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A.D. 1558. Donors of all and singular the same Spiritual Promotions or of any of them, to present or collate to the same, as though the Person or Persons so offending were dead.

VI. And that if any such Person or Persons, after he shall be twice convicted in Form aforesaid, shall offend against any of the Premisses the third Time, and shall be thereof in Form aforesaid lawfully convicted that then the Person so offending and convicted the third Time, shall be deprived, ipso facto, of all his Spiritual Promotions, and also shall suffer Imprisonment during his Life.

VII. And if the Person that shall offend, and be convicted in Form aforesaid, concerning any of the Premisses, shall not be beneficed, nor have any Spiritual Promotion, that then the same Person so offending and convict, shall for the full Offence suffer Imprisonment during one whole Year next after his said Conviction, without Bail or Mainprise.

VIII. And if any such Person, not having any Spiritual Promotion, after his first Conviction shall eftsoons offend in any Thing concerning the Premisses, and shall in Form aforesaid be thereof lawfully convicted, that then the same Person shall for his second Offence suffer Imprisonment during his Life.

IX. And it is ordained and enacted by the Authority aforesaid, That if any Pcrfon or Perfons whatsoever, after the said Feast of the Nativity of St. John Baptist next coming, shall in any Enterludes, Plays, Songs, Rhymes, or by other open Words, declare or speak any Thing in the Derogation, Depraving or Despising of the same Book, or of any Thing therein contained, or any Part thereof; (2) Or shall by open Fact, Deed or by open Threatnings, compel or cause, or otherwise procure or maintain, any Parson, Vicar or other Minister in any Cathedral or Parish Church, or in Chapel, or in any other Place, to sing or say any Common or open Prayer, or to minister any Sacrament otherwise, or in any other Manner and Form, than is mentioned in the said Book; (3) or that by any of the said Means shall unlawfully interrupt or let any Parson, Vicar or other Minister in any Cathedral or Parish Church, Chapel, or any other Place, sing or say common and open Prayer, or to minister the Sacraments or any of them, in such Manner and Form, as is mentioned in the said Book; (4) that then every such Person, being thereof lawfully convicted in Form abovesaid, shall forfeit to the Queen our Sovereign Lady, her Heirs and Successors, for the first offence an hundred Marks.

X. And if any Person or Persons being once convict of any such Offence, eftsoons offend against any of the the last recited Offences, and shall in Form aforesaid be thereof lawfully convict; that then the same Person so offending and convict shall for the second Offence forfeit to the Queen our Sovereign Lady, her Heirs and Successors, four hundred Marks.

XI. And if any Person, after he in Form aforesaid shall have been twice convict of any Offence concerning any of the last recited Offences, shall offend the third Time, and be thereof in Form abovesaid lawfully convict, That then every Person so offending and convict shall for his third Offence forfeit to our Sovereign Lady the Queen, all his Goods and Chattels, and shall suffer lmprisonment during his Life.

XII. And if any Person or Persons, that for his first Offence concerning the Premisses shall be convict in Form aforesaid, do not pay the Sum to be paid by Virtue of his Conviction, in such Manner and Form as the same ought to be paid, within six Weeks next after his Conviction; that then every Person so convict, and so not paying the same, shall for the same first Offence, instead of the said Sum, suffer lmprisonment by the Space of six Months, without Bail or Mainprise.

XIII. And if any Person or Persons, that for his second Offence concerning the Premisses shall be convict in Form aforesaid, do not pay the said Sum to be paid by Virtue of his Conviction and this Estatute, in such Manner and Form as the same ought to be paid, within six Weeks next after his said second Conviction; that then every Person so convicted, and not so paying the same, shall for the same second Offence, in the stead of the said Sum, suffer Imprisonment during twelve Months, without Bail or Mainprise.

XIV. And that from and after the said Feast of the Nativity of St. John Baptist next coming, all and every Person and Persons inhabiting within this Realm, or any other the Queen's Majesty's Dominions, shall diligently and faithfully, having no lawful or reasonable Excuse to be absent, endeavour themselves to resort to their Parish Church or Chapel accustomed, or upon reasonable Let thereof, to some usual Place where Common Prayer and such Service of God shall be used in such Time of Let, upon every Sunday, and other Days ordained and used to be kept as Holy Days, and then and there to abide orderly and soberlv during the Time of the Common Prayer, Preaching, or other Service of God there to be used and ministred; (2) upon Pain of Punishment by the Censures of the Church, and also upon Pain that every, Person so offending shall forfeit for every such Offence twelve Pence, to be levied by the Churchwardens of the Parish where such Offence shall be done, to the Use of the Poor of the same Parish, of the Goods, Lands and Tenements of such Offender, by Way of Distress.

XV. And for due Execution hereof, the Queen's most excellent Majesty, the Lords Temporal, and all the Commons, in this present Parliament assembled, do in God's Name earnestly require and charge all the Archbishops, Bishops and other Ordinaries, that they shall endeavour themselves to the uttermost of their Knowledges, that the due and true Execution hereof may be had throughout their Diocese and Charges, as they will answer before God, for such Evils and Plagues wherewith Almighty God may justly punish his People for neglecting this good and wholsome Law.

XVI. And for their Authority in this Behalf, be it further enacted by the Authority aforesaid, That all and singular the said Archbishops, Bishops, and all other their Officers exercising Ecclesiastical Jurisdiction, as well in Place exempt as not exempt, within their Diocess, shall have full Power and Authority by this Act to reform, correct and punish by Censures of the Church, all and singular Persons which shall offend within any their Jurisdictions or Diocess, after the said Feast of the Nativity of St. John Baptist next coming, against


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22 thought and in feeling, even though time be real, to realise the unimportance of time is the gate of wisdom.

That this is the case may be seen at once by asking ourselves why our feelings towards the past are so different from our feelings towards the future. The reason for this difference is wholly practical: our wishes can affect the future but not the past, the future is to some extent subject to our power, while the past is unalterably fixed. But every future will some day be past: if we see the past truly now, it must, when it was still future, have been just what we now see it to be, and what is now future must be just what we shall see it to be when it has become past. The felt difference of quality between past and future, therefore, is not an intrinsic difference, but only a difference in relation to us: to impartial contemplation, it ceases to exist. And impartiality of contemplation is, in the intellectual sphere, that very same virtue of disinterestedness which, in the sphere of action, appears as justice and unselfishness. Whoever wishes to see the world truly, to rise in thought above the tyranny of practical desires, must learn to overcome the difference of attitude towards past and future, and to survey the whole stream of time in one comprehensive vision.

The kind of way in which, as it seems to me, time ought not to enter into our theoretic philosophical thought, may be illustrated by the philosophy which has become associated with the idea of evolution, and which is exemplified by Nietzsche, pragmatism, and Bergson. This philosophy, on the basis of the development which has led from the lowest forms of life up to man, sees in progress the fundamental law of the universe, and thus admits the difference between earlier and later into the very citadel of its contemplative outlook. With its past and future

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Rh history of the world, conjectural as it is, I do not wish to quarrel. But I think that, in the intoxication of a quick success, much that is required for a true understanding of the universe has been forgotten. Something of Hellenism, something, too, of Oriental resignation, must be combined with its hurrying Western self-assertion before it can emerge from the ardour of youth into the mature wisdom of manhood. In spite of its appeals to science, the true scientific philosophy, I think, is something more arduous and more aloof, appealing to less mundane hopes, and requiring a severer discipline for its successful practice.

Darwin's Origin of Species persuaded the world that the difference between different species of animals and plants is not the fixed immutable difference that it appears to be. The doctrine of natural kinds, which had rendered classification easy and definite, which was enshrined in the Aristotelian tradition, and protected by its supposed necessity for orthodox dogma, was suddenly swept away for ever out of the biological world. The difference between man and the lower animals, which to our human conceit appears enormous, was shown to be a gradual achievement, involving intermediate being who could not with certainty be placed either within or with out the human family. The sun and the planets had already been shown by Laplace to be very probably derived from a primitive more or less undifferentiated nebula. Thus the old fixed landmarks became wavering and indistinct, and all sharp outlines were blurred. Things and species lost their boundaries, and none could say where they began or where they ended.

But if human conceit was staggered for a moment by its kinship with the ape, it soon found a way to reassert itself, and that way is the "philosophy" of evolution.


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24 a process which led from the amœba to Man appeared to the philosophers to be obviously a progress—though whether the amœba would agree with this opinion is not known. Hence the cycle of changes which science had shown to be the probable history of the past was welcomed as revealing a law of development towards good in the universe—an evolution or unfolding of an idea slowly embodying itself in the actual. But such a view, though it might satisfy Spencer and those whom we may call Hegelian evolutionists, could not be accepted as adequate by the more whole-hearted votaries of change. An ideal to which the world continuously approaches is, to these minds, too dead and static to be inspiring. Not only the aspiration, but the ideal too, must change and develop with the course of evolution: there must be no fixed goal, but a continual fashioning of fresh needs by the impulse which is life and which alone gives unity to the process.

Life, in this philosophy, is a continuous stream, in which all divisions are artificial and unreal. Separate things, beginnings and endings, are mere convenient fictions: there is only smooth unbroken transition. The beliefs of to-day may count as true to-day, if they carry us along the stream; but to-morrow they will be false, and must be replaced by new beliefs to meet the new situation. All our thinking consists of convenient fictions, imaginary congealings of the stream: reality flows on in spite of all our fictions, and though it can be lived, it cannot be conceived in thought. Somehow, without explicit statement, the assurance is slipped in that the future, though we cannot foresee it, will be better than the past or the present: the reader is like the child which expects a sweet because it has been told to open its mouth and shut its eyes. Logic, mathematics,


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26 Evolutionism, in basing itself upon the notion of progress, which is change from the worse to the better, allows the notion of time, as it seems to me, to become its tyrant rather than its servant, and thereby loses that impartiality of contemplation which is the source of all that is best in philosophic thought and feeling. Metaphysicians, as we saw, have frequently denied altogether the reality of time. I do not wish to do this; I wish only to preserve the mental outlook which inspired the denial, the attitude which, in thought, regards the past as having the same reality as the present and the same importance as the future. "In so far," says Spinoza, "as the mind conceives a thing according to the dictate of reason, it will be equally affected whether the idea is that of a future, past, or present thing." It is this "conceiving according to the dictate of reason" that I find lacking in the philosophy which is based on evolution.

