Part 3
At first the grease used was the crude fat from animals. Vegetable oils also were burned in the early lamps. The Japanese, for example, extracted oil from nuts. When the demands of civilization increased, extensive efforts were made to obtain the required fats and oils. Amphibious animals of the North and the huge mammals of the sea were slaughtered for their fat, and vegetable sources were cultivated. Later, sperm and colza were the most common oils used by the advanced races. The former is an animal oil obtained from the head cavities of the sperm-whale; the latter is a vegetable oil obtained from rape-seed. Mineral oil was introduced as an illuminant in 1853, and the modern lamp came into use.
The grease-and oil-lamps in general were of such a form that they could be carried with ease and they had flat bottoms so that they would rest securely. The simplest forms had a single wick, but in others many wicks dipped into the same receptacle. The early ones were of stone, but later, lamps were modeled from clay or terra cotta and finally from metals. They were usually covered and the wick projected through a hole in the top near the edge. Large stone vases filled with a hundred pounds of liquid fat are known to have been used in early times. As a part of the setting in the celebration of festivals the ancient nations of Asia and Africa placed along the streets bronze vases filled with liquid fat. The Esquimaux to-day use this form of lamp, in which whale-oil and seal blubber is the fuel. Incidentally, these lamps also supply the only artificial heat for their huts and igloos. The heat from these feeble light-sources and from their bodies keeps these natives of the arctics warm within the icy walls of their abodes.
Very beautiful oil-lamps of brass, bronze, and pewter evolved in such countries as Egypt. Many of these were designed for and used in religious ceremonies. The oil-lamps of China, Scotland, and other countries in later centuries were improved by the addition of a pan beneath the oil-receptacle, to catch drippings from the wick or oil which might run over during the filling. The Chinese lamps were sometimes made of bamboo, but the Scottish lamps were made of metal. A flat metal lamp, called a crusie, was one of the chief products of blacksmiths and was common in Scotland until the middle of the nineteenth century. This type of lamp was used by many nations and has been found in the catacombs of Rome. The crusie was usually suspended by an iron hook and the flow of oil to the wick could be regulated by tilting. The wick in the Scottish lamps consisted of the pith of rushes, cloth, or twisted threads. These early oil-lamps were almost always shallow vessels into which a short wick was dipped, and it was not until the latter part of the eighteenth century that other forms came into general use. The change in form was due chiefly to the introduction of scientific knowledge when mineral oil was introduced. As early as 1781 the burning of naptha obtained by distilling coal at low temperatures was first discussed, but no general applications were made until a later period. This was the beginning of many marked improvements in oil-lamps, and was in reality the birth of the modern science of light-production.
[Illustration: A TYPICAL METAL MULTIPLE-WICK OPEN-FLAME OIL-LAMP]
[Illustration: A GROUP OF OIL-LAMPS OF TWO CENTURIES AGO]
As the activities of man became more complex he met from his growing store of knowledge the increasing requirements of lighting. In consequence, many ingenious devices for lighting were evolved. For example, in England in the seventeenth century man was already burrowing into the earth for coal and of course encountered coal-gases. These inflammable gases were first known for the direful effects which they so often produced rather than for their useful qualities. Although they were known to miners long before they received scientific attention, the earliest account of them in the Transactions of the Royal Society was presented in the year 1667. A description of early gas-lighting has been reserved for a later chapter, but the foregoing is noted at this point to introduce a novel early method of lighting in coal-mines where inflammable gases were encountered. In discussing this coal-gas another early writer stated that "it will not take fire except by flame" and that "sparks do not affect it." One of the early solutions of the problem of artificial lighting under such conditions is summarized as follows:
Before the invention of Sir Humphrey Davy's Safety Lamp, this property of the gas gave rise to a variety of contrivances for affording the miners sufficient light to pursue their operations; and one of the most useful of these inventions was a mill for producing light by sparks elicited by the collision of flint and steel.
Such a stream of sparks may appear a very crude and unsatisfactory solution as judged by present standards, but it was at least an ingenious application of the facilities available at that time. Various other devices were resorted to in the coal-mines before the introduction of a safety lamp.
In discussing the candle it is necessary again to go back to an early period, for it slowly evolved in the course of many centuries. It is the natural descendant of the rushlight, the grease-lamp, and various primitive devices. Until the advent of the more scientific age of artificial lighting, the candle stood preëminent among early light-sources. It did not emit appreciable smoke or odor and it was conveniently portable and less fragile than the oil-lamp. Candles have been used throughout the Christian era and some authorities are inclined to attribute their origin to the Phoenicians. It is known that the Romans used them, especially the wax-candles, in religious ceremonies. The Phoenicians introduced them into Byzantium, but they disappeared under the Turkish rule and did not come into use again until the twelfth century.
