Chapter 12

Bibliography.—The best edition is that of P. Hinschius,Decretales pseudo-Isidorianae et capitula Angilramni(Leipzig, 1863). In it the authentic texts are printed in two columns, the forgeries across the whole width of the page; an important preface of ccxxviii. pages contains, besides the classification of the MSS., a profound study of the sources and other questions bearing on the collection. After the works cited above, the following dissertations should be noted. Placing the origin of the False Decretals at Rome is: A. Theiner,De pseudo-Isidoriana canonum collectione(Breslau, 1827); at Mainz, the brothers Ballerini,De antiquis collectionibus et collectoribus canonum, iii. (S. Leonis opera, t. iii.; Migne,Patrologia Lat.t. 56); Blascus,De coll. canonum Isidori Mercatoris(Naples, 1760); Wasserschleben,Beiträge zur Geschichte der falschen Dekretalen(Breslau, 1844); in the province of Reims: Weizsäcker, “Die pseudoisidorianische Frage,” in theHistor. Zeitschriftof Sybel (1860); Hinschius, Preface, p. ccviii.; A. Tardif,Histoire des sources du droit canonique(Paris, 1887); Schneider,Die Lehre der Kirchenrechtsquellen(Regensburg, 1892). An excellent résumé of the question; seems more favourable to Le Mans in the article of theKirchenlexiconof Wetzer and Welte (2nd ed.); F. Lot,Études sur le règne de Hugues Capet(Paris, 1903); Lesne,La Hiérarchie episcopale en Gaule et Germanie(Paris, 1905); for the province of Tours and Le Mans: B. Simson,Die Entstehung der pseudoisidor. Fälschungen in Le Mans(Leipzig, 1886. It is he who pointed out the connexion with the forgeries of Le Mans); especially Paul Fournier, “La Question des fausses décrétales,” in theNouvelle Revue historique de droit français et étranger(1887, 1888); in theCongrès internat. des savants cathol.t. ii.; “Étude sur les fausses décrétales,” inRevue d’histoire ecclésiastique de Louvain(1906, 1907), to which the above article is greatly indebted.

(A. Bo.*)

1The False Capitularies are for civil legislation what the False Decretals are for ecclesiastical legislation: three books of Capitularies of the Frankish kings, more of which are spurious than authentic. The author gives himself out as a certain Benedict, a deacon of the church of Mainz; hence the name by which he is usually known, Benedictus Levita. The two false collections are closely akin, and are doubtless the fabrication of the same hands.

DECURIO,a Roman official title, used in three connexions. (1) A member of the senatorial order in the Italian towns under the administration of Rome, and later in provincial towns organized on the Italian model (seeCuria4). The number ofdecurionesvaried in different towns, but was usually 100. The qualifications for the office were fixed in each town by a special law for that community (lex municipalis). Cicero (in Verr.2. 49, 120) alludes to an age limit (originally thirty years, until lowered by Augustus to twenty-five), to a property qualification (cf. Pliny,Ep.i. 19. 2), and to certain conditions of rank. The method of appointment varied in different towns and at different periods. In the early municipal constitution ex-magistrates passed automatically into the senate of their town; but at a later date this order was reversed, and membership of the senate became a qualification for the magistracy. Cicero (l.c.) speaks of the senate in the Sicilian towns as appointed by a vote of the township. But in most towns it was the duty of the chief magistrate to draw up a list (album) of the senators every five years. Thedecurionesheld office for life. They were convened by the magistrate, who presided as in the Roman senate. Their powers were extensive. In all matters the magistrates were obliged to act according to their direction, and in some towns they heard cases of appeal against judicial sentences passed by the magistrate. By the time of the municipal law of Julius Caesar (45B.C.) special privileges were conferred on thedecuriones, including the right to appeal to Rome for trial in criminal cases. Under the principate their status underwent a marked decline. The office was no longer coveted, and documents of the 3rd and 4th centuries show that means were devised to compel members of the towns to undertake it. By the time of the jurists it had become hereditary and compulsory. This change was largely due to the heavy financial burdens which the Roman government laid on the municipal senates. (2) The president of adecuria, a subdivision of thecuria(q.v.). (3) An officer in the Roman cavalry, commanding a troop of ten men (decuria).

Bibliography.—C. G. Bruns,Fontes juris Romani, c. 3, No. 18, c. 4, Nos. 27, 29, 30 (leges municipales); J. C. Orelli,Inscr. Latinae, No. 3721 (Album of Canusium); Godefroy,Paratitl. ad cod. Theodosianam, xii. 1 (vol. iv. pp. 352 et seq., ed. Ritter); J. Marquardt,Römische Staatsverwaltung, i. pp. 183 et seq. (Leipzig, 1881); P. Willems,Droit public romain, pp. 535 et seq. (Paris, 1884); Pauly-Wissowa,Realencyclopädie, IV. ii. pp. 2319 foll. (Stuttgart, 1901); W. Liebenam,Städteverwaltung im römischen Kaiserreiche(Leipzig, 1900).

(A. M. Cl.)

