is ca

there he is not bound to give notice. If an aotion at law be brought by the patron against the bishop for refusing his clerk, the bishop must assign the cause. If the case be of a temporal nature, and the fact admitted (for instance, outlawry), the judges of the king's courts must determine its validity, or whether it be sufficient cause of refusal: but, if the fact be denied, it must be determined by a jury. If the cause be of a spiritual nature (as heresy, particularly alleged) the fact, if denied, shall also be determined by a jury: and, if the fact be admitted or found, the court, upon consultation and advice of learned divines, shall decide its sufficiency. If the cause be want of learning, the bishop need not specify in what points the clerk is deficient, but only allege that he is deficient; for statute 9 Edw. II. st. 1, c. 13, is express, that the examination of the fitness of a person presented to a benefice belongs to the ecclesiastical judge. But because it would be nugatory in this case to demand the reason of refusal from the ordinary, if the patron were bound to abide by his determination, who has already pronounced his clerk unfit: therefore, if the bishop returns the clerk to be minus sufficiens in literatura, the court shall write to the metropolitan to re-examine him, and certify his qualifications; which certificate of the archbishop is final. If the bishop has no objections, but admits the patron's presentation, the clerk so admitted is next to be instituted by him; which is a kind of investiture of the spiritual part of the benefice; for, by institution, the care of the souls of the parish is committed to the charge of the clerk. When a vicar is instituted, he (besides the usual forms) takes, if required by the bishop, an oath of perpetual residence; for the maxim of law is, that vicarius non habet vicarium: and, as the non-residence of the appropriators was the cause of the perpetual establishment of vicarages, the law judges it very improper for them to defeat the end of their constitution, and by absence to create the very mischief which they were appointed to remedy; especially as, if any profits are to arise from putting in a curate and living at a distance from the parish, the appropriator, who is the real parson, has undoubtedly the elder title to them. When the ordinary is also the patron, and confers the living, the presentation and institution are one and the same act, and are called a collation to a benefice. By institution or collation the church is full, so that there can be no fresh presentation till another vacancy, at least in the case of a common patron; but the church is not full against the king till induction: nay, even, if a clerk is instituted upon the king's presentation, the crown may revoke it before induction, and present another clerk. Upon institution, also, the clerk may enter on the parsonage house and glebe, and take the tithes; but he cannot grant or let them, or bring an action for them, till induction. See INDUCTION. For the rights of a parson or vicar, in his tithes and ecclesiastical dues, see TITHES As to his duties, they are so numerous that it is impracticable to recite them here with any toler able conciseness or accuracy; but the reader who has occasion may consult B. Gibson's

the same rule was not observed in the endow ment of all vicarages. Hence some are more liberally, and some more scantily endowed: and hence the tithes of many things, as wood in particular, are in some parishes rectorial, and in some vicarial tithes. The distinction, therefore, of a parson and vicar is this: the parson has for the most part the whole right to all the ecclesiastical dues in his parish; but a vicar has generally an appropriator over him, entitled to the best part of the profits, to whom he is in effect perpetual curate, with a standing salary. Though in some places the vicarage has been considerably augmented by a large share of the great tithes; which augmentations were greatly assisted by statute 27 Car. II. c. 8, enacted in favor of poor vicars and curates, which rendered such temporary augmentations (when made by the appropriators) perpetual. The method of becoming a parson or vicar is much the same. To both there are four requisites necessary; holy orders, presentation, institution, and induction. By common law, a deacon, of any age, might be instituted and inducted to a parsonage or vicarage; but it was ordained by statute 13 Eliz. c. 12, that no person under twenty-three years of age, and in deacon's orders, should be presented to any benefice with cure; and, if he were not ordained priest within one year after his induction, he should be ipso facto deprived: and now, by statutes 13 and 14 Car. II. c. 4, no person pable to be admitted to any benefice, unless he has been first ordained a priest; and then he is, in the language of the law, a clerk in orders. But if he obtain orders, or a license to preach, by money or corrupt practices (which seem to be the true, though not the common, notion of simony), the person giving such orders forfeits £40, and the person receiving £10, and is incapable of any ecclesiastical preferment for seven years after. Any clerk may be presented to a parsonage or vicarage; that is, the patron, to whom the advowson of the church belongs, may offer his clerk to the bishop of the diocese to be instituted. But, when he is presented, the bishop may refuse him upon many accounts. As, 1. If the patron is excommunicated, and remains in contempt forty days; or, 2. If the clerk be unfit: which unfitness is of several kinds. First, with regard to his person; as if he be a bastard, an outlaw, on excommunicate, an alien, under age, or the like. Next, with regard to his faith or morals; as for any particular heresy, or vice that is malum in se; but if the bishop alleges only in generals, as that he is schismaticus inveteratus, or objects a fault that is malum prohibitum merely, as haunting taverns, playing at unlawful games, or the like, it is not good cause of refusal. Or, lastly, the clerk may be unfit to discharge the pastoral office for want of learning. In any of which cases the bishop may refuse the clerk. In case the refusal is for heresy, schism, inability of learning, or other matter of ecclesiastical cognizance, there the bishop must give notice to the patron of such his cause of refusal, who, being usually a layman, is not supposed to have knowledge of it; else he cannot Dresent by lapse; but, if the cause be temporal,

