This unexpected move on the part of the Government was intended to conciliate the Catholic nobility of Westphalia and Rhenish Prussia as well as the Catholic clergy and laity, who began to lose confidence in the fairmindedness of the Government and justly protested against the open favouritism shown to Protestants in civil and ecclesiastical affairs. The cathedral chapter of Cologne, which had become accustomed to act as a passive instrument in the hands of the Government, elected Clemens August as Archbishop of Cologne on 1 Dec., 1835. He received the papal confirmation on 1 Feb., 1836, and was solemnly enthroned by his brother, Maximilian, Bishop of Münster, on 29 May. Soon after this he came into conflict with the adherents of Hermes (d. 1831), whose doctrines (see HERMES AND HERMESIANISM) had been condemned by Pope Gregory XVI on 26 Sept., 1835. When many professors at the University of Bonn refused to submit to the papal Bull, Clemens August refused the imprimatur to their theological magazine, forbade the students of theology to attend their lectures, and drew up a list of anti-Hermesian theses to which all candidates for sacerdotal ordination and all pastors who wished to be transferred to new parishes were obliged to swear adherence. The Government was angered because the archbishop had enforced the papal Bull without the royal approbation, but gave him to understand that it would allow him free scope in this affair, provided he would accede to its demands concerning mixed marriages. Before Clemens August became archbishop he was asked by an agent of the Government whether, if he should be set over a diocese, he would keep in force the agree ment regarding mixed marriages, which was made "in accordance with the papal Brief of 25 March, 1830", between Archbishop von Spiegel and Minister Bunsen on 19 June, 1834. Clemens August did not then know in what this agreement consisted, and misled by the words "in accordance with the papal Brief", answered in the affirmative. After becoming archbishop he discovered that the agreement in ques tion, far from being in accordance with the papal Brief, was in some essential points in direct opposition to it. The papal Brief forbade Catholic priests to celebrate mixed marriages unless the Catholic training of the children was guaranteed, while in the agreement between von Spiegel and Bunsen no such guarantee was required. Under these circumstances it was the plain duty of the archbishop to be guided by the papal Brief, and all attempts of the Government to the contrary were futile. His conscientious devotion to duty finally caused the Government to have recourse to the most drastic measures.

Advised by Minister Bunsen, Frederick William III ordered the arrest of the archbishop. The order was carried out in all haste and secrecy on the evening of 20 Nov., 1837, and Clemens August was transported as a criminal to the fortress of Minden. If the Government thought it could overawe the Catholics of Prussia by thus trampling under foot the religious liberty of its subjects, it speedily discovered its mistake. The Bishops of Münster and Paderborn, fired by the example of Clemens August, recalled the assent they had formerly given to the agreement; while Martin von Dunin, the Archbishop of Gnesen and Posen, was imprisoned at Kolberg for the same offence that had sent Clemens August to Minden. In an Allocution of 10 Dec., 1837, Pope Gregory XVI praised the course of the Archbishop of Cologne and solemnly protested against the action of the Government. The slanderous "Darlegung", or exposé, in which the Government attempted to defend its course by accusing the archbishop of treason, was refuted by Joseph Görres in his great apologetical work "Athanasius", and a declaration of the true state of affairs was published at Rome by order of the pope. The Government saw its mistake and the archbishop was

set free on 22 April, 1839. He was permitted to retain the title of Archbishop of Cologne, but, in order to uphold the authority of the State in the public eye, was prevailed upon to select a coadjutor in the person of Johann von Geissel (q. v.), Bishop of Speyer, who henceforth directed the affairs of the archdiocese. The slanderous accusations of the above-mentioned "Darlegung" were publicly retracted by Frederick William IV, who had meanwhile succeeded to the throne. In 1844 the archbishop went to Rome, where he was most kindly received by the pope and the Curia. The cardinalate, which was offered him by the pope, he refused with thanks and returned to Münster in October. Clemens August is the author of a few ascetical and ecclesiastico-political works. The most important is an exposition of the rights of Church and State entitled "Ueber den Frieden unter der Kirche und den Staaten", published at Münster in 1843.