DÉDÉAGATCH,a seaport of European Turkey, in the vilayet of Adrianople, 10 m. N.W. of the Maritza estuary, on the Gulf of Enos, an inlet of the Aegean Sea. Pop. (1905) about 3000,mostly Greeks. Until 1871 Dédéagatch was a mere cluster of fishermen’s huts. A new town then began to spring up, settlers being attracted by the prospect of opening up a trade in the products of a vast forest of valonia oaks which grew near. In 1873 it was made the chief town of aKaza, to which it gave its name, and aKaimakamwas appointed to it. In 1884 it was raised in administrative rank from aKazato aSanjak, and the governor became aMutessarif. In 1889 the Greek archbishopric of Enos was transferred to Dédéagatch. On the opening, early in 1896, of the Constantinople-Salonica railway, which has a station here, a large proportion of the extensive transit trade which Enos, situated at the mouth of the Maritza, had acquired, was immediately diverted to Dédéagatch, and an era of unprecedented prosperity began; but when the railway connecting Burgas on the Black Sea with the interior was opened, in 1898, Dédéagatch lost all it had won from Enos. Owing to the lack of shelter in its open roadstead, the port has not become the great commercial centre which its position otherwise qualifies it to be. It is, however, one of the chief outlets for the grain trade of the Adrianople, Demotica and Xanthi districts. The valonia trade has also steadily developed, and is supplemented by the export of timber, tobacco and almonds. In 1871, while digging out the foundations of their houses, the settlers found many ancient tombs. Probably these are relics, not of the necropolis of the ancientZonê, but of a monastic community of Dervishes, of the Dédé sect, which was established here in the 15th century, shortly after the Turkish conquest, and gave to the place its name.

DEDHAM,a township and the county seat of Norfolk county, Massachusetts, U.S.A., with an area of 23 sq. m. of comparatively level country. Pop. (1890) 7123; (1900) 7457, of whom 2186 were foreign-born; (1910 U.S. census) 9284. The township is traversed by the New York, New Haven & Hartford railway, and by interurban electric lines. It contains three villages, Dedham, East Dedham and Oakdale. Dedham has a public library (1854; incorporated 1871). The Dedham historical society was organized in 1859 and was incorporated in 1862. The Fairbanks house was erected in part as early as 1654. Carpets, handkerchiefs and woollen goods are manufactured, and a pottery here is reputed to make the only true crackleware outside the East. Dedham was “planted” in 1635 and was incorporated in 1636. It was one of the first two inland settlements of the colony, being coeval with Concord. The original plantation, about 20 m. long and 10 m. wide, extended from Roxbury and Dorchester to the present state line of Rhode Island: from this territory several townships were created, including Westwood (pop. in 1910, 1266), in 1897. A free public school, one of the first in America to be supported by direct taxation, was established in Dedham in 1645. In the Woodward tavern, the birthplace of Fisher Ames, a convention met in September 1774 and adjourned to Milton (q.v.), where it passed the Suffolk Resolves.

DEDICATION(Lat.dedicatio, fromdedicare, to proclaim, to announce), properly the setting apart of anything by solemn proclamation. It is thus in Latin the term particularly applied to the consecration of altars, temples and other sacred buildings, and also to the inscription prefixed to a book, &c., and addressed to some particular person. This latter practice, which formerly had the purpose of gaining the patronage and support of the person so addressed, is now only a mark of affection or regard. In law, the word is used of the setting apart by a private owner of a road to public use. (SeeHighway.)

The Feast of Dedication(חנכה;τὰ ἐγκαίνια) was a Jewish festival observed for eight days from the 25th of Kislev (i.e.about December 12) in commemoration of the reconsecration (165B.C.) of the temple and especially of the altar of burnt offering, after they had been desecrated in the persecution under Antiochus Epiphanes (168B.C.). The distinguishing features of the festival were the illumination of houses and synagogues, a custom probably taken over from the feast of tabernacles, and the recitation of Psalm xxx. The biblical references are 1 Macc. i. 41-64, iv. 36-39; 2 Macc. vi. 1-11; John x. 22. See also 2 Macc. i. 9, 18; ii. 16; and Josephus,Antiq.xii. v. 4. J. Wellhausen suggests that the feast was originally connected with the winter solstice, and only afterwards with the events narrated in Maccabees.

Dedication of Churches.—The custom of solemnly dedicating or consecrating buildings as churches or chapels set apart for Christian worship must be almost as old as Christianity itself. If we find no reference to it in the New Testament or in the very earliest apostolic or post-apostolic writings, it is merely due to the fact that Christian churches had not as yet begun to be built. Throughout the ante-Nicene period, until the reign of Constantine, Christian churches were few in number, and any public dedication of them would have been attended with danger in those days of heathen persecution. This is why we are ignorant as to what liturgical forms and what consecration ritual were employed in those primitive times. But when we come to the earlier part of the 4th century allusions to and descriptions of the consecration of churches become plentiful.

