He there lays the keys on the table “which is to be hallowed.” The Veni Creator is 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 as feuda 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 statute De Donis Conditionalibus was 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 French
tailler, 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. (See Fine.)
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.[1] In 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 also Logic), 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’s
ἀπαγωγή (see Prior Analytics, B xxv.). The modern use of
deduction is practically identical with the Aristotelian
συλλογισμός.
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 the Pax of 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’s Elements. 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 his Monas hieroglyphica to 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,
- ↑ Two forms of the verb are used, “deduce” and “deduct”; originally synonymous, they are now distinguished, “deduce” being confined to arguments, “deduct” to quantities.
