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DUNIN

who had been for some time labouring in Otago, were recalled to the Diocese of Wellington.

The Dominican nuns and the secular clergy were introduced by the new bishop in 1S71, the Christian Brothers in 1874. The "New Zealand Tablet" was es- tablished in 1S73. and strenuous work was done in ex- tending the facilities for religion and education, a sum of over £80,000 (about S.3"8S,000) having been ex- pended for these causes during the first fifteen years of the episcopate of Bishop Moran. When the secular system of public instruction was established by law in 1876, he became, and remained to the close of his life, an eloquent champion of the rights of the Catholic schools to a share in the moneys devoted by the State to the education of youth. The extension of the ex- ternal organization of religion has more than kept pace with the increase of Catholic population, and Dunedin is one of the best equipped of the smaller dioceses of Australasia. The first Sisters of Mercy were intro- duced in 1890, the second and larger division in 1897, the Marist Brothers in 1897, the Sisters of St. Joseph in 1S97-S, and the Little Sisters of the Poor in 1904. A provincial ecclesiastical seminary for all Xew Zea- land was opened at Mosgiel (near Dunedin) in 1900, and has been greatly enlarged in later years.

At the beginning of 1908 there were in the diocese 20 parochial districts, 65 churches, 32 secular priests, 8 brothers, 160 nuns, 1 ecclesiastical seminarj-, 4 boarding schools for girls, 6 superior day schools, 20 primary schools, 1 orphanage, 1 home for aged poor, and at the census of 1906 there were 22,685 Catholics in a total white population of 180,974.

Thomson, Slory of Xew Zealand (London, 1859): McNab, Murihiku and the Southern Islands (Invercargill, 1907); PoM- PALLIER, Earli/ Hislorii of the Calholic Chureh in Oceania (.\uck- land, ISSSi: SloRAX, History of the Calholic Church in Austral- asia (Svdnev, s. d.) ; Ptke, History af the Early Gold Discoveries in 0(0(70 (Dunedin. 1887).

Henry W. Cle.^^ry.

Dunfermline, Abbey of, in the south-west of Fife, Scotland. Foimded by King Malcolm Canmore and his queen, JIargaret, about 1070, it was richly en- do%ved by him and his sons, and remodelled as a Bene- dictine abbey by his successor, David I, who brought an abbot and twelve monks from Canterbury. The monastic buildings, which were of such extent and splendour that three sovereigns and their retinues might (says Matthew Paris) have been lodged there together, were burned down by Edward I of England in 1304, but were afterwards restored. The tombs of Malcolm and Margaret are still to be seen within the ruined walls of the Lady chapel, and were repaired and enclosed by order of Queen Victoria. Dunfermline Abbey was one of the richest Scottish houses, owning almost all Western Fife, as well as property in other counties. It pos.'ie.ssed, within its own domains, civil and criminal jurisdiction equal to that of the Crown. The church succeeded lona as the burial-place of kings, and was thus the Westminster Abbey of Scot- land. Besides Malcolm and Margaret, David I and Robert Bruce, with his queen and daughter, were in- terred there. After the Dissolution, the property passed through the hands of the Pitcairn family, Lord Gray, and Seton Earl of Dunfermline, to the Marquises of Tweeddale. The splendid church was destroyed in 1560 by the Reformers, all but the nave, which they refitted for Presbj'terian worship. It is a fine exam- ple of Anglo-Norman architecture, with a beautiful western doorway. The remains of the church and palace are now Crown property,

Innes, Regisl. de Dunfermelyn (Bannatyne Club, 1S41); Cbai.mf.r3. Historical and Slatislical Account of Dunfermline (Edinbureh. 1844): Henderson. Royal Tombs at Dunfermline (Dunfermline, 18.")6). and .4nTia(s of Dunfermline (Gla-'Eow, 1879); Mercer. History of Dunfermline (UunfermMne, 185S); DuGDALE, Monast. Anglic., VII, 1152-1 1.^4.

