VOLUME VII SLICE X David, St to Demidov (continued 6)

The term is also used in other English legal connexions; e.g. the Declaration of Insolvency which, when filed in the Bankruptcy Court by any person unable to pay his debts, amounts to an act of bankruptcy (see Bankruptcy); the Declaration of Title, for which, when a person apprehends an invasion of his title to land, he may, by the Declaration of Title Act 1862, petition the Court of Chancery (see Land Registration); or the Declaration of Trust, whereby a person acknowledges that property, the title of which he holds, belongs to another, for whose use he holds it; by the Statute of Frauds, declarations of trust of land must be evidenced in writing and signed by the party declaring the trust. (See Trusts.) By the Statutory Declarations Act 1835 (which was an act to make provision for the abolition of unnecessary oaths, and to repeal a previous act of the same session on the same subject), various cases were specified in which a solemn declaration was, or might be, substituted for an affidavit. In nearly all civilized countries an affirmation is now permitted to those who object to take an oath or upon whose conscience an oath is not binding. (See Affidavit; Oath.)

An exceptional position in law is accorded to a Dying or Deathbed Declaration. As a general rule, hearsay evidence is excluded on a criminal charge, but where the charge is one of homicide it is the practice to admit dying declarations of the deceased with respect to the cause of his death. But before such declarations can be admitted in evidence against a prisoner, it must be proved that the deceased when making the declaration had given up all hope of recovery. Unsworn declarations as to family matters, e.g. as to pedigree, may also be admitted as evidence, as well as declarations made by deceased persons in the course of their duty. (See Evidence.)

DECLARATION OF PARIS, a statement of principles of international law adopted at the conclusion (16th of April 1856) of the negotiations for the treaty of Paris at the suggestion of Count Walewski, the French plenipotentiary. The declaration set out that maritime law in time of war had long been the subject of deplorable disputes, that the uncertainty of the rights and duties in respect of it gave rise to differences of opinion between neutrals and belligerents which might occasion serious difficulties and even conflicts, and that it was consequently desirable to agree upon some fixed uniform rules. The plenipotentiaries therefore adopted the four following principles:—

1. Privateering is and remains abolished; 2. The neutral flag covers enemy’s goods, with the exception of contraband of war; 3. Neutral goods, with the exception of contraband of war, are not liable to capture under the enemy’s flag; 4. Blockades, in order to be binding, must be effective, that is to say, maintained by a force sufficient really to prevent access to the coast of the enemy.

They also undertook to bring the declaration to the knowledge of the states which had not taken part in the congress of Paris and to invite them to accede to it. The text of the declaration concluded as follows:—“Convinced that the maxims which they now proclaim cannot but be received with gratitude by the whole world, the undersigned plenipotentiaries doubt not that the efforts of their governments to obtain the general adoption thereof will be crowned with full success.”

The declaration is of course binding only on the powers which adopted it or have acceded to it. The majority which adopted it consisted of Great Britain, Austria, France, Prussia, Russia, Sardinia and Turkey. The United States government declined to sign the declaration on the ground that, not possessing a great navy, they would be obliged in time of war to rely largely upon merchant ships commissioned as war vessels, and that therefore the abolition of privateering would be entirely in favour of European powers, whose large navies rendered them practically independent of such aid. All other maritime states acceded to the declaration except Spain, Mexico1 and Venezuela.

Although the United States and Spain were not parties to the declaration, both, during the Spanish-American War, observed its principles. The Spanish government, however, expressly gave notice that it reserved its right to issue letters of marque. At the same time both belligerents organized services of auxiliary cruisers composed of merchant ships under the command of naval officers. In how far this might operate as a veiled revival of the forbidden practice has now ceased to be a matter of much importance, the Hague Conference having adopted a series of rules on the subject which may be said to interpret the first of the four principles of the declaration with such precision as to take its place.

The New Convention on the subject (October 18th, 1907) sets out that, in view of the incorporation in time of war of merchant vessels in combatant fleets, it is desirable to define the conditions under which this can be effected, that, nevertheless, the contracting powers, not having been able to come to an understanding on the question whether the transformation of a merchant ship into a war vessel may take place on the high sea,2 are agreed that the question of the place of transformation is in no way affected by the rules adopted, which are as follows:—

Art. i. No merchant ship transformed into a war vessel can have the rights and obligations attaching to this condition unless it is placed under the direct authority, the immediate control and the responsibility of the power whose flag it carries.

Art. ii. Merchant ships transformed into war vessels must bear the distinctive external signs of war vessels of their nationality.

Art. iii. The officer commanding must be in the service of the state, and properly commissioned by the competent authorities. His name must appear in the list of officers of the combatant fleet.

Art. iv. The crew must be subject to the rules of military discipline.

Art. v. Every merchant ship transformed into a war vessel is bound to conform, in its operation, to the laws and customs of war.

Art. vi. The belligerent who transforms a merchant ship into a war vessel must, as soon as possible, mention this transformation on the list of vessels belonging to its combatant fleet.

Art. vii. The provisions of the present convention are only applicable as among the contracting powers and provided the belligerents are all parties to the convention.

See T. Gibson Bowles, Declaration of Paris (London, 1900); Sir T. Barclay, Problems of International Practice and Diplomacy (London, 1907), chap. xv.2.

(T. Ba.)

1 At the 7th plenary sitting of the second Hague Conference (September 7th, 1907) the chiefs of the Spanish and Mexican delegations, M. de Villa Urratia and M. de la Barra, announced the determination of their respective governments to accede to the Declaration of Paris.

2 This relates to the incident in the Russo-Japanese War of the transformation of Russian vessels which had passed through the Dardanelles unarmed.

