I shall here beg leave to say a few words respecting an object of juggling, which, however old it may be, still excites astonishment, and has often imposed upon the credulity of men of learning355: I mean those speaking machines, which, according to appearance, answer various questions proposed to them, sometimes in different languages, sing, and even blow a huntsman’s horn. The figure, or only a head, is often placed upon a box, the forepart of which, for the better deception, is filled with a pair of bellows, a sounding-board, cylinder, and pipes, supposed to represent the organs of speech. At other times the machine is only like a peruke-maker’s block, hung round with a Turkish dress, furnished with a pair of arms, and placed before a table, and sometimes the puppet stands upon the table, or against a wall. The sounds are heard through a speaking-trumpet, which the figure holds in its mouth.
Many jugglers are so impudent as to assert that the voice does not proceed from a man, but is produced by machinery, in the same manner as the music of an organ. Some, like the last whom I saw, are more modest or timorous, and give evasive answers to the questions asked them respecting the cause of the voice, with as much art as those who exhibit with balls and cups. Concerning these speaking machines, however, different opinions are entertained. Some affirm that the voice issues from the machine; others, that the juggler answers himself, by speaking as ventriloquists do, or by having the power to alter his voice; and some believe that the answers are given by a man somewhere concealed. The violence with which these opinions are maintained exposes the juggler often to the danger of losing his life; for, when the illusion is detected, the populace, who in part suffer themselves willingly to be deceived, and who even pay the juggler for his deception, imagine that they have a right to avenge themselves for being imposed on. The machines are sometimes broken; and the owners of them are harshly treated as impostors. For my part, I do not see why a juggler, with a speaking machine, is a more culpable impostor than he who pretends to breathe out flames and to swallow boiling oil, or to make puppets speak, as in the Chinese shadows. The spectators pay for the pleasure which they receive from a well-concealed deception, and with greater satisfaction the more difficult it is for them to discover it. But the person who speaks or sings through a puppet, is so well hid, that people of considerable penetration have imagined that such concealment was impossible. At present this art is well known.
Either a child or a woman is concealed in the juggler’s box; or some person, placed in a neighbouring apartment, speaks into the end of a pipe which proceeds through the wall to the puppet, and which conveys the answers to the spectators. The juggler gives every necessary assistance to the person by signs previously agreed on. I was once shown, in company with M. Stock, upon promising secrecy, the assistant in another apartment, standing before the pipe, with a card in his hand on which the signs were marked; and he had been brought into the house so privately that the landlady was ignorant of the circumstance. The juggler, however, acknowledged that he did not exhibit without fear; and that he would not venture to stay long at a place like Göttingen, or to return with his Turks, though the populace were so civil as to permit him to depart peaceably with what he had gained.
The invention of causing statues to speak by this method seems so simple, that one can scarcely help conjecturing that it was employed in the earliest periods to support superstition; and many have imagined that the greater part of the oracles spoke in the same manner356. This, however, is false, as has been proved by the Jesuit Baltus, and the anonymous author of a Reply to Fontenelle’s History of Oracles357. It appears that the pagan priests, like our jugglers, were afraid that their deceptions, if long practised, might be discovered. They considered it therefore as more secure to deliver the answers themselves; or cause them to be delivered by women instructed for that purpose, or by writing, or by any other means. We read, nevertheless, that idols358 and the images of saints once spoke; for at present the latter will not venture to open their mouths. If their votaries ever really heard a voice proceed from the statue, it may have been produced in the before-mentioned manner.
Whether the head of Orpheus spoke in the island of Lesbos, or, what is more probable, the answers were conveyed to it by the priests, as was the case with the tripod at Delphi, cannot with certainty be determined. That the impostor Alexander, however, caused his Æsculapius to speak in this manner, is expressly related by Lucian359. He took, says that author, instead of a pipe, the gullet of a crane, and transmitted the voice through it to the mouth of the statue. In the fourth century, when bishop Theophilus broke to pieces the statues at Alexandria, he found some which were hollow, and placed in such a manner against a wall that a priest could slip unperceived behind them, and speak to the ignorant populace through their mouths360. I am acquainted with a passage which seems to imply that Cassiodorus, who, it is well known, constructed various pieces of mechanism, made also speaking machines; but I must confess that I do not think I understand the words perfectly361.
