Job, "the wicked perish, and by the breath of his nostrils are they consumed," i. e. as fuel on the hearth is consumed by the blast of an eolipile. The Psalmist, describing God, says, "there went up a smoke out of his nostrils, and fire out of his mouth; coals were kindled by it." "Behold [says Isaiah] the name of the Lord cometh from far burning with his anger, [or the grievousness of flame as the margin has it,] his lips are full of indignation, and his tongue as a devouring fire; and his breath as an overflowing stream shall reach to the midst of the neck." Again, "Tophet is ordained. of old, yea for the king it is prepared: he hath made it deep and large: the pile thereof is fire and much wood, the breath of the Lord like a stream of brimstone doth kindle it." It appears to us that here and in similar passages are allusions to eolipiles of the human form, and to such images as Pusterich, from whose eyes, mouths and nostrils issued streams of flame, smoke, steam, &c. Perhaps it will be said the expressions are figurative: true they are so ; but then there is in them an allusion to the things from which the figures are derived. When God is said to melt his people, to refine, to take away the dross from them, every one perceives the allusions to metallurgical operations, because such operations are known to all; and equally clear would the passages quoted above appear had eolipilic blowers and idols continued in use to our times. We should then have perceived that such expressions as the sword of his mouth, swords of fire, flaming swords, &c. were neither of figurative origin nor application only; for from the variety of eolipilic images, there is little doubt that inflammable fluids were made to issue from different parts of them, and in various shapes-from their mouths as tongues of fire, and from the hands as flaming swords, &c. We know that ancient priests were exceedingly expert in working prodigies by inflammable fluids, of which numerous examples might be quoted. When Octavius was in Thrace, he consulted the oracle of Bacchus, and the ministers of the temple finding it their interest to gratify him, contrived that when the wine was poured on the altar, a body of flame should burst out and ascend above the roof of the temple; a portent, observes Suetonius, "that had never happened to any but Alexander the Great, when he was sacrificing at the same altar." They could, of course, as easily have made the flame dart from the mouth and eyes of an idol as from the altar, if their views had so required it. But if it should be contended that the passages quoted, rather gave rise to idols like Pusterich, i. e. were hints which heathen priests worked from in order to produce or imitate the same effects, it will not affect the inference we wish to draw from them, viz. the antiquity of steam and vapor images. In connection with this subject, it may be observed, that the famous Palladium of Troy was probably an eolipilic idol, in which inflammable fluids were used; for on certain occasions flashes of fire darted from its eyes, as from the mouth and forehead of Pusterich. If biblical critics would pardon our temerity, we would also suggest that the Lares or images which Rachel stole from her father's dwelling were, like the small Saxon idol, (p. 398,) and those referred to in Isaiah, (p. 400) eolipilic fire blowers. They have exceedingly perplexed commentators, who after suggesting numerous explanations, generally conclude by observing that their nature and uses are unknown; but had these writers called to mind the ancient employment on the domestic hearth of brazen eolipiles of the human form, they would have perceived that the name of Laban's images gave an indication of what they were. In all ancient languages proper names were invariably expressive of some prominent feature, attribute, or design of the objects named: so of these images-they were named "teraphim," a word signifying "blowers," from teraph, "to blow." So also the eolipilic idol Pusterich was named from pusten, "to blow." (See p. 399.) Eolipiles, like the Lares, were located on the hearth, and as they were avowedly made and named after a god, (Eolus,) and were designed to imitate him in producing blasts of wind, (Varro makes the lares gods of the air,) it was natural enough to adopt them as household deities. Rachel was evidently an intelligent and very shrewd woman; and as we have no reason to suppose she was an idolater after having lived twenty years in the same house with Jacob, (if indeed she ever was,) it is not at all likely that she coveted the images as idols, but only as domestic utensils of real utility-utensils which she had long been in the habit of using, and such as were highly desirable in setting up housekeeping for herself. Expansive Force of Steam, p. 409. The Stoics, says Plutarch, attributed earthquakes to aqueous vapor generated within the earth by subterranean heat. (Opin. Philos.) No stronger proof that the ancients were familiar with the force of steam could be desired: the idea could never have occurred except to men practically acquainted with the irresistible energy of this fluid when confined. If by no other means, we may be sure they had frequent proofs of this energy in the rupture of eolipiles when their vents were closed. The hypothesis of Plato respecting the conversion of water into air and fire, (mentioned below,) shows him to have been a close experimenter on steam at different temperatures. The old theory of boiling springs being forced from the interior by steam, implies also an acquaintance with devices for raising water by it. Identity of Steam and Air, pp. 395-400, 418-421. This erroneous