Mysticism maintains that all evil is illusory, and sometimes maintains the same view as regards good, but more often holds that all Reality is good. Both views are to be found in Heraclitus: "Good and ill are one," he says, but again, "To God all things are fair and good and right, but men hold some things wrong and some right." A similar twofold position is to be found in Spinoza, but he uses the word "perfection" when he means to speak of the good that is not merely human. "By reality and perfection I mean the same thing," he says; but elsewhere we find the definition: "By good I shall mean that which we certainly know to be useful to us." Thus perfection belongs to Reality in its own nature, but


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"There Will Come Soft Rains"

 * "There Will Come Soft Rains" from A treasury of war poetry, British and American poems of the world war, 1914-1919 (1917)
 * "There Will Come Soft Rains" in Flame and Shadow (1920)

title: "There Will Come Soft Rains"


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Rh is relative to ourselves and our needs, and disappears in an impartial survey. Some such distinction, I think, is necessary in order to understand the ethical outlook of mysticism: there is a lower mundane kind of good and evil, which divides the world of appearance into what seem to be conflicting parts; but there is also a higher, mystical kind of good, which belongs to Reality and is not opposed by any correlative kind of evil.

It is difficult to give a logically tenable account of this position without recognising that good and evil are subjective, that what is good is merely that towards which we have one kind of feeling, and what is evil is merely that towards which we have another kind of feeling. In our active life, where we have to exercise choice, and to prefer this to that of two possible acts, it is necessary to have a distinction of good and evil, or at least of better and worse. But this distinction, like everything pertaining to action, belongs to what mysticism regards as the world of illusion, if only because it is essentially concerned with time. In our contemplative life, where action is not called for, it is possible to be impartial, and to overcome the ethical dualism which action requires. So long as we remain merely impartial, we may be content to say that both the good and the evil of action are illusions. But if, as we must do if we have the mystic vision, we find the whole world worthy of love and worship, if we see

we shall say that there is a higher good than that of action, and that this higher good belongs to the whole world as it is in reality. In this way the twofold attitude and the apparent vacillation of mysticism are explained and justified.


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28 The possibility of this universal love and joy in all that exists is of supreme importance for the conduct and happiness of life, and gives inestimable value to the mystic emotion, apart from any creeds which may be built upon it. But if we are not to be led into false beliefs, it is necessary to realise exactly what the mystic emotion reveals. It reveals a possibility of human nature—a possibility of a nobler, happier, freer life than any that can be otherwise achieved. But it does not reveal anything about the non-human, or about the nature of the universe in general. Good and bad, and even the higher good that mysticism finds everywhere, are the reflections of our own emotions on other things, not part of the substance of things as they are in themselves. And therefore an impartial contemplation, freed from all pre-occupation with Self, will not judge things good or bad, although it is very easily combined with that feeling of universal love which leads the mystic to say that the whole world is good.

The philosophy of evolution, through the notion of progress, is bound up with the ethical dualism of the worse and the better, and is thus shut out, not only from the kind of survey which discards good and evil altogether from its view, but also from the mystical belief in the goodness of everything. In this way the distinction of good and evil, like time, becomes a tyrant in this philosophy, and introduces into thought the restless selectiveness of action. Good and evil, like time, are, it would seem, not general or fundamental in the world of thought, but late and highly specialised members of the intellectual hierarchy.

Although, as we saw, mysticism can be interpreted so as to agree with the view that good and evil are not intellectually fundamental, it must be admitted that here


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Rh we are no longer in verbal agreement with most of the great philosophers and religious teachers of the past. I believe, however, that the elimination of ethical considerations from philosophy is both scientifically necessary and—though this may seem a paradox—an ethical advance. Both these contentions must be briefly defended.

The hope of satisfaction to our more human desires—the hope of demonstrating that the world has this or that desirable ethical characteristic—is not one which, so far as I can see, a scientific philosophy can do anything whatever to satisfy. The difference between a good world and a bad one is a difference in the particular characteristics of the particular things that exist in these worlds: it is not a sufficiently abstract difference to come within the province of philosophy. Love and hate, for example, are ethical opposites, but to philosophy they are closely analogous attitudes towards objects. The general form and structure of those attitudes towards objects which constitute mental phenomena is a problem for philosophy, but the difference between love and hate is not a difference of form or structure, and therefore belongs rather to the special science of psychology than to philosophy. Thus the ethical interests which have often inspired philosophers must remain in the background: some kind of ethical interest may inspire the whole study, but none must obtrude in the detail or be expected in the special results which are sought.

If this view seems at first sight disappointing, we may remind ourselves that a similar change has been found necessary in all the other sciences. The physicist or chemist is not now required to prove the ethical importance of his ions or atoms; the biologist is not expected to prove the utility of the plants or animals


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30 which he dissects. In pre-scientific ages this was not the case. Astronomy, for example, was studied because men believed in astrology: it was thought that the movements of the planets had the most direct and important bearing upon the lives of human beings. Presumably, when this belief decayed and the disinterested study of astronomy began, many who had found astrology absorbingly interesting decided that astronomy had too little human interest to be worthy of study. Physics, as it appears in Plato's Timæus for example, is full of ethical notions: it is an essential part of its purpose to show that the earth is worthy of admiration. The modern physicist, on the contrary, though he has no wish to deny that the earth is admirable, is not concerned, as physicist, with its ethical attributes: he is merely concerned to find out facts, not to consider whether they are good or bad. In psychology, the scientific attitude is even more recent and more difficult than in the physical sciences: it is natural to consider that human nature is either good or bad, and to suppose that the difference between good and bad, so all-important in practice, must be important in theory also. It is only during the last century that an ethically neutral psychology has grown up; and here too, ethical neutrality has been essential to scientific success.

In philosophy, hitherto, ethical neutrality has been seldom sought and hardly ever achieved. Men have remembered their wishes, and have judged philosophies in relation to their wishes. Driven from the particular sciences, the belief that the notions of good and evil must afford a key to the understanding of the world has sought a refuge in philosophy. But even from this last refuge, if philosophy is not to remain a set of pleasing dreams, this belief must be driven forth. It is a commonplace that


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Rh happiness is not best achieved by those who seek it directly; and it would seem that the same is true of the good. In thought, at any rate, those who forget good and evil and seek only to know the facts are more likely to achieve good than those who view the world through the distorting medium of their own desires.

We are thus brought back to our seeming paradox, that a philosophy which does not seek to impose upon the world its own conceptions of good and evil is not only more likely to achieve truth, but is also the outcome of a higher ethical standpoint than one which, like evolutionism and most traditional systems, is perpetually appraising the universe and seeking to find in it an embodiment of present ideals. In religion, and in every deeply serious view of the world and of human destiny, there is an element of submission, a realisation of the limits of human power, which is somewhat lacking in the modern world, with its quick material successes and its insolent belief in the boundless possibilities of progress. "He that loveth his life shall lose it"; and there is danger lest, through a too confident love of life, life itself should lose much of what gives it its highest worth. The submission which religion inculcates in action is essentially the same in spirit as that which science teaches in thought; and the ethical neutrality by which its victories have been achieved is the outcome of that submission.

The good which it concerns us to remember is the good which it lies in our power to create—the good in our own lives and in our attitude towards the world. Insistence on belief in an external realisation of the good is a form of self-assertion, which, while it cannot secure the external good which it desires, can seriously impair the inward good which lies within our power, and destroy that reverence towards fact which constitutes both what is


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32 valuable in humility and what is fruitful in the scientific temper.

Human beings cannot, of course, wholly transcend human nature; something subjective, if only the interest that determines the direction of our attention, must remain in all our thought. But scientific philosophy comes nearer to objectivity than any other human pursuit, and gives us, therefore, the closest constant and the most intimate relation with the outer world that it is possible to achieve. To the primitive mind, everything is either friendly or hostile; but experience has shown that friendliness and hostility are not the conceptions by which the world is to be understood. Scientific philosophy thus represents, though as yet only in a nascent condition, a higher form of thought than any pre-scientific belief or imagination, and, like every approach to self-transcendence, it brings with it a rich reward in increase of scope and breadth and comprehension. Evolutionism, in spite of its appeals to particular scientific facts, fails to be a truly scientific philosophy because of its slavery to time, its ethical preoccupations, and its predominant interest in our mundane concerns and destiny. A truly scientific philosophy will be more humble, more piece meal, more arduous, offering less glitter of outward mirage to flatter fallacious hopes, but more indifferent to fate, and more capable of accepting the world without the tyrannous imposition of our human and temporary demands.


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516 against this Act and Statute; any other Law, Statute, Privilege, Liberty or Provision heretofore made had or suffered, to the contrary notwithstanding.

XVII. And it is ordained and enacted by the Authority aforesaid, That all and every Justices of Oyer and Determiner, or Justices of Assize, shall have full Power and Authority in every of their open and general Sessions, to enquire, hear and determine all and all manner of Offences that shall be committed or done contrary to any Article contained in this present Act, within the Limits of the Commission to them directed, and to make Process for the Execution of the same, as they may do against any Person being indicted before them of Trespass, or lawfully convicted thereof.

XVIII. Provided always, and be it enacted by the Authority aforesaid, That all and every Archbishop and Bishop shall or may at all Time and Times, at his Liberty and Pleasure, join and associate himself, by Virtue of this Act, to the said Justices of Oyer and Determiner, or to the said Justices of Assize, at every of the said open and general Sessions to be holden in any Place within his Diocess, for and to the Enquiry, Hearing and Determining of the Offences aforesaid.

XIX. Provided also, and be it enacted by the Authority aforesaid, That the Books concerning the said Services shall at the Costs and Charges of the Parishioners of every Parish and Cathedral Church, be attained and gotten before the said Feast of the Nativity of St. John Baptist next following; (2) and that all such Parishes and Cathedral Churches, or other Places, where the said Books shall be attained and gotten before the said Feast of the Nativity of St. John Baptist, shall within three Weeks next after the said Books be attained and gotten use the said Service, and put the same in Use according to this Act.

XX. And be it further enacted by the Authority aforesaid, That no Person or Persons shall be at any Time hereafter impeached or otherwise molested of or for any of the Offences above-mentioned, hereafter to be committed or done contrary to this Act, unless he or they so offending be thereof indicted at the next General Sessions to be holden before any such Justices of Oyer and Determiner or Justices of Assise, next after any Offence committed or done contrary to the Tenor of this Act.

