SURVIVORSHIP. 



BUTTED. 



sights is turped so as to make with the needle of the compass an angl 

 equal to that bearing ; then the surveyor, looting in the direction o 

 the sights, observes some remarkable tree, and causes the distance from 

 his station to that tree to be measured, small trees, if such there b 

 between himself and the object, being cut down. Notches are cut in 

 the tree in order that it may be distinguished from the others, and th 

 instrument is removed to the opposite side of the tree. The line o 

 the sights is then turned so as to make the given angle with the 

 needle, and the distance of the station to the next remarkable tree in 

 the line is measured as before. This process is continued to the extre 

 mity of the line which is to be set out, and strong stakes are planted 

 at the end of each mile, half mile, and quarter mile on the line. From 

 these stakes the lines of division and subdivision are carried out in a 

 similar manner. 



When the allotments are contiguous to a road, or the bank of a river 

 a narrow front is measured along the road or river, and the boundary 

 lines are carried out, perpendicularly to the front, as far as may be 

 requisite in order to comprehend between them the intended area. 



SURVIVORSHIP. A question of life contingencies is said to be 

 one of survivorship when a benefit depends upon the order of the 

 deaths of individuals in such manner that it shall be necessary to 

 calculate the chance of one individual dying before another in every 

 yer.r of life. This distinctive name depends therefore entirely upon the 

 mathematical character of the problem, and of two questions, which 

 both seem to depend on survivorship in the common sense of the 

 word, one may really do so, in the technical sense, and not the other. 

 Thus the question of finding the premium of an assurance on the 

 death of "A, provided B die first, is one of survivorship : but that of 

 finding the value of an annuity on the life of A, to begin at the death 



of i:. is not. 



The ehanre of turvirorthip is that of one individual, now of a given 

 age, surviving another, also now of a given age. The following table 

 exhibits the chance of the older life surviving the younger, according 

 to the Carlisle Table. Thus the chance that 65 shall survive 25 is 

 110; consequently the chance of 25 surviving 65 is 1 '110 or '890 ; 

 and it is 890 to 110, or about 8 to 1, that of two persons aged 65 and 

 25, the elder shall die first. 



time but may be revived or awaked. It differs from extinguishment, 

 which is when the rent, &e., is gone for ever by reason of the estate in 

 the land being coextensive with that in the rent, e. (Co. Litt., 

 313, a.) 



SUSPENSION BRIDGE. [BIUDGK, col. 354, &c.l 

 SUSPENSION, CENTRE OR [CENTRE, col. 734.] 



censure or 



SI'KVIVOKSIIM'. [Joixr TKXAJTCY.] 



SI'SI'K S'SIi ) N is a term used in law when a seignory, rent or other 

 profit nut of laml, by reason of the unity of possession of the seignory, 

 rent, A-c., and f the land out of which they issue, are not in else for a 



ARTS AND SCI. DIV. VOL. VII. 



SUSPENSION, ECCLESIASTICAL, is 'a mode 'of , 



secondary punishment inflicted by the church on persons guilty of 

 those minor offences which do not deserve the severer penalties of 

 deprivation or excommunication. " In the laws of the church," says 

 Bishop Gibson, " we read of two sorts of suspension one relating 

 solely to the clergy, the other extending also to the laity." 



' That which relates solely to the clergy is suspension ab officio et 

 beneficio (that is, the duties and income of his office) jointly^ or ab 

 officio orbcnefaio singly, and may be called a temporary degradation or 

 deprivation, or both." " The other, which relates to the laity also, is 

 suspension, ab inyrrssu ecdesiai (that is, from entering the church), or 

 from the hearing of divine service and receiving the holy sacrament, 

 which may therefore be called a temporary excommunication." , He also 

 observes that the two sorts of suspension agree in this, that both are 

 inflicted for crimes of an inferior nature ; that both, in practice at least, 

 are temporary ; and lastly, both, if unduly performed, are attended 

 with further penalties. (See Gibs., ' Cod.,' tit. xlvi., cap. 3.) 



