Part 25

Munster, Geogr. L. III. c. 5. relates, that they made their first appearance in Germany, in 1417, exceedingly tawny and sun-burnt, and in pitiful array, though they affected quality, and travelled with a train of hunting dogs after them, like nobles. He adds, that they had passports from King Sigismund of Bohemia, and other princes. Ten years afterwards they came into France, and thence passed into England.

Pasquier, in his Recherches, L. IV. c. 19, relates the origin of the Gipsies thus: On the 17th of April, 1427, there came to Paris twelve penitents, or persons, as they said, adjudged to penance; viz. one duke, one count, and ten cavaliers, or persons on horseback; they took on themselves the characters of Christians of the Lower Egypt, expelled by the Saracens; who having made application to the Pope, and confessed their sins, received for penance, that they should travel through the world for seven years, without ever lying in a bed. Their train consisted of 120 persons, men, women, and children, which were all that were left of 1200, who came together out of Egypt. They had lodgings assigned them in the chapel, and people went in crowds to see them. Their ears were perforated, and silver buckles hung to them. Their hair was exceedingly black and frizzled; their women were ugly, thieves, and pretenders to telling of fortunes. The bishop soon after obliged them to retire, and excommunicated such as had shewn them their hands.

By an ordinance of the estates of Orleans, in the year 1560, it was enjoined, that all these impostors under the name of _Bohemians_ and _Egyptians_, do quit the kingdom on the penalty of the gallies. Upon this they dispersed into lesser companies, and spread themselves over Europe. The first time we hear of them in England was three years afterwards, viz. anno 1563.

Ralph Volaterranus, making mention of them, affirms, that they first proceeded or strolled from among the Uxii, a people of Persis or Persia. (See GIPSIES.)

The following characteristic sketch of one of the primitive gipsies, is ably delineated in the popular novel of Quentin Durward; with which we shall close this article:

Orleans, who could not love the match provided for him by the King, could love Isabelle, and follows her escort. Quentin, however, unhorses him, and sustains a noble combat with his companion the renowned Dunais; till a body of the archers ride up to his relief. The assailants are carried off prisoners, and our victorious Scot pursues his dangerous way, under uncertain guidance, as the following extract will shew:

“While he hesitated whether it would be better to send back one of his followers, he heard the blast of a horn, and looking in the direction from which the sound came, beheld a horseman riding very fast towards them. The low size, and wild, shaggy, untrained state of the animal, reminded Quentin of the mountain breed of horses in his own country; but this was much more finely limbed, and, with the same appearance of hardness, was more rapid in its movements. The head particularly, which, in the Scottish poney, is often lumpish and heavy, was small and well placed in the neck of this animal, with thin jaws, full sparkling eyes, and expanded nostrils.

“The rider was even more singular in his appearance than the horse which he rode, though that was extremely unlike the horses of France. Although he managed his palfrey with great dexterity, he sat with his feet in broad stirrups, something resembling a shovel, so short, that his knees were well nigh as high as the pommel of his saddle. His dress was a red turban of small size, in which he wore a sullied plume, secured by a clasp of silver; his tunic, which was shaped like those of the Estradiots, a sort of troops whom the Venetians at that time levied in the provinces, on the eastern side of their gulf, was green in colour, and tawdrily laced with gold; he wore very wide drawers or trowsers of white, though none of the cleanest, which gathered beneath the knee, and his swarthy legs were quite bare, unless for the complicated laces which bound a pair of sandals on his feet; he had no spurs, the edge of his large stirrups being so sharp as to serve to goad the horse in a very severe manner. In a crimson sash this singular horseman wore a dagger on the right side, and on the left a short crooked Moorish sword, and by a tarnished baldrick over the shoulder hung the horn which announced his approach. He had a swarthy and sun-burnt visage, with a thin beard, and piercing dark eyes, a well-formed mouth and nose, and other features which might have been pronounced handsome, but for the black elf-locks which hung around his face, and the air of wildness and emaciation, which rather seemed to indicate a savage than a civilized man.

