Benediction is also used for an ecclesiastical cere-

mony, whereby a thing is rendered sacred or venerable. In this sense benediction differs from consecration, as in the latter union is applied, which is not in the former: Thus the chalice is consecrated, and the pix blessed; as the former, not the latter, is anointed: though, in the common usage, these two words are applied promiscuously.—The spirit of piety, or rather of superstition, has introduced into the Roman church benedictions for almost every thing. We read of forms of benedictions for wax-candles, for boughs, for ashes, for church-vessels, and ornaments; for flags or ensigns, arms, first fruits, houses, ships, paschal eggs, ciborium or the hair-cloth of penitents, church-yards, &c. In general, these benedictions are performed by affusions of holy water, signs of the cross, and prayers suitable to the nature of the ceremony. The forms of these benedictions are found in the Roman pontifical, in the Roman missal, in the book of ecclesiastical ceremonies printed in Pope Leo X.'s time, and in the rituals and ceremonies of the different churches which are found collected in Father Martene's work on the rites and discipline of the church.

**Benefice** (*beneficium*), in middle-age writers, is used for a fee, sometimes denominated more peculiarly *beneficium militare*. In this sense, benefice was an estate in land, at first granted for life only; so called, because it was held *ex merito beneficio* of the donor: and the tenants were bound to swear fealty to the lord, and to serve him in the wars. In after-times, as these tenures became perpetual and hereditary, they left their name of *beneficia* to the livings of the clergy; and retained to themselves the name of *feuds*.