Like so much else in the worship and ritual of the Christian church this service is probably of Jewish origin. The hallowing of the tabernacle and of its furniture and ornaments (Exodus xl.); the dedication of Solomon’s temple (1 Kings viii.) and of the second temple by Zerubbabel (Ezra vi.), and its rededication by Judas Maccabaeus (see above), and the dedication of the temple of Herod the Great (Josephus,Antiq. of the Jews, bk. xv. c. xi. § 6), and our Lord’s recognition of the Feast of Dedication (St John xi. 22, 23)—all these point to the probability of the Christians deriving their custom from a Jewish origin, quite apart from the intrinsic appropriateness of such a custom in itself.

Eusebius (Hist. Eccles.lib. x. cap. 3) speaks of the dedication of churches rebuilt after the Diocletian persecution, including the church at Tyre inA.D.314. The consecrations of the church of the Holy Sepulchre at Jerusalem inA.D.335, which had been built by Constantine, and of other churches after his time, are described both by Eusebius and by other ecclesiastical historians. From them we gather that every consecration was accompanied by a celebration of the Holy Eucharist and a sermon, and special prayers of a dedicatory character, but there is no trace of the elaborate ritual, to be described presently, of the medieval pontificals dating from the 8th century onwards.

The separate consecration of altars is provided for by canon 14 of the council of Agde in 506, and by canon 26 of the council of Epaone in 517, the latter containing the first known reference to the usage of anointing the altar with chrism. The use of both holy water and of unction is attributed to St Columbanus, who died in 615 (Walafrid Strabo,Vita S. Galli, cap. 6).

There was an annual commemoration of the original dedication of the church, a feast with its octave extending over eight days, during which Gregory the Great encouraged the erection of booths and general feasting on the part of the populace, to compensate them for, and in some way to take the place of, abolished heathen festivities (Sozomen,Hist. Eccles.lib. ii. cap. 26; Bede,Hist. Eccles.lib. i. cap. 30).

At an early date the right to consecrate churches was reserved to bishops, as by canon 37 of the first council of Bracara in 563, and by the 23rd of the Irish collections of canons, once attributed to St Patrick, but hardly to be put earlier than the 8th century (Haddon and Stubbs,Councils, &c., vol. ii. pt. 2, p. 329).

When we come to examine the MS. and printed service-books of the medieval church, we find a lengthy and elaborate service provided for the consecration of churches. It is contained in the pontifical. The earliest pontifical which has come down to us is that of Egbert, archbishop of York (732-766), which, however, only survives in a 10th-century MS. copy. Later pontificals are numerous; we cannot describe all their variations. A good idea, however, of the general character of the service will be obtained from a skeleton of it as performed in this country before the Reformation according to the use of Sarum. The service in question is taken from an early 15th-century pontifical in the Cambridge University Library as printed by W. Makell inMonumenta ritualia ecclesiae Anglicanae, and ed., vol. i. pp. 195-239.

There is a preliminary office for laying a foundation-stone. On the day of consecration the bishop is to vest in a tent outside the church, thence to proceed to the door of the church on the outside, a single deacon being inside the church, and there to bless holy water, twelve lighted candles being placed outside, and twelve inside the church. He is then to sprinkle the walls all round outside, and to knock at the door; then to sprinkle the walls all round outside a second time and to knock at the door again; then to sprinkle the walls all round outside a third time, and a third time to knock at the door, by which he will then enter, all laity being excluded. The bishop is then to fix a cross in the centre of the church, after which the litany is said, including a special clause for the consecration of the church and altar. Next the bishop inscribes the alphabet in Greek letters on one of the limbs of St Andrew’s cross from the left east corner to the right west corner on the pavement cindered for the purpose, and the alphabet in Latin on the other limb from the right east corner to the left west corner. Then he is to genuflect before the altar or cross. Then he blesses water, mingled with salt, ashes and wine, and sprinkles therewith all the walls of the church inside thrice, beginning at the altar; then he sprinkles the centre of the church longwise and crosswise on the pavement, and then goes round the outside of the church sprinkling it thrice. Next reentering the church and taking up a central position he sprinkles holy water to the four points of the compass, and toward the roof. Next he anoints with chrism the twelve internal and twelve external wall-crosses, afterwards perambulating the church thrice inside and outside, censing it.

Then there follows the consecration of the altar. First, holy water is blessed and mixed with chrism, and with the mixture the bishop makes a cross in the middle of the altar, then on the right and the left, then on the four horns of the altar. Then the altar is sprinkled seven times or three times with water not mixed with chrism, and the altar-table is washed therewith and censed and wiped with a linen cloth. The centre of the altar is next anointed with the oil of the catechumens in the form of a cross; and the altar-stone is next anointed with chrism; and then the whole altar is rubbed over with oil of the catechumens and with chrism. Incense is next blessed, and the altar censed, five grains of incense being placed crosswise in the centre and at the four corners, and upon the grains five slender candle crosses, which are to be lit. Afterwards the altar is scraped and cleansed; then the altar-cloths and ornaments having been sprinkled with holy water are placed upon the altar, which is then to be censed.

All this is subsidiary to the celebration of mass, with which the whole service is concluded. The transcription and description of the various collects, psalms, anthems, benedictions, &c., which make up the order of dedication have been omitted for the sake of brevity.

