Gypsies In Poland Histories And Customs 2v1q1p

Page 2 2 GEORGE Ficowska Gypsies in Poland HISTORY AND CUSTOMS

Page 3 3 Tower Press 2000 Copyright by Tower Press, Gdańsk 2000

Page 4 4 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

Page 5 5 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 folkloreru. 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 semoles of its existence. Their s 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 zabobonnych 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 dystans, perpetuated animosity. In recent decades, after the termination of Gypsy migration in Polsce, here and there began to soften contrasts, to some extent reduce social isolation LECZNA former nomads. Changes can be seen, although there are far PRZEcrowbar, but only the first, it is not known to what extent the permanent and irreversible sympvolumes, 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 practicedout 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. Toalso 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 of dialect groups of sedentary and few records Gypsy texts. First, who became interested in Gypsies and aftercelebrated them some attention, was a prominent historian Tadeusz Czacki, author of two essays about Gypsies and co-founder of the beautiful text "Manifesto of the Gypsies" of 1791, announced shortly after the adoption of the Constitution of May 3. After the hearing in this field published: Ignatius Daniłowicz in 1824 and Theodore Narbutt in 1830. In the twentyStim 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 Pobożniak, the undersigned et al. Only recent studies pokusiły to dig deeper and penetrate not previously known Gypsy areas. First Steps lead author of Gypsy culture in areas of higha 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 branchesMiach 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 practiceddifferent customs, ed among Gypsies from generation to generation. Page 6 6 Their history has left us some traces only in Polish imiennictwie enger in topographic names and attempts of state authorities, trying for ages Owanderers scamper out of the country, or - later - mianujących 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 Ocal 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 PRZEfuture through the ages did not differ in principle from the gypsy present - these are fullmy content, przeczekiwanych in the cold winters, przewędrowywanych 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. Trenchfine story as if it missed him and did not give us even respond to such essentialJune the question of how, where and when Gypsies underwent, where was their abode. And here we Cyganot 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 histotory came to the aid of comparative linguistics to quite differently, and finally noindisputably 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 Spanishyours - Gitanos, French - Gitanes words with a clear etymology. Cyganologia, which is a comprehensive study of the Gypsies, including the results of ethnographics, 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 speciindications varieties of folk culture in particular, territorially distinct moiety niachaj of the people makes it as the folklore of Polish Gypsies upland and lowland przebywających in Poland since the beginning of the fifteenth and the mid-sixteenth century, requirefelling 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 interestedknown to be concerned, while in the popular consciousness often persist clichés 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 księżników 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 romantycznych wanderers live music and a love of nature. Usually we have to a mix of all these ideas, combined in a variety of proportions, 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 youkawości 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. Page 7 7 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, afterning 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 Tarnów, Adasays 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 ed 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 Dorożyńskiego, for making me pictures taken by him - probably the finest black-and-white photographs in this book. Page 8 8 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 istration 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 students 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 Rüdiger (1782), which confirmed and documented observations multiplied by Istvan Valyi, comparing indiENERAL Gypsy dialect words from Hindustani. Rüdiger 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 ed by extensive evidence. The great scholar, F. Miklosich, the study went on, accumulated abundant material dictionary, trying to skillscowić 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 CygaNew 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 językowoporównawcze. 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 Czarohistory and łotrzykach ". 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 mywać that and it's about Gypsies. It is the relationship of Simon Simeonisa, Franciscan, nursePage 9 9

