Part 5

A certain dynamical theory of chemistry has been propounded, founded upon precipitations and decompositions taking place in a definite space. Time forms, too, the very key by which alone we can be admitted to a proper view of the archives of the ancient world. Want of time for the due development of the geological periods, for a long season, hindered men’s conceptions upon this subject from taking a sharp, clear cast of thought. Linnæus constructed a _Clock of Flora_—a dial of flowers, each opening and shutting at an appointed time.[19]

By a series of comparisons with Pendulums placed at the surface and the interior of the earth, the Astronomer-Royal has ascertained the variation of gravity in descending to the bottom of a deep mine, as the Harton coal-pit, near South Shields. By calculations from these experiments, he has found the mean density of the earth to be 6·566, the specific gravity of water being represented by unity. In other words, it has been ascertained by these experiments that if the earth’s mass possessed every where its average density, it would weigh, bulk for bulk, 6·566 times as much as water. The immediate result of the computations of the Astronomer-Royal is: supposing a clock adjusted to go true time at the top of the mine, it would gain 2¼ seconds per day at the bottom. Or it may be stated thus: that gravity is greater at the bottom of a mine than at the top by 1/19190th part.[20]

The Electric Clock is an invention of our own time. An ordinary clock consists essentially of a series of wheels acting on each other, and carrying round, as they revolve, the hands which mark the seconds, minutes, and hours. The wheels are moved by the falling of a weight, or the unwinding of a spring; and the rate at which they revolve is determined by the length of a pendulum made to oscillate by the wheels. In electric or (as they should rather be called) electro-magnetic clocks, there are neither weights nor springs; so that they never run down, and never require to be wound up. To produce motion, electricity is employed alternately to make and remake an electro-magnet, or alternately to reverse the poles of a permanent magnet, which, by lifting up and letting fall, or attracting and repelling a lever, moves the wheels.

M. Bouilly endeavoured to show that character was much influenced by Time-keepers. He describes two young persons who were allowed to select Watches for themselves: one chose a plain watch, being told that its performance could be depended on; the other, attracted by the elegance of a case, decided upon one of inferior construction. The possessor of the good Watch became remarkable for punctuality; while the other, although always in a hurry, was never in time, and discovered that, next to being too late, there is nothing worse than being too early.

The choice of a good Watch is, however, a difficult matter: none but a good workman is capable of forming a correct opinion; and a Watch must be bad indeed for an inexperienced eye to detect the errors either of the principle or its construction; even a trial of a year or two is no proof, for wear seldom takes place within that time; and while a good Watch can but go well, a bad one, by chance, may occasionally do so.

A Watch must not only be well constructed, and on a good principle, but the brass must be hard, and the steel properly tempered. The several parts must be in exact proportion, and well finished, so as to continue in motion with the least possible wear. It must also be so made that, when taken to pieces, all its parts may be replaced as firmly as before.

A bad Watch is one in which no more attention has been paid to the proportion of the parts, or durability of the material, than was necessary to make it perform for a time: it is either the production of inefficient workmen, or of those who, being limited in price, are unable to give sufficient time to perfect the work. In some instances these Watches will go well for a time; but as they wear, from friction, they require frequent repair, which cannot be effectually done.

The most useful lesson is, that low price is not exactly another word for cheapness. If you wish to possess a good Watch, apply to a maker of known honesty and ability in the art he professes, and who, therefore, should be implicitly trusted.

It has been said, that “no man ever made a true circle, or a straight line, except by chance;” and the same may be said of any machine which measured time exactly; indeed, positive accuracy can never be attained until an unchangeable material is discovered, of which the works may be constructed. These practical instructions are by Mr. Adam Thomson.

How beautifully has Lord Herbert of Cherbury sung “to his Watch when he could not sleep:”

Uncessant minutes, whilst you move you tell The time that tells our life, which though it run Never so fast or far, your new begun Short steps shall overtake: for though life well May ’scape his own account, it shall not yours. You are Death’s auditors, that both divide And sum whate’er that life inspir’d endures, Past a beginning; and through you we bide The doom of fate, whose unrecall’d decree You date, bring, execute; making what’s new, Ill, and good, old; for as we die in you, You die in time, time in eternity.

Footnote 13:

_Archæologia_, vol. xxxvii.

