perty. Hence, too, it follows, that the infamous and unchristian practice of withholding baptism from negro servants, lest they should thereby gain their liberty, is totally without foundation, as well as without excuse. The law of England acts upon general and extensive principles; it gives liberty and protection to a Jew, a Turk, or a Heathen, as well as to those who profess the true religion of Christ; and it will not dissolve a civil obligation between master and servant, on account of the alteration of faith in either of the parties; but the slave is entitled to the same protection in England before as after baptism; and, whatever service the Heathen negro owed of right to his American master, by general, not by local law, the same (whatever it be) is he bound to render when brought to England and made a Christian. 1. The first sort of servants, therefore, acknowledged by the laws of England, are menial servants; so called from being intra mania, i. e. between the walls, or domestics. The contract between them and their masters arises upon the hiring. If the hiring be general, with out any particular time limited, the law construes it to be a hiring for a year; upon a principle of natural equity, that the servant shall serve, and the master maintain him, throughout all the revolutions of the respective seasons; as well when there is work to be done, as when there is not; but the contract may be made for any larger or smaller term. All single men between twelve years old and sixty, and married ones under thirty years of age, and all single women between twelve and forty, not having any visible livelihood, are compellable by two justices to go out to service in husbandry or certain specific trades, for the promotion of honest industry; and no master can put away his servant, or servant leave his master, after being so retained, either before or at the end of his term, without a quarter's warning; unless upon reasonable cause, to be allowed by a justice of the peace: but they may part by consent, or make a special bargain. 2. Another species of servants are called apprentices (from apprendre, to learn), and are usually bound for a term of years. See APPRENTICE and APPRENTICESHIP. 3. A third species of servants are laborers, who are only hired by the day, or the week, and do not live intra mania, as part of the family, concerning whom the statutes before cited have made many very good regulations; 1. Directing that all persons who have no visible effects may be compelled to work; 2. Defining how long they must continue at work in summer and in winter: 3. Punishing such as leave or desert their work: 4. Empowering the justices at sessions, or the sheriff of the county, to settle their wages: and, 5. Inflicting pénalties on such as either give or exact more wages than are so settled. There is yet a fourth species of servants, if they may be so called, being rather in a superior, a ministerial, capacity; such as stewards, factors, and bailiffs; whom, however, the law considers as servants pro tempore, with regard to such of their acts as affect their master's or employer's property. As to the manner in which this relation affects the master, the servant himself, or third parties, see MASTER.

VOL. XX.

SERVETUS (Michael), M. D., a learned Spanish physician, born at Villaneuva, in Arragon, in 1509. He studied the civil law at the university of Toulouse. The Reformation, which had awakened the most polished nations of Europe, directed the attention of thinking men to the errors of the Romish church, and to the study of the Scriptures. Servetus, from the love of novelty, or of truth, carried his enquiries far beyond the other reformers, and not only renounced the false opinions of the Roman Catholics, but went so far as to question the doctrine of the Trinity. Accordingly, after spending several years at Toulouse, he went into Germany to propagate his new opinions. At Basil he had some conferences with Oecolampadius. He went next to Strasburg to visit Bucer and Capito, two eminent reformers of that town. From Strasburg he went to Hagenau, where he printed a book, entitled De Trinitatis Erroribus, in 1531. In 1532 he published two other treatises on the same subject; in an advertisement to which he informs the reader that it was not his intention to retract any of his former sentiments, but only to state them in a more distinct and accurate manner. To these two publications he had the courage to put his name, not suspecting that, in an age when liberty of opinion was granted, the exercise of that liberty would be attended with danger. After publishing these books, he left Germany, probably finding his doctrines not so cordially received as he expected. He went first to Basil, and thence to Lyons, where he lived two or three years. He then removed to Paris, where he studied medicine under Sylvius, Fernelius, and other professors, and obtained the degrees of M. A. and M. D. His love of controversy involved him in a serious dispute with the physicians of Paris; and he wrote an apology, which was suppressed by an edict of the parliament. The misunderstanding which this dispute produced with his colleagues, and the chagrin which so unfavorable a termination occasioned, made him leave Paris in disgust. He settled two or three years in Lyons, and engaged with the Frellons, eminent printers of that age, as a corrector of their press. At Lyons he met with Peter Palmier, the archbishop of Vienne, with whom he had been acquainted at Paris. That prelate, who was a great encourager of learned men, pressed him to accompany him to Vienne, offering him at the same time an apartment in his palace. Servetus accepted the offer, and might have lived a tranquil and happy life at Vienne, if he could have confined his attention to medicine and literature. But an eagerness to establish his opinions always possessed him. At this time Calvin was at the head of the reformed church at Geneva. With Servetus he had been acquainted at Paris, and had there opposed his opinions. For sixteen years Calvin kept up a correspondence with him, endeavouring to reclaim him from his errors. Servetus had read the works of Calvin, but did not think they merited the high eulogies bestowed on them, nor did they convince him of his errors. He continued, however, to consult him; and for this purpose sent from Lyons to Geneva three questions, which respected the divinity of Jesus