DECLARATOR, in Scots law, a form of action by which some right of property, or of servitude, or of status, or some inferior right or interest, is sought to be judicially declared.

DECLINATION (from Lat. declinare, to decline), in magnetism the angle between true north and magnetic north, i.e. the variation between the true meridian and the magnetic meridian. In 1596 at London the angle of declination was 11° E. of N., in 1652 magnetic north was true north, in 1815 the magnetic needle pointed 24½° W. of N., in 1891 18° W., in 1896 17° 56′ W. and in 1906 17° 45′. The angle is gradually diminishing and the declination will in time again be 0°, when it will slowly increase in an easterly direction, the north magnetic pole oscillating slowly around the North Pole. Regular daily changes of declination also occur. Magnetic storms cause irregular variations sometimes of one or two degrees. (See Magnetism, Terrestrial.)

In astronomy the declination is the angular distance, as seen from the earth, of a heavenly body from the celestial equator, thus corresponding with terrestrial latitude.

DECOLOURIZING, in practical chemistry and chemical technology, the removal of coloured impurities from a substance. The agent most frequently used is charcoal, preferably prepared from blood, which when shaken with a coloured solution frequently precipitates the coloured substances leaving the solution clear. Thus the red colour of wines may be removed by filtering the wine through charcoal; the removal of the dark-coloured impurities which arise in the manufacture of sugar may be similarly effected. Other “decolourizers” are sulphurous acid, permanganates and manganates, all of which have received application in the sugar industry.

DECORATED PERIOD, in architecture, the term given by Richman to the second pointed or Gothic style, 1307-1377. It is characterized by its window tracery, geometrical at first and flowing in the later period, owing to the omission of the circles in the tracery of windows, which led to the juxtaposition of the foliations and their pronounced curves of contre-flexure. This flowing or flamboyant tracery was introduced in the first quarter of the century and lasted about fifty years. The arches are generally equilateral, and the mouldings bolder than in the Early English, with less depth in the hollows and with the fillet largely used. The ball flower and a four-leaved flower take the place of the dog-tooth, and the foliage in the capitals is less conventional than in Early English and more flowing, and the diaper patterns in walls are more varied. The principal examples are those of the east end of Lincoln and Carlisle cathedral; the west fronts of York and Lichfield; the crossing of Ely cathedral, including the lantern and three west bays of choir and the Lady Chapel; and Melrose Abbey.

(R. P. S.)

DE COSTA, BENJAMIN FRANKLIN (1831-1904), American clergyman and historical writer, was born in Charlestown, Massachusetts, on the 10th of July 1831. He graduated in 1856 at the Biblical Institute at Concord, New Hampshire (now a part of Boston University), became a minister in the Episcopal Church in 1857, and during the next three years was a rector first at North Adams, and then at Newton Lower Falls, Mass. After serving as chaplain in two Massachusetts regiments during the first two years of the Civil War, he became editor (1863) of The Christian Times in New York, and subsequently edited The Episcopalian and The Magazine of American History. He was rector of the church of St John the Evangelist in New York city from 1881 to 1899, when he resigned in consequence of being converted to Roman Catholicism. He was one of the organizers and long the secretary of the Church Temperance Society, and founded and was the first president (1884-1899) of the American branch of the White Cross Society. He became a high authority on early American cartography and the history of the period of exploration. He died in New York city on the 4th of November 1904. In addition to numerous monographs and valuable contributions to Winsor’s Narrative and Critical History of America, he published The Pre-Columbian Discovery of America by the Northmen (1868); The Northmen in Maine (1870); The Moabite Stone (1871); The Rector of Roxburgh (1871), a novel under the nom de plume of “William Hickling”; and Verrazano the Explorer; being a Vindication of his Letter and Voyage (1880).

DE COSTER, CHARLES THÉODORE HENRI (1827-1879), Belgian writer, was born at Munich on the 20th of August 1827. His father, Augustin de Coster, was a native of Liége, who was attached to the household of the papal nuncio at Munich, but soon returned to Belgium. Charles was placed in a Brussels bank, but in 1850 he entered the university of Brussels, where he completed his studies in 1855. He was one of the founders of the Société des Joyeux, a small literary club, more than one member of which was to achieve literary distinction. De Coster made his début as a poet in the Revue trimestrielle, founded in 1854, and his first efforts in prose were contributed to a periodical entitled Uylenspiegel (founded 1856). A correspondence covering the years 1850-1858, his Lettres à Élisa, were edited by Ch. Potvin in 1894. He was a keen student of Rabelais and Montaigne, and familiarized himself with 16th-century French. He said that Flemish manners and speech could not be rendered faithfully in modern French, and accordingly wrote his best works in the old tongue. The success of his Légendes flamandes (1857) was increased by the illustrations of Félicien Rops and other friends. In 1861 he published his Contes brabançons, in modern French. His masterpiece is his Légende de Thyl Uylenspiegel et de Lamme Goedzak (1867), a 16th-century romance, in which Belgian patriotism found its fullest expression. In the preparation for this prose epic of the gueux he spent some ten years. Uylenspiegel (Eulenspiegel) has been compared to Don Quixote, and even to Panurge. He is the type of the 16th-century Fleming, and the history of his resurrection from the grave itself was accepted as an allegory of the destiny of the race. The exploits of himself and his friend form the thread of a semi-historical narrative, full of racy humour, in spite of the barbarities that find a place in it. This book also was illustrated by Rops and others. In 1870 De Coster became professor of general history and of French literature at the military school. His works however were not financially profitable; in spite of his government employment he was always in difficulties; and he died in much discouragement on the 7th of May 1879 at Ixelles, Brussels. The expensive form in which Uylenspiegel was produced made it open only to a limited class of readers, and when a new and cheap edition in modern French appeared in 1893 it was received practically as a new book in France and Belgium.