The Sarum order of dedication described above is substantially identical with the Roman order, but it would be superfluous to tabulate and describe the lesser variations of language or ritual. There is, however, one very important and significant piece of ritual, not found in the above-described English church order, but always found in the Roman service, and not infrequently found in the earlier and later English uses, in connexion with the presence and use of relics at the consecration of an altar. According to the Roman ritual, after the priest has sprinkled the walls of the church inside thrice all round and then sprinkled the pavement from the altar to the porch, and sideways from wall to wall, and then to the four quarters of the compass, he prepares some cement at the altar. He then goes to the place where the relics are kept, and starts a solemn procession with the relics round the outside of the church. There a sermon is preached, and two decrees of the council of Trent are read, and the founder’s deed of gift or endowment. Then the bishop, anointing the door with chrism, enters the church with the relics and deposits them in the cavity or confession in the altar. Having been enclosed they are censed and covered in, and the cover is anointed. Then follows the censing and wiping of the altar as in the Sarum order.

This use of relics is very ancient and can be traced back to the time of St Ambrose. There was also a custom, now obsolete, of enclosing a portion of the consecrated Eucharist if relics were not obtainable. This was ordered by cap. 2 of the council of Celchyth (Chelsea) in 816. But though ancient the custom of enclosing relics was not universal, and where found in English church orders, as it frequently is found from the pontifical of Egbert onwards, it is called the “Mos Romanus” as distinguished from the “Mos Anglicanus” (Archaeologia, liv. 416). It is absent from the description of the early Irish form of consecration preserved in theLeabhar Breac, translated and annotated by Rev. T. Olden in theTransactions of the St Paul’s Ecclesiolog. Soc.vol. iv. pt. ii. p. 98.

The curious ritual act, technically known as theabecedarium,i.e.the tracing of the alphabet, sometimes in Latin characters, sometimes in Latin and Greek, sometimes, according to Menard, in Latin, Greek and Hebrew, along the limbs of St Andrew’s cross on the floor of the church, can be traced back to the 8th century and may be earlier. Its origin and meaning are unknown. Of all explanations we like best the recent one suggested by Rossi and adopted by the bishop of Salisbury. This interprets the St Andrew’s cross as the initial Greek letter of Christus, and the whole act as significant of taking possession of the site to be consecrated in the name of Christ, who is the Alpha and Omega, the word of God, combining in himself all letters that lie between them, every element of human speech. The three languages may then have been suggested by the Latin, Greek and Hebrew, in which his title was written on the cross.

The disentangling the Gallican from the Roman elements in the early Western forms of service is a delicate and difficult task, undertaken by Monsignor Louis Duchesne, who shows how the former partook of a funerary and the latter of a baptismal character (Christian Worship(London, 1904), cap. xii.).

The dedication service of the Greek Church is likewise long and elaborate. Relics are to be prepared and guarded on the day previous in some neighbouring sacred building. On the morning following, all ornaments and requisites having been got ready, the laity being excluded, the bishop and clergy vested proceed to fix in its place and consecrate the altar, a long prayer of dedication being said, followed by a litany. The altar is then sprinkled with warm water, then with wine, then anointed with chrism in the form of a cross. The altar, the book of the gospels, and all cloths are then censed, every pillar is crossed with chrism, while various collects are said and psalms recited. One lamp is then filled with oil and lit, and placed on the altar, while clergy bring in other lamps and other ornaments of the church. On the next day—if the service cannot be concluded in one day—the bishop and clergy go to the building where the relics have been kept and guarded. A procession is formed and advances thence with the relics, which are borne by a priest in a holy vessel (discus) on his head; the church having been entered, the relics are placed by him with much ceremonial in the “confession,” the recess prepared in or about the altar for their reception, which is then anointed and sealed up. After this the liturgy is celebrated both on the feast of dedication and on seven days afterwards.

There is no authorized form for the dedication of a church in the reformed Church of England. A form was drawn up and approved by both houses of the convocation of Canterbury under Archbishop Tenison in 1712, and an almost identical form was submitted to convocation in 1715, but its consideration was not completed by the Lower House, and neither form ever received royal sanction. The consequence has been that Anglican bishops have fallen back on their undefinedjus liturgicum, and have drawn up and promulgated forms for use in their various dioceses, some of them being content to borrow from other dioceses for this purpose. There is a general similarity, with a certain amount of difference in detail, in these various forms. In the diocese of London the bishop, attended by clergy and churchwardens, receives at the west door, outside, a petition for consecration; the procession then moves round the whole church outside, while certain psalms are chanted. On again reaching the west door the bishop knocks thrice for admission, and the door being opened the procession advances to the east end of the church.He there lays the keys on the table “which is to be hallowed.” TheVeni Creatoris then sung kneeling, followed by the litany with special suffrages. The bishop then proceeds to various parts of the church and blesses the font, the chancel, with special references to confirmation and holy matrimony, the lectern, the pulpit, the clergy stalls, the choir seats, the holy table. The deed of consecration is then read and signed, and the celebration of Holy Communion follows with special collects, epistle and gospel.

The Church of Ireland and the episcopal Church of Scotland are likewise without any completely authorized form of dedication, and their archbishops or bishops have at various times issued forms of service on their own authority.