H

6

Christ, regeneration, and the necessity of baptism. To these Calvin returned a civil answer. Servetus treated the answer with contempt, and Calvin replied with warmth. From reasoning he had recourse to abusive language; and this produced a polemical hatred, the most implacable disposition in the world. Calvin, having obtained some of Servetus's papers, sent them to Vienne along with the private letters which he had received during their correspondence. The consequence was that Servetus was arrested; but, having escaped from prison, he resolved to retire to Naples, where he hoped to practise medicine with the same reputation which he had so long enjoyed at Vienne. He imprudently took his route through Geneva. Calvin informed the magistrates of his arrival; Servetus was apprehended, and appointed to stand trial for heresy and blasphemy. It was a law at Geneva that every accuser should surrender himself a prisoner, that, if the charge should be found false, the accuser should suffer the punishment in which he meant to involve the accused. Calvin, not choosing to go to prison himself, sent one of his domestics to present the impeachment against Servetus. The articles brought against him were collected from his writings with great care; an employment which took up three days. One of these articles was, 'that Servetus had denied that Judea was a beautiful, rich, and fertile country; and affirmed, on the authority of travellers, that it was poor, barren, and disagreeable.' He was also charged with corrupting the Latin Bible, which he was employed to correct at Lyons, by introducing impertinent, trifling, whimsical, and impious notes of his own through every page.' But the main article, which was certainly fatal to him, was, that in the person of Mr. Calvin, minister of the word of God in the church of Geneva, he had defamed the doctrine that is preached, uttering all imaginable injurious blasphemous words against it.' Calvin visited Servetus in prison, and had frequent conferences with him; but finding that, in opposition to all the arguments he could employ, the prisoner remained inflexible in his opinions, he left him to his fate. Before sentence was passed, the magistrates of Geneva consulted the ministers of Bâle, of Berne, and Zurich; and, as another account informs us, the magistrates of the protestant cantons of Switzerland. And, to enable them to form a judgment of the criminality of Servetus, they transmitted the writings of Calvin, with his answers. The general opinion was that Servetus ought to be condemned to death for blasphemy. He was accordingly sentenced to be burnt alive on the 27th of October, 1553. As he continued alive in the midst of the flames more than two hours, it is said, finding his torment thus protracted, he exclaimed: Unhappy wretch that I am! Will the flames be insufficient to terminate my misery! What then! Will the 100 pieces of gold, and the rich collar which they took from me, not purchase wood enough to consume me more quickly! Though the sentence of death was passed against Servetus by the magistrates of Geneva, with the approbation of a great number of the magistrates and ministers of Switzerland, yet it is the opinion of

most historians that this dreadful sentence was imposed at the instigation of Calvin. This act of severity for holding a speculative opinion, however erroneous and absurd, has left a stain on the character of this illustrious reformer, which will attend the name of Calvin as long as history shall preserve it from oblivion. See CALVIN Servetus was a man of great acuteness and learning, and well versed in the arts and sciences. In his own profession his genius exerted itself with success. In his tract entitled Christianismi Restitutio, published in 1553, he remarks that the whole mass of blood passes through the lungs by the pulmonary artery and vein, in opposition to the opinion which was then universally entertained, that the blood passes through the partition which divides the two ventricles. This was an important step towards the discovery of the circulation of the blood. His works consist of controversial writings concerning the Trinity an edition of Pagninus's Version of the Bible, with a preface and notes, published under the name of Michael Villanovanus; an Apology to the Physicians of Paris; and a book entitled Ratio Syruporum. Mosheim wrote in Latin A History of the Heresy and Misfortunes of Servetus, which was published at Helmstadt, in 4to., in 1728; and is extremely interesting.

