Read Ebook: Artificial Light: Its Influence upon Civilization by Luckiesh Matthew

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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.

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 pre?minent 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.

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 r?les. 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.

The custom of placing lighted lamps before the tombs of martyrs was gradually extended to the placing of such lamps before various objects of a sacred or divine relation. Finally certain light-sources themselves became objects of worship and were surrounded by other lamps, and the symbolisms of light grew apace. A bishop in the sixth century heralded the triple offering to God represented by the burning wax-candle. He pointed out that the rush-wick developed from pure water; that the wax was the product of virgin bees; and that the flame was sent from heaven. Each of these, he was certain, was an offering acceptable to God. Wax-candles became associated chiefly with religious ceremonies. The wax later became symbolic of the Blessed Virgin and of the body of Christ. The wick was symbolical of Christ's soul, the flame represented his divine character, and the burning candle thus became symbolical of his death. The lamp, lantern, and taper are frequently symbols of piety, heavenly wisdom, or spiritual light. Fire and flames are emblems of zeal and fervor or of the sufferings of martyrdom and the flaming heart symbolizes fervent piety and spiritual or divine love.

In general, the ceremonial uses of lights in this church were originated as a forceful representation of Christ and of salvation. On the eve of Easter a new fire, emblematic of the arisen Christ, is kindled, and all candles throughout the year are lighted from this. During the service of Holy Week thirteen lighted candles are placed before the altar and as the penitential songs are sung they are extinguished one by one. When but one remains burning it is carried behind the altar, thus symbolizing the last days of Christ on earth. It is said that this ceremony has been traced to the eighth century. On Easter Eve, after the new fire is lighted and blessed, certain ceremonies of light symbolize the resurrection of Christ. From this new fire three candles are lighted and from these the Paschal Candle. The origin of the latter is uncertain, but it symbolizes a victorious Christ. From it all the ceremonial lights of the church are lighted and they thereby are emblematic of the presence of the light of Christ.

Many interesting ceremonial uses may be traced out, but space permits a glimpse of only a few. At baptismal services the paschal candle is dipped into the water so that the latter will be effective as a regenerative element. The baptized child is reborn as a child of light. Lighted candles are placed in the hands of the baptized persons or of their god-parents. Those about to take vows carry lights before the church official and the same idea is attached to the custom of carrying or of holding lights on other occasions such as weddings and first communion. Lights are placed around the bodies of the dead and are carried at the funeral. They not only protect the dead from the powers of darkness but they symbolize the dead as still living in the light of Christ. The use of lighted candles around bodies of the dead still survives to some extent among Protestants, but their significance has been lost sight of. Even in the eighteenth century funerals in England were accompanied by lighted tapers, but the carrying of lights in other processions appears to have ceased with the Reformation. In some parts of Scotland it is still the custom to place two lighted candles on a table beside a corpse on the day of the funeral.

With the importance of light in the ritual of the church it is not surprising that the extinction of lights is a part of the ceremony of excommunication. Such a ceremony is described in an early writing thus: "Twelve priests should stand about the bishop, holding in their hands lighted torches, which at the conclusion of the anathema or excommunication they should cast down and trample under foot." When the excommunicant is reinstated, a lighted candle is placed in his hands as a symbol of reconciliation. These and many other ceremonial uses of light have been and are practised, but they are not always mandatory. Furthermore, the customs have varied from time to time, but the few which have been touched upon illustrate the impressive part that light has played in religious services.

During the Reformation the ceremonial use of lights was greatly altered and was abolished in the Protestant churches as a relic of superstition and papal authority. In the Lutheran churches ceremonial lights were largely retained, in the Church of England they have been subjected to many changes largely through the edicts of the rulers. In the latter church many controversies were waged over ceremonial lights and their use has been among the indictments of a number of officials of the church in impeachment cases before the House of Commons. Many uses of light in religious ceremonies were revived in cathedrals after the Restoration and they became wide-spread in England in the nineteenth century. As late as 1889 the Archbishop of Canterbury ruled that certain ceremonial candles were lawful according to the Prayer-Book of Edward VI, but the whole question was left open and unsettled.

These byways of artificial light are complex and fascinating because their study leads into many channels and far into the obscurity of the childhood of the human race. A glimpse of them is important in a survey of the influence of artificial light upon the progress of civilization because in these usages the innate and acquired impressiveness of light is encountered. Although many ceremonial uses of light remain, it is doubtful if their significance and especially their origin are appreciated by most persons. Nevertheless, no more interesting phase of artificial light is encountered than this, which reaches to the foundation of civilization.