BRÜCK, Geschichte der kath. Kirche in Deutschland im 19. Jahrhundert (Münster, 1903), II, 298 sqq.; KAPPEN, Clemens August, Erzbischof von Köln (Münster, 1897); MUTH in Deutschlands Episcopat in Lebensbildern (Würzburg, 1875), III, no. 5. MICHAEL OTT.

Druidism. The etymology of this word from the Greek Spûs, "oak", has been a favourite one since the time of Pliny the Elder; according to this the druids would be the priests of the god or gods identified with the oak. It is true that the oak plays an important part as the sacred tree in the ancient cult of the Aryans of Europe, and this etymology is helped out by the Welsh word for druid, viz. derwydd. But there is a difficulty in equating the synonymous Irish draoi and Welsh derwydd. Probably the best-substantiated derivation of the word is from the root vid, "to know", and the intensive prefix dru. According to this etymology, the druids would be the "very wise and learned ones But this, like the others, is merely a conjecture, and it has been surmised that the word as well as the institution was not of Celtic origin. Although the druids are mentioned with more or less fullness of account by a score of ancient writers, the information to be derived from their statements is very meagre, and very little of it is at first hand. Even Cæsar, who probably came more in contact with the druids than any other writer, does not seem to speak of the druids of his time in particular, but of the druids in general. With the ancient writers the word druid had two meanings: in the stricter sense it meant the teachers of moral philosophy and science; in the wider sense it included the priests, diviners, judges, teachers, physicians, astronomers, and philosophers of Gaul. They formed a class apart and kept the people, who were far inferior to them in culture, in subjection. They were regarded as the most just of men, and disputes both public and private were referred to them for settlement. Thus their influence was much more a social than a religious one, in spite of the common opinion that they were exclusively a priestly class or Gaulish clergy. They enjoyed certain privileges, such as exemption from military service and the payment of taxes; and the ancient authors are unanimous in speaking of the great honours which were shown them.

Above all, the druids were the educators of the nobility. Their instruction was very varied and extensive. It consisted of a large number of verses learned by heart, and we are told that sometimes twenty years were required to complete their course of study. They held that their learning should not be consigned to writing. They must have had a considerable oral literature of sacred songs, formulæ of prayers, rules of divination and magic, but of all this lore not a verse has come down to us, either in their own language or in the form of translation, nor is there even a legend that we can call with certitude druidic. Pomponius

Mela is the first author who says that their instruction was secret and carried on in caves and forests. It is commonly believed that the druids were the stubborn champions of Gaulish liberty and that they took a direct part in the government of the nation, but this is an hypothesis which, however probable, is not supported, for the early period at least, by any text or by the statement of any ancient author. "The principal point of their doctrine", says Cæsar, "is that the soul does not die and that after death it passes from one body into another." But, as is well known, the belief in the immortality of the soul was not peculiar to the teachings of the philosophers of Gaul. Just what was the nature of that second life in which they believed is not quite clear. Some of the Greek authors, struck by the analogy of

Although the only positive information we possess on the druids is to the effect that their institution existed in Gaul and Britain between the years 53 B.C. and A.D. 77, there is evidence to show that it must have existed from a much earlier time and lasted longer than the limits fixed by these dates. It seems

reasonable to suppose that the influence of the druids was already at its decline when Cæsar made his campaigns in Gaul, and that to them was due the civilization of Gaul in the fifth and fourth centuries B. C. We may affirm that references to the druids and signs of the existence of their institution, in the germ at least, are found which would date them as early as the third century B. C. With the Roman conquest of Gaul the druids lost all their jurisdiction, druidism suffered a great decay, and there is no reason to believe that it survived long after A. D. 77, the date of the last mention of the druids as still in existence. The opening of the schools of Marseilles, Bordeaux, and Lyons put an end to their usefulness as teachers of moral philosophy; and if some of them remained scattered here and there in Gaul, most of them were obliged to emigrate to Britain. The Emperors Tiberius and Claudius abolished certain practices in the cult of the druids, their organization, and their assemblies, but their disap

this doctrine with that of Pythagoras, believed that the druids had borrowed it from the Greek philosopher or from one of his disciples. The practice of human sacrifice, which has often been imputed to the druids, is now known to have been a survival of a pre-druidic custom, although some members of the druidic corporation not only took part in, but presided at, these ceremonies. Nor has it been proved that the druids had gods of their own or had intro

duced any new divinity or rites into Gaul, with the exception perhaps of the Dispater, who, according to Cæsar, was regarded by the druids as the head of the nation, and who may have owned his origin to their belief. The druids, in addition to teaching, which was their most important occupation, seem to have been content to preside over the traditional religious ceremonies and to have acted as intermediaries between the gods, such as they found them, and men. It is certain that they had a philosophy, but it is very unlikely that their doctrines had penetrated into the great mass of the population.