SERVIA, a considerable province of European Turkey, the Masia Superior of the Romans. Its form is nearly oblong, its length being about 190 miles, its breadth 100, and its superficial extent 19,000 square miles. It is an inland province, bounded on the north by a part of the Hungarian frontier, but on all other sides by portions of the Turkish territory, viz. on the west by Bosnia, on the east by Bulgaria, and on the south by Albania. Population about 1,000,000.

Servia is uneven and even mountainous, and its surface contains a number of forests, and large uncultivated heaths. The mountains in the south extend in a regular chain, but throughout the chief part of the province they have little regular connexion. One of the highest is called Haloga, situated to the south-west of Belgrade. The rivers are on its frontiers, viz. the, Save and Danube on the north: the Morawa on its eastern, the Drina on its western boundary, both flow to the northward until falling into the Danube, after receiving a number of inferior streams. The Danube, in this part of its course, is in many places bordered by lofty rocks, rising almost perpendicularly from the river, or appearing to hang suspended above it. The scenery is highly picturesque.

The climate of Servia, though temperate, is less mild than might be expected in 43° and 44° of N. lat., the winter being of considerable length, and spring not beginning till April. This is partly owing to the height of the ridge of the Argentaro or Glubotin mountains, extending along its southern boundary; partly to the number of forests, and the general neglect of cultivation. In the month of June the south-west winds bring on periodical rains, which are succeeded in July and August by great heat, although the nights are generally cool. September is often a rainy month; but, in October and Novmber, the weather is in general pleasant.

Its

soil is in general fertile, the cultivated tracts producing abundant crops; but a small proportion of the country is as yet under tillage. The common products are rice, wheat, barley, oats, hemp, flax, and tobacco; also vines and fruits. Cotton is raised in the valleys. Timber is every where abundant, and mines of iron and salt have been discovered in several parts; but are almost entirely neglected: the only articles of export being hemp, wool, flax, and tobacco; cattle and hogs. The manufactures of woollen, cotton, and hardware, are wholly for home consumption. Of large towns, Servia reckons only Belgrade, Semendria, and Nissa; the other places are mere villages, meanly built, and ill peopled. There are, however, spread over the country, many vestiges of antiquity.

The inhabitants of Servia are divided into Servians, Turks, and Jews; the last two found only in the towns. The Servians were originally a tribe of Sclavonians from Galicia, in Poland; and are not confined to the territory strictly called Servia, but are spread over other parts of Europe, particularly over a considerable proportion of Hungary. The language has a great resemblance to the Russian. The Servians are not devoid of spirit; but their natural activity is little improved by culture, and debased by bigoted superstition. On the decline of the empire, Servia shared the fate of the other frontier provinces, and was occupied by invaders, from a tribe of whom, called Serbis, or Serbi, it received its modern name. In the middle ages it formed a separate and independent kingdom, which yielded to the Turks about the year 1365. The Servians have often since experienced the hardships of a frontier province, and still oftener the unbounded tyranny of its pachas and other provincial governors. A sense of these injuries, and an implacable hatred to the Turks, led to an insurrection about the year 1801. It soon became general, and the Servians flocking round the standard of Czerai Georges, previously known only as the head of a band of robbers, honored him with the name of avenger of his country. This chieftain at first confined himself to the forests; in time his followers increased, and found themselves of sufficient strength to meet the enemy in the open country. In December, 1806, he besieged and took Belgrade, after an obstinate resistance, and in a great measure expelled the Turks from the country. The Turks brought from time to time fresh forces against him, which he resisted with various success until 1814, when he judged proper to withdraw into Russia; and by a convention, concluded between his country and the Porte in 1815, the Servians acknowledged the sovereignty of the sultan, but secured the free exercise of their religion, as well as various civil rights. Every father of a family pays a ducat of yearly tax to the Porte, and every other individual a piastre; no Servian can settle in Turkey, nor travel in that country but for commercial purposes. The Turkish division of it is into four sandgiacats, viz. Belgrade, Semendria, Novibasar, and Kratow.

