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Rh territories, which, in spite of the cession of Regensburg to Bavaria, were greatly augmented. Dalberg’s subservience, as a prince of the Confederation, to Napoleon was specially resented since, as a priest, he had no excuse of necessity on the ground of saving family or dynastic interests; his fortunes therefore fell with those of Napoleon, and, when he died on the 10th of February 1817, of all his dignities he was in possession only of the archbishopric of Regensburg. Weak and shortsighted as a statesman, as a man and prelate Dalberg was amiable, conscientious and large-hearted. Himself a scholar and author, he was a notable patron of letters, and was the friend of Goethe, Schiller and Wieland.

See Karl v. Beaulieu-Marconnay, Karl von Dalberg und seine Zeit (Weimar, 1879).

3. (1750–1806), brother of the above. He was intendant of the theatre at Mannheim, which he brought to a high state of excellence. His chief claim to remembrance is that it was he who first put Schiller’s earlier dramas on the stage, and it is to him that the poet’s Briefe an den Freiherrn von Dalberg (Karlsruhe, 1819) are addressed. He himself wrote several plays, including adaptations of Shakespeare. His brother, Johann Friedrich Hugo von Dalberg (1752–1812), canon of Trier, Worms and Spires, had some vogue as a composer and writer on musical subjects.

4. (1773–1833), son of Baron Wolfgang Heribert. He was born at Mainz on the 30th of May 1773. In 1803 he entered the service of Baden, which he represented as envoy in Paris. After the peace of Schönbrunn (1809) he entered the service of Napoleon, who, in 1810, created him a duke and councillor of state. He had from the first been on intimate terms with Talleyrand, and retired from the public service when the latter fell out of the emperor’s favour. In 1814 he was a member of the provisional government by whom the Bourbons were recalled, and he attended the congress of Vienna, with Talleyrand, as minister plenipotentiary. He appended his signature to the decree of outlawry launched in 1815 by the European powers against Napoleon. For this his property in France was confiscated, but was given back after the second Restoration, when he became a minister of state and a peer of France. In 1816 he was sent as ambassador to Turin. The latter years of his life he spent on his estates at Herrnsheim, where he died on the 27th of April 1833.

The duc de Dalberg had inherited the family property of Herrnsheim from his uncle the arch-chancellor Karl von Dalberg, and this estate passed, through his daughter and heiress, Marie Louise Pelline de Dalberg, by her marriage with Sir (Ferdinand) Richard Edward Acton, 7th baronet (who assumed the additional name of Dalberg), to her son the historian, (q.v.).

DALE, ROBERT WILLIAM (1829–1895), English Nonconformist divine, was born in London on the 1st of December 1829, and was educated at Spring Hill College, Birmingham, for the Congregational ministry. In 1853 he was invited to Carr’s Lane Chapel, Birmingham, as co-pastor with (q.v.), on whose death in 1859 he became sole pastor for the rest of his life. In the London University M.A. examination (1853) Dale stood first in philosophy and won the gold medal. The degree of LL.D. was conferred upon him by the university of Glasgow during the lord rectorship of John Bright. Yale University gave him its D.D. degree, but he never used it, “not because it came from America, but because I have a sentimental objection—perhaps it is something more—to divinity degrees.” Dale displayed a keen interest in Liberal politics and in the municipal affairs of Birmingham; and his high moral ideal made him a great force on the progressive side. In 1886 he adhered to Mr Chamberlain in opposition to Irish Home Rule, but this difference did not diminish his influence even among those Liberals and Nonconformists who adopted the Gladstonian standpoint. In the education controversy of 1870 he took an important part, ably championing the Nonconformist position. When Mr Foster’s bill appeared, Dale attacked it on the grounds that the schools would in many cases be purely denominational institutions, that the conscience clause gave inadequate protection, and that school boards were empowered by it to make grants out of the rates to maintain sectarian schools. He was himself in favour of secular education, claiming that it was the only logical solution and the only legitimate outcome of Nonconformist principles. In Birmingham the controversy was terminated in 1879 by a compromise, from which, however, Dale stood aloof. His interest in educational affairs had led him to accept a seat on the Birmingham school board. He was appointed a governor of the grammar school, served on the royal commission of education, and was also chairman of the council of Mansfield College, Oxford, with the foundation of which he had much to do. He was a strong advocate of disestablishment, holding that the church was essentially a spiritual brotherhood, and that any vestige of political authority impaired its spiritual work. In church polity he held that congregationalism constituted the most fitting environment in which religion could achieve her work. Perhaps the most effective contributions he made to ecclesiastical literature were those dealing with the history and principles of the congregational system. At his death on the 13th of March 1895 he left an unfinished MS. of the history of congregationalism, since edited and completed (1907) by his son, A. W. W. Dale, principal of Liverpool University.

Dale’s powers were fully appreciated by his colleagues in the congregational ministry, and at the early age of thirty-nine he was elected chairman of the Congregational union of England and Wales. His addresses from the chair on “Christ and the Controversies of Christendom,” and the “Holy Spirit and the Christian Ministry” were remarkable for a keen insight into the conditions and demands of the age. For some years he edited the Congregationalist, a monthly magazine connected with the denomination. In 1877 he was appointed Lyman Beecher lecturer at Yale University, and visited America to deliver his “Lectures on Preaching.” At the International Council of Congregationalists, meeting in London in 1891, the first gathering of the kind, Dale was nominated for the presidency. He accepted the honour and delivered an address on “The Divine Life in Man.”

As a theologian Dale occupied an influential position amongst the religious thinkers of the 19th century. He ably interpreted the Evangelical thought of his age, but his Evangelicalism was of a broad and progressive type. His chief contribution to constructive theological thought is his work On The Atonement, in which he contends that the death of Christ is the objective ground on which the sins of man were remitted. Among his other theological books are: The Epistle to the Ephesians (a series of expositions), Christian Doctrine, The Living Christ and the Four Gospels, Fellowship with Christ, The Epistle to James, and The Ten Commandments.

 DALE, SIR THOMAS (d. 1619), British naval commander and colonial deputy-governor of Virginia. From about 1588 to 1609 he was in the service of the Low Countries with the English army originally under Robert Dudley, earl of Leicester; in 1606, while visiting in England, he was knighted by King James; from 1611 to 1616 he was actually though not always nominally in chief control of the province of Virginia either as deputy-governor or as “high marshall,” and he is best remembered for the energy and the extreme rigour of his administration there, which established order and in various ways seems to have benefited the colony; he himself declared that he left it “in great prosperity and peace.” Under him began the first real expansion of the colony with the establishment of the settlement of Henrico on and about what was later known as Farrar’s Island; it was he who, about 1614, took the first step toward abolishing the communal system by the introduction of private holdings, and it was during his administration that the first code of laws of Virginia, nominally in force from 1610 to 1619, was effectively tested. This code, entitled “Articles, Lawes, and Orders—Divine, Politique, and Martiall,” but popularly known as Dale’s Code, was notable for its pitiless severity, and seems to have been prepared in large part by Dale himself. He left Virginia in 1616