XXI. Provided always, and be it ordained and enacted by the Authority aforesaid, That all and singular Lords of the Parliament, for the third Offence above-mentioned, shall be tried by their Peers.

XXII. Provided also, and be it ordained and enacted by the Authority aforesaid, That the Mayor of London, and all other Mayors, Bailiffs and other Head Officers of all and singular Cities, Boroughs and Towns Corporate within this Realm, Wales, and the Marches of the same, to the which Justices of Assize do not commonly repair, shall have full Power and Authority by Virtue of this Act to enquire, hear and determine the Offences abovesaid, and every of them, yearly within fifteen Days, after the Feast of Easler, and St. Michael the Archangel, in like Manner and Form as Justices of Assize and Oyer and Determiner may do.

XXIII. Provided always, and be it ordained and enacted by the Authority aforesaid, That all and singular Archbishops and Bishops, and every of their Chancellors, Commissaries, Archdeacons and other Ordinaries, having any peculiar Ecclesiastical Jurisdiction, shall have full Power and Authority by Virtue of this Act, as well to inquire in their Visitation, Synods, and elsewhere within their Jurisdiction at any other Time and Place, to take Accusations and Informations of all and every the Things above-mentioned, done, committed or perpetrated within the Limits of their Jurisdictions and Authority, and to punish the same by Admonition, Excommunication, Sequestration or Deprivation, and other Censures and Process, in like Form as heretofore hath been used in like Cases by the Queen's Ecclesiastical Laws.

XXIV. Provided always, and be it enacted, That whatsoever Persons offending in the Premises shall for their Offences first receive Punishment of the Ordinary, having a Testimonial thereof under the said Ordinary's Seal, shall not for the same Offence eftsoons be convicted before the Justices; (2) And likewise receiving for the said Offence Punishment first by the Justices, shall not for the same Offence eftsoons receive Punishment of the Ordinary; any Thing contained in this Act to the contrary notwithstanding.

XXV. Provided always, and be it enacted, That such Ornaments of the Church and of the Ministers thereof, shall be retained and be in Use, as was in this Church of England by Authority of Parliament, in the second Year of the Reign of King Edward the Sixth, until other Order shall be therein taken by the Authority of the Queen's Majesty, with the Advice of her Commissioners appointed and authorized under the Great Seal of England for Causes Ecclesiastical, or of the Metropolitan of this Realm.

XXVI. And also, That if there shall happen any Contempt or Irreverence to be used in the Ceremonies or Rites of the Church, by the mis-using of the Orders appointed in this Book, the Queen's Majesty may, by the like Advice of the said Commissioners or Metropolitan, ordain and publish such further Ceremonies or Rites, as may be most for the Advancement of God's Glory, the Edifying of his Church, and the due Reverence of Christ's Holy Mysteries and Sacraments.

XXVII. And be it further enacted by the Authority aforesaid, That all Laws, Statutes and Ordinances, wherein or whereby any other Service, Administration of Sacraments or Common Prayer, is limited, established or set forth to be used within this Realm, or any other the Queen's Dominions or Countries, shall from henceforth be utterly void and of none Effect. Made perpetual by 5 Annae, c. 5. as to the Establishment of the Church. ''Farther Provisions relating hereto see 13 El. c. 12. 23 El. c. 1. 15 Car. 2. c. 6. 1 W. & M. stat. 1. c. 18. and 23 Geo. 2. c. 28.''

P. III.

An Act for Recognition of the Queen's Highness to the Imperial Crown of this Realm.

S there is nothing under God (most dread Sovereign Lady) whereof we your most humble, faithful and obedient Subjects, the Lords Spiritual and Temporal, and Commons, in this present Parliament assembled, have, may or ought to have more Cause to rejoice, than in thithis [sic] only, that it hath pleased God of


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 in those ten years, we will have ample time to erect our defenses and seek a way to destroy the Mass—if such a miracle is possible."

He paused as if searching for the right words. "Vignot," he continued. "Would you like to know today—now, just how fatal this coming catastrophe will be?"

"I don't quite understand."

"What I mean is this. Through the remarkable emanations of my Time Projector Machine, I can—"

"Don't do it." Karl Danzig was speaking for the first time. "You'd both be fools. There's nothing to be gained by submitting to such an experiment. You'd both be destroyed in the Thoridium Rays. I'm against the experiment utterly and completely."

"Quiet, Karl," advised Carruthers. "This is between Vignot and me."

"Ah!" sighed Vignot. "A difference of opinion. I never knew you two ever to disagree before. The prospect intrigues me. And since I don't expect, and don't want to live forever, I have little fear of death. Only I don't want to die by slow starvation. I want my meals regular. I want—Ummm. Go ahead, Aaron. And please don't interrupt him, Karl. I'll weigh my chances of survival after hearing a few facts, then I'll make my decision."

"My plan," said Carruthers, "is to project our bodies into the year of 2017—"

"Impossible!" Vignot scoffed.

"Suicidal," added Danzig. "Let's abandon the whole business."

Carruthers eased his lanky body from the chair. He didn't smile, but there was a forceful, inner gleam in his eyes that lighted his whole face.

"There is no other way out for me," he told them, "but to go ahead with my plan. And once I have closed and locked the door to the Time Projector laboratory, I don't expect either of you men to violate my aloneness in that room. Should I come out alive within the next twenty-four hours, I will have the answer to the earth's salvation in my head. Should I fail to return and unlock the door—the task of informing the world of its ultimate end lies with you both." He smiled then. "I guess that's all." With these words he left them and went swiftly down the corridor.

UT Aaron Carruthers was not alone when he reached the door to the Projector laboratory. Vignot and Danzig were close behind.

"So!" boomed Vignot. "You want to get rid of me now I'm here and have checked on your arithmetic. You want to make your experiment alone and leave me and Karl behind. Nonsense. We're in this crazy experiment as much as you are. Your dangers will be our dangers."

"Vignot's right," agreed Danzig. "I won't say another word, Aaron. Let's get started."

"I'm grateful to you both," sighed Carruthers, opening the door. "Come in, please. The room is more or less upset, but the apparatus is in perfect working order."

They entered.

"Hmmmm!" grunted the chemist. "What is this machine—an atom smasher?"

Carruthers nodded. "A variation of the main principle, but it goes much farther in its delving into the core of life. This ponderous machine, though much smaller than those giants in use at the government's research laboratories, has successfully bombarded that rare clement of Thoridium, atomic weight 319, "with heavy neutrons thereby stepping its weight up to 320. And since the even-numbered atoms are explosive, the Thoridium split into two parts creating the greatest energy ever produced by man."

He held up his hand as Vignot attempted to break in. "Wait a minute. Let me continue. This energy explosive and


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The New International Encyclopædia/Ibex

IBEX (Lat., chamois). The ancient name of the ‘steinbock’ of the Alps; and now designating a section or subgenus of goats having the horns

flat, and marked with prominent transverse knots in front, whereas those of the typical goats are compressed and keeled in front, and rounded behind. The group contains four species, all inhabitants of high mountainous regions, as described below. All are characterized by a nearly uniform coloration; but the hue varies with age and season, from gray, yellowish, or grizzled, to various degrees of brown, usually lighter on the throat, belly, and inside of the legs than elsewhere. The short summer coat is exchanged in winter for a longer, warmer one, mixed with an under wool. The pairing season of all is in midwinter, and the kids, usually two, are born in early summer. Compare ; and see Plate of.

The typical ibex (Capra ibex), called ‘bouquetin’ by the French, and ‘steinbock’ by the Germans, has long been exterminated as a wild animal, but is preserved by the Italian Government in a few valleys of the Piedmontese region. Formerly it seems to have roamed all over the Alps of Switzerland, Savoy, and the Tyrol, but always kept as high as possible, seeking its food, mainly by browsing bushes, at the edge of the snow, and not descending the valleys as does the chamois. Though larger and more powerful than the common goat, it is smaller than the other ibexes. The horns rarely exceed 30 inches in length and have the knobs not prominent, while the beard of the males is so small as to be hardly visible in the summer coat. This ibex is easily tamed when taken young, and interbreeds readily with domestic goats.

The Himalayan ibex (Capra Sibirica) is still numerous, and well known to sportsmen. A ram stands 40 inches high at the withers, has a heavy beard, and the roughly knobbed horns often measure more than 50 inches along the outside curve, and 11 to 12 inches in greatest girth. It inhabits all the mountain ranges of Central Asia from the borders of Persia eastward to the frontier of Tibet, and northward into Siberia; and is found not only on the summits, but on the open plateaus of the Pamir. Ordinarily, however, ibexes remain upon the crags as near as possible to the snow-line. They descend in winter only so far as is necessary to find uncovered pasturage, and often linger at that season at great altitudes where the wind sweeps steep slopes, and allows them to nibble a scanty subsistence from the withered herbage. The resistance to cold and hardiness of constitution generally which this implies are characteristic of the race. They usually go about in small bands, led by old rams, but sometimes gather into herds of 100 or more. In the spring the males separate from the band and betake themselves to the highest crags, while the females seek retired phiccs in which to bring forth their young. In spite of constant pursuit by hunters, the ravages of wild dogs, and destruction by avalanches, these animals seem to maintain their numbers (except near Kashmir), as they are prolific, and accustomed to wandering widely. Ibex-shooting is one of the most exciting and difficult feats offered to the sportsman, because of the nature of the country in which the animals live, and their extreme wariness and ability to escape down precipices and over crags which baffle their pursuers. The books of men like MacIntyre, Kinloch, Markham, Pollok, and other Anglo-Indian sportsmen are full of entertaining accounts of this

hunting, and to these observers we owe most of our knowledge of the haunts and habits of these animals.