SERVIA, OF NEW SERVIA, a district of European Russia, in the government of Ekaterinoslav, between the Dnieper and the Bog It takes its

name from a number of Servian hussars and Pandours, who emigrated hither in 1754. Being a frontier province, it has a military form and the territory is divided into ten districts, each occupied by a regiment.

SERVICE, n. s. Lat. sorbus. A tree and fruit. The flower of service consists of several leaves, which are placed orbicularly, and expand in form of a rose, whose flower-cup afterwards becomes a fruit shaped like a pear or medlar; to which must be added, pennated leaves like that of the ash.

Miller. October is drawn in garment of yellow and car

nation; in his left hand a basket of services, medlars,

and other fruits that ripen late.

Peacham.

SERVICE, in law, is a duty which a tenant, on account of his fee, owes to his lord. There are many divisions of services; as, 1. Into personal, where something is to be done by the tenant in person, as homage and fealty. 2. Real, such as wards, marriages, &c. 3. Accidental, including heriots, reliefs, and the like. 4. Entire, where, on the alienation of any part of the lands by a tenant, the services become multiplied. 5. Frankservice, which was performed by freemen, who were not obliged to perform any base service, but only to find a man and horse to attend the lord into the army or to court. 6. Knight's service, by which lands were anciently held of the king, on paying homage, service in war, &c.

SERVICE, in domestic economy. As in every free and well regulated society there must be a great number of persons employed in service, both in agriculture and domestic affairs, in this country service is a contract into which the servant voluntarily enters; and the master's authority extends no farther than to the performance of that species of labor for which the agreement was made. Dr. Paley has some judicious remarks on this subject, in his Moral and Political Philosophy, p. 139.

SERVICE, CHORAL, in church history, denotes that part of religious worship which consists in chanting and singing. The advocates for the antiquity of singing, as a part of church music, urge the authority of St. Paul in its favor (Ephesians v. 19, and Colossians iii. 16), and assert that songs and hymns were from the establishment of the church sung in the assemblies of the faithful. It appears from undoubted testimony that singing, which was practised as a sacred rite among the Egyptians and Hebrews at a very early period, and which likewise constituted a considerable part of the religious ceremonies of the Greeks and Romans, made a part of the religious worship of Christians, not only before churches were built and their religion established by law, but from the first profession of Christianity. However, others have dated the introduction of music into the service of the church in that period during which Leontius governed the church of Antioch, i. e. between A. D. 347 and 356. See ANTIPHONY. From Antioch the practice soon spread through the other churches of the east; and, in a few ages after its first introduction into the divine service, it not only received the sanction of public authority, but those were forbid to join in it who were ignorant of music, by a canon of the council of

