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D lt~a °t . THE NEW SCHAFF-HERZOG BO
DU GUST, dii gg (DUGUET), JACQUES JOSEPH: French Oratorian and Jansenist; b. at MontbTieon (234 m. s.s.e. of Paris) Dec. 9, 1849; d. at Paris Oct. 25, 1733. In 1667 he entered the Congregation of the Oratory, where he received his education, and also lectured in the church of St. Roch at Paris on the history and discipline of the Church in various periods, his addresses being printed under the title Conferences eccUsiastiques (2 vole., Cologne, 1742). When the Oratorians were required to sign a condemnation of Jansenism and Cartesianiam in 1686, Du Guet fled to Brussels, and lived for a time with A. Arnauld in the Spanish Netherlands, remaining in constant communication with Paechaeius Queanel and editing his Reflexions morales sur Is Nouveau Testament (8 vole., Paris, 1893-1700). - His strict adherence to Augustinianism was shown by his Refutation du syst,~mme de Nicole touchant la grdce universelle (1718 ) and by his repeated protests against the bull Unigenitus, although, on the other hand, he opposed all Jansenistic excesses, especially the cortvulsionnairea. After working for many years in various places of concealment, he returned to Paris, where he spent the remainder of his life. Among his numerous works special mention may be made of the following: Traits de la pri&e publique et des dispositions pour o ffrir lea saints myst&es (1707); ftles pour l'intellir gence des Saintes -Ocritures (1716); lettre sur divers sujets de morale et de piet6 (3 vole., 1718; later extended to ten vole.); Explication du mysttre de la passion (2 vole., 1722; extended to 14 vole. in the edition of 1733); Explication de la Genkse (5 vole., 1732); and many interpretations of various books of the Old Testament. His Institution d'un prince (London, 1739) was translated into English in 1740, and an English version of his Traits des priacipea de la foi chrdtienrte (3 vole., Paris, 1736) appeared in 2 vole. at Edinburgh 'in 1755. Du Guet ranked as one of the best Janaenist authors, and was regarded as uniting the logic of Nicole with the grace of Fdnelon.
BIHLI06aAPHT: The edition of Du Gust's Institution dun
prince by Goujet, 1739, ut sup., contains a biography.
DU HALDE, dii h>ild', JEAN BAPTISTS: French Jesuit; b. in Paris Feb. 1, 1674; d. there Aug. 18, 1743. He entered the Society of Jesus in 1708, and succeeded Father Legobien as editor of the letters written by the foreign missionaries of the order. He edited vole. ix.-xxvi., inclusive, and published an excellent r6sum4 of letters from China under the title, Description gdographique, historique . . . de l'empire de la Chine . . . (4 vole., Paris, 1735, Eng. transl., 'The General History of China, 4 vole., London, 1736).
DDHM, duhm, BERNARD LAWARD: German Protestant; b. at Bingum, East Frisia, Holland, Oct. 10, 1847. He studied in Gottingen (Ph.D., 1870), where he was tutor in the theological seminary.,1,871-72, and privet-docent for Old Testament theology, 1873-77- From 1877 to 1889 he was associate professor of Old Testament theology in Gottingen, end since 1889 hag been professor of the
same subject at Basel and instructor in Hebrew at the gymnasium of Basel. He has written Pauli apostoli de legs iudicia dijudicata (Gottingen, 1873); Theologre der Propheten (Bonn, 1875); Ueber Ziel and Methods der theologischen Wissenschaft (Basel, 1889); Kosrnologie and Religion (1892); Das Buch Jesa9a iibersetzt and erklitrt (Gottingen, 1892); Das Geheimniss in der Religion (Freiburg, 1890; Die Entstehung des Altert Testaments (1897); Das Bush Hiob iibersetzt (1897); Des Buch Hiob erkltirt (1897); Die Psalmen iiberaetzt (1899); Die Psalmert erkhirt (1899); Des Buch Jeremia. erkhlrt (1901); and Das Buck Jeremia 9lbersetzt (1903).
Di7KHOBORS: A Russian sect, first heard of in the latter half of the eighteenth century, when they attracted attention by their rejection of the Church, the priesthood, and the sacraments. They proclaimed the equality and
Tenets and brotherhood of man. The Czar and Early all his officials, as well as the priests
History. and metropolitans, were regarded as usurping a power to which they had no moral right. War and taxation, as well as law courts and all police regulation, were condemned. The Bible was mystically interpreted, and not regarded as having so high an authority as the " Living Book " (which may be taken to mean either " the Voice Within " or the ores traditions taught by the leaders of the sect). Wealth and commerce were condemned. The laborious, agri cultural life of a Russian peasant in his village commune was considered to be the only good life. None of these ideas was peculiar to the Dukhobors. They had all previously found expression among one or other of allied religious groups-Lollarda, Husaitea, Moravian Brethren, Mennonites, Ana baptists, Quakers, or the Eastern Paulicians and Bogomiles.The history of the Dukhobora, however, differentiated them from other sects because, after much persecution, in the reign of Alexander I. (1801-25) they were allowed to come together from all parts of Russia sad form a clan. Their place of settlement was " Milky Waters," near the Sea of Azov. Here they had to face the problem of arranging their practical affairs as a group, under their new conditions. The need of a government to regulate both their civil and religious affairs, as well as to negotiate with the Russian authorities (whom they regarded as the Hebrews in Egypt regarded Pharaoh), was at once urgently felt; and without altering the phraseology of their old anarchist beliefs, or being conscious of inconsistency, they instinctively proceeded to establish, and submit to, one of the moat absolute despotisms on record.
Their first leader at " Milky Waters" was a former non-commissioned officer named KapoSstin, a man of ability and force of character. He managed the sect-clan with remarkable