Secret Sciences Of The Ancients.

zling illusions which at once strike the eyes and ears of all spectators . The sudden and momentary apparitions from utter darkness of splendid palaces , delightful gardens , & c , with which , the current voice of antiquity assures us , the eyes of the

beholders were frequently dazzled in the mysteries , the evocation and actual appearance of departed spirits , the occasional visions of these umbrce and of the gods themselves , indicate some optical illusions . What must be the effect upon an

uninformed mind of a modern diorama ? Precisely that which a diorama in its roughest original form , a transparency suddenly exhibited in one of the dark subterranean passages in which the initiations were effected would produce on the terrified aspirant , namely , a thorough persuasion of the reality of what he saw .

The following passage from Damascius , who wrote four books on extraordinary events in the age of Justinism , some portions of which are preserved by Photius , clearly indicates that the phantasmagoria is rather a re-discovery than a modern

invention . The extreme simplicity of the camera obscura in its rudest but a perfectly efficient shape , requiring only a small aperture to be made in the side of an otherwise perfectly dark room , would lead to a similar inference respecting it . " In a

manifestation which ought not to be revealed . . . there appeared on the wall of the temple a mass of light which seems at first very distinct ; it transforms itself , as if in contrasting , into a face evidently divine and supernatural , but of very severe

aspect mingled with mildness , and very beautiful . According to what is thought in a mysterious religion , the Alexandrians honour this as Osiris and Adonis . "

If we had to describe a modern phantasmagoria , could we express ourselves otherwise ? The supposition of the occasional use of some sort of phantasmagoria , in . places particularly constructed for the purpose , affords an easy solution

of many historical facts , which otherwise must be regarded as fables . Proteus , whose transformations have given rise to a generic distinction , is represented by Eustachius , in his "Notes on Homer , " as a worker of prodigies , very learned ,

dexterous , and skilful , and versed in the secrets of the Egyptian philosophy . Suidas also says that men who know how to surround themselves with deceptive ajjparitions were denominated magi , or magicians . Saxo-Grammaticus , the Danish historian , speaking of the illusions produced by

the philosophical magicians , says , " very expert in the art of deceiving the eyes , they knew how to give themselves and others the appearance of different objects , and under attractive forms conceal their true aspect . " Joseph Acosta , a Spanish

writer of the sixteenth century , who resided in Peru , author of "A Natural History of the Indies , " assures us that , in his time , there were existing sorcerers who could take whatever form they wished . He also relates that , in Mexico , the

chief of a city being sent for by the predecessor of Montezuma , transformed himself in the eyes of the persons sent in succession to seize him , into an eagle , a tiger , an immense serpent . He yielded at last , and allowed himself to be conducted to the emperor , who immediately put him to death . He was no longer in his own house ,

no longer on his own theatre ; in fact , he had no longer any tricks to employ , even to defend his life . The same power is attributed by the Bishop of Chiapa to the Naguals , the national priests of Guatemala , who studied to bring' back to the

religion of their ancestors the children whom the government were bringing up as Christians . The Naguals would be giving the child some instruction , and , after performance of some ceremonies , would suddenly assume the appearance of a lion

or a tiger , and would enchain the young neophyte in his embrace . These miracles , like the illusions of the Mexican enchanter , were performed in a place previously selected . They prove , therefore , only a purely local power ; they indicate the existence of a machine , but afford no clue to the manner in which it was brought into play .

To chemical agency Ave may apply the phenomena of enabling man to resist the action of fire , for although there might be occasions of delusion , still the power was frequently exerted in too open a manner to admit of denial . Thus we learn from

Abel Reinusat that the Tartars ior a long time observed the custom of making every stranger , an ambassador or king as well as a simple traveller who approached their horde , pass between two burning piles to purge away the malignant

influences they might bring . Contract the interval between these two piles and the purification becomes a trial , a torture , a fatal punishment . Let us restore to the initiations a ceremony which doubtless belongs to them : the priest will then

have the power of making disappear in the flames any imprudent individuals who place themselves at his disposal after having given cause of offence ,