(F. E. W.)

DE DONIS CONDITIONALIBUS,a chapter of the statute of Westminster the Second (1285) which originated the law of entail. Strictly speaking, a form of entail was known before the Norman feudal law had been domesticated in England. The common form was a grant “to the feoffee and the heirs of his body,” by which limitation it was sought to prevent alienation from the lineage of the first purchaser. These grants were also known asfeuda conditionata, because if the donee had no heirs of his body the estate reverted to the donor. This right of reversion was evaded by the interpretation that such a gift was a conditional fee, which enabled the donee, if he had an heir of the body born alive, to alienate the land, and consequently disinherit the issue and defeat the right of the donor. To remedy this the statuteDe Donis Conditionalibuswas passed, which enacted that, in grants to a man and the heirs of his body, the will of the donor according to the form in the deed of gift manifestly expressed, should be from thenceforth observed; so that they to whom the land was given under such condition, should have no power to alienate the land so given, but that it should remain unto the issue of those to whom it was given after their death, or unto the giver or his heirs, if issue fail. Since the passing of the statute an estate given to a man and the heirs of his body has been known as an estate tail, or an estate in fee tail (feudum talliatum), the word tail being derived from the Frenchtailler, to cut, the inheritance being by the statute cut down and confined to the heirs of the body. The operation of the statute soon produced innumerable evils: “children, it is said, grew disobedient when they knew they could not be set aside; farmers were deprived of their leases; creditors were defrauded of their debts; innumerable latent entails were produced to deprive purchasers of the land they had fairly bought; treasons also were encouraged, as estates tail were not liable to forfeiture longer than for the tenant’s life” (Williams,Real Property). Accordingly, the power of alienation was reintroduced by the judges in Taltarum’s case (Year Book, 12 Edward IV., 1472) by means of a fictitious suit or recovery which had originally been devised by the regular clergy for evading the statutes of mortmain. This was abolished by an act passed in 1833. (SeeFine.)

DEDUCTION(from Lat.deducere, to take or lead from or out of, derive), a term used in common parlance for the process of taking away from, or subtracting (as in mathematics), and specially for the argumentative process of arriving at a conclusion from evidence,i.e.for any kind of inference.1In this sense it includes both arguments from particular facts and those from general laws to particular cases. In logic it is generally used in contradiction to “induction” for a kind of mediate inference, in which a conclusion (often itself called the deduction) is regarded as following necessarily under certain fixed laws from premises. This, the most common, form of deduction is the syllogism (q.v.; see alsoLogic), which consists in taking a general principle and deriving from it facts which are necessarily involved in it. This use of deduction is of comparatively modern origin; it was originally used as the equivalent of Aristotle’sἀπαγωγή(seePrior Analytics, B xxv.). The modern use of deduction is practically identical with the Aristotelianσυλλογισμός.

1Two forms of the verb are used, “deduce” and “deduct”; originally synonymous, they are now distinguished, “deduce” being confined to arguments, “deduct” to quantities.

DEE, JOHN(1527-1608), English mathematician and astrologer, was born on the 13th of July 1527, in London, where his father was, according to Wood, a wealthy vintner. In 1542 he was sent to St John’s College, Cambridge. After five years spent in mathematical and astronomical studies, he went to Holland, in order to visit several eminent continental mathematicians. Having remained abroad nearly a year, he returned to Cambridge, and was elected a fellow of Trinity College, then first erected by King Henry VIII. In 1548 he took the degree of master of arts; but in the same year he found it necessary to leave England on account of the suspicions entertained of his being a conjurer; these were first excited by a piece of machinery, which, in thePaxof Aristophanes, he exhibited to the university, representing the scarabaeus flying up to Jupiter, with a man and a basket of victuals on its back. He went first to the university of Louvain, where he resided about two years, and then to the college of Rheims, where he had extraordinary success in his public lectures on Euclid’sElements. On his return to England in 1551 King Edward assigned him a pension of 100 crowns, which he afterwards exchanged for the rectory of Upton-upon-Severn, Worcestershire. Soon after the accession of Mary he was accused of using enchantments against the queen’s life; but after a tedious confinement he obtained his liberty in 1555, by an order of council.

When Elizabeth ascended the throne, Dee was asked by Lord Dudley to name a propitious day for the coronation. On this occasion he was introduced to the queen, who took lessons in the mystical interpretation of his writings, and made him great promises, which, however, were never fulfilled. In 1564 he again visited the continent, in order to present hisMonas hieroglyphicato the emperor Maximilian, to whom he had dedicated it. He returned to England in the same year; but in 1571 he was in Lorraine, whither two physicians were sent by the queen to his relief in a dangerous illness. Returning to his home at Mortlake, in Surrey, he continued his studies, and made a collection of curious books and manuscripts, and a variety of instruments. In 1578 Dee was sent abroad to consult with German physicians and astrologers in regard to the illness of the queen. On his return to England, he was employed in investigating the title of the crown to the countries recently discovered by British subjects, and in furnishing geographical descriptions. Two large rolls containing the desired information, which he presented to the queen, are still preserved in the Cottonian Library. A learned treatise on the reformation of the calendar, written by him about the same time, is also preserved in the Ashmolean Library at Oxford.

