Pobirochin considered and called himself one of the righteous, and a son of God. Of his followers he se- lected twenty-four of the most trustworthy and able- bodied ; twelve of them he called archangels, and the other twelve mortiferous angels. The duty of the lat- ter was to dispose of such as would backslide. They refused to serve in the army, on which account they were much persecuted under the czarina Catharine II, and exiled in the days of the emperor PauL Alexan- der granted them a settlement on the hanks of the Moloshna, near the Sea of Azof, where they numbered about two thousand. In 1889, the real or alleged dis- covery that a secret tribunal heid existed among them caused their banishment to the other side of the Cau- casus. At present this sect exists principally in the districts along the Caucasus, but in smaller numbers, and less attached to the peculiarity of the sect. They are to be found wherever there is a community of the Duchowny Christiany, or Molokans. An effort was made in 1861 by a certain Ivan Gregorieff to found the sect among the Molokans residing at Tultscha, in Bul- garia, l>ut failed, whereupon he returned to Russia. For the usages of the sect, see Molokans. See Lenz, de Duckobortxis (Dorpat, 1829, 8vo) ; Seebohm, Life of Stqthen Grellet, i, 456; Krashiski, Histoire Religieuse des Peoples Slaves (Paris, 1858, 8vo).
Duoho'wuy (Spiritual), the name of a Russian sect which arose among the Duchowny Christiany, or Molokans, on the Caucasus, in the following manner. In the year 1888 a certain aged man came ftt>m Jeru- salem to the Caucasus, and taught that he possessed the power of bringing down the Holy Spirit, and of be- stowing new tongues. He proved his commission by teaching his nearest friends a song which he said was in the language of Jerusalem, and the sense of which could be comprehended only by those who had received the Holy Spirit. The principal founder of this sect was, however, Maksim Rudometkin Komar, who also organized congregations in the surrounding places among the Molokans, and ei\}oyed the highest estima- tion from them. The sect adopted the creed of the Molokans, with the following addition : 1. The Holy Spirit descends upon the elect either directly or indi-
DUCHOWNY CHMSTIANY 908
DUGUET
rectly hy being breathed ^ipon. 2. Jamping, shak- ing, contortions, etc., are infallible signs of the pres- ence of the Spirit 8. The swooning ftom exertion, and consequent unintelligible speaking, is considered as the new language, which none understand except the select, whose du^ it is to explain the muttering of the enthusiasts. 4. The expectation of the near end of all things, and consequent inutility of labor be- yond extreme necessity, is matter of faith. 6. The literalism of the holy Scriptures Is assumed, even so far that Komar once, for the sake of punishing his fbllowers for their slothfnlness, w^nt to the nearest mountain, pretending to ascend and to leave them alone ; the mass of the people fell on their knees, and prayed him not to leave them, and promised to be obe- dient. 6. Repentance consists in the payment of such amounts of money as the leader estimates their sins to be worth, for which he grants indulgence in the shape of pieces of muslin on which are embroidered signs of mysterious signification. The Duchowny are found principally in the Caucasus, but almost every commu- nity of Molokans has a few of them among its mem- bers. See MoLOKAXS.
Duchowny Cliriatiany. See Molokans.
Dudaim. See BiANDRAKB.
Dudgeon, David, a Scotch sceptic, was bom in 1706. Little is known of his eariy history. In 1782 he published a treatise entitled The Morai Worlds which teaches that "there is no evil in the moral world but what naturally ariseth ftova. the nature of imperfect creatures, who always pursue their good, but cannot but be liable to error or mistake, and that evil or sin is inseparable in some degree from all created beings, and most consistent with the designs of a per- fect Creator.** He was called to*answer for it before the Presbytery, Synod, and General Assembly, bot no decision appears to have been reached. His most im- portant work is Philo9opkical LeUerg ooncermng the Be- ing and A UribuUs of God (1787). *' These letters were written in the midst of pressing agricultural cares, to the Rev. Mr. Jackson, author of a work written in the spirit of Clarke, The Exidmoe and Unity of God, In these letters Dudgeon reaches a spedee of refined Spi- nozism, mingled with Berkeleyanism. He denies the distinction of substances into spiritual and material, maintains that there is no substance distinct from God, and that * all our knowledge but of God is about ideas ; they exist only in the myid, and their essence and modes consist only in their being perceived.' In 1789 he published A Cdeddtm fcnmded upon Experience and Reaton^ coUeded by a Father for the Use of his Children ; and in an ' Introductory Letter* he wishes that natural religion alone was embraced by all men, and states that though he believes there was an ex- traordinary man sent into our world seventeA hun- dred years ago to instruct mankind, yet he doubts whether he * ever commanded any of those things to be written concerning him which we have.' The same year he published A View of the Necessitarian or Best Scheme^ freed from the Objections ofM. CrousoM^ in his Examinaiion of Pope's Essay on if an. Dudgeon died at Upsettlington, on the borders, Jan. 1748. His works were published in a combined form in 1765, in a volume without a printer's name attached, showing that there was not as yet thorough freedom of thought in Scotland. His writings had for a time a name in the district (the Catechism reached a third edition), but afterwards passed away completely from public notice." — ^McCosh, in Brit, and For, Ev, BevieWy July, 1865, p. 552.