Chapter I: Part 1

Transcriber’s Notes will be found after the Index.

[Puppets of Mr. William Simmonds, London]]

A BOOK _of_ MARIONETTES

_by_
HELEN HAIMAN JOSEPH

_New York_ · B. W. HUEBSCH · _Mcmxx_

COPYRIGHT, 1920, BY
B. W. HUEBSCH

_To my Father_

ELIAS HAIMAN

_With pride and love for the brave simplicity
and gentle nobility of his life_

_Note_

The story of the marionette is endless, in fact it has neither beginning nor end. The marionette has been everywhere and is everywhere. One cannot write of the puppets without saying more than one had intended and less than one desired: there is such a piquant insistency in them. The purpose of this book is altogether modest, but the length of it has grown to be presumptuous. As to its merit, that must be found in the subject matter and in the sources from which the material was gathered. If this volume is but a sign-post pointing the way to better historians and friends of the puppets and through them on to more puppet play it will have proven merit enough.

The bibliography appended is a far from complete list of puppet literature. It includes, however, the most important works of modern times upon marionettes and much comment, besides, that is casual or curious or close at hand.

The author is under obligation to those friendly individuals who generously gave of their time and interest and whose suggestions, explanations and kind assistance have made possible this publication. There are many who have been gracious and helpful, among them particularly Mrs. Maurice Browne, Mr. Michael Carmichael Carr, Professor A. K. Coomaraswamy, Mr. Stewart Culin, Dr. Jesse Walter Fewkes, Mr. Henry Festing Jones, Dr. Berthold Laufer, Mr. Richard Laukhuff, Mr. J. Arthur MacLean, Professor Brander Matthews, Dr. Ida Trent O’Neil, Mr. Raymond O’Neil, Mr. Alfred Powell, Dr. R. Meyer Riefstahl, Mr. Tony Sarg, and Mr. G. Bernard Shaw.

Above all, however, acknowledgment is due to the steady encouragement and interested criticism of Ernest Joseph. Although he did not live to see the finished volume, his stimulating buoyancy and excellent judgment constantly inspired the composition of this simple account of puppets.

_Contents_

How I Came to Write a Book on Puppets, 9

Puppets of Antiquity, 14

Oriental Puppets, 24

Puppets of Italy and Southern Europe, 50

The Puppets in France, 81

Puppet Shows of Germany and of other Continental Countries, 113

Puppetry in England, 143

The Marionettes in America, 164

Toy Theatres and Puppet Plays for Children, 192

A Plea for Polichinelle, 203

Behind the Scenes, 216

Construction of a Marionette Stage, 225

Bibliography, 229

Index, 233

_Illustrations_

SHADOW FIGURES DISCOVERED IN EGYPT BY DR. PAUL KAHLE _End-papers_

DRYAD AND TWO FAUNS _Frontispiece_

JOINTED DOLLS OR PUPPETS 18

SIAMESE SHADOWS 22

JAVANESE WAYANG FIGURES 24

JAVANESE ROUNDED MARIONETTES 26

WAYANG FIGURES FROM THE ISLAND OF BALI 28

BURMESE PUPPETS 30

CINGALESE PUPPETS 32

EAST INDIAN PUPPETS 34

TURKISH SHADOW FIGURE OF KARAGHEUZ 36

CHINESE PUPPETS 38

CHINESE SHADOW-PLAY FIGURES 40

CHINESE SHADOW-PLAY FIGURES 42

OLD JAPANESE PUPPET HEADS 44

JAPANESE PRINT 48

A WOODEN ITALIAN PUPPET 52

MEDIÆVAL MARIONETTES 54

ITALIAN FIGURES USED FOR CHRISTMAS CRIB 56

PULCINELLA IN ITALY 58

ITALIAN PUPPET BALLET 62

WOODEN SPANISH PUPPETS 78

GEORGE SAND’S PUPPET THEATRE AT NOHANT 92

PUPPETS OF GEORGE SAND’S THEATRE AT NOHANT 94

PUPPETS OF LEMERCIER DE NEUVILLE 96

TABLEAU (CHAT NOIR) 98

GUIGNOL AND GNAFRON 110

MARIONETTE THEATRE OF MUNICH ARTISTS 130

MARIONETTES OF RICHARD TESCHNER, VIENNA 134

BOHEMIAN PUPPETS 136

PUNCH HANGS THE HANGMAN 148

OLD ENGLISH PUPPETS 156

GAIR WILKINSON AND ASSISTANT AT WORK ON THE BRIDGE OF THEIR
PUPPET THEATRE 158

MARIONETTES EMPLOYED IN CEREMONIAL DRAMA OF THE AMERICAN
INDIANS 166

ITALIAN MARIONETTE SHOW 172

MARIONETTES AT THE CHICAGO LITTLE THEATRE 174

THE DEATH OF CHOPIN 178

SHADOWY WATERS 182

TONY SARG’S MARIONETTES BEHIND THE SCENES 184

A TRICK PUPPET 188

GERMAN PUPPET SHOW FOR CHILDREN 196

ENGLISH TOY THEATRE 200

PATTERNS FOR THE MARIONETTE BODY DRAWN BY MAX KALISH 222

DIAGRAMS FOR THE CONSTRUCTION OF A MARIONETTE STAGE 226

_How I Came to Write a Book on Puppets_

We were rehearsing laboriously. Some of our marionettes were finished; the rest we borrowed from the cast of _Tintagiles_. The effect was curious with Belangere and Ygraine acting as sentinels in their blue and green gowns.

The play we were rehearsing was eventually given up. For various reasons the little puppets about to be presented to you never displayed themselves before the public. Undeniable facts, but for my story quite irrelevant and inconsequential.

