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 the Sadducees to the original teaching of Dositheus. Epiphanius adds a story that Dositheus retired to a cave, and there, under a show of piety, practised such abstinence from food and drink as to bring his life to a voluntary end. This story appears, in a slightly different shape, in a Samaritan chronicle, of which an account is given by Abraham Ecchellensis ad ''Hebed Jesu, Catal. lib. Chald. ''p. 162, Rom. 1653, the story there being that it was the measures taken by the Samaritan high-priest against the new sect, especially because of their use of a book of the law falsified by Dositheus (there called Dousis), which compelled Dositheus to flee to a mountain, where he died from want of food in a cave. The notes of Ecchellensis are not given in Assemani's republication of Hebed Jesu (Bibl. Or. iii.). This account is taken from Mosheim (v. infra), and from De Sacy's Chrestomathie Arabe, i. 337.

It appears that the sect of Dositheans long maintained a local existence. In Hebed Jesu's catalogue of Chaldee books (Assemani, Bibl. Or. iii. 42) we read that Theophilus of Persia, who was later than the council of Ephesus, wrote against Dositheus. And Photius (Cod. 230) reports that he read among the works of Eulogius, patriarch of Alexandria (d. 608), one entitled Definition against the Samaritans, the argument of which is that the people of Samaria being divided in opinion as to whether the "prophet like unto Moses" was Joshua or Dositheus, Eulogius held a synod there (in the 7th year of Marcianus according to the MSS.; if we correct this to the 7th year of Maurice, it gives 588) and taught them the divinity of our Lord. The independent notices of the continued existence of the sect make it not incredible that Eulogius may have encountered it. He appears to have really used Dosithean books, and reports that Dositheus exhibited particular hostility to the patriarch Judah, and if he claimed to be himself the prophet who was to come, he would naturally be anxious to exclude the belief that that prophet must be of the tribe of Judah. The form (Dosthes) given by Eulogius for his name is a closer approach than Dositheus to the Hebrew Dosthai, which it probably really represents. Drusius (de Sectis Hebraeorum, iii. 4, 6) and Lightfoot (Disquis. Chorograph. in. Johann. iv.) shew that this was, according to Jewish tradition, the name of one of the priests who was sent (II. Kings xvii. 27) to teach the manner of the God of the land, and that the same name was borne by other Samaritans.

There seems no ground for Reland's conjecture (de Samaritanis, v.) that Dositheus was the author of the Samaritan book of Joshua, since published by Juynboll (Leyden, 1848). Juynboll, p. 113, quotes the testimony of an Arabic writer, Aboulfatah (given more fully, De Sacy, p. 335) that the sect still existed in the 14th cent. This writer places Dositheus in the time of John Hyrcanus, i.e. more than a hundred years before Christ. Jost (Gesch. des Judenthums, i. 66) refers to Beer (Buch der Jubiläen) as giving evidence that the sect left traces in Abyssinia. Several critics who have wished to accept all the statements of the above-mentioned authorities, and who have felt the difficulty of making the founder of the sect of the Sadducees contemporary with John the Baptist, have adopted the solution that there must have been two Dosithei, both founders of Samaritan sects. But we may safely say that there was but one sect of Dositheans, and that there is no evidence that any ancient writer believed that it had at different times two heads bearing the same name. Considering that the sect claimed to have been more than a century old when our earliest informants tried to get information about its founder, we need not be surprised if the stories which they collected contain many things legendary, and which do not harmonise. Probably the Dositheans were a Jewish or Samaritan ascetic sect, something akin to the Essenes, existing from before our Lord's time, and the stories connecting their founder with Simon Magus and with John the Baptist may be dismissed as merely mythical. The fullest and ablest dissertation on the Dositheans is that by Mosheim (Institutiones Historiae Christianae majores, 1739, i. 376). Cf. Harnack, ''Gesch. der Alt.-Chr. Lit. Theol.'' pp. 152 f.

[G.S.]

Dubhthach (Duach) (3), Mac Ui Lugair. When St. Patrick had come to Tara and was preaching before king Leogaire, we are told that the only one who rose on the saint's approach and respectfully saluted him was Dubhthach, the king's poet, who was the first to embrace the Christian faith in that place; and as Joceline says, "being baptized and confirmed in the faith, he turned his poetry, which in the flower and prime of his studies he employed in praise of false gods, to a much better use; changing his mind and style, he composed more elegant poems in praise of the Almighty Creator and His holy preachers." This was Dubhthach Mac Ui Lugair, descended from Cormach Caech, son of Cucorb, in Leinster. His name occupies a large space in ancient Irish hagiology as a famous poet and the ancestor of many well-known saints. He was the teacher of St. Fiacc (Oct. 12) of Sletty, and recommended him to St. Patrick for the episcopate. [.] In the compilation of the Seanchus Mor, said to have been carried on under the auspices of St. Patrick, St. Dubhthach was one of the nine appointed to revise the ancient laws. Colgan says he had in his possession some of the poems of St. Dubhthach (Tr. Thaum. 8 n5.): the Poems of St. Dubhthach are given in O'Donovan's Book of Rights, and with translations and notes in Shearman's Loca Patriciana. His dates are uncertain, but his birth is placed after 370, his conversion in 433, and his death perhaps after 479. See Loca Patriciana, by the Rev. J. F. Shearman, in ''Journ. Roy. Hist. and Arch. Assoc. Ir.'' 4 ser. vols. ii. iii., with Mr. R. R. Brash's papers in the same Journal, traversing several of Shearman's assertions; Ware, Irish Writers, 1; Ussher, ''Eccl. Ant.'' c. 17, wks. vi. 409-412, and ''Ind. Chron. 433; Todd, St. Patrick,'' 130, 424, 446.

[J.G.]

Dubricius, Dubric (Dibric, Dyfrig), arch-bp. of Caerleon, one of the most distinguished names in the story of king Arthur as related by Geoffrey of Monmouth. Arthur makes him archbp. of the city of Legions (Galf. Mon. Hist. viii. 12); he crowns king Arthur (ix. 1);