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 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.

 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 .)

 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. 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 (q.v.; see also ), 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  (see Prior Analytics, B xxv.). The modern use of deduction is practically identical with the Aristotelian .

 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,