Footnote 14:

Cunningham’s _Handbook_, 2d edit. p. 386. If this inscription be correct, it negatives the claim of Huyghens to having first applied the pendulum to the clock, about 1657; although Justus Bergen, mechanician to the Emperor Rodolphus, who reigned from 1576 to 1612, is said to have attached one to a clock used by Tycho Brahe. Inigo Jones, the architect of St. Paul’s, having been in Italy during the time of Galileo, it is probable that he communicated what he heard of the pendulum to Harris. Huyghens, however, violently contested for the priority; while others claimed it for the younger Galileo, who, they asserted, had, at his father’s suggestion, applied the pendulum to a clock in Venice which was finished in 1649.—Adam Thomson’s _Time and Timekeepers_, pp. 67, 68.

Footnote 15:

Nares’s _Glossary_.

Footnote 16:

_Denison on Clocks._

Footnote 17:

_Adam Thomson._

Footnote 18:

There is an odd traditionary story told of a Watch at Somerset House. A little above the entrance-door to the Stamps and Taxes is a white watch-face,—of which it is told, that when the wall was being built, a workman had the misfortune to fall from the scaffolding, and was only saved from destruction by the ribbon of his watch, which caught in a piece of projecting work. In thankful remembrance of his wonderful preservation, he is said to have inserted his watch into the face of the wall. Such is the popular belief, and hundreds of persons go to Somerset House to see this fancied memento, and hear the above tale. But the watch-face was placed in its present position many years ago by the Royal Society, as a meridian mark for a portable transit instrument in one of the windows of the anteroom. Captain Smyth assisted in mounting the instrument, and perfectly recollects the watch-face placed against the opposite wall.

Footnote 19:

_The Relations of Science_, by J. M. Ashley.

Footnote 20:

_Letter to James Mather, Esq., South Shields._ See also _Professor Airy’s Lecture_, 1854. Baily approximately weighed the earth by another contrivance, described and illustrated in _Things not generally Known_, First Series, which see.

EARLY RISING.

Get up, sweet slug-a-bed, and see The dew-bespangling herb and tree; Each flower has wept and bowed towards th’ east Above an hour since, yet you are not drest; Nay, not so much as out of bed, When all the birds have matins said, And sung their thankful hymns.—_Herrick._

“Up with the sun” implies, in common parlance, very early habits, of difficult attainment. But, “we rise with the sun at Christmas: it were but continuing to do so till the middle of April, and without any perceptible change we should find ourselves then rising at five o’clock; at which hour we might continue till September, and then accommodate ourselves again to the change of season, regulating always the time of retiring in the same proportion. They who require eight hours sleep would, upon such a system, go to bed at nine during four months.”

Thus wrote Southey, in his loved sojourn upon the Derwent, of which he says:

Hither I came in manhood’s active prime, And here my head hath felt the touch of time.

In our great Public Schools, Early Rising appears to have been practised from very remote periods. A manuscript document, showing the system at Eton College about the year 1560, records that the boys rose at five to the loud call of “Surgite;” they repeated a prayer in alternate verses as they dressed themselves, and then made their beds, and each swept the part of the chamber close to his bed. They then went in a row to wash, and then to the school, where the under-master read prayers at six; then the præpositor noted absentees, and one examined the students’ faces and hands, and reported any boys that came unwashed.

The great Lord Burghley, when at St. John’s College, Cambridge, was distinguished by the regularity of his conduct, and the intensity of his application: that he might early devote several hours to study, without any hazard of interruption, he was called up by the bell-ringer every morning at four o’clock. Such was the educational basis upon which Cecil laid the foundation of his brilliant but sound reputation; and by which means, conjoined with the strong natural gift of sagacity, and a mind tinctured with piety, he acquired the esteem and confidence successively of three sovereigns, and held the situation of prime minister of England for upwards of half a century.

Of Sir Edward Coke’s laborious course of study at the Inner Temple, we have some interesting records. Every morning at three, in the winter season lighting his own fire, he read Bracton, Littleton, the Year Books, and the folio Abridgments of the Law, till the courts met at eight. He then went by water to Westminster, and heard cases argued till twelve, when pleas ceased for dinner. After a short repast in the Inner Temple Hall, he attended “readings” or lectures in the afternoon, and then resumed his private studies till five, or supper-time. This meal being ended, the _moots_ took place, when difficult questions of law were proposed and discussed,—if the weather was fine, in the garden by the river-side; if it rained, in the covered walks near the Temple Church. Finally, he shut himself up in his chamber, and worked at his common-place book, in which he inserted, under the proper heads, all the legal information he had collected during the day. When nine o’clock struck, he retired to bed, that he might have an equal portion of sleep before and after midnight.[21]

Bishop Ken, when a scholar at William of Wykeham’s College at Winchester, in the words of his fellow Wykehamist, the Rev. W. Lisle Bowles, on the glimmering and cold wintry mornings, would perhaps repeat to himself—watching the slow morning through the grated window—one of the beautiful ancient hymns composed for the scholars on the foundation:

Jam lucis ordo sydere Deum precemur supplices, Ut in diurnis actibus Nos servet a nocentibus.

