Page:Cyclopaedia, Chambers - Volume 2.djvu/47

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Refcmblance to what was transferred. Thus Land palTed by the Delivery of a Turf, and to /hew the Trees were transferred at the fame time, a Bough was cut, and deli- vered along with it. But in After-times the things by which Inveilitures were made, were not fo ftrictly obferved. Many were inverted by the Delivery of a Staff, a Glove, a Knife, a Piece of a Cloak, of a Strap, and a Girdle, by pricking the Thumb, by giving the Keys, a Spit, a Blow, a Ring) a Turf, a Bough, a Straw, &c. The lnvejlitim of a Kingdom, or Lord/hip, was performed by a Stan- dard, a Banner, a Cap, a Sword, a Bow, Arrow*, Spurs, iSc. The Symbols were fometimes preferved in the Re- positories of the Houfes, and were annexed to the Titles.

hivejtitttre was alfo ufed with regard to fpiritual Be- nefices. This was frequently performed by delivering the Crufierand Paftoral Ring. The Kings of England and France, the Emperors of Germany, &c. had formerly this Right : fo that on the Death of a Prelate, his Clergy fent the Crofier, £$c. to their Sovereign, to be ufed at the Ceremony of inverting his Succeffor. The firft who difputed this Privilege with them, was Gregory VI. Grego- ry VII. did it to fome purpofe ; he excommunicated the Emperor Henry IV. and forbad all Ecclefiaftics, under pain of Excommunication, to receive the Inveftiture at the hands of Secular Princes. Pafchal II. however, was ob- liged to confirm Henry V. in the Right of giving luvefti- tures ; but repenting what he had done, he excommuni- cated him, and reduced him to aNeceflity of begging Ab- folution. At length that Emperor was obliged, by'Pope Gelafus II. folemnly to renounce all Investitures and Elec- tions. In antient Authors we meet with eighty different Forms of Investiture.

INVOCATION, an Action by which we adore Gori, and call on him for his Affiance. The Romanijh alfo prac- tifc Invocation of Saints, begging them to intercede with God in their behalf. This is one of the grand Articles of Difpute between the Romanijts and the Reformed.

Invocation, in Poetry, is an Addrefs which the Poet makes at the beginning of his Work, wherein he calls for the Amllance of fome God, particularly of his Mufe, or the Divinity of Poetry. This part is abfolutely neceffary in an Epic Poem, in regard the Poet relates things which he could not be fuppofed to know, unlefs fome Deity in- fpired him. Befides, this ferves his Readers as an Ex- ample of Piety and Devotion, which is the Foundation of his whole Work. To thefe it may be added, that the Gods themfelves are to have a part in the Action, and 'tis not decent he fhould fet them to work, without full ask- ing them leave. Indeed in the Courfe of an Epic Poem, there are ufually feveraj Invocations, particularly where any thing extraordinary or miraculous comes to be re- lated : as when Virgil defcribes the Metamorphtfis of JEneas's Fleet into Sea-Nymphs ; but the firft Invocation is always the mod confiderable.

In the Invocation, Soffit confiders two things ; the firft is what the Poet requefts, the fecond to what Deity he ad- dreffes his Requeft. As to the firft, Homer has joined the Invocation fo clofely to the Propofition, that he feems to invoke his Mufe for the whole Work. Virgil, on the contrary, only requefts his Mufe to furnifh him with a part of his Subject, and even mentions what particular Part it is he deftres. After propofing his Matter in all its Extent, he begs the Mufe to acquaint him with the Caufe of it. As to the Deity invoked, the fame Author ob- ferves, that it muft always be, either the Divinity that prefides over Poetry in general, or that which prefides over the particular Subjeft of this Work. Ovid's Invoca- tion, mhisMaamorfhofes, is of this latter kind, and fo is that of Lucretius, thofe of Homer and Virgil are of the for- mer kind ; they only invoke the Mules, and thus they oiftinguifh between the Divinities who prefide over Poe- try, and thofe who prefide over the Adions of the Poem, and who have Parts in it. By the way, it may be ob- ferved, that the Deities invoked are not looked on, even by the Poets themfelves, as Divine Perfonages, whence they expect any real Affiftance. Under the Name of Muie^ they w.fti f or the Genius of Poetry, and for all the Conditions and Circumftancesneceflary for the Execution of their Defign. Thefe are mere Allegories, or Manners of expreffing themfelves poetically ; juft as when they make Gods of Sleep, of Reft, Fame, and other natural and moral Things. Thus the Mufe s come to be of all Ages Countries, and Religions ; there are Pagan, Christian, Greek, Latin, and Entlifi Mufes.

INVOLUTION, a Term in Algebra fignifving the railing of any Quantity from its Root to any Height af- itgn d. Suppofe, for inftance, a + b wete to be fquared or railed to its fecond Power; we fay, imohe a 4- b ; that is multiply ,t into itfelf, and it will produce aa+za L If I, o ° f:lm, e Q?*"«7- And if it be involved again, or ri that Square be multiplied by the Root, the Cube or

JO

third Power will be produced, via, aaa+^abA-Ma+bll. oee Evolution. ' = '

INVOICE: A particular Account of Commodities, Cuftom, liovifion, Charges, £i? c. fent by a Merchant to to I* ™ r T, 1 :,,^ er P 0:,dent in mother Country.

