Chapter 22

A full catalogue of the publications of Le Clerc will be found, with biographical material, in E. and E. Haag’sFrance Protestante(where seventy-three works are enumerated), or in J. G. de Chauffepié’s Dictionnaire. Only the most important of these can be mentioned here. In 1685 he publishedSentimens de quelques théologiens de Hollande sur l’histoire critique du Vieux Testament composée par le P. Richard Simon, in which, while pointing out what he believed to be the faults of that author, he undertook to make some positive contributions towards a right understanding of the Bible. Among these last may be noted his argument against the Mosaic authorship of the Pentateuch, his views as to the manner in which the five books were composed, his opinions (singularly free for the time in which he lived) on the subject of inspiration in general, and particularly as to the inspiration of Job, Proverbs, Ecclesiastes, Canticles. Richard Simon’sRéponse(1686) elicited from Le Clerc aDéfense des sentimensin the same year, which was followed by a newRéponse(1687). In 1692 appeared hisLogica sive Ars Ratiocinandi, and alsoOntologia et Pneumatologia; these, with thePhysica(1695), are incorporated with theOpera Philosophica, which have passed through several editions. In 1693 his series of Biblical commentaries began with that on Genesis; the series was not completed until 1731. The portion relating to the New Testament books included the paraphrase and notes of Henry Hammond (1605-1660). Le Clerc’s commentary had a great influence in breaking up traditional prejudices and showing the necessity for a more scientific inquiry into the origin and meaning of the biblical books. It was on all sides hotly attacked. HisArs Criticaappeared in 1696, and, in continuation,Epistolae Criticae et Ecclesiasticaein 1700. Le Clerc’s new edition of theApostolic Fathersof Johann Cotelerius (1627-1686), published in 1698, marked an advance in the critical study of these documents. But the greatest literary influence of Le Clerc was probably that which he exercised over his contemporaries by means of the serials, or, if one may so call them, reviews, of which he was editor. These were theBibliothèque universelle et historiqnijkue(Amsterdam, 25 vols. 12 mo., 1686-1693), begun with J. C. de la Croze; theBibliothèque choisie(Amsterdam, 28 vols., 1703-1713); and theBibliothèque ancienne et moderne, (29 vols., 1714-1726).See Le Clerc’sParrhasiana ou pensées sur des matières de critique, d’histoire, de morale, et de politique: avec la défense de divers ouvrages de M. L. C. par Théodore Parrhase(Amsterdam, 1699); andVita et opera ad annum MDCCXI., amici ejus opusculum, philosophicis Clerici operibus subjiciendum, also attributed to himself. The supplement to Hammond’s notes was translated into English in 1699,Parrhasiana, or Thoughts on Several Subjects, in 1700, theHarmony of the Gospelsin 1701, andTwelve Dissertations out of M. Le Clerc’s Genesisin 1696.

See Le Clerc’sParrhasiana ou pensées sur des matières de critique, d’histoire, de morale, et de politique: avec la défense de divers ouvrages de M. L. C. par Théodore Parrhase(Amsterdam, 1699); andVita et opera ad annum MDCCXI., amici ejus opusculum, philosophicis Clerici operibus subjiciendum, also attributed to himself. The supplement to Hammond’s notes was translated into English in 1699,Parrhasiana, or Thoughts on Several Subjects, in 1700, theHarmony of the Gospelsin 1701, andTwelve Dissertations out of M. Le Clerc’s Genesisin 1696.

LECOCQ, ALEXANDRE CHARLES(1832- ), French musical composer, was born in Paris, on the 3rd of June 1832. He was admitted into the Conservatoire in 1849, being already an accomplished pianist. He studied under Bazin, Halévy and Benoist, winning the first prize for harmony in 1850, and the second prize for fugue in 1852. He first gained notice by dividing with Bizet the first prize for an operetta in a competition instituted by Offenbach. His operetta,Le Docteur miracle, was performed at the Bouffes Parisiens in 1857. After that he wrote constantly for theatres, but produced nothing worthy of mention untilFleur de thé(1868), which ran for more than a hundred nights.Les Cent vierges(1872) was favourably received also, but all his previous successes were cast into the shade byLa Fille de Madame Angot(Paris, 1873; London, 1873), which was performed for 400 nights consecutively, and has since gained and retained enormous popularity. After 1873 Lecocq produced a large number of comic operas, though he never equalled his early triumph inLa Fille de Madame Angot. Among the best of his pieces areGiroflé-Girofla(Paris and London, 1874);Les Prés Saint-Gervais(Paris and London, 1874);La Petite Mariée(Paris, 1875; London, 1876, revived asThe Scarlet Feather, 1897);Le Petit Duc(Paris, 1878; London, asThe Little Duke, 1878);La Petite Mademoiselle(Paris, 1879; London, 1880);Le Jour et la Nuit(Paris, 1881; London, asManola, 1882);Le Cœur et la main(Paris, 1882; London, asIncognita, 1893);La Princesse des Canaries(Paris, 1883; London, asPepita, 1888). In 1899 a ballet by Lecocq, entitledLe Cygne, was staged at the Opéra Comique, Paris; and in 1903Yettawas produced at Brussels.