“Quentin rode up to the Bohemian, and said to him, as he suddenly assumed his proper position on the horse, ‘Methinks, friend, you will prove but a blind guide, if you look at the tail of your horse rather than his ears.’

“‘And if I were actually blind,’ answered the Bohemian, ‘I could guide you through any county in this realm of France, or in those adjoining to it.’

“‘Yet you are no Frenchman born,’ said the Scot.

“‘I am not,’ answered the guide.

“‘What countryman, then, are you?’ demanded Quentin.

“‘I am of no country,’ answered the guide.

“‘How! of no country?’ repeated the Scot.

“‘No!’ answered the Bohemian, ‘of none. I am a Zingaro, a Bohemian, an Egyptian, or whatever the Europeans, in their different languages, may chuse to call our people; but I have no country.’

“‘Are you a Christian?’ asked the Scotchman.

“The Bohemian shook his head.

“‘Dog,’ said Quentin, (for there was little toleration in the spirit of Catholicism in those days,) ‘dost thou worship Mahoun?’

“‘No,’ was the indifferent and concise answer of the guide, who neither seemed offended nor surprised at the young man’s violence of manner.

“‘Are you a Pagan then, or what are you?’

“‘I have no religion,’ answered the Bohemian.

“Durward started back; for, though he had heard of Saracens and idolaters, it had never entered into his ideas or belief, that any body of men could exist who practised no mode of worship whatsoever. He recovered from his astonishment, to ask where his guide usually dwelt.

“‘Wherever I chance to be for the time,’ replied the Bohemian. ‘I have no home.’

“‘How do you guard your property?’

“‘Excepting the clothes which I wear, and the horse I ride on, I have no property.’

“‘Yet you dress gaily, and ride gallantly,’ said Durward. ‘What are your means of subsistence?’

“‘I eat when I am hungry, drink when I am thirsty, and have no other means of subsistence than chance throws in my way,’ replied the vagabond.

“‘Under whose laws do you live?’

“‘I acknowledge obedience to none, but as it suits my pleasure,’ said the Bohemian.

“‘Who is your leader, and commands you?’

“‘The father of our tribe—if I chuse to obey him,’ said the guide— ‘otherwise I have no commander.’

“‘You are then,’ said the wondering querist, ‘destitute of all that other men are combined by—you have no law, no leader, no settled means of subsistence, no house, or home. You have, may Heaven compassionate you, no country—and, may Heaven enlighten and forgive you, you have no God! What is it that remains to you, deprived of government, domestic happiness, and religion?’

“‘I have liberty,’ said the Bohemian—‘I crouch to no one—obey no one— respect no one.—I go where I will—live as I can—and die when my day comes.’

“‘But you are subject to instant execution, at the pleasure of the Judge.’

“‘Be it so,’ returned the Bohemian; ‘I can but die so much the sooner.’

“‘And to imprisonment also,’ said the Scot; ‘and where, then, is your boasted freedom?’

“‘In my thoughts,’ said the Bohemian, ‘which no chains can bind; while yours, even when your limbs are free, remain fettered by your laws and your superstitions, your dreams of local attachment, and your fantastic visions of civil policy. Such as I are free in spirit when our limbs are chained—You are imprisoned in mind, even when your limbs are most at freedom.’

“‘Yet the freedom of your thoughts,’ said the Scot, ‘relieves not the pressure of the gyves on your limbs.’

“‘For a brief time that may be endured; and if within that period I cannot extricate myself, and fail of relief from my comrades, I can always die, and death is the most perfect freedom of all.’

There was a deep pause of some duration, which Quentin at length broke, by resuming his queries.

“‘Yours is a wandering race, unknown to the nations of Europe—Whence do they derive their origin?’

“‘I may not tell you,’ answered the Bohemian.

“‘When will they relieve this kingdom from their presence, and return to the land from whence they came?’ said the Scot.

“‘When the day of their pilgrimage shall be accomplished,’ replied his vagrant guide.

“‘Are you not sprung from those tribes of Israel which were carried into captivity beyond the great river Euphrates?’ said Quentin, who had not forgotten the lore which had been taught him at Aberbrothock.