JOACHIM1TES = The Name of a Seft the Fol- lowers of Joachim, Abbot of Flora in Calabria, who was eftcemed a Prophet while he lived, and left, at his Death, leveral Books of Prophecies, befides other Works. In tat 5, he and his Works were condemn'd together by the Council of theL« e ,- OT ,and by the Council oiZtrks in 1160. It feems they were particularly fond of certain Ternaries. The father, faid they, operated from the Beginning till the Coming of the Son ; the Son from that time to theirs, ■viz. the Tear 12S0. and the Holy Spirit then took it up, and was to operate in his turn. They divided every thino that related to Men, Time, Doclrine, and Manner of Living, into three Claffes or States, according to the three Perfons in the Innity; every one of which'States either had al- ready, or was hereafter to fucceed in its turn: and hence they call d their Divifions Ternaries. The firft Ternary was that of Men. This comprehended three States or Orders of Men; the firft State was that of married Peo- ple which had lafted, according to them, the whole Pe- riod of the Father; that is, the time of the Old Tefta- The fecond was that of Clerks, which lafted during

— _„ .„„ ul ^tuis, wnicn laltea during

he time of the Son : The third was that of Monks, wherein was to be an uncommon Effufion of Grace, by the Holy Spirit. The fecond Ternary was that of Doc- trine, which they divided alfo into three : The Old Tefta- rnent winch they attributed to the Father; the New, which they attributed to the Son; and the Everlafting Gofpel, which they attributed to the Holy Spirit. In the Ternary of Time, they gave all the Time clapfcd from the Beginning of the World till the Coming ofthrifl " the Father; ,n which Time, faid they, the Spirit of the Law of Mojes prevailed They gave to the Son the -1 learsfromjclus Chart to theirTime; during which the Spirit of Grace prevailed. Lartly, the third, which w to come, and which they call'd the Time of the greateft

™T'' W l S S, C H r° y - SpiHt - Another Ternary con filled in the Manner of Living. In the firft Tim. V j

the Father, Men lived according to the f1V ™ Tmffe-

cond, under the Reign oft. ie Son Men Uv/a ,. j-

to the Fle/h and the Spirit ; in the thL ,„. ■ I '" S

laftto the endof theW P orld Ly were t0 ' ifve accord' "

to the Spirit The Joachimies mainSn^ T* m ' hi

lad Times all Sacraments and Signs were to ceafe ; and

TOBMr t0 P PP f ar ° PC t. nly ' a J " d Without a "y Veil."" 1

JOBBER, a Perfon who undertakes Jolb,, or fmall Pieces of Work. In fome Statutes it is ufrj ft, /p r who buys and fells Cartel for others " *™ Cm

JOGHI'S : r Ihe Name of a Sect of HntUP.r ■ m the Eaft.^es. They never marry, no t d any mTng m private Property; but live on Alms, and pmSul ftrange Severities. They are fubiefl to n r p, ", le fendfthem from one Colt" r to Mother to pScTVh v are properly a kind of penitent Pilgrims, and are fun™ fed robe a Branch of the antient Gy mm Z h T fe fequent principally fuch Places as are confuted by Jg Devotion of the Peop e ; and pretend to live feveral Days together without eating or dr inkino Af,„* u ■ '

thro a Courfe of Difcipline for a'^^Tim S C on themfelves as impeccable, and privilege to L Zt thing: upon which they give a Loo P f e t^heir Paffio n J and run into all manner of Debaucherv -""ons,

JOINING OF ISSUE. See/^ie

JOINT, the Juncture, Articulation, or Affemblage of two or more things. Joint, in Architecture, is the Sena ration between the Stones which is fill'd ' with «££ Plaiftet, or Cement. In Girpenterv i<*c 1oi„ t r.„ c the feveral Manners of dffibW^^^fS Wood together : Thus we fay, A Dove-tail Jomi &c

JOINT-RULE. Set Carpenters Joint-it ' &C "

JfuVT A] Sl s ' inLw i a ' e « k ^» »-««-.

and hold Lands and Tenements by one Title, pro IndwiK- or without Partition Thefe are diftingui/Vd from fole il ieveral Tenants, from Parceners and from Tenants in Common: Antiently they [were call'd Particles, and not Hicredes They mutt jointly plead, and jointly be im- pleaded by others; which is common to them and Co- parceners. But Joint-Tenants have a fole Ouality of Sur- vivorfhip, which Coparceners have not. So that if there be two or three Joint-Tenants, and one hath Iffue and dies ; then he, or thofe Joint-Tenants that furvive '/hall have the whole by Survivorfhip.

JOINTURE, is a Covenant whereby the Husband or fome other Friend in his behalf, maketh over to his Wife on condition of Marriage, certain Lands and Tenements tor 1 erm of Life, or othcrwife.

JOISTS, in Architecture, are thofe Pieces of Timber framed into the Girders and Summers, on which the

Beards