LECOINTE-PUYRAVEAU, MICHEL MATHIEU(1764-1827), French politician, was born at Saint-Maixent (Deux-Sèvres) on the 13th of December 1764. Deputy for his department to the Legislative Assembly in 1792, and to the Convention in the same year, he voted for “the death of the tyrant.” His association with the Girondins nearly involved him in their fall, in spite of his vigorous republicanism. He took part in the revolution of Thermidor, but protested against the establishment of the Directory, and continually pressed for severer measures against theémigrés, and even their relations who had remained in France. He was secretary and then president of the Council of Five Hundred, and under the Consulate a member of the Tribunate. He took no part in public affairs under the Empire, but was lieutenant-general of police for south-east France during the Hundred Days. After Waterloo he took ship from Toulon, but the ship was driven back by a storm and he narrowly escaped massacre at Marseilles. After six weeks’ imprisonment in the Château d’If he returned to Paris, escaping, after the proscription of the regicides, to Brussels, where he died on the 15th of January 1827.

LE CONTE, JOSEPH(1823-1901), American geologist, of Huguenot descent, was born in Liberty county, Georgia, on the 26th of February 1823. He was educated at Franklin College, Georgia, where he graduated (1841); he afterwards studied medicine and received his degree at the New York College of Physicians and Surgeons in 1845. After practising for three or four years at Macon, Georgia, he entered Harvard, and studied natural history under L. Agassiz. An excursion made with Professors J. Hall and Agassiz to the Helderberg mountains of New York developed a keen interest in geology. After graduating at Harvard, Le Conte in 1851 accompanied Agassiz on an expedition to study the Florida reefs. On his return he became professor of natural science in Oglethorpe University, Georgia; and from 1852 to 1856 professor of natural history and geology in Franklin College. From 1857 to 1869 he was professor of chemistry and geology in South Carolina College, and he was then appointed professor of geology and natural history in the university of California, a post which he held until his death. He published a series of papers on monocular and binocular vision, and also on psychology. His chief contributions, however, related to geology, and in all he wrote he was lucid and philosophical. He described the fissure-eruptions in western America, discoursed on earth-crust movements and their causes and on the great features of the earth’s surface. As separate works he publishedElements of Geology(1878, 5th ed. 1889);Religion and Science(1874); andEvolution: its History, itsEvidences, and its Relation to Religious Thought(1888). He was president of the American Association for the Advancement of Science in 1892, and of the Geological Society of America in 1896. He died in the Yosemite Valley, California, on the 6th of June 1901.

See Obituary by J. J. Stevenson,Annals of New York Acad. of Sciences, vol. xiv. (1902), p. 150.

LECONTE DE LISLE, CHARLES MARIE RENÉ(1818-1894), French poet, was born in the island of Réunion on the 22nd of October 1818. His father, an army surgeon, who brought him up with great severity, sent him to travel in the East Indies with a view to preparing him for a commercial life. After this voyage he went to Rennes to complete his education, studying especially Greek, Italian and history. He returned once or twice to Réunion, but in 1846 settled definitely in Paris. His first volume,La Vénus de Milo, attracted to him a number of friends many of whom were passionately devoted to classical literature. In 1873 he was made assistant librarian at the Luxembourg; in 1886 he was elected to the Academy in succession to Victor Hugo. HisPoèmes antiquesappeared in 1852;Poèmes et poésiesin 1854;Le Chemin de la croixin 1859; thePoèmes barbares, in their first form, in 1862;Les Erinnyes, a tragedy after the Greek model, in 1872; for which occasional music was provided by Jules Massenet; thePoèmes tragiquesin 1884;L’Apollonide, another classical tragedy, in 1888; and two posthumous volumes,Derniers poèmesin 1899, andPremières poésies et lettres intimesin 1902. In addition to his original work in verse, he published a series of admirable prose translations of Theocritus, Homer, Hesiod, Aeschylus, Sophocles, Euripides, Horace. He died at Voisins, near Louveciennes (Seine-et-Oise), on the 18th of July 1894.