The Arabian ibex (Capra Sinaitica), or ‘beden,’ occupies the rough heights of the Sinaitic Peninsula, Arabia Petræa, Palestine as far as Lebanon, and Upper Egypt. It is rather smaller than the Himalayan, and the knobs on the front of the horns are less prominent and regular. An Abyssinian species, the ‘walie’ (Capra walie), also exists, and differs from the others in the curvature of its horns and a protuberance in the centre of the forehead.

title: The New International Encyclopædia/Ibex


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A. D. 1558. of his merciful Providence and Goodness towards us and this our Relam, not only to provide, but also to preserve and keep for us our Wealths, your Royal Majesty our most rightful and lawful Sovereign Leige Lady and Queen, most happily to Reign over us; for the which we do give and yield unto him from the Bottoms of our Hearts, our humble Thanks, Lauds and Praises; (2) even so there is nothing that we your said Subjects for our Parties can, may or ought towards your Highness more firmly, entirely and assuredly in the Purity of our Hearts think, or wish our Mouths declare and confess to be true, than that your Majesty our said Sovereign Lady is, and in very Deed and of most meer Right ought to be by the Laws of God, and the Laws and Statutes of this Realm, our most rightful and lawful Sovereign Liege Lady and Queen; (3) and that your Highness is rightly, lineally and lawfully descended and come of the Blood Royal of the Realm of England, in and to whose Princely Person, and the Heirs of your Body lawfully to be begotten, after you, without all Doubt, Ambiguity, Scruple or Question, the Imperial and Royal Estate, Place, Crown and Dignity of this Realm, with all Honours, Stiles, Titles, Dignities, Regalities, Jurisdictions and Preheminences to the same now belonging  and appertaining, are and shall be most fully, rightfully, really and intirely invested and incorporated, united and annexed, as rightfully and lawfully, to all Intents, Constructions and Purposes, as the same were in the late King Henry the Eighth, or in the late King Edward the Sixth, your Highness Brother, or in the late Queen Mary your Highness Sifter, at any Time since the Act of Parliament made in the thirty-fifth Year of the Reign of your said mot noble Father King Henry the Eighth, intituled, An Act concerning the Establishment of the King's Majesty's Succession in the Imperial Crown of this Realm:'

II. For which Causes we your said most loving, faithful and obedient Subjects, representing the three Estates of your Realm of England, as thereunto constrained by the Law of God and Man, except we should overmuch forget our Duties to your Highness, and to the Heirs of your Body lawfully begotten, can no less do, but most humbly beseech your Highness, that by the Authority of this present Parliament it may be enacted, established and declared, That we do recognise, acknowledge and confess the same your Estate, Right, Title and Succession as is aforesaid, to be in and to your Highness, and the Heirs of your Body to be begotten throughoutly, and in the whole, and in every Part thereof, in such Manner and Form as before is mentioned, declared or confessed; and thereunto most humbly and faithfully we do submit our selves, our Heirs and Posterities for ever.

III. And further do make our most hearty and humble Petition unto your Highness, That it may please the same, not only to accept this our said Recognition, but also our faithful Promises, that we, accordingly to our Duties, shall and will stand to, assist and defend your Royal Majesty, and the Heirs of your Body to be begotten, being Kings and Queens of this Realm, and your said Rights and Titles in and to the said Imperial Estate, Place, Crown and Dignity in all Things thereto belonging, at all Times, to the uttermost of our possible Powers, and therein to spend our Bodies, Lands and Goods, against all Persons whatsoever, that any Thing shall attempt to the contrary.

IV. And that it may be enacted by the Authority aforesaid, That as well this our Declaration, Confession and Recognition, as also the Limitation and Declaration of the Succession of the Imperial Crown of this Realm, mentioned and contained in the said Act made in the said five and thirtieth Year of the Reign your said most Noble Father, shall stand, remain and be the Law of this Realm for ever.

V. And that all Sentences, Judgments and Decrees, had, made, declared, set forth, published and promulged, and also as much of every Clause, Article, Branch, Matter or Thing contained and expressed in any Act or Acts of Parliament, as be in any Thing repugnant, contrary or derogatory to this our said Confession, Declaration and Recognition, or to any Part or Parcel thereof, or contrary to the said Limitation of the Succession of the Imperial Crown, established and made by the said Act, in the said xxxv. Year of the Reign of the said late King Henry the Eighth, by whatsoever Power or Authority the same been or have been had or made, shall be utterly frustrate, void and of none Effect. And also shall and may be cancelled, defaced, and put in perpetual Oblivion, at your Highness Will and Pleasure, as if the same had never been had, made, declared, set forth, published or promulged.

P. IV.

An Act for the Restitution of the First-fruits to the Crown.

N their most humble wise beseech your most excellent Majesty, your faithful and humble Subjects the Lords Spiritual and Temporal, and the Commons of this your Realm, in this present Parliament assembled, That where in the Parliament of your most Noble Father of famous Memory, King Henry the of Eighth, holden at Westminster upon Prorogation the third Day of November in the six and twentieth Year of his prosperous Reign, it was enacted, ordained and established by the Authority of the same amongst other Things, That his Highness, his Heirs and Successors, Kings of this Realm, should have and enjoy from Time to Time, to endure for ever, of every such Person and Persons, which at any Time after the first Day of January then next ensuing should be nominated, elected, prefected, presented, collated, or by any other Means appointed to have any Archbishoprick, Bishoprick, Abbacy, Monastery, Priory, College, Hospital, Archdeaconry, Deanry, Provostship, Prebend, Parsonage, Vicarage, Chantry, Free Chapel, or other Dignity, Benefice, Office or Promotion Spiritual within this Realm, or elsewhere within any of the King's Dominions, of what Name, Nature or Quality soever they were, or to whose Foundation, Patronage or Gift soever they did belong, the First-fruits, Revenues and Profits for one Year of every such Archbishoprick, Bishoprick, Abbacy, Monastery, Priory, College, Hospital, Archdeaconry, Deanry, Provostship, Prebend, Parsonage, Vicarage, Chantry, Free Chapel, or other Dignity, Benefice, Office


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A.D. 1558. six Pound, was established and made, wherein is contained a Saving to the King of the First-fruit, and Tenths of all Churches and Chapels not exceeding the Value of six Pound, that then were or from thenceforth should be united and consolidated in one; as in the fame Act and Saving more largely appeareth.

XIII. And where also in the Parliament of your Highness dearest Brother of worthy Memory, King Edward the Sixth, holden at Westminster upon Prorogation in the second Year of his Reign, one Act was made, That nu the Certificate of the Bishop of any Diocess within this Realm, or any of the Dominions of the same, of Recusance or Non-payment of any Tenth of any Benefice or Spiritual Promotion, the Incumbent should lose but that Benefice or Promotion only; as by the same Act more plainly appeareth.

XIV. And where also in one other Parliament of the said late King Edward, holden at Westminister in the seventh Year of his Reign, one Act was made and established, declaring how and in what Sort the Under-Collectors of the Tenth in every Diocess, appointed by the Bishop, should be bound to discharge the Bishops of that Collation, and a longer Day given for the Payment of the Tenth: (2) And how the King should be answered of the Tenth for the Time of Vacation of every Benefice and Spiritual Promotion, and that the Patents of the Collection of Tenths should be good only during the Incumbency of the Grantors; as in the same Act more at large is contained,

XV. And where also in the second Session of Parliament of our late Sovereign Lady Queen Mary, your Majesty's dearest Sister holden at Westminster in the first Year of her Reign, one Act was made and established, whereby full Power and Authority was given and appointed unto her Highness, at her Will and Pleasure to alter, change, unite, transpose, disolve or determine, as well the said Court of First-fruits and Tenths, as the Court of Augmentations of the Revenues of the King's Crown, and other Courts therein expressed, and to reduce the same Courts, or any of them, into one, two, or more Court o Courts, or to unite and annex the said Courts or any two or more of them together, or to any other of her Majesty s Courts of Record, as to her it should be thought most convenient and best; for the better, sure and more speedy yearly Revenues, Casualites, and Profits, then answerable in the said Courts, or any of them, as in the fame Aft more at large is expressed:

(2) By Vigour and Authority of which Act, the said late Queen by her Grace's four several Letters Patents, whereof two bear Date three and twentieth Day of 'January in the first Year of her Reign, and the other two, the four and twentieth of January in the same Year, did not only dissolve, determine and extinguish the said Courts, commonly called and entituled, The Court of the Augmentations and Revenues of the King's Crown, and the Court of the First-fruits and Tenths, and the Jurisdiction and Authority thereof;

(3) but also did unite, transpose and annex the said Courts of Augmentation and Revenues of the King's Crown, and of the First-fruits and Tenths so dissolved, to the Court of the Exchequer, there to be and continue as a Member and Parcel of the same Court of the Exchequer; (4) and did appoint all and singular the Revenues, Casualties, Profits and Hereditaments then answerable in the said Courts, to the Order, Rule, Survey and Governance of the said Court of the Exchequer, there to be answered and accounted for ever, in such Order, Manner and Form, as in the said Letters Patents, and in two Schedules unto the said Letters Patents annexed, is mentioned and declared, as by the Tenor and Purport of the said Letters Patents and schedules; signed with her Highness Hand, more plainly may appear.

XVI. By reason of all which said Premisses, not only the said perpetual Revenues of the First-fruits and Tenths granted by the said Act in the twenty-sixth Year of the Reign of your Highness most Noble Father, in Augmentation and Maintenance of the Crown of this Realm, but also the Tenths and yearly Rents reserved nomine Decimæ, by any Letters Patents of your said Noble Father, sithence the said six and twentieth Year of his Reign, and of your said dearest Brother and Sister, or of any of them, made to any Bishop and his Successors, or to any Cathedral Church, Dean and Chapter, College or any other Ecclesiastical and Spiritual Person or Persons, or Corporations, and their Successors for ever; (2) and also all and every the Rents, Revenues, Issues and Profits of all and singular Rectories, Parsonages and Benefices impropriate, Glebe Lands, Tithes, Oblations, Pensions, Portions and other Profits and Emoluments ecclesiastical and Spiritual to the same belonging, being in the Hands and Posession of your said dearest Sister, at the said four and twentieth Day of January, were ordered, answerable and accounted for in the said Court of the Exchequer, and were therein well and justly answered and paid unto her Highness Use and Behoof, like as the same had been unto the said two Noble Kings her said Father and Brother by the Space of twenty Years, without Grief or Contradiction of the Prelates and Clergy of the Realm, to the great Aid, Relief and Supportation of the inestimable Charges of the Crown of this Realm, which daily since the Time of the making of the said first Act have increased and grown more and more.