D. O. Hunter-Blair.

Dungal, Irish monk, teacher, astronomer, and poet who flourished about 820. He is mentioned in 81 1 as an Irish priest and scholar at the monastery of St- Denis near Paris. In that year he wrote a letter to Charlemagne explaining the eclipse of the sun which was supposed to have taken place in 810. In one of Alcuin's letters (M. G., Epp., IV, 437) he is alluded to as a bishop. In 823 he is mentioned in a " capitulary" of Lothair, and in 825 in an imperial decree by which he was appointed "master" of the school at Pavia. This is the last mention of Dungal in the public rec- ords of the empire. In 827 or 828 he appeared against Claudius, Bishop of Turin, in a work defending the veneration of images. From the fact that he be- queathed his books to the library of St. Columbanus at Bobbio it is inferred that he spent his last days in the Irish monastery on the Trebbia. The date of his death is unknown. His books, many of them at least, were transferred by Cardinal Federigo Borromeo to the Ambrosian Library in Jlilan, where they now are.

.Some historians doubt whether the Dungal of St- Denis and the adversary of Claudius are one person. The prevalent opinion, however, is that they are one and the same. In his letter to Charlemagne Dungal brings to bear on the question of eclipses a knowledge of astronomy far beyond the current ideas of the time. His "Reply" to Claudius is enriched with many cita- tions from the Greek and Latin Fathers and from the liturgical h\-mns of the Church. The poems ascribed in most manuscripts to Exul Hibernicus are believed by Diimmler, editor of the "Poeta^ ^F!vi Carolini", to have been written by Dungal, who like many of his fellow-exiles from Ireland styles himself peregrinus, exul, pauper et peregrinus. Only three of them bear the name Dungal. They are interesting from many points of view, especially from that of the historian who searches the records of Charlemagne's reign for the all too scanty references to the personal feelings and the attitude of mind of the Irish scholars who flocked to the Continent of Europe in the ninth cen- tury. Yet they do not enable us to determine when and where Dungal was born, though from the fact that among the books which he presented to the Library of Bobbio is the " Antiphonary of Bangor", it is inferred that he spent the years of his student life in Ireland at the famous Bangor school. Mabillon published a ninth-century poem from which it appears that Dun- gal enjoyed among his contemporaries a reputation for more than ordinarv learning.

\eues Archiv der Gcstllsch. f. dcutsche Geschichtskunde, IV, 254; Poeta: mvi Carolini (Berlin. ISSl), I, 393; Muratori. Antiq. Ital., Ill, dis. xliii; Tiraboschi, Storia della letter, italiana, III, 163; Catholic University Bulletin (Washington, 1907), XIII, 11 sqq. WlLLl.\M TURNER

Dunin, Martin von. Archbishop of Gnesen and Po- sen, b. 1 1 Nov., 1774, in the village of Wat near the city of Rawa, Poland : d. 26 Dec, 1842. in the city of Posen. He studied theology in the Collegium Germanicum at Rome (1793-97), and was ordained priest in Sept., 1797. After some service in the Diocese of Cracow, he was made a canon of Wloclawek by the Bishop of Cujavia, in 1808 canon of Gnesen, in 1815 chancellor of its cathedral chapter, in 1824 canon of Posen and counsellor to the Government in matters of educa- tion. On the death of Archbishop Theophilus von Wolicki (1829) Von Dunin became administrator of the .\rchdiocese of Gnesen and Posen, was appointed archbishop in 1831, and consecrated 10 July of the same year. He endeavoured at once to reorganize his vast diocese, a work rendered necessary by the vicissitudes of Poland in the eighteenth century, the consequent reunion of the Dioceses of Gnesen and Posen, and the secularization or suppression of the monasteries. He reconstructed on a new plan the ecclesiastical seminaries of Gnesen and Posen. trav- elled throughout the two dioceses administering the Sacrament of Confirmation and dedicating new