From this period the philosophical researches of Dee were concerned entirely with necromancy. In 1581 he became acquainted with Edward Kelly, an apothecary, who had been convicted of forgery and had lost both ears in the pillory at Lancaster. He professed to have discovered the philosopher’s stone, and by his assistance Dee performed various incantations, and maintained a frequent imaginary intercourse with spirits. Shortly afterwards Kelly and Dee were introduced by the earl of Leicester to a Polish nobleman, Albert Laski, palatine of Siradz, devoted to the same pursuits, who persuaded them to accompany him to his native country. They embarked for Holland in September 1583, and arrived at Laski’s residence in February following. Upon Dee’s departure the mob, believing him a wizard, broke into his house, and destroyed a quantity of furniture and books and his chemical apparatus. Dee and Kelly lived for some years in Poland and Bohemia in alternate wealth and poverty, according to the credulity or scepticism of those before whom they exhibited. They professed to raise spirits by incantation; and Kelly dictated the utterances to Dee, who wrote them down and interpreted them.

Dee at length quarrelled with his companion, and returned to England in 1589. He was helped over his financial difficulties by the queen and his friends. In May of 1595 he became warden of Manchester College. In November 1604 he returned to Mortlake, where he died in December 1608, at the age of eighty-one, in the greatest poverty. Aubrey describes him as “of a very fair,clear sanguine complexion, with a long beard as white as milk—a very handsome man—tall and slender. He wore a goune like an artist’s goune with hanging sleeves.” Dee’sSpeculumor mirror, a piece of solid pink-tinted glass about the size of an orange, is preserved in the British Museum.

His principal works are—Propaedeumata aphoristica(London, 1558);Monas hieroglyphica(Antwerp, 1564);Epistola ad Fredericum Commandinum(Pesaro, 1570);Preface Mathematical to the English Euclid(1570);Divers Annotations and Inventions added after the tenth book of English Euclid(1570);Epistola praefixa Ephemeridibus Joannis Feldi, a. 1557; Parallaticae commentationis praxeosque nucleus quidam(London, 1573). The catalogue of his printed and published works is to be found in hisCompendious Rehearsal, as well as in his letter to Archbishop Whitgift. A manuscript of Dee’s, relating what passed for many years between him and some spirits, was edited by Meric Casaubon and published in 1659.The Private Diary of Dr John Dee, and the Catalogue of his Library of Manuscripts, edited by J. O. Halliwell, was published by the Camden Society in 1842. There is a life of Dee in Thomas Smith’sVitae illustrium virorum(1707); English translation by W. A. Ayton, theLife of John Dee(1909).

DEE(Welsh,Dyfrdwy; Lat., and in Milton,Deva), a river of Wales and England. It rises in Bala Lake, Merionethshire, which is fed by a number of small streams. Leaving the lake near the town of Bala it follows a north-easterly course to Corwen, turns thence E. by S. past Llangollen to a point near Overton, and then bends nearly north to Chester, and thereafter north-west through a great estuary opening into the Irish Sea. In the Llangollen district the Dee crosses Denbighshire, and thereafter forms the boundary of that county with Shropshire, a detached part of Flint, and Cheshire. From Bala nearly down to Overton, a distance of 35 m., during which the river falls about 330 ft., its course lies through a narrow and beautiful valley, enclosed on the south by the steep lower slopes of the Berwyn Mountains and on the north by a succession of lesser ranges. The portion known as the Vale of Llangollen is especially famous. Here an aqueduct carrying the Pontcysyllte branch of the Shropshire Union canal bestrides the valley; it is a remarkable engineering work completed by Thomas Telford in 1805. The Dee has a total length of about 70 m. and a fall of 530 ft. Below Overton it debouches upon its plain track. Below Chester it follows a straight artificial channel to the estuary, and this is the only navigable portion. The estuary, which is 14 m. long, and 5¼ m. wide at its mouth, between Hilbre Point on the English and Point of Air on the Welsh side, is not a commercial highway like the neighbouring mouth of the Mersey, for though in appearance a fine natural harbour at high tide, it becomes at low tide a vast expanse of sand, through which the river meanders in a narrow channel. The navigation, however, is capable of improvement, and schemes have been set on foot to this end. The tide rushes in with great speed over the sands, and their danger is illustrated in the well-known ballad “The Sands of Dee” by Charles Kingsley. The Dee drains an area of 813 sq. m.

