ground. The tent is only a summer dwelling Gypsies, it does not happen now
because-
I know that wandered throughout the year. In the early nineteenth century, as state witness
only richer Gypsies tended canvas tents; koczujca poor gypsy built
our huts deserted places with moss and branches.
Owners of cars circus live in them in the winter. Other Gypsies are back in the autumn to
their permanent place of business, or - if they do not have - rent a winter villages chambers in
they live in the spring. Similarly, at times even before more than a hundred years ago: "In the
time
winter, where not suffer persecution, seeking shelter in the huts wienia-
czych on small family clusters divided, where and safely overwinter may not, hide
in caves, dugouts and underground dungeons. " Highland Gypsies settled for generations
in Podkarpacie not already know or gypsy wagons or tents. They live in Chaupki
wood, and relatively recently - because even after World War II - gnie-
also have spent in dugouts. The difference between such human women and tents Gypsies
migratory lies in the fact that they were flat unmovable, but the root-
tywizmem and poverty of their equipment and the equipment did not differ from the contents
of the tent.
Dress Gypsies - especially a woman - that has survived until today, considered universal
not too typical and eternally Gypsy. But it is not; clothes men lost already to-
szcztnie its older features, and women's dress also subject over the centuries a considerable
changes. Only certain characteristics garb may be considered characteristic and me-
possible changes occurring over time - persisting in its essential
type. They are: long and flowing skirt, shawl slung over one shoulder and "decorativeness"
being the result of his passion for trinkets and bright colors. Depending on whether the
Gypsies are poorer or richer, grander sometimes dress or poorer, ornaments are gold,
silver or copper, or even consisting of a colored glass.
According to the description of the mid-nineteenth century, then dress Gypsies from poor
groups, resident-
ing in the Polish Kingdom, as follows: "Gypsy Gypsy Put on therefore with-
Waja cloth (...) in which two holes wpruto which way to bare arms in the armpit look.
Tie the ends of the neck, dropping the whole rag circular, the shape of the Carbonari
coat, airily and lightly, but to be better kept, wraps it up patch popod bio-
Dr - and at the foundation. The belt and headband are the ornaments on it boast wiesiada
decked,
Glass sparkles, glitter krucowe, czerepki, narzdka and the like peacocks
vanity of human (...) hair in curls raven postrzyyn not know (...), brzkada
klnice - belt of willow bark. "
In those days, Gypsies were cutting their hair short. Men wore long forelocks,
whose tresses fell over her shoulders and back. A shaved head was then one of the
characteristics of-
rniajcych non-Gypsy from Gypsy. No wonder they called Pole quindo afraid (ob-
citewosy), which made Czacki. As you can see, even in ghastly attire is described
care of the decorations, of the embellishment of the trinkets. This love does not disappear
among the god-
these Gypsies: ornaments are becoming more abundant, tend to be grander and articles made
mostly of gold.
It's hard to really be traced metamorphosis, which are subject to costumes of Gypsies in
Poland,
because there are no older iconography in the art.
Known to us older engravings of Gypsies - date back to the nineteenth century.
Only on the basis of various fragmented and not sufficiently rigorous descriptions can
imagine
Gypsy costumes themselves, but from the time not earlier than the beginning of the last
century.
"The poor Gypsy will be his capote nicowa and flew to infinitely, which already times
several of its color and character to lose, as long as not clothed peasant overcoat. Better to
have-
IB, whatever puts on himself, it must be so variegated, so oddly made and worn to
at first glance may know that this is a Gypsy "- writes contemporary chronicler.
Even at the same time with different groups of Gypsies dressed differently. Description
przepy-
chu and strojnoci retinue of the king of gypsy in Lithuania in the eighteenth century in no
przypo-

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51
mina attire "Gypsies paszczowatych" okutanych in torn sheets, and living in
the same time and the same pages as the "king" Gypsy Marcinkiewicz. According to world-
Narbutta certificate from the first half of the nineteenth century, the outfit affluent local
Gypsies
presented a greater show than the poor gypsy dress "the happiest every thought,
when you can afford to make quilted robe of calico most red-having.
Tool blacksmith, leather bag tricks brass sewn bag with tytuniem,
snorkel, czupny, or cowhide Gypsy - all this must be suspended from back to rzemykach, or
at
Belt (...). Women dressed up in what they catch, braid giddy, long, ebony color,
falls slowly to the back and shoulders. But to keep the nation in a costume, obwijaj in
sheets, which are not bound, like the Roman toga, hang on his shoulders, so that the right-
hand
important, over the shoulder cloth hooked, free and not be obscured. "
Another, fairly detailed description of the Gypsies in Lithuania comes with a slightly later
time,
however, differs considerably from the above-cited. This description applies to clothing
"progressively longer
disappearing "in the eighties of the last century, according to the author. Gypsy costume
then consisted of a long, black coat, similar to the Jewish gabardine,
decorated with two rows of silver tumor, the size of pigeon eggs. At the head of the Gypsies
wore black felt hats with a circular brim and a red string under the chin.
Black scarf tied round his neck, bound in the back. In a wide belt hung on the right side
large leather pouch, the left - the whip. Black pants were decorated with red quickly:
gami, sewn along the hem. Unmarried gypsy woman wore a small black cap, with-
taken with flowers and ribbons, in the ears - long silver earrings, wore red scarves on
the heads of married women.
Kalderash until recently denoted the most magnificent outfit, greatly surpass
szajcym strojnoci Polish Gypsies clothing. Necklaces of gold and silver coins,
fancy earrings, coins woven into braids, silver, and even gold wide belts, it
Gypsy clothing items, embroidered kurtas and waistcoats for men, big silver tumors
the form of eggs, decorative maces, also decorated with silver and even gold - almost
everything is gone already, at least partially survived even into the second World War-
inputs. Remained to this day gypsy earrings and custom braiding braids - two on each
page linked under the ear in one braid thicker. Finally survived long
flowing gypsy skirts, colorful headscarves and shawls imposed on the shoulders.
The current "fashion" Gypsy was brought by Kalderash from the Balkans and in the
nineteenth know-
ku adopted in Poland. Some of the more affluent groups settled in the cities - especially Lo-
Ruffed - abandoned entirely separate dress and zeuropeizoway in this respect; behavior
However shafts exaggerated tendency to abundant jewelry and trinkets.
Interestingly, the Polish highland Gypsies completely settled and no longer cultivating Gypsy
profession, kept the women's costumes gypsy specific characteristics. Occurring here and
occasional accidents drop by the Gypsy Roma traditional Polish costumes wake of the re-
the Rule resentment and condemnation from the gypsy to the public, while men do not
is already currently no clothes separate from the environment.
Gypsy kitchen has certain characteristics. Kalderash, particularly fond of
spicy foods, many of their delicacies borrowed from the peoples of the Balkans. Of
unauthorized
NYM food is horse meat and dog; ban is effective for the majority of Cy-
ance of Poland. In contrast, the most common meat dish is ready itinerant camps
wana kachi hen and chicken soup, because that chickens are the main prey of Gypsy
walking the
fortune-telling. Also specifically Gypsy delicacy, considered one of the najsmaczniej-
senior meals, a hedgehog - Jezo or kanrao. Not every hedgehog - in the opinion of the
Gypsies - suitable for
eat. If caught (usually with the help of a gypsy dog) has a "dog's mouth", you-
let him go, because eating such "barbed dog" is just as illegal as Eating out
dogs. To bake or cook take only a hedgehog "with a pig snout" or "spiked

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pig ". The oldest, a primitive way of preparing dishes with a hedgehog is burning
clay. Dead hedgehog with spikes sticking to Gypsies clay and put the body in heat
fire. The clay hardens, burns, and the hedgehog baked in its interior, a clay shell bursts,
Gypsy splits the block, and here emerges roast, devoid of spikes, which remained in
hardened clay. In the same way sometimes Gypsies roasted chicken or goose, not oskubujc
feathers, which are detached after baking with the clay.
In addition to typical gypsy hedgehog dishes are also nettle soup, borscht with sour
cherries boiled meats and Borsch primed with formic acid. Wild cherries and
anthill, and weeds do not spare the raw material for the preparation of a typical Gypsy
food.
It happened once, as mentioned various sources that the Gypsies, which managed to
get a big chunk of meat - whole lamb, calf or pig - not being able to eat everything
at a time, doing a wrestling. Preservative was fire, pantry and hollow trees.
Roast "wypiekszy to dry, are (...) and buried in the hull tree, lute cracks and
found him the way cierniskiem and stalks. "
We are happy to eat mushrooms Gypsies, which the forest provides them in abundance. A
species
fungus growing on trees is a delicacy for many Gypsies. It seems best to him
know and especially like Kalderash and Lovari; fungus called Gelva (with Hung - goiter) or
prostavo. It grows on deciduous trees like maple, willow and others., No woody tissue-
funnel as a hub, is a soft, tubular. Gypsies are ready to climb on high even finish-
ry to get it. If you want to cook him a dish, Dr. mushroom into thin strands, steep in
water, obgotowuj and frying with onion or do kind of soup, or are giving him over-
Lasza. Gelvy dish resembles the taste of tripe and a delicacy eaten infrequently,
as it is not easy to track down the fungus, which ripens in the autumn, after the end of the
summer carbon
hiking.
Preparing meals is an activity in which an gypsy special or-
purity and attention to hygiene of food. This is all the more remarkable and surprising that
care that is usually not accompanied by equally observance of personal hygiene,
cleanliness of body and clothing. Special vessels used for cleaning meat, chicken and other
products
food, pots are cleaned to a shine, and for example, plucked and gutted chicken toll
in several waters - exactly, centimeter by centimeter. Looking at the purification
lurking treatments, one gets the impression that they are sometimes exaggerated steps until
about cha-
rakterze almost ceremonial, ritual. Gypsies favorite drinks are beer (Lovina)
vodka (bravinta, chakirdy, thardimo) and wine (mow). They drink mostly men, and
number of alcoholics among Polish Gypsies is not inconsiderable. Kalderash get ready
yourself
tincture in spirit, root herb called "rag" is a favorite gypsy seasoning
vodka. "Gagan" (Alpinia galanga L.), also sometimes used by gypsies as a cure
on the stomach. Herbalism is in some Gypsy groups traditionally cultivated and
a very rich field of folk knowledge and practices znachorskich.
Dishes cooked in pots formerly placed on the tripod, or suspended
over the fire. Currently pots are set directly in the fire, sometimes on the rocks
or the small iron stoves.
They cook only women, but the food does not have the right to sit with the men.
They eat separately, usually only when husbands and brothers already had enough to eat.
Observations on gypsy kitchen were made after the War of world
input and it is difficult to get an idea of what it was like food preparation by Gypsies
in earlier times. Only the description of hedgehogs in clay baking and drying and storage of
meat-
tioning it in the hollows - a culinary treatments today is not common, although some of them
may still be practiced in forest hideouts during the Nazi occupation.

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53
In the description of the Gypsies of the first decades of the nineteenth century, we read:
"loitering and
staying in the woods, often their way are giving food, in the cavities of inter-
between the red-hot stones ogrodowin and roast meat with flour tortillas to make arzowiu
baked. " Since bread is easy to purchase in the shop, pies disappeared from Gypsy
dishes, but survived in the dialects of Polish Gypsies their ancient name: bokh (probably
derived from the word bokh - hunger), denoting a simple roll today.

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Defilement and oaths
The unwritten code of moral prohibitions that failure is threatened taboo-
icznym "defilement" (mageripen) - is the basis for respect and supervise in-
wntrzspoecznej the rule of law in groups of Polish lowland Gypsies (Roma Poland).
This code, dunking on a specific Gypsy sense of the law, is the traditional, you-
rosym of centuries of social experience is not so much a set of rules of conduct
Vanya as the calculation of what the Gypsies are not allowed. In the absence of such
elements zespalajcych
Gypsy community, fixing her individuality and identity, such as the common, the only
right religion, "code" that defines for the use of the Gypsies essential patterns of conduct
Vanya, norms of coexistence, helping to preserve social cohesion within
socially homogeneous group, permits and requires self-governance and self-sufficiency
legal and moral - without resorting to foreign pozacygaskich authorities. Of course
"Code" mageripen applies only to offenses made within the Polish Roma,
constitute its "internal matter". Not apply to any conflict of niecygaskim
environment, or crimes committed to the detriment of "foreign" (gadget), regulates the matter
in-
wntrzcygaskie to them only limited resource, and the power of their bans. These
prohibitions are
by the Gypsies themselves hierarchically divided into two categories: large cankers (bare
mageripena) and small cankers (tykne mageripena). They may only be subject to the
jurisdiction
Gypsy; outside it would have no constituent elements of offenses against the law. Anxiety
before the defilements of this kind is still alive, and the practical observance of the
prohibitions in the
range and punishing offenses remains intact domain wewntrzcygaskich judges.
This category of defilement taboo, which by nature can not be the subject of self-
kichkolwiek investigations outside cygaszczyzn, is still subject to decisions dokony-
wanych by Shero-Rom (head-Gypsy), also called Baro-Shero (Big Head), on-
Judge czelnego Polish lowland Gypsies.
In memory of the old Gypsy uchoway only rudimentary, saying little men-
memoirs, dating back only a few generations back. With memories that this office after-
I believe he was - at least three generations saved yet - on the basis of
dynastic, although formally Gypsies achieved every time "choice" of the United
Head on a special elective congress, called Romano Celo. Further W-Roma
were, until recently, grandfather, father and son, and only recently has this principle of
effective succession
has been disrupted.
The first of the three, as telling gypsies, was named Shero-Rom Daderuszo, which-
Rice served as his judicial duties in the late nineteenth century and the first decade of the
twentieth, and
died before the First World War or shortly thereafter. Do not preserved him in gypsy memory
no news except the general opinion that the rule and judge fairly. Successor Daderusza was
his son, Baso. He had, according to the relationship of old gypsies, five wives (in fact,
supposedly
"Only" two) and five horse-drawn carts. The first car ride in the company of his "most
primary "wife and her children rode him the other wives with children. "It was a wise Cy-
gan - tell the old - and very rich, because every wife was a good fairy and the money he
endured. Today Gypsies do not know almost nothing about him, and it all looks like a byte-
ka ". After his death, even before the outbreak of the Second World War, the Great Head of
the zo-
was the son of Basa, named Felu.
Both Felusiowi and Great Head aka Dzoge named Zog, who were replaced him
for a time in the exercise of power, as well as current Woi - fell to operate in

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55
special circumstances in Poland, China, and so during a difficult time for tradycjona-
ciple of Gypsy. Bother the many new problems that Gypsy WLA-
spends had to deal with. It seems, however, that the office Shero-Rom or Baro-Shero means
not even bows to the collapse of the external circumstances that threaten the Gypsies Degree
dim denationalization, strengthen the power of the Great Head out for action are-
moobronnych, integrating community of Polish lowland Gypsies and safety
of losing her identity.
The principles on which is based tabuiczna Category Code defilement mageripena; ability
their use in practice, as well as the proper interpretation of it - not to mention the whole
accompanying ritual - the domain of the Great Head. Lifetime bans this unwritten
Code conducive to maintaining the gypsy ethnic distinctiveness is to a great extent re-
zultatem centuries of the existence of the executive, which is the office Shero-Rom and his
substitute
residents, called Jonkary. Codified only in the oral tradition provisions of the Code mageri-
pen survived, as applicable Gypsy social pragmatics, but do not include the-
sermons or recommendation, and are limited only to the arrangements for the acts prohibited.
The most serious offenses against the laws of Gypsy overwhelm the usual categories of
defilement
and are of particular condemnation, not subject, in principle, limited in
During criminal penalties, nor gypsy amnesty. They bring to the culprit, weigh-
Nego famuso (infamous, villain, covered with shame), lifetime and total exclusion from
gypsy community, and sometimes even leads to the mysterious disappearance of the world
people was anathema. This category unforgivable sins against the Gypsy include
Two types of crimes, the perpetrators of which are called Phuk romengre (traitor Gypsy) and
czorachane romengre (cyganokradcy, cyganobjcy etc.). The first ones are counted
all autoramentu informers for Gypsies to niecygaskich authorities Gypsy "kapu-
August ", police agents acting to the detriment of the Gypsies, etc. Cyganokradcy and
cyganobjcy are those
Gypsies who steal, cheat or kill brothers, thereby committing crimes-
not against the principle of social solidarity.
Only on further places in the hierarchy of offenses are defilements - big and
small. The decision of great skalaniu, as well as his "image" of the offender take-off
not Shero-Rom. Small defilements do not necessarily require the participation of the
decisions and increase-
pricing and ceremonies - just Jonkary, which is like an assistant United
Head, and at the same time a kind of "wicesdziego", endowed with lower privileges.
Overview of the most important species of defilement should start from the great defilement -
bare mageri-
pen. One of them is dzhuvlitko mageripen (female defilement) and the closely related,
derivatives from him poditko, terachitko and mamitko aka mamiakro mageripen
(contamination skirts
in, boots and childbirth). They all refer to the "impurity" spotting the breasts of women and
power
such elements of its clothing (from the waist down) like a skirt and slippers.
Dzhuvlitko mageripen (from cyg. Duvli - a woman) stands guard severity of morals, obo-
ligated Polish lowland Gypsies. "Lust" does not apply to old gypsy, or
girls before puberty. Any deviation from normal - as defined
Gypsies - sexual intercourse, as well as such kissing his wife in a particularly "unclean"
places are punished in accordance with the prohibitions dzhuvlitko mageripen. The threat that
defilement does not
is too great, as the prohibition covers most aspects of life hidden from strangers
eyes. Only if someone "offense" as he copied, or if the wife has reported in-
NYM - Gypsy could be considered defiled.
Similar to the female pollution are taboos relating to certain parts of the female-clothes
lying. One of them is poditko mageripen - from the word Divide - skirt. It is one of the
particularly unclean garments, having considerable power spotting the breasts. It is a kind of
weapons for women, and as such, may be in a special way and in special circumstances
used for the purposes of self-defense by the injured gypsy, which is important in the
community

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Gypsy, in which the woman is the essence of a handicap, impaired. If, for example Gypsy
seduced
Gypsy and do not want to live with her as his wife, he may defile him - accusing him of the
bottom-
condenser on the head. Then, to clean up, Gypsy must - at the discretion of the Great Head -
or
That gypsy regarded for his wife, or at least pay the appropriate compensation-
not cash. Gypsy woman has the right to criticize the head of a gypsy skirt when working in
rotational
not their legitimate, recognized by the Gypsies' rights.
The skirt can replace the role of slipper shoe. We then have to deal with these-
rachitko mageripen (from the word Terah - slipper). Gypsy's thumb hit on the head becomes
the magerdo (tainted) and clean up can only remedy by satisfy-
making. Undoubtedly, the mere possibility of such a "grapevine" or "Skirt" self-
defense is no longer a deterrent against acts of gypsy man
injustice against women.
Taboo "Skirt", "slipper", "female" does not fade in recent times, the wa-
tions settled life that pose no previously known difficulties and complications in
observance of customary prohibitions. There are known cases when settling Polish Gypsies
lowland had refused their allocated flats in multi-storey blocks, and if you
living in multi-storey building, it is only on the top floor. Cause
is simple and is associated with said band tabuicznym. Gypsies do not want to agree to
that the above them, on the upper level, living women. Should that happen, man
would be placed lower than the woman, as it were beneath her and not have escaped the
defilements. In principle, "nieczy-
became "a Gypsy, not reptilian (strange woman), as the concept of defilement and impurity
of women's
does not go beyond the Gypsies, but - say Gypsies - "under any woman not
it is nice to see. " It was not until these problems in times of nomadic life in the on-
litters, though, and then in the winter were similar, but easier to
bypass "housing difficulties." In the autumn on the verge of winter, interrupted journey to
you-
rent a room, and live under the roof until spring. They had already wary of dangerous
safety "female pollution", which risked their living in the house, and not under
canvas tent. Even for houses or shacks in which wintered were storied
always the gypsy chamber was loft, and beneath it - usually cellar. So Gypsy women do not
and then was allowed to walk the attics - the hens, harnesses, parts of tents, or after the start
pended for drying laundry, because it would risk defilement men, located in the
chamber, and so - below, beneath them. Indeed, the putting up of women's underwear in the
attic was and is
unacceptable.
For the same reasons prowianty, such as potatoes, can not be kept in the basement
houses inhabited by Gypsies: would be placed under the floor of the apartment in which
Gypsy staying and would be "inedible". Always so at the premises of the Gypsy's
uway food stocks can be stored in the room or in the kitchen, sometimes to the prom-
horses, in the cellar of the garden, or in a home basement, which, however, can not be
under the Gypsy apartment.
Changing lifestyles, universal and compulsory sedentary existence, as well as various non-
spodzianki civilization, which could not have foreseen and taken into account the age-old
standards
custom, cause sometimes helpless surprise among the followers of Gypsy rights.
In the early sixties, some Gypsy went by plane to Krakow. When
plane flew over the city, the elders Gypsy informed about this trip, fell
in wrath and curse of being sent to the sky: "I had to do, just fly over our heads.
May the God beat ". Gypsy, the owner of the car, if in some way as a result of failure must
look under the car, tells seated inside the Gypsy women that previously got out, would not
be defiled.
The above-mentioned mamitko (mamiakro) mageripen concerns intensified and especially
spotting the breasts of "impurity" of women during menstruation, and above all - during
childbirth

