signs, letters for everything; for laughter, cries, love gestures? Tell me."
I explained as best I could and he marvelled. I had to give an example, so I read a full page from a storybook.
"And is all that written in the book, my son? It is better than I thought possible, but not so good as when one tells a story. … It is like cloth woven by a machine, nice and straight, but it is not like the kind our women weave on the loom—but it is good; it is better than I thought possible. What are the stories in the book you are reading? Of love or of sorrow?"
"Of neither, Murdo. Only about all the great heroes that have lived in this world of cowards."
"About every one of them?" he asked again. "That's good. It is good to tell the stories of the heroes."
He returned to the fireplace to light his pipe; then he came to me again.
"If it is written in this book about all the great heroes, then there must also be the record of Ghitza—the great Ghitza, our hero. The greatest that ever lived. See, son, what is there said about him?"
I turned the pages one by one to the end of the book and then reported, "Nothing, Murdo. Not even his name is mentioned."
"Then this book is not a good book. The man who wrote it did not know every hero … because not Alexander of Macedon and not even Napoleon was greater than Ghitza. … "
I sat near him at the fireplace and watched his wrinkled face while Murdo told me the story of Ghitza as it should be written in the book of heroes where the first place should be given to the greatest of them all. …
About the birth of people, I, Murdo, the chief of the gypsy tribe which was ruled by the forefathers of my great-grandfather (who each ruled close to a hundred years)—about the birth of people, I, Murdo, can say this: That the seed of an oak gives birth to an oak, and that of a pine to a pine. No matter where the seed be carried by the winds, if it is the seed of an oak, an oak will grow; if it is the seed of a pine, a pine. So though it never was known who was the father of Ghitza, we knew him through his son. Ghitza's mother died because she bore him, the son of a white man—she, the daughter of the chief of our tribe. It was Lupu's rule to punish those who bore a child begotten from outside the tribe. But the child was so charming that he was brought up in the tent of one of our people. When Ghitza was ten years old, he worked alongside the men; and there was none better to try a horse before a customer than Ghitza. The oldest and slowest gathered all the strength it had and galloped and ran when it felt the bare boy on its back. Old mares frisked about like yearlings when he approached to mount them.
In his fifteenth summer he was a man, tall, broad, straight and lissom as a locust tree. His face was like rich milk and his eyes as black as the night. When he laughed or sang—and he laughed and sang all the time—his mouth was like a rose in the morning, when the dewdrops hang on its outer petals. And he was strong and good. If it happened that a heavy cart was stuck in the mud of the road and the oxen could not budge it, Ghitza would crawl under the cart, get on all fours, and lift the cart clear of the mud. Never giving time to the driver to thank him, his work done, he walked quickly away, whistling a song through a trembling leaf between his lips. And he was loved by everybody; and the women died just for the looks of him. The whole tribe became younger and happier because of Ghitza. We travelled very much those days. Dobrudja belonged yet to the Turks and was inhabited mostly by Tartars. The villages were far apart and very small, so we could not stay long in any place.
When Ghitza was twenty, our tribe, which was then ruled by my mighty grandfather, Lupu, happened to winter near Cerna Voda, a village on the other side of the Danube. We sold many horses to the peasants that winter. They had had a fine year. So our people had to be about the inn a good deal. Ghitza, who was one of the best traders, was in the inn the whole day. He knew every one. He knew the major and his wife and the two daughters and chummed with his son. And they all loved Ghitza, because he was so strong, so beautiful, and so wise. They never called him "tzigan" because he was fairer than they were. And there was quite a friendship between him and Maria, the smith's daughter. She was glad to talk to him and to listen to his stories when he came to the smithy. She helped her father in his work. She blew the bellows and prepared the shoes for the anvil. Her hair was as red as the fire and her arms round and strong. She was a sweet maid to speak to, and even the old priest liked to pinch her arms when she kissed his hand.
Then came spring and the first Sunday dance in front of the inn. The innkeeper had brought a special band of musicians. They were seated on a large table between two trees, and all around them the village maidens and the young men, locked arm in arm in one long chain of youth, danced the Hora, turning round and round.
Ghitza had been away to town, trading. When he came to the inn, the dance was already on. He was dressed in his best, wearing his new broad, red silken belt with his snow-white pantaloons and new footgear with silver bells on the ankles and tips. His shirt was as white and thin as air. On it the deftest fingers of our tribe had embroidered figures and flowers. On his head Ghitza wore a high black cap made of finest Astrakhan fur. And he had on his large ear-rings of white gold. Ghitza watched the dance for a while. Maria's right arm was locked with the arm of the smith's helper, and her left with the powerful arm of the mayor's son. Twice the long chain of dancing youths had gone around, and twice Ghitza had seen her neck and bare arms, and his blood boiled. When she passed him the third time, he jumped in, broke the hold between Maria and the smith's helper, and locked his arm in hers.
Death could not have stopped the dance more suddenly. The musicians stopped playing. The feet stopped dancing. The arms freed themselves and hung limply.
The smith's helper faced Ghitza with his arm uplifted.
"You cursed tzigan! You low-born gypsy! How dare you break into our dance? Our dance!" Other voices said the same.
Everybody expected blows, then knives and blood. But Ghitza just laughed aloud and they were all calmed. He pinned the smith's helper's arm and laughed. Then he spoke to the people as follows:
"You can see on my face that I am fairer than any of you. I love Maria, but I will not renounce the people I am with. I love them. The smith's helper knows that I could kill him with one blow. But I shall not do it. I could fight a dozen of you together. You know I can. But I shall not do it. Instead I shall outdance all of you. Dance each man and woman of the village until she or he falls tired on the ground. And if I do this I am as you are, and Maria marries me without word of shame from you."
And as he finished speaking he grasped the smith's helper around the waist and called to the musicians:
"Play, play."
For a full hour he danced around and around with the man while the village watched them and called to the white man to hold out. But the smith's helper was no match for Ghitza. He dragged his feet and fell. Ghitza, still fresh and vigorous, grasped another man and called to the musicians to play an even faster dance than before. When that one had fallen exhausted to the ground, Ghitza took on a third and a fourth. Then he began to dance with the maidens. The fiddler's string broke and the guitar player's fingers were numb. The sun went to rest behind the mountains and the moon rose in the sky to watch over her little children, the stars.
But Ghitza was still dancing. There was no trace of fatigue on his face and no signs of weariness in his steps. The more he danced, the fresher he became. When he had danced half of the village tired, and they were all lying on the ground, drinking wine from earthen urns to refresh themselves, the last string of the fiddle snapped and the musician reeled from his chair. Only the flute and the guitar kept on.
"Play on, play on, you children of sweet angels, and I shall give to each of you a young lamb in