That people ventured more than a hundred years ago to exhibit speaking machines for money, has been proved by Reitz in his annotations to Lucian, where he produces the instance of one Thomas Irson, an Englishman, whom he himself knew, and whose art excited much wonder in king Charles II. and his whole court. When the astonishment, however, became general, one of the pages discovered, in the adjoining chamber, a popish priest who answered in the same language, through a pipe, the questions proposed to the wooden head by whispering into its ear. This deception Irson often related himself362.
I shall now add only a few observations respecting the Chinese shadows, which I have occasionally mentioned before. This ingenious amusement consists in moving, by pegs fastened to them, small figures cut out of pasteboard, the joints of which are all pliable, behind a piece of fine painted gauze placed before an opening in a curtain, in such a manner as to exhibit various scenes, according to pleasure; while the opening covered with gauze is illuminated, towards the apartment where the spectators sit, by means of light reflected back from a mirror; so that the shadows of the pegs are concealed. When it is requisite to cause a figure to perform a variety of movements, it is necessary to have several persons, who must be exceedingly expert. When a snake is to be represented gliding, the figure, which consists of delicate rings, must be directed at least by three assistants.
This amusement, which one can hardly see the first time without pleasure, is really a Chinese invention. Many years ago, I have seen Chinese boxes on which such moveable figures were apparent only when the box was held against the light. In China, these shadows are used at the well-known feast of lanterns; and a description of them may be found in the works of some travellers. That they were common also in Egypt, we are informed by Prosper Alpinus363, who admired them much; but he was not able to discover the method by which they were produced, as it was kept a secret. I was told by an Italian, who exhibited them at Göttingen some years ago, that they were first imitated, from the Chinese, at Bologna.
281 Essais, i. 54.
282 The juggler mentioned in Xenophon requested the gods to allow him to remain only in places where there was much money and abundance of simpletons.
283 Le Siècle de Louis XIV. Berlin, 1751, 12mo, i. p. 44. This horse was seen in the above-mentioned year by Casaubon, to whom the owner, an Englishman, discovered the whole art by which he had been trained. See Casauboniana, p. 56. We are assured by Jablonski, in his Lexicon der Künste und Wissenschaften, p. 547, that he was condemned to the flames at Lisbon. In the year 1739, a juggler in Poland was tortured till he confessed that he was a sorcerer, and without further proof he was hanged. The whole account of this circumstance may be found in the Schlesischen gelehrten Neuigkeiten for the year 1739.
284 See Luciani Opera, ed. Bipont. v. pp. 388, 407.
285 Florus, iii. 19, 4.
286 Directions for performing this trick may be found in various works, such as Joh. Wallbergen’s Zauberkünste, Stuttgard, 1754, 8vo, and Natürliches Zauberbuch, Nurnberg, 1740, 8vo.
287 See Bayle’s Diction. i. p. 450, art. Barchochebas.
288 Philostorgii Hist. Eccles. vii. 7, p. 93.
289 Vita Alexandri, p. 687.
290 Galen, l. c.
291 Ovid. Met. lib. ix. 160.
292 Instances may be found collected in Huetii Alnetanæ Quæstion. lib. ii. and in Bayle’s Dictionary, art. Egnatia.
293 Journal des Sçavans, 1667, pp. 54, 222; and 1680, p. 292. Deslandes, Mémoires de Physique, ii. and Bremenscher Magazin, i. p. 665. See also Busbequii Omnia, Basil, 1740, 8vo, p. 314.
294 [Deception might have been easily practised in this case. Fusible metal, as suggested by Sir David Brewster, Nat. Magic, p. 301, which consists of mercury, tin and bismuth, and which melts at a low temperature, might easily have been substituted in place of lead; and fluids, the boiling-point of which is lower than water, might easily have been substituted for that liquid.
A solution of spermaceti in sulphuric æther, tinged with alkanet root, which solidifies at 50° F., and melts and boils with the heat of the hand, is supposed to be the substance which is used at Naples, when the dried blood of St. Januarius melts spontaneously and boils over the vessel which contains it.