It was late and everyone else in the house had retired. I sat up all alone, diligently sewing. Alone? Grouped around me in various stages of completion sat the miniature members of the cast. I worked quietly, much absorbed. Off in the corner there was a clock, ticking.

The Chief Prophet of the Stars lay in my hands, impressive by virtue of his flowing white beard, even without the high purple hat. I rested a moment, straightening a weary back. One long white arm of his was pointing at me. He said: “Do not pity yourself. Despite your backache you are having a lovely time.” I am sure he said this. I did not answer. How could I? It was true. Near by was the black-robed Priest with the auburn beard. “Even so,” he agreed, “her fingers are happy: her tongue may not complain!”

“It is an honor to be permitted to dress us,” pompously proclaimed the Chamberlain. He was perched upon the mantel. His queer, stiff beard having been but recently shellacked was now in the process of drying. He was a balloon shaped, striking fellow arrayed in orange.

“She must finish my high hat to-night,” said the Chief Prophet of the Stars, “and see that my whiskers are decently trimmed. Then she may retire.”

“No,” whimpered one of the spotty Spies from the floor, “she promised to brighten my spots for tomorrow.” Then, in a loud aside, “She will probably get my strings twisted while painting the spots. Serve her right. She was too impatient to show me off yesterday. One should finish the _spots first_, say I.” Ungrateful wretch, to be grumbling! But he crawled and crept along the stage so wonderfully I hadn’t the heart to chide him.

I sat the Chief Prophet upon my knee, crossly. His long arm protested stiffly. I pulled the high hat down over his ominous brows. “It isn’t right,” he said. It wasn’t. I took it off. How trying it must be for him to have so clumsy a handmaiden. “Don’t pin it!” he commanded. “Rip it and sew it neatly.” I picked up the scissors and ripped. Then I sewed on in silence.

The marionettes, however, had many things to say.

“She is not as thorough as might be desired,” stated the Chamberlain. “Indeed, I fear that in the manipulating also she is only an amateur with no profound knowledge of the craft. Here am I, still dissatisfied with the bow I make to His Majesty. I know just how I should bow. Who would question my knowledge of etiquette? I shall not be content with anything but _the correct_ bow, dignified and, in its way, imposing as the nod of a King. It must be just so and not otherwise but _how will she do it_? She has tried front strings and back strings and innumerable petty expedients. She calls herself a puppeteer: let her devise a way and that shortly! I scorn to display vexation but it perturbs me not a little as the moment approaches for me to bow and the bow, ahem ... refuses to function fittingly.”

“Try on the hat and do not be diverted by such details!” commands the Chief Prophet. I sit him up seriously. “It will do,” he states; “trim my whiskers.” I trim them, oh, very carefully. They hang augustly down over his black stole. I gaze at him, entranced, and at his portrait painted by a young artist. “I think you have caught the spirit of the ideal,” he admitted. “Put me on the mantel.” I obey him.[1]

Next I take up the Spy. He writhes in my hand. I ply the paint brush, more yellow paint on the yellow spots. True to prediction, his strings become entangled. “I told you so,” hissed the green and yellow Spy. “My spots will dry over night. You must arrange my strings tomorrow.” I set him beside the Chief Prophet where he slinks down and subsides. “Hee, hee, hee,” snickers the other Spy who has cerise spots of silk on lavender. He is crouched on the floor in a heap. I raise him and place him beside his fellow. He reaches out a long brown arm and pokes him slyly.

I collect the other dolls. Very crude little rag affairs they seem in their unfinished condition. The naked, white body of the King I lay beside that of the Sentinel. One could scarcely tell them apart except that the feet of the King are already encased in little scarlet boots which are long and pointed and curled at the tips. The King is a stiff, unbending person. But the other is a well built fellow fashioned with exceeding care to stand and walk and sit superbly in a few clothes holding a long red spear and a shield. Into the box I lay them, white bodies, blank faces, limber arms and legs. “I shall have to shop again for the King’s purple robe. What a bore!” I think, as I dump disjointed priests, children and servants, all on top of His Majesty, and close the cover of the tin box.

“You are insolent,” said the Chief Prophet of the Stars. “Well, yes, perhaps, oh mighty marionette,” I admit, “but I am sleepy. Goodnight.”

“Fatigue is human,” remarked the black-robed Priest. “We marionettes transcend such frailty.”

“We are immortal!!!” boomed forth the Chief Prophet. “So saith Anatole France, also Charles Magnin, also others.”

“Hist,” whispered one of the Spies, “it is written in _The Mask_....” And, as I moved quietly about in the adjoining room I heard them discussing many matters, concerning themselves, of course. There was talk of the ancient Indian Ramajana, of the Joruri plays of Japan, of bleeding Saints and nodding Madonnas in Mediaeval churches. The conversation veered to Pulcinella, his kinship with Kasper and Karagheuz and with Punch across the channel. There were murmurings of the names of Goethe, Voltaire, even Shakespeare to say nothing of Bernard Shaw, Maeterlinck, Hoffmansthal, Schnitzler, all from the dolls on the mantel and much, much more besides. Some things I overheard distinctly before I fell asleep: some I may have dreamed. All that I could recall I have put into a little book.

_Puppets of Antiquity_

“I wish to discant on the marionette.
One needs a keen taste for it and also a little veneration.
The marionette is august; it issues from a sanctuary....”

ANATOLE FRANCE

Perhaps the most impressive approach to the marionettes is through the trodden avenue of history. If we travel from distant antiquity where the first articulated idols were manipulated by ingenious, hidden devices in the vast temples of India and Egypt, if we follow the footprints of the puppets through classic centuries of Greece and Rome and trace them even in the dark ages of early Christianity whence they emerged to wander all over mediaeval Europe, in the cathedrals, along the highways, in the market places and at the courts of kings, we may have more understanding and respect for the quaint little creatures we find exhibited crudely in the old, popular manner on the street corner or presented, consciously naïve and precious, upon the art stage of an enthusiastic younger generation. For the marionette has a history. No human race can boast a longer or more varied, replete with such high dignities and shocking indignities, romantic adventure and humble routine, triumphs, decadences, revivals. No human race has explored so many curious corners of the earth, adapted itself to the characteristic tastes of such diverse peoples and, nevertheless, retained its essential, individual traits through ages of changing environment and ideals.