pearance was gradual and due as much to the romanization of the land as to any political measure or act of violence or persecution on the part of Rome. Yet there can be no doubt that Rome feared the druids as teachers of the Gallo-Roman youth and judges of trials. In Gaul in the third century of the Christian Era there is mention of women who predicted the future and were known as druidesses, but they were merely sorcerers, and we are not to conclude from the name they bore that druidism was still in existence at that late date. According to Cæsar, it was a tradition in Gaul in his time that the druids were of British ori

gin and that it was to Great Britain that they went to make a thorough study of their doctrine, but the authors of antiquity throw very little light on the institution and practices of druidism in the island of Britain.

Our information concerning the druids of Ireland is drawn from what the Christian hagiographers have written of them and what can be gathered from the casual references to them in the epic literature of Ireland. We have only fragmentary notices of the matter of their teachings, but it is clear that there were the most striking resemblances between the druids of Ireland and those of Gaul. In both lands they appear as magicians, diviners, physicians, and teachers, and not as the representatives of a certain religion. In the saga tales of Ireland they are most often found in the service of kings, who employed them as advisers because of their power in magic. In the exercise of this they made use of wands of yew, upon which they wrote in a secret character called ogham. This was called their "keys of wisdom". In Ireland, as in Gaul, they enjoyed a high reputation for learning, and some Irish druids held a rank even higher than that of the king. But they were not exempt from military service nor do they seem to have formed a corporation as in Gaul. In the earliest Christian literature of Ireland the druids are represented as the bitterest opponents of Christianity, but even the Christians of the time seem to have believed in their supernatural power of prophecy and magic. The principal thesis in M. Alexandre Bertrand's book on the religion of the Gauls is that druidism was not an isolated institution in antiquity, without analogy, but that its parallel is to be looked for in the lamaseries which still survive in Tatary and Tibet. He maintains that great druidic communities flourished in Gaul, Britain, and Ireland many centuries before the Christian Era, and that these were the models and beginnings of the abbeys of the Western monks. In this way he would explain the literary and scientific superiority of the monasteries of Ireland and Wales in the early Middle Ages. However ingenious and attractive this hypothesis may be, it is not supported by any historical documents, and many negative arguments might be brought to bear against it.

RHYS, Lectures on the Origin and Growth of Religion as illustrated by Celtic Heathendom in Hibbert Lectures (London, 1886); ANWYL, Celtic Religion in Pre-Christian Times (London, 1906); BERTRAND, La Religion des Gaulois (Paris, 1897); D'ARBOIS DE JUBAINVILLE, Cours de Littérature celtique (Paris, 1883), I, 83240; DOTTIN, La Religion des Celtes (Paris, 1904).

JOSEPH DUNN.

Druillettes (or DREUILLETS), GABRIEL, missionary, b. in France, 29 September, 1610; d. at Quebec, 8 April, 1681. Druillettes entered the Society of Jesus at Toulouse, 28 July, 1629, and went to Canada in 1643. After studying the Algonquin tongue, he accompanied the Indians on their winter hunting expeditions, sharing in all their privations. Parkman calls attention to the extraordinary piety of those Montagnais, who were mostly Christians, as well as to the great sufferings undergone by the missionary. On the same day that Jogues was sent to the Mohawks, 26 August, 1646, Druillettes was given a mission among the Abnaki, on the Kennebec. He ascended the Chaudière, reached what is now Moosehead Lake by portage, and then entered the Kennebec. Continuing down the river he arrived at the English post of Coussinoc, now Augusta, where he met the agent, John Winslow, who became his life-long friend. From Coussinoc he journeyed on until he reached the sea and then travelled along the coast as far as the Penobscot, where he was welcomed by the Capuchins who had established a mission there. Druillettes was the first white man to make this remarkable journey from the St. Lawrence. Retracing his steps, he established a mission on the Kennebec about a league above Coussinoc. Subsequently it grew into the famous Nor

