DOLE, a town of France, at the head of an arrondissement in the department of Jura, 28 miles N. of Lons-le-Saulnier, occupying the declivity of a hill on the right bank of the Doubs, which is there accompanied by the canal between the Rhone and the Rhine. It is the seat of a tribunal of primary instance, and has a Jesuit college, an agricultural society, a school of design, a theatre, a museum, and a public library of upwards of 40,000 volumes. The principal public buildings are the court-house, originally a Franciscan monastery dating from 1572; the church of Notre Dame, a Gothic structure of the 16th century; the Hôtel-Dieu, the prison, the barracks, two hospitals, and the ancient tower of Vergy. Among the manufactures of the town are straw hats, hosiery, chemicals, leather, and agricultural implements; and it carries on a good trade in agricultural produce, wood, iron, and marble. Dole is believed to have been a station on the Roman road from Lyons to the Rhine, and it still preserves what seem to be remains of an aqueduct, a bridge, and a theatre, of Roman construction From 1423 to 1481 it was the seat of a university; but there can have been but little study in the year 1479 when the town was taken by Louis XI., and so completely sacked that only Jean Vurry’s house, as it is still called, and other two buildings were left standing. It subsequently came into the hands of the Spaniards, aud in 1530 was fortified by Charles V. In 1636 it was able to hold out against the prince of Condé; but in 1668 and 1674 it was captured by the French, and on the latter occasion was deprived of its defences. Till Besançon was incorporated with the province, Dole ranked as the capital of Franche Comté, and was the seat of a parlement.
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DOLET, Étienne (1509-1546), a French scholar and printer, whose fame is due as well to the painful romance of his life as to the high importance of his labours. A tradition, of what authority it is hard to say, makes him the illegitimate son of Francis I.; and it is evident that he was at least connected with some family of rank and wealth. From Orleans, where he was born, he was taken to Paris about 1521; and after enjoying there the instruction of Nicolas Bérauld, the teacher of Coligni, he proceeded in 1526 to Padua. The death of his friend and master, Simon de Villanova, led him, in 1529, to accept the post of secretary to Jean de Langeac, French ambassador to the republic of Venice; but he managed, in spite of his new occupation, to attend the lectures of the Venetian scholar Battista Egnazio, and to write Latin love poems to some Venetian Elena, who died, however, before he left the city. Returning to France in 1530 he proceeded to Toulouse for the study of law; but there he soon became involved in the violent disputes then raging between the different “nations” of the university, roused the anger of the public authorities by his keen condemnation of some of their measures, was thrown into prison, ran the risk of being assassinated, and was finally banished by a decree of the parlement. In 1535 he entered the lists against Erasmus in the famous Ciceronian controversy, by publishing, through Sebastian Gryphe at Lyons, a Dialogus de Imitatione Ciceroniana; and the following year saw the appearance of his two folio volumes Commentariorum Linguae Latina. In 1537 he obtained from Francis I. a privilege to print during ten years any works in Latin, Greek, Italian, or French which were the product of his owupen or had received his supervision; and accordingly, on ...his release from an imprisonment occasioned by his justifiable homicide of a painter Campanini, he commenced at Lyons his typographical and editorial labours. That he was not altogether unaware of the dangers to which he was exposed from the bigotry and fierce-lιeartedness of the times is shown not only by the tone of his mottoes— Preserve moi, Seigneur, des calomnies des hommes, and Durior est spectatae virtutis quam incognitae conditio— but also by the fact that he endeavoured first of all to conciliate the theological wolves by publishing a Cato christianus, or Christian moralist, in which he made profession of his creed. The catholicity of his literary appreciation, in spite of his ultra-Ciceronianism, was soon displayed by the variety of the works which proceeded from his press—ancient and modem, sacred and secular, from the New Testament in Latin to Rabelais in French. But long before the term of his privilege expired his labours were interrupted by the machinations of his enemies, who neither shrank from bringing against him what was then the most terrible of all accusations, nor relented in their pursuit till their purpose was completely realized. From a first imprisonment of fifteen months their victim was released by the advocacy of Pierre Duchatel, bishop of Tulle; and from a second he escaped by his own ingenuity; but, venturing back from Piedmont, whither he had fled in order that he might print at Lyons the letters by which he appealed for justice to the king of France, the queen of Navarre, and the parlement of Paris, he was again arrested, hurried up to the capital, branded as a relapsed atheist by the theological faculty of the Sorbonne, and on the 3d of August 1546 put to the torture, strangled, and burned in the Place Maubert. On his way thither he is said to have composed the punning pentameter— Non dolet ipse Dolet, sed pia turba dolet. As if in prophetic mockery of their own proceedings, the doctors of the Sorbonne based their decision on the three words Rien du tout or “Nothing at all,” inserted by Dolet in a passage of the Axiochus of Plato, which even without them denied, if not so emphati cally, the immortality of the soul; and this they did in spite of the fact that according to their own showing, his works must have been full of most damnable heresies, and had already in 1543 furnished excellent fuel to the hangman’s fire. Whether Dolet is to be classed with the representatives of Protestantism or with the advocates of anti-Christian rationalism has been frequently disputed; by the principal Protestants of his own time he was not recognized, and by Calvin he is formally condemned, along with Agrippa and his master Villanova, as having uttered execrable blasphemies against the Son of God; but, to judge by the religious character of a large number of the books which he translated or published, such a condemnation is altogether misplaced. His repeated advocacy of the reading of the Scriptures in the vulgar tongue is especially noticeable.
To the works already mentioned the following must be added: — A volume published by Simon Finet, without the author’s knowledge, containing Orationes duce in Tolosam, epistolarum libri duo, carminum libri duo, and epistolarum amicorum liber, 1533; De re navali liber, 1537; Genethliacum Claudii Doleti, 1539 (a collection of Latin poems on the birth of his son, translated into French as L'Avant-Naissance de Claude Dolet, 1539); Im manière de bien traduire dune langue en une autre, and De la ponctuation française, 1541; Le Manuel du Chevalier Chrétien and Le vrai moyen de se bien confesser, both translated from Erasmus’s Latin, 1542; Bref Discours de la République française, 1544; Second Enfer, 1544, a poem giving an account of his escape from prison, which was reprinted in 1836 by Techener. See Niée de la Rochelle, Vie d'Estienne Dolet, Paris, 1799; Joseph Boulmier, “Estienne Dolet,” in the Revue de Paris, 1855, and a separate work, Estienne Dolet, sa vie, &c., Paris, 1857; A. F. Didot, Essai sur la Typographie. The procès or trial of Dolet was published in 1836, by A. H. Taillandier from the registers of the parlement of Paris.
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