The origin of the puppet is still somewhat of a mystery, dating back, as it undoubtedly does, to the earliest stages of the very oldest civilizations. Scholars differ as to the birthplace and ancestry. Professor Richard Pischel, who has made an exhaustive study of this phase of the subject, believes that the puppet came into being along with fairy tales on the banks of the Ganges, “in the old wonderland of India.” The antiquity of the Indian marionette, indeed, is attested by the very legends of the national deities. It was the god Siva who fell in love with the beautiful puppet of his wife Parvati. The most ancient marionettes were made of wool, wood, buffalo horn and ivory; they seem to have been popular with adults as well as with children. In an old, old collection of Indian tales, there is an account of a basketful of marvellous wooden dolls presented by the daughter of a celebrated mechanician to a princess. One of these could be made to fly through the air by pressing a wooden peg, another to dance, another to talk! Large talking puppets were even introduced upon the stage with living actors. An old Sanskrit drama has been found in which they took part. But in India real puppet shows, themselves, seem to have antedated the regular drama, or so we may infer from the names given to the director of the actors, which is _Sutradhara_ (Holder of the Strings) and to the stage manager, who is called _Sthapaka_ (Setter up). The implication naturally is that these two important functionaries of the oldest Indian drama took their titles from the even more ancient and previously established puppet plays.

There are authorities, however, who consider Egypt the original birthplace of the marionette, among these _Yorick_ (P. Ferrigni), whose vivid history of puppets is accessible in various issues of _The Mask_. Yorick claims that the marionette originated somehow with the aborigines of the Nile and that before the days of Manete who founded Memphis, before the Pharaohs, great idols moved their hands and opened their mouths, inspiring worshipful terror in the hearts of the beholders. Dr. Berthold Laufer corroborates this opinion. He maintains that marionettes first appeared in Egypt and Greece, and spread from there to all countries of Asia. The tombs of ancient Thebes and Memphis have yielded up many small painted puppets of ivory and wood, whose limbs can be moved by pulling a string. These are figures of beasts as well as of men and they may have been toys. Indeed, it is often claimed that puppets are descended, not from images of the gods, but from “the first doll that was ever put into the hands of a child.”

The _Boston Transcript_, in 1904, published a report of an article by A. Gayet in _La Revue_ which gives a minute description of a marionette theatre excavated at Antinoë. There, in the tomb of Khelmis, singer of Osiris, archaeologists have unearthed a little Nile galley or barge of wood with a cabin in the centre and two ivory doors that open to reveal a stage. A rod across the front of this stage is supported by two uprights and from this rod light wires were found still hanging. Other indications leave little doubt that this miniature theatre was used in a religious rite, possibly on the anniversary of the death of the god Osiris, whose father was Ra, the sun, as a sort of passion play performed by puppets before an audience of the initiated. Mortuary paintings show us the ritual and tell us the story. As everything excavated at this site is reported to be of the Roman or Coptic period this is probably the oldest marionette theatre ever discovered!

The Chinese puppets and still older _shadows_ of the land as well as of other Oriental countries are all of considerable antiquity. In truth, it matters little whence came the first of the puppets, from India, Egypt or from China, nor how descended, from the idols of priests or the playthings of children. It is enough to know of their indisputably ancient lineage and the honorable position granted them in the legends of gods and heroes. Whatever remains uncertain or fantastic in the theories of their origin can only add to the aura of romance surrounding this imperishable race of fragile beings.

* * * * *

In the mythology of the Greeks one may find mention of the august ancestors of the marionettes. Passages in the Iliad describe the marvellous golden tripods fashioned by Vulcan which moved of themselves. A host of great articulated idols were to be found in the temples all over Greece. These were moved, Charles Magnin avers, by various devices such as quicksilver, leadstone, springs, etc. There was Jupiter Ammon, borne upon the shoulders of the priests, who indicated with his head the direction he wished to travel. There were the Apollo of Heliopolis, the Theban Venus, the statues created by Daedalus and many others, all manipulated by priests from within the hollow bodies.

Terra-cotta, probably Attic

[Courtesy of the Museum of Fine Arts, Boston]]

But aside from these inspiring deities, in fact right along with them, Greek puppetry grew up and flourished. Yorick writes, “Greece from remotest times of which any accounts have come down to us had marionette theatres in the public places of all the most populated cities. She had famous showmen whose names, recorded on the pages of the most illustrious writers, have triumphed over death and oblivion. She had her ‘balletti’ and pantomimes exclusively conceived and preordained for the play of ‘pupazzi,’ etc.” Eminent mathematicians interested themselves in perfecting the mechanism of the dolls until, as Apuleius wrote, “Those who direct the movement of the little wooden figures have nothing else to do but to pull the string of the member they wish to set in motion and immediately the head bends, the eyes turn, the hands lend themselves to any action and the elegant little person moves and acts as though it were alive.” A pleasant hyperbole of Apuleius perhaps, but some of us credulously prefer to have faith in it.