“‘Had we been so,’ answered the Bohemian, ‘we had followed their faith, and practised their rites.’

“‘What is thine own name?’ said Durward.

“‘My proper name is only known to my brethren—The men beyond our tents call me Hayraddin Maugrabin, that is, Hayraddin the African Moor.’

“‘Thou speakest too well for one who hath lived always in thy filthy horde,’ said the Scot.

“‘I have learned some of the knowledge of this land,’ said Heyraddin.— ‘When I was a little boy, our tribe was chased by the hunters after human flesh. An arrow went through my mother’s head, and she died. I was entangled in the blanket on her shoulders, and was taken by the pursuers. A priest begged me from the Provost’s archers, and trained me up in Frankish learning for two or three years.’

“‘How came you to part with him?’ demanded Durward.

“‘I stole money from him—even the God which he worshipped,’ answered Hayraddin, with perfect composure; ‘he detected me, and beat me—I stabbed him with my knife, fled to the woods, and was again united to my people.’

“‘Wretch!’ said Durward, ‘did you murder your benefactor?’

“‘What had he to do to burden me with his benefits?—The Zingaro boy was no house-bred cur to dog the heels of his master and crouch beneath his blows, for scraps of food—He was the imprisoned wolf-whelp, which at the first opportunity broke his chain, rended his master, and returned to his wilderness.’

“There was another pause, when the young Scot, with a view of still farther investigating the character and purpose of this suspicious guide, asked Hayraddin, ‘Whether it was not true that his people, amid their ignorance, pretended to a knowledge of futurity, which was not given to the sages, philosophers, and divines, of more polished society?’

“‘We pretend to it,’ said Hayraddin, ‘and it is with justice.’

“‘How can it be that so high a gift is bestowed on so abject a race?’ said Quentin.

“‘Can I tell you?’ answered Hayraddin—‘Yes, I may indeed; but it is when you shall explain to me why the dog can trace the footsteps of a man, while man, the noble animal, hath no power to trace those of the dog. These powers, which seem to you so wonderful, are instinctive in our race. From the lines on the face and on the hand, we can tell the future fate of those who consult us, even as surely as you know from the blossom of the tree in spring, what fruit it will bear in the harvest.’”

JUGGLERS, THEIR ORIGIN, EXPLOITS, &c.

Those occupations which were of the most absolute necessity to the support of existence, were, doubtless, the earliest, and, in the infancy of society, the sole employments that engaged attention. But when the art and industry of a few were found sufficient for the maintenance of many, property began to accumulate in the hands of individuals, and as all could no longer be engaged in the productions of the necessaries of life, those who were excluded applied their ingenuity to those arts which, by contributing to the convenience of the former, might enable them to participate in the fruits of their labour; and several of these have acquired a pre-eminence over the more useful avocations. A taste for the wonderful seems to be natural to man in every stage of society, and at almost every period of life; we, therefore, cannot wonder that, from the earliest ages, persons have been found, who, more idle or more ingenious than others, have availed themselves of this propensity, to obtain an easy livelihood by levying contributions on the curiosity of the public. Whether this taste is to be considered as a proof of the weakness of our judgment, or of innate inquisitiveness, which stimulates us to enlarge the sphere of our knowledge, must be left to the decision of metaphysicians; it is sufficient for our present purpose to know that it gave rise to a numerous class of persons, whom, whether performers of sleight of hand, rope-dancers, mountebanks, teachers of animals to perform extraordinary tricks, or, in short, who delude the senses, and practice harmless deception on spectators, we include under the common title of Jugglers.