In Leconte de Lisle the Parnassian movement seems to crystallize. His verse is clear, sonorous, dignified, deliberate in movement, classically correct in rhythm, full of exotic local colour, of savage names, of realistic rhetoric. It has its own kind of romance, in its “legend of the ages,” so different from Hugo’s, so much fuller of scholarship and the historic sense, yet with far less of human pity. Coldness cultivated as a kind of artistic distinction seems to turn all his poetry to marble, in spite of the fire at its heart. Most of Leconte de Lisle’s poems are little chill epics, in which legend is fossilized. They have the lofty monotony of a single conception of life and of the universe. He sees the world as what Byron called it, “a glorious blunder,” and desires only to stand a little apart from the throng, meditating scornfully. Hope, with him, becomes no more than this desperate certainty:—

“Tu te tairas, ô voix sinistre des vivants!”

His only prayer is to Death, “divine Death,” that it may gather its children to its breast:—

“Affranchis-nous du temps, du nombre et de l’espace,Et rends-nous le repos que la vie a troublé!”

“Affranchis-nous du temps, du nombre et de l’espace,

Et rends-nous le repos que la vie a troublé!”

The interval which is his he accepts with something of the defiance of his own Cain, refusing to fill it with the triviality of happiness, waiting even upon beauty with a certain inflexible austerity. He listens and watches, throughout the world, for echoes and glimpses of great tragic passions, languid with fire in the East, a tumultuous conflagration in the middle ages, a sombre darkness in the heroic ages of the North. The burning emptiness of the desert attracts him, the inexplicable melancholy of the dogs that bark at the moon; he would interpret the jaguar’s dreams, the sleep of the condor. He sees nature with the same wrathful impatience as man, praising it for its destructive energies, its haste to crush out human life before the stars fall into chaos, and the world with them, as one of the least of stars. He sings the “Dies Irae” exultingly; only seeming to desire an end of God as well as of man, universal nothingness. He conceives that he does well to be angry, and this anger is indeed the personal note of his pessimism; but it leaves him somewhat apart from the philosophical poets, too fierce for wisdom and not rapturous enough for poetry.

(A. Sy.)

See J. Dornis,Leconte de Lisle intime(1895); F. Calmette,Un Demi siècle littéraire, Leconte de Lisle et ses amis(1902); Paul Bourget,Nouveaux essais de psychologie contemporaine(1885); F. Brunetière,L’Évolution de la poésie lyrique en France au XIXesiècle(1894); Maurice Spronck,Les Artistes littéraires(1889); J. Lemaître,Les Contemporains(2nd series, 1886); F. Brunetière,Nouveaux essais sur la litt. contemp.(1895).

LE COQ, ROBERT(d. 1373), French bishop, was born at Montdidier, although he belonged to a bourgeois family of Orléans, where he first attended school before coming to Paris. In Paris he became advocate to the parlement (1347); then King John appointed him master of requests, and in 1351, a year during which he received many other honours, he became bishop of Laon. At the opening of 1354 he was sent with the cardinal of Boulogne, Pierre I., duke of Bourbon, and Jean VI., count of Vendome, to Mantes to treat with Charles the Bad, king of Navarre, who had caused the constable, Charles of Spain, to be assassinated, and from this time dates his connexion with this king. At the meeting of the estates which opened in Paris in October 1356 Le Coq played a leading rôle and was one of the most outspoken of the orators, especially when petitions were presented to the dauphin Charles, denouncing the bad government of the realm and demanding the banishment of the royal councillors. Soon, however, the credit of the estates having gone down, he withdrew to his diocese, but at the request of the bourgeois of Paris he speedily returned. The king of Navarre had succeeded in escaping from prison and had entered Paris, where his party was in the ascendant; and Robert le Coq became the most powerful person in his council. No one dared to contradict him, and he brought into it whom he pleased. He did not scruple to reveal to the king of Navarre secret deliberations, but his fortune soon turned. He ran great danger at the estates of Compiègne in May 1358, where his dismissal was demanded, and he had to flee to St Denis, where Charles the Bad and Étienne Marcel came to find him. After the death of Marcel, he tried, unsuccessfully, to deliver Laon, his episcopal town, to the king of Navarre, and he was excluded from the amnesty promised in the treaty of Calais (1360) by King John to the partisans of Charles the Bad. His temporalities had been seized, and he was obliged to flee from France. In 1363, thanks to the support of the king of Navarre, he was given the bishopric of Calahorra in the kingdom of Aragon, which he administered until his death in 1373.