In the writings of the celebrated Heron of Alexandria, living two centuries before Christ, one can find a very minute description of a puppet show for which he planned the ingenious mechanism. He explains that there were two kinds of automata, first those acting on a movable stage which itself advanced and retreated at the end of the acts and second, those performing on a stationary stage divided into acts by a change of scene. The _Apotheosis of Bacchus_ was of the first type, the action presented within a miniature temple wherein stood the statue of the god with dancing bacchantes circling around, fountains jetting forth milk, garlands of flowers, sounding cymbals, all accomplished by a mechanism of weights and cords. It was an extremely elaborate affair. Of the second type of puppet show Heron cites as example _The Tragedy of Nauplius_, the mechanism for which was invented by a contemporary engineer, Philo of Byzantium. There were five scenes disclosed, one after the other, by doors which opened and closed: first, the seashore, with workmen constructing the ships, hammering, sawing, etc.; second, the coast with the Greeks dragging their ships to the water; third, sky and sea, with the ships sailing over the waters which begin to grow rough and stormy; fourth, the coast of Euboë, Nauplius brandishing a torch on the rocks and shoals whither the Greek vessels steer and are shattered (Athene stands behind Nauplius, who is the instrument of her vengeance); fifth, the wreck of the ships, Ajax struggling and drowning in the waves, Athene appearing in a thunder clap! This play was probably taken from episodes of the Homeric legend and, although Heron does not so state, the action of the puppets was most likely accompanied by a recital of the poem upon which the drama was founded.

Xenophon describes still another type of show, a banquet at which the host brought in a Syracusan juggler to amuse the guests with his dancing marionettes. The best showmen in Greece seem to have been Sicilians. These peripatetic showmen went from town to town with their figures in a box. The plays they presented were generally keen, strong satires on the foibles of human nature, the vices of the times, the prominent or pompous persons of the day, parodies on popular dramas or schools of philosophy. They were a favorite diversion of the masses and of cultured people as well. Even Socrates is reported to have bandied words with a Sicilian showman, asking him how he made a living in his profession. To which the showman made reply: “The folly of men is an inexhaustible fund of riches and I am always sure of filling my purse by moving a few pieces of wood.” Eventually the puppets usurped a place upon the classic stage itself, and it is reported that a puppet player, Potheinus, had a small stage specially erected for his marionettes on the thymele of the great theatre of Dionysius at Athens where Euripedes’ plays had been presented.

* * * * *

The Romans borrowed marionette traditions from the Greeks as they did many other art forms. There were large articulated statues of the gods and emperors in Rome. At Praeneste the celebrated group of the infants of Jupiter and Juno seated upon the knees of Fortune appears to have been of this sort; the nurse seems to have been movable. Livy describes a banquet celebration and the terror of the people and of the Senate upon hearing that the gods averted their heads from the dishes presented them. Ovid, also, gives an account of the startling effect produced upon the beholders when the statue of Servus Tullius moved. As in Greece, there were special puppet performances given in private homes as well as the wandering shows along the highways. The latter were popular with common people, with poets, philosophers and emperors. Marcus Aurelius wrote about them, Horace and Persius mentioned them.

The personages of the Roman puppet stage generally represented obvious and amusing types of humanity; their repertoire consisted chiefly of bold satire and parodies on popular dramas. The conventionalized characters of Roman marionette theatres were not at all dissimilar from the later heroes of the Italian _fantoccini_. A bronze portrait of Maccus, the Roman buffoon, which was unearthed in 1727, might serve almost as a statue of Pulcinella, hooked nose, nut-cracker chin, hunchback and all. In fact it is thought that these Roman mimes or _sanni_ have lived on in the Italian _burattini_, and in the characters of the Commedia dell’ Arte. This theory has been criticized by some who feel that the _personaggi_ such as Arlecchino and Pulcinella grew out of the mannerisms and characteristics of the Italians, just as the puppet buffoons of Rome were true offspring of the Roman people, and that any resemblances between them may be laid at the door of common frailties existing in humanity of all ages and ever fit subject for the satirical play of puppets. Nevertheless it is not impossible to believe that through the curiously confused period in Italy when Pagan culture was giving way to Christianity, when heathen ideals were half perishing, half persisting, something of the old was embodied in, assimilated with the new. And so it may have happened with the marionettes, Maccus emerging with much of Pulcinella, Citeria appearing as Columbine. We have Pappus Bruccus and Casnar, the parasite, the glutton, the fool, passed on somehow.

Belonging to the collection in the Smithsonian Institution, U. S. National Museum. This collection was presented by the King of Siam in 1876]

But not alone this. Excavators in the Catacombs have discovered small jointed puppets of ivory or wood in many tombs. They look like dolls, but they may have been religious images used by the earliest Christians. The Iconoclasts in their zeal annihilated everything that had the appearance of an idol, and many a puppet perished along with the images of the gods, Maccus as well as Apollo! But soon the Church saw the wisdom of using concrete, vivid representation instead of mere abstract symbolism scarcely comprehensible to the simple minded. “Into the churches crept figures, Jesus’ body on the Cross instead of the Lamb. To the Apollo of Heliopolis succeeded the crucifix of Nicodemus, to the Theban Venus the Madonna of Orihuela.” (P. Ferrigni.) Occasionally these figures were made to move a head or to gesticulate. And here we find the earliest beginnings of the mysteries which were later to come out from the churches and monasteries as precursors not only of our puppet shows but of practically all our drama.

_Oriental Puppets_

There are few of us who at times have not unleashed our imaginations, flung away the reins and bidden our thoughts roam freely beyond the vision of our straining eyes. Who has not pondered whimsically what sort of crooked creatures may be shambling over the craters and crevices of the moon? Similarly the unfamiliar Eastern lands afford adventure for our Western fancies. How alluring the imaginary sights and sounds fantastically flavored; glimmer of spangles, daggers, veils and turbans, camels and busy bazaars and mosques white in the sun, strumming of curious instruments, gurgle, clatter and patter, enigmatical whisperings and silences of unknown import. But of all things so strange what could be fashioned stranger than the puppets of Eastern peoples? As the dreams and philosophies of the Orient seem farther away from us than its most distant cities, so these small symbols of unfamiliar creeds and cultures for us are most amazing. What skill and artistry is displayed in the creation of them, what capricious imagery in their conception! Let us consider them.