The wax-candle was very much more expensive than the tallow-candle until the fifteenth century, when its relative cost was somewhat reduced, bringing it within the means of a greater proportion of the people. Nevertheless it has long been used, chiefly by the wealthy; the departing guest of the early Victorian inn would be likely to find an item on his bill such as this: "For a gentleman who called himself a gentleman, wax-lights, 5/." Poor men used tallow dips or went to bed in the dark. It is interesting to note the importance of the candle in the household budget of early times in various sayings. For example, "The game is not worth the candle," implies that the cost of candle-light was not ignored. In these days little attention is given to the cost of artificial light under similar conditions. If a person "burns a candle at both ends" he is wasteful and oblivious to the consequences of extravagance whether in material goods or in human energy.
With the rise of the Christian church, candles came to be used in religious ceremonies and many of the symbolisms, meanings, and customs survive to the present time. Some of the finest art of past centuries is found in the old candlesticks. Many of these antiques, which ofttimes were gifts to the church, have been preserved to posterity by the church. The influence of these lighting accessories is often noted in modern lighting-fixtures, but unfortunately early art often suffers from adaptation to the requirements of modern light-sources, or the eyesight suffers from a senseless devotion to art which results in the use of modern light-sources, unshaded and glaring, in places where it was unnecessary to shade the feeble candle.
The oldest materials employed for making candles are beeswax and tallow. The beeswax was bleached before use. The tallow was melted and strained and then cotton or flax fibers were dipped into it repeatedly, until the desired thickness was obtained. In early centuries the pith of rushes was used for wicks. Tallow is now used only as a source of stearine. Spermaceti, a fatty substance obtained from the sperm-whale, was introduced into candle-making in about 1750 and great numbers of men searched the sea to fill the growing demands. Paraffin wax, a mixture of solid hydrocarbons obtained from petroleum, came into use in 1854 and stearine is now used with it. The latter increases the rigidity and decreases the brittleness of the candle. Some of the modern candles are made of a mixture of stearine and the hard fat extracted from cocoanut-oil. Modern candles vary in composition, but all are the product of much experience and of the application of scientific knowledge. The wicks are now made chiefly of cotton yarn, braided or plaited by machinery and chemically treated to aid in complete combustion when the candle is burned. Their structure is the result of long experience and they are now made so that they bend and dip into the molten fuel and are wholly consumed. This eliminates the necessity of trimming.
Candles have been made in various ways, including dipping, pouring, drawing, and molding. Wax-candles are made by pouring, because wax cannot be molded satisfactorily. Drawing is somewhat similar to dipping, except that the process is more or less continuous and is carried out by machinery. Molding, as the term implies, involves the use of molds, of the size and shape desired.
The candlestick evolved from the most primitive wooden objects to elaborately designed and decorated works of art. The primitive candlestick was crude and was no more than a holder of some kind for keeping the candle upright. Later a form of cup was attached to the stem of the holder, to catch the dripping wax or fat. The latter improvement has persisted throughout the centuries. The modern candle is by no means an unsatisfactory light-source. Those who have had experience with it in the outskirts of civilization will testify that it possesses several desirable characteristics. Supplies of candles are transported without difficulty; the lighted candle is easily carried about; and the light in a quiescent atmosphere is quite satisfactory, if common sense is used in shading and placing the candle. Although in a sense a primitive light-source, it is a blessing in many cases and, incidentally, it is extensively used to-day in industries, in religious ceremonies, as a decorative element at banquets, and in the outposts of civilization.
This account of the evolution of light-sources has crossed the threshold of what may be termed modern scientific light-production in the case of the candle and the oil-lamp. There is a period of a century or more during which scientific progress was slow, but those years paved the way for the extraordinary developments of the last few decades.
IV
THE CEREMONIAL USE OF LIGHT
Inasmuch as the symbolisms and ceremonial uses of light originated in the childhood of the human race and were nourished throughout the age of mythology, the early light-sources are associated more with this phase of artificial light than modern ones. For this reason it appears appropriate to present this discussion before entering into the later stages of the development and utilization of artificial light. Furthermore, many of the traditions of lighting at the present time are survivors of the early ages. Lighting-fixtures show the influence of this byway of lighting, and in those cases where the ceremonial use of light has survived to the present time, modern light-sources cannot be employed wisely in replacing more primitive ones without consideration of the origin and existence of the customs. In fact, candles are likely to be used for hundreds of years to come, owing to the sentiment connected with them and to the established customs founded upon centuries of traditional use.