ridgewock, where Father Rasle was slain. He returned to Quebec in June, but as the Capuchins considered that the entire district of Maine was under their jurisdiction, the Jesuits resolved to abandon the mission. In 1648, however, both the Capuchins and Abnaki asked Druillettes to return. But he did not resume his work until 1650, and when he left Quebec the second time it was as envoy of the Government to negotiate a treaty at Boston with the Puritans of New England for commercial purposes, as well as for mutual protec tion against the Iroquois. He was received with great kindness by the principal men in the English colonies, notably by the famous missionary John Eliot, and by Major-General Gibbons, who kept him at his house. Druillettes speaks in the highest terms of Endicott. Shea is of the opinion that Father Druillettes said Mass privately in Boston, in December, 1650. He returned to the Kennebec in January, and in the following June was again sent as French commissioner to attend a meeting of the representatives of the English colonists at New Haven, September, 1651. Failing to induce the deputies to make a treaty, he resumed his labours among the Abnaki, returning finally to Quebec in March, 1652.

After this date he laboured among the Montagnais Indians, and at Sillery and Three Rivers. In 1658 he embarked with Father Garreau on an Indian flotilla to go to the Ottawas near Lake Superior; but the party was attacked near Montreal, Garreau was slain, and the expedition seems to have been abandoned. Druillettes and Father Dablon then attempted to reach the North Sea. In 1660 they paddled up the Saguenay, reached Lake St. John and continued their course up a tributary, which they called the River of the Blessed Sacrament, finally coming to Nekouba, which was twenty-nine days from Tadousac. As the Indians refused to go any farther north and the country offered no prospect of a mission the travellers returned to Quebec. In 1670 he was at Sault Sainte Marie and was one of those who participated with Allouez and Marquette in the famous "taking possession" of the country by Saint-Lusson in May, 1671. He laboured chiefly among the Mississauga, besides attending to other dependent missions towards Green Bay. Druillettes was regarded as a man of great sanctity, and miracles are attributed to him. He was remarkable for his knowledge of the Indian languages, and Marquette, before going West, was sent to study Algonquin under his direction at Three Rivers. His work among the Indians extended over a period of thirty-eight years. There is a great diversity in the spelling of his name; Charlevoix writes it Dreuillets. He is also called Droullettes and even Brouillettes.

THWAITES, Jesuit Relations (Cleveland, 1901), passim; SHEA, Catholic Church in Colonial Days (New York, 1886); CHARLE VOIX, Histoire de la Nouvelle-France (New York, 1868), II, III, tr.; ROCHEMONTEIX, Les Jésuites et la Nouvelle-France (Paris, 1896), II; PARKMAN, The Jesuits in North America (Boston, 1901). T. J. CAMPBELL.

Drumgoole, JOHN C., priest and philanthropist, b. at Granard, Co. Longford, Ireland, 15 August, 1816; d. in New York, 28 March, 1888. He emigrated to New York in 1824, and to support his widowed mother worked as a shoemaker. His piety and zeal attracted the notice of the pastor of St. Mary's church who made him the sexton of that parish in 1844. He had always cherished an aspiration to study for the priesthood, and to provide the means for this and to maintain his mother he conducted a small book-store. In 1863 he left St. Mary's to carry out his intention of entering the seminary; after making preliminary studies at St. Francis Xavier's and St. John's Colleges, he was admitted as an ecclesiastical student at the seminary of Our Lady of Angels, Suspension Bridge, New York, in 1865. He was ordained priest there 24 May, 1869, and assigned as an assistant at St. Mary's, where he had formerly been sexton.'

