wrote JHsaert. de oorrtipfo Ecdetim Romana statu le LtOherum, etc. (Wittenberg, 1784, 4to); Obterva- 9«s JSacrxB (Leips. 1735-^, 3d edit. 5 Vols. 4to), con- ning illustrations and critical remarks upon diffi- It parts of Scripture ; also Observaiiones MiacellanecB eips. 1786, 4to), on questions of exegesis and Church itory ; Obaervatiormm Sacranan pars v (Leips. 1748, >). For a list of his writings (89 in number), see >ering. Die gelehrten Tkeologen DeutscklandSj i, 822. D'Holbaoh. See Holbach. Diab61us, the Lat. form of the 6r. SidPoXo^f Engl, ievil," i. e. properly an accuser, a calumniator. We rely meet with this word in versions of the Old Test- cient. Sometimes it answers to the Hebrew Belial^ metimes to Satan. The EbHs of the Mohammedans is e same with our Lucifer; and the name is similar to At of Diabolus. The Mussulmans call him likewise zcLzel, which is the Scripture name for the scape-goat, id is probably the Azazel of the Book qf Enoch (q. v.). hey maintain that Eblis was called by this name, sig- fying perdition, or refractory, which is nearly the eaning of Belial^ because, having received orders to rostrate himself before Adam, he would not comply, ttder pretence that, being of the superior nature of lire, B ought not to bend the knee to Adam, who was form- 1 only of earth. Diabolus sometimes signifies the evil, as Wisd. ii, 24 ; sometimes an accuser, an adver- iry who prosecutes before the judges, as Psa. dx, 6 ; )ccles. xxi, 27. — Calmet, s. v. See Dbvil.
Diaconate, the office or order of a deacon (q. v.).
Diaconicnm (Gr. and Lat.y This word has dif- Brent significations in ecclesiastical authors. Some- imes it is taken for that part of the ancient church in ?hich the deacons used to sit during the performance if divine service, namely, at the rails of the altar ; ometimes for a building adjoining to the church, in vhich the sacred vessels and habits were laid up; lometimes for that part of the public prayers which he deacons pronounced. Lastly, it denotes an eccle- iiastical book, in which are contained all things rela- ting to the duty and office of a deacon, according to the rites of the Greek Church.— Hook, Church Diction- ary, 8. V.
Diadem is the rendering of several Heb. words in the Auth. Vers, of the Bible : nwsa (mitsne'pheih, something wrapped around the head), spoken of the tiara of a king (** diadem," Ezek. xxi, 81), elsewhere of the turban of the high-priest (** mitre"); tj'^as (taomjj*', something v>cmd about the head), spoken of the turban of men ("diadem," Job xxix, 14), of wom- en ("hood," laa. iii, 28), of the high-priest (" mitre," Zech. iii, 5), and the tiara of a king ("diadem," Isa. Ixii, 8, where the text reads :]!ias, Uamtph'), and ^T}^ (tsephirah\ a drclet), spoken of a royal tiara ("diadem," Isa. xxviii, 5). See Hkad-dress. All these terms occur in poetical passages, in which nei- ther the Hebrew nor the English words appear to be osed with any special force, except the first. See Mitre. But in Greek the distinction between dia- ^m (only Rev. xii, 8; xiu, 1; xix, 12), or diadem, as the badge of royalty, and m^avoc, or crown, as a
conventional marie of distinction in private life, is care- fully observed (see Trench, Synonymes of the New Tes- tament, p. 112 sq.). See Tubbak.
What the "diadem" of the Jews was we know not. That of other nations of an- tiquity was a fillet of silk, two inches broad, bound round the head and tied be- hind, the invention of which is attributed to Liber (Plin. Hist, Nat. vii, 66, 57). Its color was generally white (Tacitus, Ann. vi, 37 ; Sll. Ital. xvi, 241); sometfanes, Tetradrachm of Tigmnes, however, it was of blue, like khig of Syria, with the Ori-
eta albo dtsttncia (Q. Curt, kingg or Seleueidie. iii, 8 ; vi, 20 ; Xenoph. Cfyr.
viii, 3, 13), and it was sown with pearls or other gems (Zech. ix, 16 ; Gibbon, i, 892), and enriched with gold (Rev. ix, 7, where, however, the text has avi^voc). It was peculiarly the mark of Oriental sovereigns (1 Mace, xiii, 82, to diddfjfjia ri}£ 'Aoia^}, and hence the deep offence caused by the attempt of Gssar to substi- tute it for the laurel crown appropriated to Roman em- perors (Cicero, Phil, ii, 84) ; when some one crowned his statue with a laurel-wreath (candida fascia prceU- gatam), the tribunes instantly ordered ih^ fillet or dia- dem to be removed and the man to be tiirown into prison (Sueton. Goes. 79). Caligula's wish to use it was considered an act of insanity (Sueton. Cal. 22). Heliogabalus only wore it in private. Antony as- sumed it in Egypt (Flor. iv, 11), but Diocletian (or, according to Aurel. Victor, Aurelian) first assumed it as a badge of the empire. Representations of it may be seen on the coins of any o# the later emperors (Til- lemont, Hist, Imp. iii, 531).* A crown was used b^' the kings of Israel even in battle (2 Sam. i, 10; similarly it is represented on coins of Theodosius as encircling his helmet) ; but in all probability tUs was not the state crown (2 Sam. xii, 80), although used in the coronation of Joash (2 Kings xi, 12). Kitto supposes that the state cRiwn may have been in the possession of Athaliah ; but perhaps we ought not to lay any great stress on the word Its in this place, especially as it is very likely that the state crown was kept in the Temple. In Esth. i, 11 ; ii, 17, we have ^iriS (Sept. KirapiQ, icidapig) for the turban (erroXi) Pvoolvth vi, 8) worn by the Per- sian king, queen, or other eminent persons to whom it was conceded as a special favor (viii, 16, Siddrjpa ftvotrivov 9rop0vpovv). The diadem of the Persian king differed firom that of others in having an erect triangular peak (icvpPaaia, Aristoph. Av. 487; Suid.