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and for some time afterwards. Gypsies anyone - regardless of gender - do not help
Obstetricians at birth, touch her or the baby, eat with her, or sleep. The woman is the
percentage
steamed from the rest of the family because of the maternal impurity for three weeks
birth of a child or, in exceptional cases, justified her family responsibilities-
no-economic reasons, for at least two weeks. Today, more and more often the case that Cy-
porches are born in the hospital, but if the birth takes place at home and need help to give
birth-
more should call mami (midwife), or even any reptile (non-gypsy), which
agree to deliver the baby. Midwife, or another woman helping with postpartum (after-
Similarly, as to any doctor) do not shake hands or eat in her company. Mamita-
ko is generally strictly adhered to.
However, in some lineages Polish lowland Gypsies, those cases are not treated
so rigorously, and it happens that in an emergency you can help nascent. In
impurities postpartum period must not touch the Gypsy cookware itself
must eat from a separate, dedicated just for her dish, which was only with her after
expiration of three or two weeks becomes a "pure".
And here, as with other Gypsy taboo, rational, hygienic and health incentive-
vation prohibitions mamitko mageripen undoubtedly inherent in their genesis is not known,
and
"Uncleanness" is understood as a phenomenon of quasi-magical, does not require practical
justifications, backed only emotional impulse of fear or disgust.
The great defilement should also kuszfaytko mageripen (from the word kuszfao -
dogcatcher,
butcher). Do not eat dog or horse meat. Gypsies do not explain a ban
harmfulness of such nourishment, nor the integrity of the dog and the horse, though the latter
- due
on the age-old relationship with the nomads just two species most necessary
the animals - seems to be pramotywem this taboo.
Today Gypsies say simply that it is flesh "disgusting" and that there was no legitimate Gypsy
do not take it into his mouth. Dogcatcher, a butcher who slaughter horses or horse meat
vendor has
also the power of spotting the breasts and none of them should not be under the threat of
defilement shake hands, or
sit for meals in his company.
For the department of small cankers include, among others ubitko mageripen (from
ubniany - prostitute, woman
loose morals), relating to the prohibition of asking the Gypsies with prostitutes, concerning
cerning the Gypsies "untidy", ie running too "free" lifestyle. Who
Gypsy seduced his wife sitting in jail subject skalaniu, defiled is sometimes unfaithful
Wife trapped. These cases are non sztaribitko mageripen (from sztariben - more by
prison). Sometimes, the jail gets innocent, while the culprits managed to
escape. Imprisoned has no right to bring judicial authorities who are competent perpetrator
PRZE-
offense and consequently serving a sentence for him. It should be him, however, from the
gypsy who the marketing-
wow avoid imprisonment compensation. If this obligation is repealed, is sentenced
isolation by Shero-Rom until pay a fixed compensation. Czhuritko, tove-
Rytko, sasterytko mageripen (czhuri words - knife, tover - ax, saster - iron) belongs
to small cankers, which it defines as an offense less disgraceful and threatened lower ka-
of RA. During the fight, do not use a knife, ax, or any object of iron, concerns
This of course only fights among Gypsies. Only in his own defense, this prohibition does not
obo-
ditions, if the Gypsy is attacked by at least two attackers. We must not
injure or even hit the iron dog or horse. It happened that the mere intention to
opponent iron was enough to draw on each other "iron contamination."
There are still a lot of other kinds of defilements, many of which already has lost his gypsy-
pean nomenclature. Are prohibited sexual contact with sick venereal disease, it is prohibited
knife sharpening of the threshold used for cutting food, do not rinse food on-
czyniu, which was used to wash or cleanser. Thus, each family must have
at least three bowls: one for washing meat, potatoes, etc., the other for washing and laundry -
for

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men, while the third - for women, because you can not wash men's and women's clothing in
same vessel. Do not use for drinking or cooking water to the pond
(Standing), as bathe in its people and cattle, water from the river, this prohibition does not
apply. No freedom
no cover a down comforter "opposite", ie the party "from the legs" - to his face. For this
purpose, Cy-
porches meant once the shore duvets, which should be on the side of the head.
Tabu mageripen is often used as a prophylactic to prevent non-
desired accidents and excesses. At the Gypsy wedding or other festive feast
there is a danger of conflicts and fights among revelers. To avoid these-
him, the host before eating and drinking announces guests: "Con hadea mariben,
dava challah ... "(Who will trigger a fight, this will eat ... - and here enumerates a number of
kalajcych
items.) In this way, any antics are top loaded defilement and curse
risk of exposure to undesirable consequences sometimes effective brake.
So in a rather cursory glance show the outlines of the Code mageripen in their specifications
graphically Gypsy, tabuicznym range.
The duties and responsibilities Shero-Rom should be outside the arbitrating disputes
between-
Gypsy with a more universal character, no longer arising directly from PRZE-
symptoms Gypsy folklore - so that any disputes, family conflicts, blame-
not with injustice, injustice or violence could be settled by a gypsy authority
without having to resort to an instance of "foreign". This requires Shero-Rom big to-
benefits to the extent that a clear view of complex issues of Gypsy.
Able to meet the requirements that you just successive W-Roma, who were the sons of the
Great-
The main heavy since childhood had the opportunity to assist in this type of hearings,
interviewing-
chiwaniach parties przyuczajc in this way in the future to perform the office of the fathers,
taking traditional knowledge and skills passed down from generation to generation.
Irreplaceable and necessary assistance, significant support for Shero-Rom in making
judicial decisions in deciding the guilt or innocence of the defendant Gypsy - the institu-
tution sovwakh - ritual oaths - verifying the allegations, and constitutes a form of ritual
return to God, referring to the divine justice. Truthfulness Cy-
ance of undergoing such an oath, stems from a deep belief that the lie of notice
Knitted in the majesty of this rite inevitably must end divine punishment meted out
krzywoprzysizcy. So Gypsy really innocent, wrongly accused, not repeal
with the submission of oaths, certain divine justice. However, the one that his guilt
denies, not wanting to admit to the transgression committed - is willing to use any
runs to not be forced to swear. Sometimes even that is not wanting Beware of-
th e to punishing hand of God has turned against him, and seeing no escape before I sw-
nd - the culprit tried to expiate his guilt, such as tossing stolen another Gypsy
object.
Baro-Shero - Shero-Rom manages an oath, if there is no evidence of guilt, and the ob-
blamed declares her innocence and the prosecution alleges slander. In such an eye-
stances doing oath prevail. In some types of oaths for
intensify their actions and magical effectiveness are essential props Church: shack-
ratio of the church, crucifix, holy water, the other - a human skull as a symbol of death. In
Depending on the severity of the case shall be heavy oath (PHARE) and light (Lokha). One
of the-
juroczystszych is sovwakh khangeriakri - swears Church (from the word khangeri - the
church).
It manifests itself in the brighter and wider than the other varieties oaths connection with-
wntrznymi forms of Catholic worship. This oath is held in the church under-
Time to celebrate worship. Sometimes the more effective spells the person making the
oath approaches the priest, as he sprinkles holy water to bead up and dropped on it. In
ecclesiastical oath, and in the other, the spell formula contains a request that God punished
liar death.

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With the help of sovwakh khangeriakri deposed Shero-Rom Felu cleaned in
1949 years of mageripen, which fell on him as a result of accusations of his wife. Gypsy
witness the uro-
purity reported: "The church was full of gypsies. The priest sprinkled holy water Felush.
All Gypsies who came down there, they were very touched, and some were crying. "
Magic props used on another "heavy" oath is a human skull.
Sovwakh Mulike szerestyr - "Oath of a skull" was probably quite rare practice
cial, but it was happening yet in recent decades. Skull buying Gypsies
gravedigger and cemetery caretaker. Skull pour water and drinking it are given by the
following
formula: "I take this water with a skull in my mouth and drink (for evidence) that I'm not a
liar.
And if I'm a liar, a Break me God. "
Sovwakh grobostyr - "Oath of the grave" is also based on the scenery of the "cemetery".
Down
called the grave, acting as a symbolic grave for krzywoprzysizcy, digs for-
custom specially for holding the oath. Consisting it must be naked, wrapped only
sheet. It enters the "grave", which is set at a crucifix or "holy
image ". Assisting Gypsies verify whether the accused is not hidden in sheet or in
hair pins, safety pins, earrings or any other object made of metal - metal
has the power "absorb" the oath, the destruction of its power, and therefore under the
the consequences. Not only in the "burial", but in all other types of the-
SIAG, diligently pays attention to the fact that swearing is not smuggled the metal itself,
which will-
He would lie with impunity. After descending to the bottom of the Gypsy is put on the
bottom and pronounces
spell:
"God, you see my truth, that I did not do it. And if I did, then show me, Bo-
that miracle to three days, three months, three years, broken me, dry me, I was in the
the grave. " In addition to these oaths, sometimes used "light oath", "spark plug" -
sovwakh momelatyr. It does not require as many accessories as previously discussed and
sometimes folding
probably the most common. The defendant lights candles as much as persons involved in the
conflict and
stripped pronounces the formula of the oath, then lit candles breaks in half and throws
to the ground.
Oath Gypsy, a kind of "courts Christmas" - made in particularly important cases,
or for the most outstanding units are held sometimes in the sight of the Six-
ro-Rom that his dignity and authority raises the seriousness and importance of the rite;
generally
But enough witnesses without his participation. Sovwakh are a means rozwikujcym
secret guilt, allowing in many cases to determine the culprit without resorting
to investigate whether physical coercion.
Polluted Gypsy is expelled from the community, isolated even from the nearest parents
ny, he must not "eat or drink with Gypsies". In this way, devoid of the right to partici-
pation in the community, which because of the antagonistic environment strangeness
niecygaskiego
condemns it in practice, pushing into the vacuum and social isolation - it is for Cyga-
accustomed to live in a cluster - particularly acute. Even if magerdo (tainted) not
leaves rolling or flat, must be in a separate tent, in another chamber - passes-
ny himself, he shall not eat at the table with his family. To trigger
with defilement, must go to Shero-Rom or Jonkary who meet the conditions
"Cleansed" and the date of the ceremony restoring skalanemu Gypsy 'civil rights
States ". At the culprit stigmatization defilement Big Head ritually beating him in the face,
when removing the guilt - he delivers the words: "You can eat and drink with Gypsies". Then
ex-tainted arranges for its cost piben (feast), the first rises of thanksgiving toast and drink
vodka, offering him her all gathered. It is one of the forms of remuneration
Shero-Rom.
Daderusza grandson, the son of Basa, Felu, the first post-war Shero-Rom lived in the
forties in a suburb of Warsaw. In 1947, the Gypsies gathered in the great

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Congress - Romano Celo - picked him in power, as skalanemu when his wife wanting to be
with-
revenge, accused him of "unauthorized fondling." In its place has been chosen close to an
eighty-
sicioletniego Gypsy, called Zog aka Dzoge. He came out of the house Bareforitka Roma
(Urban Gypsies). He was initially Suewiec in Warsaw, later
quite often changed his place of residence, moving in 1948 in Silesia, in the vicinity of Legni-
months, and then - in the West Pomerania, where he lived in Koszalin. Appointed by him
Shero-Rom function not by all Gypsies were accepted, so he held
his office as if "vicariously" to not completely explained and agreed the matter Fel-
sia. This did not give up, however, and in 1949 years surrendered to the ritual oath "the
church" and
cleansed in this way with allegations sovereignty returned to his position, which
decided the next exit Gypsy, convened in May 1950. And this time soon
remaining in the recovered power, some Gypsies under-represented in the
Congress rehabilitujcym Felush, she did not want to recognize it appeared the allegations,
has repeatedly
former prosecution. It was therefore decided to convene again congress, which took place
June 24, 1952
year in Warsaw, the meadows on gliniankami in Szczesliwice in place for many years
frequented by migratory camps. Many Gypsies arrived from different parts of
country, and not a little gypsy, representing men, where different jobs (resulting
freshly taken by the authorities' share of productivity ") made it impossible to take personal
participate in the elections. As a result of the stormy debates again deprived of dignity Felush
and power. Gypsies accused him that "too fond of different women" and approved the old
Zog
for the position Shero-Rom. After nine years old Zog died in 1961 in okoli-
cach Szczecin. At the congress, which was to choose his successor, Felu the third time - the
ra-
zem have for life - took power.
Each Shero-Rom is elected at the congress - Romano Celo. Individual participants
speak and declare his candidacy, motivate your choice. Finally Jonkare spread-
strzygaj, whose word was the wisest, whose excellent choice, taking into account, as
determining factor candidacy and opinions that prevail. Felu, despite interruptions in its
activities, officiated by the end of his long life and left behind a reputation as a wise
Gypsy defense. The result is not known to us both closer to the vicissitudes of the Deputy
Shero-
Rom, Jonkare - Nyny and Rupuno - lost their older power and functions associated with it.
Sam Felu, as a ninety-year-old man has become the main form of dramatic
events that have made health deteriorated, and after he died. In 1974, at the
street in Kutno, the city where he lived in recent times, adjudicated Gypsy conflicts and
wyrokowa in matters of defilement, he was suddenly attacked by a gypsy who wrapped
in a handkerchief stone asked him a few strong blows and fled.
Apparently the motive for the assault on Felush was revenge for the judgment delivered by
him on
someone from her family. The mere fact of beating the chief judge of the Gypsies Polish rape
will-
ny on him by a member of the community is something not yet encountered and provides
no doubt about uncoupling the rigors of traditional morality gypsy, is symptomatic
wem - isolated though - erode the ancient hierarchy and weaken the auto-
rytetu power in Gypsy.
A direct consequence of this incident was not only beating gypsy in retaliation for the tar-
crease the Great Head. Immediately after reaching the health Felu convened to Lodz on day
2
August 1974, the court called public aipen (true, right). Shero-Rom occurred there
as if in a triple role: as a victim, as a prosecutor and as chief judge. The attacker
Princess along with his entire family was punished - as the story goes - for life defilement -
mageripen - in the category famuso or infamy.
At the congress in Lodz Felu did not stop burst assault case, which itself was
victim, but also publicly announced a series of specific prohibitions regarding the protection
of
tradition before obyczajowymi novelties penetrating from the outside. He warned so - under

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threat of defilement - before the trendy skinny pants, forbidding Gypsies cho-
lation in them; banned Gypsy women wearing trousers and mini-skirts, cutting short bristles
owls, dye them, or oxidation, paint nails. He treated these seemingly trivial and
external manifestations as a dangerous step towards a deeper and unwanted changes
leading to perdition distinct moral, social disengagement, threatening to
consequences for the existence of the Gypsy. Strong impressed by the gypsy opinion "the last
not the word "venerable Felush announced on his deathbed. That spiritual testament Gypsy-
his leader, recorded pono for tape by the elders invited to this
solemn occasion, is a testament to the sense of responsibility departing from this world
supervisor for the fate of his people, surviving an extremely critical period of risk
distinctiveness of its existence. The last will Felush there was no question about his personal
matters-
Stych but the problems of the Gypsy. He appealed to the summoned representatives of the
families,
to fight for preservation of indigenous traditions and resisted threats from the outside,
which gets worse and pose a significant risk.
Kak Felu-Kororo died in Opole in July 1975, having survived - as claimed by Gypsies
- 92 years. At his funeral arrived in crowds Polish lowland Gypsies; most strongly
represented
towany was among Pluniakw, of which the deceased is derived. Recent recommendations
and commandments and
decisions made obligatory for both his successor and the mass of the Gypsy. He repeated
in his last proclamation orders concerning the strict observance mageripen (defilement) and
eschewing any news contrary to traditional mores. Of course
the notion that tradition is relative, because such Felu forbade men venturing long
Hair - by now though niecygaskiej universal fashion - not knowing that his
not so ancient ancestors were always long-haired and even - according to Czacki - non-
Gypsies, Poles, called, unlike themselves, Chinda Planks (obcitowosi).
Felu the last word for Gypsies raised the duty of self-Gypsy
also need to take into account realistic - in exceptional cases - certain exemptions
the rules generally applicable, derogations allowed in the name of Gypsy interests
owls. Thus, for example, said that the prohibition of painting to hair dye, or improper
dress is not mandatory only if the change in appearance is desirable
and practically useful in the context of their work, with specific activities of women
Gypsy. This is primarily of dancers and singers appearing on a commercial basis
artistic groups. Gypsy fortune teller still inherently dress code and appearance
in the traditional form. Shero-Rom Felu also announced in his last message, act of grace,
after-
ubiquitous amnesty picture of all incumbent then on Gypsies defilements, cancellation
judgments in force. From within the amnesty off the only issue debt, not
umorzajc them, and two - actually three - the most serious crimes categories: Phuke
romengre (informer, betrayal Gypsy foreign affairs, collaboration with the police, to the
detriment of
Gypsies, etc.) and czorachane romengre (cyganokradztwa and cyganobjstwa, ie wrongs
asked Gypsy brothers). In the latter category are housed concept
Khokha romengre defining cheaters, ie Gypsies, who cheat their wspple-
miecw. This general amnesty likened Gypsies - due to its wide per-
Siege and meaning - to manifest amnesty, announced just after the war, when Shero-
Rom cleansed of defilements, which occurred during the war, during the mass extermination
Gypsies, carried out by the Nazis. The forest hideouts in exceptionally difficult
appalling conditions they have to allow offenses from the scope mageripen, such as them-
originating from hunger, to save lives, the meat of dead horses.
After the funeral Felush announced an annual mourning.
Only after its expiration in 1976, in Radom, gathered there for Romano Celo Cy-
strength chose the next Shero-Rom Felush cousin - named Woi. Thus, this time
Although power remained in the same family, but missed his son Felush, Lidka, direct-

