4

can find him depicted in our author's visit to this Scottish Gipsy family; where it can also learn the meaning of Bunyan, at a time when Jews were legally excluded from England, taking so much trouble to ascertain whether he was of

* A rather singular notice of the History of the Gipsies appeared in the Atlantic Monthly, for August, 1866, in which the Disquisition is described as "of amusingly pompous and inconsequent nature." And yet the writer speaks of the argument showing that John Bunyan was a Gipsy, as being such, that the reader "makes no struggle to escape the conclusion thus skilfully sprung upon him;" which would show that that part of the Disquisition, at least, was anything but "inconsequent." He speaks of the theory of Bunyan having been a Gipsy as something "invented," seemingly ignorant of the fact that it is an "invented theory," and a very foolish one at that, that he was a common Englishman. It would be interesting to have an argument in favour of the common native hypothesis, beyond the trifling remarks made by Blackwood, which were amply anticipated in the Disquisition. In the face of what Bunyan said of himself, it is very unreasonable to hold that he was not a Gipsy, but a common native, when the assumption is all the other way. Let neither, however, be assumed, but let an argument in favour of both be placed alongside of the other, to see how the case would look.

that race or not. From the present
work generally, the world can learn
the reason why Bunyan said nothing of
his ancestry and nationality, when giv-
ing an account of his own history (Note
of Ed., p. 313).*

on the flimsy pretext [in one instance]
that the editor could not afford the space
for a disquisition on John Bunyan's Gipsy
origin?" That will be very easily believed,
if we consider the difficulty experienced
in getting a hearing for any new idea, let
it be what it may, and especially if it
would unsettle the belief of the world in
regard to John Bunyan, however much it
might add to his reputation and the
interest attaching to him. It was there-
fore anything but becoming that this
writer should have had the discourtesy to
insinuate-and more than insinuate-that
what I had stated was not true; and ap-
parently made it the grounds of his
thoughtless, undignified, and ungrateful
remarks about the work generally. It
also indicated a low cast of natural intel-
ligence, whatever the education or train-
ing, that was anything but creditable to
the latitude of Boston. It is doubtful
whether a religious or almost any kind of
paper has, up to the present time, fairly
admitted the idea of John Bunyan having
been a Gipsy into its columns; to say noth-
ing of stating it at any length, and giving
an opinion whether the question has been
settled, or even rendered probable, or
not. I think that the argument is suffi-
ciently "consequent" to hang a man,
especially if, as the writer in the Atlantic
says, it is such that the reader "makes no
struggle to escape the conclusion thus
skilfully sprung upon him." Blackwood
and the Atlantic doubtless hold themselves
to be the high-priests of criticism, each
in his own country, whose prerogative,
sometimes, is rather to endeavour to sup-
press what contributes to knowledge;
playing a part that is a useful though an
ignoble one. The remarks of the follow-
ing journals, although they show a timid-

The writer in the Atlantic goes on to say:-"His subject has been too much for him, and his mental vision, disordered by too ardent contemplation of Gipsies, reproduces them wherever he turns his thought. If he values any one of his illusions above the rest-for they all seem equally pleasant to him—it is his persuasion that John Bunyan was a Gipsy." It is amusing to notice the presumption of this gentleman-rushing in, in the sheerest wantonness, where, not an angel, but even a fool would fear to tread-in speaking of the contents of the work being "il-ity or an aversion to entertain the queslusions," when the subjects specially treated appear to have been unknown to him, and evidently beyond his comprehension or candour. He concludes with the remark:-" Otherwise, the work is a mass of rather interesting rubbish." It would be interesting to know how such ignorance and lack of the ordinary courtesies could have gained admittance to the pages of the Atlantic. Perhaps the following will partly explain it :-"Will it be believed that the inventor of this theory [that Bunyan was a Gipsy] was denied admittance to the columns of the religious newspapers in this country,

tion, are yet couched in language that
entails no discredit on them :-" If our
readers are unconvinced, let them not
confess it" (Pall Mall Gazette).—“ He
thinks that because John Bunyan was a
tinker [and for other reasons], he was al-
most certainly [rather altogether] of Gipsy
origin.

We may possibly, some
day, devote an article to this strange peo-
ple" (British Quarterly).—" But we are
getting on dangerous ground, and as we
have no wish to illustrate the proverb, we
break off before catching the Gipsy's
hypothetical ancestor" (Westminster Re-
view). Englishmen, generally, are not in

d

THE DUKE OF ARGYLL ON THE PRESERVATION OF

THE JEWS.

