DOUKHOBORS
144
DOVE
Angiis resulted in her being deprived of the regency,
Douglas was brought to trial by the new regent, the
Duke of Albany, for intriguing with the queen to ob-
tain ecclesiastical promotion without the consent of
Parliament. He was imprisoned for a year in Edin-
burgh Castle, and after his release continued for a
time in the administration of his diocese. When,
however, Margaret separated from her husband and
sided with Albany against the Douglasses, Gavin was
deprived of his see. He fled to England in 1521 and
was kindly received by Henry VIII, but he died of
plague in "the following year. He was buried in the
Savoy Church in London.
It was unfortunate for Douglas's future reputation that his high birth and family connexions plunged him into the political turmoil of his time, and thus prematurely closed his career as a poet and scholar of the first order. His participation in the internal divis- ions by which Scotland was torn during most of his life ended, as far as he was concerned, in failure, exile, and death ; and it is as a literary genius, rather than a chirrchman or a statesman, that he lives in Scottish history. It was during his quiet life as a country parson that he wrote the gorgeous allegorj' called the "Palice of Honour", whose wealth of illustration and poetical embellishments at once won renown for its author; and a little later he produced the translation of Virgil's "jEneid", which gives him his chief claim to literarj' immortality. The translation is a rather free adaptation of the Roman poet, written in the " Scottis ' ' language then current, while to each book is prefixed an original prologue in verse. It was printed (for the third time) by the BannatjTie Club in 1839. Douglas wrote two other poems, "King Hart" and "Conscience", and translated also Ovid's "De Reme- dio Amoris". His complete works were first collected and published in Edinburgh (ed. Small), in 1874.
Mtlne, Vila- Episc. Dimkeld. (Edinburgh. 1S31); Thomsov AND .\NNAN-DALE, Hisl . of the Scottish People, I, 541-555; II, 46 4"; Chambers, Imperial Biography, s. v. Doufilas: Lesley. Hist, of Scotland, 1436-1561 (ed. Bannattse). 116, 117 sqq.; Lindsay of Pitscottie, Chronicles of Scotland (1S14\ II.
D. O. Hunter-Blair.
Doukhobors. See Russi.\..
Doutreleau, Stephen, missionary, b. in France, 11 Oct., 169.3; date of death uncertain. He became a Jesuit novice at the age of twenty-two and migrated to Louisiana, U. S. A., with the I'rsuline nuns in 1727. Soon after his arrival he was sent to the Illinois mission, for in 1728 he seems to have been at Post Vin- cennes, "the fort on the Wabash", which was estab- lished about that time. On 1 January, 17.30, he set out for New Orleans on business connected with the mission. The Natchez Indians, only a few weeks be- fore, had massacred all the inhabitants of the little French village of Natchez, and the Yazoos, a neigh- bouring Indian tribe, had followed their example. Two Jesuit missionaries perished in these uprisings. Ignorant of the state of the countrj' and accompanied by four or five French voi/ageurs, Father Doutreleau landed at the mouth of the Yazoo River to offer up the Holy Sacrifice. The Indians attacked the little party killing one of the Frenchmen and wotmding the mis- sionarj' in the arm. Doutreleau escaped to his canoe with two of his companions and began their flight dowTi the Mississippi. After many dangers they reached the French camp at Tonica Bay, where they were re- ceived with great kindness ; their wounds were dressed and after a night's rest they proceeded unmolested to New Orleans. A journey of four hundred leagues through a hostile country had been accomplished. Shortly after. Father Doutreleau became chaplain of the French troops in Louisiana, and in this capacity accompanied them on one expedition. At his own request he was sent back to the lUinois Indians, but how long he remained is tmcertain. He was at one time chaplain of the hospital at New Orleans. In
1747 he returned to France after labouring as a mis-
sionary in the Mississippi Valley for twenty years.
Charlevoix, tr. Shea, History of New France (New York, 1866-72), VI, 86, 88, S9; Martin in Caravos, Doc. Inedits., XIV, 23, 121, 128; Kip, Early Jesuit Missions in N. Amer. (New York, 1846). 2S9-292. Gayarre, Htstoire de la Loui- siane (New Orleans, 1S47), I, 247, 254; Shea, Catholic Missions among the Indian Tribes of the V. S. (New York, 1855), 428. 430, 431; WiNSOR, Xarrative and Critical History of America (Bos- ton, 1S87), V, 45; Thwaites. ed. Jesuit Relations (Cleveland, 1901). LXXI, 169; LXVII, 342; LXIII; Dumont, Memoires de la Louisiane, II, 160-163; French, Hisl. Coll. of Louisiana.
Edward P. Spillane.
Dove (Lat. columba). — In Christian antiquity the
dove appears as a symbol and as a Eucharistic vessel.
.\s a Christian sjinbol it is of very frequent occurrence
in ancient ecclesiastical art. (1) As a symbol of the
Holy Spirit it appears especially in representations of
the baptism of Our Lord (Matt., ui, 16) and of Pente-
cost. St. Gregory the
Great (590-604) is gen-
erally shown with a
dove on his shovilder,
symbolizing inspira-
tion or rather Divine
guidance. A dove of
gold was hung up in the
baptistery at Reims
after the baptism of
Clovis; in general the
symbol occurs fre-
quently in connexion
with early represen-
tations of baptism. In
ancient times a dove-
like vessel was fre-
quently suspended
overthe baptismal font
and in that case was
sometimes used to con-
tain the holy oils
(.\ringhi, Roma Sub-
terr.,ll, 326). (2) As
a sjTnbol of martyr-
dom it indicated the
action of the Holy
Spirit in bestowal of
the fortitude necessary for the endurance of suffering.
(3) As a .sj-mbol of the Chtu-ch, the agent through
which the Holy Spirit works on earth. When two
doves appear the sj-mbolism may represent, accord-
ing to JIacarius (Hagioglj-pta, 222). the Church of the
circumcision and that of the Gentiles.
On a sarcophagus or on other funeral monuments the dove signifies (a) the peace of the departed soul, especially if, as is often the case in ancient examples, it bears an olive branch in its beak; (b) the hope of the Resurrection. In each case the sv-nibolism is de- rived from the story of Noe and the Flood. Such is the meaning of the dove {colunibula, palumba sine jelle) in numerous epitaphs of the Roman catacombs. Occasionally funeral lamps were made in the shape of a dove. Two doves on a funeral monument some- times signify the conjugal love and affection of the parties buried there. The dove in flight is the symbol of the Ascension of Christ or of the entry into glory of the martyrs and saints (cf. Ps. cxxiii, 7: " Our soul is escaped as a bird from the snare of the hunters, the snare is broken and we are delivered." In like manner the caged dove signifies the human soul yet imprisoned in the flesh and held captive during the period of mortal life. In general, the dove as a Chris- tian emblem signifies the Holy Spirit either personally or in His works. It signifies also the Cliristian soul, not the human soul as such, but as indwelt by the Holy Spirit; especially, therefore, as freed from the toils of the flesh and entered into resst and glory.
As A EtTCHARiSTic ^'ESSEL. — The reservation of the