See L. C. Douët d’Arcq, “Acte d’accusation contre Robert le Coq, évêque de Laon” inBibliothèque de l’Ecole des Chartes, 1st series, t. ii., pp. 350-387; and R. Delachenal, “La Bibliothèque d’un avocat du XIVesiècle, inventaire estimatif des livres de Robert le Coq,” inNouvelle revue historique de droit français et étranger(1887), pp. 524-537.

LECOUVREUR, ADRIENNE(1692-1730), French actress, was born on the 5th of April 1692, at Damery, Marne, the daughter of a hatter, Robert Couvreur. She had an unhappy childhood in Paris. She showed a natural talent for declamation and was instructed by La Grand,sociétaireof the Comédie Française, and with his help she obtained a provincial engagement. It was not until 1717, after a long apprenticeship, that she made her Paris début as Electre, in Crébillon’s tragedy of that name, and Angélique in Molière’sGeorge Dandin. Her success was so great that she was immediately received into the Comédie Française, and for thirteen years she was the queen of tragedy there, attaining a popularity never before accorded an actress. She is said to have played no fewer than 1184 times in a hundred rôles, of which she created twenty-two. She owed her success largely to her courage in abandoning the stilted style of elocution of her predecessors for a naturalness of delivery and a touching simplicity of pathos that delighted and moved her public. In Baron, who returned to the stage at the age of sixty-seven, she had an able and powerful coadjutor in changing the stage traditions of generations. The jealousy she aroused was partly due to her social successes, which were many, in spite of the notorious freedom of her manner of life. She was on visiting and dining terms with half the court, and hersalonwas frequented by Voltaire and all the other notables and men of letters. She was the mistress of Maurice de Saxe from 1721, and sold her plate and jewels to supply him with funds for his ill-starred adventures as duke of Courland. By him she had a daughter, her third, who was grandmother ofthe father of George Sand. Adrienne Lecouvreur died on the 20th of March 1730. She was denied the last rites of the Church, and her remains were refused burial in consecrated ground. Voltaire, in a fine poem on her death, expressed his indignation at the barbarous treatment accorded to the woman whose “friend, admirer, lover” he was.

Her life formed the subject of the well-known tragedy (1849), by Eugène Scribe and Ernest Legouvé.

LE CREUSOT,a town of east-central France in the department of Saône-et-Loire, 55 m. S.W. of Dijon on the Paris-Lyon railway. Pop. (1906), town, 22,535; commune, 33,437. Situated at the foot of lofty hills in a district rich in coal and iron, it has the most extensive iron works in France. The coal bed of Le Creusot was discovered in the 13th century; but it was not till 1774 that the first workshops were founded there. The royal crystal works were transferred from Sèvres to Le Creusot in 1787, but this industry came to an end in 1831. Meanwhile two or three enterprises for the manufacture of metal had ended in failure, and it was only in 1836 that the foundation of iron works by Adolphe and Eugène Schneider definitely inaugurated the industrial prosperity of the place. The works supplied large quantities of war material to the French armies during the Crimean and Franco-German wars. Since that time they have continuously enlarged the scope of their operations, which now embrace the manufacture of steel, armour-plate, guns, ordnance-stores, locomotives, electrical machinery and engineering material of every description. A network of railways about 37 m. in length connects the various branches of the works with each other and with the neighbouring Canal du Centre. Special attention is paid to the welfare of the workers who, not including the miners, number about 12,000, and good schools have been established. In 1897 the ordnance-manufacture of the Société des Forges et Chantiers de la Méditerranée at Havre was acquired by the Company, which also has important branches at Chalon-sur-Saône, where ship-building and bridge-construction is carried on, and at Cette (Hérault).

