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 DRYBURGH

167

DRYDEN

mate return of El Hakim are cardinal points of the Druze faith to-day. The sacred books of the Druzes, successfully hidden from the world for eight centuries, have since the middle of the last century found their way into European libraries. They are written in Arabic and affect the style of the Koran. They con- sist of six volumes containing 111 treatises of a con- troversial character or explanatory epistles to individ- ual persons. Each book takes its name from its first treatise. Their speculations strongly reflect their Persian origin.

The Druze doctrine concerning God is characterized by its abstraction from all Divine attributes; these, it declares, would imply limitation in the Supreme Be- ing. God, however, manifested Himself first in the Universal Mind, then in the Universal Soul, and again in the Word. These three form the first great mani- festation. The sec- ond great mani- festation began with the residence of the Universal Mind in Adam for a thousand years; after which Enoch took his place, and in turn was fol- lowed by the Seven Ministers, Noe, Abraham, Moses, Jesus, Mohammed, Ibn Ismail; the seventh is un- known. God ap- peared ten times in human form, for the last time in El Hakim. The D'-uzes teach a dis- tinction between Jesus, the son of Joseph, and the Christ. Christ in- structed Jesus, but finally Jesus disobeyed Christ and was crucified in con- sequence. Christ, who was concealed under the form of one of the Disciples of Jesus, stole the body of Jesus from the grave and gave out the report that Christ had risen, in order that the true Druzes might be concealed for awhile in the religion of Jesus. The Druzes are firm believers in the transmigration of souls, and this transmigration will never end; after the Judgment Day death it will continue, but will be painless for the saved, who will live to the age of 120 years, and whose souls will forthwith be reborn and re-enter a life of peace and pleasure. The Druzes are unshakably convinced that the whole of China is peopled with adherents of their religion. The Judgment Day, or rather the golden age for the Druzes, will be at hand when the Christians wax greater than the Mohamme- dans, some nine hundred years after the disappearance of El Hakim. Then the Christians, aided by the King of Abyssinia, a sort of Antichrist called " The Antag- onist", will march against the Caaba in Mecca. The hosts of Christ and Mohammed will meet, but only to be both overcome by 2,500,000 Chinese Druzes. Mos- lems and Christians will both be reduced to everlasting slavery, and the Unitarians will reign forever. The Druze relii^ion contains seven moral precepts: verac- ity, love of the brethren, for.saking of idolatry, repudi- ation of devils, acknowledgment of God's unity at all times, secrecy in religion, and resignation to the will of God.

The Dnizes are divided into two main classes: the Ukkal, or initiated, and the Juhhal, or uninitiated; amongst the former, the Iwayid profess the strictest Druze principles. They meet on Thursday evenings

for worship, which consists almost exclusively in read- ing their sacred books. They often comply with the outward observances of Islam and even make pre- tence of being Mohammedans, but they are officially designated as unbelievers. They live mostly in the Lebanon, but are also found in the Hauran and in the districts near Damascus; their total number is esti- mated at 100,000 or a few thousand more. Encour- aged by Turkish authorities, the Druzes in 1860 at- tacked the Catholic Maronites, and are said to have massacred some ten thousand of them. The massa- cres were stayed mainly through English and French intervention.

WoRTABET, Researches into the Religions of Syria (London, 1860); Churchill. The Druzes and Maronites (London, 1862); SociN in Realencyk. jur prol. Theol. (Leipzig. 1898), s. v. Dru- sen ; Neum.\nn, Das Volk der Drusen (Vienna, 1878).

J. P. Arendzen.

Dryburgh Abbey, a monastery belonging to the canons of the Premonstratensian Order (Norbertine or White Canons), situated four miles south-east of Melrose, Scotland. It was founded about 1 1 50 by Hugo de Morville, Constable of Scotland, who brought a community from Alnwick in Northumberland. The situation is beautiful, a wooded promontory, aroimd three sides of which sweeps the River Tweed. The church was dedicated to the Blessed Virgin. The monastery was burnt to the ground by Edward II, who encamped in the grounds when retreating from Scotland in 1.322; but it was restored under Robert I, who himself contributed largely. At the Dissolution it was created a temporal lordship, and conferred by James VI on the Earl of Mar, who made it over to his third son, ancestor of the Earl of Buchan. It has again come into the hands of the last-named family in recent times by purchase.

The general style of the existing remains of Dry- burgh is Early English, with some older (Norman) work. Of the church only the western gable, the ends of the transept, and part of the choir remain ; but con- siderable portions of the con\'entual buildings have been preserved, including the refectory, with a beauti- ful rose window. James Stuart, of the Darnley fam- ily, is buried under the high altar; and various mem- bers of the Buchan family lie in one of the chapels. The principal object of interest to visitors is the tomb of Sir Walter Scott, in St. Mary's Aisle (part of the north transept). Sir Walter's maternal ancestors, the Haliburtons, at one time owned DrybiU'gh. His wife and eldest son are also interred here.

DuGDALE, Monasl. Anglic.. VII, 11.52; Chartulary of Dry- burgh Abbey in Advocates' Library, Edinburgh; Harl. MSS. 4623, XI, fol. 85. and 4613. Liber S. Marice de Dryburgh, ed. BANNAT'i'NE Club (Edinburgh, 1847); Dryburgh Abbey, It3 Monks and Its Lords (London, 1859).

D. O. Hunter-Blair.

Dryden, John, poet, dramatist, critic, and trans- lator; b. 9 August, 1631, at Oldwinkle All .Saints, Northamptonshire, England; d. at London, .30 April, 1700. He was the son of Erasmus Drj-den (or Dri- den) and Mary Pickering, daughter of the Rev. Henry Pickering. Erasmus Dryden was the son of Sir Eras- mus Dryden, and was a justice of the peace under Cromwell. On both sides Dryden's family were of the Parliamentary party. He received his early educa- tion as a king's scholar at Westminster and while there his first published work appeared. This was an elegy contributed in 1649 to the "Laehryma; Musarum", a collection of tributes in memory of Henry, I^ord Hast- ings. He entered Trinity College, Cambridge, 18 May, 16.50, being elected to a scholarship on 2 Octo- ber. He graduated .as Bachelor of Arts, January, 165.3-4, and after inheriting from his father a small est.ate worth £60 annually, he returned to Cambridge, living there until 1655. The " Heroic Stanzas " on the death of Oliver Cromwell, his first important work (1658), are smooth and vigorous, and while laudatory,