grzymującego 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 charakterystyczny 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 bożieą himspodin všei Ugrovlahii "confirms Broadcast on Vodicy monastery at the foot of the Carpathian Mountains, fortyhundred families called this letter "ACIG" aka "prosecution". In 1416 are already in the Czech Republic, as we read in the contemporary document: "Take toho léta wlačili se Cikani the České 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 Sevenbulkheads 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 Lübeck, and in 1418 arrived in Strasbourg and Frankfurt - "the poor people of Little EGYhere ". On 1 October 1419 years were seen them in Sisteron in Provence, Nov. 1 - Augsburgu, 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 PopeZA. 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 . 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 Kościołowi. Sigismund, King of Hungary, later German Emperor - told - took their country, allegedly forcing them to accept baptism and killing resistant. The king WLAsleep, 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 safeconduct, wherever they go. In this glejcie of 1,423 years guaranteed not only free aftermoving 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 bothblow a penalty until assurances were given the faith of the holy, penitential character Page 10 10 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 thenSnejana Europe. It turned out that people dabbled a fortune, predicting the future, satisfykajający needs and expectations of those who ask what the future will bring - with equal ranSCIA and knowledge of psychology was able to create the environment for the benefit of their own past. Mateimportant for newly arrived titles as Count or Duke, they were only witness the MindNego 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 ed and topographic data derived from the word Gypsy. The first of its kind reference trace is derived from 1419 with Trześniów in Sanok, specifying the name settler Petrus Gypsy, under the date 1428 occurs in rabbits the same name, in 1429 in Berezówce - Nicolaus Czygan in 1434 years - Nicholas Czygan with Świerczów, in 1436 - John and James Gypsy in KrólikoInput ... In Liber beneficiorum Dlugosz and court records also find early traces of the presence of Gypsies in Poland, topographic names and ed. In the year 1487 certiHalicki czono existence in a place called Cyhanowa Arc, under the date of 1503 years in ing circles the earth pyzdrskiej find the village Cyganowo, in the sixteenth century, and perhaps earlier, knowon the village Cyganowice; property of the monastery of the Poor Clares Sącz ... 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 Litewskim, 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 southGo-East, cultivating blacksmithing and divination, enjoying the 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, divinationwoodcarving, fraudulent professions replace Gypsy crafts for the acquisition of mainmania. 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 antycygańskich laws. Newly-thewere, as a result of persecution for seasoned fierce fight for life, fully straceńczej undertors encountered in Poland with his comrades staying here for a long time, atformer half-century earlier in the Polish lands. Page 11 11 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 thingscommon. 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 saidne of the Act anti-Gypsy in 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 gamenice. Those who returned, hanged and burned at the stake. New hordes appeared in Sculptureczypospolitej. 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. PrzyłuChinese, 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 , 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 ed by nonvox 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 pańszczyźsions benefits, for this reason were the envy of the Polish people, uciemiężodifferent 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 autoramentu 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 recomcającej expulsion of Gypsies from the country. "C ygani, aboludzieniepotrzebni, b ę d przeznaszziemiewywo ± ± ³ aniinapotemniemaj be referred to Doni itted ". 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 ę by C yganyw K oroniesi ³ ³ az egodzieje, overload wkotym S tatut In arszawski 1 5 5 7 ± wegzekucj bring irozkazujemy, abyichkoniecznieju f odtegoczasuw K oronie iwszystkichpa stwachnaszychnieby ñ ³ o A kiedyjekt yellow rysta rostazstarostwaswegow yp ę today, abyich f adennieprzechowy ³ 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 stadium implementation too difficult for the then istrative 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 Page 12 12 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 awareprotect him against the banishment was so widespread that even forced to announce additional Wych criminal penalties. Lithuanian legislation, more moderate, imało not so harsh, vacuumrather 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 hospodarów the Gypsies, who did not wish to be exiled from the country. They have so Gypsies alternative - 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: "Whoany 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 themChace 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 Lithuanianit 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 noester 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 istration of state. Some groups have sought refuge in enjoying the autonomy nightrach magnate, under the care of men. Nothing except the ive resistance remained there. About proteies from the Gypsies, to invoke the authorities there could be no. Protest against applicable laws antycygańskim 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 delatoditch pretext to win neighborly discord, personal animosities, gave the eyeeat 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 Page 13 13 Diets, as evidenced by the statement podlaska of parliament in 1601 and 1607. This resulted in rezultat in the form of the new provisions of the Sejm adopted in 1607 at the Sejm WalNYM 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, poruczając 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 możnowładcom 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 ittedly, 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, przekreślającego current policy antycyGanske. 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 Resolid, above all the hordes kołującymi in the Crown and Lithuania. This was the act of refermonths 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 afterning 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 nonporządkom 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 ę duwedlezwyczajuzac Jehovah egodot ³ ± ± f Dnal cymi " . "They were in the Crown nominees from the office sleeroyal steward of the Gypsies, those - the name of the Gypsy king known - despots were Cyance of the police and somehow kept "- wrote Tadeusz Czacki. Confirmation granted by the state to such a "steward", could only eftively 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 Mosqualene, 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 - ed for in participation not only noble, which already constituted a novelty, but the knight at the same time, presentcielowi 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 Nawrotyńskiego. 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. Podstarości, 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 podstarościego, 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 Nawrotyńskiemu. 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. "ports" these are not only a testament to the granted by the representatives of Gypsies and WLAścicieli 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 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 wędrownictwa 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 Nawrotyński 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 zwierzchpation of the Gypsies. This king seems to turn up six privileges, each of themwierzając 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, nonwillingness to paktowania gadźenca (with niecyganami) and direct recognition of a "foreign" zwierzchreceivables 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 with the still wandercymi hordes country - that portion reasons for the appointment of Deweltowskiego and his successors was the idea in advance przesądzającym of futility, and even harmfulnessCOMPONENTS all their actions on the bench Gypsy leaders. Gypsy population, surrounded by distrust and dislike, impaired by the constitution, was easy prey for youzyskiwaczy. 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 utwierdzało. The privilege of Augustus II to John Deweltowskiego suitable nobleman "sovereignty vagabundorum Ciganorum "for life and recommends that officers of public istration 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 superiorPage 16 16 pretty Gypsies throughout the Commonwealth, with particular regard to land but lionsUnion, 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 istrative 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." Stanopost of superior Gypsy was becoming popłatniejsze. Next a similar attachmentfunnel for James Trzcinski, from the year 1729. The text of this appointment we are cenne about two predecessors privileged: o Żulickim, who died, and eatJune previously appointed - Stanislaus Godziemba-Nizińskim, who was behind the ridgeCE, 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 Trzciński 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 GypsyI, 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 GodSławski receives the privilege to "the office of the kingdom Gypsy", after the resignation "abdication" - His predecessor. Bogusławski, wanting to probably how best to protect against Unauthorized competitors, announced its privilege in different cities, such entries fromnaleziono in Cracow and Lviv municipal books. Augustus II, who appointed his reign whole host of gypsy kings, had eatJune at the time of the last one, Bogusławski 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 Bogusławskiego, 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 ³ 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 gypsyState ". 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 ing 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 s with Gypsies, and Page 17 17 it has since early childhood. He knew too well the language of the Gypsies apparently, that their polAfrican-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. Postnowiwszy find thieves and pick up the thieves spoil Znamierowski with two Gypsies, which he took as his assistants, he let go in search of evilthe Horde. He found her near a village in the forest, on the border of Trakai district and leaguekiego. 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 zosteel 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 birthmarkrowski went to Marshal Lida, Kazimierz Narbutta and after receiving letters from him afterlecających 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 stigmapath, ie półzłotego 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 eatchawszy in one place, the absolute ruler of his imprisoned and sentenced him to a penalty "panGance "or flogging. "Then not released (...) as long until forgiveness jeneralne and amnestie received. The remnant (...) dear superior (...) to power its left, henceforth fairly and graciously deigned to his people to exercise. " Znamierowski associated with the Golden Horwith water, the richest group in Lithuania, because of the right to collect taxes on their own use had to keep mainly with the wealthier families of Gypsy, aside from poorer groups, with whom relations are not profitably him income. This barhappens is that a group of gypsy beggars, fearing the royal executioners, zaszywały deep in the woods, where only surreptitiously leaned to beg or steal to the marketingbe each other's meager livelihood. In the forests of Lithuania cooped up najnędzniejsi 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, depletedZALY due to a mass exodus of Gypsies from the lands of Lithuania, which followed the fall of Sculptureczypospolitej. Gypsies remained in Lithuania "have already started for the head of the nobleman Miłośnickiego, a native of the Lida district, "according to the thirty-five years, the ratio of Vladcach Gypsies. That Miłośnicki - probably usurper - not enjoyed too great seriousplementing Gypsy subordinates. Seen him in a couple of years in the district Lidahim where he circled along with Gypsies, but soon no trace of him. The last time the wiPage 18 18 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 Owandered 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 nightrach Earth, appointed a separate Gypsy leaders, giving their liists to protect domestic markets in the likeness of the royal privileges. Prince Paul Sanguszko, confirming in 1732 Wójtowska authority Gypsy Bartosz Alexandrowicz, made him Gypsies in the cities Zasław and Old Konstantynów. 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 mentto 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 latersenior relationship memoirs. They show that only the group of "aristocracy" gypsy knowdowały possibility pomyślniejszego 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 Stefanowicz. In the same year, Prince Charles Stanislaw Radziwill, "Mr. Lover", with the EWStheir estates many Gypsies, of which not a few have led sedentary life, appointed head of the Gypsy Gypsy living it in Mir - John MartinKiewicz. In contrast to previous and present the nomination privileges king - was elected head of the Gypsy. Probably he was a leader of some cyGański group, and confirmation Radziwill only strengthened his authority and expanded its range. The privilege Radziwill favors Marcinkiewicz and his immediate podopieczdifferent 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 overuse 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 ę ę f ± Æ CEMI privileges, you abypodprotekcj ± yellow wallpaper can endure ± c, mogliopiera Looking up ę wyrokomhordyitymsposo BEMS owolniejsi ę government today ± c ". Marcinkiewicz ruled Gypsies in Mir by twelve years, died in 1790. Czacki mentions the recent "steward" of the Gypsies in the goodsadvised wiłłowskich, Ignacy Marcinkiewicz. It is probably the privileged son of John, of whichrego 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 Radziwiłłom not come to install superior in Mir, although the son of Marcinkiewicz maintained the honor of his father, but puściwszy 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 condirooms, 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 nieświeskiego so far was Prince and amazed and delighted that it royally treated and nadskakiwał, 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 keelka and the same carriages royal-Gypsy ridden from the castle to Alba, his year-old paLacu among the surrounding courtiers and nobles gathered, indeed crowds nieświeskiego nation. " Those were fun in those years, the last years before the final collapse of the Resolid. 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 citizenStates rights, which, moreover, existed only on paper. Died royal appointments and Radziwiłłowska, 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 Balticalkanes, 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 Oinventions. Even a hundred years earlier appointed in Transylvania and Hungary nobles superiors local Gypsies in Transylvania Queen Isabella established gypsyStates Chieftains Casper Nagy and Francis Balatfi. Both sold subordinate Cyance 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 citysięcy 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 Nafamilies ": "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, odorFor one, he found everyone in the Rzpltej resident care law, the Police Commission Polish-Lithuanian Commonwealth, having ed in a prescribed supervision duties effbe 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 tułającym, and therefore only country is not useful, but indeed harmful, because being deprived of the way earning work and service, had to seek opędzenia life needs the most of schoolThe 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 governgroup, all of that Act contrary to the law repealed, abolished the same and the greatwa, 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, knowleads to the need uwiadomić 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 dłość 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 tować, yes, they have a ed 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 port 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 dosePage 21 21 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. WhichRice is a Manifesto to the universal message came, printouts of the Police Commission kować and printed, for all Civil and Military Commissions, and to everycities to appeal, and the appeal of cities to any city of its respective faculty nieodwłocznie 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 tobenefits, 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 Cyance of and hosts who could "take Gypsy on possession," a term so would be a completelynot 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 Preception 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 wyrobpretty ". Obligated district authorities, town and community to write off personal datavarious Gypsies on specially prepared lists. These data should be conRAC 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 docuwodnili 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 tamoPage 22 22 An important they should not be and issue the relevant certificate should onymże of expression atolls, where, in so far as intention goes, indeed, subject to their authority everywhere haveScow, certificates any, wizujące, 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 belife to do with them. The list includes twenty-four people. On 13 July 1819 years Warded sends instructions which recommended that the Gypsies, "who did not indicate a permanent job" received a port 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 benefitbecoming the ports still moved from place to place. The authorities decided to punish mayors for providing "visas" Gypsies "tramp to trudniącym" 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 próżniackiej 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 nakacating 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. Cygadid 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 migratoryhim practicing his craft, which gave him yet increased demand for blacksmith services, received a law grywania musicians in different, more is other locallyściach 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, burmiguarded cities and municipalities riff "that for non-compliance, and tolerating wandering raiditch will not only be punished under the relevant article of the Criminal Code, but in addition areI 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 CygaNew Moon. Established fateful, terrible situation: C yganomnieop ³ ³ aca-axis ę 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 youmeet the required legitimacy. Head of the province calls in 1851 from the central government as najśpieszniejszego determine in which province Gypsies are checked in "atozpow ezatrzymani hunger f C f yganieju past oroksiedz ± ³ wareszci e ". Government Commission sends a query to all provincial governments, but the exploration-