XVII. Which Thing although the said late Queen might and did manifestly feel and perceive to be most true, yet she upon certain zealous and inconvenient Respects, not sufficiently nor politickly enough weighing that Matter, nor having due Consideration and Regard to the Maintenance and Upholding, and good Continuance of the Estate of the Imperial Crown of this Realm in Succession, which rather needed an Augmentation, than any Diminution, procured and willed an Act of Parliament to be made and provided in the second and third Years of the Reign of King Philip her late Husband and her, That all Payments of the said First-fruits should from thenceforth cease and be clearly extinct and determined for ever:

(2) And that as well all the said Benefices and Spiritual Promotions, as the Possessors, Owners and B. v *« StJtut « Incumbents thereof, and their Successors, should from and after the eighth Day of August in the said second and third Years, and so from thenceforth at all Times for ever, be clearly exonerate, acquitted and discharged against the said late King Philip and Queen Mary, her Heirs and Successors, of and from the Payment and Payments of all and every the said First-fruits, in as ample and large Manner and


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The New International Encyclopædia/Ibilao

IBILAO, ē'Bḗ-lä'ṓ. A headhunting Malay-Negrito tribe in central Luzon. See .


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The New International Encyclopædia/Ibis

IBIS (Lat. ibis, Gk. ῖβις, of Egyptian origin). A stork-like bird of the family Ibidæ. The bill is long, slender, curved, thick at the base, the point rather obtuse, the upper mandible deeply grooved throughout its length. The face, and generally the greater part of the head, and sometimes even the neck, are destitute of feathers, at least in adult birds. The neck is long. The legs are rather long, naked above the tarsal joint, with three partially united toes in front, and one behind; the wings are moderately long; the tail is very short. The family is usually ranked with the storks in the same order as the herons, but there are important points in which the ibises approach the curlews. The sacred ibis, or Egyptian ibis (Ibis Æthiopica), is an African bird, 2½ feet in length, although the body is little larger than that of a common fowl. The glossy ibis (Plegadis falcinellus) is a smaller species, also African, but migrating northward into Continental Europe, and occasionally seen in Great Britain. It occurs in the tropical and subtropical parts of all the world, but is quite uncommon in North America. In the Southwestern United States it is replaced by the white-faced glossy ibis (Plegadis guarauna), a species in which the adults have the region about the base of the bill white. The habits of both species resemble those of the sacred ibis. The color is black, varied with reddish brown, and exhibiting fine purple and green reflections. There are no loose pendent feathers. The white ibis (Guara alba) a species with pure white plumage, abounds on the coasts of Florida, and is locally abundant as far north as South Carolina and southern Illinois. Audubon saw multitudes on a low islet, and counted 47 nests on a single tree. (For its egg, see Colored Plate under .) The scarlet ibis (Ibis ruber) is a tropical American species, remarkable for its brilliant plumage, which is scarlet, with the tips of a few outer jirimaries glossy black. The straw-necked ibis (Carphibis spinicollis) is a large Australian bird of fine plumage, remarkable for stiff, naked, yellow feather-shafts on the neck and throat, which look extraordinarily like bits of straw. The bird known in the Southern United States as ‘wood-ibis’ is not an ibis at all, but a stork (q.v.).

The sacred ibis, one of the birds worshiped by the ancient Egyptians, and called by them hab or hib, and by the modern Egyptians abu-Hannes (i.e. Father John), is a bird with long beak and legs, and is covered with black and white plumage. It was supposed, from the color of its feathers, to symbolize the light and shade of the moon, its

body to represent the heart; its legs described a triangle, and with its beak it performed a medical operation; from all which esoterical ideas it was the avatar of the god Thoth or Hermes (see ), who escaped in that shape the pursuit of Typhon, as the hawk was that of Ra, or Horus, the sun. Its feathers were supposed to scare, and even kill, the crocodile. It appeared in Egypt at the rise, and disappeared at the inundation of the Nile, and was thought at that time to deliver Egypt from the winged and other serpents which came from Arabia in certain narrow passes. As it did not make its nest in Egypt, it was thought to be self engendering, and to lay eggs for a lunar month. According to some, the basilisk was engendered by it. It was celebrated for its purity, and only drank from the purest water, and the most strict of the priesthood only drank of the pools where it had been seen; besides which, it was fabled to entertain the most invincible love of Egypt, and to die of self-starvation if transported elsewhere. Its flesh was thought to be incorruptible after death, and to kill it was punishable with death. Ibises were kept in the temples, and unmolested in the neighborhood of cities. After death they were mummied, and there is no animal of which so many remains have been found at Thebes, Memphis, Hermopolis Magna, or Eshmun, and at Ibin or Iheum, 14 miles north of the latter place. They are made up into a conical shape, the wings flat, the legs bent back to the breast, the head placed on the left side, and the beak under the tail. They were prepared as other mummies, and wrapped up in linen bandages, which are sometimes plaited in patterns externally. At Thebes they are found in linen bandages only; at Hermopolis, well preserved in wooden or stone boxes of oblong form, sometimes in form of the bird itself, or the god Thoth; at Memphis, in conical sugar-loaf-shaped red earthenware jars, the tail downward, the cover of convex form, cemented by lime. There appear to be two sorts of embalmed ‘ibises’—a smaller one of the size of a rail, very black, and the other black and white. The former is not an ibis at all, but some smaller wading bird. The last is usually found with its eggs, and with its food in its stomach. By the Jews it was held to be an unclean bird. Consult: Wilkinson, Manners and Customs of the Ancient Egyptians (New York, 1879); Pettigrew, History of Egyptian Mummies (London, 1840).

title: The New International Encyclopædia/Ibis


text: The World's Famous Orations/Volume 1/In Support of the Athenian Expedition to Sicily


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Page:Ruffhead - The Statutes at Large - vol 2.djvu/570

520 Form, as they were before the making of the said Act of the first and original Grant thereof, in the said six and twentieth Year of the Reign of the said late King your Noble Father, and as though the same had never been had ne made.

Petual Penfion, annual Rent or Tenth, granted by the fad firft Aft of the fix and twentieth Year of the faid Noble King Henry, nor alfo the faid feveraf an! nud Rents or Tenths referred mm* Dmm« by and upon the faid feveral Letters Patents of the fa"d late King and Queen, made to Spiritual Perfons and Corporations, as is aforefaid, or any of them ST "f fK r v n ^-° f S v, ¥ u h 1 ^ A"*™^ th en laft paft, 'mould any more be^dorpS £ < A °A ^ the K g^late Kmg P/W^and Queen^p,, her Heirs or 'Succeflbrs ; (2) but that aswcR the faid Archbilhooncks, B.fhopncks, and other Benefices, Dignities, Deans and Chapters, College Corporations and Spiritual Promotions aforefaid, as alfo the Poffeffors, Owners, Proprietaries and in cumbents of the fame and their Succeflbrs, from and after the faid Feaft of'St/SSlhe Arch a be g m',n^ i R- Jq X °T ate ' A £quitted and Difchargcd of and from the Payment thereof, againft them and the Heirs and Succeflbrs of the fame late Queen for ever «B<""".

XIX And furthermore, That the faid late King Philip and Qjaeen Mary, her Heirs and Succeflbrs from and after the faid Feaft : f St .Michael the Archangel; mould not receive, perceive, take and S T&5? on S ?- ReVC p U6 r' Pr °P S °- r Comm 4 od T CS £ f ^ e faid Redtories, Parfonages, Benefices, GlebeLandsI Tithes, Oblations Pennons, Portions and other Profits and Emoluments Ecclelialtica] and Spiritual afore- fa d Aa° t he7,-i t m )r ° f th f Reverfl0n ° r, Regions of them or any of them : (2) But in and by he rSCv P ? late K' n S ?nd Queen clearly gave over, renounced and relinquished, as well the faid Rectories Parfonages, Benefices, Glebe Lands, Tithes, Oblations, Penfions, Portions and other Profits 1 ^uments kcclefiaftical and Spiritual aforefaid and every of them, and the Reverfion and Rever- fions of them and every of them, and all their Right, Title, k, Intereft and Demand of, in or to the fame from them and the Heirs and Succeflbrs of the faid late Queen for ever, as alfo the faid perpetual Penfion, annual Rent and;Tenth, and alfo the faid yearly Rentereferved nomine Dechncz upon the faid fe veral Letters Patents and all their Right, Title and Intereft which they or either of them, or the Heirs or Succeflbrs of the faid late Queen, had or might have had in or to the fame.'

rJr»A I 1 Ye; T y Penflon ' Tenths, yearly Rents, Parfonages, Emoluments and Profits to be per- ceived, taken, received countea, employed ufed and dif P ofed by the late Reverend Father inGodiL/- nald Pool late Cardinal and Legate, and fuch other Perfons as he mould name and appoint, and fuch otfier fl W eTrt Pe, C1 ^ y ^ mlte p m T 6 faid Afl * t0 - and f °[ CG / tain Ufes ' Pur P° fes alld Stents mentioned in the at^ar e a earetfi* ° m and a Savmg ln the fame ex P r effed and contained, as by the fame more

-1 J* 1 - W V?p^- dhumbI ^^^ thc Lords Spiritual and Temporal and Commons in ChJT P [e t u% ,Tn M afre, m T bled '. caI ^g to our Remembrance the huge innumerable and ineftimable Chaiges of the Royal Eftate and Imperial Crown of this Realm, and how the fame is left unto your Ma- fSKS y °, U ^ r fv' ntry ^TT-SV? 1 '^^, d ! min ifhed, as well by Reafon of the faid Aft made in the faid fecond and third Years of the faid King Philips Queen Mary, as otherwife, do conceive at the Bot- tom of our Hearts great Sorrow and Heav.nefs, as Subjects careful for their Natur.J and Liege Sovereign Lady upon whom dependeth the Surety, wordly Joy and Wealth of us all ; (2) and being no lefs afFeald ^IZ y,T' Ma J eft y s f moft £M P K on ^ ni the denervation and Maintenance of the feme, and of the Urate and bucceffionof yourMajefty s faid Crown, than were the firft Grantors of the faid Firft-fruits and lenths towards your Highnefs moft Noble Father, and his faid Royal Eftate, at the Time of their faid <^rant thereof to him made, do account of very Right and good Congruence no lefs than our moft bounden Duty, to move your Highnefs, and therewith do moft humbly befeech the fame, that the great Difherifon tW?/^ ^T 1 "^ T* r ? A a i° ^ C - r ° W u n ' /? d Eftafc R °y al of this y° ur Realm > and th e Succeffion thereof, by Reafon of the faid Aft made in the faid fecond and third Years of the Reign of the faid King 1 hiti^ and (^tieen Mary may at this prefent Parliament be reformed and avoided, and that with your High- Pnrli^IT and . R °y al Aff 5 n £ ]t ™Y b ^ enafted < ordained, eftablifhed and provided by Authority of this raruament, in Manner and Form hereafter enfuing :

XXII. That is to say, That the said Act made in the second and third Years of the Reign of the said late King Philip and Queen Mary, and akk Articles, Clauses and Sentences therein contained, shall be from and after the first Day of this present Parliament utterly and clearly repealed, made void, and of no Force ne Effect; (2) and all Authorities and Liberties granted, limited and appointed in and by the said Act to the said late Cardinal Pool, or made or derived, by Force, Strength or Colour of the same Act, by or from the said late Cardinal, to any other Person or Persons, Bodies Politick or Corporate, to cease and be utterly void and determined: (3) And that the said First-fruits, and all Payments thereof, from and after the said first Day of this Parliament shall be revived, and have their Being and Continuance again, and be deemed and adjudged to all Intents, Constructions and Purposes, in the Queen's Highness most Royal Person, her Heirs and Successors, and united and annexed to the Imperial Crown of this Realm, of and in such like and the same Estate, Interest, Title, Quality, Sort, Degree and Condition, and in as ample and beneficial Manner and Form, as the same was or were in the Person and Possession of the said late Queen Mary, at and before the said eighth Day of August, in the said Act of Extinguishment, mentioned and expressed; the same Act of Extinguishment, or any Letters Patents, or any other Matter or Thing had, done or suffered by the said late Queen to the contrary thereof in any wise notwithstanding.