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average successor, who at the time of the initial debates on the election of a successor to the
deceased
in prison, odsiadujc penalty under a court judgment.
Woi remains in power. Some fractional messages from a couple of years of therethrough
Shero-Rom features seem to indicate his attempts to dissuade Gypsies from size-
strzygania midzycygaskich disputes in state courts. Gypsy singer Ran-
dia sued in the sixties to court a young gypsy who kidnapped her and insidiously
trying to hold on to. This was, however, a representative of a foreign strain. Cyga-
not, who were married in the registry office must run for the
divorce, going to court, while formerly Polish Gypsies contacts with the judiciary-
-law did not result from gypsy initiative, limited to be detected by the police
their conflict with the law.
This process is slow, gradual exit of Gypsies from their ethnic enclaves must
Gypsy elders worry and encourage her to various forms of prevention. New Shero-
Rom, as well as its predecessors, the office is called to inhibit any such
disintegrative tendencies and assimilation. Still Shero-Rom and his close circles represent
the only authority being approved by the Gypsies, who are subject to it. These authentic
Gypsy
authorities not only not seek wide publicity among the foreign environment (as opposed
the self-proclaimed "kings" Gypsy strain Kalderash who tried to bezustan-
not for advertising), but contrary to deliberately hide in the shadows of Gypsy, no known
non-
those in the know, we do not see yet by anyone from the outside. Danger
for their power and status quo, which weapon is not in the ineptly mounted "shares"
and other alegalnych doings of the state bureaucracy. With the multiple elements, which-
patients happen to be the most widely understood all of Gypsy folk culture - in terms
exceptional oppression, in times of particular risk - the most durable, the most resistance-
NYM, and even a growing factor in proving self-defense, vital elements of
criminal. Other components of folklore, customs exhibit specific characteristics in
greater or lesser extent declining trend, weakening the defensive in the face of
attack various manifestations of art and civilization - as automotive, television, etc. You-
shambles is here - also Orally cyclical transformations - usable art muse-
cation and dance, used to some extent by the State Enterprise Es-
tradowe and allowing few Gypsies decent wages. Business poktny cultivated
by Gypsies in Poland illegally and has no opportunities, professions
Handicrafts are or were completely almost disappears. Crime, all for-
Things in the traditions of Gypsy custom manifestations of parasitism - develop in these
conditions exceptionally lush, while the rest of the specificity of moral, cultural
is - even in the sphere of language itself - a slow but noticeable regression.
Self-defense action Gypsy groups - represented and symbolized by Shero-
Rom is a struggle for "to be or not to be" Gypsy, who after receiving her right to de-
eternal wandering want as long as you retain the right to existence.
Spotting the breasts taboo mageripen power-Baro Shero and sovwakh in their present form
valid only Polish lowland Gypsies - Polish Roma. Kalderash - members
strain Gypsy coppersmiths - also know and taboos, and swearing, not known to them in unit
important power Baro-Shero. Most of defilement has lost in them their names, some of the
taboos Cy-
ance of lowland they are not being recognized. For example, do not know the "iron
defilement", and what
thus - to use a knife in a fight is not with them in principle prohibited. Prohibition of eating
horse meat is not subject to strict laws of defilement here, though, and shun Kalderash
from horsemeat.
Prohibition of washing, washing and rinsing of meat in one and the same bowl, which
requires Cy-
ance of lowland use three vessels for this purpose, with the Boilermakers is even more
severely
respected. They need to have as many as five or six bowls, one of which is used to wash the
feet,

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floors, washing pants and underwear for men, the second - to wash the tablecloth, shirt and
apron;
third - for washing children's clothes, the fourth - for food, meat, etc.; fifth - to wash up.
There are two terms in them tabuicznej "impurity": pikilimje - which means a person
defiled, impurity, as a result of defilement and mahrimje - which means an object kalajcy
(Impurity women, skirt, shoe) and the same act of defilement. Family defiled
notify the representatives of the families of the accident defilement and the place where the
matter will be spread-
vampire and brought to justice. The elders of the family take a personal part in this trial -
Romano
Kris. And here, as in the lowland Gypsies, is practiced ritual oaths (salts) that
confirm the truthfulness. Polluted is isolated from the rest of the Gypsies, and
if it is burdened with family, children, all of his relatives remain with him in isolation.
Contamination may only appeal Gypsy council of elders, known as Kris, the meeting took
place-
important at the request defiled. Council of elders made up of a dozen or dozens of Cyga-
New Moon. Every older man regarded in his lineage and respectable confreres-
you may be a member of the council. It is a kind of Gypsy court collegial body that meets
this role at Baro-Shero lowland Gypsies. Kris set a time limit, in which the
Treatment with defilement. One of the persons belonging to the council chaired the meeting
and spread
almost, her voice is considered to be decisive.
In addition to the convictions of the accused shedders with the gypsy community are also
used
important in fines, mostly paid in gold, and the height of their faces in ducats tre-
to, ie gold dollars or rubles, which are the main currency in circulation Kalderash
to use "wewntrzcygaskiego". Sentenced to a fine may not pay it in gold
coins, but must pay the equivalent in Polish currency. Penalties of this kind
determined in the case of offenses against the brothers and transmitted to the sum of the paid-
szkodowanemu that part of the money spent on a reception for participants Kris.
Over the post-war years, and especially in the last decade, many families cy-
gaskich strain Kalderash there were different routes abroad where today, for example,
in Sweden, formed large clusters of Gypsies newly arrived from Polish. Among them knew
the-
Evil is not a few "big Gypsies" who played an important role in Poland among Kelder-
szw, were valued by fellow representatives of the elders. Thus, the convening of the court
Kris Romano is among the other country members of the gypsy strain and
harder, power Gypsy - more and more problematic, and the durability of morals
sanctification-
ncing tradition - heavily disturbed. Gypsies from strain Lovari - especially staying
Wroclaw, Szczecin and surrounding areas - still remain relatively strong bond, based
on the observance of moral precepts and prohibitions.
The main source of defilement Kalderash is a woman, as in other Gypsies.
Each "pure" thing przestpiaby Gypsy becomes skalanai touch to it
imminent danger of defilement. Special impurity present in women during childbirth,
lasting for six weeks after giving birth, so two times longer than in Polish Cy-
ance of lowland.
In contrast, the Kalderash not consider mature girls unclean, capable of
defiled. Szeja bari (big girl), ie, virgin, able to marry, it is not
still impure. It can eg dancing on the table, and the food is not tainted by it.
It was only after the marriage enters a state of impurity, which lasts until fades-
body, and divide (menstruation) impurity that is not compounded.
As in the lowland, defilement Kalderash divided into large and small, in their differ-
NYM dialect is: bare mahrimota and Cygne mahrimota. Here also, a special power
spotting the breasts of a skirt and slipper, and a broom, as a tool in contact with the most
all impurities. Gypsy, hoping to shed contamination, does not have to hit the thumb,
or gypsy skirt in her head, just throw such a skirt - here called Roca - the roof
the house in which he lives Gypsy, or in his tent. As a result, all Gypsies

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located "under the skirt" become defiled. It happened that in retaliation defiled odpacili
the favor of the perpetrator of deceit and only Kris resolved with the help of
oaths matter feud between two warring families and defiled. Thing cha-
A specific, that the woman's apron Kalderash not considered kalajcy. It can be
use the forest as a tablecloth spread out on the food, and the Gypsy can without any fear wipe
the apron after washing.
Kalderash attach great importance to uncleanness - mahrimos - manure, especially
human excrement. It is therefore reluctant to installed in lavatories
flats and there were cases that agreeing, but at the same time insisted that
entrance to the bathroom was located outside the house, not from the apartment. Family
Gypsy near Warsaw occasionally bought herself a "home" in the form of an old car
zirconium
acid. Some spread the Gypsies that car that was used in the circus as a restroom for
employees and
Thus, the Gypsies who are resident in the polluted. After many vicissitudes convened Kris
and
it turned out that prosecutors were wrong - the car was clean.
Polluted Gypsy defiles everything it touches. You should therefore avoid public premises,
restaurants, not to "contaminate" their touch pads, which are served afterwards
other guests, and thus the Gypsies who would come there. Although the utensils are
washed, but the "defilement" can not even wash off with soap. It happened recently that
tainted Cy-
gan drank beer with beer mugs at a restaurant. Notified so hastily Gypsies, that place was
defiled, warning all before him. From that moment no Gypsy did not dare to enter
to "Bar Krakowski" in Gliwice, bar became mahrimje.
As you can see, the codes mageripen and mahrimos are many similarities, there are also some
dif-
nice. Oath (sovwakh - salts) are held, and here and there like; Kalderash familiar with-
Sigi the skull, from the grave, with the icon. They use a different oath - without props. The
main
difference in the formula exaggerated oaths, spells, lies in the fact that it says it does not itself
accused, but the other person, defiled and confirms her words Gypsy "amen" - which
reads: bateh. The text of the oath is made up, like the lowland Gypsies, the calculated
threats-curses, such as "you wore a black headscarf after your children and husband to
hospitals
rotted from you, so that your eyes pop out on the breast, "etc.
As in lowland Gypsies power Great Head includes - apart from matters of defilement
- Also other disputes between Gypsies. U Kalderash also called Kris decides. smoothing
nay, covering all slander, images, bringing discredit rumors, or a case of col-
photo. This category of crimes punishable by a council of elders fine. Such penalties
imposed-
AD there are also an insult to the good name of the people already dead. In view of all these
Gypsy moral rights you can see how very wrong it is a popular belief that
people did not know of any law that lives in a chaotic bezrzdzie that there
acknowledges responsibility for any offense. Nothing could be more false! Gypsy law
are very strict, mandatory all members of the Gypsy community. They also
among others make it so difficult is the emancipation of the individual members of the gypsy
community. Legal devices, which are overwhelming factor conservative, not acceptable
lurk for individual trials emancipation. Gypsies are aware that any such promotion
leads to the abandonment of the Gypsy and do not want to allow it. Institutions Baro-Shero
and
Kris kept the old custom, are staving off denationalization, and at the same time the firewall
civilization and education.
Polish highland Gypsies who settled in villages Subcarpathian region, not only does not
recognize the Baro-Shero,
but do not know anything about the existence of such institutions and such superior. The
word mageripen or
mahrimos is the quite unknown and not understood. However, residual symptoms PRZE-
observance of taboos exist and in them. Gypsy defiled, "dirty", referred to herein as Labanc.
By
about two months after the birth of a child is not allowed to upland Gypsy cook, peel
potatoes, etc. It must not be even closer to the vessel with food intended for in-

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different. In this two-month period "women's work" must exercise the members of its
family. If Gypsy at this time cooks, and her husband allows it, both of them are called
by other Labanc, or unclean, or phuj Manus, "ugly people". abancami kinase-
Waja also those Gypsies who eat dogs and cats. "Decent Gypsies" (Lach Roma) is not
maintain any relations with them. Do not give them a hand in greeting, do not sit together
with
them to the table. Taboo prohibitions know less, they are weaker, do not lead if you-
krocze any harsher penalties, there is no longer neither the authority of the supreme or
any penalties, which could enforce non-existent in these Gypsies institution
judicial and executive. The more Gypsies are assimilated with the environment, the niklejsze
are
relics in the form of moral defilement, oaths, etc. Undoubtedly, they are gradually
underestimated-
KoWi, but even in rudimentary form will last as long as the Gypsies are for-
a closed and isolated from society social and ethnic groups.

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Birth, childhood
Arrival of a baby is a celebration of awakening joy in the camp, but also after-
Source is considered to be one of the most "unclean", kalajcych manifestations of life.
Satisfaction with the arrival of a new member of the fleet - especially if you are born a boy -
to-
ated with the separation of mother and child, fear of defilement, which would fall on the
person
contacting the maternal.
Childbirth takes place in a separate tent. Participation can take it directly to the midwife,
Gypsy and older can assist with him. Separation of obstetricians is a must. In
Polish Kingdom in the first half of the nineteenth century, this was done as follows: "Gypsy
often hidden from the solution, at least not to each other acceding rendered probable. (...)
For obstetricians line the bed of rushes for rolling his hut, at some point in
birch or oak tree whose branches sag around the earth, make them shed for ro-
dzicielki separate. Fall and winter birthday, then give way to the Mother separate area
hut, obsaniaj it pine or fir branches, or something else, which is green, moss,
Meanwhile, periwinkle, etc. Women all spread over the villages adjacent to the-
topped rags and diapers, and the men stoke the fires in the hut, but the most intensely
guarded, Aze-
that the flame is not the first burst until after initial solution. Then just fueling it u-
rests and smolakami ".
In some groups of Gypsies in Poland the custom of that in a moment after the start
binding of a young girl from the same fleet as maternity, takes water into the pitcher and
preparing to deal with twigs kind of sprinkler. Then celebrates sequentially
All tents and wishing them luck residents - tje avjen Bachtal (may you were
happy), sprinkles water from a pitcher. Gypsies know that this is a sign the birth of a new
member of the rolling stock and wish newborn prosperity in life.
Gypsy children in the family is a lot of parents want their was like the most. "A lot of
children - a lot of happiness "- says gypsy proverb. Maternal love is among the Cy-
ance of the proverbial, tells children to take care of not only mothers, not only fathers and
older ro-
dzestwu, but also the guardian spirits. Belief in these guardian spirits, "prophetess lo-
su ", there is still Kalderash and Lovari.
These are the three sisters - as the Greek Parks - called Subotara. They appear at the head
child in a third night or the third evening after birth. Historically, family, expecting their
arrival, put them on a night in a tent with food bowl, putting her three tablespoons. In
Poland, yet just before the second world war the custom of hosting food and
drink the Three Sisters. Ritual repast, prepared for a third night after on-
child families, consisted of salt, water and baked on the fire placuszka-croissant,
called kovrygo. Currently, there is already preparing refreshments for the three sisters, but
faith
in their visits continued until today. They are invisible, but sometimes you can at night
hear how the infant predict the future. These predictions do not podsyszanych
anyone to repeat. Sisters see the future baby: one bode his health and the jaws
path, talking about waiting them success in life, the second sister predicts good cases
that have to happen to him, the successful fate; sister-third lists the evil that occurs
in the future life of the child.
Polish Kalderash tell that once upon a time an old Gypsy woman sitting by the fire in
the entrance to the tent and time of visits seer of fate - at midnight - heard their silent
conversation over a child sleeping with his mother in the back of the tent. In divination most
important

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six were the following words: "A child will live as long as the fire in the fire will be
burn ". Gypsy, frightened prophecy, planted brushwood on the fire, to prevent-
th e to the expiration of the flames. Prophetess disappeared, Gypsy asleep, fireplace expired.
Morning
it turned out that, according to the fortune, the child is no longer alive.
Subotara not ever confuse. They finally agreed upon before leaving the decision occupation-
six works, but sometimes disasters can be prevented. Other groups Kelder-
szw call it Vorzitori, besides giving them the same powers, giving the same func-
investigated.
Polish lowland Gypsies do not already know the Three Sisters. This belief has survived,
however, in
rudimentary form and in them. They argue namely, that the third night after childbirth
tent obstetricians visited the "spirit", which sets out the future of the newborn, announces its
fate
until his death. In connection with these visits is the custom that during the third night
mother of the child was accompanied by an old Gypsy woman in a tent because "it would be
too terrible sa-
my mother expect visits from the other world ".
One of the measures to ensure the happiness and misery are stripping amulets and charms-
tion, which can be helpful especially children, beings vulnerable to the effects of
someone's "evil eye", setpoint charm.
The rite of baptism is done differently in different groupings Gypsy. Settled on
Podkarpacie Polish highland Gypsies baptize the child usually two months after the birth-
Niu. Sometimes, if a child is sick, baptized them before, but then it is carrying out
no party for kumw and guests as the mother is still "unclean". On the adoption of
Gypsy baptism cake bakes, meat, buys vodka and beer. Chrzcinowe adoption of the by-
Waja with slightly richer Gypsies lavish, varied music and dancing, and last time
to several days. If the host is not rich, if you already gave all the money, guests
consist of the purchase of a new food and drinks.
Among Polish lowland Gypsies, Kalderash and Lovari baptisms usually took place-
Waja later, when the child is several years old. When you come to the child Kalderash
Godfathers parents to take the infant to the church, cast in place, from which it took a handful
coins to godson enjoyed the richness of life. Polish lowland Gypsies put pie-
nidz the panel child. As long as the child is not baptized, he must not go
to the church or the cemetery.
After the baptism takes place party where the guests are the most important Godfathers
parents.
Throughout his life godson two times during the year are solemnly celebrated two holidays:
patradi (Easter, the feast of spring) and kruuno (Christmas, winter holiday). While
the child is small, celebrations are organizing parents, and does so to celebrate the baptism-
different parents, who have accepted all the sins godson. They are so holy
dedicated just to them, parents godfather. Boxing Day is called by Keld-
Raszowa of des le irviengo - kumw day. Twice a year kumowie throughout his life
you receive a Thanksgiving godsons and gifts.
It happened to recent times, the Gypsy baptizing a child repeatedly invites-
ing in godmothers hungry exotic "big men" who did not fail to bestow Christian-
niaka. Suitable for children baptismal names, the ones that will be recorded in the public
register, the "pa-
pierach "(ers helped), but always, regardless of the official names, everyone wears Gypsy
Gypsy-
State the name-nickname whose parents gave him as a child.
The names of the Gypsies are very unstable, are often subject to change, and the only living
unwritten tradition of Gypsy names-nicknames are immutable, for life related to their
carriers. In Polish lowland Gypsies are among others. "Names" as follows: kalo (Czar-
ny), Kali (Black), Nango (Bare), Dando (from the word dandas - tooth), Phabuj (Apple),
Bakro (Ba-
wounds), oodi (Flower), Mura (Berry), Parno (White), Koro (Blind), iriko (Bird) ...
Among
Kalderash also meet the strict sense Gypsy names: Woowoodzhi (Flower), mass (Ry-

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ba), Bango (crooked) and names of origin mainly Romanian and Hungarian-
him how Papusza, ajosz, Durka, Szandor.
There was formerly a habit of "Gypsy baptism", which is still preserved here and there
in the Balkans, and once was known also in Poland. "If a child is born, they say,
that bathe it in cold water, brewed in a hole made in the ground, but from our Cy-
ance of anything about this I could not find "- stated Narbutt, writing about Gypsies at
Lithuania in the first decades of the nineteenth century. There is evidence that this ritual
newborn bath is used even among the Gypsies in the south-east
Europe; gypsy child was usually bathed in running water in the river, which is known-
connection in many Gypsy rites is huge.
Gypsies, especially representatives Kalderash, they believe that a child is born "tethered" and
that if you do not remove these invisible shackles at a time when it is trying to put the first
steps may remain for life "tethered to walk", lame, awkward, prone to
trips and falls. That magic "fetters solving" the child who begins to walk,
is made - in recent years, moreover, more rarely - by an old gypsy woman with a "to-
Brej hands. " It takes a bird feather as a symbol of agile lightness, flight, outlines the pen
circles around the legs of the child, saying at the same formula spells: tje phires vuszoro sar
of
Porori - may you walk lightly as a feather.
This age-old ritual magic "cut the shackles" (the dialect of Polish Kalderash
Tje Sinel of umpyns - cut ties), until recently paid off among Kalderash, recently
disappearing in many lineages along with many other manifestations of the Gypsy tradition
morals.
Even from early childhood, boys are more privileged than the family of stuffed-
czynki and surrounds himself with their typically greater attention. If the mother is associated
with a boy ribbon
hair, Gypsies say that when he grows up, will fall from a horse. For a long time the children
are
breast-fed and often you can see children five and six years, that even after
eaten dinner with adults "for dessert" are sucking the mother's breast. Seen
large, seven-boys who have already tried successfully smoke a pipe, and even
do not give up sucking mother's breast. If you want to previously discontinued Gypsy child
from the breast, resorting to surgery called among Kalderash cyrkosar. It consists of sprinkle-
Niu nipples with salt, pepper or pepper to discourage a child to choke.
From earliest childhood, the child assimilates almost simultaneously native
Gypsy language and Polish. Bilingualism Gypsy lasts from the beginning of life, which
makes it
every adult Gypsy freely speaks at least two languages. Childhood
is short. Already twelve-, thirteen-year-girl is considered to be able to work
farmhouse, to wrbiarskiego earning, and even marriage. Brought up in
woods, in tents, children observe adults and try to emulate them, so some
children's games are an imitation of some adult classes.
From an early age girls are starting to learn divination by observing and imitating
mother, while boys begin early practice in professions fathers. Girls
frequently and will gladly take care of younger siblings, scroll, rock, sing to sleep.
If there is no gypsy who left the baby goes with him to the village, or to the park
urban on divination. The child is sometimes placed in a sling on her back, as if in a small
bundle closely tied to the waist, and the arm of the mother. In this way participates in a kind
of
maternal expeditions divination that after several years of taking them active
part of your own child in a sling.
In the case of serious illness of the child Gypsies vow that if God will restore him to health
knows what the year will celebrate the special holiday - prazniko - especially solemnly, as
thanksgiving
making. Most often celebrated the feast of Pentecost during the day
Our Lady of Assumption and St. St. Peter and Paul. As long as the child is small, a feast
organi-
chew parents, and later the same convalescent who remembers the life of the obligation,

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and the feast of the ceremony is the most important for him, as the Gypsies in general do not
care
name day or birthday, because the names conferred at baptism generally do not use, few and
pa-
mint date of his birth.
In two ways Gypsy tries to ward off bad luck, which makes the children "is not
hide. " If a child is born after the death of the previous child, parents pierce him
one ear, which can wear an earring. Until recently, you could still see each other Cyga-
Moon-men with an earring in one ear, now generally self sufficient puncture.
This procedure is designed to ensure child health, to avoid the fate of the deceased brother or
siostrzycz-
book. The second custom anti offspring mortality is "selling" child-
each. The mother is convinced that the death was the result of some evil, random loads that
forward in the fall of her child. To halt this sinister influence, carried
nominal "sale" of the child; passes it some other Gypsy for payment of a few cents,
without parting with him for a moment anyway. He believes that in this way freed the child
from
flowing from mother to offspring of evil powers. New mother, the one who the child
"bought"
give him his happiness, protecting them from the evil influence of fate, the carrier is
birth mother. There are also accidents that after the recovery of a sick child, parents
changed his name, wanting in this way as if to change his identity to nagging them
under the previous name of the disease has not returned more.