LECTERN(through O. Fr.leitrun, from Late Lat.lectrum, orlectrinum,legere, to read; the French equivalent islutrin; Ital.leggio; Ger.Lesepult), in the furniture of certain Christian churches, a reading-desk, used more especially for the reading of the lessons and in the Anglican Church practically confined to that purpose. In the early Christian Church this was done from the ambo (q.v.), but in the 15th century, when the books were often of great size, it became necessary to provide a lectern to hold them. These were either in wood or metal, and many fine examples still exist; one at Detling in wood, in which there are shelves on all four sides to hold books, is perhaps the most elaborate. Brass lecterns, as in the colleges of Oxford and Cambridge, are common; in the usual type the book is supported on the outspread wings of an eagle or pelican, which is raised on a moulded stem, carried on three projecting ledges or feet with lions on them. In the example in Norwich cathedral, the pelican supporting the book stands on a rock enclosed with a rich cresting of Gothic tabernacle work; the central stem or pillar, on which this rests, is supported by miniature projecting buttresses, standing on a moulded base with lions on it.

LECTION, LECTIONARY.The custom of reading the books of Moses in the synagogues on the Sabbath day was a very ancient one in the Jewish Church. The addition of lections (i.e.readings) from the prophetic books had been made afterwards and was in existence in our Lord’s time, as may be gathered from such passages as St Luke iv. 16-20, xvi. 29. This element in synagogue worship was taken over with others into the Christian divine service, additions being made to it from the writings of the apostles and evangelists. We find traces of such additions within the New Testament itself in such directions as are contained in Col. iv. 16; 1 Thess. v. 27.

From the 2nd century onwards references multiply, though the earlier references do not prove the existence of a fixed lectionary or order of lessons, but rather point the other way. Justin Martyr, describing divine worship in the middle of the 2nd century says: “On the day called Sunday all who live in cities or in the country gather together to one place, and the memoirs of the Apostles, or the writings of the Prophets are read as long as time permits” (Apol.i. cap. 67). Tertullian about half a century later makes frequent reference to the reading of Holy Scripture in public worship (Apol.39;De praescript.36;De amina, 9).

In the canons of Hippolytus in the first half of the 3rd century we find this direction: “Let presbyters, subdeacons and readers, and all the people assemble daily in the church at time of cock-crow, and betake themselves to prayers, to psalms and to the reading of the Scriptures, according to the command of the Apostles, until I come attend to reading” (canon xxi.).

But there are traces of fixed lessons coming into existence in the course of this century; Origen refers to the book of Job being read in Holy Week (Commentaries on Job, lib. i.). Allusions of a similar kind in the 4th century are frequent. John Cassian (c.380) tells us that throughout Egypt the Psalms were divided into groups of twelve, and that after each group there followed two lessons, one from the Old, one from the New Testament (De caenob. inst.ii. 4), implying but not absolutely stating that there was a fixed order of such lessons just as there was of the Psalms. St Basil the Great mentions fixed lessons on certain occasions taken from Isaiah, Proverbs, St Matthew and Acts (Hom. xiii.De bapt.). From Chrysostom (Hom. lxiiiin Act.&c.), and Augustine (Tract. vi.in Joann.&c.) we learn that Genesis was read in Lent, Job and Jonah in Passion Week, the Acts of the Apostles in Eastertide, lessons on the Passion on Good Friday and on the Resurrection on Easter Day. In theApostolical Constitutions(ii. 57) the following service is described and enjoined. First come two lessons from the Old Testament by a reader, the whole of the Old Testament being made use of except the books of the Apocrypha. The Psalms of David are then to be sung. Next the Acts of the Apostles and the Epistles of Paul are to be read, and finally the four Gospels by a deacon or a priest. Whether the selections weread libitumor according to a fixed table of lessons we are not informed. Nothing in the shape of a lectionary is extant older than the 8th century, though there is evidence that Claudianus Mamercus made one for the church at Vienne in 450, and that Musaeus made one for the church at Marseillesc.458. TheLiber comitisformerly attributed to St Jerome must be three, or nearly three, centuries later than that saint, and the Luxeuil lectionary, orLectionarium Gallicanum, which Mabillon attributed to the 7th, cannot be earlier than the 8th century; yet the oldest MSS. of the Gospels have marginal marks, and sometimes actual interpolations, which can only be accounted for as indicating the beginnings and endings of liturgical lessons. The third council of Carthage in 397 forbade anything but Holy Scripture to be read in church; this rule has been adhered to so far as the liturgical epistle and gospel, and occasional additional lessons in the Roman missal are concerned, but in the divine office, on feasts when nine lessons are read at matins, only the first three lessons are taken from Holy Scripture, the next three being taken from the sermons of ecclesiastical writers, and the last three from expositions of the day’s gospel; but sometimes the lives orPassionsof the saints, or of some particular saints, were substituted for any or all of these breviary lessons.

