"After the days of the great persecution in England against the Gypsies, there can be little doubt that they lived a right merry and tranquil life, wandering about and pitching their tents wherever inclination led them: indeed, I can scarcely conceive any human condition more enviable than Gypsy life must have been in England during the latter part of the seventeenth, and the whole of the eighteenth century, which were likewise the happy days for Englishmen in general; there was peace and plenty in the land, a contented population, and everything went well." If a man wishes to condemn the seven deadly sins we tolerate him if in the process they are sufficiently well described. If Borrow described the tinker family as wretched, and their donkey as miserable, he added, "though life, seemingly so wretched, has its charms for these outcasts, who live without care and anxiety, without a thought beyond the present hour, and who sleep as sound in ruined posadas and ventas, or in ravines amongst rocks and pines, as the proudest grandee in his palace at Seville or Madrid." If he condemned superstition, he yet thought it possibly "founded on a physical reality"; he regarded the moon as the true "evil eye," and bade men "not sleep uncovered beneath the smile of the moon, for her glance is poisonous, and produces insupportable itching in the eye, and not infrequently blindness." If he believed in the immortality of the soul, he did not disdain to know the vendor of poisons who was a Gypsy. If he stayed three weeks in Badajoz because he knew he should never meet any people "more in need of a little Christian exhortation" than the Gypsies, he did not fill his pages with three weeks of Christian exhortation, but told the story of the Gypsy soldier, Antonio--how he recognised as a Gypsy the enemy who was about to kill him, and saved himself from the uplifted bayonet by crying "Zincalo, Zincalo!" and then, having been revived by him, sat for hours with his late enemy, who said: "Let the dogs fight and tear each other's throats till they are all destroyed, what matters it to the Zincali? they are not of our blood, and shall that be shed for them?" This man who, if he had his way, would have washed his face in the blood of the Busne (those who are not Gypsies), this man called Borrow "brother!" If Borrow distributed Testaments, he knew little more of the recipients than a bolt from the blue, or if he did he cared to tell but little. That little is the story of the Gypsy soldier, Chaleco, who came to him at Madrid in 1838 with a copy of the Testament. He told his story from his cradle up; he imposed himself on Borrow's hospitality, eating "like a wolf of the Sierra," and drinking in proportion. Borrow could only escape from him by dining out. When Borrow was imprisoned the fellow drew his sword at the news and vowed to murder the Prime Minister "for having dared to imprison his brother." In what follows, Borrow reveals in a consummate manner his