OIL-LAMPS OF THE NINETEENTH CENTURY

It will be noted that the light-sources throughout the early ages were flames, the result of burning material. This principle of light-production has persisted until the present time, but in the latter part of the nineteenth century certain departures revolutionized artificial lighting. However, it is not the intention to enter the modern period in this chapter except in following the progress of the oil-lamp through its period of scientific development. The oil-lamp and the candle were the mainstays of artificial lighting throughout many centuries. The fats and waxes which these light-sources burned were many but in the later centuries they were chiefly tallow, sperm-oil, spermaceti, lard-oil, olive-oil, colza-oil, bees-wax and vegetable waxes. Those fuels which are not liquid are melted to liquid form by the heat of the flame before they are actually consumed. The candle is of the latter type and despite its present lowly place and its primitive character, it is really an ingenious device. Its fuel remains conveniently solid so that it is readily shipped and stored; there is nothing to spill or to break beyond easy repair; but when it is lighted the heat of its flame melts the solid fuel and thus it becomes an "oil-lamp." Animal and vegetable oils were mainly used until the middle of the nineteenth century, when petroleum was produced in sufficient quantities to introduce mineral oils. This marked the beginning of an era of developments in oil-lamps, but these were generally the natural offspring of early developments by Ami Argand.

Before man discovered that nature had stored a tremendous supply of mineral oil in the earth he was obliged to hunt broadcast for fats and waxes to supply him with artificial light. He also was obliged to endure unpleasant odors from the crude fuels and in early experiments with fats and waxes the odor was carefully noted as an important factor. Tallow was a by-product of the kitchen or of the butcher. Stearine, a constituent of tallow, is a compound of glyceryl and stearic acid. It is obtained by breaking up chemically the glycerides of animal fats and separating the fatty acids from glycerin. Fats are glycerides; that is, combinations of oleic, palmetic, and stearic acids. Inasmuch as the former is liquid at ordinary temperatures and the others are solid, it follows that the consistency or solidity of fats depend upon the relative proportions of the three constituents. The sperm-whale, which lives in the warmer parts of all the oceans, has been hunted relentlessly for fuels for artificial lighting. In its head cavities sperm-oil in liquid form is found with the white waxy substance known as spermaceti. Colza-oil is yielded by rape-seed and olive-oil is extracted from ripe olives. The waxes are combinations of allied acids with bases somewhat related to glycerin but of complex composition. Fats and waxes are more or less related, but to distinguish them carefully would lead far afield into the complexities of organic chemistry. All these animal and vegetable products which were used as fuels for light-sources are rich in carbon, which accounts for the light-value of their flames. The brightness of such a flame is due to incandescent carbon particles, but this phase of light-production is discussed in another chapter. These oils, fats, and waxes are composed by weight of about 75 to 80 per cent. carbon; 10 to 15 per cent. hydrogen; and 5 to 10 per cent. oxygen.

Until the middle of the eighteenth century the oil-lamps were shallow vessels filled with animal or vegetable oil and from these reservoirs short wicks projected. The flame was feeble and smoky and the odors were sometimes very repugnant. Viewing such light-sources from the present age in which light is plentiful, convenient, and free from the great disadvantages of these early oil-lamps, it is difficult to imagine the possibility of the present civilization emerging from that period without being accompanied by progress in light-production. The improvements made in the eighteenth century paved the way for greater progress in the following century. This is the case throughout the ages, but there are special reasons for the tremendous impetus which light-production has experienced in the past half-century. These are the acquirement of scientific knowledge from systematic research and the application of this knowledge by organized development.

The first and most notable improvement in the oil-lamp was made by Argand in 1784. Our nation was just organizing after its successful struggle for independence at the time when the production of light as a science was born. Argand produced the tubular wick and contributed the greatest improvement by being the first to perform the apparently simple act of placing a glass chimney upon the lamp. His burner consisted of two concentric metal tubes between which the wick was located. The inner tube was open, so that air could reach the inner surface of the wick as well as the outer surface. The lamp chimney not only protected the flame from drafts but also improved combustion by increasing the supply of air. It rested upon a perforated flange below the burner. If the glass chimney of a modern kerosene lamp be lifted, it will be noted that the flame flickers and smokes and that it becomes steady and smokeless when the chimney is replaced. The advantages of such a chimney are obvious now, but Argand for his achievements is entitled to a place among the great men who have borne the torch of civilization. He took the first step toward adequate artificial light and opened a new era in lighting.