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Wedding
Love - a gypsy these Kamel. But the meaning of this word is much broader, ie
on: to want, to desire, to have something fancy. Excavated from the verb noun kamlipen
or kamavipen (love) also means: desire, desire, lust, etc. do not exist in a Gypsy-
State word for strict feeling of love. "I love you" - means as much as "I want
you '.
Gypsies often to express your feelings using specific, the only relevant
phrases to replace the word "love" issues through, metaphorical phrases.
This phrase is found in the song Polish highland Gypsies: Caravana tri vodori what
actually means "I love you", but the literal translation of these words is: "I lick your cheese-
Duko ". Polish lowland Gypsies use a similar sense of return: me chav content Jakhana
- Eat your eyes, or: PIAV tro mujoro - drink your face (mouth, lips).
Life Sex is for Gypsies field shameful, unclean. This sanctified by
Gypsy law moral attitudes to sex makes it generally prevails here
omnipotent primitivism. Gypsy compensates for deficiencies in the area of life
many children, which allows you to take out a strongly-developed instincts have-
rzyskiemu. The severity of manners, is dictated by the code of taboo defilements, which-
Reserve rego rules strictly even the most intimate spheres of life. Admittedly, and Pol-
Rank occupational accidents happen prostitution among Gypsies, but it applies to individuals
who
along with their families are excluded from the gypsy community, or the same with her
brainy-
two cooperated. Among the Polish Gypsies monogamy is strictly observed today, although
storage-
uncle, they still remember the times when - as they claim - polygamy was permitted.
Rarely lowland Gypsies include wedding in the church: "Gypsies believe marriage
for the civilian completely, and if they contain vows in the face of the altar, it's just out of
habit,
or for the occasion wyjednania support to the marriage "- wrote Narbutt. It is generally
sufficient
Gypsies Gypsy wedding, or wedding - bijav. Just as among the Polish people, revenues
Dza swaty and after obtaining the consent of the wedding takes place, during which the old
gypsy associated chu-
STA hands of the bride and groom, having asked a candidate for a wife, and decides to
marriage with t-
Snejana will, without coercion. After przewizaniu hands fianc Gypsy delivers a formula
that
here and there goes something like this: "I throw the key into the water. Just as no one it does
not
will extract and do not open it, so you have no part. " After the dissolution of the hands of
newly-
reapers begin wedding feast - as far as possible sumptuous and plentiful. Here and there
You can even find custom checking expiring innocence of the bride. After in-
selu older women put in the tent of a young couple with clean linen, and in the morning
check it
state. If the result of the inspection turned out to be successful, providing that the young
married
preserved virginity until marriage, happily proceeded to the second part of the wedding, and
on the
marital top tent suspended red scarves or ribbons. However, if
found no signs indicative of a hen virtue newly wedded Gypsy, on-
raziaby it to ridicule and insults, and further during weddings already anyway.
It happened that the stigmatization of "disorderly girls" crash someone on a peg its
tent leaky pot, a symbol of her niecnotliwoci. This custom is today extremely
rare. Especially the Second World War and the following years were not conducive to
maintaining a
many practiced since time immemorial rites. Marital fidelity women is very
strictly observed. It happened that the captured cheating or to escape with her lover for-
Gypsy courageous husband denounced, leaving her "sign unto death", lasting impression
circumflex

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connections, such as the intersection of the cheek, ear, etc. Sometimes the stop at cutting hair
unfaithful. The man is considered adultery generally with impunity, as long as not asking
with prostitutes.
"Buying" is an old wives Gypsy custom, practiced by Lovari and Kelder-
szw until recently, vanishing rapidly after the Second World War and today
already belongs to the past memorized by gypsies. This was not a simple transaction han-
TRADE, but required many customary preliminary steps and ritual ceremonies.
First held in engagement, and actually attempt to engagement, the result was never out of
known in advance.
Gypsy family - for a chosen bride, without official notice come
parents or other representatives of the family of the boy. Welcome to betraying not to come.
Guests behave like in your own home: management, are rozcielaj tablecloths, setting up
their
tableware, serve food. Although no hint about the engagement, the girl's parents,
who in these preparations do not take any share, start droy, administered
questioned the meaning of all these treatments: "None of this damage your west and cash-
between ". Guests do not give up, do not discourage these cautions or words of disapproval.
Meanwhile, the hosts do not want to sit at the table, linger, recoil and the procrastination
increase the value of your daughter. Sometimes it until three days pass away at such a
ucztujcym disable-
wobbling.
Finally arrives Poska. They bring the boy's family representatives. Initial ob-
rows of engagement did not lead to the goal, and now begins a new rite. Is Poska
bottle of wine or vodka owizana red cravat by the mother or father of the boy, ozdo-
Bion some valuables: gold brooch, earrings or necklace of pieces of eight. When
Poska state already on the tablecloth, the boy's family begins to persuade her father to get out
of
her drink. If it does, expresses the same agreement and will be able to join the negotiations,
to determine the price they will have to pay for the bride. If this happens, the father's lips fall
the sacramental words: Tjawel bakhtali of tern hai Terni (let him be happy the young and
young-
da). Then the girl's father asks the matchmakers (chanamia) and declares what
amount requested for his daughter, and they cover the costs of the wedding. They begin to
trade, and if
both parties fail to reach agreement, and the girl's father decides not to release her married
must return the money spent on betrothal feast. If the agreement is concluded, without
delay is fixed on the wedding day, the day of the wedding, the organization and payment of
all
related expenses belong to the family of the boy. The custom of buying his wife disappeared
in
Poland probably only around 1950. Sometimes paid for the girl 300 and even 500 large-
Executioners (gold rubles or dollars). Formerly there were higher prices depend, moreover,
each specific case of beauty and intelligence of the bride. In 1908, in the woods
near Piotrkow Gypsy wedding took place between stunningly beautiful gypsy and Cyga-
nem, whose father in-law paid for 3000 rubles. This price was set due to the non-
simple beauty of the bride, the then leader of the great groups Kalderash in
Piotrkow, named "Ataman" Kaminski. In 1910, the camp Kalderash in okoli-
cach Krakow wife paid for up to 10 000 rubles in gold.
The habit of buying his wife - just not known Polish lowland Gypsies, was driven
by - existing and past - the habit of kidnapping the girl, once rare, now practiced
ED willingly. More often we are dealing with "kidnapping", without an act of violence and
surprise and-
tion, and the young couple is dating a joint, usually short-lived, escape. After returning to
his, even after the lapse of twenty-four hours the young state that spent the
each night, which, according to custom Gypsy is equivalent to entering the marital
relationship
female. Families of both willy-nilly have to accept the fact and recognize marriage
the bride and groom have been made, regardless of whether the girl was privy to the plan-
important kidnapping, or whether it was an act of violence and deceit. Kidnappings held dose

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her in the forest scenery, the foaming horses. Today, in the changed times, it happens that
used for this purpose taxi, operated by the driver bribed by Gypsy-
kidnapper.
The water, which plays such an important role in the rituals of Gypsy - funeral, birthday
and others - is also needed at the wedding ceremony. When young groomsmen
bring a girlfriend home husband or tent, water it with water. Bride-called
is then bakri (sheep). It called for, as a bride before connecting to the
husband, not offensive but honorable. After the night, the next day, already called bori (in-
law) and
question involves the abandonment of the state's maiden on his head as the most notable, the
most
red bandana. This custom, similar to the Polish oczepiny, is respected in Kelder-
szw and Lovari today. Since the insertion of gypsy scarves must now wear it throughout the
life.
Marriages are at a very early age. Sometimes the husband is 16 years old and his wife 13 -
14 So often married young does not immediately become independent completely, and for a
time must still remain with the parents of her husband. Depending on the conditions and
circumstances of the couple
outputs on your farm sooner or later - from a few days to a few years after
wedding. This groundbreaking moment in the lives of young spouses called dabeshka. Gin
pje
dabeshka - go to dabeshka - means that the marriage begins an independent life, unieza-
spective from the older. Young entrants to the new way of life, accompanied by wishes
happiness and prosperity. One such proverbial, is a wish sententious-
Proceeding: CE grecon Tum hai le le devleske manuszenge atuni, channel grecoa pje of
lontani hai
manro (disgusting you to God and to others when disgust salt and bread). Gypsy
marriages concluded out of Kalderash often by kidnapping the girl,
tend to be unstable and it is not difficult to break them. For example, a sixteen-year boy had
already O-
chase his first wife, and part with the other - fourteen! - Received by his father in law.
Gypsy has the right to abandon his wife if he proves her infidelity. Sometimes "divorce", and
actually
banishment of his wife by the husband, it is not committed enough excuse to the Post-
justify and legitimize the belly button. The reason, even if imaginary, may be the allegation
that the Cy-
porch poorly cared for her husband, or - could not gospodarzy; cause of the exile, there is
also
infertility wife.
Characteristically, the victim Gypsy generally not seeking their rights and it-
today with fate, because in the opinion of the gypsy any attempt to oppose the men-
skiemu judgment would be for her act shameful, degrading. Divorced, or exile
on, is basically a chance to re-marry only for divorced or widowed. Non-
stability of marital relationships is a new phenomenon, not found in the extent of star-
EDUCATION tribe of Gypsies, when - even in the absence of other brakes - buying his wife,
paying for her considerable amounts prevented her husband against frivolous sacrificing
so costly nbytku, was an essential guarantee of stability of marriage. Now
a conservator of marriage is sometimes a civil marriage, rarely indeed concluded.
If the marriage has complied with the children, then, due to the final pass-
not their father's name, includes married in the Registry Office. The need to obtain
divorce in the case of dehiscence hinders the breakdown of the marriage. Makes it difficult,
but not making it impossible
it possible, it happens that the couple part company without a divorce case, and
next relationship one of them has already obviate without legalization.
From the date of the wedding starts joint lives of two young fruiting numerous after-
offspring, the more numerous the better and happier. Weight of most family responsibilities-
different, farm and commercial falls on his wife. There it goes hand in hand with its powers.
As the nature of their being unclean, worse than a man, he must be satisfied with its under-
elevation, impaired situation in the family, so only the elderly wait to esti-
cunku and equality due phuri let - matron.

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Death and bereavement
Customs funeral and mourning rites, cultivated in all Gypsy ocher-
ceedings in Poland, in the greatest multiplicity of forms preserved Kalderash and Lowa-
ditch. Polish lowland Gypsies and highland maintained them in a more rudimentary forms,
fractional, sometimes a bit 'polonized "that have lost the characteristics of a coherent,
rigorous
tangentially przestrzeganego worship and ritual, as in those two groups. Polish lowland
Gypsies
also feed the souls of the dead - such as the first fruits of the year, which toss back
the head of the intentions of souls; precipitated the first drops of vodka before getting her
drank on the ground -
Sport palaces muengre of tools - for the soul of the dead, etc. However, the greatest wealth in
this field
is characterized by Lovari and kelderarski folklore. Probably many of its elements is the
origin
Balkan device, a native of Moldova, but some seem to indicate its significant
no longer pedigree, more distant sources.
Gypsy dies. Departs from the world to the land of the dead, and the memory of the survivors
has to protect him in the other world from hunger and thirst. As long as he was alive, subject
to
Gypsy prohibitions and commandments, and now his life and all that it has entered into, stops
count for him, has no effect on his posthumous fate. Neither reward awaits him, nor
punishment, because-
I know all the payment, all penalties are due only temporal. His soul departs
unknown. Until recently, yet maintained the custom of burning things remaining the deceased
LYM also in groups of Polish Roma - and perhaps - manifests itself here and there to
Today, fire the heat had the soul in its journey through the cold areas of the underworld.
Doku-
ethnographic ments on the Balkan Gypsies exchange still remains popular
Gypsy perceptions about the difficulties and obstacles faced by the soul in the posthumous
carbon
drwce; says there about areas of cold winds and areas of desert heat. Not
already meets these specific beliefs in our gypsies, but the water that is put out
the desire of the soul departing the country of the dead, still plays an important role in the
rites
mourning.
Gypsy dies. If you can speak his last words should be a blessing,
wish luck family and friends who gathered around the deathbed, manifest-
ing pain and despair.
This last blessing is particularly important and valued, and its absence is considered
too bad omen. It is the only custom associated with dying.
Wears the family of the deceased in the coffin, measures the length of the body with a tape of
cent-
meter scale, called Mesure and scarf ligated jaw. Both mesure and words
sling are then carefully stored as a good-luck charms. Especially
Mesure has the power to protect against the danger, and above all - the police.
Just like a fairytale "invisibility cloak" renders invisible the person who puts it on his head,
me-
sura makes such trophies from the theft can not be detected by the
in the case of some revision.
The coffin of the deceased family puts some objects it owns, which at
that world may be useful to him. It is usually cigarette cigarettes, or
pipe and tobacco, comb, mirror, watch, ring ... Matchsticks but not put in the coffin
should be, because the soul of the deceased in the next six weeks revolves around his, in
after-
vicinity of the house or forestry camp, so I could start a fire.
It begins with a three-day vigil at the deceased. Always from death to burial him-
SZA take three days, because the soul can have at this time to change his intention and return

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to the body. To facilitate its eventual return, the dead man's face is covered with a shawl-
always
veil a split in the middle. Rip scarves indicates the path of the soul, which way to the can-
penetrate the gates abandoned by her body. The last breath of the dying is just
the departure of the soul escaping from his mouth and nostrils. Only the same way it can not
return.
Attracts and converge deceased relatives and friends, everyone puts in his pocket pie-
nidze to itself could not buy anything and had no relative to survivors ANY KIND
various grievances and claims. We all sit in the room where the deceased lies. O-
butcheries are only marriage, from which the marriage is not over a year, including access to
sen-
Vanya at the dead is forbidden. For three days and three nights vigil continues. Burn fresh-
sun - always in odd numbers; drinking vodka, wine, beer - but the number of bottles
also odd. Sitting at the coffin, lament, telling each other fairy tales at night, eat and
drinking. Men unshaven, uncombed women for three days continuously accompanied
deceased, and his soul at this time taxiing around, feel her presence. In the first
few days, mourning, do not comb to comb or wash with soap, because - aven le
spumi pa of MULO - foam goes from the dead, is a kind of transparent tissue of his
soul, which fills it like air.
Sometimes family of the deceased as a sign of a particularly deep mourning does not wash
with soap or
do not use a comb in nine days. The participants come out and come back to again for-
sit down at the coffin, but it can not happen to everyone at the same time left, there is always
someone
must be the deceased. Stubs of burnt candles, wax, which one descended and froze
Gypsies busily gather to toss during the funeral of the remains of the tomb before backfilling-
tion coffin underground. Mourners say in a low voice, even singing are not allowed to
interfere
solennego alone. Dirges do not exist - they are not allowed, because any music is
contrary to the very principle of mourning. The deceased is near, his soul has not yet departed
and a frog
lobna rigors must be particularly strictly observed, both because of the good soul,
who escaped from the body, as well as due to the fact that the "spirit" does not interfere with
living alone. Fiddling
the fact that time may lead to ominous consequences if their in time without resolving.
For example, when you stand at the deceased person sneezes, it must immediately tear partly
something from his clothing to prevent disasters. After three days, followed by a funeral.
Close
are coffin and pour out buckets and other vessels the water to thirsty soul after-
back, wanting to drink it. The soul is known, first and foremost, it suffers from
because of the desire that he wants to drink that gives her the signs of lack of water. Fear
back
The "spirit" that haunted, tells remove water from the apartment, but at the same time makes
the ritual
treatments, designed to meet the desires of the soul.
The day after the funeral ceremony starts watering her. To this end, the family of the
deceased
selects a boy Gypsy and buys him a pitcher and a glass. If the woman died -
pitcher and glass gives the girl. The chosen person every day at noon takes to dzba-
to clean water and pouring it into a glass, it treats all met Gypsies.
It does so until the day in which the soul of the deceased or the deceased leaves the vicinity
of the distant
areas beyond, it becomes six weeks after the death. Boy or girl wears
with a stick, where every day cuts the knife sign, not to err and make
Rite of water by the commanded number of days. When passed six weeks after the death of a
young person
going to the river, converted notches on the stick for the last time, then stick to two cuts
equal parts, binds them in the middle of the shape of a cross and attached him five small
fresh-
check - one inside and the other on the four corners. This cross with lighted wiecz-
kami lets the water, the water takes more time and filling her glass and poured it for-
value of the river. He does this as many times as there were cuts on a stick. After pouring the
water from the last
glass jug and glass filled and sealed them in the river. The rite is completed, but died
still do not have access to water rozczstowanej can not even use it. Only
when the family of the deceased to pay a distributor of water services - whether in cash or in
the form of