DECOY, a contrivance for the capture or enticing of duck and other wild fowl within range of a gun, hence any trap or enticement into a place or situation of danger. Decoys are usually made on the following plan: long tunnels leading from the sea, channel or estuary into a pool or pond are covered with an arched net, which gradually narrows in width; the ducks are enticed into this by a tame trained bird, also known as a “decoy” or “decoy-duck.” In America the “decoy” is an artificial bird, placed in the water as if it were feeding, which attracts the wild fowl within range of the concealed sportsman. The word “decoy” has, etymologically, a complicated history. It appears in English first in the 17th century in these senses as “coy” and “coy-duck,” from the Dutch kooi, a word which is ultimately connected with Latin cavea, hollow place, “cage.”1 The de-, with which the word begins, is either a corruption of “duck-coy,” the Dutch article de, or a corruption of the Dutch eende-kooi, eende, duck. The New English Dictionary points out that the word “decoy” is found in the particular sense of a sharper or swindler as a slang term slightly earlier than “coy” or “decoy” in the ordinary sense, and, as the name of a game of cards, as early as 1550, apparently with no connexion in meaning. It is suggested that “coy” may have been adapted to this word.

1 Distinguish “coy,” affectedly shy or modest, from O. Fr. coi, Lat. quietus, quiet.

DECREE (from the past participle, decretus, of Lat. decernere), in earlier form Decreet, an authoritative decision having the force of law; the judgment of a court of justice. In Roman law, a decree (decretum) was the decision of the emperor, as the supreme judicial officer, settling a case which had been referred to him. In ecclesiastical law the term was given to a decision of an ecclesiastical council settling a doubtful point of doctrine or discipline (cf. also Decretals). In English law decree was more particularly the judgment of a court of equity, but since the Judicature Acts the expression “judgment” (q.v.) is employed in reference to the decisions of all the divisions of the supreme court. A “decree nisi” is the conditional order for a dissolution of marriage made by the divorce court, and it is made “absolute” after six months (which period may, however, be shortened) in the absence of sufficient cause shown to the contrary. (See Divorce.) Decreet arbitral is a Scottish phrase for the award of an arbitrator.

DECRETALS (Epistolae decretales), the name (see Decree above), which is given in Canon Law to those letters of the pope which formulate decisions in ecclesiastical law; they are generally given in answer to consultations, but are sometimes due to the initiative of the popes. These furnish, with the canons of the councils, the chief source of the legislation of the church, and form the greater part of the Corpus Juris. In this connexion they are dealt with in the article on Canon Law (q.v.).

The False Decretals. A special interest, however, attaches to the celebrated collection known by this name. This collection, indeed, comprises at least as many canons of councils as decretals, and the decretals contained in it are not all forgeries. It is an amplification and interpolation, by means of spurious decretals, of the canonical collection in use in the Church of Spain in the 8th century, all the documents in which are perfectly authentic. With these amplifications, the collection dates from the middle of the 9th century. We shall give a brief account of its contents, its history and its influence on canon law.

The author assumes the name of Isidore, evidently the archbishop of Seville, who was credited with a preponderating part in the compilation of the Hispana; he takes in addition the surname of Mercator, perhaps because he has made use of two passages of Marius Mercator. Hence the custom of alluding to the author of the collection under the name of the pseudo-Isidore.

The collection itself is divided into three parts. The first, which is entirely spurious, contains, after the preface and various introductory sections, seventy letters attributed to the popes of the first three centuries, up to the council of Nicaea, i.e. up to but not including St Silvester; all these letters are a fabrication of the pseudo-Isidore, except two spurious letters of Clement, which were already known. The second part is the collection of councils, classified according to their regions, as it figures in the Hispana; the few spurious pieces which are added, and notably the famous Donation of Constantine, were already in existence. In the third part the author continues the series of decretals which he had interrupted at the council of Nicaea. But as the collection of authentic decretals does not begin till Siricius (385), the pseudo-Isidore first forges thirty letters, which he attributes to the popes from Silvester to Damasus; after this he includes the authentic decretals, with the intermixture of thirty-five apocryphal ones, generally given under the name of those popes who were not represented in the authentic collection, but sometimes also under the names of the others, for example, Damasus, St Leo, Vigilius and St Gregory; with one or two exceptions he does not interpolate genuine decretals. The series stops at St Gregory the Great (d. 604), except for one letter of Gregory II. (715-731). The forged letters are not, for the most part, entirely composed of fresh material; the author draws his inspiration from the notices on each of the popes given in the Liber Pontificalis; he inserts whole passages from ecclesiastical writers; and he antedates the evidences of a discipline which actually existed; so it is by no means all invented.

Thus the authentic elements were calculated to serve as a passport for the forgeries, which were, moreover, quite skilfully composed. In fact, the collection thus blended was passed from hand to hand without meeting with any opposition. At most all that was asked was whether those decretals which did not appear in the Liber canonum (the collection of Dionysius Exiguus, accepted in France) had the force of law, but Pope Nicholas having answered that all the pontifical letters had the same authority (see Decr. Gra. Dist. xix. c. 1), they were henceforward accepted, and passed in turn into the later canonical collections. No doubts found an expression until the 15th century, when Cardinal Nicholas of Cusa (d. 1464) and Juan Torquemada (d. 1468) freely expressed their suspicions. More than one scholar of the 16th century, George Cassander, Erasmus, and the two editors of the Decretum of Gratian, Dumoulin (d. 1568) and Le Conte (d. 1577), decisively rejected the False Decretals. This contention was again upheld, in the form of a violent polemic against the papacy, by the Centuriators of Magdeburg (Ecclesiastica historia, Basel, 1559-1574); the attempt at refutation by the Jesuit Torres (Adversus Centur. Magdeburg. libri quinque, Florence, 1572) provoked a violent rejoinder from the Protestant minister David Blondel (Pseudo-Isidorus et Turrianus rapulantes, Geneva, 1620). Since then, the conclusion has been accepted, and all researches have been of an almost exclusively historical character. One by one the details are being precisely determined, and the question may now almost be said to be settled.

