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Brilliant_ The Evolution of Artificial Light - Jane Brox [2]

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black and brilliant animals swirl, eddy, and flow toward the deepest reaches of the cave: Galloping horses and horses superimposed on horses, a great red and black horse, a horse with a turned-back foot, a horse rolling on the ground, traces of a painted equid. A black stag, swimming stags, a fallen stag, a stag with thirteen arrows. A great stag and horse with merged outlines. A headless equid drawn in red. Two bison, the head of a bison, the head and horns of a cow, a red cow painted on the ceiling. The solitary head of a bull in the Hall of the Bulls. Panel of the Musk Ox, Panel of the Ibexes, Niche of the Felines. Wounded, grazing, fleeing, young: "The iconography of this cave," said archaeologist Norbert Aujoulat, "is, above all, a fantastic ode to life." Everything was contingent on the herds: food and clothing (needles and awls were carved from bones, while tendons provided thread and binding), as well the tallow in the lamps.

There's no evidence that Ice Age humans used more than a handful of lamps as they drew, and if carbon dioxide had built up in the chamber—as it often does in the still air of deep limestone caves—they might have had trouble keeping even their few lamps lit. It's likely they saw only a small portion of their work at any one time, that it receded in darkness behind them and lay in shadow above them: "Achieving full and accurate color perception of the cave images along a five-meter-long panel," notes French archaeologist Sophie de Beaune, "would require 150 lamps, each of them placed 50 centimeters from the cave wall." So the artists couldn't have perceived the reds, yellows, and blacks of their own marks as clearly as we moderns can under the incessant glare of electric bulbs or in contemporary color photographs of the friezes and panels.

To reach the farthest chamber of Lascaux, it's likely a man had to snuff out his light, lower himself down a shaft with a rope made of twisted fibers, and then rekindle his lamp in the dark so as to draw the woolly rhinoceros, the half horse, and the raging bison there. A long spear transfixes that bison, and entrails pour from its side. Beneath its front hooves lies the one painted man in all of Lascaux: prone, spindly, wounded, disguised behind a bird mask. And below him, until its discovery in 1960, lay a spoon-shaped lamp carved of red sandstone. It differs from the others in more than the nature of the stone and its shape. (The handle was essential because sandstone conducts heat efficiently, and it would have been impossible to hold the lamp without it.) The lamp possesses a refined beauty: its maker created a perfectly symmetrical bowl, polished the sandstone smooth, and incised the handle with chevrons. Perhaps it was used for ceremonies, though that can't entirely be known. Hold it again as it once was held, and the animals will emerge out of darkness as you pass. Nothing stays still. Shadows nestle in the cavities; a flicker of light across pale protruding rock turns a hoof or raises a head. One shape recedes as another emerges, and everything lingers in the imagination.

Light as it would be for ages to come: light, its limits, and then the dark. Over time, lamps were fashioned out of shells, then pottery shaped like shells or slippers, and there were gradual improvements in the design: some bear turned-over lips on their terra cotta cups, which prevented spills. The cloth or rope wicks lay horizontally within wick channels shaped like thick spouts—perhaps suggested by the flutes of shells—which helped the oil to climb the wick and keep the flame steady. Ancient Greek and Roman lamps had enclosed reservoirs, which protected the oil from dirt or flies and guaranteed a little safety, but the flame itself was unguarded by glass.

It is believed that the Romans might have fashioned the first beeswax candles, which gave a fragrant, clear, steady flame and burned so evenly they were eventually used to divide time into hours. The ninth-century Anglo-Saxon king Alfred the Great wished to "render to God, with a good heart, the fourth part of the service

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