God is the master of the scenes: we must not chuse which part we shall act; it concerns us only to be careful that we do it well. Taylor.

Inquire not whether the sacraments confer grace by their own excellency, because they, who affirm they do, require so much duty on our parts, as they also do, who attribute the effect to our moral dispo

sition.

Id. An affectionate wife, when in fear of parting with her beloved husband, heartily desired of God his life or society, upon any conditions that were not sinful. Id.

The same body, in one circumstance, is more weighty, and, in another, is more partible. Digby.

Besides his abilities as a soldier, which were emi. nent, he had very great parts of breeding, being a very great scholar in the political parts of learning. Clarendon. Accuse not Nature, she hath done her part; Do thou but thine. Milton's Paradise Lost. Powerful hands will not part Easily from possession won with arms.

Id.

Thy father

Embraced me, parting for the' Etrurian land.

Id. Our ideas of extension and number, do they not contain a secret relation of the parts? Locke. This was the design of a people that were at liberty to part asunder, but desired to keep in one body. Id.

The ideas of hunger and warmth are some of the first that children have, and which they scarce ever Id. part with.

Men have agreed to a disproportionate and unequal possession of the earth, having found out a way, how a man may fairly possess more land than he himself can use the product of, by receiving in exchange for the overplus, gold and silver; this partage of things, in an equality of private possessions, men have made practicable out of the bounds of society, without compact, only by putting a value on gold and silver, and tacitly agreeing in the use of money.

Id.

What! part, for ever part? unkind Ismena; Oh! can you think that death is half so dreadful, As it would be to live without thee? Smith.

They thought it reasonable to do all possible ho nour to their memories; partly that others might be encouraged to the same patience and fortitude, and partly that virtue, even in this world, might not lose its reward. Nelson.

For my part, I think there is nothing so secret that shall not be brought to light, within the world.

Burnet.

Solomon was a prince adorned with such parts of

The inhabitants of Naples have been always very notorious for leading a life of laziness aad pleasure, which I take to arise out of the wonderful plenty of their country, that does not make labour so necessary to them, and partly out of the temper of their climate, that relaxes the fibres of their bodies, and disposes the people to such an idle indolent humour. Id. on Italy.

The arm thus waits upon the heart,
So quick to take the bully's part;
That one, tho' warm, decides more slow
Than t'other executes the blow.

Prior.

As for riches and power, our Saviour plainly determines, that the best way to make them blessings, is to part with them. ld.

Any employment of our talents, whether of our parts, our time, or money, that is not strictly according to the will of God, that is not for such ends as are suitable to his glory, are as great absurdities and failings. Law.