From here he was appointed to take charge of a lodging-house for boys which the St. Vincent de Paul Society had opened some time previously. The caring for homeless and destitute children appealed to him specially, and he volunteered to take up the direction of this work which had languished until then. Under his sympathetic and prudent management success was at once assured. He started St. Joseph's Union for the support of the institution and soon extended its membership all over the world. The first location of the lodging-house became inadequate to the needs and he purchased land at Great Jones Street and Lafayette Place and built an imposing structure which was opened as the Mission of the Immaculate Virgin in December, 1881. In the following year a farm was bought on Staten Island, and Mount Loretto, the country-place of the Mission, where trade schools and other buildings were built, their care being given to a community of Franciscan Sisters. These buildings cost more than a million dollars and were large enough to care for 2000 destitute children annually; at his death, which occurred after a very short illness, Father Drumgoole ⚫ left them entirely free of debt. He accomplished all this without any great personal talents apart from a simplicity and earnestness of charity that won him friends everywhere. He had singular success in managing boys, and, like his great prototype, Don Bosco, he believed and said that it was all due to his rule: "in looking after the interests of the child it is necessary to cultivate the heart."

The Charities Review (New York, Sept., 1898); The Freeman's Journal, The Catholic Review (New York), contemporary files. MALLICK J. FITZPATRICK.

Drury, ROBERT, VENERABLE, Martyr (1567-1607), was born of a good Buckinghamshire family and was received into the English College at Reims, 1 April, 1588. On 17 September, 1590, he was sent to the

ing power was condemned by the theological faculty of Louvain; but it is noteworthy that its author was selected by the pope himself as the very man in whose person he would revive the episcopal authority in England; Dr. William Bishop being nominated Bishop of Chalcedon and first vicar Apostolic in that country in 1623.

The results of the address were disappointing; Elizabeth died within three months of its signature, and James I soon proved that he would not be satisfied with any purely civil allegiance. He thirsted for spiritual authority, and, with the assistance of an apostate Jesuit, a new oath of allegiance was drawn up, which in its subtlety was designed to trouble the conscience of Catholics and divide them on the lawfulness of taking it. It was imposed 5 July, 1606, and about this time Drury was arrested. He was condemned for his priesthood, but was offered his life if he would take the new oath. A letter from Father Persons, S.J., against its lawfulness was found on him. The oath declared that the "damnable doctrine" of the deposing power was "impious and hereti

A

cal", and it was condemned by Pope Paul V, 22 September, 1606, "as containing many things contrary to the Faith and Salvation". This brief, however, was suppressed by the archpriest, and Drury probably did not know of it. But he felt that his conscience would not permit him to take the oath, and he died a martyr at Tyburn, 26 February, 1606-7. curious contemporary account of his martyrdom, entitled "A true Report of the Arraignment... of a Popish Priest named Robert Drewrie" (London, 1607), which has been reprinted in the "Harleian Miscellany", calls him a Benedictine, and says he wore his monastic habit at the execution. But this "habit" as described proves to be the cassock and cap worn by the secular clergy. The writer adds, "There were certain papers shown at Tyburn which had been found about him, of a very dangerous and traitorous nature, and among them also was his Benedictine faculty under seal, expressing what power and authority he had from the pope to make men, women, and children here of his order; what indulgence and pardons he could grant them", etc. He may have been a confrater or oblate of the order.

new College at Valladolid; here he finished his studies, was ordained priest and returned to England in 1593. He laboured chiefly in London, where his learning and virtue made him much respected among his brethren. He was one of the appellants against the archpriest Blackwell, and his name is affixed to the appeal of 17 November, 1600, dated from the prison at Wisbech. An invitation from the Government to these priests to acknowledge their allegiance and duty to the queen (dated 5 November, 1602) led to the famous loyal address of 31 January, 1603, drawn up by Dr. William Bishop, and signed by thirteen of the leading priests, including the two martyrs, Drury and Cadwallador. In this address they acknowledged the queen as their lawful sovereign, repudiated the claim of the pope to release them from their duty of allegiance to her, and expressed their abhorrence of the forcible attempts already made to restore the Catholic religion and their determination to reveal any further conspiracies against the Government which should come to their knowledge. In return they ingenuously pleaded that as they were ready to render to Cæsar the things that were Caesar's, so they might be permitted to yield to the successor of Peter that obedience which Peter himself might have claimed under the commission of Christ, and so to distinguish between their several duties and obligations as to be ready on the one hand "to spend their blood in defence of her Majesty", but on the other "rather to lose their lives than infringe the lawful authority of Christ's Catholic Thurch". This bold repudiation of the pope's depos

Harleian Miscellany (London, 1607), III; CHALLONER, Memoirs of Missionary Priests (1742), II, 16; Douay Diaries, p. 218, sqq.; CAMM, A Benedictine Martyr in England (London, 1897); TIERNEY-DODD, Church History, III, IV; MORRIS, Troubles of our Catholic Forefathers, III.