[American Museum of Natural History, New York]]

Probably the Javanese _shadows_ present the most weirdly fascinating spectacle to our unaccustomed eyes. What singular creatures are here? Bizarre beyond all description, grotesque forms with long, lean beckoning arms and incredible profiles, adorned with curious, elaborate ornamentation. They are made of buffalo skin, carefully selected, ingeniously treated, intricately cut and chiseled, richly gilded and cunningly colored, and they are supported and manipulated by fragile and graceful rods of horn or bamboo. Such are the colorful and inscrutable little figures of gods and heroes in the _Wayang Purwa_, ancient and celebrated drama of Java, popular now as in the days of Java’s independence.

These shadow-plays are half mythical and religious, half heroic and national in character, portraying the well-known feats of native gods and princes, the battles of their royal armies, their miraculous and preposterous adventures with giants and other fabulous creatures. Each incident, each character is familiar to the audience. One heroine is thus described in Javanese poetry. “She was really a flower of song, the virgin in the house of Pati. She was petted by her father. Her well-proportioned figure was in perfect accord with her skill in working. She was acquainted with the secrets of literature. She used the Kawi speech fluently, as she had practised it from childhood. She was elegant in the recitation of formulas of belief and never neglected the five daily prayer hours. She was truly Godfearing. Moreover, she never forgot her batik work. She wove gilded passementerie and painted it with figures, etc., etc. She was truly queen of the accomplished, neat and charming in her manner, sweet and light in her gestures, etc., etc.

“She was sprayed with rosewater. Her body was warm and hot if not anointed every hour. She was the virgin in the house of Pati. Everyone who saw her loved her. She had only one fault. Later, when she married, she could not endure a rival mistress. She was jealous, etc.”

A prose account tells us of the same young lady. It is said of Kyahi Pati Logender’s youngest child: “This was a daughter called Andjasmara, beautiful of form. If one wished to do full justice to her appearance the describer would certainly grow weary before all of her beauty could be portrayed. She was charming, elegant, sweet, talkative, lovely, etc., etc. Happy he who should obtain her as a wife.”

[American Museum of Natural History, New York]]

The plots are based upon old, old Indian saga, from the _Mahabharata_, the _Ramayana_, the _Pandji_ legends and also upon native fable such as the _Manik Muja_. There are several varieties of Wayang play, each founded upon one or several of these sources. The _Wayang Purwa_ and the _Wayang Gedog_ are silhouette plays presented by leather figures behind a lighted screen. Sometimes, however, the women in the audience are seated on one side of the screen, the men on the other, so that some see the gray shadows, others the colored figures. The _Wayang_ Keletik is given not with shadows but with the painted hide figures themselves displayed to the audience. All these performances are not ordinary public events, but rather special productions in celebration of particular occasions. Etiquette at the Wayang demands that regular rites be observed before the performance, incense burned and food offered to the gods.

The _Dalang_, or showman, is a person of great skill and versatility. He seats himself cross-legged on a mat surrounded by figures; there are about one hundred and twenty to a complete Wayang set. He directs the gamelin music of the orchestra which keeps up a tomtom and scraping of catgut throughout, gives a short preliminary exposition of the plot, brings on the characters which he holds and manipulates with slender rods, places them with precision and then the play begins. The Dalang, as the music softens, speaks for each one of the characters. The general tone is heroic with comedy introduced upon occasion. There are struggles, battles, love scenes, dances. The Dalang shuffles with his feet for the dancing, makes a noise of tramping or fighting, adjusts the lights on the screen, all the while moving the figures and speaking feelingly for them.

Besides these so-called shadows the Javanese have also rounded marionettes carved out of wood, which have long, slender arms and fantastic touches revealing kinship with the figures of painted hide. The play presented by these crude but rather startling dolls is called _Wayang Golek_. The puppets are moved from below by rods attached to their bodies and hands as are the shadow figures. Still other types of plays are the _Wayang Beber_, presented by rolls of pictures, and much later (eighteenth century) the _Wayang Topang_ in which rigidly trained human actors, dressed in the conventional costumes of the Wayang figures, take the parts of the puppets. But here as in the puppet dramas the Dalang reads all the words.

On the island of Bali, one of the group of the Indian Archipelago, Wayang plays are like those of Java. The old figures are very wonderful, cut out of young buffalo hide, carefully treated and prepared. The tool formerly used to make them was a primitive pointed knife. The Wayang sets made to-day, in spite of the superiority of modern European instruments which are employed, are very crude in comparison. This is because with the loss of independence the natives also lost all interest in their own art and culture; indeed new Wayangs are made only when the old ones are worn out.

* * * * *

The shadows of the Siamese _Nang_ are also unusual. This is a representation of certain scenes from the Indian epic, _Ramayana_, and depicts the adventures of Prince Rama and his wife Sita. It is given in private homes for special festivals and is of a serious, poetic nature. As described by a native of Siam, “It is a show of moving, transparent pictures over a screen illumined by a strong bonfire behind.” It is recited by two readers and sometimes requires as many as twenty operators. The figures more nearly approach the human form than do those of the Javanese shadows, but their queer, pointed headdress and strange costuming produce a very striking and highly stylized effect. They are made of hide which has been previously cut, scraped and stretched with extreme care. The technique of decorating the figures is most difficult, for the forms are stenciled and perforated by an infinite number of pricks, to indicate not only the outlines but also the nature of the fabric of garments, the jewels, weapons, etc. These perforations scarcely show unless held before a light, when they give a very rich and variegated effect. There is great art as well in the dyeing and fixing of the colors, and in estimating the amount of light which should be allowed to penetrate so as to give a well-proportioned aspect to the figure as a whole. In Siam as in Java there are to be found ordinary dramatic performances by wooden puppets more recent in origin and not unlike those of Burma.

