Jugglers indeed seldom exhibit anything that can appear wonderful to those acquainted with natural philosophy and mathematics; but these even often find satisfaction in seeing truths already known to them applied in a new manner; and they readily embrace every opportunity of having them further illustrated by experiments. Many however are too precipitate, and attempt to explain before they have sufficiently examined, of which the golden tooth at the end of the sixteenth century, the conjuring-rod at the end of the seventeenth, and the chess-player and speaking-machine at the end of the eighteenth, may serve as instances. But it often happens, that what ignorant persons first employ, merely as a show, for amusement or deception, is afterwards ennobled by being applied to a more important purpose. The machine with which a Savoyard, by means of shadows, amused children and the populace, was by Lieberkühn converted into a solar microscope; and to give one example more, which may convince female readers, if I can hope for such, the art of making ice in summer, or in a heated oven, enables guests, much to the credit of their hostess, to cool the most expensive dishes. The Indian discovers precious stones, and the European, by polishing, gives them a lustre.
But if the arts of juggling served no other end than to amuse the most ignorant of our citizens, it is proper that they should be encouraged for the sake of those who cannot enjoy the more expensive deceptions of an opera. They answer other purposes however than that of merely amusing; they convey instruction in the most acceptable manner, and serve as a most agreeable antidote to superstition, and to that popular belief in miracles, exorcism, conjuration, sorcery, and witchcraft, from which our ancestors suffered so severely. Wherever the vulgar were astonished at the effects of shadows, electricity, mirrors, and the magnet, interested persons endeavoured by these to frighten them; and thus misapplied the powers of nature to promote their own advantage. The pontiffs and their clergy ought, undoubtedly, to be detested for discouraging experimental philosophy. That science they considered as a formidable enemy; and they thought they gained no small advantage when they induced the house of Medici, by granting it the cardinalship, to suppress the Academy del Cimento. When Gasner exhibited his deceptions, some one proposed to him to try his art at Berlin or Göttingen, and to drive out there if it were only the smallest of all the devils; but these cities were not theatres where he was likely to succeed, and he never ventured to appear in them[282]. It is however better that the populace, if they will absolutely pay for being deceived, should be exposed to a momentary deception from jugglers than to a continual deception from priests. As the former are not covered with the sacred cloak of religion, their deceptions are more easily seen through and detected; and they consequently soon cease to be hurtful. So late as the year 1601, a horse, which had been taught to perform a number of tricks, was tried, as possessed by the devil, and condemned to be burnt[283]. At present horses of this kind are so often exhibited publicly in the heretical countries of Europe, that the Spanish Inquisition, perhaps, will soon be ashamed of considering such proofs of the docility of these animals, and of the patient dexterity of their teachers, as the work of the devil, as they did at the above period. Those who view the art of the juggler in the same light as I do, will, I hope, forgive me for introducing these observations, and allow me to continue them while I inquire into the antiquity of this employment; especially as I shall endeavour by these means to illustrate more fully my subject.
Had that book which Celsus wrote against the Magi been preserved, we should have been much better acquainted with the art of the ancient conjurors or jugglers. This Celsus, without doubt, is the same author whose virulent attack against the Christians was refuted by Origen; and we have, therefore, greater cause to regret that a work on the above subject, by so learned and acute a philosopher, should have been lost. He is mentioned with respect by Lucian, and even by Origen; and the former derived from him the account which he gives of Alexander the impostor[284]. More ancient authors also wrote upon the same subject. Some of them are mentioned by Diogenes Laërtius in his preface; and Suidas quotes the Magicon of Antisthenes, though neither of these speaks of Celsus; but of all those writings none are now extant.
The deception of breathing out flames, which at present excites in a particular manner the astonishment of the ignorant, is very ancient. When the slaves in Sicily, about a century and a half before our æra, made a formidable insurrection, and avenged themselves in a cruel manner for the severities which they had suffered, there was amongst them a Syrian named Eunus[285], a man of great craft and courage, who, having passed through many scenes of life, had become acquainted with a variety of arts. He pretended to have immediate communication with the gods; was the oracle and leader of his fellow-slaves; and, as is usual on such occasions, confirmed his divine mission by miracles. When, heated by enthusiasm and desirous of inspiring his followers with courage, he breathed flames or sparks among them from his mouth while he was addressing them. We are told by historians, that for this purpose he pierced a nut-shell at both ends, and, having filled it with some burning substance, put it into his mouth and breathed through it. This deception, at present, is performed much better. The juggler rolls together some flax or hemp, so as to form a ball about the size of a walnut; sets it on fire; and suffers it to burn till it is nearly consumed; he then rolls round it, while burning, some more flax; and by these means the fire may be retained in it for a long time. When he wishes to exhibit, he slips the ball unperceived into his mouth and breathes through it; which again revives the fire, so that a number of weak sparks proceed from it; and the performer sustains no hurt, provided he inspire the air not through the mouth, but the nostrils[286].