The various improvements of the oil-lamp achieved by Argand combined to effect complete combustion, with the result that a steady, smokeless lamp of considerable luminous intensity was for the first time available. Many developments followed, among which was a combination of reservoir and gravity feed which maintained the oil at a constant level. In later lamps, upon the adoption of mineral oil, this was found unnecessary, perhaps owing to the construction of the wick and to the physical characteristics of the oil which favored capillary action in the wick. However, the height of the oil in the reservoir of modern oil-lamps makes some difference in the amount of light emitted.

The Carcel lamp, which appeared in 1800, consisted of a double piston operated by clockwork. This forced the oil through a tube to the burner. Franchot invented the moderator lamp in 1836, which, because of its simplicity and efficiency soon superseded many other lamps designed for burning animal and vegetable oils. The chief feature of the moderator lamp is a spiral spring which forces the oil upward through a vertical tube to the burner. These are still used to some extent in France, but owing to the fact that "mechanical" lamps eventually were very generally replaced by more simple ones, it does not appear necessary to describe these complex mechanisms in detail.

When coal is distilled at moderate temperatures, volatile liquids are obtained. These hydrocarbons, being inflammable, naturally attracted attention when first known, and in 1781 their use as fuel for lamps was suggested. However, it was not until 1820 that the light oils obtained by distilling coal-tar, a by-product of the coal-gas industry which was then in its early stage of development, were burned to some extent in the Holliday lamp. In this lamp the oil is contained in a reservoir from the bottom of which a fine metal tube carries the oil down to a rose-burner. The oil is heated by the flame and the vaporized mineral oil which escapes through small orifices is burned. This type of lamp has undergone many physical changes, but its principle survives to the present time in the gasolene and kerosene burners hanging on a pole by the side of the street-peddler's stand.

The crude petroleum, of course, is not fit for illuminating purposes, but it contains components which are satisfactory. The various components are sorted out by fractional distillation and the oil for burning in lamps is selected according to its volatility, viscosity, stability, etc. It must not be so volatile as to have a dangerously low flashing-point, nor so stable as to hinder its burning well. In this fractional distillation a vast variety of products are now obtained. Gasolene is among the lighter products, with a density of about 0.65; kerosene has a density of about 0.80; the lubricating-oils from 0.85 to 0.95; and there are many solids such as vaseline and paraffin which are widely used for many purposes. This process of refining oils is now the source of paraffin for making candles, in which it is usually mixed with substances like stearin in order to raise its melting-point.

The ordinary lamp consisting of a wick which draws up the mineral oil and feeds it to a flame is efficient and fairly free from danger. It requires care and may cause disaster if it is upset, but it has been blamed unjustly in many accidents. A disadvantage of the kerosene lamp over electric lighting, for example, is the relatively greater possibility of accidents through the carelessness of the user. This point is brought out in statistics of fire-insurance companies, which show that the fires caused by kerosene lamps are much more numerous than those from other methods of lighting. If in a modern lamp of proper construction a close-fitting wick is used and the lamp is extinguished by turning down and blowing across the chimney, there is little danger in its use excepting accidental breakage or overturning.

In oil-lamps at the present time mineral oils are used which possess flashing-points above 75?F. The highly volatile components of petroleum are dangerous because they form very explosive mixtures with air at ordinary temperatures. A mineral oil like kerosene, to be used with safety in lamps, should not be too volatile. It is preferable that an inflammable vapor should not be given off at temperatures under 120?F. The oil must be of such physical characteristics as to be drawn up to the burner by capillarity from the reservoir which is situated below. It is volatilized by the heat of the flame into a mixture of hydrogen and hydrocarbon gases and these are consumed under the heat of the process of consumption by the oxygen in the air. The resulting products of this combustion, if it is complete, are carbon dioxide and water-vapor. For each candle-power of light per hour about 0.24 cubic foot of carbon dioxide and 0.18 cubic foot of water-vapor are formed by a modern oil-lamp. That an open flame devours something from the air is easily demonstrated by enclosing it in an air-tight space. The flame gradually becomes feeble and smoky and finally goes out. It will be noted that a burning lamp will vitiate the atmosphere of a closed room by consuming the oxygen and returning in its place carbon dioxide. This is similar to the vitiation of the atmosphere by breathing persons and tests indicate that for each two candle-power emitted by a kerosene flame the vitiation is equal to that produced by one adult person. Inasmuch as oil-lamps are ordinarily of 10 to 20 candle-power, it is seen that one lamp will consume as much oxygen as several persons.

