e 1500 nuns. They
have schools and orphanages in South Africa, especially in the
Transvaal.

A considerable number of other convents for women follow the Rule of the
"Third Order." This rule was not written until the 15th century, and it
is controverted whether, and in what sense, it can be held that the
"Third Order" really goes back to St Dominic, or whether it grew up in
imitation of the Franciscan Tertiaries. Besides the conventual
Tertiaries, there are confraternities of lay men and women who strive to
carry out this rule while living their family life in the world (see
TERTIARIES). St Catharine of Siena was a Dominican Tertiary.

See the authorities cited in the article DOMINIC, SAINT; also Helyot,
_Hist. des ordres religieux_ (1714), iii. cc. 24-29, and Max
Heimbucher, _Orden u. Kongregationen_ (1896), SS 86-91; and C. F.
Palmer, _Life of Cardinal Howard_ (1867), which gives a special
account of the English Dominican province. (E. C. B.)

DOMINIS, MARCO ANTONIO DE (1560-1624), Italian theologian and natural
philosopher, was born of a noble Venetian family in 1560 in the island
of Arbe, off the coast of Dalmatia. He was educated by the Jesuits in
their colleges at Loreto and Padua, and is supposed by some to have
joined their order; the more usual opinion, however, is that he was
dissuaded from doing so by Cardinal Aldobrandini. For some time he was
employed as a teacher at Verona, as professor of mathematics at Padua,
and professor of rhetoric and philosophy at Brescia. In 1596 he was
appointed to the bishopric of Segnia (Zengg) in Dalmatia, and two years
later was raised to the archbishopric of Spalato and primacy of Dalmatia
and Croatia. His endeavours to reform the Church soon brought him into
conflict with his suffragans; and the interference of the papal court
with his rights as metropolitan, an attitude intensified by the quarrel
between the papacy and Venice, made his position intolerable. This, at
any rate, is the account given in his own apology--the _Consilium
profectionis_--in which he also states that it was these troubles that
led him to those researches into ecclesiastical law, church history and
dogmatic theology, which, while confirming him in his love for the ideal
of "the true Catholic Church," revealed to him how far the papal system
was from approximating to it. After a visit to Rome, when he in vain
attempted to gain the ear of Pope Paul V., he resigned his see in
Septe