Magic, Stage Illusions and Scientific Diversions, Including Trick Photography

by Albert A. Hopkins

According to Father Kircher, an author whom he calls Bitho reports that there was at Saïs a temple of Minerva in which there was an altar on which, when a fire was lighted, Dionysius and Artemis (Bacchus and Diana) poured milk and wine, while a dragon hissed.

It is easy to conceive of the modification to be introduced into the apparatus above described by Heron, in order to cause the outflow of milk from one side and of wine from the other.

After having indicated it, Father Kircher adds: “It is thus that Bacchus and Diana appeared to pour, one of them wine, and the other milk, and that the dragon seemed to applaud their action by hisses. As the people who were present at the spectacle did not see what was going on within, it is not astonishing that they believed it due to divine intervention. We know, in fact, that Osiris or Bacchus was considered as the discoverer of the vine and of milk; that Iris was the genius of the waters of the Nile; and that the Serpent, or good genius, was the first cause of all these things. Since, moreover, sacrifices had to be made to the gods in order to obtain benefits, the flow of milk, wine, or water, as well as the hissing of the serpent, when the sacrificial flame was lighted, appeared to demonstrate clearly the existence of the gods.”

In another analogous apparatus of Heron’s, it is steam that performs the rôle that we have just seen played by dilated air. But the ancients do not appear to have perceived the essential difference, as regards motive power, that exists between these two agents; indeed, their preferences were wholly for air, although the effects produced were not very great. We might cite several small machines of this sort, but we shall confine ourselves to one example that has some relation to our subject. This also is borrowed from Heron’s “Pneumatics.” ([Fig. 8].)

“Fire being lighted on an altar, figures will appear to execute a round dance. The altars should be transparent, and of glass or horn. From the fireplace there starts a tube which runs to the base of the altar, where it revolves on a pivot, while its upper part revolves in a tube fixed to the fireplace. To the tube there should be adjusted other tubes (horizontal) in communication with it, which cross each other at right angles, and which are bent in opposite directions at their extremities. There is likewise fixed to it a disk upon which are attached figures which form a round. When the fire of the altar is lighted, the air, becoming heated, will pass into the tube; but being driven from the latter, it will pass through the small bent tubes and ... cause the tube as well as the figures to revolve.”

Father Kircher, who had at his disposal either many documents that we are not acquainted with, or else a very lively imagination, alleges (Œdip. Æg., t. ii., p. 338) that King Menes took much delight in seeing such figures revolve. Nor are the examples of holy fireplaces that kindled spontaneously wanting in antiquity.

Pliny (Hist. Nat., ii., 7) and Horace (Serm. Sat., v.) tell us that this phenomenon occurred in the temple of Gnatia, and Solin (ch. v.) says that it was observed likewise on an altar near Agrigentum. Athenæus (Deipn., i., 15) says that the celebrated prestidigitateur, Cratisthenes of Phlius, pupil of another celebrated prestidigitateur named Xenophon, knew the art of preparing a fire which lighted spontaneously.

Pausanias tells us that in a city of Lydia, whose inhabitants, having fallen under the yoke of the Persians, had embraced the religion of the Magi, “there exists an altar upon which there are ashes which, in color, resemble no other. The priest puts wood on the altar, and invokes I know not what god by harangues taken from a book written in a barbarous tongue unknown to the Greeks, when the wood soon lights of itself without fire, and the flame from it is very clear.”

The secret, or rather one of the secrets of the Magi, has been revealed to us by one of the Fathers of the Church (St. Hippolytus, it is thought), who has left, in a work entitled Philosophumena, which is designed to refute the doctrines of the pagans, a chapter on the illusions of their priests. According to him, the altars on which this miracle took place contained, instead of ashes, calcined lime and a large quantity of incense reduced to powder; and this would explain the unusual color of the ashes observed by Pausanias. The process, moreover, is excellent; for it is only necessary to throw a little water on the lime, with certain precautions, to develop a heat capable of setting on fire incense or any other material that is more readily combustible, such as sulphur and phosphorus. The same author points out still another means, and this consists in hiding fire-brands in small bells that were afterward covered with shavings, the latter having previously been covered with a composition made of naphtha and bitumen (Greek fire). As may be seen, a very small movement sufficed to bring about combustion.