DEE,a river in the south of Aberdeenshire, Scotland, pursuing a generally easterly direction from its source in the extreme west of the county till it reaches the North Sea at the city of Aberdeen. It rises in the Wells of Dee, a spring on Ben Braeriach, one of the Cairngorms, at a height of 4061 ft. above the sea. It descends rapidly from this altitude, and by the time that it receives the Geusachan, on its right bank, about 6 m. from its source, it has fallen 2421 ft. From the mountains flanking its upper reaches it is fed by numerous burns named and unnamed. With its tributaries the river drains an area of 1000 sq. m. Rapid and turbulent during the first half of its course of 90 m., it broadens appreciably below Aboyne and the rate of flow is diminished. The channel towards its mouth was artificially altered in order to provide increased dock accommodation at Aberdeen, but, above, the stream is navigable for only barges and small craft for a few miles. It runs through scenery of transcendent beauty, especially in Braemar. About two miles above Inverey it enters a narrow rocky gorge, 300 yds. long and only a few feet wide at one part, and forms the rapids and cascades of the famous Linn of Dee. One of the finest of Scottish salmon streams, it retains its purity almost to the very end of its run. The principal places on the Dee, apart from private residences, are Castleton of Braemar, Ballater, Aboyne, Kincardine O’Neil, Banchory, Culter and Cults.

DEED(in O. Eng.deâd, from the stem of the verb “to do”), that which is done, an act, doing; particularly, in law, a contract in writing, sealed and delivered by the party bound to the party intended to benefit. Contracts or obligations under seal are called in English lawspecialties, and down to 1869 they took precedence in payment oversimplecontracts, whether written or not. Writing, sealing and delivery are all essential to a deed. The signature of the party charged is not material, and the deed is not void for want of a date. Delivery, it is held, may be complete without the actual handing over of the deed; it is sufficient if the act of sealing were accompanied by words or acts signifying that the deed was intended to be presently binding; and delivery to a third person for the use of the party benefited will be sufficient. On the other hand, the deed may be handed over to a third person as anescrow,1in which case it will not take effect as a deed until certain conditions are performed. Such conditional delivery may be inferred from the circumstances attending the transaction, although the conditions be not expressed in words. A deed indented, or indenture (so called because written in counterparts on the same sheet of parchment, separated by cutting a wavy line between them so as to be identified by fitting the parts together), is between two or more parties who contract mutually. The actual indentation is not now necessary to an indenture. Thedeed-poll(with a polled or smooth-cut edge, not indented) is a deed in which one party binds himself without reference to any corresponding obligations undertaken by another party. SeeContract.

1An Anglo-French law term meaning a “scroll” or strip of parchment, cognate with the English “shred.” The modern Frenchécroueis used for the entry of a name on a prison register.

DEEMS, CHARLES (ALEXANDER) FORCE(1820-1893), American clergyman, was born in Baltimore, Maryland, on the 4th of December 1820. He was a precocious child and delivered lectures on temperance and on Sunday schools before he was fourteen years old. He graduated at Dickinson College in 1839, taught and preached in New York city for a few months, in 1840 took charge of the Methodist Episcopal church at Asbury, New Jersey, and removed in the next year to North Carolina, where he was general agent for the American Bible Society. He was professor of logic and rhetoric at the University of North Carolina in 1842-1847, and professor of natural sciences at Randolph-Macon College (then at Boydton, Virginia) in 1847-1848, and after two years of preaching at Newbern, N.C., he held for four years (1850-1854) the presidency of Greensboro (N.C.) Female College. He continued as a Methodist Episcopal clergyman at various pastorates in North Carolina from 1854 to 1865, for the last seven years being a presiding elder and in 1859 to 1863 being the proprietor of St Austin’s Institute, Wilson. In 1865 he settled in New York City, where in 1866 he began preaching in the chapel of New York University, and in 1868 he established and became the pastor of the undenominational Church of the Strangers, which in 1870 occupied the former Mercer Street Presbyterian church, purchased and given to Dr Deems by Cornelius Vanderbilt; there he remained until his death in New York city on the 18th of November 1893. He was one of the founders (1881) and president of the American Institute of Christian Philosophy and for ten years was editor of its organ,Christian Thought. Dr Deems was an earnest temperance advocate, as early as 1852 worked (unsuccessfully) for a general prohibition law in North Carolina, and in his later years allied himself with the Prohibition party. He was influential in securing from Cornelius Vanderbilt the endowment of Vanderbilt University, in Nashville, Tennessee. He was a man of rare personal and literary charm; he editedThe Southern Methodist Episcopal Pulpit(1846-1852) andThe Annals of Southern Methodism(1855-1857); he compiledDevotional Melodies(1842), and, with the assistance of Phoebe Cary, one of his parishioners,Hymns for all Christians(1869; revised, 1881); and he published many books, among which were:The Life of Dr Adam Clarke(1840);The Triumph of Peace and other Poems(1840);The Home Altar(1850);Jesus(1872), which ran through many editions and several revisions, the title being changed in 1880 toThe Light of the Nations;Sermons(1885);The Gospel of Common Sense(1888);The Gospel of Spiritual Insight(1891) andMy Septuagint(1892). The Charles F. Deems Lectureship in Philosophy was founded in his honour in 1895 at New York University by the American Institute of Christian Philosophy.

HisAutobiography(New York, 1897) is autobiographical only to 1847, the memoir being completed by his two sons.