In the first place, an exact determination of the date of the collection has been arrived at. On the one hand, it cannot go back further than 847, the date of the False Capitularies, with which the author of the False Decretals was Date. acquainted.1 On the other hand, in a letter of Lupus, abbot of Ferrières, written in 858, and in the synodical letter of the council of Quierzy in 857 are to be found quotations which are certainly from these false decretals; and further, an undoubted allusion in the statutes given by Hincmar to his diocese on the 1st of November 852. The composition of the collection must then be dated approximately at 850.

The object which the forger had in view is clearly stated in his preface; the reform of the canon law, or rather its better application. But, again, in what particular respects he wishes it to be reformed can be best deduced from Aim of the author. certain preponderant ideas which make themselves felt in the apocryphal documents. He constantly harps upon accusations brought against bishops and the way they were judged; his wish is to prevent them from being unjustly accused, deposed or deprived of their sees; to this end he multiplies the safeguards of procedure, and secures the right of appeal to the pope and the possibility of restoring bishops to their sees. His object, too, was to protect the property, as well as the persons, of the clergy against the encroachments of the temporal power. In the second place, Isidore wishes to increase the strength and cohesion of the churches; he tries to give absolute stability to the diocese and the ecclesiastical province; he reinforces the rights of the bishop and his comprovincials, while he initiates a determined campaign against the chorepiscopi; finally, as the keystone of the arch he places the papacy. These aims are most laudable, and in no way subversive; but the author must have had some particular reasons for emphasizing these questions rather than others; and the examination of these reasons may help us to determine the nationality of this collection.

The name of Isidore usurped by the author at first led to the supposition that the False Decretals originated in Spain; this opinion no longer meets with any support; it is enough to point out that there is no Spanish manuscript of the Nationality of the collection. collection, at least until the 13th century. In the 16th century the Protestants, who wished to represent the forgeries in the light of an attempt in favour of the papacy, ascribed the origin of the False Decretals to Rome, but neither the manuscript tradition nor the facts confirm this view, which is nowadays entirely abandoned. Everybody is agreed in placing the origin of the False Decretals within the Frankish empire. Within these limits, three different theories have successively arisen: “At first it was thought that Isidore’s domicile could be fixed in the province of Mainz, it is now about fifty years ago that the balance of opinion was turned in favour of the province of Reims; and now, after the lapse of about twenty years, several authors have suggested the province of Tours” (P. Fournier, Étude sur les Fausses Décrétales). In favour of Mainz, especial stress was laid on the fact that it was the country of Benedictus Levita, the compiler of the False Capitularies, to which the False Decretals are closely related. But Benedict, the deacon of Otgar of Mainz, is as much of a hypothetical personage as Isidorus Mercator; moreover, in the middle of the 9th century the condition of the province of Mainz was not disturbed, nor were the chorepiscopi menaced. In favour of Reims, it has been pointed out that it was there that the first judicial use of the False Decretals is recorded, in the trials of Rothad, bishop of Soissons (d. 869), and of Hincmar the younger, bishop of Laon (d. c. 882); and an application of the axiom has been attempted: Is fecit cui prodest. But both these trials took place later than 852, at which date the existence of the collection is an established fact; the texts of it were used, but they were in existence before. Between 847 and 852, the province of Reims was disturbed by another affair, that of the clergy ordained by Ebbo at the time of his short restoration to the see of Reims, in 840-841; these clerics, Vulfadus (afterwards archbishop of Bourges), and a few others, had been suspended by Hincmar on his election in 845. But the affair of Ebbo’s clergy did not become critical till the council of Soissons in 853; up till then these clergy had, so far as we know, produced no documents, and the citations from the False Decretals made in their later writings do not prove that they had forged them. Moreover, Hincmar would not have cited the forged letters of the popes in 852; above all, this theory would not explain the chief preoccupation of the forger, which is to protect bishops against unjust judgments and depositions. We must, then, look for conditions in which the bishops were concerned. It is precisely this which has suggested the province of Tours. Brittany, which was dependent on the province of Tours, had just for a time recovered its independence, thanks to its duke Nominoé. The struggle between the two nationalities, the Celt and the Frank, found a reflexion in the sphere of religion. The Breton bishops were for the most part abbots of monasteries, who had but little consideration for the territorial limits of the civitates; and many of the religious usages of the Bretons differed profoundly from those of the Franks. Charlemagne had divided up the Breton dioceses and established in them Frankish bishops. Nominoé hastened to depose the four Frankish bishops, after wringing from them by force confessions of simony; he then established a metropolitan see at Dol. Hence arose incessant complaints on the part of the dispossessed bishops, of the metropolitan of Tours, and his suffragans, notably those of Angers and Le Mans, which were more exposed than the others to the incursions of the Bretons; and this gave rise to numerous papal letters, and all this throughout a period of thirty years. There were requests that the bishops should be judged according to the rules, protests against the interlopers, demands for the restoration of the bishops to their sees. These circumstances fall in perfectly with the questions about which, as we have pointed out, the pseudo-Isidore was mainly concerned: the judgment of bishops, and the stability of the ecclesiastical organizations.

