A similar accident befell a learned English Benedictine Oliver of Malmesbury. This ecclesiastic was considered gifted with the power of foretelling events; but, like other similarly circumstanced, he does not seem to have beer able to divine the fate which awaited himself. He constructed wings after the model of those which according to Ovid, Dædalus made use of. These he attached to his arms and his feet, and, thus furnished, he threw himself from the height of a tower. But the wings bore him up for little more than a distance of 120 paces. He fell at the foot of the tower, broke his legs, and from that moment led a languishing life. He consoled himself, however, in his misfortune by saying that his attempt must certainly have succeeded had he only provided himself with a tail.
Before going further, let us take notice that the seventeenth century is, par excellence, the century distinguished for narratives of imaginary travels. It was then that astronomy opened up its world of marvels. The knowledge of observers was vastly increased, and from that time it became possible to distinguish the surface of the moon and of other celestial bodies. Thus a new world, as it were, was revealed for human thought and speculation. We learned that our globe was not, as we had supposed, the centre of the universe. It was assigned its place far from that centre, and was known to be no more than a mere atom, lost amid an incalculable number of other globes. The revelations of the telescope proved that those who formerly were considered wise actually knew nothing. Quickly following these discoveries, extraordinary narratives of excursions through space began to be given to the world. Those scientific romances were simply wild exaggerations, based upon the thinnest foundation of scientific facts. In order, however, to describe a journey among the stars, it was necessary to invent some mode of locomotion in these distant regions. In former times Lucian had been content with a ship which ascended to the rising moon upon a waterspout; but it was now necessary to improve upon this very primitive mode, as people began to know something more of the forces of nature. One of the first of these travellers in imagination to the moon in modern times was Godwin (1638), and his plan was more ingenious than that of Lucian. He trained a great number of the wild swans of St. Helena to fly constantly upward toward a white object, and, having succeeded in thus training them, one fine night he threw himself off the Peak of Teneriffe, poised upon a piece of board, which was borne upward to the white moon by a great team of the gigantic swans. At the end of twelve days he arrived, according to his story, at his destination. A little later another writer of this peculiar kind of fiction, Wilkins, an Englishman, professed to have made the same ascent, borne up by an eagle. Alexandre Dumas, who recently wrote a short romance upon the same subject, only made a translation of an English work by that author. Wilkins' work is entitled, "The Discovery of a New World." One chapter of the book bears the title, "That 'tis possible for some of our posterity to find out a conveyance to this other world; and, if there be inhabitants there, to have commerce with them." It is thus that the right reverend philosopher reasons:—
"If it be here inquired what means there may be conjectured for our ascending beyond the sphere of the earth's mathematical vigour, I answer.—1. 'Tis not possible that a man may be able to fly by the application of wings to his own body, as angels are pictured, as Mercury and Daedalus are feigned, and as hath been attempted by divers, particularly by a Turk in Constantinople, a Busbequius relates. 2. If there be such a great duck in Madagascar as Marcus Polus, the Venetian, mentions, the feathers of whose wings are twelve feet long, which can scoop up a horse and his rider, or an elephant, as our kites do a mouse; why, then, 'tis but teaching one of these to carry a man, and he may ride up thither, as Ganymede does upon an eagle. 3. Or if neither of these ways will serve yet I do seriously, and upon good grounds, affirm it is possible to make a flying chariot, in which a man may sit and give such a motion to it as shall convey him through the air. And this, perhaps, might be made large enough to carry divers men at the same time, together with food for their viaticum, and commodities for traffic. It is not the bigness of anything in this kind that can hinder its motion if the motive faculty be answerable thereunto. We see that a great ship swims as well as a small cork, and an eagle flies in the air as well as a little gnat. This engine may be contrived from the same principles by which Archytas made a wooden dove, and Regiomontanus a wooden eagle. I conceive it were no difficult matter (if a man had leisure) to show more particularly the means of composing it. The perfecting of such an invention would be of such excellent use that it were enough, not only to make a man famous but the age wherein he lives. For, besides the strange discoveries that it might occasion in this other world, it would be also of inconceivable advantage for travelling, above any other conveyance that is now in use. So that, notwithstanding all these seeming impossibilities, it is likely enough that there may be a means invented of journeying to the moon; and how happy shall they be that are first successful in this attempt!"
Afterwards comes Cyrano of Bergerac, who promulgates five different means of flying in the air. First, by means of phials filled with dew, which would attract and cause to mount up. Secondly, by a great bird made of wood, the wings of which should be kept in motion. Thirdly, by rockets, which, going off successively, would drive up the balloon by the force of projection. Fourthly, by an octahedron of glass, heated by the sun, and of which the lower part should be allowed to penetrate the dense cold air, which, pressing up against the rarefied hot air, would raise the balloon. Fifthly, by a car of iron and a ball of magnetised iron, which the aeronaut would keep throwing up in the air, and which would attract and draw up the balloon. The wiseacre who invented these modes of flying in the air seems, some would say, to have been more in want of very strict confinement on the earth than of the freedom of the skies.
In 1670 Francis Lana constructed the flying-machine shown on the next page. The specific lightness of heated air and of hydrogen gas not having yet been discovered, his only idea for making his globes rise was to take all the air out of them. But even supposing that the globes were thus rendered light enough to rise, they must inevitably have collapsed under the atmospheric pressure.
As for the idea of making use of a sail to direct the balloon, as one directs a vessel, that also was a delusion; for the whole machine, globes and sails, being freely thrown into the air, would infallibly follow the direction of the wind, whatever that might be. When a ship lies in the sea, and its sails are inflated with the wind, we must remember that there are two forces in operation—the active force of the wind and the passive force of the resistance of the water; and in working these forces the one against the other, the
Lana's Flying-machine
sailor can turn within a point of any direction he pleases. But when we are subjected wholly to a single force, and have no point of support by the use of which to turn that force to our own purposes, as is the case with the aeronaut, we are entirely at the mercy of that force, and must obey it.
After the flying-machine of Lana there was constructed by Galien (who, like the former, was an ecclesiastic) an air-boat, less chimerical in its form, looked at in view of the conditions of aerial navigation, but much more singular. Galien describes his air-boat, in 1755, in his little work entitled, "The Art of Sailing in the Air." His project was a most extraordinary one, and its boldness is only equalled by the seriousness of the narrative. According to him, the atmosphere is divided into two horizontal layers, the upper of which is much lighter than the lower. "But," says Galien, "a ship keeps its place in the water because it is full of air, and air is much lighter than water. Suppose, then, that there was the same difference of weight between the upper and the lower layer of air as there is between the lower stratum and water; and suppose, also, a boat which rested upon the lower layer of air, with its bulk in the lighter upper layer—like a ship which has its keel in the water but its bulk in the air—the same thing would happen with the air-ship as with the water-ship—it would float in the denser layer of air."
Galien adds that in the region of hail there was in the air a separation into two layers, the weights of which respectively are as 1 to 2. "Then," says he, "in placing an air-boat in the region of hail, with its sides rising eighty-three fathoms into the upper region, which