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a gift - the soul can begin to satisfy his desire and all the water
given away day after day then becomes her drink.
Simultaneously with the start of "rite of water" family of the deceased shall complicated
veined funeral rite called pomana (wake). First mournful wake takes place just after the
burial, it is a rite in three days after death - trine desengi pomana. It is held in
tavern or restaurant near the cemetery. In Warsaw, a pub, where the occasion of every-
it gypsy funeral was held the first pomana, was the restaurant Brdno, just
near the cemetery. Participation in the food and drinks take all the participants ceremonies
funerals-
business trip.
Mourning continues. Throughout the year, the family of the deceased are not allowed to play,
sing, and even -
listen to the radio. Longer than the annual mourning is not indicated because it could lead to
the death of a mourner. Each day extended over a year of mourning is as if a pledge to
next mourning, brings new death. Gypsy Jordan Kwiek, mired in despair after
the death of his daughter, kept mourning and a half years. Familiar gypsy urged her
to stop these dangerous - in their opinion - the practices have advised that she put on
colorful costumes, but Jordan did not want to obey them: hid radio, turned off the light,
August-
working in the dark and - died. Gypsies say that upon herself death extended-
plementing mourning.
After nine days after the death takes place the second ceremony of mourning - Enja desengi
pomana. In the house of the deceased prepares a feast for the circle of friends and family.
Biesiadu-
What kind of mourners eat and drink for the soul of the deceased, feeding and comprehend in
this way and spirit. Here
special rules of conduct and ritual prohibitions. Do not individually inserted
OPERATE from the table, all participants attend should do so at the same time. If one
however someone gets up, he may not have to return to the table to eat. Any leftover food,
which are to remain, they must be learned before sunset from the house of the deceased and
ejection
devoted to running water, a river, or put someone. Nothing edible can not stay in
his house. Do not give away uneaten dog, cat, or sprinkle birds.
Undoubtedly the cause of these prohibitions is the belief that the spirit of the deceased, had
lured,
could return home to have a meal. For this, in the name of their own security,
fear of unwanted contact with the spirit of gypsies do not want to happen. Only
themselves, eating food, feed the soul of the deceased, act as if, in his absence. Before
food repeat the formula: tje avje Angle leshche (hopefully it was before him, ie let it
food will be for the deceased). Balkan Gypsies are known belief in the possibility of
incarnation of the soul of the deceased in animals is probably the source of the prohibition
forbidding-
animals give him the remnants of food left over from the festivities pomana. Third after-
mana takes place in six weeks after death - szovje kurkengi pomana - and is most
gala. On this day, the soul has to go away from the vicinity of the house, it also melts on the
pitcher and
glass for the "rite of water," and a cross with candles flows over the river.
Gypsies choose a person, a woman - after the death of Gypsy, man - after the death of Cy-
gana. The chosen person will meet as if the role of the deceased and everything entrusted to
her,
will thus become the property of the deceased. It endows various objects use
personal, such as a comb, shaver tableware for one person, and
total clothing. If you peeled the person is a man, he buys ready-made suit, if
it is a woman - you have to buy the right materials in the morning and quickly sew a skirt
with them,
shirt, blouse, etc. to noon outfit was ready. It happens that the material purchased after-
on the front to be able to start sewing the next day morning. But then, no-
material was must remain in the store, or wait out the night with non-Gypsies, do not go
because-
I kept at night in a gypsy house.
Here comes the south. The table is already abundantly supplied food and clothing for the
chosen one
ready. Some older person, the survivor - mother, wife, father - kissing table and vascular

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ing donated chosen person and every time he delivers a kiss request: tje avje Angle leshche
- This would be in front of him. Near the table on hot embers burn incense. O-
taken a person with the help of family members dressing up in clothes designed for her. Host
or hostess brings a bowl of water, hand-washes the feet of his chosen one and combing
darowanym hair comb.
After these initial steps feast begins where the napoczyna-
Niu every dish is repeated stereotypical formula: tje avje Angle leshche. When all
longer get up from the table, chosen for their money puts the audience at the ceremony
vodka or beer. We all drink, wishing him to dress "healthily bore."
Chosen to be an adult. So for those who died very young, rites of
"Elect" is not arranges. In 1952, a teenage gypsy, called Pujo, killed himself in
Warsaw amusement park, spadszy of spinning swings. During the ceremony, a frog
obnych Gypsies could not propose at present pomana friend of the deceased, to undergo
the ceremony of dressing. In order, therefore, that even in such a small extent rite was
effected-
nany, gave him clothes, giving, of course, any rituals of dressing.
The deceased is not far off, but his "ways are still open" and the return is not impossible.
So do not stop mourning ceremonies, and after six months from the date of death is done
wake-quarter, half-year - dopaszberszeski pomana. Until the funeral person gifted in
During the previous, six-pomana, can wear the outfit received. In
On semi-annual ceremony clothes should throw it in the running water, the river. And this
together elect someone, clothe in a new outfit and the whole ceremony is repeated. Gypsy
(Gypsy) can wear clothing gifts this time until the day of the ceremony, which takes place
the last day of mourning, on the first anniversary of his death. At that time, at the fifth annual
cute-
purity - berszeski pomana - mourning period ends. After the third and last time to peel Gypsy
(Gypsy), gives clothing and other items, and the chosen person washes his feet. Donated the
together outfit can be worn for an unlimited period, "to wear out".
Every adult Gypsy (Gypsy) can be chosen more than three times in my life, not-
is permissible range of the same person for the fourth time. During the next three previous
pomana celebration every time someone else is elected. Here comes the end of mourning.
Annual pomana ends merrily. Senior Gypsy announces: "Already the roads are closed.
I hope it was for him! Now we will sing, dance! I finish mourning! "Dear deceased
closed, and his departure is already irreversible. His spirit can no longer appear to
frighten the form of a mist, as it is able to do so far, particularly for six weeks. Ghosts
Gypsy does not show up because never in a clearly visible form; usually sees
Only their action, they themselves and if someone's eyes appear to have the appearance of
fog or
voile. Gypsies claim that this is due to the fact that the face of the deceased was shrouded in
coffin with a cloth, and therefore outside the scarves do not see her also and when the
deceased arrives
in the form of a ghost. After a year, there is no longer any fear that the ghost will haunt loved
ones. Uro-
pomana purity closed his way back. However, the memory of the dead continues and
still manifested at different occasions. When the spring is buying the first glow-
ny, and later, the first fruits, when the summer it is the first time ice cream, or buys first
flowers, when Gypsies I'll kill the first in this year's hedgehog - the memory of the dead and
care for the
his posthumous fate present themselves. Before Gypsy try early vegetables, treats her
someone
someone buys and "giving his hand" - devices anda vast - gives in this way the soul of the
deceased.
Sometimes - before the donation of an apple - kisses them, saying, tje avje anda leshche (let
This will be for the deceased, and he let posili). Through this kind of gifts and treats an-
da vast (from your hand) the deceased is supplied with the necessary nourishment to him,
first trying new
dishes. Gypsies do so not only in relation to "his" deceased, but also in relation
the Gypsy dead at all. In this way they can enjoy the food well and you
dead whose loved ones are dead, so they can not be concerned about their eternal fate.

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On All Saints Day, November 1, Gypsies descend on the graves of their loved ones.
At the cemetery, Brdno in Warsaw, where there is a lot of gypsy graves annually
On this day held "Gypsy beggars." On the grave rozcielaj Gypsies scarves, sit
on them, eat, drink, offering him bystanders. Repeated spells:
"I hope it was in front of him!" And "give a hand". Finally, for the encouragement of the
deceased tomb water
had brought with them water, orangeade or beer. This custom, as all of these you-
descent, continues today.
During the mourning period, when the spirit of the dead can come back and appear
living, the most favorable season for him at night. Therefore, especially at night to guard
against third-
ba his visits. To protect them gypsies speak the spell: tje avjen Leske
droma phandade Claus ohara puterde (let the night all the roads will be closed, and
tomorrow just let them be open). Sometimes it happens that a family mourning ends earlier
than one year. This is not favorably rated by Gypsy opinion. Causes
shorten the period of mourning for half a year, and even just six weeks can be Rozma-
ite. It happened that a close relative of the deceased by the distraction, not mindful of the
prohibition, he
sing, and thus violated the principle of funeral rites. It happened also that before
few years ago, the massive buying of food awakened among the Gypsies two-
carbon that "going to be a war," and prompted mourning celebrating its premature end-
connection.
Shortness of mourning requires a special rite. Mourner removes a symbol of mourning - eg
black shirt - and pours water or beer. This is called ordas (poured) and marks the end of a
frog
would. If mourning will be reduced in accordance with the rites, spirit - Coch - it should not
already come back and bother the living. It is characteristic that the Gypsies, so attached to
valuables, gold and money, do not skimp on these worldly goods when they give to lie-
lying in the coffin of the deceased. This is not a sign of disrespect of money, but you-
speaker with the belief that the dead will be needed in the next world, and that he must not
they receive, because it could frighten the spirit in the form of return and stand up for his
own,
take revenge for the damage he suffered. The word pomana is known in the Balkans, he is the
mate-
ED in a similar sense as Gypsies by the Romanian people. Certainly also certain
ne mourning ritual forms have been taken over by Kalderash from other peoples. Niewt-
pliwe, however, is that there does not meet all the abundance specifically Gypsy rites
"Zadusznych", which still survived in Poland among Gypsies Kalderash.

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Classes and Professions
This age-old profession of music-gypsy. The most prevalent W-
sin, and Poland was known for a long time, and Gypsy musicians they played not just
weddings
and taverns, but also in the courts of Polish kings.
Sigismund I the Old, still a prince, he was in love with the music and from a young age, to
the turn of the fifteenth and sixteenth centuries, remained at the court of many a singer and
musician. Do not for-
were also there, and favorites by him Gypsy musicians, which writes A. Pawiski in
"Adolescence
bucks years of Sigismund the Old, "1893:" When a wandering minstrel from the land
minnesngerw
a song about love, hum, or court lutenist Czuryo old singer, Ruthenian about Lithuania
sing, the Gypsies of lyres hit the dismal string, it Zygmunt melts in for-
dowoleniu ". It is no different at times during the reign of the kings; Gypsy Janczy was the
court
Piper Wadysaw IV, and the family of the poet gypsy Papusza kept up to
the last war document that one of the ancestors was a musician Queen Marysieki Myself-
Union. Gypsy musicians were needed not only to the ruling. Albrecht Stanislaw Radziwill
writes that when the incumbent on his deathbed seventeenth-century adventurer and in-
famisa aszcz "some kredytorowie came admonishing the payment of debts, respon-
the department that the heart wanted it, but that nothing had, ordered Gypsies, whose home
was hiding,
them to play the violin, which when done, let the spirit. "
The tradition of gypsy music-making in Poland is eternal, but not so rich as to
The Balkans, and especially in Hungary. The beginning of the nineteenth century drove the
Polish Gypsy him-
zykantw. The partitions of the country made the trek and have become more difficult and
expended started
powerful patrons, persisting in their courts Gypsy bands. Most of the late-
important musicians of Gypsy in Poland are already representatives of migrant groups,
arrived-
FIRST-CLAS to us in the second half of the nineteenth century and in the next decades.
Unions
violinists, who practice music-for generations, are Gypsies from the group Cyntury, arrived-
six from Hungary. They reside in the southern stretches of our country for a long time and
cultivate
muzykanck his profession to this day. Gypsies are usually in groups,
muzykanckie teams are often both family groups; accidents of individual pro-
production of artistic individuals are very rare, are the exceptions, Gypsies
reluctant to agree to any emancipation of individuals from among themselves. Excellent
Gypsy violinist blind Cyntury group rejected the tempting offer radio orchestra
input, which wanted him involved. He preferred to continue to roam with his brothers in the
pubs,
doorstep musician to make money the old way on a piece of bread.
Such reluctance to cooperate with initiatives of environmental pozacygaskiego
ska is no longer the rule. The first glaring example of change in the day-
field is the career of a young gypsy strain Lovari, Micaiah Burano, which won the
1963 years high popularity as a singer, in his Polish team-bigbitowych
rag. However, he did not perform original songs Gypsy songs but stylized,
composed especially for him, with the texts in the language of the Gypsy.
At the end of the sixties gained popularity as a young singer Gypsy Keld-
Rasz, New Year's Eve Masio-Kwiek, who has in his repertoire of songs based on the original
motifs Gypsy songs.
Singer Randia was a professional soloist Team Gypsy "Tern" (young)
Recruiter of the Polish lowland Gypsies, she found featured at the Festival
Song in Opole for the performance of songs from the band niecygaskim. However, sang

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primarily gypsy with his tribesmen old folk songs, convergent-
lected for the team and developed by its manager, Edward Debicki. Gypsy
bands practice called gypsy music. The question arises: what is it and gypsy music
if at all possible to speak of gypsy folk music, or whether it consists only of
acquired from other peoples and then processed "scyganionych" elements? No
certain answer and the question remains an unsolved mystery, one of many in Gypsy
history and folklore.
Variable, full of contrasts, rhythm and timbre specific characterizing Gypsy
music, are difficult to close the musical recording that would faithfully preserved its original
character. The music of this right is called. Gypsy scale, minor-key: a, h, c, dis, e, f, gis, and,
either
- G, as, h, c, d, es, fis, g, and - g, a, h, cis, d, es, fis, g In fact, the music is one-
Voice. Double bass emphasizes its rhythm as you tap heels or clapping in DLO-
No. Oriental calisthenics teams here with melodies, in which East persists longer room
European influences. However, the manner in which variations extend melody is known
- Apart from the Gypsy bands - just the peoples of the East. Unfortunately, we do not know
of an earlier his-
Gypsy languages. As a means of earning, the once mighty flattering, and later - to-
the rollers tavern, had to be deforming changes. Besides, the same dispersion
Gypsies among them foreign ethnic groups and hundreds of years of ongoing journey
influenced, among others, on
Gypsy folk music. As Gypsy language in its many dialects absorbed
many accretions, also in Gypsy music had to accumulate over the centuries
foreign influences.
In time, disappeared also the old gypsy instruments such as the lute or the Jew's harp. Sees
yet here and there like little gypsy boys imitate the game on this forgotten already,
primitive instrument, przytykajc clasped her hands to her chin, setting it in the tremor,
whereby singing without words, vocal, takes vibrating sounds for sound design
Jew's harp.
Dancing women are different from men dance. Gypsy finely mince the feet, cor-
pus is erect, head almost motionless, erected. Mainly, custom dances-
rek East, dancing shoulders, arms, hands. Hands hover over her head fall downwards,
folded together and separated. Gypsy Dancers pay attention to the game hands and
fingers stulajcych to rozchylajcych - somewhat as do the dancers of India.
Dancing men is steeper, faster, more agile and maneuverable. Dancer O-
bja rhythm heels and fast beats hands on breasts, thighs, legs and soles.
Gathered around the gypsies dancing rhythmically shout and hit the palm of his hand,
thereby helping musicians improvised percussion complementing Gypsy
band.
Long, though little known, are going Gypsy music-making. Persian poet Firdusi about
1000 years AD tells how the king of Persia, Bahram (430-443) he asked his priests-
mobedw about the location of people. Each mobed in response praised the governments of
the king, ensuring that
under his rule anyone bad happens. He added, however, that the only concern of the poor
is that not the image of the rich feast with wine and music. Then the king Bah-
frames bought from the King of India musicians, called "Luri", playing lutes. "Oh, gracious
King - posted Bahram according Firdusiego - deign to choose ten thousand Luri, men and co-
women who are proficient in playing the lute. " There is a suggestion that these Luri it is
Cyga-
No. They are also the hypothesis that the violin, lute and dulcimer came from the East to
Europe after-
duced Gypsies.
In addition to music-eternal, now dying occupation Gypsies is blacksmithing.
Not only can meet Podkarpacie recent Gypsy blacksmiths among the Gypsies
upland. Formerly known Gypsy blacksmith was common in many countries and ca-
LEJ Poland. The presence of "governor Gypsy" Polgara in Poland in 1501 with the gypsy-

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States smiths who came from Hungary is the first evidence of Gypsies-blacksmiths in
our country, and in 1,513 years Gypsy pixidarius Wanko de Oppavia worked in the service
royalty.
For centuries, blacksmithing was cultivated in Poland by Gypsies. Their portable forges
consisted of a very primitive tools, and instead of anvils used usually stones.
Production of axes, knives, nails, and metal ornaments began to disappear at birth
factory production: no longer to pay off, lacking outlets for manufacturing iron goods.
However, until the Second World War remained with his craft group
Gypsy blacksmiths in Poland, on the back country, where it was difficult to buy anything or
repair agricultural tools, Gypsy blacksmith was still needed. To the villages,
especially in the southern Polish, peering summer Gypsies, churning and selling crude
jewelry: necklaces, earrings, rings, etc. It is believed that music-, metalwork and
trade horses brought gypsies from India or Asia Minor. In any case, these are the oldest
lower their professions - next to divination and "witchcraft". In the nineteenth century Gypsy
blacksmiths and others
Itinerant craftsmen, appeared there and in large cities. "How interesting on the streets of the
same
Warsaw crowds converged, when they came! Old Gypsy bode (...), and Gypsies buy-
blacksmith or locksmith or product "- wrote K. On. Wycicki in 1840. "Their main
NYM earning a blacksmith and theft. At each place put a small anvil,
doing nails, horseshoes, etc., which is great for mountaineers convenience "- wrote the priest
in Serwatowski
1851. Like blacksmithing disappeared in Poland other professions Gypsy - sitarstwo,
grzebieniarstwo. Gypsies - very resistant to any new profession - or PRZE-
rushed to the other Gypsy professions that do not have ceased to be profitable - such as
tinning
vessels of copper, or began to sing and dance for a living, or, lacking traditional
Conferences, age-old profession, occupied only occasionally parasitism-theft.
The resulting crime, not art thieves besides practicing any professional
bugs. Third, the main and the old profession is a half-gypsy horse trade szalbierczy, binding
moreover closely with koniokradztwem and konowalstwem. Konowalstwo basically had
enough
long since ceased to exist, but from time to time there have been more in recent years read
out
nanny by gypsies evil charm, which cause diseases of horses.
Koniokradztwo still persisted in some groupings until recently, a Ba-
ro Grengroor - a great horse thief, in gypsy hierarchy title - sit venia verbo - precious
checki. This age-old gypsy occupation has left many traces in the records of old records
court. Today, in the era of rapid mechanization, which is associated with significantly
reduced
number of horses in Poland - the trade in them is not as common as it used to, even for sub-
lasiu cultivate it Chaadytka Polish Roma and Roma (Gypsies Russian). Once they bought
horses where they were cheaper and delivered them to the surrounding areas, where prices
were higher. Often under-
treatment of sick horses, and sometimes with the help of different tricks and treatments were
obtained favorable
niejszy appearance of a horse sold by them. Commonly used was, inter alia, way
"Rejuvenation" of old horses consisting of a groove in the teeth grooves and filling their
tar. Ability suggestive extolling sold the horse and rebuke that which-
it intend to buy, also played an important role in the Gypsy trade. It also happened
Gypsies in their descriptions that even ointment sprzedawanemu their horse to accident
someone who s horse was killed, not guessed that watching his property, which became a
prey
horse thief.
Stealing a horse is considered the most "worthy", "master" kind of theft. Kinds
tries of these is more, mostly minor, led by the proverbial eternal theft of hens on
"Gypsy dinner" - romano chaben. Wandering gypsies treat it as a job perfectly
normal. Soviet Gypsy expert Barannikov AP writes: "To understand the psychological trait
nological nomadic Gypsies, we must remember that the psychology of the Gypsies is a dose-
NYM product life of the Indian caste system. " Note that, and later, in Europe are already