Page 23 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 Głowaczewa in Radom. The city found that Cygathere do not appear in the lists of the local population, and although they were known in Głowaczewie not However, they were considered for the permanent residents of the city. Residents Głowaczewa "dlaunikni ę ę ciazapewneci Fire fighting, jakizwyklezapojawieni emsi ę 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 zawikłania (...) 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 roamgostwa. 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 attaken on strength, crime abound, what is the logical consequence of the current the legislation. Nomadic Gypsies could not earn a living safely withthrusts 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 forery 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 Sędzimir when attacked him by notknown robbers. Initiated the search. Deputy mayor municipality Grabica surrounded the local forest Wodzyński 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 ę wlasachzamiaryichipos powanieczyni c e o ³ ± tpliwym atSo 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 protokołowanym testimony that the Gypsies had nothing to do with the assault on enger mail, and the attackers are two men of gamekeepers. And indeed interviewed one of them, Celestine Dłuskiego, who itted that he had made the attack along with his colleague, Anthony Kijańskim. 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 repisowych legitimacy, and therefore with the two robbers went down to the jail. He ed year after year, and the hunt for a permanent Gypsy continuously. The gendarmes, encouraged waiting their reward for each "hunted" Gypsy, stopping trapped "on włóczęgostwie "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 WLAdream, he "took John Pawlowski's father, gendarmes and helped him just to hold żony 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 ed 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, youwalking 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 ę ³ ³ s epoliczonezosta, atodlapobraniawi ę kszegowynagrodzenia ". Months , coming to the end of 1862. The gendarmes again demanding rewards for Elizabeth shot with children. It takes official correspondence, coming year 1864. Elizabeth DyTLOF 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 Cyganot often can not settle simply because no one wants to take. "Gypsies in użalają a significant part to the fact that the owners, even encourage the Commission WojewódzPage 25 25 KA (...), take them anywhere they do not want, no the owner compelling for receivingVanya they can not. " They were the proverbial voices crying in the wilderness. it 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 sanctioneding 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, samoobyczajność 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 Wojewódzka distribute them in villages on education. As for nurturing complex falls włościanki taking up this service to compensate, at least zł 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 zł 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 saysmia, that "Gypsies Czechowiczów 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 cantonists. Opinion of the Government Commission on the draft was as follows: "The proposal of the Government Governnialnego no rules - Gypsies are not outlaws, whom all residentshabitants of the country both subject and should not be a deal with them, as with the recent yedarts 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 występnymi or weight for the community. " So there was no cruel acts of discrimination were not taken Cyganom 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, Juneffects we observe it today, and deepened, and so considerable misery of the people. Loss of gypsyStates 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 ports 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 steamhiking was easier to ister. 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 muchKA, 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 recomdations on promoting education, health and religious principles in the regulations cesarStates contains the prohibition of walking in different colors of clothing and speaking in Romany, nonownership of horses and trafficking, and injunction work on the land. These laws and methods brought some immediate results. Few families, frightened and terrorized, axesdliło 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 EWSbody. Less and less of them widywało 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. Permieszkiwali 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 dosetion 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 bopants. 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 rabbitmowali 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 cotlarska profession gave the possibility of obtaining high wages, and thus economic superiority over the other in groups, more distributed, and not having poorerI'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 fairylive, 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 uprisingacid, 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 Gerson. 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 trece long. (...) Married women wear headscarves, singly bound behind in braids and have powplatane different świecidła, money silver, glass and porcelain tumorsin, 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 ers 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 popłatnego of boiler crafts. Reluctance among Polish Cygaus, 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 Euoil 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. Restorewas dedicated to the freedom of tens of thousands of existing slaves. And after several latach first great hordes went to the north and west. The abolition of slavery Gypsies accompanied by political change Moldova and Wołoszczyzna in 1859 ed 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: , England, and went on camps, rode clusters under the leadership of representatives of a generation that has been born in Polish, Russian or nothave, 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 Decemberarmpits before, during his initial migration, in the sixties the nineteenth century, made their way west to . 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, menMinali 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 Birkenhead. 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 Kraków about 1890, after which he wandered in Russia for two years, visitinging 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, Kroację, three of his sons married with Cygankami Hungarian, the fourth and the Gypsy Italian. Then, by Austria, Italy, and arrived finally after years in England. His son Todor photographed in 1913 in Nottingham, along with his wife Lisa. Costumes marriage Czoronów 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 Cystrength in Transylvania. Gypsy name Kośmian, 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, Kroację, Serbia, Bulgaria, Romania, Italy, and . 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, , southern 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, obpended 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 Kirbegining, 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. Frikowska 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 particucial 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, nononce feuding among themselves. Kalderash numerous families residing in the PolRank is B umbule th and, B uconi, N onokoni, Æ and f irony, G omoja, D ¼ b con i names derived from the names - nicknames founding families, or their pre-eminent representatives, with a few of them still re today as about Ćandżiri - King Janusz Kwieku. About Gypsies Bumbulo, founder of the family Bumbuleśći circled 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 abductionlation 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 meninteresowanych families. In a relatively short time, there was a dominance of Gypsy immigrants over nativeI groups of Gypsies. Work is not only economic factors. The newcomers will be happy alluded communication with state agents to obtain privileged Stanoment 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 usurperPage 30 30 scale power kelderarskich kings, adopted and maintained in families Kwieków. Initiative came from the power-hungry representatives of this family of boiler and was podchwydedicated by the state, bestowing her . Some of the leaders of the groups rhodiumweight, 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 Cygaus in Poland. Each of these contenders for 'Gypsy throne "acted not only in the WLAern 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 selfzwańcom wide field to abuse and exploitation of subordinates, and to law pulic gave theoretical possibility of a more accurate insight into cygańszczyznę and facilitwiało control crime. In fact, the expected services from the Kwieków 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 cygańskich groups. In addition, violent rivalry between competitors kotlarskimi paraliżowała exercise of power by the representatives of their families and led to mutual different blackmail, false accusations and personal grudges. Tron Gypsy became a godRECEIVABLES extremely profitable, so disputes "dynastic" conflicts with the scepter, were sometimes very violent. Sometimes there was also two kings, vehemently opposing, providing confusing interviews, szafujących 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 statewotwórcze 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 Respolit and give him a gold ring, at the same time asked for permission to purchase five brauningów 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 beneathszłego 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 ers 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 PRZEwodniczył already on the outskirts of Lodz elekcyjnemu congressional mayors of Gypsy, for whichrhyme 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 Kościeniakowi, 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 Page 31 31 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 evilthese coins and the words "King of the Gypsies Polish". About Basil died away, while Michael II Kwiek became more active. In OctoberOctober 1934 years went to Romania, where he participated in the Congress of the Gypsy and forprovided 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 treatgami 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 polytrative 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 onGypsy 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". Wygłosiwszy message, "chief" accession drank to "cleansing operations". Appointed "chairman of the Gypsies in Poland" named Joseph Kwiek that undercover police crime ridden country, blackmailed obsmokers 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 samozwańfront 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 Kwiekshot 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 soCurrent title of dictator, announced the construction of the royal palace in Bielany and imposition no taxes at all Gypsies. Started new conflicts, denunciations, accusations forwistnych competitors. Janusz endured on the throne until the outbreak of the war, during which the foldedNAL 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 anachronic 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 Page 32 32 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 youjątkowego Gypsy lifelong traitor and an agent of the police. Activity kotlarskich rulers, extending the operetta-police housing, and forterminated as a consequence of these opportunistic treatments in relation to power, tracal 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 obrastała legend. So it was with Janushem Kwiek. His father wore Gypsy Dźura name (derived from the Hungarian Gyorgy), and among it was called by that name Dźuroni, but after the disappearance of Janusz called Ćandźiri, to honor his memory changed its name to Ćandźironi. After the war, regardless of imposed authority Rudolf Kwiek there yet "power honor "in the family Ćandźironi; she was her Catherine Kwiek - Zambiła, sister of the king of Janulower. 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 nonthe men even had the right to participate in the deliberations of the court Gypsy - Romano Kris. Page 33 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 czech extermination shadow falls include for Gypsies. The infamous Nuremberg Laws, standing on guard "purity of German blood", classify Gypsies - alongside Jews and MurzaNew Moon - as a threatening "pure" race. The first step towards destruction Gypsy was a statement Himmler, who in December 1938 announced that blizzardRZA addressed the issue of the Gypsies "in 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 "Regugranting racial "in order to determine the presence of" gypsy blood "in his veins. Widely percut 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 consekwentnie 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. Generalgouvernement - usually right away to concentration camps and ghettos Jewish States. In Nazi , worked at the State Criminal Police Reichszentrale zur Bekämpfung des Zigeunerunwesens, who for years conducted a detailed directory Gypsies living in , 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 aspołeczność 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 populationCOMPONENTS German, I'm going to criminal prosecution of Poles, Russians, Jews and Gypsies Reichsführer SS. I'm going with the assumption that justice can be contribute to the eradication of the 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 pastcollapses 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 CygaNew Moon. Here were brought representatives of this nation of many nations conquered by Page 34 34 and Nazi 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 Governnatorstwie 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 Cyance of Polish often ran outside the camps, it was - as it seems - the fear of Hitler's governmentrowskich before escapes Gypsies, who better than foreigners actually were familiar with terenot have with the Polish people, and even s with the guerrillas. The occupier tightened and

accelerated methods of extermination, often giving the transitional stages of focustion 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 trenchindependent 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 zasymilowanych. 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 wytroAccession 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 jawor 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 worlddec. However, existing relationships, from both the Gypsy survivors and invarious 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 spreadshot many at Fort Bema in 1943, in Komorow near Warsaw killed a woman and children, in the woods near Zyrardów shot gypsy family, in the woods Bracki and Gizycki near Sochaczewa murdered a dozen families, as many as were killed in horses, in Sochaczewie, in Marki, in Warsaw Sielce seven families were burnt alive in a wooden shed, in Jadów 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 Karczewa, where he soon ed 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 otherSMALL 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