* * * * *

These puppet theatres of Burma exhibit a peculiar combination of fantastic legend and grotesque, realistic humor. The puppet stage of the country seems to have been more highly developed than its regular drama. A visiting company of Burmese marionettes was displayed at the Folies Bergères in Paris, where they were much admired for their beautiful costumes, wonderful technical construction, the natural poses they assumed and the graceful gestures they made. Mr. J. Arthur MacLean tells of the annual celebration which he witnessed a few years ago at Ananda, the famous old Buddhist site. It consisted of a performance by the temple puppets which began early in the evening and lasted all the night through. The marionettes were the property of the temple and when not in use were stored away there. They were large and elaborate and manipulated with strings. The audience comprised the entire population of the village; every man and woman was present and they had brought all of their children. The first part of the show was comical for the sake of the children who, we may presume, fell asleep as the night progressed. The plays which followed became more and more serious and were of a religious nature. Some Burmese puppets, however, are very primitive, being painted wooden dolls, odd and humorous in spirit. The license of the showman is extreme, but does not seem to offend the taste of the native audience.

* * * * *

In Turkestan and in Central Asia puppet shows are a very popular diversion along with the feats of jugglers and dancers. There are two types of puppets existing, one the very diminutive dolls carried about by ambulant players whose extremely naïve dialogue is composed chiefly for the amusement of children. The other, on a larger scale, is to be seen on small stages erected in coffee houses or at weddings and other private celebrations.

_Upper_: Made of rag, cotton and plaster
_Lower_: Made of painted wood

[American Museum of Natural History, New York]]

R. S. Rehm gives a description of a crude little marionette theatre in Samarkand. Out in the crowded narrow streets sounds as terrifying as the trumpet on the walls of Jericho announced the beginning of the performance. The interior was a dark hall with a roof of straw matting through the holes of which mischievous youngsters were continually peeking until they were chased away. It was called _Tschadar Chajal_, Tent of Fantasy. The puppets revealed Indian origin, but their huge heads, with the clothing merely hung upon them, indicated Russian influences. There was one scene of modern warfare with toy cannons hauled upon the stage. Then came a play within a play. Yassaul, the native buffoon, was a sort of master of ceremonies. Various comical and grotesque marionettes appeared whom he greeted and led to their places. The King himself entered upon a miniature horse, dismounted and seated himself on a throne in the tiny audience. The performance for His Majesty consisted of puppet dancers, puppet jugglers and last of all, a marionette representing a drunken European dragged away by a native policeman. At this point the small and also the large audience expressed great delight.

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Of the puppets of Persia a very ancient legend tells us how a Chinese shadow play was performed before Ogotai, successor of Tamerlane. The artist presented upon his screen the figure of a turbaned old man being dragged along tied to the tail of a horse. When Ogotai inquired what this might signify the showman is said to have replied: “It is one of the rebellious Mohammedans whom the soldiers are bringing in from the cities in this manner.” Whereupon Ogotai, instead of being angry at the taunt, had his Persian art treasures, jewels and rich brocades brought forth, also rare Chinese fabrics and carven stones. Displaying them all to the showman, he pointed out the beauties in the products of both lands as well as the natural difference between them. The showman having learned this lesson of tolerance went away greatly abashed.

_Upper_: Devil and Merchant
_Lower_: King and Queen

Part of a collection received from the Ceylon Commission of the World’s Columbian Exposition, 1895, by the Smithsonian Institution. U.S. National Museum]

_Shadows_ are mentioned in the works of the Persian poet, Muhammed Assar, in 1385, when they seem to have been eagerly cultivated. Since then, however, they have sadly deteriorated. It is said that wandering jugglers with their primitive dolls scarcely elicit a smile from the educated Persians, although they are sometimes asked into homes to amuse guests or children. As a rule they play in open places and after the show the owner collects the pennies from the audience standing around, calling down the curse of Allah upon those who walk away without paying. The comic puppet, according to Karl Friederich Flögel, is Ketschel, a bald-headed hero “more cultured than all the Hanswursts in the world.” He spouts poetry, quotes from the Koran, sings of the houris in Paradise and, when alone, throws aside his wisdom, dances and gets drunk.

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Professor Pischel has written that he believes the puppet plays of India not only to have antedated the regular drama, but also to have outlived it. He claims moreover that the puppet shows are the only form of dramatic expression left at the present time. What a contribution from the marionette to the land of its birth and, on the other hand, how much the races of India must have given of themselves and their imaginations to the little wooden creatures; for the interest of the beholder, alone, is the breath of life which animates them through the centuries.

It is amusing to read of the life-sized walking and talking puppets used in the tenth century by a dramatist, Rajah Gekhara. One doll represented Sita and another her sister. A starling trained to speak Prakrit was placed in the mouth of _Sita_ to speak for her. The puppet player spoke for the other doll as well as for the demon, which part in the drama he himself enacted and spoke in Sanskrit.[2] In one of the issues of _The Mask_ there is printed the following account of religious puppets of the thirteenth century in Ceylon. A great festival was being solemnized in the temple, which had been richly decorated for the event and furnished “with numerous images of Brahma dancing with parasols in their hands that were moved by instruments; with moving images of gods of divers forms that went to and fro with their joined hands raised in adoration; with moving figures of horses prancing; ... with likenesses of great elephants ... with these and divers other shows did he make the temple exceeding attractive.” (Mahavamsa, ch. 85).