In the province of Tours, attempts have been made to define more clearly the centre of the forgeries, and the most recent authorities fix upon Le Mans. The sole argument, though a very weighty one, is found in the undeniable relation, revealed in an astonishing similarity both in expressions and composition, which exists between these forgeries and some other documents certainly fabricated at Le Mans, under the episcopate of Aldric (832-856), notably the Actus Pontificum Cenomanis in urbe degentium, in which there is no lack of forged documents. These certainly bear the mark of the same hand.

Though we cannot admit that the False Decretals were composed in order to enforce the rights of the papacy, we may at least consider whether the popes did not make use of the False Decretals to support their rights. It is Canonical influence. certain that in 864 Rothad of Soissons took with him to Rome, if not the collection, at least important extracts from the pseudo-Isidore; M. Fournier has pointed out in the letters of the pope of that time, “a literary influence, which is shown in the choice of expressions and metaphors,” notably in those passages relating to the restitutio spolii; but he concludes by affirming that the ideas and acts of Nicholas were not modified by the new collection: even before 864 he acted in affairs concerning bishops, e.g. in the case of the Breton bishops or the adversaries of Photius, patriarch of Constantinople, exactly as he acted later; all that can be said is that the False Decretals, though not expressly cited by the pope, “led him to accentuate still further the arguments which he drew from the decrees of his predecessors,” notably with regard to the exceptio spolii. In the papal letters of the end of the 9th and the whole of the 10th century, only two or three insignificant citations of the pseudo-Isidore have been pointed out; the use of the pseudo-Isidorian forged documents did not become prevalent at Rome till about the middle of the 11th century, in consequence of the circulation of the canonical collections in which they figured; but nobody then thought of casting any doubts on the authenticity of those documents. One thing only is established, and this may be said to have been the real effect of the False Decretals, namely, the powerful impulse which they gave in the Frankish territories to the movement towards centralization round the see of Rome, and the legal obstacles which they opposed to unjust proceedings against the bishops.

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 the Histor. Zeitschrift of 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 the Kirchenlexicon of 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 the Nouvelle Revue historique de droit français et étranger (1887, 1888); in the Congrès internat. des savants cathol. t. ii.; “Étude sur les fausses décrétales,” in Revue d’histoire ecclésiastique de Louvain (1906, 1907), to which the above article is greatly indebted.

(A. Bo.*)

1 The 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 (see Curia 4). The number of decuriones varied 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. The decuriones held 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 (45 B.C.) special privileges were conferred on the decuriones, 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 a decuria, a subdivision of the curia (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 a Kaza, to which it gave its name, and a Kaimakam was appointed to it. In 1884 it was raised in administrative rank from a Kaza to a Sanjak, and the governor became a Mutessarif. 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 ancient Zonê, 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, from dedicare, 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. (See Highway.)

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 (165 B.C.) of the temple and especially of the altar of burnt offering, after they had been desecrated in the persecution under Antiochus Epiphanes (168 B.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 in A.D. 314. The consecrations of the church of the Holy Sepulchre at Jerusalem in A.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 in Monumenta 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 the Leabhar Breac, translated and annotated by Rev. T. Olden in the Transactions of the St Paul’s Ecclesiolog. Soc. vol. iv. pt. ii. p. 98.

The curious ritual act, technically known as the abecedarium, 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 undefined jus 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.” 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.

1 Two 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 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, 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’s Speculum or 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 his Compendious 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’s Vitae illustrium virorum (1707); English translation by W. A. Ayton, the Life 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 law specialties, and down to 1869 they took precedence in payment over simple contracts, 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 an escrow,1 in 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. The deed-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. See Contract.

1 An Anglo-French law term meaning a “scroll” or strip of parchment, cognate with the English “shred.” The modern French écroue is 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 edited The Southern Methodist Episcopal Pulpit (1846-1852) and The Annals of Southern Methodism (1855-1857); he compiled Devotional 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 to The Light of the Nations; Sermons (1885); The Gospel of Common Sense (1888); The Gospel of Spiritual Insight (1891) and My 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.

His Autobiography (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 root dhus-, 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 family Cervidae, in the section Pecora of the suborder Artiodactyla of the order Ungulata. (See Pecora; Artiodactyla and Ungulata.) 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 under Pecora, but these structures may be defined somewhat more fully in the following passage from the present writer’s Deer 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.”

The Cervidae are 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’s Deer of all Lands as follows:—

A. Subfamily Cervinae.—Antlers, with one exception, present in the male; liver without a gall-bladder; a face-gland, and a gland-pit in the skull.

I. Reindeer, Genus Rangifer.—Lateral metacarpal bones represented only by their lower extremities; antlers present in both sexes, complex. Northern part of both hemispheres.

II. Elk, Genus Alces.—Lateral metacarpals as in preceding; antlers (as in the following genera) present only in the male, arising at right angles to the median longitudinal line of the skull, and extending at first in the plane of the forehead, after which, when in their fullest development, they expand into a broad palmation margined with snags. Northern portion of both hemispheres.

III. True Deer, Genus Cervus.—Lateral metacarpals represented only by their upper ends. Antlers arising at acute angles to the median line of the skull (as in the following genera), at first projecting from the plane of the forehead, and then continued upwards nearly in that plane, supported on short pedicles, and furnished with a brow-tine, never regularly forked at first division, but generally of large size, and with not less than three tines; the skull without ridges on the frontals forming the bases of the pedicles of the antlers. Upper canine teeth small, or wanting. Europe, Asia and N. America.