Now the star of morning light Rises on the rear of night; Suppliant to our God we pray, From ills to guard us through this day.

Rising before the others, he had little to do except apply a candle to a large fagot, in winter, which had been already laid.

Ken composed a devotional Manual for the use of the Winchester scholars; but his most interesting compositions are those affecting and beautiful hymns which were sung by himself, and written to be sung in the chambers of the boys, before chapel in the morning, and before they lay down on their small boarded beds at night. Of Ken’s own custom of singing his hymn to the Creator at the earliest dawn, Hawkins, his biographer, relates, “that neither his (Ken’s) study might be the aggressor on his hours of instruction, nor what he judged duty prevent his improvement, he strictly accustomed himself to but one hour’s sleep, which obliged him to rise at one or two o’clock in the morning, or sometimes earlier; and he seemed to go to rest with no other purpose than the refreshing and enabling him with more vigour and cheerfulness to sing his Morning Hymn, as he used to do, to his lute, before he put on his clothes.” When he composed those delicious hymns, he was in the fresh morn of life; and who does not feel his heart in unison with that delightful season, when such a strain as this is heard?

Awake, my soul, and with the sun Thy daily stage of duty run; Shake off dull sloth, and early rise To pay thy morning sacrifice. * * * * Lord, I my vows to thee renew; Disperse my sins as morning dew.

May we not also say that when the evening hymn is heard, like the sounds that bid farewell to evening’s parting plaint, it fills the silent heart with devotion and repose?

All praise to thee, my God, this night For all the blessings of the light; Keep me, oh, keep me, King of kings, Under thine own almighty wings.

Forgive me, Lord, for thy dear Son, The ills that I this day have done; That with the world, myself, and thee, I, ere I sleep, at peace may be.

Ken died, Bishop of Bath and Wells, in 1711, in his 74th year, and was carried to his grave, in Frome churchyard, by six of the poorest men of the parish, and buried under the eastern window of the church, at _sunrise_, in reference to the words of his Morning Hymn:

Awake, my soul, and _with the sun_.

The same words are sung, to the same tune, every Sunday, by the parish children, in the church of Frome, and over the grave of him who composed the words, and sung them himself, to the same air, nearly two centuries since.

Rubens, the consummate painter, enlightened scholar, skilful diplomatist, and accomplished man of the world, was in the habit of rising very early,—in summer at four o’clock; and he made it a law of his life to begin the day by prayer. After this he went to work, and before his first meal made those beautiful sketches known by the name of _breakfast sketches_. While painting, he habitually employed a person to read to him from one of the classical authors (his favourites being Livy, Plutarch, Cicero, Seneca), or from some eminent poet. This was the time when he generally received his visitors, with whom he entered willingly into conversation on a variety of topics in the most animated and agreeable manner. An hour before dinner was always devoted to recreation; which consisted either in allowing his thoughts to dwell, as they listed, on subjects connected with science or politics,—which latter interested him deeply,—or in contemplating his treasures of art. As work was his great happiness, he indulged but sparingly in the pleasures of the table, and drank but little wine. After working again till the evening, he usually mounted a spirited Andalusian horse, and rode for an hour or two. On his return home, he customarily received a few friends, principally men of learning, or artists, to partake of a frugal supper, and passed the evening in conversation. This active and regular mode of life could alone have enabled Rubens to satisfy all the demands which were made upon him as an artist; for, including copies, the engravings from works of Rubens amount to more than 1500; and the astonishing number of his works, the genuineness of which is beyond all doubt, can only be accounted for by his union of extraordinary diligence with the acknowledged fertility of his productive powers.

John Wesley, at an early age, was sent to the Charter-house, where he suffered under the tyranny which the elder boys were permitted to exercise. The boys of the higher forms were then in the practice of taking their portion of meat from the younger ones, by the law of the strongest; and during great part of the time that Wesley remained there, a small daily portion of bread was his only food. He strictly performed an injunction of his father’s, that he should run round the Charter-house playing-green, of three acres, three times every morning; and to this early practice he attributed his great length of days.