(F. E. W.)

LECTISTERNIUM(from Lat.lectum sternere, “to spread a couch”;στρωμναίin Dion. Halic. xii. 9), in ancient Rome, a propitiatory ceremony, consisting of a meal offered to gods and goddesses, represented by their busts or statues, or by portable figures of wood, with heads of bronze, wax or marble, and covered with drapery. Another suggestion is that the symbols of the gods consisted of bundles of sacred herbs, tied together in the form of a head, covered by a waxen mask so as to resemble a kind of bust (cf. the straw puppets called Argei). These symbols were laid upon a couch (lectus), the left arm resting on a cushion (pulvinus, whence the couch itself was often calledpulvinar) in the attitude of reclining. In front of the couch, which was placed in the open street, a meal was set out on a table. It is definitely stated by Livy (v. 13) that the ceremony took place “for the first time” in Rome in the year399B.C., after the Sibylline books had been consulted by their keepers and interpreters (duumviri sacris faciendis), on the occasion of a pestilence. Three couches were prepared for three pairs of gods—Apollo and Latona, Hercules and Diana, Mercury and Neptune. The feast, which on that occasion lasted for eight (or seven) days, was also celebrated by private individuals; the citizens kept open house, quarrels were forgotten, debtors and prisoners were released, and everything done to banish sorrow. Similar honours were paid to other divinities in subsequent times—Fortuna, Saturnus, Juno Regina of the Aventine, the three Capitoline deities (Jupiter, Juno, Minerva), and in 217, after the defeat of lake Trasimenus, a lectisternium was held for three days to six pairs of gods, corresponding to the twelve great gods of Olympus—Jupiter, Juno, Neptune, Minerva, Mars, Venus, Apollo, Diana, Vulcan, Vesta, Mercury, Ceres. In 205, alarmed by unfavourable prodigies, the Romans were ordered to fetch the Great Mother of the gods from Pessinus in Phrygia; in the following year the image was brought to Rome, and a lectisternium held. In later times, the lectisternium became of constant (even daily) occurrence, and was celebrated in the different temples. Such celebrations must be distinguished from those which were ordered, like the earlier lectisternia, by the Sibylline books in special emergencies. Although undoubtedly offerings of food were made to the gods in very early Roman times on such occasions as the ceremony ofconfarreatio, and theepulum Jovis(often confounded with the lectisternium), it is generally agreed that the lectisternia were of Greek origin. In favour of this may be mentioned: the similarity of the GreekΘεοξένια, in which, however, the gods played the part of hosts; the gods associated with it were either previously unknown to Roman religion, though often concealed under Roman names, or were provided with a new cult (thus Hercules was not worshipped as at the Ara Maxima, where, according to Servius onAeneid, viii. 176 and Cornelius Balbus,ap.Macrobius,Sat.iii. 6, a lectisternium was forbidden); the Sibylline books, which decided whether a lectisternium was to be held or not, were of Greek origin; the custom of reclining at meals was Greek. Some, however, assign an Etruscan origin to the ceremony, the Sibylline books themselves being looked upon as old Italian “black books.” A probable explanation of the confusion between the lectisternia and genuine old Italian ceremonies is that, as the lectisternia became an almost everyday occurrence in Rome, people forgot their foreign origin and the circumstances in which they were first introduced, and then the wordpulvinarwith its associations was transferred to times in which it had no existence. In imperial times, according to Tacitus (Annals, xv. 44), chairs were substituted for couches in the case of goddesses, and the lectisternium in their case became a sellisternium (the reading, however, is not certain). This was in accordance with Roman custom, since in the earliest times all the members of a family sat at meals, and in later times at least the women and children. This is a point of distinction between the original practice at the lectisternium and the epulum Jovis, the goddesses at the latter being provided with chairs, whereas in the lectisternium they reclined. In Christian times the word was used for a feast in memory of the dead (Sidonius Apollinaris,Epistulae, iv. 15).

See article by A. Bouché-Leclercq in Daremberg and Saglio,Dictionnaire des antiquités; Marquardt,Römische Staatsverwaltung, iii. 45, 187 (1885); G. Wissowa,Religion und Kultus der Römer, p. 355 seq.; monograph by Wackermann (Hanau, 1888); C. Pascal,Studii di antichità e mitologia(1896).