1. Red-deer Group, Subgenus Cervus.—Antlers rounded, usually with five or more tines, generally including a bez (second), and always a trez (third); coat of adult generally unspotted, with a large light-coloured disk surrounding the tail; young, spotted. Europe, Northern and Central Asia and North America.

2. Sika Deer, Subgenus Pseudaxis.—Antlers smaller and simpler, four-tined, with a trez (third), but no bez (second); coat of adult spotted, at least in summer, with a white area bordered by black in the region of the tail, which is also black and white. North-Eastern Asia.

3. Fallow-deer, Subgenus Dama.—Antlers without a bez, but with a trez-tine, above which the beam is more or less palmated, and generally furnished with numerous snags; coat of adult spotted in summer, uniform in winter, with black and white markings in the region of the tail similar to those of Pseudaxis; young, spotted. Mediterranean region, but more widely spread in Europe during the Pleistocene epoch, and also introduced into many European countries.

4. Sambar Group, Subgenus Rusa.—Antlers rounded, three-tined, with the bez- and trez-tines wanting, and the beam simply forked at the summit; coat either uniform or spotted at all seasons. Indo-Malay countries and part of China.

5. Barasingha Group, Subgenus Rucervus.—Antlers flattened or rounded, without bez- or trez-tine, the beam dichotomously forking, and one or both branches again forked, so that the number of tines is at least four; brow-tine forming a right angle or a continuous curve with the beam; coat of adult generally more or less uniform, of young spotted. Indo-Malay countries.

IV. Muntjacs, Genus Cervulus.—Lateral metacarpals as in Cervus; antlers small, with a brow-tine and an unbranched beam, supported on long bony pedicles, continued downwards as convergent ridges on the forehead; upper canines of male large and tusk-like. Indo-Malay countries and China.

V. Tufted Muntjacs, Genus Elaphodus.—Nearly related to the last, but the antlers still smaller, with shorter pedicles and divergent frontal ridges; upper canines of male not everted at the tips. Tibet and China.

VI. Water-deer, Genus Hydrelaphus.—Lateral metacarpals as in Rangifer; antlers wanting; upper canines of males tusk-like and growing from semi-persistent pulps; cheek-teeth tall-crowned (hypsodont); tail moderate. China.

VII. Roe-deer, Genus Capreolus.—Lateral metacarpals as in Rangifer; antlers rather small, without a brow-tine or sub-basal snag, dichotomously forked, with the upper or posterior prong again forking; tail rudimentary; vomer not dividing posterior nasal aperture of skull. Europe and Northern Asia.

VIII. Père David’s Deer, Genus Elaphurus.—Lateral metacarpals as in Cervus; antlers large, without a brow-tine or sub-basal snag, dichotomously forked, with the upper prong of the fork curving forwards and dividing, and the lower prong long, simple, and projected backwards, the beam making a very marked angle with the plane of the face; tail very long; vomer as in Capreolus. North-East Asia.

IX. American Deer, Genus Mazama.—Lateral metacarpals as in Rangifer; antlers very variable in size, forming a marked angle with the plane of the face, without a brow-tine; when consisting of more than a simple prong, dichotomously forked, frequently with a sub-basal snag, and always with the lower prong of the fork projected from the front edge of the beam, in some cases the lower, in others the upper, and in others both prongs again dividing; tail long; tarsal gland generally present; metatarsal gland very variable, both as regards presence and position; vomer dividing the inner aperture of the nostrils in the skull into two distinct chambers. America.

1. White-tailed Group, Subgenus Dorcelaphus or Odocoileus.—Antlers large and complex, with a sub-basal snag, and the lower prong more or less developed at the expense of the upper one; metatarsal gland usually present; tail long or moderate, and hairy below; face very long and narrow; the face-gland small, and the gland-pit in the skull of moderate extent; no upper canines; size generally large. North America to Northern South America.

2. Marsh-deer Group, Subgenus Blastoceros.—Antlers large and complex, without a sub-basal snag, and the upper prong more developed than the lower one; metatarsal gland absent; tail short; face moderately long; face-gland and gland-pit well developed; upper canines usually present in male. Size large or rather small. South America.

3. Guemals, Subgenus Xenelaphus.—Antlers small and simple, forming a single dichotomous fork; metatarsal gland absent; tail short; face moderately long; face-gland and gland-pit well developed; upper canines present in both sexes. Size medium. South America.

4. Brockets, Subgenus Mazama.—Antlers in the form of simple unbranched spikes; metatarsal, and in one case also the tarsal gland absent; tail very short; face elongated; face-gland small and gland-pit deep and triangular; hair of face radiating from two whorls: upper canines sometimes present in old males. Size small. Central and South America.

X. Genus Pudua.—Skull and metacarpals generally as in Mazama; size very small; hair coarse and brittle; antlers in the form of short, simple spikes; cannon-bones very short; tail very short or wanting; no whorls in the hair of the face; face-gland moderately large, and gland-pit deep and oval; tarsal and metatarsal glands wanting; ectocuneiform bone of tarsus united with the naviculocuboid. South America.

B. Subfamily Moschinae.—Antlers wanting in both sexes; liver furnished with a gall-bladder; no face-gland or gland-pit.

XI. Musk-deer, Genus Moschus.—Hair coarse and brittle; upper canines of male very long; no tarsal or metatarsal glands or tufts; lateral metacarpals represented by their lower extremities; lateral hoofs very large; tail very short; naked portion of muzzle extensive; male with a large abdominal gland. Central Asia.

Of the above, Reindeer and Elk are dealt with in separate articles (qq.v.).