Page 35 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 Borzęcin 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 Moczydła Książ Great murdered 37; Krzeszowice - 30 people, the Zagórzycami - 20, in Wolbromiu - 12, Imbramowice - 62, in Żabno - 47, Szczurowa - 98, near Pilica in afterOlkusz know - about 40, in 1944 in Lipiny in Biłgoraj 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, Wotoday, 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 Zasław near New Zagórz 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 onehorse, 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 gestapowcow 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 forbrewed, led to one of the barracks. When after some time led CygaNew Moon, they had hands tied behind biczyskami leather. This entire group derived onthen through the gate into the forest and there on the bottom, among the women scream shot forward dayyou, 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 inMANAGING 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 Czerniaków, 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" sleelem »Kwiek headed" April 23 - "For the Jewish jail again brought CygaNew Moon. Tomorrow is to be delivered more batch "June 9 -" Recently a transport 60 Cyance of the Łowicza "11 VI -" Tomorrow morning at 9 provide for prison Jewish 34 Gypsies Łowicza "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 Page 36 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, coElizabeth 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 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 fewweeks 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 keelkudziesięciu tied Steward, snatched the keys and get out of prison, trying to escape to the Aryan side. Next to the walls surrounding the ghetto 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 Chodźko, reported: " 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 "obozu ". 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. Pozosteel 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 erkaemów launched scream and wail. The Nazis threw off the mask of hypocrisy from himself, no longer spoke of the "obowestern 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 kijami 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 BelZec. 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 Page 37 37 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 CygaMoon 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 PRZEconducted 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 Regulationinstructions 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 Füstenfeld November 6. The whole evening and night the prisoners were on a siding, forclosure 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 Mattersburgnext 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 cowomen 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 AuStrii 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 Zigeunerlager 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. Zadation 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. Page 38 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" (Herzschwachheit) 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 (...). Noticelem 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 zajeżdżało them Kripo which calls Gypsies hang their neighbors. Hanging fromat times in the smithy on the street Brzezińska 84/6, and were present at the 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. Odruspiritually bounced, but in the next second I approached and opened the lid. Ofell 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 byliśmy 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 powiozły 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 oneNego 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 Oświęcim 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" youchowawczyń 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 gypsyhim 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 tatuowano on the shoulder of the letter Z (Zigeuner). Page 39 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 BirkeTheoretically 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 circusmonths, jugglers, dancers, musicians, and the owners' house dance. " Already in March 1943 came from , among others, Gypsies, who served in the German army as soldiers, and oneven 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 SixHeel, 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 leaveth 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 przekupności 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 deteszeniu. From the beginning there was water, which was brought before the time, and yet todelivered in barrels. Childbirth or surgical operations take place, in the absence of najniezbędimportant hospital equipment, for chimney flues, extending horizontally along the barracks. In the second month of existence of the Gypsy camp was organized already the roottive hospital, but there was almost no medication. Epidemics broke out. Mortality, especially among patients with typhoid fever was growing. More and more noted youcases of tuberculosis, the disease spread rapidly. Hospital Gypsy camp underLegal SS doctor. Nurses were prisoners of non-Gypsies and Gypsies, who, however, met rather subfunctions. Patients slept three to a bed, and from freezing incity, 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 znajdolock to the camp of about 2,000 patients. Despite such great mortality in the barracks panował 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 toświadczalnymi, Gypsy twins, which was placed in a separate barrack for special Page 40 40 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 neighborniąt, 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 maryNarek men took a longitudinal storage-pockets, in which they wore razors and knives. announced that Gypsies are to be sent to work. Blocks Gypsy stood to carryreview 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 Oświęcim Chief had to train that carried siding extending past the Gypsy campState. 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 thereturned 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 tosteel is then to other camps, and - earlier - to work, and those who are imprisoned in the campgeneral 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 niecygański removed from this area densely obstawionego by the SS. When Blockführerstube has six and heavyrowych cars. Between the armed SS was also Mengele - umunduroED, 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 - Lagerälteste - threw herself on the SS man with bare hands. Others were scattered throughout the camp, hid, tore, called for help. WPEGypsy was found on the truck with the help of sticks. At 23 cars trucks Adoptingchallah for Gypsy hospital, where 50-60 people were loaded on one truck, the What odwożono patients to the gas chambers. The move was completed after midnight. Owere 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 obobranches was a gypsy, who claimed to be a German. After the liquidation, together with all the stafflem former Gypsy camp was sent to the penal company. When August 2 kompaing went to work, the camp commandant stopped him, checked the papers, then upewniwszy to be a Gypsy, directed him to the gas chamber. Page 41 41 The mass murder was brought to the very end. Killed twenty-some thousand Gypsies. The oldest of the victims - Hanna Tomaszewicz of Nowogródek - 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. Page 42 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 obogases concentration where zdążono 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 atwódcy kotlarscy even tried the action of productivity, taken in the statein, 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 stateGovernmental 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. Niewędrująsmokers had for Gypsies and upland migrants have for traditional contempt as "inferior" and strangers, which does not establish any communication. Thus, assistance to residential gypsykańcom 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, nononce disappearing at night. In 1950 in Zielona Góra itinerant tinkers group was emDOES 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 GypsiesMoon, 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 itinerantPage 43 43 czych long since expired. Poverty, sometimes extreme poverty in which they lived, made the oferowana 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 acGypsy 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, tradition, deep-rooted social norms. For example, employment Nowy Targ Gypsies podtatrzańskich blacksmiths, on the role of the state farms in the Szczecin was doomed to niepowotake. 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 topNieć; 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 dłych upland groups, and small groups of migrants - such as the 40-enger 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 "akcyjność", short-term action and bureaucratic corruption, all of it made productivization effects were negligible and unstable. Even outstanding work workers Gypsy, making his somewhat sensitiveinches 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 occupationlower 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 sweatshopsKow, 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 youwas 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 enviskach gypsy whose significant s 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 Page 44 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. Antycygańska 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 s and promotes animosity on the part of the environment, aftertęgowana 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, istration officials abusing power is absolute. Shadow of diskryminującej 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 effectively difficult social emancipation. Act forms the basis for further comparison against Gypsies is Resolution Presidium of the Government dated 24 May 1952 concerning aid the Gypsy population in storedlation to sedentary life. This resolution recommends that the Bureau of National Councils take "sixRoki 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 roztoczyć care "in of targeting children population cyGański 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 committion to care for artistic creativity and musical and talented young people to managelife to art school. Minister of State Farms had help in Gypsies settled in state farms. Minister of Agriculture had poruczoną 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 poprania Gypsy productive cooperatives and to help with their establishment. Finally, the minihelm 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 realityCOMPONENTS 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 perprospects for many years already clear that the intentions of those in just a little part of thecontributed 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 direcdirection. Gone were the true gypsy carts horses, but there are cars, trains, and wszędobylskość 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-yearPage 45 45 Gypsy girl is ready to marry and bear children. So education underArticular must end early - far too early to create opportunities for educaing 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 , giving artists the opportunity to practice inborn favorites, traditional various professions and giving them a good life. But this field, cultivated by CygaNew, works alone, practiced for profit, commercialized, without significant tion of care you przyobiecywały provisions of the 1952. A lot of gypsies emigrated from the country during the post-war years. Among the other existit is still the old divisions, unwritten code of moral force, and the effects of share-axes

dleńczej - 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. ReplacePuja 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 PRZElooked more in 1981 in Konin, as an attempt pogrom. The sharp economic differences, appearfollows niezamożnymi sometimes between "natives" and prosperous living "nowosiedleńcame ", where Gypsies - what happens in groups Lovari and Kalderash - receive obFITA 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 goembracing 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 surprisingfying 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 niewędrownego have to - it has yet to over many generations. Although externally imposed change, the eternal core of morality gypsy afteris 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 lutional Gypsies, both in the forms now extinct, formerly recorded as - above all - in those of its forms, which survived to our times. Page 46 46 Four gypsy strains Staying in Poland Gypsies are roughly divided into four main strains differce each other dialect of the Gypsy language, lifestyle and habits: Gypsies lowlandsni, highland Gypsies Kalderash and Lovari. Polish lowland Gypsies, Polish Roma - is a nona 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 mustciałości German, which seems to indicate that the ancestors of these Gypsies came to us from . Poland Polish Roma bear the name, completed mostly on skis. Wkumentach 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 tokumentach are names that persist to this day: Majewski, Brzezinski, Debicki, Krzyzanowski, Pawlowski, Piotrowski, Grabowski, Czarnecki, Cybulski, Dąbrowski, Glowacki, Rutkowski et al. The first stereotypical question asked at social weaving the two strangers Gypsies, is: Save Romendyr san? (Of which you are CygaNew 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. PolRoma 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 międzycygańskich 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 lowlandsdifferent 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 niecygańskich 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 ofdistinctness, 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 underbiorczy, which is less than a half-century ago embarked on a great journey, feels cropcompetent 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 Page 47 47 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 pobratymca, 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 sasame 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 CygaNew Polish citizens has been difficult, it became impossible to continue on the dosedifferent 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, chylący 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 Michajów, Łakatoszów, Kopaczów - 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 hadnują the chiefs and even kings. Such a king was after World War II Jeluszka Łakatosz, and after his death, until 1980, "the royal power" exercised his widow, named Zerfi. In general, the richer the of the other gypsy tribes consider themselves Lovari for gypsy "Aristocracy" and like to surround themselves with luxuries - even i .. autopsy. Tombstones of theleaders stand out in splendor, are built with precious marble and sometimes topped by a dome, this is the tomb of the "king" Łakatosza Moro Wroclaw such a Wasyl Micaiah in Warsaw Bródno. Any s 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 nowosądecki are the main areas of their residence. Formerly cooped up only in sheds-dugouts, now live mostly in timberChałupki different. Nowy Targ, Harklowa, Maniowy, Zakopane, Rabka, White Water, Krościenko, Jurgów, 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 fewTen 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 nazwiPetrified peasant, highlander, as Gil, Nick, Czyszczoń, 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, natoPage 48 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 smagłość 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 nonmeaning was usurping over them all the royal power in the period betweenwar by representatives Kalderash. Page 49 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 cutgniętym on curved arches. This car, called by them vurden śatrasa (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 have spent later in cars, household, indoor roof and equipped with windows, usually richly decorated. In his wandering gypsies maintain 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 Cyance 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 youCarrying 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 livinging: 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 displayskach 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 constructure. 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 solutionwidleniu 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 underpierających 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 Page 50 50 cem the ground. The tent is only a summer dwelling Gypsies, it does not happen now becauseI know that wandered throughout the year. In the early nineteenth century, as state witness only richer Gypsies tended canvas tents; koczująca 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 wieśniaczych 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 Chałupki wood, and relatively recently - because even after World War II - gnieźalso 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 toszczętnie its older features, and women's dress also subject over the centuries a considerable changes. Only certain characteristics garb may be considered characteristic and mepossible 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 ion 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, residenting in the Polish Kingdom, as follows: "Gypsy Gypsy Put on therefore withWaja 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 bioDr - and at the foundation. The belt and headband are the ornaments on it boast wiesiadła decked, Glass sparkles, glitter kruścowe, czerepki, narzędka and the like peacocks vanity of human (...) hair in curls raven postrzyżyn not know (...), brząkadła śklniące - 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 ofróżniających non-Gypsy from Gypsy. No wonder they called Pole quindo afraid (obciętewłosy), 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 godthese 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 nicował and flew to infinitely, which already times several of its color and character to lose, as long as not clothed peasant overcoat. Better to haveIB, 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 przepychu and strojności retinue of the king of gypsy in Lithuania in the eighteenth century in no przypoPage 51