In quite recent days, P. C. Jinavaravamsa, himself a priest and prince of Siam, as well as an artist, has written an article attesting the aesthetic worth and popularity of Indian puppets to-day. “Beautiful figures, six to eight inches high, representing the characters of the Indian drama, _Ramayana_, are made for exhibition at royal entertainments. They are perfect pieces of mechanism; their very fingers can be made to grasp an object and they can be made to assume postures expressive of any action or emotion described in poetry; this is done by pulling strings which hang down within the clothing or within a small tube attached to the lower part of the figure, with a ring or a loop attached to each, for inserting the fingers of the showman. The movements are perfectly timed to the music and recitation of singing. One cannot help being charmed by these Lilliputs, whose dresses are so gorgeous and jeweled with the minutest detail. Little embroidered jackets and other pieces of dress, representing magnificent robes of a Deva or Yakha, are complete in the smallest particular; the miniature jewels are sometimes made of real gold and gems.”

From an old rest house for pilgrims connected with an old Jain Temple at Ahmadabad. The figures were attached to a mechanical organ and their motions followed the music

[Part of a collection in the Brooklyn Institute Museum]]

The popular plays of India have never been written down, as were the classic dramas, but, according to the custom of wandering showmen, they were handed on from father to son. Thus, much in them has been lost for us. But Vidusaka, the buffoon, has survived, “as old as the oldest Indian art,” the fundamental type of comic character, and possibly the prototype of them all,--Vidusaka, a hunchbacked dwarf with protruding teeth, a Brahmin with a bald head and distorted visage. He excites merriment by his acts, his dress, his figure and his speech. He is quarrelsome, gluttonous, stupid, vain, cowardly, insolent and pugnacious, “always ready to lay about him with a stick.” Professor Pischel avers that we can follow this little comedian as he wandered away with the gypsy showmen whose original home was that of the marionette, mysterious ancient India. He trails him into Turkey, where he became metamorphosed into the famous (or infamous) Karagheuz after having served as a model for the buffoons of Persia, Arabia and Egypt. But more than this, it is believed that long before Arlecchino and other offspring of Maccus found their way northward there existed in the mystery and carnival plays of Germany a funny fellow with all the family traits of the descendants of the Indian Vidusaka. And it was probably the gypsies again, coming up from Persia and Turkey through the Balkan countries and Hungary (where similar types of puppet-clowns are to be discovered) who carried the cult from far-off times and introduced into Austria and Germany the ancient ancestor of Hanswurst and Kasperle.

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In Turkey, as in so many Oriental countries, the shadow play is the chief representative of dramatic art. There are several little tales told concerning the origin of Turkish puppets. One relates how a Sultan, long ago, commanded his Vizier on pain of death to bring back to life two favorite court fools whom he had executed, perhaps somewhat rashly. The Vizier, in this dire dilemma, consulted with a wise Dervish, who thereupon caught two fish, skinned them and cut out of the dried skins two figures representing the two dead jesters. These he displayed to the Sultan behind a lighted curtain, and the illusion seems to have satisfied that autocratic personage.

Another story tells that long ago in Stamboul there lived a good man who grieved daily with righteous indignation over the misrule of the governing Pashas. He pondered long how to improve conditions and how to carry the matter to the attention of the Sultan himself. Finally he decided to establish a shadow play whose fame, he hoped, might lure the Sultan in to see it. And, indeed, the people thronged to witness his Karagheuz. But when at last the august Sultan came and took his place in the audience, Karagheuz had more serious matters to display than his usual pranks. The Sultan’s eyes were opened to the abuses of his ministers, whom he removed and justly punished. The founder of the Karagheuz play, on the other hand, was made Vizier. His show has remained the favorite diversion of the people.

[From Georg Jacob’s _Das Schattentheater_]]

These Turkish shadows are all centered around the hero, a sort of native Don Juan, a scamp with a good bit of mother wit; he is called “Karagheuz” (Black Eye). There are about sixty other characters to a complete cast, among them Hadji-aivat, representative of the cultured classes and boon companion of Karagheuz, and Bekri Mustafa, the rich peasant just come to town, who frequents questionable resorts, gets drunk and is invariably plundered. There are Kawassan, the rich Jew, and a Dervish and a romantic robber and the Frank and the wife and daughter of Hadji-aivat and all sorts of dancers, beggar-women, etc. George Jacob brings to notice also pathological types such as the dwarf, the opium fiend, the stutterer and others; also representatives of foreign nations, the Arabian, the Persian, the Armenian, the Jew, the Greek, all of whose peculiar accents and mistakes in speaking the Turkish language form a constant source of merriment to the Turks themselves. The plot generally consists of the improper adventures of Karagheuz, his tricks to secure money, his surprising indecencies, his broad, satirical comment on the life about him. Théophile Gautier was present at a Karagheuz performance. He writes: “It is impossible to give in our language the least idea of these huge jests, these hyperbolical, broad jokes which necessitate to render them the dictionary of Rabelais, of Beroalde of Eutrapel flanked by the vulgar catechism of Vade.”

The extreme beauty of the production, however, and the expertness of the manipulator somewhat redeem the performances for our Western eyes. The figures are cut out of camelskin, the limbs skilfully articulated. Holes in the necks or chests and, for special figures which gesticulate, also in the hands, enable slender rods to be inserted at right angles by which they are manipulated. The appearance of the transparent, brightly colored figures, with heavy exaggerated outlines, rather resembles mosaic work, while the faces are sometimes done with the extreme care of portraits. The effect produced by these luminous forms is truly beautiful; the color is heightened by surrounding darkness, which tends to increase the seeming size of the figures and to give them an almost plastic quality.