In order that oil-lamps may produce a brilliant light free from smoke, combustion must be complete. The correct quantity of oil must be fed to the burner and it must be properly vaporized by heat. If insufficient oil is fed, the intensity of the light is diminished and if too much is available at the burner, smoke and other products of incomplete combustion will be emitted. The wick is an important factor, for, through capillarity, it feeds oil forcefully to the burner against the action of gravity. This action of a wick is commonly looked upon with indifference but in reality it is caused by an interesting and really wonderful phenomenon. Wicks are usually made of high-grade cotton fiber loosely spun into coarse threads and these are woven into a loose plait. The wick must be dry before being inserted into the burner; and it is desirable that it be considerably longer than is necessary merely to reach the bottom of the reservoir. A flame burning in the open will smoke because insufficient oxygen is brought in contact with it. The injurious products of this incomplete combustion are carbon monoxide and oil vapors, which are a menace to health.

To supply the necessary amount of oxygen to the flame, a forced draft is produced. Chimneys are simple means of accomplishing this, and this is their function whether on oil-lamps or factories. Other means of forced draft have been used, such as small fans or compressed air. In the railway locomotive the short smoke-stack is insufficient for supplying large quantities of air to the fire-box so the exhausted steam is allowed to escape into the stack. With each noisy puff of smoke a quantity of air is forcibly drawn into the fire-box through the burning fuel. In the modern oil-lamp the rush of air due to the "pull" of the chimney is broken and the air is diffused by the wire gauze or holes at the base of the burner. These metal parts, being hot, also serve to warm the oil before it reaches the burning end of the wick, thus serving to aid vaporization and combustion.

The consumption of oil per candle-power per hour varies considerably with the kind of lamp and with the character of the oil. The average consumption of oil-lamps burning a mineral oil of about 0.80 specific gravity and a rather high flashing-point is about 50 to 60 grams of oil per candle-power per hour for well-designed flame-lamps. Kerosene weighs about 6.6 pounds per gallon; therefore, about 800 candle-power hours per gallon are obtained from modern lamps employing wicks. Kerosene lamps are usually of 10 to 20 candle-power, although they are made up to 100 candle-power. These luminous intensities refer to the maximum horizontal candle-power. The best practice now deals with the total light output, which is expressed in lumens, and on this basis a consumption of one gallon of kerosene per hour would yield about 8000 lumens.

Oil-lamps have been devised in which the oil is burned as a spray ejected by air-pressure. These burn with a large flame; however, a serious feature is the escape of considerable oil which is not burned. These lamps are used in industrial lighting, especially outdoors, and possess the advantage of consuming low-grade oils. They produce about 700 to 800 candle-power hours per gallon of oil. Lamps of this type of the larger sizes burn with vertical flames two or three feet high. The oil is heated as it approaches the nozzle and is fairly well vaporized on emerging into the air. The names of Lucigen, Wells, Doty, and others are associated with this type of lamp or torch, which is a step in the direction of air-gas lighting.

During the latter part of the nineteenth century numerous developments were made which paralleled the progress in gas-lighting. Experiments were conducted which bordered closely upon the next epochal event in light-production--the appearance of the gas mantle. One of these was the use of platinum gauze by Kitson. He produced an apparatus similar to the oil-spray lamp, on a small and more delicate scale. The hot blue flame was not very luminous and he attempted to obtain light by heating a mantle of fine platinum gauze. Although these mantles emitted a brilliant light for a few hours, their light-emissivity was destroyed by carbonization. After the appearance of the Welsbach mantle, Kitson's lamp and others met with success by utilizing it. From this point, attention was centered upon the new wonder, which is discussed in a later chapter after certain scientific principles in light-production have been discussed.

The kerosene or mineral-oil lamp was a boon to lighting in the nineteenth century and even to-day it is a blessing in many homes, especially in villages, in the country, and in the remote districts of civilization. Its extensive use at the present time is shown by the fact that about eight million lamp-chimneys are now being manufactured yearly in this country. It is convenient and safe when carelessness is avoided, and is fairly free from odor. Its vitiation of the atmosphere may be counteracted by proper ventilation and there remains only the disadvantage of keeping it in order and of accidental breakage and overturning. The kerosene lantern is widely used to-day, but the danger due to accident is ever-present. The consequences of such accidents are often serious and are exemplified in the terrible conflagration in Chicago in 1871, when Mrs. O'Leary's cow kicked over a lantern and started a fire which burned the city. Modern developments in lighting are gradually encroaching upon the territory in which the oil-lamp has reigned supreme for many years. Acetylene plants were introduced to a considerable extent some time ago and to-day the self-contained home-lighting electric plant is being installed in large numbers in the country homes of the land.

EARLY GAS-LIGHTING

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