The experiments of M. Tillet, Dr. Fordyce and Sir Charles Blagden, will show the great heat which may be endured by the human body. Some of these gentlemen remained in a room where the heat was one or two degrees above 260° F. for eight minutes; a beaf-steak was cooked in the same atmosphere, and was overdone in thirty-three minutes; when the steak was blown upon with a pair of bellows, it was found to be pretty well done in thirteen minutes. But Sir F. Chantry exposed himself to a still greater heat in the furnace used for drying his moulds. When raised to its highest temperature, the thermometer indicated 350° F., and the iron floor was red-hot. The workmen often entered it at 340°. On one occasion Sir F., accompanied by five or six of his friends, entered the furnace, and after remaining two minutes, they brought out a thermometer which indicated 320°. Some of the party experienced sharp pains in the tips of their ears, and in the septum of the nose, whilst others felt a pain in their eyes.—Brewster, l. c.]
295 [The peculiar property of minerals and various salts, as alum, in forming and protecting articles of dress, &c. from the effects of fire, has long been known. But the art of practically applying it, is due to the ingenuity of the Chevalier Aldini of Milan. His dress consisted of a strong cloth covering which had been steeped in a solution of alum, for the body, arms and legs; whilst the head-dress was a large cap enveloping the whole head down to the neck, with holes for the nose, eyes and mouth; the covering for the feet was composed of asbestos, or amianthus cloth. The stockings and cap were single, but the gloves were double, to enable the fireman to take burning or red-hot bodies into his hands. A metallic dress was added to this, consisting of a cap, with a mask, leaving a space between it and the asbestos cap; a cuirass; a piece of armour for the trunk and thighs; a pair of boots of double wire-gauze; and an oval shield five feet long by two and a half wide, made by stretching the wire-gauze over a slender frame of iron. All these pieces were made of wire-gauze.
It was found, that when armed with this apparatus, a man could walk upon hot iron, in the midst of high flames, keep his head over a pan of flaming fire, &c. for several minutes, and this in some cases where the heat was so intense that bystanders were obliged to stand at the distance of eight or ten yards. This was remarkably shown in 1829, in the yard of the barracks of St. Jervais. Two towers were erected, two stories high, and were surrounded with heaps of inflamed faggots and straw. One of the firemen, with a child on his back, in a wicker basket covered with metallic gauze, and having a cap of amiantheric cloth, rushed into a narrow place, where the flames were raging eight yards high. The violence of the fire was so great that he could not be seen, while a thick black smoke spread around, throwing out a heat which was insupportable to the spectators. The man remained so long invisible that serious doubts were entertained of his safety. He at length, however, issued from the fiery gulf uninjured.]
296 The same thing was performed by Schreber in 1760.
297 Plin. vii. 11.—Virg. Æn. xi.—Silius Ital. v.—Strabo, v.
298 Strabo, xii.
299 In his work De Mirabilibus Mundi, at the end of his book De Secretis Mulierum, Amstelod. 1702, 12mo, p. 100.
300 Antigone, 270.
301 Animad. in Athen. lib. i. 15.
302 De Theatro, lib. i. 40, in Grævii Thes. Ant. Rom. ix.
303 Lib. iii. epist. 20.—Seneca, Epist. 45. Compare Suidas, Pollux, and Athenæi Deipn. 4. It is probable that Quintilian alludes to this art in his Institut. x. 7, 11.
304 Plin. vii. 20, p. 385.—Martial. v. 12.—Suidas, speaking of Theogenes Thasius.—Haller, Elem. Physiol. iv. p. 486.
305 Vopiscus, Vita Firmi. See the figure in Desaguliers, tab. xix. fig. 5. He describes the position thus:—The pretended Samson puts his shoulders (not his head, as he used to give out) upon one chair, and his heels upon another (the chairs being made fast), and supports one or two men standing on his belly, raising them up and down as he breathes, making with his backbone, thighs and legs, an arch whose abutments are the chairs.
306 A course of Experimental Philosophy. Lond. 1745, 4to, i. p. 266. [A popular account of these extraordinary feats, with illustrations and explanations of the principles on which they depend, is given by Sir David Brewster in his interesting volume on Natural Magic, p. 246.]