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the fate of Gypsies as the most favored consolidating these habits, permanently rooted
the gypsy view of the world.
Today, when many professional Gypsy belongs to the past, the most popular and
still current profession Gypsy is tinning of copper. This is dealt with by
generations primarily Kalderash, but over time they began to cultivate the profession also
Lovari, the remnants of representatives urari - former grzebieniarzy - and even individual
one-
nostki of Polish lowland Gypsies - Polish Roma.
Kalderash formerly engaged in the product of copper pots, kettles, pa-
reading room. Since competition aluminum cookware factory and drove a handicraft, limited
that is, only to the copper pobielania boilers slaughter hooks and any vessels,
requiring pobielenia tin. Tin (arii) they use for pobielania, they are
formulated in a special way, and not generally known, and processed into a fine powder,
called kolis. With the possession of trade secrets to facilitate the work, Gypsies today
are in the field pobielania almost irreplaceable and can not complain of lack of orders.
It was established even in the post-war years, several cooperative kotlarskich, employing off-
not Gypsies. Pobiela - tje chano - are able to very efficiently and quickly, as they claim
investors
authors of similar works, only Gypsy is able to perform this work with such precision and
such a short time.
Even before forty, fifty years ago Kalderash were making vessels of copper,
also engaged in repairing leaky cauldron, and patching holes with copper cold
was one of the secrets of their specialties. These works serve the anvil called vaginal -
iron crowbar, flattened at the top, bottom and sharpened and driven into the ground
diagonally. On
the upper part of dopo, which is an extended semi-circular "head", Gypsies wyklepywali
hammered copper kettles were forming, performed all the metalwork, and boilers pre-
ce. So they saw on the Warsaw Saska Kepa in 1868, so they drew and described
Wojciech Gerson: "A completely original way we see here anvil device. These thick
and long iron bar, on the one hand pointed, and the other extended, as usual
anvil. Driven into the ground at an angle, good resistance force present motkowi ".
Niedwiednictwo, or guided tours of trained bears, was very typical
occupation of the Gypsies in the Balkans and in us - mainly in Lithuania. Gypsies and
cooling
Bears are generally blacksmiths, they also draw up a chain and iron circle to niedwie-
Judge nose. Initially, in the old days, when the bears when our forests were
full, every Gypsy able to get on taming and guided tours of these animals. In time,
by the rapid disappearance of bears, exercise a niedwiednictwem could only
Gypsies richer or new arrivals from the Balkans, called Ursari.
The existence of Gypsy bear we know mainly from sources of age
XIX, about half of the eighteenth century. Prince Charles Radziwill, "Mr. Lover" zaopie-
lished to certain groups of Gypsies who are in his estates in Lithuania. Many of
them settled in the eighteenth century and earlier in the lands Radziwitt at fixed deposition
roof in the vicinity of Smorgon, which became famous for his Academy disservice. At that
time,
Smorgon were small, scattered villages in the forest and there just settled most Cyga-
New Moon. Engaged in various crafts: blacksmithing, did chains, padlocks, etc., other
imaging-
white wood, were making buckets, troughs, spindles, spinning wheels, and still others plaited
straw shoes, mats,
Rog. Under the rule approved by the Radziwill "kings" Gypsy Smorgon
developed considerably and extended. The duties of one of those gypsy zwierzch-
lovers had to assume the academy for bears in Smorgon, choosing capable of Cy-
ance of who would teach these animals dances and other tricks, and a device suitable
these spaces for residents bear the establishment. With forests princely reductionism
cooled to the academy Smorgonie trapped for this purpose the young bears - at times in their
plant dozens of pieces. Radziwill also sent a monkey on education. Manege was

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open every day, and more than a dozen gypsies, constantly employed here, dealt with the
breeding and
taming. Gypsy niedwiednicy, after obtaining the royal permission, with gradu-
Tami went off academy in the world, "lest entertain people with their arts, and collect gro-
gray from spektatorw, so to keep themselves and these animals, as also for the payment of
cash
Smorgonie ". In the first decades of the nineteenth century, in connection with prohibitions
authorities and poly-
administration staff displaying invaders, more rarely longer meet was possible Gypsy
niedwiedni-
Kow. Fewer and fewer of them were in the villages to the cities made their way very rarely.
"It was not long before
even forty years - he wrote in 1861 K.W. Wycicki - like a bunch of gypsies overload
eyeballs in crowds not only in the villages and towns of our own, but by the same Warsaw,
leading the
each learned to dance bears. Already housed in the larger courtyards of houses
the capital of the kingdom, after the squares of cities and interesting mob coincided droves,
Eye of
our Gypsies, the bears and their podrygom. "Another interesting activity, cha-
ship training some Gypsy groups is szczuroapstwo - profession for centuries
well-known legends and fables.
It is impossible to explain who was the "father" szczuroapstwa, if not impossible to
determine what was
genesis niedwiednictwa. They could take them gypsies from other peoples. Acquisistion
foreign activities and certain customs and altering them on the Gypsy fashion is typical for
Gypsies phenomenon. Sometimes the customs that have lost some people, can be found in
rudimentary form of Gypsies who they once borrowed, appropriated and preserved.
Even after the last war in Poland recorded the appearance of rat catchers Gypsy. When
the ravages of war ruins of houses and garbage have become a veritable breeding ground for
rats. In
1946 appeared in Warsaw Gypsy clan Kalderash, which followed from the ruins
rats. "People's Daily" devoted to this event a special place in the article dated.
27 May 1946 Fri Charmer rats on the street. Lord - The bizarre procession in rdmiecie-
Sciue:
"Night of the past pedestrians on the street late Lord witnessed unusual
show. Middle of the street walked an elderly man in a hat with a wide, occluding
almost the entire face of the roundabout, next to him marched two small boys ornately
dressed in such
same headgear. Senior man playing the flute, and the two young men knocked tact
on small drums, hitting them lightly with thin sticks. The slight distance-
whatsoever for this strange orchestra ran cluster rats. Animals could be a few hundred pieces.
At
the junction of Lord Street and the Cold has little truck with leading from the ground
bridge. Playing entered after the bridge on the car and then sat on the roof booth
driver, playing constantly. Rat cluster of first hesitantly stopped on the roadway,
However, soon attracted the rats continuously tons bizarre, rhythmic melodies, przypo-
telling you hum the great bittern, started at first individually, and then a bunch wcho-
you generously for your car. When all the rats were in the car, some standing next to people
slammed the entrance and covered the top of the car wooden lid. Our colleague,
intrigued by this phenomenon into conversation with the old guide group. It is
74-year-old Gypsy Joseph Bek, cousin died in one of the concentration camps
King of the Gypsies Kwiek. During the occupation, he was also in the concentration camp of
the whole family, and only thanks to his ability to "conjure" rats that attacked es-
esmaskie barracks, escaped death in the gas chamber with other Gypsies. He is currently
professionally picking rats, the skins are doing fine after treatment pre-
objects of everyday use: purses, cigarette cases, etc. Bek working in their profession already
40 years. The ability inherited from his father, who was a famous charmer rats
Romania. Beka's father rented as a charmer to traveling circuses, or has been,
engaged by some of the city haunted Romanian rat plague. It had high-
heavy decorations of various companies and organizations for contributions to the field of
battle with rats.
His son, who by the time of the war showed off his skill abroad, only non-

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long ago came up with the idea of using rat skins for various goods and founded the pre-
undertaking. The old man is very mysterious. I do not want to reveal his place of residence
and
the address of the premises where leading label. He says that rats can be very easily
mesmerize music, you need only to possess the secret of tones, which are specially
sensitive rat ear. "
Niedwiednictwo Gypsy in Poland disappeared completely. Meets still rare for
Balkans: Yugoslavia, Romania, Bulgaria. Szczuroapstwo also disappeared and it may be that
Joseph Bek was the last in Poland Gypsy whisperer rats.
Among the most characteristic Gypsy classes is also divination.
Deal with it - for centuries - Gypsy which this profession, considered almost a "national"
Gypsy occupation, probably brought from Greece - the first "European country" Cyga-
New Moon. It has long been Gypsy bode cards, much less - from the hand.
Gypsy predicting keep the rules sometimes, but never slavishly, because the main
role in the fortune-telling plays an improvisation. Gypsy draws attention to the reaction of his
client and
depending on its pwiadomych reflexes, the response expression, orients
gradually, fortune telling him what is needed and what he cares about most. Speaking
without-
continually, without pauses almost simultaneously subjected to a silent listener careful
analysis of psy-
chologicznej. One of the gypsy fortune tellers so here confided to me the secrets of his
prophet-
biarskiego craft: "How that Gypsy wiser, it knows better foretell, and that stupid
it's just not able to - to what to get and earn. I, for example, I predict it mentally: I will know,
when a man in a bad mood, and when in love, and get to know the face, which can also be
for a man, whether good or bad, whether wise or foolish, or has a strong will, or broken. I like
this
I predict, while others do not know how bode. When I put the card, I then do face a serious
and
solemnly tell fortunes. As one who knows, it bodes. Truly, when I tell fortunes, then I know
something, and
so I forget. A lot of know how, like I'm doing something, then she is surprised where it comes
the whole divination. It is so. Then everything comes to mind - the humor and intellect. I.e.
so, for this example, a good poet writes poems when in a good mood, and must then be
very gentle when he writes a poem, and then it all comes with the gift and ability,
that he is surprised where it comes. And then I can no longer remember. Yes, and I ".
Gypsy bode card (huve fody), treating it as their main occupation earning next
magic tricks. Methods of divination is a great variety, and some are known after-
widely among Gypsies and used by all the gypsy fortune teller. Tricks of the period
scribe the Gypsies verb scratch the DEL (magic, literally giving herb).
Some gypsy fortune teller use of hypnotic suggestion close. Gypsy having these
special talents are rare and are lost in the crowd "ordinary fairies", but niewt-
pliwie exist and operate. We will not stop the phenomena of suggestion, telepathy and
related, there is no documented by scientists certificates, and our knowledge
subject is inadequate in this matter. It is worth while to devote some space re-
kwizytom divinatory Polish Gypsy, amazing figurines used to induce
Vanya superstitious fear and faith in the magical practices of Gypsy.

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Gypsy magic Gainful
and native folk beliefs
Gypsy fortune-telling and magic - the main source of income for most groups of people -
rely on skillful, cultivated for centuries the use of non-civil superstition
gaskiego environment. It would seem that those who zarobkuj filtered through someone
else's
home, they are free from superstition, as if the "non-believers" even in terms of primitive
folk beliefs. This is obviously not the case. Wydrwiwajc quietly and were exploited-
afford for profit prejudices of others, are Gypsies other for their own use, treatment
seriously important, distrusted by them faithfully practiced.
Props divination gypsy, except the cards, this primitive figurines and objects,
called devils, trupkami, hairy ankles and crosses, formed mostly of water
effective, or being a composition of bone, hair, etc. They are not images of some
Gypsy's own "demons". And even if we called the "devil" or "trupka" figu-
-KEY demon, it would be a "demon" produced exclusively for outdoor use, the role of
to be terrible for non-Gypsies, wake superstitious fear of strangers. Gypsies themselves, the
creators
these figures do not associate with them any belief in their sinister effect, treating them as
"Magic" props, facilitate the earning of fairies. They are therefore in the notion of sa-
my Gypsy 'quasi-devils "," quasi-corpses. Their origins and purpose is purely utilitarian. In
Therein lies the uniqueness of this kind of figures on the background of the folklore of all
other ethnic groups,
therein lies the peculiar specificity of gypsy folklore creations.
Fear, that in accordance with its intended cause, you need a Gypsy fortune-telling:
for a fee, it offers its services in the "reversed charm" or prevent
disasters that allegedly threaten. Bengoro sometimes surrealistic composition of the idea-
hare-eyed "devil". Crow's eye - actually two, stitched together closely on the flat -
is like his head, bearing cones curved claws made out of chicken.
Continued form bengoro it hangs down from the chicken eye down a strand of human bristles
owls. Raw material for products such "devils" Gypsies are not lacking, as the chickens are
their
main prey hunting and are a common dish. Material other devils is a wax or
paraffin candle connected with grated charcoal. In the tar-like mass
Gypsy sticky horned "devil" with four legs and a tail with tufts of hair. Eyes
this devil is red - with beads or beads utoczonych of red paper or
strands.
In one way or another, wax or chicken "devil" Gypsy wanders the countryside -
"Bewitch" (those drab Del drabakire). Sometimes it takes with him a magic "cube" wrapped
around
hair, "trupka" of wax, or "cross". And if it senses that happens in someone's farm
something unfavorable (illness at home, swine chickens, crop failure) asks a peasant of hen
egg
and wrap it in a handkerchief, placing next to him quietly hidden "devil". He asks
a client of breaking eggs, after which he develops a handkerchief and brings with shells -
sinister figures-
EC. Gypsy explains the enormity of the danger: in the egg lives devil. It promises to remove
from
home "unclean force" for a fee. Similarly, the "cube" - kokao - sometimes "znajdo-
wana "not only in the egg, but under the threshold of the house, in the bed, in a manger, in
bed ... "Corpse"
a miniature image of the deceased, molded wax figure with outstretched legs of
hands crossed on his chest. Bode illness and death and the "hatch" out of an egg, as "dia-
beams ", but out of the water, which fairy casts a spell.

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"Hairy cross" - truszu balence - is molded from wax uczernionego cross, oplecio-
ny human hair. It is a magical application similar to "cube", sometimes as
"Corpse". All these figures are symbols of Christian death, the devil and the cross. This
latter has a herald death and the grave, and - like the "corpse" - muoro - not symbolize
"Divine forces": a braided hair, which gives it a repulsive features, amazing appearance and
ominous significance.
Old documents testify that centuries ago gypsy fortune teller handling the
"Devils" or "cubes" that this practice was known in Europe in the sixteenth century. The
presence
not when native gypsy demonology is in the stage of decay, this "demonology
Gainful ", exploiting superstition niecygaskiego environment is still alive. Practices
this type of call to be foraging on human ignorance. It is worth quoting the relationship
young gypsy fortune teller about what happened to her during the migration, the villages in
1962,
years. This story shows that the Gypsy saw and took into account the difference between
human
naive, and human misery. In a house landlady asked to herbs and
spells healed her son. The boy was "pretty stupid", as defined Gypsy. This was
retarded child, suffering from epilepsy. His mother said how much money you-
given to doctors and healers without any effect. So she asked, weeping, to her Gypsy
helped and took off with the child's "bad spell". It promised to pay for it handsomely. Gypsy
gave
poor boy to play with a deck of the cards, which is very pleased, and refused after-
power; resigned from easy profits, not wanting to cheat the unhappy mother. "For the great
sin I took on my head, "she told me. "For the stupid do not have mercy, all
ko him and I'll just be a laugh, but there is no longer a drab conscience had these del (Czaro-
OPERATE) ".
Reflected in the numerous ceremonies, the magical "odczynianiach" fear of the Gypsies
the evil spirit, the devil and the dead, does not interfere with czarowniczymi practice-
me, "devils" and "trupkami" which might be called "demons of someone else's fear." They
are
because the gypsy feel devoid of any evil power. Their task
arouse fear is only in rural emergency room, never - in a gypsy tent. Gypsy,
laughing in the soul of faith Polish peasant in Gypsy "devils", "corpses" and other figures
magic and divination, is sincerely shared the faith of its customers in ominous
importance hooting owl or owl call. In contrast, senseless and stupid issue
the Gypsies fear bat, because they believe it is a harbinger of the jaws
wall, and therefore the most desirable in a Gypsy caravan winged visitor.
Strange thing that bat, an animal with an unusual appearance and mode of life, flying back-
ko after nightfall, by the gypsies treated radically differently than the night
bird - the owl. Bat embodies happiness and wealth, is the carrier of all prosperity.
His appearance on Gypsy fleet proves that the forest, which were pitched on-
litters is somehow blessed and that it threatens the Gypsies in no danger.
Kalderash call bat lilijako in some other strains called it bakhtali,
ie, good luck. Great happiness is to find a dead bat, any-
that only a withered, not in a state of decay. Retraction of such a bat into the pouch for-
ensures the finder wealth. Polish lowland Gypsies, among which there is also a belief in
dobrowrbno bat, tied the time to whip clipped wings-feet-nieto
Perz, which was to bring well-being of their journey and horses, pulling a gypsy wagon.
Another amulet is bajero, given many children, almost every boy Kalderash.
It is a small linen bag square and flat. It hangs a little child on
neck to bring luck to the holder, provided health and strength, as well as protect against
diseases. The bag is stitched piece of iron (Sastry) and dried rogue (draboro). That-
lazo is to ensure the health and power. Sewn in bajero, no cause Cyganiakowi many forces,
"To become as strong as a knight."

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Polish Kalderash put to bajero herb called by them straniko, which - as theorem
Dza - grows only at Jasna Gora in Czestochowa, at the foot of the monastery. Cult of Jasna
Gora
has long been present in some lineages Polish Kalderash; proves that even the nurse-
grzymk to Czestochowa Gypsy Kirpacza with his wife and sick son, before the first
World War I - all the way from the UK.
Sling used to tying the chin of the deceased and mesure - to remove the measure on
coffin - it is very much appreciated by Kalderash amulets to protect against the "give-away",
before you-
mating unwanted truth from the police. Magical power of these amulets comes from the
deceased, which is directly in contact. Probably invisible spirit through
scarves (DIKLO) and scoops (mesure) grants the gift of invisibility and integrity hidden from
foreign objects and zatajonym affairs.
Among the well-being and giving the ominous phenomena central role played by animals,
which - regardless of their positive or negative meaning - are in principle
be "taboo" and therefore not allowed to kill them: good, sympathetic Gypsies - because
bring prosperity; evil, ominous - not to grab a misfortune, bad luck.
The lizard is an animal kind to the Gypsies, warns them against misfortune,
waking sleeping when they face a poisonous snake bite. Therefore, do not lizards
kill. We must not kill the birds, because the killer would have lost offspring. This is not a
rigorous
Tangent ban, but many Gypsies do not dare to hurt the bird. Of course, this applies to
Only wild birds, does not apply to birds, such as chickens, which are killed without worry-
jane.
Also, the killing of wild birds - such as starlings - it happens sometimes in other groups
Gypsy, among some families of Polish lowland Gypsies. Snakes, vipers, although the by-
Waja dangerous and life-threatening, they are for most of our Gypsies inviolable. Dhabi-
you their revenge sternly.
A few decades ago a gypsy - rustler with Serwa group, belonging to the pol-
States lowland Gypsies, slept in the woods under a tree. When he awoke, he saw crawling
to him a snake. Before he decided to get up, he saw that coming toward him whole family
carbonate
ZOW. He counted them - was thirteen. Caught stick and slashing him with all his strength, he
killed twelve carbon
gases, and the thirteenth cut off a piece of the tail. The effects have not given long in coming:
Gypsy zo-
was soon arrested and sentenced to twelve and a half years in prison - just as much as
utuk snakes with a stick.
A Gypsy - as they claim Kalderash - was many years ago a dangerous adventure
snakes. In the tent it was a big wicker basket fulfilling the role of the cabinet. Kept in
the clothing and underwear. At night, heavy rain fell in the tent podmoko and all the seed-
moisture problems will not exist. The next day it became clear and Gypsy decided to empty
the trash and agree-
dangle in the forest of its contents to dried up in the sun. At the bottom of the basket Gypsy in
terror-
Zeni found a knot of snakes that make nests there. Without thinking,
had killed them all. She did not miss it with impunity: Gypsy woman died in a short time a
few
children.
In order to protect against snakes in the forest during nights, Gypsies orbit obo-
zowisko of zatlonym rag in his hand. They believe that after the surgery, no snake does not
przekradnie
to tents, does not penetrate through the vicious circle, outlined smoke in the air. In
the last time it happened that a Gypsy encampment brought a bucket of water zaczerp-
Nyet in the river. It turned out that at the bottom of the bucket is a living snake. One of the
Gypsies purposed to
pitchfork at him, but przestrzeony by older spared his life, snake were elevated in
bucket and thrown back into the river. Not only fear bite tells Gypsies
avoid meetings with a hose. They avoid it because it say that he likes to suck sleeping
Gypsy women's breast milk. Kalderash ensure that it sometimes happened that a snake
crawled into