Eusebia brings them up to all kinds of labour that are proper for women, as sewing, knitting, spinning, and all other parts of housewifery.

Id.

May such success attend the pious plan, May Mercury once more embellish man, Grace him again with long forgotten arts, Reclaim his taste, and brighten up his parts. Couper. Friends meet to part; Love laughs at faith; True foes, once met, are joined till death!

Byron. PART, ALIQUANT, is a quantity which, being epeated any number of times, becomes always either greater or less than the whole. Thus 5 is an aliquant part of 17, and 9 an aliquant part of 10, &c. The aliquant part is resolvable into aliquot parts. Thus 15, an aliquant part of 20, is resolvable into 10 one half, and 5 a fourth part of the same.

PART, ALIQUOT, is a quantity which, being repeated any number of times, becomes equal to an integer. Thus 6 is an aliquot part of 24, and 5 an aliquot part of 30, &c.

PARTS OF SPEECH, in grammar. See GRAMMAR under ENGLISH LANGUAGE.

PARTAKE, v. n. & v. a. Į From part and
PARTAK ER.
Stake. To take part

or share with or (as Mr. Locke uses it) in; to participate; have property in or claim to; be admitted to combine or conspire; as a verb active, to share; have part in ; admit to part (obsolete): partaker follows all these senses, and is used with in, with, and of.

Thou consentedst, and hast been partaker with Psalms. adulterers. If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets.

Matthew.

My friend, hight Philemon, I did partake Of all my love, and all my privity,

Who greatly joyous seemed for my sake. Spenser. They whom earnest lets hinder from being partakers of the whole, have yet, through length of divine service, opportunity for access unto some reasonable part thereof. Hooker.

You may partake of any thing we say; We speak no treason. Shakspeare. Richard III. By and by, thy bosom shall partake The secrets of my heart. Your exultation partake to every one. Didst thou

Shakspeare.

Id.

With such she must return at setting light, Though not partaker, witness of their night. Prior. His bitterest enemies were partakers of his kindness, and he still continued to entreat them to accept of life from him, and, with tears, bewailed their infidelity. Calamy.

PARTANICO, a pleasant town in the Val di Mazzara, Sicily, situated at the base of the Palermo Mountains. The neighbouring country, though fertile, is subject to the Mal-aria. From this to Palermo, a distance of twenty-four miles, there is an excellent carriage-road across the mountains, formed with great labor. Inhabitants 5000.

PARTERRE, n. s. Fr. parterre, of Lat. par terra. A level part or division of ground, that, for the most part, faces the best front of a house. The vast parterres a thousand hands shall make ; Lo! Cobhamn comes, and floats them with a lake. Pope.

There are as many kinds of gardening as of poetry;

your makers of parterres and flower gardens are epigrammatists and sonneteers. Spectator.

This civil bickering and debate The goddess chanced to hear, And flew to save, ere yet too late, The pride of the parterre. Cowper. PARTERRES, in gardening, are of two kinds; the plain, and parterres of embroidery. Plain parterres are most valuable in England, because of the firmness of the English grass turf, which is superior to that of any other part of the world: and the parterres of embroidery are cut into shell and scroll work, with alleys between them. An oblong, or long square, is accounted the most proper figure for a parterre; and a parterre should indeed be always twice as long as it is broad, because, according to the laws of perspective, a long square always sinks to a square; and an exact square always appears less than it really is. As to the breadth of a parterre, it is to be proportionable to the front of the house; but less than 100 feet in breadth is too little. There should be on each side the parterre a terrace walk raised for a view, and the flat of the parterre between the terraces should never be more than 300 feet at the utmost in breadth, and about 140 feet in width, with twice and a half that in length, is esteemed a very good size and proportion.