If these arts served no other purpose than that of mere amusement, they yet merit a certain degree of encouragement, as affording at once a cheap and innocent diversion: but Jugglers frequently exhibit instructive experiments in natural philosophy, chemistry, and mechanics; thus, the solar microscope was invented from an instrument to reflect shadows, with which a Savoyard amused a German populace; and the celebrated Sir Richard Arkwright is said to have conceived the idea of the spinning machines, which have so largely contributed to the prosperity of the cotton manufacture in this country, from a toy which he purchased for his child of an itinerant showman. These deceptions have, besides, acted as an agreeable and most powerful antidote to superstition, and to that popular belief in miracles, conjuration, sorcery, and witchcraft, which preyed upon the minds of our ancestors; and the effects of shadows, electricity, mirrors, and the magnet, once formidable instruments in the hands of interested persons for keeping the vulgar in awe, have been stripped of their terrors, and are no longer frightful in their most terrific forms.

That this superstitious dread led to the persecution of many innocent beings, who were supposed to be guilty of witchcraft, is too well known to require illustration: our own statute books are loaded with penalties against sorcery; at no very distant period our courts of law have been disgraced by criminal trials of that nature; and judges who are still cited as models of legal knowledge and discernment, not only permitted such cases to go to a jury, but allowed sentences to be recorded which consigned reputed wizards to capital punishment. In Poland, even so late as the year 1739, a Juggler was exposed to the torture, until a confession was extracted from him that he was a sorcerer, upon which, without further proof, he was immediately hanged; and instances in other countries might be multiplied without end. But this, although it exceeds in atrocity, does not equal in absurdity, the infatuation of the tribunal of the inquisition in Portugal, which actually condemned to the flames, as being possessed with the devil, a horse belonging to an Englishman, who had taught it to perform some uncommon tricks; and the poor animal is confidently said to have been publicly burned at Lisbon, in conformity with his sentence, in the year 1601.

The only parts of Europe in which the arts of sorcery now obtain any credit, is Lapland; where, indeed, supposed wizards still practise incantations, by which they pretend to obtain the knowledge of future events, and in which the credulity of the people induces them to place the most implicit confidence. On such occasions a magic drum is usually employed. This instrument is formed of a piece of wood of a semi-oval form, hollow on the flat side, and there covered with a skin, in which various uncouth figures are depicted; among which, since the introduction of Christianity into that country, an attempt is usually made to represent the acts of our Saviour and the Apostles. On this covering several brass rings of different sizes are laid, while the attendants dispose themselves in many antic postures, in order to facilitate the charm; the drum is then beat with the horn of a rein-deer, which occasioning the skin to vibrate, puts the rings in motion round the figures, and, according to the positions which they occupy, the officiating seer pronounces his prediction.

It is unfortunate that of all the books (and there were several) which treated of the arts of conjuration, as they were practised among the ancients, not one is now extant, and all that we know upon the subject is collected from isolated facts which have been incidentally mentioned in other writings. From these it would, however, appear, that many of the deceptions which still continue to excite astonishment, were then common.

A century and a half before our æra, during the revolt of the slaves in Sicily, a Syrian of their number, named Eunus, a man of considerable talent, who after having witnessed many vicissitudes, was reduced to that state, became the leader of his companions by pretending to an inspiration from the gods; and in order to confirm the divinity of his mission by miracles, he used to breath flames from his mouth when addressing his followers. By this art the Rabbi Barchschebas also made the credulous Jews believe that he was the Messiah, during the sedition which he excited among them in the reign of Adrian; and, two centuries afterwards, the Emperor Constantius was impressed with great dread, when informed that one of the body-guards had been seen to breathe out fire. Historians tell us that these deceptions were performed by putting inflammable substances into a nut-shell pierced at both ends, which was then secretly conveyed into the mouth and breathed through. Our own fire-eaters content themselves with rolling a little flax, so as to form a small ball, which is suffered to burn until nearly consumed; more flax is then tightly rolled round it, and the fire will thus remain within for a long time, and sparks may be blown from it without injury, provided the air be inspired, not by the mouth but through the nostrils. The ancients also performed some curious experiments with that inflammable mineral oil called Naphtha, which kindles on merely exposing near a fire. Allusion is supposed to have been made to this in the story of the dress of Herculus, when it is said to have been dipped in the blood of Nessus. Many assert that it was with this substance Medea destroyed Creusa, by sending to her a dress impregnated with it, which burst into flames when she drew near the fire of the altar; and there can be no doubt that it was used by the priests on those occasions when the sacrificial offerings took fire imperceptibly.