By this art the rabbi Bar-Cocheba, in the reign of the emperor Hadrian, made the credulous Jews believe that he was the hoped-for Messias[287]; and two centuries after, the emperor Constantius was thrown into great terror, when Valentinian informed him that he had seen one of the body-guards breathing out fire and flames in the evening[288].
For deceptions with fire the ancients employed also naphtha, a liquid mineral oil, which kindles when it only approaches a flame. Galen informs us, that a person excited great astonishment by extinguishing a candle and again lighting it, without any other process than holding it immediately against a wall or a stone. The whole secret of this consisted in having previously rubbed over the wall or stone with sulphur. But as the author, a few lines before, speaks of a mixture of sulphur and naphtha, there is reason to think that he alludes to the same here. Plutarch[289] relates how Alexander the Great was astonished and delighted with the secret effects of naphtha, which were exhibited to him at Ecbatana. The same author, as well as Pliny, Galen, and others, has already remarked, that the substance with which Medea destroyed Creusa, the daughter of Creon, was nothing else than this fine oil[290]. She sent to the unfortunate princess a dress besmeared with it, which burst into flames as soon as she approached the fire of the altar. The blood of Nessus, wherein the dress of Hercules, which took fire likewise, had been dipped, was undoubtedly naphtha also[291]; and this oil must have been always employed when offerings caught fire in an imperceptible manner[292]. In all periods of the world priests have acted as jugglers to simple and ignorant people.
In modern times, persons who could walk over burning coals or red-hot iron, or who could hold them in their hands and their teeth, have often excited wonder. In the end of the seventeenth century, an Englishman, named Richardson, who, as we are assured, could chew burning coals, pour melted lead upon his tongue, swallow melted glass, &c., rendered himself very famous by these extraordinary feats[293]. Laying aside the deception[294] practised on the spectators, the whole of this secret consists in rendering the skin of the soles of the feet and hands so callous and insensible, that the nerves under them are secured from all hurt, in the same manner as by shoes and gloves. Such callosity will be produced if the skin is continually compressed, singed, pricked, or injured in any other manner. Thus do the fingers of the industrious sempstress become horny by being frequently pricked; and the case is the same with the hands of fire-workers, and the feet of those who walk bare-footed over scorching sand[295].
In the month of September, 1765, when I visited the copper-works at Awestad, one of the workmen, for a little drink-money, took some of the melted copper in his hand, and after showing it to us, threw it against a wall[296]. He then squeezed the fingers of his horny hand close to each other; put it a few minutes under his armpit, to make it sweat, as he said; and, taking it again out, drew it over a ladle filled with melted copper, some of which he skimmed off, and moved his hand backwards and forwards, very quickly, by way of ostentation. While I was viewing this performance, I remarked a smell like that of singed horn or leather, though his hand was not burnt. The workmen at the Swedish melting-houses showed the same thing to some travellers in the seventeenth century; for Regnard saw it in 1681, at the copper-works in Lapland. It is highly probable that the people who hold in their hands red-hot iron, or who walk upon it, as I saw done at Amsterdam, but at a distance, make their skin callous before, in the like manner. This may be accomplished by frequently moistening it with oil of vitriol; according to some the juice of certain plants will produce the same effect; and we are assured by others that the skin must be very frequently rubbed, for a long time, with oil, by which means, indeed, leather also will become horny.
Of this art, traces may be found also in the works of the ancients. A festival was held annually on Mount Soracte, in Etruria, at which the Hirpi, who lived not far from Rome, jumped through burning coals; and on this account they were indulged with peculiar privileges by the Roman senate[297]. Women also, we are told, were accustomed to walk over burning coals at Castabala in Cappadocia, near the temple dedicated to Diana[298]. Servius remarks, from a work of Varro now lost, that the Hirpi trusted not so much to their own sanctity as to the care which they had taken to prepare their feet for that operation.
I am not acquainted with everything that concerns the trial by ordeal, when persons accused were obliged to prove their innocence by holding in their hands red-hot iron; but I am almost convinced that this also was a juggling trick of the priests, which they employed as might best suit their views. It is well known that this mode of exculpation was allowed only to weak persons, who were unfit to wield arms, and particularly to monks and ecclesiastics, to whom, for the sake of their security, that by single combat was forbidden. The trial itself took place in the church entirely under the inspection of the clergy; mass was celebrated at the same time; the defendant and the iron were consecrated by being sprinkled with holy water; the clergy made the iron hot themselves; and they used all these preparatives, as jugglers do many motions, only to divert the attention of the spectators. It was necessary that the accused persons should remain at least three days and three nights under their immediate care, and continue as long after. They covered their hands both before and after the proof; sealed and unsealed the covering: the former, as they pretended, to prevent the hands from being prepared any how by art; and the latter to see if they were burnt.