Laodicea, about A. D. 372. Singing was introduced into the western churches by St. Ambrose about A. D. 374, who was the institutor of the Ambrosian chant established at Milan about 386; and Eusebius (lib. ii. cap. 17) tells us that a regular choir, and method of singing the service, were first established, and hymns used in the church at Antioch, during the reign of Constantine; and that St. Ambrose, who had long resided there, had his melodies thence. This was about 230 years afterwards amended by pope Gregory the Great, who established the Gregorian chant; a plain, unisonous, kind of melody. This still prevails in the Roman church; it is known in Italy by the name of canto fermo; and in Germany and most other countries by that of the cantus Gregorianus. All writers on this subject agree that St. Ambrose only used the four authentic modes, and that the four plagal were added by St. Gregory. Each of these had the same final, or key-note, as its relative authentic from which there is no other difference, than that the melodies in the four authentic or principal modes are generally confined within the compass of the eight notes above the keynote, and those in the four plagal or relative modes, within the compass of the eight notes below the fifth of the key. See MODE. Ecclesiastical writers unanimously allow that pope Gregory, about 590, collected the musical fragments of such ancient psalms and hymns as the first fathers of the church had approved and recommended to the first Christians; and that he selected, methodised, and arranged them in the order which was long continued at Rome, and soon adopted by the chief part of the western church. From the time of Gregory to that of Guido there was no other distinction of keys than that of authentic and plagal; nor were any semitones used but those from E to F, B to C, and occasionally A to B b. With respect to the music of the primitive church, though it consisted in the singing of psalms and hymns, yet it was performed in many different ways; sometimes the psalms were sung by one person alone, whilst the rest attended in silence; sometimes they were sung by the whole assembly; sometimes alternately, the congregation being divided into separate choirs; and sometimes by one person, who repeated the first part of the verse, the rest joining in the close of it. Of these four methods of singing, the second and third were named symphony and antiphony; and the latter was sometimes called responsaria, in which women were allowed to join. St. Ignatius is said to have been the first who suggested to the primitive Christians in the east the method of singing hymns and psalms alternately, or in dialogue; and the custom soon prevailed in every place where Christianity was established; though Theodoret in his history (lib. ii. cap. 24), tells us that this manner of singing was first practised at Antioch. It is the opinion of the learned Martini that the music of the first five or six ages of the church consisted chiefly in a simple chant of unisons and octaves, of which many fragments are still remaining in the canto fermo of the Romish missals. For, with respect to music in parts, it does not appear in these early ages that

either the Greeks or Romans were in possession of harmony or counterpoint, which has been generally ascribed to Guido, a monk of Arezzo in Tuscany, about 1022. See ARETIN. The choral music, which had its rise in the church of Antioch, and thence spread through Greece, Italy, France, Spain, and Germany, was brought into Britain by the singers who accompanied Austin the monk, when he came over, in 596, with a commission to convert the inhabitants of this country to Christianity. Bede tells us that when Austin and the companions of his mission had their first audience of king Ethelbert, in the Isle of Thanet, they approached him in procession, singing litanies, and that some time afterwards, when they entered Canterbury, they sung a litany, and at the end of it, Iallelujah. But, though this was the first time the Anglo-Saxons had heard the Gregorian chant, yet Bede tells us that our British ancestors had been instructed in the rites and ceremonies of the Gallican church by St. Germanus, and heard him sing Hallelujah many years before the arrival of St. Austin. In 680 John, præcentor of St. Peter's in Rome, was sent over by pope Agatho to instruct the monks of Weremouth in the art of singing; and he was prevailed upon to open schools for teaching music in other places in Northumberland. Benedict Biscop, the preceptor of Bede, Adrian the monk, and many others contributed to disseminate the knowledge of the Roman chant. At length, the successors of St. Gregory and of Austin having established a school for ecclesiastical music at Canterbury, the rest of the island was furnished with masters from it. The choral service was first introduced in the cathedral church of Canterbury; and till the arrival of Theodore, and his settlement in that see, the practice of it seems to have been confined to the churches of Kent; but after that it spread over the whole kingdom. This mode of religious worship prevailed in all the European churches till the Reformation: the first deviation from it is that which followed the Reformation by Luther, who, being himself a lover of music, formed a liturgy, which was a musical service, in a work entitled Psalmodia, h. e. Cantica sacra Veteris Ecclesiæ selecta, printed at Norimberg in 1553, and at Wittemberg in 1561. But Calvin, in his establishment of a church at Geneva, reduced the whole of divine service to prayer, preaching, and singing; the latter of which he restrained. He excluded the offices of the antiphon, hymn, and motet, of the Romish service, with that artificial and elaborate music to which they were sung; and adopted only that plain metrical psalmody, which is now in general use among the reformed churches, and in all the parish churches of Scotland. For this purpose he used Marot's version of the Psalms, and employed a musician to set them to easy tunes only of one part. In 1553 he divided the Psalms into small portions, and appointed them to be. sung in churches. Soon after they were bound up with the Geneva catechism; from which time the Catholics were forbid the use of them, under a severe penalty. Soon after the Reformation in England, complaints were made by many of the dignified clergy and others of the intricacy and

