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discussions as to the origin of the Rosary, and what has been improperly called "the Carthusian Rosary" is ascribed to him. To the one hundred and fifty Ave Marias which in those days formed the " Psalter of Mary" he had the thought of adding meditations on the life of Christ and of His Holy Mother. As in his time the Ave Maria terminated with the words: "Fructus ventris tui, Jesus", he joined to each a sen- tence to recall to mind the mystery, such as "quem Angelo nuntiante de Sancto Spiritu concepisti", " quo concepto, in montana ad Elizabeth ivisti ", etc. Both Dominic and his friend Adolf sought to spread the use of this form of prayer in the Carthusian Order and among the laity. For these reasons it is held by some authors that the "Psalter" of Dominic was the form, or one of the original forms, from which the present Rosary developed.

Le Couteulx, Annales Ord. Cart. (Montreuil, 188S1, ad. an. 1426; Le V.isseur. Ephtmerid. Ord. Cart., under 21 December (Montreuil. 1890): Tappert. Der hriline Bruno (Luxemburs, 1872). 74-85: M.\rx, Geschichte des Erzstiftes Trier (Trier, 1S62). II, 331; EssER, Beitrag zur Geschichte des Rosenkranzes in Der Katholik (Mainz, Oct., Nov.. Dec, 1897); Thurston, The Rosary in The Month (November, 1900).

Ambrose Mouqel.

Domimc of the Mother of God (called in secular life DoMENico Barberi), a member of the Passionist Congregation and theologian, b. near Viterbo, Italy, 22 June, 1792; d. near Reading, England, 27 August, 1849. His parents were peasants and died while Dominic was still a small boy. There were six chil- dren, and Dominic, the youngest child, was adopted by his maternal uncle, Bartolomeo Pacelli. As a boy he was employed to take care of sheep, and when he grew older he did farm work. He was taught his let- ters by a kind Capuchin priest, and learned to read from a country lad of his own age; although he read all the books he could obtain, he had no regular educa- tion until he entered the Congregation of the Passion. He was deeply religious from childhood, felt himself distinctly called to join the institute he entered, and believed that God, by a special manifestation, had told him that he was destined to announce the Gospel truth and to bring back stray sheep to the way of salvation.

He was received into the Congregation of the Pas- sion in 1814, and ordained priest, 1 March, 1818. After completing the regular course of studies, he taught philosophy and theology to the students of the congregation as lector for a period of ten years. He then held in Italy the offices of rector, provincial con- suitor, and provincial, and fulfilled the duties of these positions with aljility. At the same time he con- stantly gave missions and retreats. He founded the first Passionist Retreat in Belgivmi at Ere near Tour- nai in 1840; in 1842, after twenty-eight years of effort., he established the Passionists in England, at Aston Hall, Staffordshire. During the seven years of his missionary life in England he established three houses of the congregation. He died at a small rail- way station near Reading and was buried under the high altar of St. Anne's Retreat, Sutton, St. Helen's. Among the remarkable converts whom he received into the Church may be mentioned John Dobree Dal- gairns, John Henry Newman, and Newman's two com- panions, E. S. Bowles and Richard Stanton, all of whom were afterwards distinguished Oratorians. The reception in 1845 of Newman and his friends must have been the greatest happiness of his life. In 1846 Father Dominic received the Hon. George Spen- cer, in religion Father Ignatius of St. Paul, into the Congregation of the Passion.

Among Father Dominic's works are: courses of philosophy and moral theologj'; a volume on the Passion of Our Lord ; a work for nuns on the Sorrows of the Blessed Virgin, "Divina Paraninfa"; a refuta- tion of de Lamennais; three series of sermons; vari- ous controversial and ascetical works. In 1841 he V-8

addressed a Latin letter to the professors of Oxford in which he answered the objections and explained the ditiicuhies of Anglicans. An English translation of the letter is given in the appendix to the hfe of Father Dominic by Father Pius Devine.

Lives of Father Dominic: Italian, by Padre Felippo (1860): Lucca di Sa.n- Giuseppe (Genoa, 1877); English, by Pins De- \l-XE (London, 1S98): Camm. Father Dominie and the Conversion of England in Catholic Truth .Society publications (1900); Fa- ther Dominic's letters and correspondence concerning his mis- sion to England are pubhshed as a supplement to the 3d voL of the Oratorian life of St. Paul of the Cross (London, 1853).

Aethur Devine.

Dominis, Marco Antonio De, a Dalmatian ec- clesiastic, apostate, and man of science, b. on the island of Arbe, off the coast of Dalmatia, in 1566; d. in the Castle of Sant' Angelo, Rome, September, 1624. Educated at the IlljTian College at Loreto and at the ITniversity of Padua, he entered the Society of Jesus and taught mathematics, logic, and rhetoric at Padua and Brescia. On leaving the Jesuits (1596), he was, through imperial influence, appointed Bishop of Zengg (Segna, Seng) and Modrus in Dalmatia (Aug., 1600), and transferred (Nov., 1602) to the archiepiscopal See of Spalato. He sided with Venice, in whose territory his see was situated, during the quarrel between Paul V and the Republic (1606-7). That fact, combined with a correspondence with Fra Paolo Sarpi and conflicts with his clergy and fellow- bishops which culminated in the loss of an important financial case in the Roman Curia, led to the resigna- tion of his office in favour of a relative and his retire- ment to Venice. Threatened by the Inquisition, he pre- pared to apostatize, entered into commimication with the English ambassador to Venice, Sir Henry Wotton, and having been assured of a welcome, left for Eng- land in 1616. On his way there, he published at Heidelberg a violent attack on Rome: " Scogli del Cristiano naufragio", afterwards reprinted in Eng- land. He was received with open arms by James I, who quartered him upon Archbishop Abbot of Can- terbury, called on the other bishops to pay him a pen- sion, and granted him precedence after the Arch- bishops of Canterbury and York. De Dominis wrote a number of anti-Roman sermons, published his often reprinted chief work, "De Republica Ecclesiastica contra Primatum PapEe" (Vol. I, 1617; vol. II, 1620, London; Vol. Ill, 1622, Hanover), and took part, as assistant, in the consecration of George Montaigne as Bishop of Lincoln, 14 Dec, 1617. In that same j'ear, James I made him Dean of Windsor and granted him the Mastership of the Savoy.

In 1619 De Dominis published in London the first edition of Fra Paolo Sarpi's "History of the Council of Trent"; the work appeared in Italian, with an anti- Roman title page and letter dedicatorj' to James I. His vanity, avarice, and irascibility, however, soon lost him his English friends; the projected Spanish marriage of Prince Charles made him anxious about the security of his position in England, and the elec- tion of Gregory XV (9 Feb., 1621) furnished him with an occasion of intimating, through Catholic diploma- tists in England, his wish to return to Rome. The king's anger was aroused when De Dominis announced his intention (16 Jan., 1622), and Star-Chamber pro- ceedings for illegal correspondence with Rome were threatened. Eventually he was allowed to depart, but his chests of hoarded money were seized by the king's men, and only restored in response to a piteous per- sonal appeal to the king. Once out of England his attacks upon the English Church were as violent as had been those on the See of Rome, and in "Sui Reditus ex Anglia Consilium" (Paris, 1623) he re- canted all he had ■WTitten in his "Consilium Profeo- tionis" (London, 1616), declaring that he had delib- erately lied in all that he had said against Rome. After a stay of six months in Brussels, he proceeded to Rome, where he lived on a pension assigned him by the