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tent stretched out as long next to a sleeping baby and began to suck milk from the breast
Gypsy mother.
Gypsies do not distinguish between harmless from venomous snake, the snake from a snake;
each
be afraid, no, do not kill them. Even a snake that is dreaming, injures Gypsies
is a bad sign, and if before the night pronounce its name - sap - should be to resolve the
Disasters add: tje regret the La raasa -'d go with the night.
Among Kalderash in Poland have survived to this day pass, which explains the genesis of
non-
tykalnoci snakes: they are descendants of cursed people, so do not kill them, and the same
N birds. In most - as it seems - Polish lowland Gypsies groups not
upheld a ban on the killing of snakes. But even those who believe that snakes can kill,
argue that the killing of the first encountered in the spring snake revenge sternly.
During his stay in the forest, some Gypsies guard that you do not kill - even inadvertently
- No frogs. Killing her is reduced because heavy rain and thunderstorms. Gypsy
Devil's name is derived from India: in Sanskrit it bheka frog, and the frog Hindi and syrup-
cha is called exactly like a gypsy devil: beng. Weasel, whose magical role in faith-
niachaj and rites of Balkan Gypsies was very important, is an animal that brings
Unfortunately at the same time - untouchable for Polish lowland Gypsies and for Kalderash.
Kalderash borory call it what it is-in-law, bride, afraid of her fukania and
argue that it has a habit of throwing up on the men to their bite and scratch. Its very "blower-
tening "on human can already cause misery, illness and even death. Polish Cy-
lowland strength also avoid weasel, do not kill her, attributing a while ago zwierztku
sinister powers. Its name - phurdyi (blowing) - involves precisely the dangerous
according to them "blowing" asiczki men. Gypsies shun meetings with the LA-
siczk, and if they see it, omit from afar.
There are many phenomena that ominous effects should odczynia, or prevent them.
Owl, which we have already mentioned, called ugly bird, or a bird dead, his
hooting promises to death. It happens that at the sight of approaching owls Gypsies
relationship-
becoming available tents and panic move elsewhere. Accidents kill owls occurred in
Lowland Gypsies, or in groups of Gypsies Russian origin called Chaadyt-
ka Roma. The author heard about the burning of owls alive in the fire to avert danger-
state. Such action would probably not happen in Kalderash who do not
kill the owls. On her hooting, or the call of the owl correspond Gypsy PRZE-
klestwami in which they wish "ugly bird" everything worst.
In the Warsaw zoo zoo visitors Gypsies did not spare PRZE-
klestw night birds. Bad sign is also a dog howling in the night. Gypsies claim that
Gypsy dogs, bred in the camp, not howl. Sometimes, however, that, contrary to the rule
Gypsy
dog begins to howl, and then the gypsies are even ready to kill him in order to avoid disaster.
Also the Gypsies themselves, committing certain prohibited activities may lure poor
fate, bring disaster. Spell tje regret the La raasa - "let him go away with the night",
pronouncing
data is, if in the evening, after dark, someone will say forbidden word, or
do something that is considered ominous sign, for example, whistle after sunset, or
transparency in the evening in the mirror. Certain prohibitions apply only to this type of
woman,
Gypsy-married women. It must not be such as to go before the stacker gypsy wagon. If this is
happen, Gypsies speak with anger, fearing for the fate of further hikes: Marel la O devices,
bibachtali sas, nakhlas Angle huda! (Let it beats God has brought misery, passed
before the tiller!). Do not go outside the tent in the morning with an empty bucket. Going by
the
time of the water, you should go around the tent from the back, otherwise you can "dry
Fortunately-
path, "or download on the residents of the tent bitch bach (dry lucky). To reverse the
themselves the "drought" and refer to his misfortune only direct perpetrator carry-
bucket lying in front of a tent, gypsies swear: Marel la O devices, nakhli Wa bradasa suka!

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uo aki bam! (Let it beats God, passes from a dry bucket, let it dry
good luck!). Another area of magical charms pH treatments is that -
opinion of the Gypsies - they tend to be asked more often than not by their fellows, but by
Poles. The first symptom of a specified charm is a headache. Then licks three times
uroczonego forehead, then into a bowl of water thrown charred pieces of wood, depend-
ing on whether or drown, or remain on the surface, to judge whether the disease resulted from
charm. After restraint in the belief that one's at fault here "uroczne eyes" and that suffering
Gypsy is dino months jakhao, draw a triangle with three needles in such a way that the
blade of one
needles stuck in damage adjacent. Water to which coals cast, poured into a
another vessel so that the stream flowed through the interior of this triangle needle and on-
then it is poured at a crossroads. In order to hedge against the spell of the gypsies wear
various red items, as this color is just in front of him the most effective
protection, it may be a red bandana, ribbon, beads. Sometimes even a bag (bajero)
sometimes sewn with red material.
The appearance of certain animals sometimes radically differently interpreted in different
strains of Gypsies in Poland. For example, the appearance of the pie, called by Kalderash
kakaraska, by the Polish lowland Gypsies considered a good sign, while the Kel-
derasza believe that screech pie portends misfortune comes to the camp police, and
thief appears in the hands of the law. It seems that in addition to the residual of this snake
worship
Gypsy beliefs about the moon and the stars are also a relic of some extinct already
myths. It is characteristic that in the gypsy amulets, plates of wood, wi-
zerunki published years ago, usually imagined were snakes, stars and moon.
To obtain happiness and prosperity in the wandering gypsies welcome Kalderash "new
moon ", called by the Polish people" youngster ". Gypsies take off their hats in front of him,
the canine-
predilection and ask him to make them favored by saying: tje avje bachtao of Son nevo
(Let him be happy - "happiness-" - a new moon). Another version of the spell priests-
FINAL reads: "new moon had risen us fortunately, we were not without a penny to-
SMY were happy, healthy and wealthy. " Stars of this compass Gypsies. Celebrities also cy-
Gaski constellations, as kachi kachorenca - hen with chickens (Pleiades) and romano
vurden -
Gypsy wagon (the Big Dipper). When the "hen with chickens" is high in the sky, Polish Cy-
ganom luck does not favor. When one star of this constellation is killed, then the Gypsies
meet misfortune. During the extermination of Gypsies in Nazi concentration camps
different and forests occupied Polish certain old Gypsy woman noticed that one of the stars of
"chicken-
chat "dropped. Some gypsies also believe that when you drop one of the three stars of the dy-
precious "gypsy wagon" - that was the end of the Gypsies. Elsewhere claim that "addi-
tional "stars in" drawbar "is a bad omen. Unknown is the belief Kalderash, appear-
follows only in Polish lowland Gypsies, and it's not all their groupings.
Demonology gypsy, so abundant even a few decades ago in the Balkans, understated-
canine with us almost completely. There is no trace described by Heinrich Wlislockiego in
the second
half of the nineteenth century in Transylvania Ruvanua (werewolf), Duklanua (human-
dog), Phuv-
USA (demon underground), Chagrin (nightmares) and many others. Among Kalderash and
Lowa-
trench in Poland is still known today mamiory - babuleka. It is an invisible creature
mythical, good spirit, which promotes the Gypsies. Its presence in the forest, on the block
truncated
tree, where he likes to hang out, provides a special kind of mushroom, having the appearance
of
pink or yellowish cream. If Gypsy encounters in the forest on a trail on the block, collects
"Cream" and hides it in a piece of bread. Worn with a bread-plug "babuleki"
finder brings happiness. Also survived to this day the belief in the Three Sisters - "prophetess
fate" of
as mentioned earlier. For the gypsy character demonologicznych also include Coch
and ochai. Cochem is a recurring, disturbing the living evil spirit of the dead gypsy ochai -

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a sort of Polish nightmare. Let's add incidentally that moth that arrive at night to light trench-
unoccupied called by Kalderash ochai.
Kalderash, and other Gypsies believe that sometimes at night nightmare bothering the horses
and people.
It even happens that tormenting horses, giving them sleep in their manes reward braids.
This is the same evil spirit who tormented the Gypsy horses in Siedmiogrodze, called
chagrin of Balkan Gypsies. To bane not tormented man in a dream, it should be after-
submit the head of the ax (to the evil spirit was afraid of her deadly blades), or ... knife and
fork (which napenioby bane of fear that will be eaten). Gypsies yet know one
way to discourage unwanted visitors nightmare: to be before laying down to sleep
eat something in a place designed for very different tasks, such as near the bottom
cesspool. This is a menace to arouse a feeling of overwhelming disgust and revulsion. During
Junk Gypsies consider carefully, in order not to put tents on the forest paths, even on-
even were not well attended and already overgrown because droma Sport palaces weszeske e
le rat phire of
bjeng (the forest roads at night comes the devil). Thus tents set only in
covered with vegetation and not beaten. That circulating paths devil is probably identical
Tyczny with the famous Balkan Gypsies demon - ruvanusz, which include recalled
Gypsy expert, Archduke Joseph Habsburg: "When I lived in huts earth, build-
different for them in my property, no one wanted to take the last, lying on the edge of the
colony, because
- As they said - that way the evil spirit - ruvanusz - will pass. " The evil spirit is the
Kalderash also called biwuo (unclean).
Faith in the ominous and dobrowrbne characters firmly rooted especially in Cyga-
New wandering in groups less civilized, poorer and more primitive.
It fades in recent years, along with other manifestations of folklore Gypsy and already
generations
not war do not know many professed beliefs and respected even by fathers.
Shocking example of faith in the good and ominous signs, faith, acting in the
If a pledge last hope is the story of lice in the Auschwitz camp. There are
Gypsy proverb: "Death comes - louse goes," based on the observation that
lice leave to cool the body of the deceased. One day in 1943 in Birkenau, during
disinfection unit, guarding German Gypsy in the bath noticed that bathing the Gypsy
holding something in his clenched hand. Assuming that the gold, he ordered her to unclench
his fist. Eye-
turned out that the Gypsy was hiding in a handful of lice, wanting to protect them from
destruction, and thus
to secure survival. She explained later that she did it to foster her good fortune, "he
when you go away from the human louse is death. "

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Folk Literature
and gypsy poet Papusza
The peculiarity of the Gypsy folklore is almost total lack of creativity manifestations of
beach-
tangent at this stage of the Gypsy. Former artistic craft professions, as
metalwork and even silversmith, disappeared completely, and yet only lepionych prevails-
do not wax figurines - props divination - "diabekach", "trupkach" etc. - behavior
shafts in vestigial form usable plastic arts traditions of the Gypsies, and the color-
ne compositions Gypsy costumes and passion for trinkets yet provide for their needs-
current aesthetic meet their own needs.
Folk song, poetry, fairy tale, proverbs - literature written not lasting in the living word -
is next to the music, which has already been mentioned, the only field of folk art that
nameless
people.
Gypsy folk poetry today is still fairly abundant, but it is already in the stage will-
CYM undoubtedly a period of decline. The old song dies, the new born rarely, backing
under the onslaught of mass culture before the invasion of radio and television, so these
measures provided
kazu that overcome the barrier of illiteracy even.
Traditional song, not written, living only in singing from generation to generation, not
has its history, its works are transformed and disappear. Although support it
alive Gypsy song and dance, which enjoys artistic activities this support
moths and successful, but this concerns mainly the music side, while the word
sung - and so incomprehensible to the listener niecygaskiego - are reduced and usually
are the remnants of forgotten entirely.
In addition to the works of contemporary gypsy poet, Papusza, poetry Gypsy is always
sung, is a song. All the Polish Gypsies sing, each in his native dialect
photo. "It goes with them - posted in the first half of the nineteenth century, Theodore
Narbutt - poets natural
rule, a no exercise: some stop on submitting songs, some improvised
whole poems, often dialogowanych. In general lines of their doing to the music,
and music to express things, according to the whim of the poet. What song - music,
sometimes at
stanza. Their poetry is not otherwise be created, only that the poet does singing poems, and
poems ro-
BIAC singing. Forgotten music brings poetry into oblivion. They told me gypsies that
knew such improvisers who have a new, as yet unknown songs created without namylenia
, but so long that by the time and more durable. Impossible thought to who solar
water in the word spamita singing all. However, they added, tend to be young Gypsy
woman with such a good
memory that to might hear at such a time one can repeat each time. Their sing-
NG species is recitatives, changing tact and przecigo various way. "
Gypsy folk poetry in Poland had its collector, which would reach its resource-
teeth, especially migratory camps, until recently, cultivating every day
their traditions of song. Only the collection, quite slim anyway and only representative
Gypsy hill, developed by Isidore Kopernicki in the nineteenth century, and released
before World War II, does not give a fuller idea of the gypsy songs. Many of
saved the texts alive today has long been settled in with gypsy gatherings on
Carpathian mountains. These are mostly rhymed quatrains, songs jednozwrotkowe. In this
terms reminiscent of the songs of local mountaineers, as concise and brief. Are sung
as songs in dance tunes, or sometimes tied in the whole series, Chain
Complex sequences of the same melody.

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Highland Gypsies, the creators of these verses, it's like Gypsy proletariat, the poorest moiety
no Gypsies in Poland. In their songs, the most explicit motives are talking about poverty,
about
social impairment:
I'm poor
the son of a poor mother.
They do not want me
rich girl.
Wealthy
love the rich.
The poor
love the poor.
They live also more of a professional song - the songs of Gypsy blacksmiths and muse-
edges:
What do I need coal
what I iron?
Do not know
my black hands.
My father did to me
hammer and tongs,
I can work
I do not bruised.
The five pliers
I grab three wires:
of the broken, the ruptured
I'll do what it takes.
Music-especially playing the violin, is in some groups of local
Gypsies gainful occupation, grown in restaurants, at weddings, in tourist centers
tangents:
Already us at the inn
do not allow to play.
When we made music there,
they killed my brother.
She walked my sister
with such big tears,
that the entire apron
filled with tears.
She walked mum, gathering
her tears lost.
Only the music is sometimes a source of earnings Gypsies hill, never their song - sung
only of his own and for his own. Despite the loss habits wdrowniczych seems to have
greater durability than songs Polish lowland Gypsies, speaking journey. This apparent
paradox is easily explained. Lowland Gypsies, focusing most cities, has won-
wajcy livelihoods in larger population centers - are willing to dispose of their
song, derive income from her singing to a foreign audience. In such a commercial

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cultivating music songs, the melody are only valid while offline serve-
chaczom text loses its semantic features, and as in these conditions, superfluous, gradually
disappears. This process can be observed clearly in recent decades.
Highland Gypsies, although sedentary life, retain their community of family and ro-
ent, they live in their own isolated clusters, in droves. Loneliness, the perpetrator
sometimes an orphan or a prison, is the most severe defeat of the Gypsy. Beautiful song-duet,
recorded by the author in the White Water on the Dunajec, is metaphorical complaint and
sweat-
CHA in solitude:
- I do not have a mother,
or a black father.
I was left alone
how to cut down a tree.
- Even a tree
has not been the same:
cool wind blowing,
touches it.
Lowland Gypsies, wandering and more inaccessible, did not see the publication of his pie-
dreams at a time when there were still more vital and richer. However, their partial records
made by us after the Second World War, suggest that even during the war and
shortly after it gave birth to new songs gypsy folk poetry. Durable too old songs,
that live today in the memory of older generations. These are usually minor songs obyczajo-
in, love, drunken, thieving. Peculiar is widely known song horse thief, will instead start
hire almost prayerful invocation:
God, send the black night,
I went to the theft,
I stole two white horses ...
In many yearning songs prison complaint is trapped Gypsy on these,
who took away his freedom, longing for a family and a threat to freedom of Slane remaining
wife, is accused of infidelity. Song of wandering, often accompanying a moving fleet of
rom, but most often sung for years during the winter stops, express joy clusters-
tion driving wealth, which is unencumbered freedom, gypsy way, for which
do not regret even shoed horses silver and gold horseshoes:
Ride gypsies, going many cars,
the wheels are creaking,
the wheels are creaking,
Horses lose a horseshoe ...
Front horseshoe with gold,
rear horseshoe silver ...
Resourcefulness and thrift gypsy woman in the hands of the prime appro-
bility for the maintenance of the family, feed their children, for the success of an itinerant life
next was the recognition and praise in song about a mother who can remedy the evil
fate:

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Who is who it
comes after these woods?
This is my little mother
twigs breaking.
Little rain has passed,
father fire flooded.
Whoever finds it, what would
kindled the fire?
She was my mother,
fire fanned.
To the mother's care provider and a sense of security misses the songs stuffed-
commences, asking unloved boy:
I do not want nothing from you.
Walk me to my mother.
I will return to my mother,
like a rose garden!
Slow disappearance of gypsy folk songs accompanied by still interesting after the war
phenomenon of the birth of the new songs. History painfully reached and that the people who
lived most willingly-
her out of her events. Condemned by the Nazis in the mass death and survived only partial-
tionally, won the accusation and testimony in song. Was preceded by another sung complaint:
Where are you? Where are you?
Tell me where you are.
Where you zagnaa
This great war? ...
Wires behind the Nazi death camps escaped whole song-laments, complaints trapped and
their mourning by survivors. The uniqueness of the extermination of the gypsy songs on the
background of their creation-
lution is primarily folk that are included in the historical realities.
The words "Awic" (Auschwitz) and "Owiencim" (Auschwitz) are signs of the times and its
tragic
events. In uniform, traditionally immutable life unfolding as it were, on the marginal
nesach history, only a unique, disturbing them and demolition accidents can break into the lu-
tional songs of gypsies, inert usually twists of history. Only cataclysms concerning
kaja directly themselves may impress a new trail in their work. Folk song
Gypsy is in fact inherently ahistorical, speaks about eternal matters and still cur-
different as love, death, poverty, escape, loss of freedom, hiking, etc., but not to perpetuate
Generally, neither the local nor the names of specific events. There are indeed grounds for
theorem
lation, and the texts that happened once, but their life was short, not sustained non-
facts persistent storage to which they relate. The song about the destruction can be traced
some similarities with numerous songs Gypsies speaking about prison, about longing
for the lost freedom. There are already signs suggesting that, over time, the gypsy-
ska memory, easily losing the traces of the past, will expire with the passing of those
witnesses
years, also disappear and the concrete realities in these songs, and they themselves - if
fractionally PRZE-
progress - become similar to their predecessors, prison songs, weeping outside
The historical background to the time and place. Songs about the extermination of the author
enrolled in the first appointed-
war water years. Today they disappeared almost completely, and although the memory of
them has expired eat-
June among older generations are no longer sung. In their various, more or less off-

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stationery versions is "black bird", the only link between the camp and the
freedom can spread the news. In an analogous piewce Slovak Gypsies also s
"Black bird" flies as a symbol that can not be tamed freedom.
At Auschwitz, the house is great,
our great misfortune.
Ohej, ohej, in Oswiecim
I have a bird
to note carried
mother, father ...
God, My God, my God, you,
already forfeited my head!
This black bird
brings me a letter,
carries where I sit
in Aficu.
Already dried up without bread
and without a glass of water ...
It burns, burns star
My God's candle ...
Oh, my bird,
bring me a letter
here where I'm sitting at Auschwitz ...
Already a get out of this,
I see sisters than brothers!
They brought us through the gates,
they release chimneys ...
These excerpts come from several different versions of gypsy songs about camp
Auschwitz extermination site, among others. thousands of Gypsies. This song falls into
oblivion along with the
memories of those years. It, like the other, quite poor, concrete, eschewing
sentencjonalnoci.
Not having precedents poetry Gypsy Papusza stands out on her wealth of me-
taforyki, poetic accuracy, image colors and words - and this is, after all own sister
nameless gypsy poetry, from the same sources that draws juices. Full brilliance and
lapidary phrases and proverbs Gypsy puzzles, as well as fairy tales - are, it seems,
fuller expression of imagination and creative abilities of the people, than his poetry sung -
at least the known, examples still preserved. Quoted above text
"I do not have a mother" is a work of exceptional simplicity and perfection, which could
nasu-
OPERATE speculated that similar texts - in the said category of unstable impro-
wizacji songwriting - could be used more and that may also arise today.
We are not however known.
Gypsy sayings are embellishment conversation, serve as an argument, sometimes
improvisation
cyclized, are among them sayings and maxims old, with long used, sanctified
Gypsy tradition. Here are some:
With today's fire - tomorrow's ashes.