51 mina attire "Gypsies płaszczowatych" okutanych in torn sheets, and living in the same time and the same pages as the "king" Gypsy Marcinkiewicz. According to worldNarbutta 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, obwijają in sheets, which are not bound, like the Roman toga, hang on his shoulders, so that the righthand 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, withtaken 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 sur szającym strojnością 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 Warinputs. 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 knowku adopted in Poland. Some of the more affluent groups settled in the cities - especially LoRuffed - abandoned entirely separate dress and zeuropeizowały 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 rethe 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 Cyance of Poland. In contrast, the most common meat dish is ready itinerant camps wana kachńi 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 najsmaczniejsenior meals, a hedgehog - Jezo or kanrało. 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", youlet 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 Page 52 52 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 oskubując 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 "wypiekłszy 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 tissuefunnel as a hub, is a soft, tubular. Gypsies are ready to climb on high even finishry to get it. If you want to cook him a dish, Dr. mushroom into thin strands, steep in water, obgotowują and frying with onion or do kind of soup, or are giving him overLasza. 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 orpurity 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 charakterze almost ceremonial, ritual. Gypsies favorite drinks are beer (Lovina)

vodka (bravinta, chaćkirdy, thardźimoł) 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. "Gałgan" (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 meattioning 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. Page 53 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 interbetween the red-hot stones ogrodowinę and roast meat with flour tortillas to make żarzowiu 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. Page 54 54 Defilement and oaths The unwritten code of moral prohibitions that failure is threatened tabooicznym "defilement" (mageripen) - is the basis for respect and supervise inwnątrzspołecznej 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, yourosłym 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 zespalających 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 pozacygańskich authorities. Of course "Code" mageripen applies only to offenses made within the Polish Roma, constitute its "internal matter". Not apply to any conflict of niecygańskim environment, or crimes committed to the detriment of "foreign" (gadget), regulates the matter in-

wnątrzcygańskie 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 wewnątrzcygańskich judges. This category of defilement taboo, which by nature can not be the subject of selfkichkolwiek investigations outside cygańszczyzną, is still subject to decisions dokonywanych by Shero-Rom (head-Gypsy), also called Baro-Shero (Big Head), onJudge czelnego Polish lowland Gypsies. In memory of the old Gypsy uchowały only rudimentary, saying little menmemoirs, dating back only a few generations back. With memories that this office afterI 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, whichRice 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 Cygan - 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 byteka ". After his death, even before the outbreak of the Second World War, the Great Head of the zowas the son of Basa, named Feluś. 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 Woči - fell to operate in Page 55 55 special circumstances in Poland, China, and so during a difficult time for tradycjonaciple of Gypsy. Bother the many new problems that Gypsy WLAspends 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 aremoobronnych, 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 rezultatem 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 mageripen survived, as applicable Gypsy social pragmatics, but do not include thesermons 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, weighNego 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, cyganobójcy etc.). The first ones are counted all autoramentu informers for Gypsies to niecygańskich authorities Gypsy "kapuAugust ", police agents acting to the detriment of the Gypsies, etc. Cyganokradcy and cyganobójcy are those Gypsies who steal, cheat or kill brothers, thereby committing crimesnot 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 increasepricing and ceremonies - just Jonkary, which is like an assistant United Head, and at the same time a kind of "wicesędziego", endowed with lower privileges. Overview of the most important species of defilement should start from the great defilement bare mageripen. One of them is dzhuvlitko mageripen (female defilement) and the closely related, derivatives from him podźitko, 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. Dźuvli - a woman) stands guard severity of morals, oboligated 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 inNYM - 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 podźitko 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

Page 56 56 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 bottomcondenser 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 compensationnot 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 theserachitko mageripen (from the word Terah - slipper). Gypsy's thumb hit on the head becomes the magerdo (tainted) and clean up can only remedy by satisfymaking. Undoubtedly, the mere possibility of such a "grapevine" or "Skirt" selfdefense is no longer a deterrent against acts of gypsy man injustice against women. Taboo "Skirt", "slipper", "female" does not fade in recent times, the wations 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, "nieczybecame "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 onlitters, though, and then in the winter were similar, but easier to by "housing difficulties." In the autumn on the verge of winter, interrupted journey to yourent 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 uważyć food stocks can be stored in the room or in the kitchen, sometimes to the promhorses, 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 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 Page 57 57 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 responsibilitiesno-economic reasons, for at least two weeks. Today, more and more often the case that Cyporches are born in the hospital, but if the birth takes place at home and need help to give birthmore should call mami (midwife), or even any reptile (non-gypsy), which agree to deliver the baby. Midwife, or another woman helping with postpartum (afterSimilarly, as to any doctor) do not shake hands or eat in her company. Mamitako 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 incentivevation 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 kuszfałytko mageripen (from the word kuszfało 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 łubńitko mageripen (from Łubniany - 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 sztaribńitko 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 PRZEoffense and consequently serving a sentence for him. It should be him, however, from the gypsy who the marketingwow avoid imprisonment compensation. If this obligation is repealed, is sentenced isolation by Shero-Rom until pay a fixed compensation. Czhuritko, toveRytko, sasterytko mageripen (czhuri words - knife, tover - ax, saster - iron) belongs to small cankers, which it defines as an offense less disgraceful and threatened lower kaof 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 oboditions, 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 gypsypean nomenclature. Are prohibited sexual with sick venereal disease, it is prohibited knife sharpening of the threshold used for cutting food, do not rinse food onczyniu, 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 Page 58 58 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, Cyporches meant once the shore duvets, which should be on the side of the head. Tabu mageripen is often used as a prophylactic to prevent nondesired accidents and excesses. At the Gypsy wedding or other festive feast there is a danger of conflicts and fights among revelers. To avoid thesehim, the host before eating and drinking announces guests: "Con hadeła mariben, dava challah ... "(Who will trigger a fight, this will eat ... - and here enumerates a number of kalających 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 betweenGypsy with a more universal character, no longer arising directly from PRZE-

symptoms Gypsy folklore - so that any disputes, family conflicts, blamenot 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 tobenefits 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 GreatThe main heavy since childhood had the opportunity to assist in this type of hearings, interviewingchiwaniach parties przyuczając in this way in the future to perform the office of the fathers, taking traditional knowledge and skills ed down from generation to generation. Irreplaceable and necessary assistance, significant for Shero-Rom in making judicial decisions in deciding the guilt or innocence of the defendant Gypsy - the institutution sovwakh - ritual oaths - ing the allegations, and constitutes a form of ritual return to God, referring to the divine justice. Truthfulness Cyance 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 krzywoprzysięzcy. 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 it to the transgression committed - is willing to use any runs to not be forced to swear. Sometimes even that is not wanting Beware ofth e to punishing hand of God has turned against him, and seeing no escape before I swnd - 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 obblamed declares her innocence and the prosecution alleges slander. In such an eyestances doing oath prevail. In some types of oaths for intensify their actions and magical effectiveness are essential props Church: shackratio 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 thejuroczystszych 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 withwnętrznymi forms of Catholic worship. This oath is held in the church underTime 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. Page 59 59 With the help of sovwakh khangeriakri deposed Shero-Rom Feluś cleaned in 1949 years of mageripen, which fell on him as a result of accusations of his wife. Gypsy witness the uropurity 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 krzywoprzysięzcy, digs forcustom 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 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 theSIAG, diligently pays attention to the fact that swearing is not smuggled the metal itself, which willHe 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, Bothat 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 Sixro-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 rozwikłującym 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 participation in the community, which because of the antagonistic environment strangeness niecygańskiego condemns it in practice, pushing into the vacuum and social isolation - it is for Cygaaccustomed 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 - esny 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, Feluś, the first post-war Shero-Rom lived in the forties in a suburb of Warsaw. In 1947, the Gypsies gathered in the great Page 60 60 Congress - Romano Celo - picked him in power, as skalanemu when his wife wanting to be withrevenge, accused him of "unauthorized fondling." In its place has been chosen close to an eightysięcioletniego Gypsy, called Zog aka Dzoge. He came out of the house Bareforitka Roma (Urban Gypsies). He was initially Służewiec in Warsaw, later quite often changed his place of residence, moving in 1948 in Silesia, in the vicinity of Legnimonths, 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 Felsia. 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 rehabilitującym 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 Zogę for the position Shero-Rom. After nine years old Zog died in 1961 in okolicach Szczecin. At the congress, which was to choose his successor, Feluś the third time - the razem 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 spreadstrzygają, whose word was the wisest, whose excellent choice, taking into , as determining factor candidacy and opinions that prevail. Feluś, 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 SheroRom, Jonkare - Nyny and Rupuno - lost their older power and functions associated with it. Sam Feluś, 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 wyrokował 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 willny 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 autorytetu power in Gypsy. A direct consequence of this incident was not only beating gypsy in retaliation for the tarcrease the Great Head. Immediately after reaching the health Feluś convened to Lodz on day 2 August 1974, the court called public Ćaćipen (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 Feluś 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 Page 61 61 threat of defilement - before the trendy skinny pants, forbidding Gypsies cholation in them; banned Gypsy women wearing tros 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 Gypsyhis 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 mattersStych 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 Feluś-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 Pluniaków, 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 Feluś forbade men venturing long Hair - by now though niecygańskiej universal fashion - not knowing that his not so ancient ancestors were always long-haired and even - according to Czacki - nonGypsies, Poles, called, unlike themselves, Chinda Planks (obciętowłosi). Feluś the last word for Gypsies raised the duty of self-Gypsy also need to take into 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 Feluś also announced in his last message, act of grace, afterubiquitous amnesty picture of all incumbent then on Gypsies defilements, cancellation judgments in force. From within the amnesty off the only issue debt, not umorzając 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 cyganobójstwa, ie wrongs asked Gypsy brothers). In the latter category are housed concept Khokha romengre defining cheaters, ie Gypsies, who cheat their współplemieńców. This general amnesty likened Gypsies - due to its wide perSiege and meaning - to manifest amnesty, announced just after the war, when SheroRom 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 themoriginating 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 Cystrength chose the next Shero-Rom Felush cousin - named Woći. Thus, this time Although power remained in the same family, but missed his son Felush, Lidka, directPage 62 62 average successor, who at the time of the initial debates on the election of a successor to the deceased in prison, odsiadując penalty under a court judgment. Woći 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 sizestrzygania międzycygańskich disputes in state courts. Gypsy singer Randia 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. Cyganot, who were married in the registry office must run for the divorce, going to court, while formerly Polish Gypsies s 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 SheroRom, 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 nonthose 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, whichpatients happen to be the most widely understood all of Gypsy folk culture - in exceptional oppression, in times of particular risk - the most durable, the most resistanceNYM, 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. Youshambles is here - also Orally cyclical transformations - usable art musecation and dance, used to some extent by the State Enterprise Estradowe and allowing few Gypsies decent wages. Business pokątny cultivated by Gypsies in Poland illegally and has no opportunities, professions Handicrafts are or were completely almost disappears. Crime, all forThings 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 SheroRom is a struggle for "to be or not to be" Gypsy, who after receiving her right to deeternal 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 - 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 Cyance 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 Cyance 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, Page 63 63 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 in them tabuicznej "impurity": pikilimje - which means a person defiled, impurity, as a result of defilement and mahrimje - which means an object kalający (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 placeimportant at the request defiled. Council of elders made up of a dozen or dozens of CygaNew Moon. Every older man regarded in his lineage and respectable confreresyou 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 treto, ie gold dollars or rubles, which are the main currency in circulation Kalderash to use "wewnątrzcygańskiego". 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 paidszkodowanemu 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 cygańskich 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 theEvil is not a few "big Gypsies" who played an important role in Poland among Kelderszów, were valued by fellow representatives of the elders. Thus, the convening of the court Kris Romano is among the other country of the gypsy strain and harder, power Gypsy - more and more problematic, and the durability of morals sanctificationncing 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 przestąpiłaby 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 Cyance 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 fadesbody, and divide (menstruation) impurity that is not compounded. As in the lowland, defilement Kalderash divided into large and small, in their differNYM 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 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