XXIII. And also that as well so much of the said perpetual and annual Tenth and Pension granted by the said Act made in the said twenty-fixth Year of the Reign of the said late King Henry the Eighth, as also so much of the said yearly Rents reserved upon the said several Letters Patents nomine Decimæ; (2) and also so many


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A. D. 1558. many of the said Rectories, Parsonages and Benefices impropriate, Glebe Lands, Tithes, Oblations, Pensions, Portions and other Profits and Emoluments, Ecclesiastical and Spiritual aforesaid, and the Reversion and Reversions thereof, and all Rents, Emoluments and Profits incident to the same, as were in the Hands and Possession of the said late Queen Mary, at and before the said eighth Day of August, shall from the Feast of St. Michael the Archangel last past be vested, adjudged and deemed, actually and really in the Seisin and Possession of our said Sovereign Lady Queen Elizabeth, her Heirs and Successors, to all Intents, Constructions and Purposes, of and in such like and the same Estate, Interest, Order, Degree, Quality, Sort and Condition, and as fully, wholly, largely and beneficially, as the same were in the Seisin and Possession of the said late Queen Mary, at and before the same Eighth Day of August: (3) And that as well the said Firſt-fruits and Tenths, and the Order thereof, as also the said annual Rents reserved nomine Decimæ, and the said Rectories, Parsonages, Benefices, Glebe Lands, Tithes, Oblations, Pensions, Portions and other Profits and Emoluments, Ecclesiastical and Spiritual aforesaid, and every of them, and the Reversion and Reversions of them, and of all Rents and Profits unto the same or any of them incident or belonging, shall be within the said Order, Survey, Rule and Governance of the faid Court of the Exchequer, in every Degree, Sort and Condition, as they were at and before the said eighth Day of August; the said Act made in the said second and third Years, or any other Matter or Thing, to the contrary thereof notwithstanding.

XXIV. And that so much of all and every the said Acts and Statutes first recited, or of any other Act or Statute touching or concerning the Order, Levying, true Answering and Payment, or Qualification of the said First-fruits and Tenths, and of the said Rectories, Parsonages and Benefices impropriate, and of the Rents, Revenues, Emoluments and Profits thereof, and of all other the Premisses, and also the Charge, Discharge or Alteration of them or any of them, or any Matter or Thing in any wise sounding or tending thereunto, which were standing and being in Force, Effect and Unrepealed, at and before the said eighth Day of August (except only the said Acts of the Erections of the Courts of Augmentations, and First-fruits and Tenths) shall be, remain and continue in their full and perfect Strengths and Forces, and be observed and put in due Execution, according to the Tenours and Purports of the same and every of them.

XXV. And that the Queen's Majesty, her Heirs and Successors, by Authority of this present Parliament, shall from the said first Day of this present Parliament have, hold, possess and enjoy for ever, the Advowsons, Gifts and Patronages of all Vicarages belonging or incident to any of the said Rectories and Parsonages impropriate, in the same Sort, Quality, Condition and Degree, to all Intents and Purposes, as the same were in the Person and Possession of the said late Queen Mary, at and before the said eighth Day of August; any Thing or Act done by the same late Cardinal, or any Grant or Grants by Letters Patents made by the said late Queen Mary, of the said Advowsons and Patronages or any of them, to any Ecclesiastical or Spiritual Person or Persons, or any Spiritual Corporation, to the contrary in any wise notwithstanding:

XXVI. Saving to all and every Person and Persons, Bodies Politick and Corporate, and their Heirs, Executors, Successors and Assigns and every of them, (other than such Persons as be mentioned and named in any Letters Patents made by the said Queen Mary the said eighth Day of August, or at any Time sithence, or claiming only by or under the Authority and Strength of the same Act or Letters Patents or any of them) all such Right, Title, Interest, Estate, Offices, Leases, Grants, Annuities, Pensions, Fees, Corodies, Rents and other yearly Profits and Commodities, as they or any of them ought or should have had, perceived or enjoyed, of, in or by Reason of any the Parsonages, Rectories or of any other the Premisses, in case the said former Act now repealed, and this present Act of Repeal, had never been had ne made; any Thing in the same Acts or either of them contained or sounding to the contrary thereof in any wise notwithstanding.

XXVII. And be it further enacted by the Authority aforesaid, That from and after the said Feast of St. Michael the Archangel last past, and so from thenceforth from Time to Time, the said Pensions, Annuities, Rents, Corodies, Fees and other yearly Payments, shall be paid and payable only by our said Sovereign Lady, her Heirs and Successors, at the Receipt of the Exchequer, or in such other Places, as the Queen's Majesty, her Heirs and Successors shall appoint, to all and every Person and Persons that ought to have and enjoy the same, in such Sort, Order and Form, as the same should or ought to have been paid and payable, in case the said Act now repealed had never been had ne made; any Thing therein, or else in this Act contained to the contrary thereof, in any wise notwithstanding.

XXVIII. And be it further enacted by Authority aforesaid, That all and singular Incumbents, Proprietaries, Tenants, Farmers, Lessees and Occupiers of the Premisses or any Part thereof, their Heirs, Executors and Assigns, which the said first Day of this present Parliament were behind, or in any Arrearages of and with the Rents, Farms, Tenths or other Revenues, Profits or Duties, by them or any of them due and payable, for or by Reason of the Premisses or any of them, shall and may be by the Authority of this Act severally chargeable, accountable and answerable to the Queen's Majesty, her Heirs and Successors, in and at the said Court of the Exchequer, of and for the same Arrearages and Duties as other Accomptants be and shall be in the same Court; any Thing in the said Act} now repealed, in this Act, or any other Matter or Cause to the contrary thereof, in any wise notwithstanding.

XXIX. And yet nevertheless the Queen's most excellent Majesty, at the humble Request of her said Subjects, of her abundant Grace and Bountifulness, is pleased and contented that it be enacted by the Authority aforesaid, That all and singular Vicarages not exceeding the yearly Value of ten Pounds, after the Rate and Value upon the Records and Books of the Rates and Values for the first-fruits and Tenths now remaining in the Exchequer, or that shall hereafter come and remain in the same Court; and also all and singular Parsonages not exceeding the yearly Value of ten Marks, after the like Rate and Valuation, and the Incumbents thereof and of every of them, their Executors, Administrators, Successors and Sureties and every of them, from the said Feast of St. Michael the Archangel last past, shall be free and clearly discharged and


text: The World's Famous Orations/Volume 1/To the Spartans


text:
The New International Encyclopædia/Iblis

IB'LIS. One of the names of the Devil, in the Koran, who, however, is more often called Shaitān (Satan). Iblis is the chief of the fallen angels, who was once a good angel named Azazil, but having refused at God's command to render homage to Adam, was first condemned to death, but subsequently respited till the judgment day (Koran, vii. 13). The legend is borrowed from Jewish sources, and is embodied in the Midrashic exposition of Genesis, chapter iii. (consult Wünsche, Midrash Bereshit Rabba, p. 32 sqq., Leipzig, 1881). Both words for devil used by Mohammed appear to be of foreign origin, the form Shaitān coming close to the designation of Satan in Ethiopic—while Iblis may be a distortion of diabolus, modified in order to adapt it to a derivation from an Arabic stem balasa ‘to confuse,’ with which, however, it has really nothing to do. Of the two terms, the former is found in the Koran 87 times, the latter only 11 times. Moreover, the plural of

the former is used, whereas the latter occurs only in the singular, and was regarded by Mohammed as a name for a specific devil, the arch devil spirit; Shaitān, both in the Koran and the later literature, is used as a general designation for devils or evilly disposed demons. On the basis of the utterances in the Koran, the doctrine of the Devil is further developed in Mohammedan theology, influenced by the specifically Christian and Jewish conceptions current in the Orient whereby the Devil, as a single personage, usurps the powers and attributes of the numerous body of jinns (q.v.) of popular belief. The latter, however, as a survival of primitive religion, continue to hold sway among the people in general, so that in the folklore of the Arabs it is the jinns who are constantly introduced, both for good and evil purposes, whereas the mention of Iblis and of the Satans is largely confined to the body of theological writings. In the latter the contrast between the Devil and the angels is prominently put forward, and the view is expressed that each individual has a devil and an angel appointed as his companions, the former tempting him to evil deeds, the latter prompting him to good. The life of man passes in a constant struggle to be rid of the former and to keep close to the latter. Consult Weil, Biblische Legenden der Muselmänner (Frankfort, 1845).


text: The World's Famous Orations/Volume 1/Against the Sicilian Expedition


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522 acquitted for ever against the Queen's Majesty, her Heirs and Successors, of and from the said First-fruits; any Thing in the said Act of First-fruits and Tenths, made in the said six and twentieth Year of the Reign of the said late King Henry the Eighth, or in this Act of Repeal, or any other Act or Acts before recited, to the contrary thereof in any wise notwithstanding.