Wesley satisfied himself of the expediency of rising early by experiment, which he describes thus:

I waked every night about twelve or one, and lay awake for some time. I readily concluded that this arose from my being longer in bed than nature required. To be satisfied, I procured an alarum, which waked me the next morning at seven (near an hour earlier than I rose the day before), yet I lay awake again at night. The second morning I rose at six; notwithstanding this I lay awake the second night. The third morning I rose at five; nevertheless I lay awake the third night. The fourth morning I rose at four, as I have done ever since; and I lay awake no more. And I do not now lie awake, taking the year round, a quarter of an hour together in a month. By the same experiment, rising earlier and earlier every morning, may one find out how much sleep he really wants.

But Wesley’s moderation in sleep, and his rigid constancy in rising early, admit of explanation. Mr. Bradburn, who travelled with him almost constantly for years, said that Wesley generally slept several hours in the course of the day; that he had himself seen him sleep three hours together often enough. This was chiefly in his carriage, in which he accustomed himself to sleep on his journeys as regularly, as easily, and as soundly, as if he had gone to bed.

When at Oxford, he formed for himself a scheme of studies: Mondays and Tuesdays were allotted for the Classics; Wednesdays to logic and ethics; Thursdays to Hebrew and Arabic; Fridays to metaphysics and natural philosophy; Saturdays to oratory and poetry, but chiefly to composition in those arts; and the Sabbath to divinity. It appears by his diary, also, that he gave great attention to mathematics. Full of business as he now was, he found time for writing by rising an hour earlier in the morning, and going into company an hour later in the evening: he had generally from ten to twelve hours in the day which he could devote to study: and thus he became alike familiar with the literature of his day, as well as with that of past ages.

Dr. Philip Doddridge attributes the production of his various writings to his rising early; adding, “the difference between rising at five and seven o’clock in the morning for the space of forty years, supposing a man to go to bed at the same hour at night, is nearly equivalent to the addition of ten years to his life.”

Through life, Gibbon the historian was a very early riser. Before the first volume of his _Decline and Fall_ had given him celebrity, six o’clock was his usual hour of rising: fashionable parties and the House of Commons brought him down to eight.

The day of the profound German philosopher, Immanuel Kant, was begun early. Precisely at five minutes before five o’clock, winter or summer, Lampe, Kant’s servant, who had formerly served in the army, marched into his master’s room with the air of a sentinel on duty, and cried aloud in a military tone, “Mr. Professor, the time is come.” This summons Kant invariably obeyed without one moment’s delay, as a soldier does the word of command—never, under any circumstances, allowing himself a respite, not even under the rare accident of having passed a sleepless night. As the clock struck five, Kant was seated at the breakfast-table, where he drank what he called _one_ cup of tea, and no doubt he thought it such; but the fact was, that, in part from his habit of reverie, and in part also for the purpose of refreshing its warmth, he filled up his cup so often, that in general he is supposed to have drunk two, three, or some unknown number. Immediately after, he smoked a pipe of tobacco; during which operation he thought over his arrangements for the day, as he had done the evening before during the twilight.

Thomson, who has advocated early rising more eloquently than any other writer, was himself an indolent man; he usually lay in bed till noon, and his principal time for composition was midnight. One of his early pictures is:

When from the opening chambers of the east, The morning springs, in thousand liveries drest, The early larks their morning tribute pay, And in shrill notes salute the blooming day. * * * * The crowing cock and chattering hen awakes Dull sleepy clowns, who know the morning breaks. In his Golden Age of Innocence— The first fresh dawn then waked the gladdened race Of uncorrupted man, nor blushed to see The sluggard sleep beneath its sacred beam, Then, his charming Summer morn: Falsely luxurious, will not man awake, And, springing from the bed of sloth, enjoy The cool, the fragrant, and the silent hour, To meditation due, and sacred song? For is there aught in sleep can charm the wise? To lie in dead oblivion, losing half The fleeting moments of too short a life,— Total extinction of the enlightened soul! Or else to feverish vanity alive, Wildered, and tossing through distempered dreams! Who would in such a gloomy state remain Longer than Nature craves; when every muse And every blooming pleasure wait without, To bless the wildly devious morning walk?

Lord Chatham, writing to his nephew, January 12, 1754, says: _Vitanda est improba Syren, Desidia_, I desire may be affixed to the curtains of your bedchamber. If you do not rise early, you can never make any progress worth mentioning. If you do not set apart your hours of reading, if you suffer yourself or any one else to break in upon them, your days will slip through your hands unprofitably and frivolously, unpraised by all you wish to please, and really unenjoyed by yourself.

Harford relates of Dr. Burgess, Bishop of Salisbury: