The principal buildings nrc the cathedral church of the diocese, the parish church, Roman Catholic chapel, two Presbyterian and two Methodist meeting-houses, diocesan school, county court-house, prison, alms-houses, two branch banks, barracks, infirmary, and fever hospital. A small trade is carried on at Straugford Lough by means of vessels of 100 tons, which discharge at Quoil quay, about a mile from the town ; but vessels of larger tonnage can discharge at a steamboat quay built lower down the Quoil. The imports are principally iron, coal, salt, and timber ; the exports barley, oats, cattle, pigs, and potatoes. The linen manufacture is also carried on. The County Down Railway connects the town with the other trading centres, and a line specially constructed in 1862 connects it with the port of Donaghadee. Brewing, tanning, and soap-making give considerable employment. The Down corporation races are very popular, and are regarded as a meeting for the province. The parliamentary borough, which returns one member to Parliament, had in 1871 a population of 4155, with an area of 1486 acres; the area of the town is 278
acres, population 3621.DOXOLOGY, a hymn in praise of the Almighty. The name is often applied to the Trisagion, or " Holy, Holy, Holy," the scriptural basis of which is found in Isaiah vi. 3 ; to the Hallelujah of several of the Psalms and of Rev. six.; and to the last clause of the Lord s Prayer according to Saint Matthew, which critics are generally agreed in regarding as an interpolation. It is used, however, more definitely as the designation of two hymns distinguished by liturgical writers as the Greater and Lesser Doxologies. The origin and history of these it is impossible to trace fully. The germ of both is to be found in the Gospels ; the first words of the Greater Doxology, or Gloria in Excelsis, being taken from Luke ii. 14, and the form of the Lesser Doxology, or Gloria Patri, having been in all pro bability first suggested by Matt, xxviii. 19. The Greater Doxology, in a form approximating to that of the English prayer-book, is given in the Apostolical Constitutions (vii. 47). This is the earliest record of it, unless, indeed, the Apostolical Constitutions be taken to be of a later date than the Alexandrine Codex, where the hymn also occurs. Alcuiu attributes the authorship of the Latin form the Gloria in Excelsis to St Hilary of Poitiers (died 368), but this is at best only a plausible conjecture. The quotations from the hj mn in the De Virginitate of Athanasius, and in Chrysostoin (Hom. 69 in Matth.), include only the opening words (those from St Luke s gospel), though the passage in Athanasius shows by an et caitera that only the commencement of the hymn is given. These references indicate that the hymn was used in private devotions ; as it does not appear in any of the earliest liturgies, whether Eastern or Western, its introduc tion into the public services of the church was probably of a later date than has often been supposed. Its first intro duction into the Roman liturgy is due to Pope Symmachus (498–514), who ordered it to be sung on Sundays and festival days. The Mozarabic liturgy provides for its eucharistic use on Sundays and festivals. In these and other early liturgies the Greater Doxology occurs imme diately after the commencement of the service ; in the English prayer-book it is introduced at the close of the communion office, but it does not occur in either the morning or evening service. The Lesser Doxology, or Gloria Patri, combines the character of a creed with that of a hymn. In its earliest form it ran simply " Glory be to the Father, and to the Son, and to the Holy Ghost, world without end, Amen," or " Glory be to the Father, in or by the Son, and by the Holy Ghost." Until the rise of the Arian heresy these forms were probably regarded as indifferent, both being equally capable of an orthodox interpretation. When the Arians, however, finding the second form more consistent with their views, adopted it persistently and exclusively, its use was naturally discoun tenanced by the Catholics, and the other form became the symbol of orthodoxy. To the influence of the Ariau heresy is also obviously due the addition of the clause " as it was in the beginning, is now, and ever shall be," the use of which was, according to some authorities, expressly enjoined by the Council of Nicasa. There is no sufficient evidence of this, but there exists a decree of the second Council of Vaison (529), asserting its use as already estab lished in the East proptcr heereticorum astutiam, and order ing its adoption throughout the churches of the West. In the Western Church the Gloria Patri is repeated at the close of every psalm, in the Eastern church at the close of the last psalm.
DOYEN, Gabriel François (1726–1806), an eminent French painter, was born at Paris in 1726. His passion for art prevailed over his father s wish, and he became in his twelfth year a pupil of Vanloo. Making rapid progress, he obtained at twenty the grand prize, and in 1748 set out for Rome. He studied the works of Annibale Caracci, Cortona, Giulio Romano, and Michelangelo, then visited Naples, Venice, Bologna, and other Italian cities, and in 1755 returned to Paris. At first unappreciated and disparaged, he resolved by one grand effort to conquer a reputation, and in 1758 he exhibited his Death of Virginia. It was completely successful, and procured him admission to the Academy. Among his greatest works are reckoned, the Miracle des Ardents, painted for the church of St Genevieve at St Roch (1773) ; the Triumph of Thetis, for the chapel of the Invalides ; and the Death of St Louis, for the chapel of the Military School. In 1776 he was appointed professor at the Academy of Painting. Soon after the beginning of the Revolution he accepted the invitation of Catherine II. and settled at St Petersburg, where he was loaded with honours and rewards. He died there June 5, 1806.
in the 7th century B.C. By a strange irony of fate his name has passed into a proverb for an inexorable lawgiver, whose laws were written with blood and not with ink. Modern Greek historians, such as Thirlwall, Grote, and Curtius, have clearly shown that such a character is an utter perversion of fact. Of Draco s famous code not a single line remains, and all we know of it is derived from a few scattered notices occurring mostly in late Greek authors. Of these the most important is a passage in Plutarch s life of Solon. After stating that Solon abolished the whole of Draco s legislation, except in cases of murder, on account of its harshness and severity, Plutarch adds by way of commentary "Forfor nearly all crimes there was the same penalty of death. The man who was convicted of idle ness, or who stole a cabbage or an apple, was liable to death no less than the robber of temples or the murderer." To the same effect is a traditional saying of Draco by which he justified the rigour of his laws. The least offence, he said, seemed to him deserving of death, and he could devise no greater for the worst crime. It is obvious that the statement of Plutarch is not meant to be accepted as a literal statement of fact, and it is probable that to the most bloodthirsty of Draco s laws parallels might be quoted from English statutes against vagrancy and theft. All that Draco did was to put in writing the customary laws of his time and nation. It was natural that these laws, the growth of a rude and primitive age, should strike writers of the Augustan age. as indiscriminative and inhuman. That he made no change in the constitution of Athens we have the express testimony of Aristotle. The judicial
changes which he effected, so far from aggravating, all