XXX. Provided always, and be it enafted by the Authority aforefaid, That if any Incumbent of any f ucn Promotion Spiritual as is aforefaid, charged or chargeable to the Payment of the faid Firft-fruits, hap- af- P en to uve to t ^ ie -^nd of one half Year next after the laft Avoidance of the fame Promotion Spiritual, fo as ter the Avoid- ne hath received, or without Fraud or Covin might lawfully have received or enjoyed, the Rents or Profits ance. of that half Year, and before the End of the other half Year then next following fhall happen to die, or to <> be lawfully eviftcd, removed or put from the faid Promotion Spiritual, by Judgment in any Aftion at the Common Law, without Fraud or Covin, that then every fuch Incumbent, his Heirs, Executors, Admi- niftrators and Sureties, fhall be charged and chargeable but only with the fourth Part of the Firft-fruits due to be paid for fuch his Promotion, and with no more of the faid Firft-fruits; any Thing in this Aft con- tained, or any Bond or Writing to be made for the Payment of the faid Firft-fruits, or any other Matter or Caufe to the contrary notwithftanding.

XXXI. And it it fhall happen any fuch Incumbent to live by the Space of one whole Year next after the laft Avoidance of the fame Spiritual Promotion, and after before the End of one Half Year then next follow- e " r ' c ' ing {hall fortune to die, or to be lav/fully evifted, removed or put from the faid Promotion Spiritual, by Judgment in any Aftion at the Common Law, without Fraud or Covin; that then every fuch Incumbent, his Heirs, Executors, Adminiftrators and Sureties fhall be charged and chargeable but only with the Moiety and one Half of the Firft-fruits due to be paid for fuch his Promotion Spiritual, and with no more of the fame Firft-fruits; any Thing in this Aft contained, or any Bond or Writing obligatory to be made for the Payment of the fame Firft-fruits, or any other Matter or Caufe to the contrary notwith- •ftanding.

The Charge of XXXII. And if it fhall happen any fuch Incumbent to live to the End of one whole Year and an Half H-ie^Y next a ^ ter t ' le ' a ^ Avoidance of fuch Promotion Spiritual, and after and before the End of fix Months then and a Half &c. next following fhall fortune to die, or to be lawfully evifted, removed or put from the faid Promotion Spi- ritual, by Judgment in any Aftion at the Common Law, without Fraud or Covin; that then every fuch Incumbent, his Heirs, Executors, Adminiftrators and Sureties, fhall be charged and chargeable but only with three Parts of the Firft-fruits of the fame Promotion Spiritual, in four Parts to be divided, and with no more; any Thing in this Aft contained, or any Bond or Writing obligatory had or made for the Pay- ment of the faid Firft-fruits, or any other Matter or Caufe to the contrary notwithftanding.

The Charge of XXXIII. And if it fhall happen any fuch Incumbent to live to the End of two whole Years next after him which the laft Avoidance of the fame his Promotion Spiritual, and not to be lawfully evifted, removed, or put liveth two whole f r0 m the fame Promotion Spiritual as is aforefaid, that then fuch Incumbent, his Heirs, Executors, Admi- Years after, *c. n ift ra t ors and Sureties, fhall content and pay to our faid Sovereign Lady the Queen, her Heirs and Succef- fors, the whole Firft-fruits due to be paid for the fame Promotion Spiritual, according to the Eftatute aforefaid.

Grants made to XXXIV. Provided alfo, and be it enafted, That all Grants, Immunities and Liberties given to the Uni- o/the^olwT ver f lt; ' es of Cambridge and Oxford, or to any College or Hall in either of the faid Univerfities, and to the Col- in them, and to leges of Eaton and Wincbejler, and unto every or any of them, by our late Sovereign Lord King Henry the Eaton and win- Eighth, or any other of the Queen's Highnefs Progenitors or Predeceflbrs, or by Aft of Parliament, for or cheftcr Colleges, touching the Releafe or Difcharge of the faid Firlt-fruits and Tenths, or any Part thereof, fhall be always and remain in their full Strength and Virtue : (2) And that all fuch lawful Conveyances and Aflurances in the Law as were had or made before the Making of this Aft, to either of the faid Univerfities of Oxford or Cambridge, or to any College or Hall within any of them, by what Name or Names foever they or any of them be incorporated or named, of any of the faid Parfonages or Benefices impropriate, or of any Part of the fame, or of any Patronages, for the Maintenance of Students or Learning, fhall be as good and effeftual in the Law to all Intents, Conftruftions and Purpofes, as though this Aft had never been made.

XXXV. And be it further enafted by the Authority aforefaid, That the Dean and Canons of the Free WindforT " Chapel of St. George the Martyr, within the Caftle of Windfor, and all the PofTeffions and Hereditaments of the iame Free Chapel, Deanry and Canons, by whatfoever Name or Names they be incorporated or known, fhall be exonerated, and fhall ftand for ever difcharged of the Tenths and Firft-fruits before mentioned; any Thing in this Aft, or any other Aft or Statute before mentioned, to the contrary thereof in any wife not- withftanding.

Leafes for Year? XXXVI. Provided alfo, and be it enafted, That all Leafes made before the xx. Day of December laft or three Lives, paft, for xxi. Years, or three Lives at the moft, by any Perfon or Perfons, Bodies Politick or Corporate,' C '"' £ (,' o° 7 ' ^ em o ' aw fully feized of or in any of the faid Parfonages impropriate, or of or in any other the PremifTes, wont 430, 90. commonly to be let or fet to Ferm, then being out of Leafe, or whereof there was not, at the Time ofthe' making of the faid Leafe or Leafes, any former Leafe to endure above one Year then to come at the moft, and upon which new Leafe or Leafes the old yearly Rent accuftomarily wont to be paid for the fame, by the Space of twenty_ Years laft paft before the making of fuch Leafe or Leafes, or more yearly Rent is referved) Grants of Of- an ^ payable during the faid Term; and all other lawful Grants by them or any of them heretofore made of fices wont to be any Office or Offices in old Time wont commonly to be granted; and all Gifts and Grants of any Parfonage granted. or Parfonages impropriate, heretofore belonging to the Archdeaconry of Wells in the County of Somerfet, oi to the Incumbent of the fame Office or Dignity, or to the Incumbent of the fame lately given and reftored. fhall be as good and effeftual ill the Law, as though this Aft, or any Thing contained therein, had noi been had or made. XXXVII. And


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 BY BERTRAND RUSSELL The Scientific Outlook Cr. 8vo. Third Impression ros. 6d. net "A book so full of life and wit and, gaiety and, let ns add, wisdom and knowledge. ... It is admirably written, and contains passages of singular beauty. ... It is perhaps needless to say that the whole book is important." Manchester Guardian. "Brilliantly witty." Times Literary Supplement. "It is an extraordinary gay and inspiring work." Daily Telegraph. Introduction to Mathematical Philosophy Demv Svo. Second Edition, Sixth Impression i8s. net "Mr. Russell has endeavoured to give, in non-technical language, an account of his criticism as it affects arithmetic and logic. He has been remarkably successful." Athenaeum. The Analysis of Mind Demy Svo. Eighth Impression 205. na "Here are the old clarity and the old charm; the restrained, illuminating wit; the easy rhythm of artfully pungent sentences. ... A most brilliant essay in psychology." New Statesman. Our Knowledge of the External World AS A FIELD FOR SCIENTIFIC METHOD IN PHILOSOPHY Demy Svo. New and Revised Edition 1 8s. net An Outline of Philosophy Demy Svo. Sixth Impression 2 is. net "Of few books on philosophy can it be said that they are at once im portant and delightful; but it can be said of this one." Manchester Guardian.


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A. D.1558 XXXVII. And be it further enacted by the Authority aforesaid, That the said Archdeconry and all Rectories and Spiritual Promotions given, assigned, limited or appointed to the same, and every inc- cumbent and Incumbents which hereafter shall be presented, collated, preferred and admitted unto the said Archdeaconry, and the Rectories and Spiritual Promotions thereunto limited and appointed. or appertain- ing and belonging, shall stand, remain, and be charged and chargeable with the Payment of the First fruits and Tenths for the same to the Queen's Highness, her Heirs and Successors, in Form as other Spiritual Promotions, and the Incumbents of the fame, be and ilia! I be char; able by this Ac c t, or by any other Act or Statute befi re fpecificd.

XXXVIII. Provided always, and be it further enacted by the Authority aforefaid. Thai fo mai faid Rectories, Parfonages and Benefices impropriate, Glebe Land, i i dons, and other Profits and Emoluments Ecclefiaftical and Spiritual, and everj of them, and the Rev< and Reverfions of them, and all Rents and Profits unto t be lame or any ident or belonging, were at and before the faid eighth Day of AuguJI in the Hands and Pofleflions of the laid late Qu< .-.nut. and within the Survey, Rule and Order of the Court of the Duchy of Laneafter. fhall be again within the Order, Survey, Rule and Government of the faid Court, in fuch and the fame .Manner and Form to all In- tents and Purpofcs, as they were at and before the faid eighth Day ol S Auguji in the faid fecond and third Years of the Reign of the laid late King and Queen ; any Thing in this Act, or in the faid Act of the fa ne late King and Queen, to the contrary thereof in any wile notwithstanding.

XXXIX. Provided always, and be it further enacted by the Authority of this Parliament, That no P< fon or Perfons prefented, inltituted or inducted, at any Time fithencc the tirft Day of this prefent Pi ment, or that fliall be prefented, inltituted or inducted, on this Side of the Feaft of the Nativity of Saint ) Bttptjjl next coming, to any the faid Spiritual or Ecclefiaftical Promotions chargeable to or with the P ment of the Firft-fruits, or one Year's Profits of fuch Promotion, fhall incur any Penalty or Forfi cntring into any of the faid Spiritual or Ecclefiaftical Promotions, or by taking the Profits thereof, Non-payment or not Compounding of or for the Firft-fruits thereof, lo that he or any other for him, h or do compound for the fame Firft-fruits, according to the true Meaning of the Statute, before the Feaft of the Nativity of St. "John Baptijl ; any Thing in this Act contained to the contraty notwith- ftanding.

XL. Provided alfo, That this Act, nor any Thing therein contained, fhall not in any wife extend to Thc Reyenoe » charge any Hofpital founded and ufed, and the Pofleflions thereof employed, to and for the Relief of poor ° f ' Ho ! 1 People, or any School or Schools, or the Pofleflions or Revenues of them or any of them, with the Pay-, c ,i ment of any Tenths or Firft-fruits ; any Thing in this Act before mentioned to the contrary in any wife c An'n. c. z$. notwithstanding. 6 Am. . I. r. IO. € A P. V. J Geo. I. e.io.