BEDE CAMM.

Drusilla, daughter of Herod Agrippa I, was six years of age at the time of her father's death at Cæsarea, A. D. 44. She had already been betrothed to Epiphanes, the son of Antiochus, King of Commagene. Herod had stipulated that Epiphanes should embrace the Jewish religion. The prince finally refused to abide by his promise to do so, and the brother of Drusilla, Herod Agrippa II, gave her in marriage to Azizus, King of Emesa, who, in order to obtain her hand, consented to be circumcised. It was shortly after this marriage, it would appear, that Felix, the Roman procurator of Judea, met the beautiful young queen. This meeting very likely took place at the court of Herod Agrippa II, for we can gather from Josephus that Berenice, the elder sister, whose jealousy_the Jewish historian mentions as an explanation of Drusilla's conduct, lived with her brother at this time. Felix was struck by the great beauty of Drusilla, and determined to make her his wife. In order to per

suade a Jewess, who had shown attachment to her religion, to be divorced from her husband and marry a pagan, the unscrupulous governor had recourse to the arts of a Jewish magician from Cyprus whose name, according to some MSS. of Josephus, was Atomos, according to others, Simon. The ill-advised Drusilla was persuaded to accede to the solicitations of Felix. She was about twenty-two years of age when she appeared at the side of the latter, during St. Paul's captivity at Cæsarea (Acts, xxiv, 24-25). Like her husband, she must have listened with terror as the Apostle "treated of justice, and chastity and of the judgment to come". It is said that during the reign of Titus a son of Felix and Drusilla perished together with his wife in the eruption of Vesuvius. But there is no information about the life of Drusilla herself after the scene described in Acts.

JOSEPHUS, Antiq. Jud. in Fl. Josephi Opera, ed. NIESE (Berlin, 1887-1895), XIX, ix, 1-2; vii, 1-2; SCHÜRER, Gesch. des jüdischen Volkes (Leipzig, 1901), I, 555, 557, 564, 573, 577; BEURLIER in VIG., Dict. de la Bible, s. v. Drusille. W. S. REILLY.

Drusipara, a titular see in Thracia Prima. Nothing is known of the ancient history of this town, which, according to Ptolemy, III, 11, 7, and Itiner. Anton., was situated on the route from Adrianople to Byzantium. Under Maximian, St. Alexander suffered martyrdom there (Acta Sanct., May, III, 15). In the time of Emperor Mauritius the city was captured by the Khakan of the Avars, who burned the church and destroyed the relics of the martyr (Theophyl. Simocatta, VII, 14, 15). Drusipara was at first an episcopal see, suffragan of Heraclia (Lequien, Or. Christ., I, 1131, etc.); in the eighth and ninth centuries it became an independent archbishopric, which must have been suppressed during the Bulgarian invasions. In two "Notitia Episcopatuum" Mesene appears as a later name for Drusipara; at Mesene in 1453 died the wife of the famous Grand Duke Notaras (Ducas, Hist. Byz., 42). Mesene is to-day a little village, with 500 inhabitants, east of Karishtiran in the vilayet of Adrianople.

S. PÉTRIDÈS.

Druys (Lat. DRUSIUS), JEAN, thirtieth Abbot of Parc near Louvain, Belgium, b. at Cumptich, near Tirlemont; d. 25 March, 1635. He studied successively at St-Trond, Liège, Namur, and Louvain, and entered the Norbertine Abbey of Parc in 1587. Ordained priest, he was sent to the Norbertine College at Louvain and obtained his licentiate in 1595. Recalled to the abbey, he was made sub-prior and professor of theology to the young religious at the abbey, chaplain to Abbot Ambrose Loots at the Refuge, which the abbey possessed at Brussels during the troublous times at the end of the sixteenth century, and at the death of Abbot Loots his successor. Four years later he was appointed vicar-general to the Abbot-General of Prémontré, and was later named by Archduke Albert a member of the States of Brabant and of his private council. The University of Louvain having suffered much from the religious and political disturbances of the time, Druys was appointed, with a layman, visitor to the university, with full power to reform abuses, a task which was not completed until 1617. He was also made visitor to the University of Douai (1616) and to the Celestine monastery at Héverlé. In addition he restored and enlarged his own abbey, which had suffered much from the vandalism of the soldiers, and provided better educational advantages for his religious. At the general chapter held at Prémontré in 1628, Abbot Druys was commissioned to revise the statutes of the order and conform them to the prescriptions of the Council of Trent, a revision which was approved at the general chapter of 1630. Druys prefixed a preface, Præfatio ad omnes candidissiini et canonici