The first or typical group of the genus Cervus includes the red-deer (Cervus elaphus) of Europe and western Asia, of which there are several local races, such as the large C. elaphus maral of eastern Europe and Persia, which is often partially spotted above and dark-coloured below, the smaller C. e. barbarus of Tunisia and Morocco, and the still smaller C. e. corsicanus of Corsica. The Scandinavian red-deer is the typical form of the species. In all red-deer the antlers are rounded, and show a more or less marked tendency to form a cup at the summit. Wapiti, on the other hand, show a marked tendency to the flattening of the antlers, with a great development of the fourth tine, which is larger than all the others, and the whole of the tines above this in the same plane, or nearly so, this plane being the same as the long axis of the animal. Normally no cup is developed at the summit of the antler. The tail, too, is shorter than in the red-deer; while in winter the under parts become very dark, and the upper surface often bleaches almost white. The cry of the stags in the breeding season is also different. The typical representative of the group is the North American wapiti C. canadensis, but there are several closely allied races in Central Asia, such as C. canadensis songaricus and C. c. bactrianus, while in Manchuria the subgroup is represented by C. c. xanthopygus, in which the summer coat is reddish instead of grey. The hangul (C. cashmirianus) of Kashmir is a distinct dark-coloured species, in which the antlers tend to turn in at the summit; while C. yarcandensis, of the Tarim Valley, Turkestan, is a redder animal, with a wholly rufous tail, and antlers usually terminating in a simple fork placed in a transverse plane. Another Asiatic species is the great shou (C. affinis) of the Chumbi Valley, in which the antlers curve forwards in a remarkable manner. Lastly C. albirostris, of Tibet, is easily recognized by its white muzzle, and smooth, whitish, flattened antlers, which have fewer tines than those of the other members of the group, all placed in one plane.

The second group of the genus Cervus, forming the subgenus Pseudaxis, is typified by the handsome little Japanese deer, or sika, C. (P.) sika, in which the antlers are four-tined, and covered with red “velvet” when first grown, while the coat is fully spotted in summer, but more or less uniformly brown in winter. The most distinctive feature of the deer of this group is, however, the patch of long erectile white hairs on the buttocks, which, although inconspicuous when the animals are quiescent, is expanded into a large chrysanthemum-like bunch when they start to run or are otherwise excited. The patch then forms a guiding signal for the members of the herd when in flight. On the mainland of Manchuria both the typical sika, and a larger race (C. sika manchuricus), occur. A still larger and finer animal is the Pekin sika (C. hortulorum), of northern Manchuria, which is as large as a small red-deer; it is represented in the Yang-tse valley by a local race, C. h. kopschi. Formosa possesses a species of its own (C. taëvanus), which, in correlation with the perpetual verdure of that island, is spotted at all seasons.

For the fallow-deer, Cervus [Dama] dama, see Fallow-deer.

The rusine or sambar group of Cervus, of which the characteristics are given above, comprises a considerable number of long-tailed species with three-tined antlers from the Indo-Malay countries and some parts of China. The largest and handsomest is the sambar of India (Cervus [Rusa] unicolor), characterized by its massive and rugged antlers. It is represented by a number of local races, mostly of smaller size, such as the Burmese and Malay C. u. equinus, the Formosan C. u. swinhoei, and the Philippine C. u. philippinus and C. u. nigricans, of which the latter is not larger than a roe-buck, while the sambar itself is as large as a red-deer. Whether these local phases of a single variable type are best denominated races or species, must be largely a matter of individual opinion. The rusa, or Javan sambar, C. (R.) hippelaphus, is a lighter-coloured and smaller deer than the Indian sambar, with longer, slenderer and less rugged antlers. Typically from Java, this deer is also represented in the Moluccas and Timor, and has thus the most easterly range of the whole tribe. A black coat with white spots distinguishes the Philippine spotted deer, C. alfredi, which is about the size of a roe-buck; while other members of this group are the Calamianes deer of the Philippines (C. culionensis), the Bavian deer (C. kuhli) from a small island near Java, and the well-known Indian hog-deer or para (C. porcinus), all these three last being small, more or less uniformly coloured, and closely allied species. On the other hand, the larger and handsomer chital, or spotted deer (C. axis), stands apart by its white-spotted fawn-red coat and differently formed antlers.

Nearly allied to the preceding is the barasingha or rucervine group (subgenus Rucervus), in which the antlers are of a different and generally more complex character. The typical species is the Indian barasingha or swamp-deer, Cervus (Rucervus) duvauceli, a uniformly red animal, widely distributed in the forest districts of India. In Siam it is replaced by C. (R.) schomburgki, in which the antlers are of a still more complex type. Finally, we have the thamin, or Eld’s deer, C. (R.) eldi, ranging from Burma to Siam, and characterized by the continuous curve formed by the beam and the brow-tine of the antlers.

For the small eastern deer, respectively known as muntjacs (Cervulus) and tufted muntjacs or tufted deer (Elaphodus), see Muntjac; while under Water-deer will be found a notice of the Chinese representative of the genus Hydrelaphus (or Hydropotes). The roe-deer, or roe-buck (Capreolus), likewise form the subject of a separate article (see Roe-buck), as is also the case with Père David’s deer, the sole representative of the genus Elaphurus.