In the Roman Catholic Church various kinds of suspension were 

 inflicted for a great variety of offences. A few may be mentioned to 

 illustrate the nature of this punishment. A bishop might be suspen- 

 ded from wearing the sacred vestments of his order, or from exercising 

 his power of collating, instituting, or presenting to livings, or from the 

 exercise of his jurisdiction, or from his office and benefice, or even 

 from entering the church. These various species of punishment were 

 inflicted for such offences as delaying to consecrate a church after 

 proper application, not punishing concubinary priests, or corrupt and 

 rregular practices in instituting persons to ecclesiastical preferments. 

 The inferior orders of the clergy and other religious persons might be 

 suspended from their office or benefice, or from performing service, or 

 Tom receiving the sacrament, or from entering the church. The 

 offences so punished were delay or irregularity in the performance of 

 their duties, not wearing a proper dress, violating the rules of their 

 order with respect to eating and drinking, neglecting to receive the 

 sacrament at Easter, or extortion. 



Suspension was either imposed by sentence after trial, in which case 

 t must have been preceded by admonition, or was ipso facto upon the 

 >erpetration of certain crimes. (Gibs., ' Cod.,' ubi supra.) 



Suspension has been retained as a mode of punishment in the 

 English church. By the 33rd canon of 1603, a bishop ordaining a 

 >erson who has not a proper title, and refusing to maintain him till he 

 prefer him to some ecclesiastical living, is to be suspended from giving 

 orders during one year : by the 35th canon, a bishop admitting to 

 sacred orders any one not properly qualified is to be suspended from 

 naking either deacons or priests during two years ; and by the 36th 

 .anon, a bishop ordaining any one who has not subscribed in the 

 nanner required by that canon is to be suspended from giving orders 

 "uring twelve months. 



It is also declared by the 68th canon that a minister refusing to 

 hristen or to bury shall, except under circumstances particularly 

 peeified by the canon, be suspended by the bishop of his diocese from 

 is ministry by the space of three months. 



The above are the principal cases in which suspension still exists ns 

 form of punishment in the church of England. . With respect to the 

 laity, this censure is now entirely disused. 



SUTTEE (&M, from the Sanskrit sat, good) properly means a chaste 

 and virtuous wife, and in ordinary use is applied to one who burns 

 herself on her husband's funeral pile. The term has been employed 

 by Europeans to denote the act of self-immolation as practised by 

 Hindu widows. When this practice was first introduced cannot bo 

 determined with any degree of certainty : it is described by the Greek 

 writers of the age of Alexander, and by Mohammedan and Christian 

 travellers of the 16th and 17th centuries. Diodorus (xix. 33) gives an 

 instance of a suttee which occurred in the army of Eumenes upwards 

 of 300 years before the Christian era ; and he ascribes the zeal for this 

 kind of self-sacrifice, in most instances, to the infamy which attached 

 to those widows who refused to conform to the custom. This is also 

 the view taken by our missionaries ; but as Elphinstone ('History of 

 India,' i.) justly observes, if the motive were one of so general an 

 influence, the practice would scarcely be so rare. It is not improbable 

 that the doctrine of transmigration generally held throughout India may 

 have had some influence in the establishment of the custom of the suttee. 

 A widow, by burning herself with the corpse of her husband, was to 

 be immediately released from further migration, and enter at once on 

 the enjoyments of Heaven, to which by this act she would also entitle 

 the deceased. Again, perhaps the hope of meeting the departed in the 

 Swarga (Sahaganiana) would be sufficient to induce a faithful wife to 

 sacrifice herself. But, however ancient, there are in fact no authentic 

 ancient writings of India, whether legal or religious, which make any 

 mention of it. It is certain that Manu, in his directions to Hindu 

 widows (book v.), does not even allude to it. It cannot be denied, 

 however, that some good Indian authorities recommend the practice, 

 but by no means command it. According to a summary of the law 



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