ordinis religiosos", which Foppens characterizes as longam, piam, eruditam. He had a tree of the saints of the order made by the skilful engraver, C. Mallery. He also published a small work entitled "Exhortatio ad candidi ordinis religiosos". Abbot Druys was deputed by the general chapter of 1630 to bring back several abbeys of Spain into union and observance, but was unsuccessful. While on this mission he conferred with Phillip IV on the sad state of affairs in Brabant. A ring presented to him by this monarch is preserved at Parc, as is also a letter from Henrietta Maria, Queen of England.

Annales Præmont. Parcum., II, 486; Bibl. Norbert., 3, 4, 5 sels), I, 206. (1904); GooVAERTS, Dict. bio-bibl. de l'ordre Prémont. (BrusMARTIN GEUDENS.

Druzbicki, GASPAR, ascetic writer, b. at Sierady in Poland, 1589; entered the Society of Jesus, 20 August, 1609; d. at Posen, 2 April, 1662. After some years of teaching he became master of novices, and subsequently rector of the colleges of Kalisz, Ostrog, and Posen. He was twice provincial and was in the seventh and tenth general congregations of the order. Almost all his works are posthumous and have been impossible to arrange them in chronological order. drawn from his "Opera Ascetica". It has been found Among them are a brief defence of the Society against tations on the Life and Passion of Christ, some in a writer in the Cracow Academy (1632); books of mediPolish, some in Latin; "The Tribunal of Conscience", edited by the English Jesuits (London, 1885); and translated into English for the "Quarterly Series", "Provisiones Senectutis" (Ingolstadt, 1732). There are also "Considerations for Every Sunday and Feast of the Year" (Kalisz, 1679); "The Sacred Heart, the Goal of Hearts" (Angers, 1885), translated for the English "Messenger", probably by Father Dignam (1890); "Exercises for Novices' (Prague, 1890);

"The Religious Vows" (Posen, 1690), translated into Spanish and found in the Library of Guadalajara, Mexico; "Solid Jesuit Virtue" (Prague, 1696); "Lapis Lydius" (Mainz, 1875), translated into French by the Redemptorist Father Ratti (Paris, 1886) and into German by the Benedictine Gütrabher (Salzburg, 1740). A complete list of Druzbicki's works occupies twelve columns in Sommervogel.

DE BACKER, Bibl. de la c. de J., I, 1659-64, III, 2149; SOMMERVOGEL, Bibl. de la c. de J., III, 212. T. J. CAMPBELL.

Druzes, a small Mohammedan sect in Syria, notorious for their opposition to the Maronites, a Catholic people dwelling on the slopes of the Lebanon. Their name is derived as a plural from Dorazy, the proper name of a Persian at the court of El Hakim in Egypt (about A.D. 1015). They subsequently repudiated all connexion with this Mohammed Ibn Ismail elDorazy, and styled themselves Unitarians or Muwahhedin, on account of the emphasis they lay on the unity of God. Their history begins with the arrival of Dorazy in the Wady el-Teim after his flight from Egpyt. This Persian had had the audacity to read to a large multitude gathered in a mosque a book tending to prove that El Hakim, the mad Fatimite caliph, was an incarnation of God. Escaping from the crowd, who were enraged at this blasphemy, he fled to the valley between Hermon and the Southern Lebanon, and with the support of his master preached his doctrine to these mountaineers, already given to Batenite doctrines and therefore predisposed to accept a further incarnation of the Deity. He was soon superseded by another Persian, Hamzeh Ibn Ahmed El Hady, who became the real founder of the sect and the author of its sacred books. After the assassination of El Hakim, Hamzeh wrote a treatise to prove that El Hakim had not really died but only disappeared to test the faith of his followers. This disappearance and ulti