The trial by Ordeal, in the middle ages, in which persons accused of certain crimes were forced to prove their innocence by walking blindfold among burning ploughshares, or by holding heated iron in their hands, was probably little else than a juggling trick, which the priests conducted as best suited their views. The accused was committed to their care during three entire days previous to the trial, and remained in their custody for the same space after it was over; the Ordeal took place in the church under their own immediate inspection; they not only consecrated, but heated, the iron themselves; mass was then said, and various ceremonies were performed, all calculated to divert the attention of the spectators; and when the operation was over, the part which had been exposed to the fire was carefully bound up and sealed, not to be opened until the end of the third day; doubtless, therefore, the time before the trial was occupied in preparing the skin to resist the effects of the heat, and that afterwards in obliterating the marks of any injury it might have sustained. That such was the fact has, indeed, been acknowledged in the works of Albertus Magnus, a Dominican friar, who, after the trial by Ordeal had been abolished, published the secret of the art, which, if his account be correct, consisted in nothing more than covering the hands and feet at repeated intervals with a paste made of the sap of certain herbs mixed together with the white of an egg.

This deception was, however, practised in times more remote than the period to which we have alluded. There was anciently an annual festival held on Mount Soracte, in Etruria, at which certain people called _Hirpi_, used to walk over live embers, for which performance they were allowed some peculiar privileges by the Roman senate; the same feat was achieved by women at the temple of Diana, at Castabala, in Cappadocia; and allusion is even made, in the Antigone of the Grecian poet Sophocles, who wrote nearly five centuries anterior to our æra, to the very species of Ordeal which has been just noticed.

In modern times, much notice has been excited by jugglers, who practised deceptions by fire. Towards the end of the seventeenth century, one Richardson, an Englishman, excited great astonishment at Paris, by pretending to chew burning coals and to swallow melted lead, with many other equally extraordinary feats; some of which are thus recorded in Evelyn’s diary:—“October the 8th, 1672, took leave of my Lady Sunderland, who was going to the Hague to my Lord, now ambassador there. She made me stay dinner at Leicester House, and afterwards sent for Richardson, the famous fire-eater. He, before us, devoured brimstone on glowing coals, chewing and swallowing them. He melted a beere glasse and eate it quite up; then taking a live coal on his tongue, he put on it a raw oyster; the coal was blowne on with bellows till it flamed and sparkled in his mouth, and so remained until the oyster was quite boiled; then he melted pitch and wax with sulphur, which he dranke down as it flamed.” Many of our readers must recollect Signora Girardelli; and Miss Rogers, the American fire-eater, who was announced as having entered a heated oven with a leg of mutton in her hand, and having remained there until it was baked! This young lady exhibited all the tricks usually performed by such persons; she washed her hands in boiling oil, and then suffered aquafortis to be poured over them; but below the oil, there, no doubt, was a quantity of water, the air from which, when heated, forcing itself through the supernatant oil, gave it the appearance of boiling, when in reality its temperature probably did not exceed a hundred degrees of Fahrenheit; and when the hands were once well coated with oil, there was no danger from the aquafortis. She had also a ladle of melted lead, out of which she appeared to take a little with a spoon and pour into her mouth, and then to return in the shape of a solid lump; but in pretending to take the lead into the spoon, it was, in fact, quicksilver that was received, through a dexterous contrivance in the ladle, and this she swallowed, the solid lead having been previously placed in her mouth. She, besides, repeatedly placed her foot on a bar of hot iron; but the rapidity with which she removed it scarcely allowed time to injure the most delicate skin, even had it not been previously prepared: the cuticle of the hands and of the soles of the feet may, however, be easily rendered sufficiently callous to support a longer experiment. This effect will be produced if it be frequently punctured, or injured by being in continual contact with hard substances; repeatedly moistening it with spirit of vitriol will also at length render it horny and insensible; and thus it is not uncommon to see the labourers at copper-works take the melted ore into their hands.