The American deer include such New World species as are generically distinct from Old World types. All these differ from the members of the genus Cervus in having no brow-tine to the antlers, which, in common with those of the roe-deer, belong to what is called the forked type. Including all these deer except one in the genus Mazama (of which the typical representatives are the South American brockets), the North American species constitute the subgenus Dorcelaphus (also known as Cariacus and Odocoileus). One of the best known of these is the white-tailed deer Mazama (Dorcelaphus) americana, often known as the Virginian deer. It is typically an animal of the size of a fallow-deer, reddish in summer and greyish in winter, with a long tail, which is coloured like the back above but white below, and is carried elevated when the animal is running, so as to form with the white of the inner sides of the buttocks a conspicuous “blaze.” A white fetlock-gland with a black centre is also distinctive of this species. The antlers are large and curve forwards, giving off an upright snag near the base, and several vertical tines from the upper surface of the horizontal portion. As we proceed southwards from the northern United States, deer of the white-tailed type decrease steadily in size, till in Central America, Peru and Guiana they are represented by animals not larger that a roe-buck. The most convenient plan appears to be to regard all these degenerate forms as local races of the white-tail, although here again there is room for difference of opinion, and many naturalists prefer to call them species. The large ears, brown-and-white face, short, black-tipped tail, and antlers without large basal snag serve to distinguish the mule-deer M. (D.) hemionus, of western North America; while the black tail, M. (D.) columbiana, ranging from British Columbia to California, is a smaller animal, recognizable by the larger and longer tail, which is black above and white below.

South America is the home of the marsh-deer or guazu, M. (Blastoceros) dichotoma, representing a subgenus in which the complex antlers lack a basal snag, while the hair of the back is reversed. This species is about the size of a red-deer, with a foxy red coat with black legs. The pampas-deer, M. (B.) bezoartica, of the Argentine pampas is a much smaller animal, of paler colour, with three-tined antlers. The Chilean and Peruvian Andes and Patagonia are the homes of two peculiar deer locally known as guemals (huemals), and constituting the subgenus Xenelaphus, or Hippocamelus. They are about the size of fallow-deer, and have simply forked antlers. The Chilian species is M. (B.) bisulca and the Peruvian M. (B.) antisiensis. Brockets, of which there are numerous species, such as M. rufa and M. nemorivaga, are Central and South American deer of the size of roe-bucks or smaller, with simple spike-like antlers, tufted heads and the hair of the face radiating from two whorls on the forehead so that on the nose the direction is downwards. The smallest of all deer is the Chilian pudu (Pudua pudu), a creature not much larger than a hare, with almost rudimentary antlers.

The musk-deer forms the subject of a separate article.

For deer in general, see R. Lydekker, The Deer of all Lands (London, 1898, 1908).

(R. L.*)

DEERFIELD, a township of Franklin county, Massachusetts, U.S.A., on the Connecticut and Deerfield rivers, about 33 m. N. of Springfield. Pop. (1900) 1969; (1910 U.S. census) 2209. Deerfield is served by the Boston & Maine and the New York, New Haven & Hartford railways. The natural beauty and the historic interest of Deerfield attract many visitors. There are several villages and hamlets in the township, the oldest and most interesting of which is that known as “The Street” or “Old Street.” This extends along one wide thoroughfare over a hill and across a plateau or valley that is hemmed in on the E. by a range of highlands known as East Mountain and on the W. by the foothills of Hoosac Mountain. Many of the houses in this village are very old. In Memorial Hall, a building erected in 1797-1798 for the Deerfield academy, the Pocumtuck Valley memorial association (incorporated in 1870) has gathered an interesting collection of colonial and Indian relics. Deerfield was one of the first places in the United States to enter into the modern “arts and crafts movement”; in 1896 many of the old household industries were revived and placed upon a business basis. Most of the work is done by women in the homes. The products, including needlework and embroidery, textiles, rag rugs, netting, wrought iron, furniture, and metal-work in gold and silver embellished with precious and semi-precious stones, are annually exhibited in an old-fashioned house built in 1710, and a large portion of them are sold to tourists. There is an arts and crafts society, but the profits from the sales go entirely to the workers.

The territory which originally constituted the township of Deerfield (known as Pocumtuck until 1674) was a tract of 8000 acres granted in 1654 to the town of Dedham in lieu of 2000 acres previously taken from that town and granted to Rev. John Eliot to further his mission among the Natick Indians. The rights of the Pocumtuck Indians to the Deerfield tract were purchased at about fourpence per acre, settlement was begun upon it in 1669, and the township was incorporated in 1673. For many years, Deerfield was the N.W. frontier settlement of New England. It was slightly fortified at the beginning of King Philip’s War, and after an attack by the Indians on the 1st of September 1675 it was garrisoned by a small force under Captain Samuel Appleton. A second attack was made on the 12th of September, and six days later, as Captain Thomas Lothrop and his company were guarding teams that were hauling wheat from Deerfield to the English headquarters at Hadley, they were surprised by Indians in ambush at what has since been known as Bloody Brook (in the village of South Deerfield), and Lothrop and more than sixty of his men were slain. From this time until the end of the war Deerfield was abandoned. In the spring of 1677 a few of the old settlers returned, but on the 19th of September some were killed and the others were captured by a party of Indians from Canada. Resettlement was undertaken again in 1682. On the 15th of September 1694 Deerfield narrowly escaped capture by a force of French and Indians from Canada. In the early morning of the 29th of February 1703-1704, Deerfield was surprised by a force of French and Indians (under Hertel de Rouville), who murdered 49 men, women and children, captured 111, burned the town, and on the way back to Canada murdered 20 of the captured. Among the captives was the Rev. John Williams (1664-1729), the first minister of Deerfield, who (with the other captives) was redeemed in 1706 and continued as pastor here until his death; in 1707 he published an account of his experiences as a prisoner, The Redeemed Captive Returning to Zion, which has frequently been reprinted. From the original township of Deerfield the territory of the following townships has been taken: Greenfield (1753 and 1896), Conway (1767, 1791 and 1811), Shelburne (1768) and a part of Whately (1810).