Page 64 64 located "under the skirt" become defiled. It happened that in retaliation defiled odpłacili 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 chaA specific, that the woman's apron Kalderash not considered kalający. 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 Cygan 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 difnice. Oath (sovwakh - salts) are held, and here and there like; Kalderash familiar withSiègià 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 colphoto. This category of crimes punishable by a council of elders fine. Such penalties imposedAD 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 bezrządzie that there acknowledges responsibility for any offense. Nothing could be more false! Gypsy law are very strict, mandatory all of the Gypsy community. They also among others make it so difficult is the emancipation of the individual 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 PRZEobservance 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 inPage 65 65 different. In this two-month period "women's work" must exercise the 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". Łabancami kinaseWaja 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 youkroczeń 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 underestimatedKoWi, but even in rudimentary form will last as long as the Gypsies are fora closed and isolated from society social and ethnic groups. Page 66 66 Birth, childhood Arrival of a baby is a celebration of awakening joy in the camp, but also afterSource is considered to be one of the most "unclean", kalających manifestations of life. Satisfaction with the arrival of a new member of the fleet - especially if you are born a boy toated with the separation of mother and child, fear of defilement, which would fall on the person ing 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 rodzicielki separate. Fall and winter birthday, then give way to the Mother separate area hut, obsłaniają it pine or fir branches, or something else, which is green, moss, Meanwhile, periwinkle, etc. Women all spread over the villages adjacent to thetopped rags and diapers, and the men stoke the fires in the hut, but the most intensely guarded, Azethat the flame is not the first burst until after initial solution. Then just fueling it łurests 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 Cyance of the proverbial, tells children to take care of not only mothers, not only fathers and older rodzeństwu, but also the guardian spirits. Belief in these guardian spirits, "prophetess losu ", there is still Kalderash and Lovari. These are the three sisters - as the Greek Parks - called Sułbotara. 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 onchild 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 podsłyszanych 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 Page 67 67 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 preventth 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. Sułbotara not ever confuse. They finally agreed upon before leaving the decision occupationsix works, but sometimes disasters can be prevented. Other groups Kelderszów call it Vorzitori, besides giving them the same powers, giving the same funcinvestigated.

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 samy mother expect visits from the other world ". One of the measures to ensure the happiness and misery are stripping amulets and charmstion, 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 birthNiu. Sometimes, if a child is sick, baptized them before, but then it is carrying out no party for kumów 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 byWaja 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 placeWaja 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 pieniądz the 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: patradźi (Easter, the feast of spring) and krućuno (Christmas, winter holiday). While the child is small, celebrations are organizing parents, and does so to celebrate the baptismdifferent parents, who have accepted all the sins godson. They are so holy dedicated just to them, parents godfather. Boxing Day is called by KeldRaszowa of dźes le ćirviengo - kumów 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 invitesing in godmothers hungry exotic "big men" who did not fail to bestow Christianśniaka. Suitable for children baptismal names, the ones that will be recorded in the public , the "papierach "(ers helped), but always, regardless of the official names, everyone wears Gypsy GypsyState 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 (Czarny), Kali (Black), Nango (Bare), Dando (from the word dandas - tooth), Phabuj (Apple), Bakro (Bawounds), Łołodźi (Flower), Mura (Berry), Parno (White), Koro (Blind), Ćirikło (Bird) ... Among Kalderash also meet the strict sense Gypsy names: Woowoodzhi (Flower), mass (Ry-

Page 68 68 ba), Bango (crooked) and names of origin mainly Romanian and Hungarianhim how Papusza, Łajosz, Dźurka, 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 Cyance 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 knownconnection 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 "toBrej 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 łumpyns - 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 stuffedczynki 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 sprinkleNiu 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 wróżbiarskiego 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 organichew parents, and later the same convalescent who re the life of the obligation, Page 69 69 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 pamint 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 CygaMoon-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 siostrzyczbook. The second custom anti offspring mortality is "selling" childeach. 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; es 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. Page 70 70 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 GypsyState 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 vodźori what

actually means "I love you", but the literal translation of these words is: "I lick your cheeseDuško ". 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 haverzyńskiemu. The severity of manners, is dictated by the code of taboo defilements, whichReserve rego rules strictly even the most intimate spheres of life. ittedly, and PolRank 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 brainytwo cooperated. Among the Polish Gypsies monogamy is strictly observed today, although storageuncle, they still 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 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 chuSTA hands of the bride and groom, having asked a candidate for a wife, and decides to marriage with tSnejana will, without coercion. After przewiązaniu hands fiancé 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 newlyreapers 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 inselu 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, onraziłaby 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 niecnotliwości. 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 Page 71 71 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 Kelderszów 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 hanTRADE, 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 rozścielają 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 drożyć, istered questioned the meaning of all these treatments: "None of this damage your west and cashbetween ". 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 away at such a ucztującym disablewobbling. Finally arrives Płoska. They bring the boy's family representatives. Initial obrows of engagement did not lead to the goal, and now begins a new rite. Is Płoska bottle of wine or vodka owiązana red cravat by the mother or father of the boy, ozdoBion some valuables: gold brooch, earrings or necklace of pieces of eight. When Płoska 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 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 youngda). Then the girl's father asks the matchmakers (chanamića) 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 largeExecutioners (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 Cyganem, 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 okolicach 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 andtion, and the young couple is dating a t, 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 planimportant kidnapping, or whether it was an act of violence and deceit. Kidnappings held dose Page 72 72 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 Gypsykidnapper. 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 (inlaw) 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 Kelderszów 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, uniezaspective from the older. Young entrants to the new way of life, accompanied by wishes happiness and prosperity. One such proverbial, is a wish sententiousProceeding: CE grecon Tum hai le le devleske manuszenge atunći, channel grecoła 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 Ochase 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 Postjustify and legitimize the belly button. The reason, even if imaginary, may be the allegation that the Cyporch poorly cared for her husband, or - could not gospodarzyć; cause of the exile, there is also infertility wife. Characteristically, the victim Gypsy generally not seeking their rights and ittoday with fate, because in the opinion of the gypsy any attempt to oppose the menskiemu judgment would be for her act shameful, degrading. Divorced, or exile on, is basically a chance to re-marry only for divorced or widowed. Nonstability of marital relationships is a new phenomenon, not found in the extent of starEDUCATION 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 nábytku, 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 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 t lives of two young fruiting numerous afteroffspring, the more numerous the better and happier. Weight of most family responsibilitiesdifferent, 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 underelevation, impaired situation in the family, so only the elderly wait to esticunku and equality due phuri let - matron. Page 73 73 Page 74 74 Death and bereavement Customs funeral and mourning rites, cultivated in all Gypsy ocherceedings in Poland, in the greatest multiplicity of forms preserved Kalderash and Lowaditch. 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 mułengre 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, becauseI 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. Dokuethnographic ments on the Balkan Gypsies exchange still remains popular Gypsy perceptions about the difficulties and obstacles faced by the soul in the posthumous carbon drówce; 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, manifesting 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 centmeter 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, mesura 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 aftervicinity 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 himSZA take three days, because the soul can have at this time to change his intention and return Page 75 75 to the body. To facilitate its eventual return, the dead man's face is covered with a shawlalways veil a split in the middle. Rip scarves indicates the path of the soul, which way to the canpenetrate 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 pieniądze 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. Obutcheries are only marriage, from which the marriage is not over a year, including access to senVanya at the dead is forbidden. For three days and three nights vigil continues. Burn freshsun - 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 forsit 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 backfillingtion 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 afterback, 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 dzbato 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 ed 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 freshcheck - one inside and the other on the four corners. This cross with lighted świeczkami lets the water, the water takes more time and filling her glass and poured it forvalue 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 rozczęstowanej 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 Page 76 76 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 dźesengi pomana. It is held in tavern or restaurant near the cemetery. In Warsaw, a pub, where the occasion of everyit gypsy funeral was held the first pomana, was the restaurant Bródno, just near the cemetery. Participation in the food and drinks take all the participants ceremonies funeralsbusiness 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, Augustworking in the dark and - died. Gypsies say that upon herself death extendedplementing mourning. After nine days after the death takes place the second ceremony of mourning - Enja dźesengi pomana. In the house of the deceased prepares a feast for the circle of friends and family. BiesiaduWhat 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 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 avjeł 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 forbiddinganimals give him the remnants of food left over from the festivities pomana. Third aftermana 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 Cygana. 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 afteron the front to be able to start sewing the next day morning. But then, nomaterial was must remain in the store, or wait out the night with non-Gypsies, do not go becauseI 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 Page 77 77 ing donated chosen person and every time he delivers a kiss request: tje avjeł Angle leshche - This would be in front of him. Near the table on hot embers burn incense. Otaken a person with the help of family dres 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 napoczynaNiu every dish is repeated stereotypical formula: tje avjeł 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, spadłszy of spinning swings. During the ceremony, a frog łobnych 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 effectednany, 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 cutepurity - 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, notis 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. Uropomana 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 glowny, 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 avjeł anda leshche (let This will be for the deceased, and he let posili). Through this kind of gifts and treats anda 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. Page 78 78 On All Saints Day, November 1, Gypsies descend on the graves of their loved ones. At the cemetery, Bródno in Warsaw, where there is a lot of gypsy graves annually On this day held "Gypsy beggars." On the grave rozścielają 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 youdescent, 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 thirdba his visits. To protect them gypsies speak the spell: tje avjen Leske droma phandadźe Claus ćohara 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 Rozmaite. 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 twocarbon that "going to be a war," and prompted mourning celebrating its premature endconnection. Shortness of mourning requires a special rite. Mourner removes a symbol of mourning - eg black shirt - and pours water or beer. This is called śordźas (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 lielying in the coffin of the deceased. This is not a sign of disrespect of money, but youspeaker 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 mateED 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. Niewątpliwe, however, is that there does not meet all the abundance specifically Gypsy rites "Zadusznych", which still survived in Poland among Gypsies Kalderash. Page 79 79 Classes and Professions This age-old profession of music-gypsy. The most prevalent Węsin, 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 forwere also there, and favorites by him Gypsy musicians, which writes A. Pawiński in "Adolescence bucks years of Sigismund the Old, "1893:" When a wandering minstrel from the land minnesängerów a song about love, hum, or court lutenist Czuryło old singer, Ruthenian about Lithuania

