DAY. See Astronomy and Calendar....
DAY, John, a lyrical dramatist of the age of Elizabeth, of whose life no particulars have been transmitted to us, except that he was a student of Cai us College, Cambridge. The first work which he is known to have produced is The Isle of Gulls, printed in 1606, a comedy founded upon Sir Philip Sidney’s Arcadia. In 1607 he published a curious drama, written by him in conjunction with William Rowley and George Wilkins, The Travels of Three English Brothers, which detailed the adventures of Sir Thomas, Sir Anthony, and Robert Shirley. In the same year appeared The Parliament of Bees, toe work on which Day’s reputation mainly rests. This exquisite and unique drama, or rather masque, is entirely occupied with “the doings, the births, the wars, the wooings” of bees, expressed in a style at once most singular and most charming. In 1608 Day published two comedies, Law Tricks and Humour out of Breath. In 1610 there was licensed by him a comedy of The Mad Pranks of Merry Moll, which has not survived. It is not known w hen he died, but his works were frequently reprinted before the civil wars, and as late as 1659 one of them, The Blind Beggar of Bethnal Green, first saw the light. The six dramas by John Day which we possess testify to a talent somewhat out of sympathy with the main poetic current of his day. Except The Parliament of Bees, which is all in rhyme, his plays are in prose, with occasional rhymed passages of great lyrical sweetness. He preserved, in a great measure, the dramatic tradition of John Lyly, and affected a kind of subdued euphuism. It is, indeed, not impossible that the Maid's Metamorphosis, 1600, wrongly supposed to be a posthumous work of Lyly’s, may be attributable to the youth of Day. It possesses, at all events, many of his marked characteristics. The beauty and ingenuity of The Parliament of Bees were noted and warmly extolled by Charles Lamb; but no effort has been made in our generation to revive his fame, and the works of this writer of very distinct and peculiar genius remain still unedited.
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The Hebrews, in conformity with the Mosaic law, reckoned the day from evening to evening. The natural day, that is, the portion of time from sunrise to sunset, was divided by the Hebrews, as it is now by the Arabians, into six unequal parts. These divisions were as follows:--1. The break of day. This portion of time was, at a recent period, divided into two parts, in imitation of the Persians; the first of which began when the eastern, the second, when the western, division of the horizon was illuminated. The authors of the Jerusalem Talmud divided it into four parts; the first of which was called in Hebrew איּלת השחר, which occurs in Psalm xxii, 1, and corresponds to the phrase, λίαν ϖρωΐ, in the New Testament, Mark xvi, 2; John xx, 1. 2. The morning or sunrise. 3. The heat of the day. This began about nine o’clock, Gen. xviii, 1; 1 Sam. xi, 11. 4. Midday. 5. The cool of the day; literally, the wind of the day. This expression is grounded on the fact, that a wind commences blowing regularly a few hours before sunset, and continues till evening, Gen. iii, 8. 6. The evening. This was divided into two parts, ערבים; the first of which began, according to the Caraites and Samaritans, at sunset, the second, when it began to grow dark. But, according to the rabbins, the first commenced just before sunset, the second, precisely at sunset. The Arabians agree with the Caraites and Samaritans; and in this way the Hebrews appear to have computed, previous to the captivity. The mention of שעה, _hours_, occurs first in Daniel iii, 6, 15; v, 5. They were first measured by _gnomons_, which merely indicated the meridian; afterward, by the _hour-watch_, σκιαθέρικον; and subsequently still, by the _clepsydra_, or instrument for measuring time by ...means of water. The hour-watch or dial, otherwise called the sun-dial, is mentioned in the reign of King Hezekiah, 2 Kings xx, 9, 10; Isaiah xxxviii, 8. Its being called “the sundial of Ahaz” renders it probable that Ahaz first introduced it from Babylon; whence, also, Anaximenes, the Milesian, brought the first _skiathericon_ into Greece. This instrument was of no use during the night, nor indeed during a cloudy day. In consequence of this defect, the _clepsydra_ was invented, which was used in Persia as late as the seventeenth century in its simplest form. The _clepsydra_ was a small circular vessel, constructed of thinly-beaten copper or brass, and having a small perforation through the bottom. It was placed in another vessel, filled with water. The diameter of the hole in the bottom of the _clepsydra_ was such, that it filled with water in three hours, and sunk. It was necessary that there should be a servant to tend it, who should take it up when it had sunk, pour out the water, and place it again empty on the surface of the water in the vase. The hours of principal note in the course of the day were the third, the sixth, and the ninth. These hours, it would seem, were consecrated by Daniel to prayer, Dan. vi, 10; Acts ii, 15; iii, 1; x, 9. The day was divided into twelve hours, which, of course, varied in length, being shorter in the winter and longer in the summer, John xi, 9. In the winter, therefore, the _clepsydras_ were so constructed that the water might sink them more rapidly. The hours were numbered from the rising of the sun, so that, at the season of the equinox, the third corresponded to the ninth of our reckoning; the sixth, to our twelfth; and the ninth, to three o’clock in the afternoon. At other seasons of the year, it is necessary to observe the time when the sun rises, and reduce the hours to our time accordingly. We observe, therefore, that the sun in Palestine, at the summer solstice, rises at five of our time, and sets about seven. At the winter solstice, it rises about seven, and sets about five. Before the captivity, the night was divided into three watches. The first, which continued till midnight, was denominated the commencing or first watch, Lam. ii, 19. The second was denominated the middle watch, and continued from midnight till the crowing of the cock. The third, called the morning watch, extended from the second to the rising of the sun. These divisions and names appear to have owed their origin to the watches of the Levites in the tabernacle and temple, Exod. xiv, 24; 1 Sam. xi, 11. In the time of Christ, however, the night, in imitation of the Romans, was divided into four watches. According to the English mode of reckoning they were as follows: 1. The evening, from twilight to nine o’clock. 2. The midnight, from nine to twelve. 3. The cock crowing, from twelve to three. 4. From three o’clock till daybreak. A day is used in the prophetic Scripture for a year: “I have appointed thee each day for a year,” Ezek. iv, 6. See COCK.
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