307 Versuche und Abhandl. der Naturforsch. Geselsch. in Danzig.
308 A great many of these passages of the ancients have been collected by Bulenger, in his work De Theatro, i. cap. 41. See also Des Camps in a dissertation contained in Recherches Curieuses d’Antiquité, par Spon. A Lyon 1683.—Mercurialis De Arte Gymnast. and Fabricii Biblioth. Antiq. p. 995.
309 An epigram, ascribed to Petronius, at page 542 of the edition of Hadrianides, belongs to this subject.
310 Muratori Antiquit. Ital. Med. Ævi, ii. p. 846.
311 Von Stetten, Kunstgeschichte von Augsburg, ii. p. 177.
312 Claudian. de Mallii Consul. 320. In Cilano’s Römischen Alterthümer, ii. fig. 8, there is a representation like what I have often seen exhibited. But the most dangerous and the most curious is that of which an engraving is given in Splendor Urbis Venetiarum, to be found in Grævii Thesaurus Antiquit. Italiæ, v. 3. p. 374.
313 Sat. xiv. 265.
314 Lib. v. 433.
315 Symposium, p. 655, edition of Basle, 1555. fol. Εἰσεφέρετο τῇ ὀρχηστρίδι τροχὸς τῶν κεραμεικῶν ἐφ’ οὗ ἔμελλε θαυμασιουργήσειν. In the old edition of J. Ribittus, this passage is thus translated: “Allata est saltatrici orbis saltatorius, in quo admiranda erat editura.” The first question that arises is, what was τροχὸς τῶν κεραμεικῶν. The last word alluded to a place at Athens where wrestling was exhibited every year; and on that account Aristophanes uses the expression πληγαὶ κεραμεικαί. This however affords no explanation. Bulenger, who quotes the same passage, translates it in the following manner: “Illata est saltatrici figularis rota, per quam se trajiceret, et miracula patraret.” He means here therefore a potter’s wheel, the invention of Anacharsis, but that was always called κεραμικὸς τροχὸς, and not τροχὸς τῶν κεραμεικῶν. But even allowing that a potter’s wheel is meant, it is wrong to add per quam se trajiceret; for the potter’s wheel is not like a hoop, but like a plate or dish; and when turned round revolves not vertically, but horizontally. Besides, how the performer could write or read on a wheel that she jumped through, he has not thought proper to explain. “Scribere et legere in rota dum versatur, mirabile quiddam est.” If a potter’s wheel be meant, I consider it as certainly possible for a person to stand upon it whilst it revolves with the greatest velocity, and even to read or write; but it would be necessary to lift up the legs, in turn, with the utmost quickness.
316 Nicephorus Gregor. viii. 10. p. 215. This company of rope-dancers came from Egypt. They travelled through the greater part of Asia, and all Europe, as far as the extremity of Spain. At Constantinople they extended the ropes, on which they first exhibited their art, between the masts of ships. One is almost induced to believe that stupid superstition did not then prevail so much in Europe as at the beginning of the last century. The historian says that the company at first consisted of forty persons; but that the half of them were cast away on their passage to Constantinople. He does not, however, tell us that they or their horses were anywhere burnt as conjurors, or possessed with the devil.
317 See the German translation of his Travels, ii. p. 238.
318 Journal du Règne de Henri III. p. 57.—Recueil de Pièces servant à l’Hist. de Henri III. Cologne, 1666, 12mo.
319 Epistolarum Selectarum Centuria. Antverpiæ, 1605, 4to, i. epist. 50. p. 59.—Plin. viii. 1 and 3.—Seneca, epist. 86.—Suetonii Vit. Galbæ.—Dio Cassius. A great many also may be found collected in Hartenfels Elephantographia, Erfordiæ, 1715, 4to. It appears that in the thirteenth century some ventured to ride a horse upon a rope. See the Chronicle Alberichi Monachi Trium-Fontium, inserted by Leibnitz in Accessiones Historicæ, vol. ii., where a description is given of the solemnities at the wedding of Robert, brother to the king of France, in the year 1237.
Several instances of the dexterity of the elephant may be found in Lipsii Laus Elephantis, inserted in Dissertat. Ludicrarum et Amœnitatum Scriptores varii, Lugd. Bat. 1638.—Trans.
