KELIGIOUS ENCYCLOPEDIA
Day of the Lord Deacon
Jesus Christ " (I Cor. i. 8). See Eschatology; and Hades. Geo. W Gilmore.
Bibliography: The best book is R. H. Charles, Critical Hist, of the Doctrine of a Future Life, pp. 85 sqq. et passim, London, 1899. Consult further the literature on 0. T. theology and Messianic prophecy, e.g., H. Schultz, 0. T. Theology, ii. 356 sqq., Edinburgh, 1892; C. A. Briggs, Messianic Prophecy, pp. 487-490 et passim. New York, 1898; idem, Messiah of the Gospels, pp. 309 sqq., ib. 1894; P. Volz, JiXdische Eschatologie von Daniel bis Akiba, Tubingen, 1903; A. B. Davidson, Theology of the 0. T., pp. 374 sqq., ib. 1904; DB, i. 574, 434 sqq., 440, iii. 377, iv. 771; EB, ii. 1348 sqq.
DAY, CHARLES ORRIN: Congregationalist; b. at Catskill, N. Y., Nov. 8, 1851. He was graduated at Yale in 1872, and Andover Theological Seminary in 1877. He was a city missionary at Montreal 1877-78, and pastor at Williamsburg, Mass., until 1884. He then spent a year in postgraduate study at the Yale Divinity School, after which he was pastor at Brattleboro, Vt., until 1898, when he became chaplain of the First Vermont regiment at Chickamauga during the Spanish-American war. From 1898 to 1901 he was secretary of the Congregational Educational Society, and since the latter year has been president of Andover Theological Seminary and Bartlet professor of homiletics and practical theology.
DAY, JEREMIAH : Congregationalist, ninth president of Yale College; b. in New Preston, Conn., Aug. 3, 1773; d. in New Haven Aug. 22, 1867 He was graduated at Yale 1795, and the same year succeeded Timothy D wight (q.v.) as principal of the Greenfield Academy; was tutor at Williams 1796-98, at Yale 1798-1801; was elected professor of mathematics and natural philosophy at Yale 1801; succeeded Timothy Dwight as president in 1817; resigned in 1846. Besides a series of mathematical text-books, he wrote An Inquiry Respecting the Self-determining Power of the Will, a refutation of Cousin (New Haven, 1838), and An Examination of President Edwards on the Will, a conciliatory and apologetic defense of Edwards (1841). Bibliography: A memorial address by President T. D.
Woolsey is in The New Englander, xxvi (1867), 692-724.
DAYANAND, da"ya-nand', SARASWATI, sa"raswa'ti: Hindu reformer and founder of the Arya Samaj (see India, III., 3); b. of Shivite Brahmanic parentage at Mori, a town in the n.w. of Kathiawar, in 1827; d. at Ajmere Oct. 30, 1883. He early began the orthodox course of study, and by the time he had reached fourteen years of age had committed to memory a Sanskrit dramatic work, a Sanskrit vocabulary, the whole of the Yajur-Veda, and part of other Vedas. He very early felt the inconsistency between the religious ideas of the Vedas and those connected with the worship of Shiva, and he reluctantly yielded to his father's insistence upon performance of the idolatrous rites of Shiva. On one occasion, when thus taking part in this worship, the ceremonies having continued long into the night, his father and others fell asleep. While watching the idol the boy saw a mouse take away an offering that had been made to it. Suddenly the inconsistency of worshiping God in the form of a stone so overpowered him that he left the temple, and never again worshiped an idol. Death in his III.— 24
family led him into deep thought of the meaning of life, and he determined to break away from external form and find the true path through the efforts of the soul. His parents, thinking the boy too meditative, determined on his marriage. The preparations were nearly completed when he silently left his home by night, and never returned from his wanderings in search of some one who could guide him to the truth. At last, in Nov., 1860, he found a welcome at Mathura, with, a religious teacher named Swami Virjananda Saraswati. With this profound scholar of the Vedas, who had been blind from infancy, Dayanand studied the Vedas for four years. At the conclusion of his education Virjananda sent him forth to spread the enlightenment gained from the Vedas. In obedience he traveled over India, visiting especially places of pilgrimage where he denounced idolatry and the superstitions of Hinduism. In 1872 he visited Calcutta and met Devendranath Tagore (see Ta- GORB, Devendranath) and Keshav Chandra Sen (see Sen, Keshav Chandra), leaders in the Brahma Samaj movement (see India, III., 1), with whom he had long and earnest conversations. In 1874 he arrived in Bombay, and after some months of effective labor organized the Arya Samaj, Apr. 10, 1875, extending it in 1877 in the course of a lecture tour in the Punjab. In 1883 he visited the Maharaja of Jodhpur. There he was greatly disturbed by the revelry and dissipation that marked the court life, and like John the Baptist rebuked the Maharaja to his face, as a consequence of which he was poisoned by a woman whom he had offended by his rebuke.
Dayanand Saraswati taught the inspiration of the Vedas as the pure fountain of all true knowledge. He looked upon the forms of popular Hinduism as the result of ignorance through a falling away from the teachings of those books. He taught the personality of God as the sole object of worship. God and the soul are related as pervader and pervaded. The eternal and distinct substances are God, soul, and matter; salvation is the state of emancipation from birth to death. He denounced the system of caste and the worship of idols.
Justin E. Abbott.
Bibliography: Three of Dayanand's works have been translated: The Ocean of Mercy, Lahore, 1889; The Five Great Duties of Dayanand Saraswati, Ajmere, 1897, and A Hand-book of the Arya Samaj, Arya Tract Society, 1906. Consult: Arjan Singh, Dayanand Saraswati, Lahore, 1901; Bawa Chhajju Singh, The Life and Teachings of Swam Dayanand Saraswati, ib.; and literature under Indi.i.