Doubtless, the sun as a source of heat and light and of the blessings which these bring to earth, is responsible largely for the divine significance bestowed upon light. Darkness very deservingly acquired many uncomplimentary attributes, for danger lurked behind its veil and it was the suitable abode of evil spirits. It harbored all that was the antithesis of goodness, happiness, and security. Light naturally became sacred, life-giving, and symbolic of divine presence. Fire was to primitive beings the most impressive phenomenon over which they had any control, and it was sufficiently mysterious in its operation to warrant a connection with the supernatural. Thus it was very natural that these earlier beings worshiped it as representing divine presence. The sun, as Ra, was one of the chief gods of the ancient Egyptians; and the Assyrians, the Babylonians, the ancient Greeks, and many other early peoples gave a high place to this deity. Among simpler races the sun was often the sole object of worship, and those peoples who worship Light as the god of all, in a sense are not far afield. Fire-worshipers generally considered fire as the purest representation of heavenly fire, the origin of everything that lives.
Light was considered such a blessing that lamps were buried with the dead in order that spirits should be able to have it in the next world. This custom has prevailed widely but the fact that the lamps were unlighted indicates that only the material aspect was considered. It is interesting to note that the lamps and other light-sources in pagan temples and religious processions were not symbolical but were offerings to the gods. In later centuries a deeper symbolical meaning became attached to light and burning lamps were placed upon the tombs of important personages. The burying of lamps with the dead appears to have originated in Asia. The Phoenicians and Romans apparently continued the custom, but no traces of it have been found in Greece and Egypt.
Fire and light have been closely associated in various religious creeds and their ceremonies. The Hindu festival in honor of the goddess of prosperity is attended by the burning of many lamps in the temples and homes. The Jewish synagogues have their eternal lamps and in their rituals fire and light have played prominent rôles. The devout Brahman maintains a fire on the hearth and worships it as omniscient and divine. He expects a brand from this to be used to light his funeral pyre, whose fire and light will make his spirit fit to enter his heavenly abode. He keeps a fire burning on the altar, worships Agni, the god of fire, and makes fire sacrifices on various occasions such as betrothals and marriages. To the Mohammedans lighted lamps symbolize holy places, and the Kaaba at Mecca, which contains a black stone supposed to have been brought from heaven, is illuminated by thousands of lamps. Many of the uses to which light was put in ancient times indicate its rarity and sacred nature. Doubtless, the increasing use of artificial light at festivals and celebrations of the present time is partly the result of lingering customs of bygone centuries and partly due to a recognition of an innate appeal or attribute of light. Certainly nothing is more generally appropriate in representing joy and prosperity.
Throughout all countries ancient races had woven natural light and fire into their rites and customs, so it became a natural step to utilize artificial light and fire in the same manner. It would be tedious and monotonous to survey the vast field of ancient worship of light, for the underlying ideas are generally similar. The mythology of the Greeks is illustrative of the importance attached to fire and light by the cultivated peoples of ancient times. The myth of Prometheus emphasizes the fact that in those remote periods fire and light were regarded as of prime importance. According to this myth, fire and light were contained in heaven and great cunning and daring were necessary in order to obtain it. Prometheus stole this heavenly fire, for which act he was chained to the mountain and made to suffer. The Greeks mark this event as the beginning of human civilization. All arts are traced to Prometheus, and all earthly woe likewise. As past history is surveyed it appears natural to think of scientific men who have become martyrs to the quest of hidden secrets. They have made great sacrifices for the future benefit of civilization and not a few of them have endured persecution even in recent times. The Greeks recognized that a new era began with the acquisition of artificial light. Its divine nature was recognized and it became a phenomenon for worship and a means for representing divine presence. The origin of fire and light made them holy. The fire on the altar took its place in religious rites and there evolved many ceremonial uses of lamps, candles, and fire.
The Greeks and Romans burned sacred lamps in the temples and utilized light and fire in many ceremonies. The torch-race, in which young men ran with lighted torches, the winner being the one who reached the goal first with his torch still alight, originated in a Grecian ceremony of lighting the sacred fire. There are many references in ancient Roman and Grecian literature to sacred lamps burning day and night in sanctuaries and before statues of gods and heroes. On birthdays and festivals the houses of the Romans were specially ornamented with burning lamps. The Vestal Virgins in Rome maintained the sacred fire which had been brought by fugitives from Troy. In ancient Rome when the fire in the Temple of Vesta became extinguished, it was rekindled by the rubbing of a piece of wood upon another until fire was obtained. This was carried into the temple by the Vestal Virgin and the sacred fire was rekindled. The fire produced in this manner, for some reason, was considered holy.
