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Arrival in Europe Data » History and Politics » From India to Europe » Arrival in Europe http://romani.uni-graz.at/rombase Arrival in Europe Helmut Samer Serbia, Bulgaria, Walachia, Moldavia When and how the Roma, coming from Greece (at the time belonging to the → Byzantine Empire) came to the Balkans cannot be reconstructed because of the very sparse sources. From the middle of the 14th century onwards, single groups of people are mentioned in passages of Southeastern European documents, people who have repeatedly been termed "gypsies" (by early tsiganologues). After critical examination, however, it should be doubted whether these, not commented, entries really indicated Roma. There is one document from Serbia in which, in 1348, Stefan IV gave – apart from tailors, smiths and saddle-makers – some "C'ngari" to the monastery of Prizren. It is possible that the latter were "gypsies" – as claimed by researchers. However, the more obvious explanation seems to be that they were simply members of another trade, because Serbian "c'ngar" means "shoemaker". There is also a deed of gift from Bulgaria which shows a similar problem. In this document, King Ivan Schischman made several towns, among them some so-called "agupovi kleti" over to the Rila monastery in 1378. Bulgarian linguists translated this word combination as "shepherd huts". Other scientist, however, thought that it should have been read as "aguptivi kleti" and thought to recognize "gypsy huts", "aguptivi" being the Bulgarian synonym for Egyptians – that is the "gypsies" -, as the gift. In documents from the old Romanian principalities Moldavia and Walachia, there is repeatedly mention of deeds of gift including whole Roma societies. In 1385, Dan I, vojvoda (vajda) of Walachia, confirmed some deeds of gift which had been given to the covenant of the Virgin Mary, Tismana, by his predecessor, which included 40 salase ("tent communities") of the "Acingani". Dan’s successor, Mircea I, gave 300 salase Roma to the newly founded Cozia monastery in 1388. In neighboring Moldavia, Alexander the Good made 31 salse "Tigani" and 12 tents "tartars" over to the Bistritz monastery. Contrary to the above-mentioned documents, these documents definitely talk about Roma, not least because Romanian "salas" (lodgings) also means tent community. Even though it cannot be proven by the sparse written sources, the Roma settled on the Balkans in the second half of the 14th century at the latest. In the Danube principalities they were welcome because of their skills. In order to permanently preserve the essential economic factor the Roma represented, authorities and church soon prevented them from traveling. When the principalities Moldavia (in 1396) and Walachia (in 1500) became obliged to pay tribute to the Ottoman Empire, trade in these regions almost completely came to a standstill. The agricultural yield was brought to Constantinople at low prices. Because of lower income and more taxes, smaller farmers turned into bondsmen. The Roma became the property of the state, the church, or big landowners, and thus slaves for centuries [→ Vlax-Roma] Hungary Also in the kingdom of Hungary, which at the time included Transsylvania, big parts of former Yugoslavia and Czechoslovakia, the Roma’s arrival cannot be set on a precise date. From 1370 onwards, the word "Cigan" in several variations appears as surname, but this does not necessarily mean that - 1 - Data » History and Politics » From India to Europe » Arrival in Europe http://romani.uni-graz.at/rombase those who used this name were Roma. Nikolaus der Henker (Nikolaus the Hangman) is mentioned several times in the Agram court’s book of protocol from 1378 onwards as a "Cigan" ("dictus Cigan"), but it is not stated that he was a "gypsy". In Northwestern Transsylvania one comes across several geographic names which remind one of the Roma. Next to a town called Cigányvaja, a noble family called "Zygan" is mentioned. Their history, however, can be traced back to the acquisition of land, which almost excludes a Roma origin. Unfortunately, later source passages do not reveal such pieces of evidence. In 1890, Heinrich of Wlislocki cites a note according to which the town of Brasov (Kronstadt) provided "Mr. Emaus from Egypt and his 220 companions" with money and provisions in 1416. Even though this note would fit well into the known historical context both chronologically and as regards content, no documentary piece of evidence has been adducted. The same is true for a letter of safe conduct by Nikolaus of Gara, which is said to have been issued to the Roma in absence of King Sigismund in Hungary (in 1416). Independent of the time of the first Roma’s arrival it has to be noted that, apart form Transsylvania, the Roma were received with a greater measure of tolerance in Hungary than in other countries. Their knowledge about → metal processing and weapon making made them much sought-after, and they