LECTOR,orReader, a minor office-bearer in the Christian Church. From an early period men have been set apart, under the title ofanagnostae,lectores, or readers, for the purpose of reading Holy Scripture in church. We do not know what the custom of the Church was in the first two centuries, the earliest reference to readers, as an order, occurring in the writings of Tertullian (De praescript. haeret.cap. 41); there are frequent allusions to them in the writings of St Cyprian and afterwards. Cornelius, bishop of Rome inA.D.251-252, in a well-known letter mentions readers among the various church orders then existing at Rome. In theApostolic Church Order(canon 19), mention is made of the qualifications and duties of a reader, but no reference is made to their method of ordination. In theApostolic Didascaliathere is recognition of three minor orders of men, subdeacons, readers and singers, in addition to two orders of women, deaconesses and widows. A century later, in theApostolic Constitutions, we find not only a recognition of readers, but also a form of admission provided for them, consisting of the imposition of hands and prayer (lib. viii. cap. 22). In Africa the imposition of hands was not in use, but a Bible was handed to the newly appointed reader with words of commission to read it, followed by a prayer and a benediction (Fourth Council of Carthage, can. 8). This is the ritual of the Roman Church of to-day. With regard to age, the novels of Justinian (No. 123) forbade any one to be admitted to the office of reader under the age of eighteen.

(F. E. W.)

LECTOURE,a town of south-western France, capital of an arrondissement in the department of Gers, 21 m. N. of Auch on the Southern railway between that city and Agen. Pop. (1906), town, 2426; commune, 4310. It stands on the right bank of the Gers, overlooking the river from the summit of a steep plateau. The church of St Gervais and St Protais was once a cathedral. The massive tower which flanks it on the north belongs to the 15th century; the rest of the church dates from the 13th, 15th, 16th and 17th centuries. The hôtel de ville, the sous-préfecture and the museum occupy the palace of the former bishops, which was once the property of Marshal Jean Lannes, a native of the town. A recess in the wall of an old house contains the Fontaine de Houndélie, a spring sheltered by a double archway of the 13th century. At the bottom of the hill a church of the 16th century marks the site of the monastery of St Gény. Lectoure has a tribunal of first instance and a communal college. Its industries include distilling, the manufacture of wooden shoes and biscuits, and market gardening; it has trade in grain, cattle, wine and brandy.

Lectoure, capital of the Iberian tribe of theLactoratesand for a short time of Novempopulania, became the seat of a bishopric in the 4th century. In the 11th century the counts of Lomagne made it their capital, and on the union of Lomagne with Armagnac, in 1325, it became the capital of the counts of Armagnac. In 1473 Cardinal Jean de Jouffroy besieged the town on behalf of Louis XI. and after its fall put the wholepopulationto the sword. In 1562 it again suffered severely at the hands of the Catholics under Blaise de Montluc.

LEDA,in Greek mythology, daughter of Thestius, king of Aetolia, and Eurythemis (her parentage is variously given). She was the wife of Tyndareus and mother of Castor and Pollux, Clytaemnestra and Helen (seeCastor and Pollux). In another account Nemesis was the mother of Helen (q.v.) whom Leda adopted as her daughter. This led to the identification of Leda and Nemesis. In the usual later form of the story, Leda herself, having been visited by Zeus in the form of a swan, produced two eggs, from one of which came Helen, from the other Castor and Pollux.

See Apollodorus iii. 10; Hyginus,Fab.77; Homer,Iliad, iii. 426,Od.xi. 298; Euripides,Helena, 17; Isocrates,Helena, 59; Ovid,Heroides, xvii. 55; Horace,Ars poetica, 147; Stasinus in Athenaeus viii. 334 c.; for the representations of Leda and the swan in art, J. A. Overbeck,Kunstmythologie, i., and Atlas to the same; also article in Roscher’sLexikon der Mythologie.