Mr. Loudon observes that in ornamental gardens, and parterres of every kind, the soil should be unmanured, and rather poor than otherwise; but the situation and exposure should be good, and the surface of the ground beautifully varied. The extent of them must be in proportion to the nature of the place to which they belong. In general they need not be large. In almost every kind a few trees and shrubs should be introduced, to remove from the general view the appearance of insipidity, and to break it into separate scenes; one of which alone should be seen at a time, that, the extent of vision being circumscribed, the spectator may thus be induced to examine or admire the minute beauties of single objects, or small compositions. And it is observed that, where parterres are intermingled with lawns, those disgusting ines of separation at the edges of walks, or round groups and dug patches of flowers or shrubs, which abound every where, should not be introduced; the gravel of the walk, and the earth at the edges of the dug patches or groups, ought to be kept nearly on a level with the grass on the lawn. Where much culture is requisite in the groups, the line of separation should be delicate and graceful; and where this is not necessary, or not much attended to, both the lines of the walk, and the lines of the dug group, or patch, should blend and harmonise, and, in a natural easy manner, glide insensibly into each other.

PARTHAON, in fabulous history, the son of Neptune, or of Agenor and Epicaste, and father of Oeneus, Sterope, &c., by his wife Euryte.

PARTHENAY (John de), lord of Soubise, an eminent French commander, born in 1512. He commanded the troops in Italy in 1550; and supported the Protestant cause till his death in 1566. He left one daughter.

PARTHENAY (Catharine de), niece to the pre

ceding, and lady of Soubise, was married in 1568 to the baron de Pons, and in 1575 to René Visc. Rohan, by whom she had the famous duke of Rohan, who so bravely defended the Protestant cause during the civil wars under Louis XIII. She published poems, comedies, and tragedies. Her daughter Catharine was eminent for virtue, and married the duke of Deux Ponts. She died in 1607, and her mother in 1631.

PARTHENIA, in literature, is the title of a curious thin folio book of lessons for the Virginal, that was engraved on copper, and published in the reign of king James I. The full title is, Parthenia, or the Maidenhead of the first Musicke that ever was printed for the Virginalls. Composed by three famous masters: William Byrd, Dr. John Bull, and Orlando Gibbons, Gentlemen of his Majesties most illustrious Chappel. Bird being called gentleman of his majesties chappel,' seems here to imply that he was living when it was published. King James died in 1525, and Bird in 1523. The first three movements in this collection, consisting of a preludium; pavana; Sir William Peder; and a galiardo; are in G minor, and may be called a suite of lessons. The fourth and fifth movements, preludium; and galiardo, Mrs. Marye Brownlo, in C; and the sixth, seventh, and eighth, pavana, the earl of Salisbury; galiardo primo; and galiardo secundo. Mrs. Marye Brownlo, in A minor, constitute what may likewise be regarded as two other suites de pieces, or sets of lessons.

PARTHENIA, OF PARTHENOS, in mythology, an epithet of Minerva, because she is said to have preserved her virginity. When the Rhodians neglected her worship, and the cultivation of the fine arts, the Athenians began to distinguish themselves in this respect, and took her for their patroness. Accordingly they dedicated to her a magnificent temple under the name of Parthenos, the virgin.

Phidias adorned it with a statue of gold and ivory, which was a master-piece; and the Athenians also celebrated to her honor a festival, which was afterwards called 'panathenaia.'

Parthenos was also a name given to Juno, from a notion that this goddess, by bathing herself every year in the fountain called Canathos, which was at Nauplia, recovered her virginity.

PARTHENII, citizens of ancient Sparta, who owed their existence to a singular circumstance. During the Messenian war the Spartans had been ten years absent from their city; and 'they had bound themselves by a solemn oath not to return till they had subdued Messenia. The magistrates as well as the women of Sparta were alarmed at the danger of such long absence depopulating the country. A law was therefore enacted, that all the young men who had not taken the oath should have free access to the unmarried women. The fruits of this promiscuous intercourse were named Пlapovio, Parthenii. i. e. sons of virgins. When they grew up, knowing they had no legitimate fathers, and of course no inheritance, they conspired with the Helots to massacre the other citizens, and seize their possessions. The conspiracy was discovered, but the Spartans, instead of punishing them, permitted them to emigrate to Italy, where, un