The early peoples displayed many lamps on feast-days and an example of extravagance in this respect is an occasion when King Constantine commanded that the entire city of Constantinople be illuminated by wax-candles on Christmas Eve. Candelabra, of the form of the branching tree, were commonly in use in the Roman temples.
The ceremonial use of light in the Christian church evolved both from adaptations of pagan customs and of the natural symbolisms of fire and light. However, these acquired a deeper meaning in Christianity than in early times because they were primarily visible representations or manifestations of the divine presence. The Bible contains many references to the importance and symbolisms of light and fire. According to the First Book of Moses, the achievement of the Creator immediately following the creation of "the heavens and the earth" was the creation of light. The word "light" is the forty-sixth word in Genesis. Christ is "the true light" and Christians are "children of light" in war against the evil "powers of darkness." When St. Paul was converted "there shined about him a great light from heaven." The impressiveness and symbolism of fire and light are testified to in many biblical expressions. Christ stands "in the midst of seven candle-sticks" with "his eyes as a flame of fire." When the Holy Ghost appeared before the apostles "there appeared unto them cloven tongues of fire." When St. Paul was preaching the gospel of Christ at Alexandria "there were many lights" suggesting a festive illumination.
According to the Bible, the perpetual fire which came originally from heaven was to be kept burning on the altar. It was holy and those whose duty it was to keep it burning were guilty of a grave offense if they allowed it to be extinguished. If human hands were permitted to kindle it, punishment was meted out. The two sons of Aaron who "offered strange fire before the Lord" were devoured by "fire from the Lord." The seven-branched candlestick was lighted eternally and these burning light-sources were necessary accompaniments of worship.
The countless ceremonial uses of fire and light which had evolved in the past centuries were bound to influence the rites and customs of the Christian church. The festive illumination of pagan temples in honor of gods was carried over into the Christian era. The Christmas tree of to-day is incomplete without its many lights. Its illumination is a homage of light to the source of light. The celebration of Easter in the Church of the Holy Sepulchre in Jerusalem is a typical example of fire-worship retained from ancient times. At the climax of the services comes the descent of the Holy Fire. The central candelabra suddenly becomes ablaze and the worshipers, each of whom carries a wax taper, light their candles therefrom and rush through the streets. The fire is considered to be of divine origin and is a symbol of resurrection. The custom is similar in meaning to the light which in older times was maintained before gods.
During the first two or three centuries of the Christian era the ceremonial use of light does not appear to have been very extensive. Writings of the period contain statements which appear to ridicule this use to some extent. For example, one writer of the second century states that "On days of rejoicing ... we do not encroach upon daylight with lamps." Another, in the fourth century, refers with sarcasm to the "heathen practice" in this manner: "They kindle lights as though to one who is in darkness. Can he be thought sane who offers the light of lamps and candles to the Author and Giver of all light?"
That candles were lighted in cemeteries is evidenced by an edict which forbade their use during the day. Lamps of the early centuries of the Christian era have been found in the catacombs of Rome which are thought to have been ceremonial lamps, for they were not buried with the dead. They were found only in niches in the walls. During these same centuries elaborate candelabra containing hundreds of candles were kept burning before the tombs of saints. Notwithstanding the doubt that exists as to the extent of ceremonial lighting in the early centuries of the Christian era, it is certain that by the beginning of the fifth century the ceremonial use of light in the Christian church had become very extensive and firmly established. That this is true and that there were still some objections is indicated by many controversies. Some thought that lamps before tombs were ensigns of idolatry and others felt that no harm was done if religious people thus tried to honor martyrs and saints. Some early writings convey the idea that the ritualistic use of lights in the church arose from the retention of lights necessary at nocturnal services after the hours of worship had been changed to daytime.
Passing beyond the early controversial period, the ceremonial use of light is everywhere in evidence at ordinary church services. On special occasions such as funerals, baptisms, and marriages, elaborate altar-lighting was customary. The gorgeous candelabra and the eternal lamp are noted in many writings. Early in the fifth century the pope ordered that candles be blessed and provided rituals for this ceremony. Shortly after this the Feast of Purification of the Virgin was inaugurated and it became known as Candlemas because on this day the candles for the entire year were blessed. However, it appears that the blessing of candles was not carried out in all churches. Altar lights were not generally used until the thirteenth century. They were originally the seven candles carried by church officials and placed near the altar.