difficulty of the church music of those times: in consequence of which it was once proposed that organs and curious singing should be.removed from the English churches. Latimer, in his diocese of Worcester, went still farther, and issued injunctions to the prior and convent of St. Mary, forbidding in their service all manner of singing. In the reign of Edward VI. a commission was granted to eight bishops, eight divines, eight civilians, and eight common lawyers, to compile a body of ecclesiastical laws to be observed throughout the realm. The result was a work first published by Fox the martyrologist," in 1571, and afterwards in 1640, under the title of Reformatio Legum Ecclesiasticarum. These thirty-two commissioners, instead of reprobating church music, merely condemned figurative and operose music, or that kind of singing which abounded with fugues, responsive passages, and a commixture of various and intricate proportions; which is by musicians termed descant. However, notwithstanding the objections against choral music, the compilers of the English liturgy in 1548, and the king himself, determined to retain musical service. Accordingly, the stat. 2 and 3, Edward VI. c. 1, clearly recognises the practice of singing; and in 1550 a formula was composed, which continues with little variation, to be the rule for choral service at this day. The

author of this work was John Marbecke, or Marbeike and it was printed by Richard Grafton, in 1550, under the title of the Book of Common Prayer, noted. Queen Mary labored to reestablish the Roman choral service; but the accession of Elizabeth was followed by the act of uniformity; in consequence of which, and of the queen's injunctions, the Book of Common Prayer, noted by Marbecke, was considered as the general formula of choral service. In 1560 another musical service, with some additions and improvements, was printed by John Day; and in 1565 another collection of offices, with musical notes. Many objections were urged by Cartwright and other Puritans, against the form and manner of cathedral service, to which Hooker replied in his Ecclesiastical Polity. In 1654 the statutes of Edward VI. and Elizabeth for uniformity in the Common Prayer were repealed; and the Directory for Public Worship, which allows only of the singing of psalms, established. But upon the restoration of Charles II. choral service was revived, and has since uniformly continued. See Hawkins's History of Music, vol. i. p. 404, vol. ii. p. 264, vol. iii. p. 58—468, &c., vol. iv. p. 44—347. SERVILE, adj. SER'VILELY, adv. SER VILENESS, n. s. SERVIL'ITY. corresponding. The most servile flattery is lodged the most easily in the grossest capacity; for their ordinary conceit draweth a yielding to their greaters, and then have they not wit to discern the right degrees of duty.

Fr. servil; Lat. servilis. Slavish; dependent; mean the adverb noun- substantive

and

Sidney. Fight and die, is death destroying death; Where fearing dying, pays death servile breath. Shakspeare.

SERVILIA, a sister of the celebrated Cato of Utica, who was deeply enamoured of Julius Cæsar, though his brother was one of his most inveterate enemies. One day she sent Cæsar a letter full of the most tender expressions of affection. This epistle was delivered to Cæsar in the senate-house, while the senate were debating about the punishing of Catiline's associates. Cato, supposing that the letter was from one of read. Upon this Cæsar gave it to Cato, who, the conspirators, insisted on its being publicly having read it, returned it, saying, Drunkard!' From his connexion with Servilia, Cæsar is generally believed to have been the father of the famous patriot, Marcus Brutus, whose parricidal hand, in spite of numberless favors bestowed on him by Caesar, was joined with those of the other conspirators in Cæsar's murder. This seems to be confirmed by Cæsar's dying words: Et tu, mi fili, Brute!' See ROME.

Take it,

SERVILIUS (Ahala), a celebrated Roman, whom the dictator Cincinnatus appointed his master of horse, and who slew Mælius for reFor this fusing to obey the dictator's summons. he was banished, but was soon recalled, and was afterwards raised to the dictatorship.

SERVILIUS (Nonianus), a Latin historian, who flourished under Nero, and wrote a History of Rome, which is lost.

SERVITES, a religious order in the church of Rome, founded about 1233, by seven Florentine merchants, who, with the approbation of the bishop of Florence, renounced the world, and lived together in a religious community on Mount Senar, two leagues from that city.

SERVITOR, n.s. Fr. serviteur. Servant; attendant. Obsolete.

This workman, whose servitor nature is, being only one, the heathens imagining to be more, gave him in the sky the name of Jupiter; in the air of Juno; in the water of Neptune; in the earth of Vesta and Ceres.

Hooker.