320 Æliani Hist. An. xvi. 23. vi. 10.—Athenæus, lib. xii.—Plinius.
321 One instance may be found in Theophanis Chronographia, which was printed at Paris 1655, fol. It occurred in the seventeenth year of the reign of Justinian, or 543.
322 Universal Magazine, 1766, October, p. 217.
323 Der entlarvte Wildman, Betrüger grosser Höfe. Berlin, 1774, 8vo. See also Göttingische Gelehrte Anzeig. 1775, p. 816. The name of impostor given to Wildman was, however, too harsh; for I do not think that he who performs anything extraordinary, never done by any one before, becomes an impostor when another discovers his art.
324 The voyage of Brue is in Labat’s Afrique Occidentale, iv.
325 [A curious exhibition of this kind has been made public for several years in the Strand, viz. the “industrious fleas.” These noxious animals are here seen to draw and drive a coach and four; fire off a small cannon; and various other performances of a similar kind.]
326 Several instances of the like kind may be found also in Monstrorum Historia Memorabilis a J. G. Schenkio a Grafenberg filio, Francof. 1609, 4to, p. 28 et seq. One of the most curious is that of Thomas Schweicker, born at Halle in Prussian Saxony, in the year 1586. Camerarius saw him not only write, but even make a pen with his feet.—Trans.
327 Strabo, lib. xv. p. 1048. ed. Almel.—Dio Cassius, lib. liv. p. 739. Suetonius, Eutropius, Eusebius and Orosius, speak of this embassy, but make no mention of the presents.
328 [In modern times the idle portion of the public has been gratified by the exhibition of the Siamese twins; the diminutive monster Tom Thumb; and quite recently a child with three legs. The birth of such monsters is equivalent to a legacy or fortune to the parents, who by their exhibitions realise large sums: the morbid taste of the public, especially the weaker portion, for such sights is truly deplorable.]
329 Man. Astron. lib. v. 165.
330 Frisch derives this word from morio, a fool or buffoon.
331 This piece of kitchen furniture was known in the middle of the sixteenth century. Montagne saw one at Brixen, in Tyrol, in the year 1580, and wrote a description of it in his Journal, as a new invention. He says it consisted entirely of wheels; that it was kept in motion by a heavy piece of iron, as clocks are by a weight, and that when wound up in the like manner, it turned the meat for a whole hour. He had before seen, in some other place, another driven by smoke.—Reise, i. pp. 155, 249. The latter kind seem to be somewhat older. Scappi, cook to pope Pius V., gave a figure of one in his book Opera di M. Bartolomeo Scappi, printed at Venice 1570, which is exceedingly scarce. I lately saw a copy, which, instead of eighteen, had twenty-four engravings. It was printed twice afterwards at the same place, viz. in 1571 and 1605, in quarto. The third edition says, “con due aggiunte, cio é il Trinciante et il Maestro di casa.” Bayle seems to confound this book with that of Platina De Honesta Voluptate, or to think that the latter was the real author of it. This however cannot be, as there were more than a hundred years between the periods when Scappi and Platina lived. Platina died in 1481, and not in 1581, as we read in Bayle.
332 De Mundo. cap. vi.
333 Herodot. ii. 48. p. 127.—Lucian. de Syria Dea, 16, ed. Bipont. ix. p. 99.
334 Recueil des Antiquit. iv. p. 259.
335 Doppelmayer, p. 285.
336 Iliad, xviii. 373. It deserves to be remarked, that there were also such τρίποδες αὐτόματοι at the banquet of Iarchas. See Philostrat. Opera, ed. Olearii, pp. 117, 240.
337 Polit. i. 3.
338 In his Menon, p. 426.—Euthyphron, pp. 8, 11.
339 Introd. in Philos. Nat. i. p. 143.
340 Physiologia Kircheriana, fol. p. 69.
341 In Philostrati Opera, ed. Olearii, p. 899.
342 In Mém. de l’Acad. des Inscr. xiii. p. 274.
343 Ode xxvii.
344 Aulus Gellius, x. 12.
345 See Naudé’s Apology, Bayle’s Dictionary, &c. Thomas Aquinas is said to have been so frightened when he saw this head, that he broke it to pieces, and Albertus thereupon exclaimed, “Periit opus triginta annorum!”
