The morning call., 1893-03-24
GYPSY SIGN-WRITING.
How They Communicate With Each
Other in Their Wanderings.
GartenIaube.


For an uneducated, half-wld ard justly
mistrusted people like the Rypsies it is
almost a necessity of existence that the
several tribes should have some means of
communication with each other which
would attract very little attention on the
part of i6ers-information. warnings,
direction, etc.
Let us give an example. In the beginning
of September, 1890. gypsy family passed
through the village Of n. Not far from the
point at which they left the village the
road divides into three branches, and any
other gypsy or tribe of gypsies following
their tracks would look for a sign" here.
There is a tree at the fork OF the
roads. and the gypsy's eye is quick
10 detect four long, fiat stones piled one
on the other They are so covered
with dirt that the ordinary traveller
would hardly disturb them. and it would
most likely escape his notice that each stone
has horsehair tied round it. Near at hand
little branch with three twigs is stuck into
the ground, and the middle twig points in
the direction of the Tghthand road. A
small piece of leather is nailed on the tree.
and is seen on inspection TO have several
stitches of red wool, a square hole and two
round holes. A small charred elder stick,
with a straw and two red threads looped
together, is stuck behind the leather. along
with a small birch twg aud two loose red
threads. a little cow dung dashed over the
whole quenches the curiosity of the casual
traveller whose glance may fall on II. The
gypsy. however. in search of a sign" reads
the message without difficulty. and thus
interDTets it for the benefit of his comrades.
THE chief of the tribe of our prede-
cessors informs us that his wife is dead, his
son arrested and that we must all be on our
guard, the authorities charge US with
theft. We have taken the road to the right,
and passing through the next town TO the
second village beyond we propose remain
ing there until the 10th of September"
Each tribe has its own distinctive mark
or totem, which in the case in point was the
horsehalr. The four stones bound with
horse hair signited that the communication
was intended for members of the commu-
nicants own tribe and no other.
The direction of the middle twig indi-
coted the road taken. The long stones, too,
were so laid as TO Indicate the direction of
route.
The charred elder twig with straw signi-
fed death; the red color is the sign of the
chief. and the two knotted threads signify
the chiefs wife. The birch branch de-
notes an arrest, and tue two separate red
threads signify that it is the son of the
chief who has been arrested. Three threads
would signify a grandson.
The employment Of skin or leather signi-
tles request to meet for communication on
important matters. The stitches give the
time. Time is reckoned from the three high
feast days and from ST. MichaePs day as
follows: The long stitches show the num-
Der of Sundays since the first great feast,
and the square stitches the week days. The
piece of leather in this case had sixteen long
stitches aud two square stitches. 1t Is,
therefore, the Tuesday following the six
teenth Sunday after Easter-that was the
10Th of September-which was fixed as the
limit of stay.
The square holes in the leather signify
towns, the round holes villages. Bey yond
the next ;own a smaller piece of leather
will be found attached to tree, but there
will be no square hole in it, and the reader
knows that the second village on the road
Will he the meeting place. The cow dung
signifies prosecution for theft Any
kind of filth is employed to prevent the
signs being molested. As a charred elder
stick signifies death, so green one
signifies sickness. Several notches in the
twig. with straw, signifies a broken arm;
without straw, a broken leg. A fir twig
slgnlhes an engagement; a willow twig
with red or white thread the birth of
boy or girl; an OAK twg the return of n
messenger TO his family. A bunch of dogs
hair Is an lntimatiOn TO those following to
change their course. Small glass fragments
announce the death of some domestic ami
NAL OF the tribe; large fragments that
domestic animal has been stolen or strayed
away. Clean fragments denote horse,
dirty fragments a pig.
OF the charcoal marks made by Gypsies on
buildings. cross indicates nothing to be
got mere double cross that you may
look out for harsh treatment; cross within
a circle lntimates a desire for revenge on
the occupants of the house; a circle alone
that presents were received there; TRAN
gle, that money may be had for fortune
telling; two serpentine lines, that the mis-
tress would like children; a triangle includ-
ing a serpentine line, that the master Of the
house is dead. In this manner the wan
deTer manages to communicate a great deal
OF information to those who come after,
which the foTtune-telleTs of the second
group can utilize TO the astOnshment of the
people, who little suspect that their affairs
are published on the house walls.
On the march two whistles and two owl
boots intimate to the approaching gypsy
that he Is near suitable resting place; a
whistle alternating with a cuckoo call is a
signal of danger Rapid waving of both
arms Is equally a signal OF danger. Raising
the lett arm signifies 'the road is OPEN"
raising the right warns to caution.
In the presence of a stranger the move
ment of the little finger Of the right hand
informs the others that the stranger is look
ing for stolen goods.
The betrayal of these signs by gypsies TO
non-gypsies lie very rare. Even excommu-
nlcated gypsies are very careful neither to
betray the secrets of their people nor TO de-
stroy their sign writing, being convinced
that they would thus render themselves
liable to evil demons and misfortunes.