sons served in
the Union army. After the war he was for several years a popular public
lecturer; in September 1866 he was a delegate to the national Loyalist
convention at Philadelphia; and in 1869 he became the editor, at
Washington, of a short-lived weekly paper, _The New National Era_,
devoted to the interests of the negro race. In 1871 he was assistant
secretary of the Santo Domingo commission, appointed by President Grant.
He was marshal of the District of Columbia from 1877 to 1881, was
recorder of deeds for the district from 1881 to 1886, and from 1889 to
1891 was the American minister resident and consul-general in the
Republic of Haiti. He died in Anacostia Heights, District of Columbia,
on the 20th of February 1895. He was widely known for his eloquence, and
was one of the most effective orators whom the negro race has produced
in America.

His autobiography appeared, after two revisions, as _The Life and
Times of Frederick Douglass_ (London, 1882). See F. M. Holland,
_Frederick Douglass, The Colored Orator_ (New York, 1891); C. W.
Chesnutt, _Frederick Douglass_, (Boston, 1899); and Booker T.
Washington, _Frederick Douglass_ (Philadelphia, 1907), in the series
of American Crisis Biographies.

DOUKHOBORS, a name given by the Russian Orthodox clergy to a community
of nonconformist peasants. The word etymologically signifies
"spirit-fighters," being originally intended by the priesthood to convey
that they fight against the Spirit of God; but the Doukhobors themselves
accepted the term as signifying that they fight, not against, but for
and with the Spirit. Of late, however, they have decided to give up this
name and call themselves "Christians of the Universal Brotherhood." This
religious community was first heard of in the middle of the 18th
century. By the end of that century or the beginning of the 19th their
doctrine had become so clearly defined, and the number of their members
had so greatly increased, that the Russian government and Church,
considering this sect to be peculiarly obnoxious, started an energetic
campaign against it. The foundation of the Doukhobors' teaching consists
in the belief that the Spirit of God is present in the soul of man, and
directs him by its word within him. They understand the coming of Christ
in the flesh, his works, teaching and sufferings, in a spiritual sense.
The object of the sufferings of Christ, in their view, was to give an
example of suffering