were protected by the king. Private use of their services had to be approved of by the king. For example, in 1476 the citizens of the town of Herrmannstadt had to ask Matthias Corvinus for permission before they were allowed to have the Roma work in the suburbs. Earliest sources from Central Europe A note in the Hildesheimer Stadtrechnung (Book of Expenses), dating form 1407, is commonly thought to be the oldest piece of evidence of the Roma’s appearance in Germany. It says that "am 20. September den Tataren auf der Stadtschreiberei, wo man ihre Briefe prüfen wollte, für einen halben Stüber Wein gegeben" (on the 20th of September, the tartars were given some wine). Later entries make it clear that the "Tatars" were, in reality, Roma. Still, the name "Tatars" which had been use falsely at the Roma’s first appearance, is still used in Northern Germany and Scandinavia. In 1414, the Wochenausgabebücher (book of weekly expenses) of the city of Basel mention a "heathen", who, "by the grace of God" had been given 10 Schilling by the city. It is not sure if this refers to a Rom, as at that time all foreigners were called "heathens". In the years and decades that followed, however, the term "heathens" was without doubt used as synonym of "gypsy" in the German-speaking and Dutch area. The "gypsies" appeared in Hesse in 1414 as well. The entry into the "Hessischen Chronik" about their arrival had, however, been made only 200 years after the event, so the date may not be completely accurate. According to the "Meißner Chronik", which had also been written at a later time, the "Zigani" had already been expelled from the margravate by 1416. Already in 1399, the Rechtsbuch (Book of Law) of Rosenberg (Bohemia) mentions a "Cikan" as accomplice of a robber called Vachek, and in 1416, the "Cinkani" ppeared in the Czech chronicle for the first time. Roma as organized groups of pilgrims - 2 - Data » History and Politics » From India to Europe » Arrival in Europe http://romani.uni-graz.at/rombase From 1417 onwards, chroniclers of numerous European countries noted down the arrival of the Roma, who were called – depending on the chroniclers’ knowledge and on the information given by the new arrivals – "Tatars", "Egyptians", "Egiptenleut" (Egyption people), "heathens", "Sarrasins" (Saracens) or "gypsies". These terms, documented in a wide area, marked the beginning of a new epoch in the Roma’s history, an epoch in which the Roma appeared in an up-to-then unknown number and attracted immense attention everywhere. In Central and Western European cities the Roma appeared as big groups led by people with noble titles, and claimed a pilgrim status. According to contemporary descriptions, such "groups of pilgrims" comprised 30, 100 and sometimes over 300 people, traveling on foot or on horseback. If they were denied access to the towns, thy camped in the open country near the towns. Their leaders called themselves "dukes", "counts" or → vojvoda. They had jurisdiction over their retinue, wore better clothes, and always traveled on horseback. Sometimes "Dukes of → Little Egypt" did stay within the cities, and it could be that these were not Roma, but real noblemen who were appointed "vojvoda" in their former home countries. According to the chronicles, the leaders presented themselves officially to the city’s governors on their arrival. Oftentimes, they could show letters of safe conduct or of recommendation by religious and secular rulers, which assured them safe conduct and protection against attacks. The allegedly religious motivation for their journey made them be received in a friendly and hospitable way. In this respect, the obligation to supply pilgrims with food, lodging and money, an obligation which was taken very seriously by medieval society, fit them very well. Entries in various books of expenses show that this Christian duty was fulfilled everywhere, at least on the Roma’s first appearance. In order to be credible pilgrims, the Roma performed stories of repentance which left a great impression on the compassionate, sentimental people in the late Middle Ages. The Roma often justified their wanderings as penitential pilgrimage which had been imposed on them because they had temporarily broken with Christianity. Later, two reasons were added: the refusal to take Joseph and Mary in, and the Holy Family’s flight from Egypt. [→ Stereotypes and Folklorism] The idea to present themselves– to their advantage – as pilgrims when → leaving Greece most probably derived from the contact with those Christians who temporarily stayed in Epirius and on the Peloponnes on their journey to the Holy Land. Also the "gypsy settlement" "Gyppe" near Modon (Peloponnes) goes back to "Little Egypt" which, in the sources from 1418 onwards, was considered the Roma’s country of origin. "Little Egypt" (an area on Peloponnes) had, for some time, been taken for the "real" Egypt – the Nile country – by the chroniclers.
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