sing, the Gypsies of lyres hit the dismal string, it Zygmunt melts in fordowoleniu ". It is no different at times during the reign of the kings; Gypsy Janczy was the court Piper Władysław 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 Marysieńki MyselfUnion. Gypsy musicians were needed not only to the ruling. Albrecht Stanislaw Radziwill writes that when the incumbent on his deathbed seventeenth-century adventurer and infamisa Łaszcz "some kredytorowie came onishing the payment of debts, responthe 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 himzykantów. 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 lateimportant musicians of Gypsy in Poland are already representatives of migrant groups, arrivedFIRST-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, arrivedsix from Hungary. They reside in the southern stretches of our country for a long time and cultivate muzykancką his profession to this day. Gypsies are usually in groups, muzykanckie teams are often both family groups; accidents of individual proproduction 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 pozacygańskiego ska is no longer the rule. The first glaring example of change in the dayfield 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 KeldRasz, 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 niecygańskim. However, sang Page 80 80 primarily gypsy with his tribesmen old folk songs, convergentlected 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 oneVoice. Double bass emphasizes its rhythm as you tap heels or clapping in DLONo. 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 hisGypsy languages. As a means of earning, the once mighty flattering, and later - tothe 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, przytykając 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, corpus is erect, head almost motionless, erected. Mainly, custom dancesrek 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 stulających to rozchylających - somewhat as do the dancers of India. Dancing men is steeper, faster, more agile and maneuverable. Dancer Obīja 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 priestsmobedów 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 Bahframes 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 cowomen who are proficient in playing the lute. " There is a suggestion that these Luri it is CygaNo. They are also the hypothesis that the violin, lute and dulcimer came from the East to Europe afterduced 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 caLEJ Poland. The presence of "governor Gypsy" Polgara in Poland in 1501 with the gypsyPage 81 81 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 buyblacksmith or locksmith or product "- wrote K. On. Wóycicki 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 PRZErushed 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 Baro Grengroćor - 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 sublasiu cultivate it Chaładytka 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 whichit 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 that the psychology of the Gypsies is a doseNYM product life of the Indian caste system. " Note that, and later, in Europe are already Page 82 82 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 Ćurari - former grzebieniarzy - and even individual onenostki of Polish lowland Gypsies - Polish Roma. Kalderash formerly engaged in the product of copper pots, kettles, pareading 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 (arćići) 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 offnot Gypsies. Pobielać - tje chanoł - 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 prece. 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 młotkowi ".

Niedźwiednictwo, 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 niedźwieJudge 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 niedźwiednictwem 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" zaopielished 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 CygaNew Moon. Engaged in various crafts: blacksmithing, did chains, padlocks, etc., other imagingwhite wood, were making buckets, troughs, spindles, spinning wheels, and still others plaited straw shoes, mats, Rogóż. Under the rule approved by the Radziwill "kings" Gypsy Smorgon developed considerably and extended. The duties of one of those gypsy zwierzchlovers had to assume the academy for bears in Smorgon, choosing capable of Cyance 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 Page 83 83 open every day, and more than a dozen gypsies, constantly employed here, dealt with the breeding and taming. Gypsy niedźwiednicy, after obtaining the royal permission, with graduTami went off academy in the world, "lest entertain people with their arts, and collect grogray from spektatorów, 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 polyistration staff displaying invaders, more rarely longer meet was possible Gypsy niedźwiedniKow. 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.Wł. Wóycicki - 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, chaship training some Gypsy groups is szczurołapstwo - profession for centuries well-known legends and fables.

It is impossible to explain who was the "father" szczurołapstwa, if not impossible to determine what was genesis niedźwiednictwa. 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 ŚródmieścieSciue: "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 distancewhatsoever 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, przypotelling you hum the great bittern, started at first individually, and then a bunch wchoyou 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 esesmańskie barracks, escaped death in the gas chamber with other Gypsies. He is currently professionally picking rats, the skins are doing fine after treatment preobjects 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 highheavy 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 nonPage 84 84 long ago came up with the idea of using rat skins for various goods and founded the preundertaking. 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. "

Niedźwiednictwo Gypsy in Poland disappeared completely. Meets still rare for Balkans: Yugoslavia, Romania, Bulgaria. Szczurołapstwo 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" CygaNew 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 półświadomych reflexes, the response expression, orients gradually, fortune telling him what is needed and what he cares about most. Speaking withoutcontinually, without pauses almost simultaneously subjected to a silent listener careful analysis of psychologicznej. One of the gypsy fortune tellers so here confided to me the secrets of his prophetbiarskiego 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 . Yes, and I ". Gypsy bode card (ćhuveł fody), treating it as their main occupation earning next magic tricks. Methods of divination is a great variety, and some are known afterwidely 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 niewątpliwie 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 rekwizytom divinatory Polish Gypsy, amazing figurines used to induce Vanya superstitious fear and faith in the magical practices of Gypsy. Page 85 85 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

gańskiego environment. It would seem that those who zarobkują filtered through someone else's home, they are free from superstition, as if the "non-believers" even in of primitive folk beliefs. This is obviously not the case. Wydrwiwając quietly and were exploitedafford 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 samy 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 ideahare-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 drabakireł). 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 figuresEC. 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" - kokało - sometimes "znajdowana "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 "diabeams ", but out of the water, which fairy casts a spell.

Page 86 86 "Hairy cross" - truszuł balence - is molded from wax uczernionego cross, opleciony 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" - mułoro - 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 niecygańskiego 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 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 yougiven 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 afterpower; 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 (CzaroOPERATE) ". 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 practiceme, "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 backko 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 onlitters 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, anythat only a withered, not in a state of decay. Retraction of such a bat into the pouch forensures the finder wealth. Polish lowland Gypsies, among which there is also a belief in dobrowróżbność 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). Thatlazo is to ensure the health and power. Sewn in bajero, no cause Cyganiakowi many forces, "To become as strong as a knight." Page 87 87 Polish Kalderash put to bajero herb called by them strażniko, 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 nursegrzymk 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 youmating unwanted truth from the police. Magical power of these amulets comes from the deceased, which is directly in . 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 worryjane. 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 byWaja dangerous and life-threatening, they are for most of our Gypsies inviolable. Dhabiyou their revenge sternly. A few decades ago a gypsy - rustler with Serwa group, belonging to the polStates 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 zowas soon arrested and sentenced to twelve and a half years in prison - just as much as utłukł 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 podmokło and all the seedmoisture problems will not exist. The next day it became clear and Gypsy decided to empty the trash and agreedangle in the forest of its contents to dried up in the sun. At the bottom of the basket Gypsy in terrorZeni 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 obozowisko 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 zaczerpNyet 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 przestrzeżony 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 Page 88 88 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 raćasa -'d go with the night. Among Kalderash in Poland have survived to this day , which explains the genesis of nontykalności 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 syrupcha is called exactly like a gypsy devil: beng. Weasel, whose magical role in faithniachaj 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 "blowertening "on human can already cause misery, illness and even death. Polish Cylowland strength also avoid weasel, do not kill her, attributing a while ago zwierzątku sinister powers. Its name - phurdyńi (blowing) - involves precisely the dangerous according to them "blowing" łasiczki men. Gypsies shun meetings with the LAsiczką, and if they see it, omit from afar.

