Ubiquity (Lat. ubique, " everywhere") is the opin- ion of some (ierman divines that the body of Christ is present everywhere by virtue of its union with his di- vine nature. It was adopted in 1577 as a mode of ex- plaining the eucharistic Presence by those who com- piled the Formula of Concord. The party was soon di- vided in opinion, some affirming that Jesus Ciirist dur- ing his mortal life was everywhere, others dating the ubiquity from the time of his ascension into heaven. See L'biqlitakians.
Ublanizn, in Slavonic mj-thology, was a domestic god of the Poles, whom the negligent, lazy people au- thorized to make greater conveniences, and to whom they intrusted the protection of their houseliold furni- ture.
Uboze (rbosche), in Slavonic myth(jlogy, was the
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name given to the spirits of the departed, who appear- ed in tlie family circles of their relatives in the form of dwarfs. They were therefore worshipped and made harmless by being made to eat and drink.
U'cal (Heb. Ukal', bzX, in some copies, Ukkal', i2X). According to the received text of Prov. xxx, 1, Iiliiel and Ucal must be regarded as proper names; and if so, they must be the names of disci[)les or sons of Agur the son of Jakeh, an unknown sage among the Hebrews. But there is great obscurity about the pas- sage. The Sept. translates roit" iriaTtvovai Ot(iJ Kcii iraiioftai ; the Vulg., cum quo est Devs, et qui Deo secum ■morunte conforlatus. The Arabic follows the Sept. to some extenr, ; the Targum reproduces Ithiel and Ucal as proper names, and the Syriac is corrupt, Ucal being omitted altogether. Luther represents the names as Leithiel and Uchal. De \\'ette regards them as proper names, as do most translators and commentators. Ju- nius explains both as referring to Christ. The Sept. probably read <?S1 bx "'DITiXS. The Veneto-Greek has Kal crvvrjcToi-tai — "pSXI. Cocceius must have point- ed the words thus, bsNI bx "^r"ixb, '-I have labored for God and have obtained ;"' and this, with regard to the first two words, must have been the reading of J. D. Michaelis, who renders, " I have wearied myself for God, and have given up the investigation," applying the words to a man who had bewildered himself with philosophical speculations about the Deity and had been compelled to give up the search. Bertheau also (^Die Sp7-ucke Sal. Einleit. xvii) sees in the words " I have wearied myself for God, and have fainted" (32X1) an appropriate commencement to the series of proverbs which follow. Hitzig's view is substantially the same, except that he points the last word ??X1, and renders, "and I became dull;" applying it to the dimness which the investigation produced upon the ej'e of the mind {Die Spr. Sal. p. 316). Bunsen {Bibelwei-h, i, p. clxxx) follows Bertheau's punctuation, but regards i^X "^T'^XP, on its first occurrence, as a symbolical name of the speaker. " The saying of the man ' I-have-wearied- myself-for-God ;' I have wearied myself for God, and have fainted away." There is, however, one fatal ob- jection to this view if there were no others, and that is that the verb nxP, "to be wearied," nowhere takes after it the accusative of the object of weariness. On this account alone, therefore, we must reject all the above explanations. If Bertheau's pointing be adopt- ed, the only legitimate translation of the words is that given by Dr. Davidson {Infrod. ii, 338), " I am weary, O God, I am weary, O God, and am become weak." Ewald considers both Ithiel and Ucal as symbolical names, employed by the poet to designate two classes of thinkers to whom he addresses himself, or, rather, he combines both names in one, " God-with-me-and-I-am strong," and bestows it upon an imaginary character, whom he introduces to take part in tlie dialogue. " The name ' God-with-me,' " says Kcil (Hiivernick, Einleit. iii, 412), "denotes such as gloried in a more intimate com- munion with God, and a higher insight and wisdom obtained tliereby, while ' I-am-strong' indicates the so- called strong spirits who boast of their wisdom and might and deny the holy God, so that both names most probably represent a class of freethinkers who thought themselves superior to the revealed law, and in practi- cal atheism indulged the lusts of the flesh." — Smith. Both names are probably symbolical, but the exact im- port remains uncertain. See Pkoveubs.
Ucalegon, in Greek mythology, was an inhabitant of Troy, an elder honored in the senate. His dwelling- place adjoining the dwelling of Deiphobus was, with the latter's. entirely destroyed by fire.
Uckewallists, one of the sects into which the old Flemings, or strict Anabaptist followers of Menno.
divided. They took their name from Ule Walks, a native of Fricsland, who published his sentiments in 1G37. In conjunction with .John Lens, he propagated a doctrine of IJniversalisni. in which he entertained a favorable o^iinion of the eternal state of .ludas and the rest of t'hrist's nnirderers. His argument was this — that the period of time which extended from the birth of Christ to the descent of the Holy Ghost was a time of deep ignorance, during which the Jews were desti- tute of divine light; and that, of consequence, the sins and enormities which were committed during this in- terval were, in a great measure, excusable, and could not merit the severest displays of the divine justice. He was excommunicated bj- ihe Mennonites of (iron- ingen, and banished from the city by its magistrates, but settled down in East Friesland. This denomina- tion strictly adhered to the doctrineof the jMcnnonites. See Blunt, Diet, o/ Sects, s. v. ; Theol. Diet. s. v.