IN thinking of the Gipsies, an allu

N thinking of the Gipsies, an allu- | a scattered people, looking to Palession to the Jews is natural. Many tine as the home of their race and hold that their existence since the religion, as Catholics, in the matter dispersion is a miracle, and others of creed, have looked to Rome. Althat it is a special providence. Now, though informed by prophecy of miracles are of two kinds; one in what was to befall the Jews, the which the hand of man does not ap- means bringing it about were of the pear, as in the burning bush, and most ordinary kind—that is, the systhe other in which it does appear- tem of Roman conquest, as applied both appealing palpably to the sen- to all the surrounding nations, and ses. In no meaning of the word, their own passions, factions and then, can the existence of the Jews vices. Ever since, the Jews have since the dispersion be a miracle; existed in the same position, and by nor can it be a special providence, the same means; the dislike and for as Providence creates and sus- persecution by the world at large, tains us, and numbers our years, and acting on the inherent peculiarities counts the hairs on our heads, feeds of the race, being alone sufficient to the sparrows, and clothes the lilies keep them separate from other peoof the field-" preserving and gov- ple. I have discussed the subject erning all his creatures, and all their pretty fully in the work, showing actions "-there is no room for a that the existence of the Jews since special providence. Revelation and the dispersion is in exact harmony miracles, providence and grace are with every natural law, and that it the only attributes of the Deity, of would have been a miracle had they that nature, made known to us. ceased to be Jews, and become anything else than what they are today; and that there is no analogy between their history and that of any European nation.

A large part of the Jews never lived in Palestine after the Babylonian captivity, and at the destruction of Jerusalem perhaps the most of the race were abroad, so that they became what they were already

the habit of shirking responsibilities of any kind.

In the Disquisition are to be found the following sentiments of the Gipsies, that illustrate the question which John Bunyan | asked his father:-"We must have been among the Jews, for some of our ceremonies are like theirs" (p. 511). "They naturally think of the Jews, and wonder whether, after all, their race may not, at some time, have been connected with them" (p. 512). This point is naturally laid stress on by Mr. Leland in his English Gipsies, published lately, with reference to Bunyan's question, and the great trouble he took to have it answered," Whether we were of the Israelites or no."

On the occasion of erecting a statue to Bunyan,at Bedford, on the 10th of June last, II

The Jews-a family that are descended from a common parentage

nothing was said as to who he really was; and yet that is the most important question connected with the illustrious pilgrim's history. The honours then shown to his memory were for the most part bestowed on a being existing only in the imaginations of his worshippers. Had they admitted his Gipsy nationality, they would have isolated him from all of his age, and placed his memory, by contrast, on a pedestal that will outlive bronze and granite. The people of England will make a sorry exhibition of themselves, if such men as the Duke of Bedford and the Dean of Westminster prove capable of being influenced by other motives than a regard for the evidence, in coming to a decision on the important matter at issue.

(161)

The Duke calls it "a striking illustration how a departure from the

-possess a physiognomy that dis- | is not surprising, therefore, that the tinguishes them at a glance from preservation of the Jews . . . . is other people. They hold that, with tacitly assumed by many persons to the exception of themselves, all that come strictly within the category of are descendants from Adam and miraculous events." Why should Noah form the common family of that be assumed, tacitly or othermankind; but that they, the de- wise? What if it is only a " vulgar scendants of Abraham and Sarah- error," started by some person now the third and last, as a family, to unknown, and echoed by others whom a general revelation was made after him? It was surely worth -are distinguished from the rest of while to ascertain whether the founthe human species, as the Lord's dation was sound on which the folaristocracy; and that to them, and lowing structure was built :-"What them exclusively, was given the only is this," says a writer on the evidences religion of a divine origin. Besides of Christianity, "but a miracle? that, the Jews have migrated or Connected with the prophecy which been scattered in every direction, it fulfils, it is a double miracle. Whewhere they exist within and inde- ther testimony can ever establish pendent of other nations; so that the credibility of a miracle is of no the race, as such, could not be de- importance here. This one is obstroyed by what might happen in vious to every man's senses. All any particular country, for others nations are its eye-witnesses. might migrate from other parts, to The laws of nature have been sus contribute to the number, or take pended in their case." the place of those that might have suffered or been destroyed. Paradoxical as it may appear, the way to pre-ordinary course of nature' may be serve the existence of a people, is to scatter it, provided it is a race totally distinct from those among whom it may be cast, and has inherent peculiarities calculated to keep it separate from others; and more especially if it is also persecuted, or forbidden, or barely tolerated, to live among others. Its idea of nationality consists in its existing everywhere in general, and nowhere in particular. As contrasted with such a phenomenon, we have the nationality of Europeans consisting merely in birth on the soil-of people whose parents, perhaps, arrived from all parts, and whose nationality and laws, and even the name of their country, might, by events, become blotted out of human remembrance; while their children might acquire or form a new nationality, by being born and reared on another territory.