There are many phenomena that ominous effects should odczyniać, 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 relationshipbecoming available tents and panic move elsewhere. Accidents kill owls occurred in Lowland Gypsies, or in groups of Gypsies Russian origin called Chaładytka Roma. The author heard about the burning of owls alive in the fire to avert dangerstate. 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 PRZEkleństwami in which they wish "ugly bird" everything worst. In the Warsaw zoo zoo visitors Gypsies did not spare PRZEkleństw 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 raćasa - "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, ed 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 Fortunatelypath, "or on the residents of the tent bitch bach (dry lucky). To reverse the themselves the "drought" and refer to his misfortune only direct perpetrator carrybucket lying in front of a tent, gypsies swear: Marel la O devices, nakhli Wa bradźasa suka! Page 89 89 Śućoł łaki bam! (Let it beats God, es 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, depending 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 dźino months jakhało, 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 onthen 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 Kelderasza 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, wizerunki 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 caninepredilection and ask him to make them favored by saying: tje avjeł bachtało of Son nevo (Let him be happy - "happiness-" - a new moon). Another version of the spell priestsFINAL reads: "new moon had risen us fortunately, we were not without a penny toSMY were happy, healthy and wealthy. " Stars of this com Gypsies. Celebrities also cyGański constellations, as kachńi kachńorenca - hen with chickens (Pleiades) and romano vurden Gypsy wagon (the Big Dipper). When the "hen with chickens" is high in the sky, Polish Cyganom 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 "chickenchat "dropped. Some gypsies also believe that when you drop one of the three stars of the dyprecious "gypsy wagon" - that was the end of the Gypsies. Elsewhere claim that "additional "stars in" drawbar "is a bad omen. Unknown is the belief Kalderash, appearfollows only in Polish lowland Gypsies, and it's not all their groupings. Demonology gypsy, so abundant even a few decades ago in the Balkans, understatedcanine with us almost completely. There is no trace described by Heinrich Wlislockiego in the second half of the nineteenth century in Transylvania Ruvanuša (werewolf), Dźuklanuša (humandog), PhuvUSA (demon underground), Chagrin (nightmares) and many others. Among Kalderash and Lowatrench in Poland is still known today mamiory - babuleńka. 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 "babuleńki" 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 ćochai. Cochem is a recurring, disturbing the living evil spirit of the dead gypsy Ćochai Page 90 90 a sort of Polish nightmare. Let's add incidentally that moth that arrive at night to light trenchunoccupied called by Kalderash ćochai.

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 aftersubmit the head of the ax (to the evil spirit was afraid of her deadly blades), or ... knife and fork (which napełniłoby 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 oneven were not well attended and already overgrown because droma Sport palaces weszeske e le rat phireł 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, builddifferent 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 . " The evil spirit is the Kalderash also called biwużo (unclean). Faith in the ominous and dobrowróżbne characters firmly rooted especially in CygaNew 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. Eyeturned 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. " Page 91 91 Folk Literature and gypsy poet Papusza The peculiarity of the Gypsy folklore is almost total lack of creativity manifestations of beachtangent at this stage of the Gypsy. Former artistic craft professions, as metalwork and even silversmith, disappeared completely, and yet only lepionych prevailsdo not wax figurines - props divination - "diabełkach", "trupkach" etc. - behavior shafts in vestigial form usable plastic arts traditions of the Gypsies, and the colorne compositions Gypsy costumes and ion for trinkets yet provide for their needscurrent 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 willCYM 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 it alive Gypsy song and dance, which enjoys artistic activities this moths and successful, but this concerns mainly the music side, while the word sung - and so incomprehensible to the listener niecygańskiego - 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 roBIAC 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 namyślenia , but so long that by the time and more durable. Impossible thought to who solar water in the word spamiętał 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 singNG species is recitatives, changing tact and przeciągłość various way. " Gypsy folk poetry in Poland had its collector, which would reach its resourceteeth, 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 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. Page 92 92 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 museedges: 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 wędrowniczych seems to have greater durability than songs Polish lowland Gypsies, speaking journey. This apparent paradox is easily explained. Lowland Gypsies, focusing most cities, has wonwający 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 Page 93 93 cultivating music songs, the melody are only valid while offline servechaczom 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 roent, 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 sweatCHA 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 piedreams 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 obycza, 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 clusterstion 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 approbility 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: Page 94 94 Who is who it comes after these woods? This is my little mother twigs breaking. Little rain has ed, 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 stuffedcommences, 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 willinglyher out of her events. Condemned by the Nazis in the mass death and survived only partialtionally, 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 zagnała 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 creationlution is primarily folk that are included in the historical realities. The words "Aświc" (Auschwitz) and "Oświencim" (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 lutional songs of gypsies, inert usually twists of history. Only cataclysms concerning kajać directly themselves may impress a new trail in their work. Folk song Gypsy is in fact inherently ahistorical, speaks about eternal matters and still curdifferent 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 nonfacts 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 gypsyska memory, easily losing the traces of the past, will expire with the ing of those witnesses years, also disappear and the concrete realities in these songs, and they themselves - if fractionally PRZEprogress - 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 appointedwar water years. Today they disappeared almost completely, and although the memory of them has expired eatJune among older generations are no longer sung. In their various, more or less offPage 95 95 stationery versions is "black bird", the only link between the camp and the freedom can spread the news. In an analogous śpiewce 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 Aśficu. 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 sentencjonalności. Not having precedents poetry Gypsy Papusza stands out on her wealth of metaforyki, 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 nasuOPERATE speculated that similar texts - in the said category of unstable improwizacji 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. Page 96 96 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 porzekadłach and puzzles and creative sense of humor, paradoksu, 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 partion 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, whichpatients manners were largely commercialization, fairy tales are already extinct. Elsewhere persist to this day. They could be roughly divided into two substantiallyJune 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 Isnowłosych, 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 Cyganom 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 ed 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 gayou're going, rozłupało 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

Page 97 97 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, thoughdo 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 supplying: 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. Wteeach 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 Orderstepmother and ran towards the great forest. When he ed three years on the back of Humanpretty. 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. Soonhid 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 childreninto the side should be good grandmother. The young king finally agreed that it will go to the castle isCochy, 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 forStarted 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 childrenYou ran away from the castle, but when I came to the woods saw only snake that crawled out from under meHunter 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 JadoWit viper! When you give birth to children, may you give birth throat and devoured them! Let othershafts 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 WLAsnych 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 Cyance of the crucifixion of Christ. There is only mention of gypsy who stole torturers Page 98 98 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 kajać 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 wyżebranym Pauly s stolen nail. In the legend of Egyptian origin is sometimes referred to by the age 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 Cyance 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 seachilled 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 coronavarious 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 werethat 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 cygańszczyźnie unusual, the first conscious poet among Gypsies in Poland, the creator, the name is known. His name is Bronisław Wajs, call her name but Gypsies, which signs his letters and poems - Papusza, which means doll. The consolidation of texts enabled Pastruts writing skills acquired in late childhood through my own stubbornness and coundzionym 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 interestedinterests 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 polStates 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 wholehim of his people, wyrazicielką 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 paymentcili these brothers poet gratitude for it of complicity. As an alleged "traitor" stood pillory gypsy opinion, alleging its collaboration with niecygańskim environment. She paused for seventeen years to the late sixties to call several beautifuMANAGING lines for the last time. Since then, wronged by his and ailing, silent to end, and died February 8, 1987 year. Page 99 99 Paper and pen Papusza have helped to perpetuate in a row richer content than medium-dutyBending 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 znajdoshafts 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 PRZEfuture. ... Fire love how my own heart. Strong winds and small wykołysały gypsy girl and the world pognały 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 księżycuszek 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. Page 100 100 That's what I'm saying, everything, everything had long since ed, everything all together took and those years young. These ages 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 cygańszczyzna, although been absent over those shores, and those thickets. Forest, father and teacher CygaMoon, 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 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 ed 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 EWStheir migratory population, he can not forget them. Forest gets in songs PaPage 101 101 struts expresses feelings, lyrical współbohaterem. And so: vesh Bagel Romani gili - forest Gypsy sings a song; chten and khełen after vesh Len dominion syklakirdźa - jumping and dancing, because forest them so taught; (vesh), kicy tume romane ćhavoren bariakirde syr kuszcza Tumar tykne ([Forests] ileście you cyganiąt 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 "ColTuna 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 dębianki 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 jabłuszek". The Gypsy "liścianych 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, zanuciły 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! Dębianki 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, morerrors 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. Page 102 102 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 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! does not allow you to live. ............................................................... .......... Oh, you're my gwiazdeczko! At dawn you are great! Blind 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, Page 103 103 snow falls on the ground, on his hands like little stars.

Freeze black eyes. Will die of heart. ............................................................... .......... So much snow an attack, zasłoniło 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. ............................................................... .......... Spójrzno sun as without you Cyganiątko 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. Biednaś you, my Żydóweczko! 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 - "Aśficu" - a poem Papusza perpetuates the memory years of contempt and destruction. It is undoubtedly the most prominent Gypsy skimg ³ s angelic voice, artistic Page 104

104 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 youonce 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 cyganologów 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 cygańskiego they speak - sometimes just knowing the Ukrainian or German. Sam PaPUSZ 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 drówek not zżywający 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 Cyganiątko 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 układałaś to sleep,

earth, thou me good and evil rzucałaś. Earth in you firmly believe Page 105 105 I die for you. No one can take you from me and you will not give anyone.