opinion doubtless dates back to the early ages, during which it led to the invention of eolipiles, and to the first mechanical application of aqueous vapor, viz. to blow fires, instead of wind from bellows. It is singular, however, that such an opinion should have been maintained at so late a period as the close of the 17th century-that modern as well as ancient philosophers should have taught that water rarefied by heat was converted into air, and that air condensed by cold was returned into water. Besides the examples already given, we add a few more. Of the elements into which philosophers formerly resolved all things material, viz: earth, water, air and fire, Plato suspected the last three were but modifications of one; at any rate, he supposed they were convertible into each other that water attenuated by heat was dilated into air, (steam,) and that this by a higher temperature became an invisible and glowing fluid or fire. (Plutarch, Opin. Philos.) Plutarch himself, in his Treatise on Cold, observes, "aire when it doth gather and thicken is converted into water, but when it is more subtile it resolveth into fire; as also in the like case, water by rarefaction is resolved into aire." Pliny, in speaking of winds says, "aire is gathered into a waterie liquor." The sweating of walls, breathing on glass, moisture on the outside of a tumbler of water, &c. were considered proofs that cold condensed air into water. Lord Bacon, in his Sylva, Expers. 27 and 76, speaks of "the means of turning aire into water," and Exp. 91, relates to "the version of water into aire." Norton, (a contemporary of Bacon,) in his "Rehearsal of Alchemy," versifies the old doctrine thus :: But ayre condens'd is turn'd to raine, Wind-Mills, p. 418. These were known in England in the 13th century. At the battle of Lewes, A. D. 1264, “there was many a modre sonne broght to grounde and the kynge of Almayne was taken in a wynde mylle." (Hearne's Glossary to Peter Langtoft's Chronicle.) Intelligence of Animals exemplified in Raising Water, p. 74. Plutarch in his comparison of land and water animals, says, oxen were employed in raising water for the king of Persia's gardens at Susa, "by a device of wheels which they turned about in manner of a windlass." Each ox was required to raise one hundred buckets daily, and as soon as that number was completed, no efforts of the attendants could induce him to add another. Attempts were made to deceive the animals but without effect, so accurately did they keep the reckoning." Imprisoning Chairs, p. 429. Such devices are very ancient. The first proof of Vulcan's mechanical ingenuity is said to have been a throne or chair of gold, with secret springs. This he presented to his mother, and no sooner was Juno seated in it than she felt herself pinioned and unable to move. The gods interfered, and endeavored to release her, but without effect; and it was not till the artist had sufficiently punished her for her want of affection towards him that he consented to let her go. Nabis, the tyrant of Lacedemon, had a device for extorting money from the wealthy. It was a statue of a female clothed in rich apparel. When any one refused to part with his wealth, the tyrant introduced him to the image, which by means of springs, seized him in its arms, and put him to the most excruciating torments, by forcing numerous bearded points into his body. Rotary Pumps, Eolipiles, Steam-Guns, &c. In "Mathematical Recreations, or a collection of sundrie excellent problems, out of ancient and modern philosophers; written first in Greek and Latin, lately compil'd in French by H. Van Etten, and now in English, Lon. 1674," is a rotary pump similar to the one we have figured at p. 285: it is named " a most soveraign engine to cast water high and far off to quench fires." A gooseneck like those now used is also figured-also an atmospheric garden pot -magic cups-three-way cocks-ear trumpets, and eolipiles. Of the last, the author says, some make them like a ball, some like a head painted, representing the wind-some put within an eolipile a crooked tube of many foldings to the end that the wind impetuously rolling to and fro within, may imitate the voice of thunder-some apply near to the hole small windmills, or such like, which easily turn by reason of the vapors." One problem relates to the "charging of a cannon without powder." This was done, 1st, by air as in the air-gun; and 2d, by steam, the latter fluid to be generated from water confined in the breech. Olaus Magnus mentions eolipilic war machines, apparently similar to those described by Carpini, (see page 400.) They are distinguished from every species of guns: he calls them "brazen horses that spit fire: they were placed upon turning wheels, and carried about with versatile engines into the thickest body of the enemy: they prevailed so far to dissolve the enemy's forces, that there seemed more hopes of victory in them than in the souldiers." (History of the Goths, book ix, chap. 3, Eng. Trans. Lond. 1658.) THE END. INDEX. Algerines, their superstitions, 36 An ass, Two Androids and automata, 104, 183, 294, 534, 203. Anglo-Saxons, worshiped wells, 36. Homily, Antlia of the Greeks, 213 Arago, 145, 411, 433 Argand's siphon, 525 Arts, useful, their origin, &c. 2, 6, 11, 12, 81, Artificial hands and feet, 4 85 Aqueducts, 165-169, 212 Awls, 87, 489 Its Atmosphere, its properties, 176-189. Dis- Atmospheric pumps, 173, 175, 187–191, 206 -230 573 sprinkling pots, 194, 195, 567, B. Babylon, 79. Hydraulic engine at, 133, 303 Lord, 416-17, 550 Balls supported on jets of air, steam, and Barbers, 121, 162. See preface. Bees, 257, 276 Beds, air and water, 177, 178. Bedcloths, 178 |