The Duke of Argyll makes some strange remarks on this subject, in his Reign of Law. He says:-" It

66

effected through the instrumentality. of means which are natural and comprehensible." One would think that anything that was effected by what was natural and comprehensible was no departure from the ordinary course of nature. He speaks of the Jews being kept distinct from others by "superhuman means," which, however, he says, "belong to the region of the natural." If these means belong to the region of the natural," how can they be superhuman," so far as they are the actions of men? What would he call the means which keep Quakers distinct from the rest of the world? Protestants from Catholics in Ireland? Native Scotch from Irish, as imported, or Scotch of Irish lineage and Romish creed? And the various Protestant sects in England so separated from each other? To say nothing of different races in Europe, existing under the same government, occupying the same territory, living even, I believe, in the

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same street, and professing substan- | of the Jews is at variance with all tially the same religion. Let him other experience of the laws which also turn to India, where the castes govern the amalgamation with each have kept themselves distinct from other of different families of the hueach other from time immemorial, man race. "It is precisely the conbut certainly not by "superhuman" trary, for the isolation of the Jews means. Humble Scotch people is in exact harmony with the cuswould indeed be surprised if told toms and genius of that part of the they were "preserved" distinct world where they originated and from thae Irish by "superhu- had their existence as a people; and man means; and they would be which has been increased immeasastounded if asked to turn them- urably by the special genius of their selves-flesh, bones and blood, phy- nation, from the call of Abraham, siognomy, mind and religion-into that it was to exist distinct from all Jews, like those they have living others, and to continue so forever. among them; or that these should And the Jews have been so perseor could turn themselves, in the cuted or disliked by other nations, same way, into common Scotch. that they have never, as a people, had the opportunity of amalgamating and becoming lost among others," assuming that they ever had the wish to do it.

The fact of the Jews keeping distinct from others is a simple question, that is easily understood when investigated inductively and on its merits. It is neither miraculous, a special providence, wonderful, nor remarkable. There is no occasion for the special interference of Providence in a matter that is settled by the Jews on the one side, and by

In Scotland are to be found Scotchmen extracted from members of most of the European nations, who are always more or less reciprocating the favour. Such is the genius of Europeans in regard to nationality, which is exhibited in a striking manner in the United States of America. But it is not so in the East. Englishmen born there do not become Hindoos, Chinese, Japanese, Hottentots, or Negroes, as the case may be. Nor do Asiatics amalgamate and get lost among each other, although by despotism and slavery, polygamy and concubinage, some of the more powerful races or families absorb a little of the blood of others. It has been the genius of almost all, if not all, Asiatic races, from time immemorial, to live separate from each other, as tribes or nations, while dwelling in the same community or country-Jews and Samaritans, Turks and Greeks, Parsees and Armenians, and others un-pointed out of such foreign families, setnecessary to mention-and no one ever thinks that these races are kept apart by "special providence "superhuman means." And if Asiatics do that among themselves, is it to be supposed they would do other wise when they come in contact with the races of another continent? It is therefore not true when the Duke asserts that the separate existence

or

* Abbé Dubois says:-" In every country of the Peninsula, great numbers of foreign families are to be found, whose ancestors had been obliged to emigrate thither, in times of trouble or famine, themselves amongst strangers. This spefrom their native land, and to establish cies of emigration is very common in all the countries of India; but what is most remarkable is, that in a foreign land, these emigrants preserve, from generation to generation, their own language and national peculiarities. Many instances might be

tled four or five hundred years in the dis

trict they now inhabit, without approximating in the least to the manners, fashions, or even to the language of the nation where they have been for so many generations naturalized. They still preserve the remembrance of their origin, and keep up the ceremonies and usages

of the land where their ancestors were born, without ever receiving any tincture of the particular habits of the countries where they live.”—Preface, xvii.