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Winter will ask you what you did in the summer.
Hope allows you expect, but life does not always allow you to live.
Life is made up of lots of little lies and truth.
Do not give up big for the tiny roads.
For a closed mouth does not fly flew.
A dog that wanders, finds a bone.
Your ears are so full of urban noises that can not hear what the trees talking in the forest.
Not pour onto ice water.
Cut his tongue before the language will cut your head off.
Better baked potato in the woods, than meat in prison.
The legs do not walk - lips do not eat.
He bought a horse not to walk barefoot.
Next proverbs specific Gypsy humor and conciseness have a riddle
Folk:
What makes a gypsy dog? (The scorched tail).
The more it obkrawasz, the more it becomes (hole).
What all creatures in the world at the same time make? (Age).
Is the one-eyed man can see more than dwuoki? (Yes, you may see two
dwuokiego eyes when dwuoki sees only one eye eyed).
What is God himself can not see? (Same as the second one).
What drives our fleet on the highways, but no one took it with him? (Rattle).
Reflecting the porzekadach and puzzles and creative sense of humor, para-
doksu, absurd humor seems to be a characteristic of the mentality of the people,
manifests itself in everyday conversation, almost at every turn, is a manifestation par-
tion penchant for whimsical interpretation of the world, correct in their finest
forms even illiterate.
In addition to songs, proverbs, riddles, important, cultivated by gypsies species
folk literature are unwritten tales, legends, talk. In groups of Gypsies city, which-
patients manners were largely commercialization, fairy tales are already extinct.
Elsewhere persist to this day. They could be roughly divided into two substantially-
June categories. The first is a fable about the fantastic adventures of Gypsies or unspecified
period
Salty kings, princes, heroes. The second is a fairy tale-etiological myth of nature as
if a fragment of some non-existent "bible gypsy". Here we find the origins of fairy tale
the creation of the world, qr lunar myth about the creation of man, about the creation of the
people I-
snowosych, about the origins of the snake family, the birth of a violin, etc. In the stories
God creates the world out of sand dredged from the bottom of the sea, makes it the first tree
result in humans and animals. Among these mythological works, and those who wear
characteristics of the parable is not devoid of a specific philosophy. Such is the parable
known Cyga-
nom Kalderash talking about how God tried to instill a service created by myself
world patience:
When God created the whole world and thought that the robot has finished, he sat down on
the seventh day
under a tree to rest. Suddenly he remembered that he did one thing: he was not
untouched patience and do not know where to find here the best place for her. He started to
God
think of what to do with it. First, it decided to infuse the water. And he did so. But the water
dry. He wanted so patient breathe into a tree, but the tree bowed her subject ga-
you're going, rozupao and turned in rotten wood. God has gone to the rock and cried,
"Scaling, stone
rock of refuge! I send you here the power of patience! "But burdened with her rock burst,
crumbled in

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stones and sand. So God came to mind that give patience of a man who
lived in Paradise. And he did so. A man groaned, sighed, and withstood. And since then
people can
bear more than water, than a tree, than a rock.
Enchanted fairy tale about people in snakes and birds is sui generis mythical justification
taboo.
Gypsies do not kill snakes and birds under threat of incurring misfortune, though-
do and even death. Fairy genealogy of these creatures, their human origin explains
this prohibition, mandatory Kalderash. This is one of the many versions of the supply-
ing:
There was once a king, he had a wife, the queen and her son, Prince-only child. But the queen
early
died and left the king in sorrow and mourning, which behaved throughout the year. Until the
recent
the rite of the annual pomana mourning came to an end and the king married again. He took
the
wife, the widow of the royal family. They lived together happily, but one day the king died.
Wte-
each queen began to persuade her stepson to marry her, but the young king even
hear about it did not. Angry stepmother threw him a bad spell and transformed punishment
him a serpent to three years and three winters wandered in the wilderness feeding on worms
and
that could never satisfy hunger. Transformed into a snake young king slipped out of the
Order-
stepmother and ran towards the great forest. When he passed three years on the back of
Human-
pretty. Did not return home because he was afraid that he would have to marry my
stepmother, or
again be a snake. So he set out into the world, he walked and walked until he came to another
kingdom.
He made friends with the local king and his beautiful daughter he married. Soon-
hid two children: a boy, whom they named Pujo (chick) and a girl, which
called Woowoodzhi (flower). The mother of these two urged her husband to agree to visit
the whole family stepmother, grandmother Puja and Woowoodzhi. The young king did not
want to, but eventually relented because
wife explained to him that the stepmother certainly changed, that does not think about
marriage and children-
into the side should be good grandmother. The young king finally agreed that it will go to the
castle is-
Cochy, but he did not come, just wait for the return of his wife and children. They had to
promise him,
that nothing about it and did not betray say that waiting in a nearby forest. They went.
Stepmother for-
Started asking guests about her stepson, but nothing she could find. She promised so
granddaughter, that will give her a lot of beautiful toys, if Woowoodzhi tell her where the
father,
I had missed out so much for the young king. The girl believed poor grandmother and said,
the truth, I did not know that bad people are not told the truth. Then the witch turned
toward the nearby woods and cried: "I once swore you snake for three years! Now
I beg for life and for eternity! "At the same time the king waiting in the woods amended
were defined varied in a great snake, and horse and carriage made up of three junipers.
Mother with two children-
You ran away from the castle, but when I came to the woods saw only snake that crawled out
from under me-
Hunter and said "I'm your husband, the father of your children. It all happened with
your fault, by your persuasion arrived here! I charge you, change immediately in Jado-
Wit viper! When you give birth to children, may you give birth throat and devoured them!
Let other-
shafts alive only the ones you do not wait too long to devour! "At the same time the vicious
wife
snake became a snake. His daughter also swore for the fact that it did not survive the mystery.
So he called
to her: "You'll be a bird without a nest and you will not have the right to educate their WLA-
snych children. May they be homeless, with strangers, and orphans. " At the same time
Woowoodzhi amended
group has a cuckoo. A snake called out to his son: "Although not sinned like it, but you are
not
sisters stopped in front of betrayal. Name your Pujo (chick), so from now on you'll be true
dim chick, and later the adult bird. And his singing will enjoy the people by
three months of the year. " At the same time the son became a nightingale. The king snake
transformed
crept into the castle evil stepmother and bit her, and she immediately became an owl.
Among the gypsy applications are also legends about the origin, containing fairy tale version
genealogy Gypsies. Mostly they talk about the origins of Egypt and the presence of Cy-
ance of the crucifixion of Christ. There is only mention of gypsy who stole torturers

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nail for the crucifixion of Christ, and therefore both feet were nailed
one nail only. Sometimes Gypsies complement the story with additional elements
Tami; say that Gypsy fearing that the theft of the nail is not released, hid it, plug-in
kaja in Featured backfat. To this day, predicting the villages Gypsy always ask first of all
of bacon, because maybe one day one of them finds in wyebranym Pauly s stolen
nail.
In the legend of Egyptian origin is sometimes referred to by the passage of the Jews by the
Sea
Red and while sinking the majority of Gypsies, of which only a few
survivors and scattered around the world. In another similar story Gypsies out of Egypt
looks different
"He was a great Pharaoh in Egypt and once banished from his State of the Jews. The most
eldest daughter of the Pharaoh, a beautiful princess Kali Mur (black nightshade) said to Cy-
ance of: And you have to go away and roam the world for many years, and even hundreds of
years. They will be the
you different Gypsies: Mangals, horsemen, musicians, blacksmiths and divination. But a
thousand fairies
one will be true, and the other fake. After many years, you will find a beautiful, warm
country, and he
will be your homeland. Kali Mur had a golden stick and waved the cane. And then you sea-
chilled down to the bottom and Gypsies went unscathed. I still go. "
Gypsy folk literature living oral traditions merit - until it stops
- For further comprehensive research, and above all the documentation, collection of the
corona-
various works. Tasks that the way is not only a traditional distrust of Gypsy, but
above all, ignorance of the Gypsy language among researchers-ethnographers who were-
that called for the implementation of this important and urgent project. Only Gypsy
Papusza poetry exist in its own copyright notation. It is a phenomenon in cygasz-
czynie unusual, the first conscious poet among Gypsies in Poland, the creator, the
name is known. His name is Bronisaw Wajs, call her name but Gypsies, which
signs his letters and poems - Papusza, which means doll. The consolidation of texts enabled
Pa-
struts writing skills acquired in late childhood through my own stubbornness and coun-
dzionym hens, which had to pay their contingent teachers. The discoverer of the poet,
writing these words, had encouraged her to write down their poetic improvisations, which
then
translated into Polish and published. She calls them the songs - Gypsy: gila - because
almost all of them were improvised with melodies, which, unfortunately, are not known,
because
no one has recorded either in the video or in the score.
Date of Birth Papusza is not exactly known poet and she was not sure the
his birth. Years ago I served a year in 1909, but the documents listed 30 May
1910 and - Jan. 17, 1908. In this generation of Polish Gypsies ability
reading and writing is no exception. Musical traditions of a group of Gypsies, which entered
the
Papusza marriage to Dionysius wajs, Harper, certainly contributed to its further interested-
interests with a song Gypsy, allowed poetic spinning along to the music. The flourishing of
its
creativity occurred about 1950 years - just after giving up hiking in the watershed for the pol-
States Gypsies time, the time of the rise of great drama. It Papusza spokesman and
participant in this drama, and her song - only his artistic testament. Saying goodbye
in his poetry while hiking bygone youth - became a bard of the fate of the whole-
him of his people, wyrazicielk its universal attachments, habits and longings. Longing
for what is lost - not only the moving spirit of her work - is no feeling of unit
gel, isolated, but shared with all our brothers in Gypsy. No payment-
cili these brothers poet gratitude for it of complicity. As an alleged "traitor" stood
pillory gypsy opinion, alleging its collaboration with niecygaskim environment.
She paused for seventeen years to the late sixties to call several beautifu-
MANAGING lines for the last time. Since then, wronged by his and ailing, silent to
end, and died February 8, 1987 year.

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Paper and pen Papusza have helped to perpetuate in a row richer content than medium-duty-
Bending managed unwritten folk song. Writing allowed to repeat a song, even if already
disappeared from the memory of the author. She Papusza allowed to voice a lot of things that
do not znajdo-
shafts far fuller expression in the gypsy folk poetry, sometimes allowed herself to
more complex topic, deeper reflection on rozlewniejszy trend line. At the same time,
however,
Papusza songs could not improve as folk songs by permanent circuit, multiple
exercise, which corrects, sometimes adds new elements, and rejects superfluous, those
not stood the test of public singing. Song Papusza - translated and published
twice - this is the legacy of the poet: less than 30 longer and shorter lines.
One of the first recorded works Papusza is "Song of a Gypsy with Papusza head
behaved ", dedicated to Julian Tuwim and highly evaluated by him. It is maintained in the
tone final goodbyes attempt to resurrect in the words of a bygone Wanderingly-forest PRZE-
future.
... Fire love how my own heart.
Strong winds and small
wykoysay gypsy girl
and the world pognay her away.
The rains bathed with tears,
sun - gold gypsy father -
body warmed me
and beautifully seared my heart ...
... Gypsy horse neighs,
foreign wakes,
Gypsy heart rejoices.
Squirrel on gypsy shack
Eating nuts ...
Oh, how lovely to live,
hear it all!
Oh, how beautiful
see it all! ...
Oh, how lovely to live,
at night to walk to the river,
cool fish like cold water
grip in the hand ...
The sky hen with chickens
and gypsy wagon.
The whole future of the Gypsy bode,
and silver ksiycuszek
father forefathers in India
Light gives us
children in a tent is eyeing,
guided Gypsy
Fast forward to a well-baby ...
Nobody understands me,
only forests and rivers.

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That's what I'm saying,
everything, everything had long since passed,
everything all together took -
and those years young.
These passages give an idea of the whole. Nobody understands me, only the forests and rivers
- Writes Papusza and it is not just a poetic figure. Within the last two lines of the poet, in
which return these trustees - Forest and river - and are longing for permanent reference
Lost, More related element, something, in fact, what has survived cygaszczyzna, although
been absent over those shores, and those thickets. Forest, father and teacher Cyga-
Moon, who abandoned their children, a river that no longer meets their nomadic neighbors,
but - their habit - she goes:
Forest, my father,
black father!
You made me grow up,
you abandoned me.
Leaves your quiver
and I tremble as they
you sing and I sing,
I laugh and laugh,
you are not forgotten
and I remember you.
Oh, God, where to go?
What to do, where to get
fairy tales and songs?
I do not go to the forest,
River did not meet.
Forest, my father,
black father!
It has long passed the time
Gypsies who wandered.
And I see them,
are as smart as water
strong, transparent.
You can hear it
wandering,
wishes to speak.
But, poor, do not know of any speech
besides silver splashing and noise.
Only horse on the grass at the waist,
listens and understands its rush.
But the water does not look behind him,
escapes, further diverges,
where the eyes do not see,
water that goes.
Nature takes over like a Gypsy custom, does not allow it to expire, this forest left EWS-
their migratory population, he can not forget them. Forest gets in songs Pa-

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struts expresses feelings, lyrical wspbohaterem. And so: vesh Bagel Romani gili - forest
Gypsy sings a song; chten and kheen after vesh Len dominion syklakirda - jumping and
dancing, because forest
them so taught; (vesh), kicy tume romane havoren bariakirde syr kuszcza Tumar tykne
([Forests] ilecie you cyganit brought up as their own bushes).
In addition to the page of poetry, as quoted above in full, Papusza is also in its
achievements of the songs longer, about an epic and ballad, the type of cultivated dose
it by the singers improvising. Najudatniejsze and the most important among them is the "Col-
Tuna with green leaf "," Bloody Tears "and" O earth, my, I'm your daughter. "
The Ballad of earrings botanical and entomological requires comment. Speech is
its about how poor gypsy woman, who can not afford gold ornaments, wearing earrings made
of
autumn, yellowed leaves of oak, oak apples okraszonych. Well dbianki or GALLNUT,
is caused by insects, abolishing the eggs in the leaf tissue, spherical growths of the red color
nawej, similar to the small "paradise jabuszek". The Gypsy "licianych earrings" play
the role of precious stones, rubies. Here are some excerpts ballads:
Poor forest girl
beautiful as blueberries,
want to wear
gold earrings.
The old gypsy woman and young girl
went to the forest to collect wood.
Right on the river a great fire kindled,
zanuciy of Gypsy earrings
beautiful song: My earring wonderful,
you me add beauty,
conquer the hearts of all!
Wind already tattered rays,
river heard songs
and far in the world suffered.
I do not know - where and how
fallen leaf of oak with oak apples
girls on their knees ...
We'll make them great
Gypsy earrings!
You're so pretty
earring with leaf!
Dbianki on you
as precious stones!
The second poem is a kind of rhymed widespread autobiographical story about
crossing the tragic war in Volyn forests. Full title reads: "Bloody tears. What
for the Germans went in Volyn in 43 and 44 years. " German raids and executions, mor-
errors made by gangs of Ukrainian forest to escape, rescue granted by the guerrillas
- The content of rushing the storyline of the song. We will find it and act cordial solidarity
with concealed
ering before the destruction of the Jews, mourning the dead, the deaths of children from
hunger and frost,
Finally, the prayer of salvation and perdition sending enemies. Here are some typical
Snippets - like the previous literal translation of the original Gypsy.

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In the woods without water, without fire - a great famine.
Where were the children sleep? There is no tent.
You can not kindle a fire at night,
the day the Germans smoke would give a sign.
How to live with kids in winter great?
all bare ...
When we have Germany to exterminate,
First we took the hard work.
Some German night to gypsies came:
- I tell you what bad:
they want to kill you tonight!
Do not tell anyone,
because I'm a gypsy black,
Blood from the blood - true!
May God give you happiness
in the Black Forest ...
These words said,
kissed all ...
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Two or three days is not enough to eat
and go to bed hungry,
eyes do not close,
look at the stars ...
God, it is beautiful to live!
Germany does not allow you to live.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Oh, you're my gwiazdeczko!
At dawn you are great!
Blind Germany eyes!
Tear the road curves!
Do not show them the way good!
Show them a false path
able to live a Jewish and Gypsy children!
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
How come the great winter,
what shall conceive Gypsy with small children?
How will a dress?
It's all falling from a bare body
and wants to die.
Nobody knows, only sky
only river hears the cry.
Whose eyes have seen us in the wrong?
Which mouth cursing us?
Do not listen to them, God,
hear us!
Cold night fell,
sang the old gypsy woman
Gypsy tale:
Golden winter coming,

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snow falls on the ground, on his hands
like little stars.
Freeze black eyes.
Will die of heart.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
So much snow an attack,
zasonio way
I can only see the Milky Way in the sky.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
In this frosty night
dying daughter,
and after four days
four sons mother buried
in the big snows.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Spjrzno sun as without you
Cyganitko cold dies
in a huge forest!
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Once in the house the moon was in the window,
or I fall asleep. Someone peering into the window.
I ask - who's there?
- Open the door, my black Cyganeczko.
I see - comes a beautiful Jewess,
shakes, trembles
and eat unaided.
Biedna you, my ydweczko!
I gave her bread, which I had there, shirt.
We forgot both the near
are gendarmes.
But it came to us that night.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
All the birds
for our children to pray,
that they did not kill the bad guys, the bad snakes.
Eh, dolo you ours!
Fortunately, my miserable!
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Snow was great as leaves,
the way we stopped,
the big snow that hid the whole wheel.
You had the legs to tread footprint
and cars jostle for horses.
How many poor and hunger!
How many sorrows and roads!
How many sharp stones in the sticks a foot!
How many bullets flew near the ears us!
Next nameless songs about Auschwitz - "Aficu" - a poem Papusza perpetuates the memory
years of contempt and destruction. It is undoubtedly the most prominent Gypsy skimg s
angelic voice, artistic

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tangential witness the tragedy of homeless people - the only one of its kind. One of the
last lines, I wrote before his penultimate, many years of silence,
bears the title "O earth, my - I'm your daughter." This track is outstanding, worthy addition to
the
Particular attention also non-artistic reasons, as deep and very personal you-
once specific Gypsy patriotism, devotion to Polish. In a review issued before
years ago, a set of translations of the songs Papusza one of the British cyganologw rated this
poem
as unreal, unthinkable in the mouth Gypsy.
Cheaper by this opinion. Papusza a gypsy with a group of Polish Roma, or Gypsies, Polish
lowland tens of generations who do not leave almost never lands Polish, so they are
to their country of birth and origin attached. Polish is the only addition to the cy-
gaskiego they speak - sometimes just knowing the Ukrainian or German. Sam Pa-
PUSZ never wandered away and all her experiences and memories are local e It
True, such a line could write and sing a gypsy-ranger-polyglot, which
many strains of wandering far and away, from country to country, with no area of carbon
drwek not zywajcy for longer. Title in original reads: Phuv miri me som Chaya tiri.
Conclude our journey through fragments of a Gypsy Gypsy religion:
Earth mine and forest,
I'm your daughter.
Forests are singing, the earth sings.
River and I deposit that song
One gypsy song.
I will go to the mountains,
high mountains,
I put a skirt beautiful, wonderful,
sewn with flowers
I call and how much strength I had:
Poland earth, red and white!
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Earth mine, you were in tears,
pain were punctured,
earth, are you asleep crying
Cyganitko as small
hidden in moss.
I am very sorry you, O land,
for my songs wrong
for Gypsy characters.
Make your and my body together,
after all, when you die, you take me!
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Land of the black forest,
I grew up on you,
in your moss to gave birth.
What are the only creatures,
All gryzy and biting
my young body.
Earth, you made me tears and songs
ukadaa to sleep,
earth, thou me good and evil rzucaa.
Earth in you firmly believe

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I die for you.
No one can take you from me
and you will not give anyone.