DEER(O. E.déor,díor, a common Teutonic word, meaning a wild animal, cf. Ger.Tier, Du.dier, &c., probably from a rootdhus-, to breathe), originally the name of one of two British species, the red-deer or the fallow-deer, but now extended to all the members of the familyCervidae, in the section Pecora of the suborder Artiodactyla of the order Ungulata. (SeePecora;ArtiodactylaandUngulata.) Briefly, deer may be defined as Pecora presenting the following characteristics:—either antlers present in the male, or when these are absent, the upper canines large and sabre-like, and the lateral metacarpal bones represented only by their lower extremities. This definition will include the living and also most of the extinct forms, although in some of the latter the lateral metacarpal bones not only retain their lower ends, but are complete in their entire length.

The leading characters of antlers are described underPecora, but these structures may be defined somewhat more fully in the following passage from the present writer’sDeer of all Lands:—

“Antlers are supported on a pair of solid bony processes, or pedicles, arising from the frontal bones of the skull, of which they form an inseparable portion; and if in a fully adult deer these pedicles be sawn through, they will generally be found to consist of solid, ivory-like bone, devoid of perceptible channels for the passage of blood-vessels. The pedicles are always covered with skin well supplied with blood-vessels; and in young deer, or those in which the antlers have been comparatively recently shed, the covering of skin extends over their summits, when they appear as longer or shorter projections on the forehead, according to the species. When the first or a new antler is about to be formed, the summits of these pedicles become tender, and bear small velvet-like knobs, which have a high temperature, and are supplied by an extra quantity of blood, which commences to deposit bony matter. This deposition of bony matter progresses very rapidly, and although in young deer and the adults of some species the resulting antler merely forms a simple spike, or a single fork, in full-grown individuals of the majority it assumes a more or less complexly branched structure. All this time the growing antler is invested with a skin clothed with exceedingly fine short hairs, and is most liberally supplied with blood-vessels; this sensitive skin being called the velvet. Towards the completion of its growth a more or less prominent ring of bone, termed the burr or coronet, is deposited at its base just above the junction with the pedicle; this ring tending to constrict the blood-vessels, and thus cut off the supply of blood from the antlers....“When the antlers are freed from the velvet—a process usually assisted by the animal rubbing them against tree stems or boughs—they have a more or less rugose surface, owing to the grooves formed in them by the nutrient blood-vessels. Although a few living species have the antlers in the form of simple spikes in the adult male, in the great majority of species they are more or less branched; while in some, like the elk and fallow-deer, they expand into broad palmated plates, with tines, or snags, on one or both margins. In the antlers of the red-deer group, which form the type of the whole series, the following names have been applied to their different component parts and branches. The main shaft is termed the beam; the first or lowest tine the brow-tine; the second the bez-tine; the third the trez-tine, or royal; and the branched portion forming the summit the crown, or surroyals. But the antlers of all deer by no means conform to this type; and in certain groups other names have to be adopted for the branches.“The antlers of young deer are in the form of simple spikes; and this form is retained in the South American brockets, although the simple antlers of these deer appear due to degeneration, and are not primitive types. Indeed, no living deer shows such primitive spike-like antlers in the adult, and it is doubtful whether such a type is displayed by any known extinct form, although many have a simple fork. In the deer of the sambar group, where the antlers never advance beyond a three-tined type, the shedding is frequently, if not invariably, very irregular; but in the majority at least of the species with complex antlers the replacement is annual, the new appendages attaining their full development immediately before the pairing-season. In such species there is a more or less regular annual increase in the complexity of the antlers up to a certain period of life, after which they begin to degenerate.”

“When the antlers are freed from the velvet—a process usually assisted by the animal rubbing them against tree stems or boughs—they have a more or less rugose surface, owing to the grooves formed in them by the nutrient blood-vessels. Although a few living species have the antlers in the form of simple spikes in the adult male, in the great majority of species they are more or less branched; while in some, like the elk and fallow-deer, they expand into broad palmated plates, with tines, or snags, on one or both margins. In the antlers of the red-deer group, which form the type of the whole series, the following names have been applied to their different component parts and branches. The main shaft is termed the beam; the first or lowest tine the brow-tine; the second the bez-tine; the third the trez-tine, or royal; and the branched portion forming the summit the crown, or surroyals. But the antlers of all deer by no means conform to this type; and in certain groups other names have to be adopted for the branches.

“The antlers of young deer are in the form of simple spikes; and this form is retained in the South American brockets, although the simple antlers of these deer appear due to degeneration, and are not primitive types. Indeed, no living deer shows such primitive spike-like antlers in the adult, and it is doubtful whether such a type is displayed by any known extinct form, although many have a simple fork. In the deer of the sambar group, where the antlers never advance beyond a three-tined type, the shedding is frequently, if not invariably, very irregular; but in the majority at least of the species with complex antlers the replacement is annual, the new appendages attaining their full development immediately before the pairing-season. In such species there is a more or less regular annual increase in the complexity of the antlers up to a certain period of life, after which they begin to degenerate.”

TheCervidaeare distributed all over Europe, Asia, Northern Africa and America, but are unknown in Africa south of the Sahara. They are undoubtedly a group of European or Asiatic origin, and obtained an entrance into America at a time when that continent was connected with Asia by way of Bering Strait.

The existing members of the family are classified in the writer’sDeer of all Landsas follows:—

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