LETTER IV.
Science used as an instrument of imposture—Deceptions with plane and concave mirrors practised by the ancients—The magician’s mirror—Effects of concave mirrors—Aërial images—Images on smoke—Combination of mirrors for producing pictures from living objects—The mysterious dagger—Ancient miracles with concave mirrors—Modern necromancy with them, as seen by Cellini—Description and effects of the magic lantern—Improvements upon it—Phantasmagoric exhibitions of Philipstall and others—Dr. Young’s arrangement of lenses, &c., for the Phantasmagoria—Improvements suggested—Catadioptrical phantasmagoria for producing the pictures from living objects—Method of cutting off parts of the figures—Kircher’s mysterious hand-writing on the wall—His hollow cylindrical mirror for aërial images—Cylindrical mirror for re-forming distorted pictures—Mirrors of variable curvature for producing caricatures.
In the preceding observations man appears as the victim of his own delusions—as the magician unable to exercise the spirits which he has himself called into being. We shall now see him the dupe of preconcerted imposture—the slave of his own ignorance—the prostrate vassal of power and superstition. I have already stated that the monarchs and priests of ancient times carried on a systematic plan of imposing upon their subjects—a mode of government which was in perfect accordance with their religious belief: but it will scarcely be believed that the same delusions were practised after the establishment of Christianity, and that even the Catholic sanctuary was often the seat of these unhallowed machinations. Nor was it merely the low and cunning priest who thus sought to extort money and respect from the most ignorant of his flock: bishops and pontiffs themselves wielded the magician’s wand over the diadem of kings and emperors, and, by the pretended exhibition of supernatural power, made the mightiest potentates of Europe tremble upon their thrones. It was the light of science alone which dispelled this moral and intellectual darkness, and it is entirely in consequence of its wide diffusion that we live in times when sovereigns seek to reign only through the affections of their people, and when the minister of religion asks no other reverence but that which is inspired by the sanctity of his office and the purity of his character.
It was fortunate for the human race that the scanty knowledge of former ages afforded so few elements of deception. What a tremendous engine would have been worked against our species by the varied and powerful machinery of modern science! Man would still have worn the shackles which it forged, and his noble spirit would still have groaned beneath its fatal pressure.
There can be little doubt that the most common, as well as the most successful, impositions of the ancients were of an optical nature, and were practised by means of plane and concave mirrors. It has been clearly shown by various writers that the ancients made use of mirrors of steel, silver, and a composition of copper and tin, like those now used for reflecting specula. It is also very probable, from a passage in Pliny, that glass mirrors were made at Sidon; but it is evident, that, unless the object presented to them was illuminated in a very high degree, the images which they formed must have been very faint and unsatisfactory. The silver mirrors, therefore, which were universally used, and which are superior to those made of any other metal, are likely to have been most generally employed by the ancient magicians. They were made to give multiplied and inverted images of objects, that is, they were plane, polygonal or many-sided, and concave. There is one property, however, mentioned by Aulus Gellius, which has given unnecessary perplexity to commentators. He states that there were specula, which, when put in a particular place, gave no images of objects, but when carried to another place, recovered their property of reflection.[7] M. Salverte is of opinion that, in quoting Varro, Aulus Gellius was not sufficiently acquainted with the subject, and erred in supposing that the phenomenon depended on the place instead of the position of the mirror; but this criticism is obviously made with the view of supporting an opinion of his own—that the property in question may be analogous to the phenomenon of polarised light, which, at a certain angle, refuses to suffer reflexion from particular bodies. If this idea has any foundation, the mirror must have been of glass or some other body not metallic, or, to speak more correctly, there must have been two such mirrors, so nicely adjusted not only to one another, but to the light incident upon each, that the effect could not possibly be produced but by a philosopher thoroughly acquainted with the modern discovery of the polarisation of light by reflexion. Without seeking for so profound an explanation of the phenomenon, we may readily understand how a silver mirror may instantly lose its reflecting power in a damp atmosphere, in consequence of the precipitation of moisture upon its surface, and may immediately recover it when transported into drier air.
Fig. 3.
One of the simplest instruments of optical deception is the plane mirror, and when two are combined for this purpose it has been called the magician’s mirror. An observer in front of a plane mirror sees a distinct image of himself; but if two persons take up a mirror, and if the one person is as much to one side of a line perpendicular to the middle of it as the other is to the other side, they will see each other, but not themselves. If we now suppose MC, CD, NC, CD to be the partitions of two adjacent apartments let square openings be made in the partitions at A and B, above five feet above the floor, and let them be filled with plate glass, and surrounded with a picture frame, so as to have the appearance of two mirrors. Place two mirrors, E, F, one behind each opening at A and B, inclined 45° to the partition MN, and so large that a person looking into the plates of glass at A and B will not see their edges. When this is done it is obvious that a person looking into the mirror A will not see himself, but will see any person or figure placed at B. If he believes that he is looking into a common mirror at A, his astonishment will be great at seeing himself transformed into another person, or into any living animal that may be placed at B. The success of this deception would be greatly increased if a plane mirror, suspended by a pulley, could be brought immediately behind the plane glass at A, and drawn up from it at pleasure. The spectator at A, having previously seen himself in this moveable mirror, would be still more astonished when he afterwards perceived in the same place a face different from his own. By drawing the moveable mirror half up, the spectator at A might see half of his own face joined to half of the face placed at B; but in the present day the most ignorant persons are so familiar with the properties of a looking-glass, that it would be very difficult to employ this kind of deception with the same success which must have attended it in a more illiterate age. The optical reader will easily see that the mirror F and the apartment NCD are not absolutely necessary for carrying on this deception; for the very same effects will be produced if the person at B is stationed at G, and looks towards the mirror F in the direction GF. As the mirror F, however, must be placed as near to A as possible, the person at G would be too near the partition CN, unless the mirror F was extremely large.
The effect of this and every similar deception is greatly increased when the persons are illuminated with a strong light, and the rest of the apartment as dark as possible; but whatever precautions are taken, and however skilfully plane mirrors are combined, it is not easy to produce with them any very successful illusions.