346 Schol. Mathemat. lib. ii. p. 65.
347 Dissertat. de Regiomontani Aquila et Musca Ferrea. Altorfi, 1709.—See Mémoires de Trevoux, 1710, Juillet, p. 1283.—Doppelmayer, p. 23.—Fabricii Bibl. Med. Ætat. iv. p. 355.—Heilbronner Hist. Math. p. 504.
348 Strada De Bello Belgico. Mogunt. 1651, 4to, p. 8. He calls the artist Jannellus Turrianus Cremonensis.
349 In the year 1738, Le Méchanisme du Fluteur Automate, par Vaucanson, was printed at Paris, in a thin 4to. It contains only a short description of the flute-player, which is copied into the Encyclopédie, i. p. 448, under the article Androide. The duck, as far as I know, has been nowhere described.
350 Vaucanson died at Paris in 1782.
351 [The publisher is in possession of an elegantly formed mechanical bird-cage, in which two artificial bullfinches wheel about on a perch, flutter their wings, and move their beaks, while emitting musical sounds in imitation of their natural note. A fountain constructed of spiral glass plays in the centre. Beneath the cage is a clock which sets the whole in motion hourly, for three or four minutes; but it may be set going independently, like a musical snuff-box. It is presumed to have been made by Vaucanson about a hundred years ago, and was at one time a principal attraction at Weeks’s celebrated Museum, where that singular piece of mechanism the Tarantula spider was first exhibited.]
352 Nicolai, Reise, i. p. 287.
353 Nouveau Voyage aux Iles de l’Amerique. A la Haye 1724, 2 vols. 4to, ii. pp. 298, 384. From his county he was called Count de Gennes.
354 Zodiacus Vitæ, xi. 846.
355 See a small treatise Ueber H. D. Muller’s Redende Maschine, und über redende Maschinen überhaupt. Nurnberg, 1788, 8vo.—Algem. Teutsches Biblioth. vol. lxxxvii. p. 473. The Speaking Figure and the Automaton Chess-player exposed and detected. London, 1784, 8vo.—[This celebrated chess-playing automaton, invented by M. Vankempelin, was repaired and exhibited in London in 1820, by the ingenious mechanician Maelzel, with considerable success. The figure and machinery were always submitted to the inspection of the visitors, and shifted along the floor in various directions before the game commenced, and the deception was so adroitly managed as to escape the detection of the most scrutinizing. The proprietor always took care to secure the best chess-player in the town before he commenced operations, the wonder therefore was greatly increased by the superiority of the automaton’s play. Mr. Lewis directed it in London. It is now generally admitted that a boy was concealed inside.]
356 Van Dale De Oraculis. Amstelod. 1700, 4to, i. 10, p. 222.
357 Réponse à l’Histoire des Oracles de M. de Fontenelle.
358 A few instances are related by Livy, Valerius Maximus, and Plutarch. Among the fables of the Christian church they are more numerous.
359 Vol. v. p. 90. editio Bipont.
360 Theodoreti Hist. Eccles. v. 22.
361 Cassiodori Variar. i. ep. 45.
362 [Speaking Automaton.—There is a piece of mechanism now exhibiting to the public at the Egyptian Hall—the work of Professor Faber, of Vienna, and the result, as he states, of twenty-five years of labour and preparation. The name which he has given to this product of his ingenuity is the Euphonia; and the work, as that name implies, is another of those many combinations which have attempted, by the anatomical and physiological study of the structures that contribute to the human voice, to attain to an imitation of that organ as regards both sound and articulation. As an example of inductive and mechanical skill this exhibition is well deserving of attention. The professor himself, by an arrangement of bellows-pipes, pedal and keys, which he plays somewhat like the keys of a piano, prompts the discourse of his automaton; which certainly does enunciate both sounds and words. When we entered the room we found it singing to a select society. It requires all our sense of the ingenuity and perseverance which have been bestowed on the work to induce our assent to the proposition which calls the voice human; but undoubtedly it is a remarkable result of contriving skill and scientific patience.—Athæneum.]
363 Historia Ægypti Natural. Lugd. Bat. 1735, 4to, p. 60.