_Upper_: Operated from above with strings
_Lower_: Operated from below with sticks

[American Museum of Natural History, New York]]

From an account of F. von Luschan we may imagine the usual Karagheuz performance to take place in somewhat the following manner. In any coffee house the rear corner is screened off with a thick curtain into which is inserted a frame. Over the frame a linen is stretched taut. Behind it is set a platform or table upon or at which the operator places himself and his figures. There is little equipment. Four oil lamps with several wicks are furnished with good olive oil to distribute an even illumination behind the screen. The manipulator brings on his characters and talks for them. If two of them gesticulate simultaneously, he overcomes the difficulty by holding one of the rods lightly pressed against his body, thus freeing a hand for the emergency. He must also keep time to the dancing with his castanets, stamp the floor for marching, smack himself loudly to imitate the sound of buffets and keep an eye on the lamps which threaten constantly to set fire to himself and his paraphernalia.

[Collected by and belonging to Mr. Maurice Sterne, New York]]

These Karagheuz shows are popular not only throughout Turkey but, more or less altered, in Syria, Palestine, Arabia, Egypt, Tunis, Tripoli, and Morocco. It is recorded that in 1557 in Cairo a puppet play was instrumental in stirring up a revolt and had to be prohibited. In Arabia the shadows are decidedly debased in character, crude, and wholly inartistic. In Tunis the performances are said to be mere conglomerations of obscene incidents. Guy de Maupassant writes in his _Vie Errante_: “We must not forget that it was only a very few years ago that the performances of Caragoussa, a kind of obscene Punch and Judy, were forbidden. Children looked on with their large black eyes, some ignorant, others corrupt, laughing and applauding the improbable and vile exploits which are impossible to narrate.” In 1842, however, a traveller in Algiers witnessed a shadow play presenting incidents from the _Arabian Nights’ Tales_, in which Karagheuz was a less rude buffoon than usual. At the end of the play there appeared upon the screen the illumined inscription: “There is no God but Allah and Mohammed is his Prophet.”

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In China the art of the shadow play has long, long ago attained a degree of perfection as high if not surpassing that of any other country. The Chinese have quaintly designed marionettes, but in the magical beauty of their shadows they are without peers. It is only within the last few decades, in fact, that the artists of Paris with the shadow plays at the Chat Noir have succeeded in at all approaching their skill and inspiration.

[American Museum of Natural History, New York]]

According to legend one might infer, although scholars deem it doubtful, that the origin of puppets in the wide dominions of bygone Emperors, Celestial Ones, dates back to the earliest periods of a remarkably ancient culture. One story relates that a thousand years B.C. shadows had grown so popular and famous that King Muh commanded a famous showman named Yen Sze to come into his palace and amuse him, his wives and concubines. Yen Sze, thus honored, bestirred himself to operate the figures in an animated manner and proceeded to make his little puppets cast admiring glances at the ladies of the Court. The King became jealously enraged and ordered Yen’s head chopped off. Poor Yen Sze,--he barely escaped his horrible fate by tearing up his little figures and proving them harmless creatures of leather, glue and varnish. Another fable tells us that in the year 262 B.C. an Emperor of the Han dynasty was being besieged in the City of Ping in the Province of Schensi by the warrior-wife of Mao-Tun, named O. Now the Emperor’s adviser, being full of cunning, and having heard of the jealous disposition of the warlike lady O, devised a scheme for ingeniously ridding the Emperor of his enemies. He placed upon the walls of the beleaguered city a gorgeously dressed female puppet and by means of hidden strings made her dance alluringly upon the ramparts. Lady O, deceived by the lifelike imitation and fearing, should the city fall, that her husband, Mao-Tun, might fall in love with this seductive dancer, raised the siege and withdrew her armies from the Emperor’s City of Ping in the Province of Schensi. So wonderful, so helpful were the puppets of China in 262 B.C.!

In more modern days there are several sorts of Chinese marionettes. In any open place one might come upon the simple, peripatetic showman with a gathering of little bald-headed children around him, (hence, they say, the name Kwo or Mr. Kwo, which means Baldhead). Stepping upon a small platform the puppeteer dons a sort of sheath of blue cotton, like a big bag, tight at the ankles and full higher up. He then places his box on his shoulders with its open stage to the audience. His head is enclosed behind this stage and his hands are thrust into the dresses of the dolls and manipulate them, a finger for each arm, and for the head. The dialogue is rough, realistic humor. When the act is over he places the puppets and sheath in his box and strolls on with the complete outfit under his arm.

In the large stationary marionette theatres a very different state of affairs exists. Here with expensive and elaborate scenery the puppets are capable of presenting highly spectacular faeries in the manner of the later Italian and French fantoccini. The plot is generally the old one of an enchanted princess guarded by a dragon and rescued by a prince; their marriage ceremony furnishes the occasion for the spectacular display. Some dramas of a romantic or historic nature were composed especially for performances at the court of the Emperor. Sir Lytton Putney, first British Ambassador to China, has described the reception accorded him upon his arrival, one event of which was a marionette play. The chief personage in this piece was a little comedian whose antics delighted the court. The marionettes belonged to the Emperor himself, and the very clever manager of the show was a high official in the palace.

Entrance to a house; water-wheel and gate to the lower wheel; gate leading to one of the Purgatories

[American Museum of Natural History, New York]]

It is the Chinese shadows, however, which are most famous and most amazing for their range of subject and variety of appeal. The figures are of translucent hide, stained with great delicacy. The colors glow like jewels when the light shines through them, and the combination of these colors is amazingly beautiful. The repertoire includes anything and everything in the world of the seen and of the unseen; street comedies, happenings of everyday life, heroic legend, fables, historic drama, religious and mystical revelations with all the ghostly fantasy bred of Taoist teachings (metamorphoses and visions of demons marvellously produced!). According to the account of Rehm in his extensive work _Das Buch der Marionetten_, the beauty and power of these fascinating illusions carry the spectator away into realms of make-believe. He has given several enthusiastic descriptions of the productions. The following is one of them: