RELIGIOUS ENCYCLOPEDIA
David
Cheyne, Devout Study of Criticism, part 1, London, 1892; S A. Cook, Critical Notes on O. T History; the Traditions of Saul and David, ib. 1907; G. Beer, Saul, David, Salomo, Tubingen, 1907; DB, i. 560-573; EB, i. 1019-35. For David's family and list of his mighty men: J. Marquardt, Fundamente israelitischer und jildischer Geschichte, Gottingen, 1896.
DAVID OF AUGSBURG: Franciscan mystic; b. at Augsburg about 1215; d. there Nov. 19, 1272. Of the life of David very little is known. He was master of the novices in the Franciscan settlement at Regensburg founded in 1226, and after 1243 probably also in Augsburg. Either alone or in company with his famous pupil and friend, Berthold of Regensburg (q.v. ), he went about preaching and wrote his treatises for the novices. It is difficult to state which these treatises were, since the Epistola fratris David and the introduction prefixed to the Augsburg edition of 1596 are wanting in other manuscripts, and all tractates for the novices are found also among the works of Bonaventura. Indeed, the very first of these treatises, De exterioris hominis reformatione, is among Bonaventura's writings with the title De institutione novitiorum, and also, in a more original form, among the works of Bernard of Clairvaux, with the title Opusculum in hcec verba ; ad quid venisti ? It is therefore debatable how much in this tractate really belongs to David. The second and third treatises, De interioris hominis reformatione and De septem processihus religiosi, belong undoubtedly to David, though they are also printed among Bonaventura's works with the title De profectu religiosorum. To David also belongs the fourth book found in manuscript and extant in Bonaventura's works as De institutione novitiorum. To the treatises for novices belong also the two German tractates Die sieben Vorregeln der Tugend and Spiegel der Tugend, whereas the other German treatises ascribed by Pfeiffer to David are undoubtedly spurious. The two German treatises are pearls of German prose; the Latin tractates are verbose. On account of these writings Preger called David a mystic. There is no doubt that he was mystic in tendency, but in the main this tendency is shown only in two larger sections of the Interioris hominis reformatio (ix.-xv.) and the Septem processus (xxxv.-xli.). David is too sober to be a true mystic; with him the principal things are the practical injunctions in which he refers to the pattern of Christ, especially to meekness, humility, and love. For a time David successfully served the Inquisition. The fruit of his experience appears in the treatise De inquisitione hcereticorum. Here he shows himself a child of his time. The heretics are foxes and wolves, who are neither to be refuted nor opposed with spiritual weapons, but are to be annihilated, and in such a hunt hunger, torture, lies, and treachery are allowed. In the last decade of his life he composed an " Exposition of the Rules of the Order of the Minorites," in which he tried to mediate between the clerical body and the community, but actually came to the point of view of the community. It is to be regretted that his sermons which John Trithemius had seen are lost. His characteristic was a sober common sense which was averse to everything untrue and exag-
gerated. His importance lies mainly in his activity as preacher and in his silent work of educating the rising generation of monks, of whom Berthold of Regensburg was the most prominent, e. Lempp.
Bibliography: The De inquisitione, ed. W. Preger, appeared in AUA, xiv. 2 (1879), 181-235. Consult: F. Pfeiffer, Deutsche Mystiker des H. Jahrhunderts, vol. i., Leipsic, 1845; W. Preger, Geschichte der deutschen Mystik, i. 268 sqq., ib. 1874; E. Lempp, in ZKG, xix (1898), 15 sqq.
DAVID, CHRISTIAN. See Unity of the Brethren.
DAVID OF DINANT or DINAN : Pantheistic philosopher; supposed to have been born either at Dinant (on the Meuse, 15 m. s. of Namur), Belgium, or at Dinan (14 m. s. of St. Malo) in Brittany; d. after 1215. He is said to have enjoyed the favor of Pope Innocent III. (1198-1216) because of his subtle dialectics. At the provincial council of 1210 held at Paris, which condemned Amalric of Bena (q.v.), the Quaternuli of David was also ordered to be burned, and in 1215 the reading of extracts from David's work was prohibited in the University of Paris. David fled from France, and the further events of his life are unknown. Albertus Magnus finds the basis of David's teaching in the identity of everything real in the absolute. David distinguished three kinds of things, corporeal, spiritual, and divine substances. For each of the three kinds he assumed a general, indivisible principle; for the corporeal, a primitive " stuff for the spiritual, the spirit; for divine things: God. Between these three principles no distinction can exist; each can be conceived of only as an undifferentiated entity, and the three must accordingly be identical. The details of his system and sources of his pantheistic teaching can not be ascertained with certainty. At all events, he is not dependent on Amalric of Bena, but was rather influenced by Aristotelian writings and Jewish and Moorish comment on them. Some thoughts of Giordano Bruno and Spinoza show a relationship to the pantheistic system of David's. Herman Haupt. Bibliography: J. H. Kronlein, De . Davidis de Dinanto doctrina, Giessen, 1847; W. Preger, Geschichte der deutschen Mystik, i. 184-191, Leipsic, 1874; Memoires de Vacademie des inscriptions et belles lettres, xxvi. 2 (1870), 467-498 (by C. Jourdain); B. Haur^au, Memoire sur la vraie source des erreurs attribuees h David de Dinan, in Memoires de I'academie, ut sup., xxix. 2 (1879), 319- 330; O. Bardenhewer, Die pseudoaristotelische Schrift aber das reine Oute, pp. 212 sqq., Freiburg, 1882; J. E. Erdmann, Geschichte der Philosophie, i. 352, Berlin, 1896, Eng. transl., London, 1893; F. Ueberweg, Geschichte der Philosophie, pp. 208-212, Berlin, 1898, Eng. transl., i. 388-402, New York, 1874; Neander, Christian Church, iv. 445-448.
DAVID JORISZOON. See Joris.
DAVID, SAINT: The patron saint of Wales. All that is known of him is that he died about 601, that he was bishop of Menevia (St. David's) in southwest Wales, and that he presided at two synods of the Welsh Church, the later of the two being held in 569 (cf. Haddan and Stubbs, Councils, i. 116-118). His legendary and fictitious history makes him metropolitan archbishop of Wales, consecrated at Jerusalem, ascribes to him numerous foundations, and says that he extirpated Pelagian-
Davidis Davidson