DULIA
010
DUMB
cate the newlj-converted masses of heathen in Chris- tian life and dutv, were obliged to accept riches, and siiow the heathen how to apply the goods of this worid to the honor of God. Bat seal waxed cold, and the lore of the world increased, until a reaction appear- ed in the Order of St. Benedict. As this effort to in- duce self-denial in the clergy and the monks fuled, the more stringent rules of the Dominicans and Fran- ciscans followed. But these also were of no effiect The fourth epoch, according to Dolcino, was the re- newal of apostolic life by Segarelli and liimself, to continue to the end of the world. This apostolical life demands self-denial and renunciation of earthly possessions, and consists in the unity of the brethren in the love of the Holy Ghost, without external forms, usages, or regulations. From these doctrines it would appear that Uie teachings of the abbot Joachim (q. ▼.) had had a certain effect upon Dolcino, and that the views which Joachim cherished in regard to the era of the Holy Ghost were embraced by Dolcino, although this is generally denied. Aside from the apocalyptical prophecies, the doctrines of Dolcino seem to be pene- trated by a mysticism which repudiated external things, considering them as the cause of evil. Love, in its perfection, was to be realized as the inner bond of souls, supreme over all law. All human relations, especially that of man and wife, were to be founded upon a merely spiritual union ; all law, as well as all right of property, were to be removed, so that noth- ing should prevent roan from enjoying the highest state of perfection. Doldno lived himself with a for- mer nun, Margaretlia, whom he called Ms dilectissima sorar^ in voluntary poverty. The dangerous tendency of such doctrines is obvious. That Dolcino perceived the true nature and causes of certain abuses in the Church, and that he honestly desired to correct them, can hardly be questioned. His memory was long cherished by the common people ; to them he seemed a hero and martyr, while to the armies which persecu- ted him he seemed a false prophet, punished by the powerful arm of God. Dante compares Dolcino to Mohammed (JnfemOy xxvili, 55, etc.). Dolcino waa tortured to death at Vercelli by order of Clement V. See Moshehn (Murdoch's ed.), Church ffUtory, blc. iii, c xiii, pt. ii, ch. v, § 14 ; Krone, Fra Dolcino tmd die Patarener (I^ips. 1844) ; Mariotti, Pra Dolcino and kit Timet (Loud. 1853) ; Gieseler, Church Bitlory, ii, § 87 ; and Apostolici; Seoarblli.
Dulia (^otfXeia), worship paid to saints and angels. In the Greek Church, a distinction is made between Xarpda, worship due only to God, and TifAtirucrt rrpoff- KvvtjffiQ, adoration which may he rendered to images. Authority for this distinction is found in a decision of the second Council of Nicsoa, A.D. 787 (sess. vii), as follows: *'We decide that the holy images, whetiier painted or graven, or of whatever kind they may be, ought to be exposed to view, whether in churches, upon the sacred vessels and vestments, upon walls, or in private houses, or by the ws^ide, since the often- er Jesus Christ, his blessed mother, and the saints are seen in their images, the more will men be led to think of the oriidnals, and to love them. Salutation and the adoration of honor ought to be paid to images, but not the worship of IcUria, which belong to God alone : nevertheless, it is lawful to bum lights before them, and to incense tbem, as is usually done with the cross, the books of the Gospels, and other sacred things, ac- cording to the pious use of the ancients ; for honor so paid to the image is transmitted to the original which it represents. Such is the doctrine of the holy fa- thers, and the tradition of the Catholic Church ; and we order that they who dare to think or teach other- wise, if bishops or other clerlu, shall be deposed ; if monks or laymen, shall be excommunicated*' (Lan- don, Manuai of Councils, 487 ; lAbbe and Cossart,C(m- dl. vii, 1-968 ; Mansi.Owiai. xiii, 874 sq. ; Hefele, Com- dlienffetchichte, § 854).
In the Boman Church a distioctioD basd!) latria (Xarpiia), worship doe to God; ddb adoration or invocation of sainto and aaf^; ai^l perduKa {vmpSovXtia), dne to tiie Virgii HmjM (CouneU of Trent, sess. xxv). Pietaitaii, fitm} reject all these distinctionB. See Hagcebid,iSsi| o//>orfr»ct,§ 188; Haag, fiiftoirf 4» A^mO*' /M9W,ii,77; Bumet,On the Articlet,astTa;mi% articles Idolatbt ; Iicaoe Wobship; Irrocjus OF Saints.
Dn'mah (Het>> I>imak\ TTUr^, tOem),^ m of a (person and) district and also of a tovv.
1. (Sept. Aovfidy 'Idovfid, l^/ioca; V^Dm) The fourth son of Ishmael (RC. post SO$i),Bdte tribe descended from him, as hence of the rcgiotiikA ited by them in Arabia (Gen. xxv,14; iauiB.1% In Isakh (xxi, 11% the *' burden of Domsk" ii en|U with Seir, the forest of Arabia, and Kedat h i doubtless the same called at this day Stoij « Snii Duma, situated on the confines of the Snin iem and Arabia, with a fortified castle (Xiebabr,!^^ p. 344), marked on D'Anville*s map under k. ai^ long. 58^ ; the Dumalh lying 5 or 7 d&ytjimmbm Damascus, and 13 from Medina, in the ikni k or Sirhan (Abulfeda, Tab. Arab. ed. Gsgner, pii^; probably also the Dumaiiha of Ptolemy (r, IS). Hi identification (see Freytag,£rMtflafc*^p.58)tii4( name of a town in the north-wesieni piit«ftktft nhisnk is strengthened by Arab tzaditiBdits,ilekfi the same beUef (see the MS, Mir-iA a-f"»«)- ^^ lexicographers and gec^raphers of their a^in » pressly state that it is correctly ""Dimald-JaM:' ^'Duma d-Jendei;' signifyhig "Domih of tfci «» or blocks of stone," of which it is ssid to htw fe« built (MS. aihak, Maratid, and Miukknk,t.r). & Jendel is said by some to mean "stones swAwia* can lift" (see the Kamut), and seems to ip&ite^ the place was built of unhewn or Cydopeaa wmer, similar to that of very andent structures. TW tr« itself, which is one of the " KuPMyat" rf Wsfr e- Kura (see the Maratid, s. v. Dumah), 8|fMO » 1» called Z>inna, and the fortress which it contsim ti few the special appeUation of "Marid." See Ainu