P. V.

P. VI.

P. VII.

P. VIII.

CAP.


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524 P. IX.

P. X.

P. XI.

An Act limiting the Time for laying on Land Merchandizes from beyond the Seas, and touching Customs for Sweet Wines.

M O S T humbly fhewir.g befeechen your Higbnefs, your Lords and Commons in this prefent Par- liament affembled, That where the Sums of Money paid in the Name of Cuftoms and Subfidies of Wares and Merchandizes, tranfported out, and brought into this your Highnefs Realm of England, by any Merchant Stranger or Denizen, I is an ancient Revenue annexed and united to your Imperial Crown ; SevenJCaufesof ' ( 2 J and hath in the Time of King Edward the Third, and other your moft noble Progenitors, amounted fth'o'" " S ' to S reat anQl notable Sums of Money, til] of late Years many greedy and covetous Perfons, reflecting more- CuftoinE7 een S *' their private Gain and Commodity, than their Duty and Allegiance, or the common Profit of the Realm,. ' have and do daily, as well by conveying the fame their Wares and Merchandizes out of Creeks and Places ' where no Cuftomer is refident, as alfo by or through the Negligence or Corruption of the Cuftomer, e Searcher or other Officer, where they be refident, as by divers other fraudulent, undue and fubtile Practices, ' tranfported out of this your Realm of England, without Payment or agreeing for the Payment of the Cuf- ' toms and Subfidies therefore due ; (3) whereby the yearly Revenue aforefaid is very much impaired and ' loving Subjects, who by Occafion thereof have of late Years been more charged with Subfidies and Pay- ' ment for the Supplement of the faid Lofs and Damage, than elfe we fhould have been :' No Goods fhall II. That it may therefore be enacted by the Authority of this prefent Parliament, That it fhall not be be laden or dif- lawful to or for any Perfon or Perfons whatfoever, from and after the firft Day of September next coming, to theDaJiaht 1 ^ ac * e or P ut: ' or cau ^ e to ^ e laden or put off or from any Wharf, Key or other Place on the Land, into any andiaopen Ship, Veffel, Grayer, Lighter or Bottom, any Goods, Wares or Merchandizes whatfoever (Fifh taken by Place. your Highnefs Subjects only excepted) to be tranfported into any Place of the Parts beyond the Seas, or into the Realm of Scotland ; (2) or to take up, difcharge and lay on Land, or caufe or procure to be taken up or difcharged out of any Lighter, Ship, Crayer, Veffel or Bottom, being not in a Leke or Wreck, and laid on Land, any Goods, Wares or Merchandizes whatfoever (Fifh taken by any of your Highnefs Subjects, and Salt only excepted) to be brought from any the Parts beyond the Sea, or the Realm of Scotland, by Way of Merchandizes, (3) but only in the Day-light ; that is to fay, from the firit of March until the laft of September, betwixt Sun-rifing and Sun-fetting ; and from the laft of September until the firft of March, be- the Hours of feven in the Morning and four at the Afternoon ; (4) and in and upon fome fuch open Place, Key or Wharf, Places, Keys or Wharfs, as your Highnefs, your Heirs or Succeffors,_ fhall on this Side the Farther Provl- faid firftDay of September therefore amgn and appoint by Virtue of your Highnefs Commiinon or Commiilions, jj°" e s to reIat " lg within your Grace's Ports of London, Southampton, Brlftol, Weftchefter, Nevjcajlle, and the Suburbs of the i3& iACar.'i. f air > e, and every of tbern ; (5) and in fome. open Place, Key or Wharf, Places, Keys or Wharfs, in alii c 11. §. 14. other Ports, Creeks, Havens or Roads (Hull only excepted) where a Cuftomer, Comptroller and Searcher: of fuch Ports, Havens, Creeks or Roads, and every of them or the Servants of any of them, have by the Space of ten Years laft paft been accuftomably refident, or hereafter fhall be refident ; (6) upon Pain of Forfeiture of all fuch Goods, Wares or Merchandizes fo laden or difcharged contrary to the true Meaning of this Act, or the Value thereof. III. And be it further enacted by the Authority aforefaid, That no Manner of Perfon or Perfons after the faid Day fhall receive or take into any Ship, Crayer or other Veffel, any^' Goods, Wares or Merchan- Af what Times dizes (except before excepted) to be tranfported into any Place beyond the Sea, or into the Realm of Scot- other
 * and Devices, convey their Goods and Merchandizes as well brought from the Parts beyond the Sea, as
 * diminifhed, to the great Lofs and Damage of your Highnefs, and to the great Burden and Charge of your


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518 Office or Promotion Spiritual aforenamed, whereunto any such Person or Persons should after the said first Day of January be nominated, elected, prefected, presented, collated or by any other Means appointed: (2) And that every such Person and Persons, before any actual or real Possession, or meddling with the Profits of any such Archbishoprick, Bishoprick, Abbacy, Monastery, College, Hospital, Deanry, Provostship, Prebend, Parsonage, Vicarage, Chantry, Free Chapel, Priory or other Dignity, Benefice, Office or Promotion Spiritual, should satisfy, content and pay, or compound, or agree to pay to the King's Use at reasonable Days, upon good Sureties, the said First-fruits and Profits for one Year:

'II. And it was further enacted by the Authority aforesaid, That the First-fruits of Benefices, before that Time accustomed to be paid to the Bishop of Norwich within his Diocess, and to the Archdeacon of Richmond within his Archdeaconry, or any other Person or Persons within this Realm, or any other the King's Dominions, should from the said first Day of January cease and be extinct, and no longer be paid, but only to the King's Highness, his Heirs and Successors, in such Form as is before mentioned:

'III. And further it was enacted by the Authority aforesaid, That the King's Majesty, his Heirs and Successors, for more Augmentation and Maintenance of the Royal Estate of his Imperial Crown, should yearly have, take, enjoy and receive, united and knit to his Imperial Crown for ever, one yearly Rent or Pension, amounting to the Value of the tenth Part of all the Revenues, Rents, Ferms, Tithes, Offerings, Emoluments, and of all other Profits, as well called Spiritual as Temporal, appertaining or belonging, or that from thenceforth should belong to any Archbishoprick, Bishoprick, Abbacy, Monastery, Priory, Archdeaconry, Deanry, Hospital, College, House Collegiate, Prebend, Cathedral Church, Collegiate Church, Conventual Church, Parsonage, Vicarage, Chantry, Free Chapel, or other Benefice or Promotion Spiritual, of what Name, Nature or Quality soever they were, within any Diocess of this Realm, or in Wales; (2) the said Pension or annual Rent to be yearly paid for ever, to the said late King, his Heirs and Successors, at the Feast of the Nativity of our Lord God, and the first Payment thereof to begin at the Feast of the Nativity of our Lord God, which should be in the Year of our Lord God 1535, and to be paid yearly by such as should be appointed to have the Collection thereof, before the first Day of April next following after the said Feast of the Nativity of our Lord God, as in the said Act more plainly it doth appear:

IV. And where also one other Act was made and established in the said Parliament the said twenty-sixth Year, That no Farmour of Spiritual Persons should be compelled or charged to pay for their Lessors First-fruits or yearly Pension for the Tenth granted unto the King's Highness, notwithstanding any Covenant, Contract, Bond or other Thing made to the contrary, as by the same Act more plainly appeareth.

'V. And where also at one other Session of the same Parliament, holden by Prorogation at Westminster in the twenty-seventh Year of the Reign of your said Father, one other Act was made and established, That the King's Spiritual Subjects should be deducted and allowed of the Tenth of their Spiritual Promotions for that Year for which they should pay the First-fruits, as in the said Act also more at large appeareth.

'VI. And where also in one other Parliament of the said late King, holden at Westminster in the twenty-eighth Year of his Reign, amongst other Things, it was enacted and ordained, That the Year in which the First-fruits of every Benefice and Spiritual Promotion should he paid, should begin and be accounted immediately after the Avoidance thereof: (2) And that the Tithes, Commodities, Revenues, Casualties and Profits thereof (Chantries only except) in the Time of Vacation, should belong and affere to the next Incumbent, towards the Payment of the First-fruits; as by the same Act more at large appeareth.

'VII. And where also in one other Parliament, holden upon Prorogation at Westminster in the thirty-second Year of the Reign of the said late King, one Act was made and established, That Bishops upon their Accounts of and for the said yearly Tenth should be discharged by their Oaths, of Payment of such Sum or Sums of Money of the said annual Rent or Tenth, as they could not lawfully levy: (2) And also an Order appointed how the King should be answered of the Tenth of any Benefice and Spiritual Promotion, omitted in the Original or former Certificate of Benefices and Spiritual Promotions made in the Exchequer; as by the same Act last mentioned more at large appeareth.

'VIII. And where also in the same Session and Parliament holden in the said thirty-second Year of the Reign of your Highness said Noble Father, and by Authority of the same Parliament, one Court was erected, established and made, for the better answering of the said First-fruits and Tenths unto the King, called The Court of First-fruits and Tenths; as in the same Act of Erection thereof more fully appeareth.

'IX. And where also in the same Session and Parliament one other Act was made, whereby the Bishop of Norwich for the Time being (being before that discharged from the Collection of the Tenth within his Diocess) should be charged and chargeable for ever, for and with the Collection of the same Tenth within his Diocess, and make Payment thereof, as other Bishops should or ought to do within their Diocesses; as by the same Act more plainly appeareth.

'X. And where also in one other Parliament of the said late King, holden at Westminster upon Prorogation in the thirty-fourth Year of his Reign, one Act was established and made concerning Collectors and Receivers, to make Payment of their Receipts within three Months next after the same should be due and paid to the King's Use, under certain Penalties therein expressed; as by the same Act more at large appeareth.

'XI. And where also in the same Session and Parliament it was enacted and established, That the new erected Bishops of Chester, Gloucester, Peterborough, Bristol, Oxford, and their Successors for ever, should pay their Tenths reserved upon their Letters Patents on their several Erections, only in the said Court of the First-fruits and Tenths for ever; as by the same Act more at large appeareth.

'And where also in the Parliament of the said late King, holden at Westminster in the thirty-seventh Year of his Reign, one Act entituled, An Act for the Union of Churches not exceeding the Value


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Author:Cleon

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 * Speech On the Punishment of the Mytileneans in The World's Famous Orations

title: Author:Cleon