LE DAIM(orLe Dain),OLIVIER(d. 1484), favourite of Louis XI. of France, was born of humble parentage at Thielt near Courtrai in Flanders. Seeking his fortune at Paris, he became court barber and valet to Louis XI., and so ingratiated himself with the king that in 1474 he was ennobled under the title Le Daim and in 1477 made comte de Meulant. In the latter year he was sent to Burgundy to influence the young heiress of Charles the Bold, but he was ridiculed and compelled to leave Ghent. He thereupon seized and held Tournai for the French. Le Daim had considerable talent for intrigue, and, according to his enemies, could always be depended upon to execute the baser designs of the king. He amassed a large fortune, largely by oppression and violence, and was named gentleman-in-waiting, captain of Loches, and governor of Saint-Quentin. He remained in favour until the death of Louis XI., when the rebellious lords were able to avenge the slights and insults they had suffered atthe hands of the royal barber. He was arrested on charges, the nature of which is uncertain, tried before the parlement of Paris, and on the 21st of May 1484 hanged at Montfaucon without the knowledge of Charles VIII., who might have heeded his father’s request and spared the favourite. Le Daim’s property was given to the duke of Orleans.

See the memoirs of the time, especially those of Ph. de Commines (ed. Mandrot, 1901-1903, Eng. trans. in Bohn Library); Robt. Gaguin,Compendium de origine et gestis Francorum(Paris, 1586)—it was Gaguin who made the celebrated epigram concerning Le Daim: “Eras judex, lector, et exitium”; De Reiffenberg,Olivier le Dain(Brussels, 1829); Delanone,Le Barbier de Louis XI.(Paris, 1832): G. Picot, “Procès d’Olivier le Dain,” in theComptes rendus de l’Académie des sciences morales et politiques, viii. (1877), 485-537. The memoirs of the time are uniformly hostile to Le Daim.

LEDBURY,a market town in the Ross parliamentary division of Herefordshire, England, 14½ m. E. of Hereford by the Great Western railway, pleasantly situated on the south-western slope of the Malvern Hills. Pop. of urban district (1901) 3259. Cider and agricultural produce are the chief articles of trade, and there are limestone quarries in the neighbouring hills. The town contains many picturesque examples of timbered houses, characteristic of the district, the principal being the Market House (1633) elevated on massive pillars of oak. The fine church of St Michael exhibits all the Gothic styles, the most noteworthy features being the Norman chancel and west door, and the remarkable series of ornate Decorated windows on the north side. Among several charities is the hospital of St Catherine, founded by Foliot, bishop of Hereford, in 1232. Hope End, 2 m. N.E. of Ledbury, was the residence of Elizabeth Barrett Browning during her early life. A clock-tower in the town commemorates her.

Wall Hills Camp, supposed to be of British origin, is the earliest evidence of a settlement near Ledbury (Liedeburge, Lidebury). The manor was given to the see of Hereford in the 11th century; but in 1561-1562 became crown property. As early as 1170-1171 an episcopal castle existed in Ledbury. The town was not incorporated, but was early called a borough; and in 1295 and 1304-1305 returned two members to parliament. A fair on the day of the decollation of John the Baptist was granted to the bishop in 1249. Of fairs which survived in 1792 those of the days of St Philip and St James and St Barnabas were granted in 1584-1585; those held on the Monday before Easter and St Thomas’s day were reputed ancient, but not those of the 12th of May, the 22nd of June, the 2nd of October and the 21st of December. Existing fairs are on the second Tuesday in every month and in October. A weekly market, granted to the bishop by Stephen, John and Henry III., was obsolete in 1584-1585, when the present market of Tuesday was authorized. The wool trade was considerable in the 14th century; later Ledbury was inhabited by glovers and clothiers. The town was deeply involved in the operations of the Civil Wars, being occupied both by the royalist leader Prince Rupert and by the Parliamentarian Colonel Birch.

LEDGER(from the English dialect formsliggenorleggen, to lie or lay; in sense adapted from the Dutch substantivelegger), properly a book remaining regularly in one place, and so used of the copies of the Scriptures and service books kept in a church. TheNew English Dictionaryquotes from Charles Wriothesley’sChronicle, 1538 (ed.Camden Soc., 1875, by W. D. Hamilton), “the curates should provide a booke of the bible in Englishe, of the largest volume, to be a lidger in the same church for the parishioners to read on.” It is an application of this original meaning that is found in the commercial usage of the term for the principal book of account in a business house (seeBook-Keeping). Apart from these applications to various forms of books, the word is used of the horizontal timbers in a scaffold (q.v.) lying parallel to the face of a building, which support the “put logs”; of a flat stone to cover a grave; and of a stationary form of tackle and bait in angling. In the form “lieger” the term was formerly frequently applied to a “resident,” as distinguished from an “extraordinary” ambassador.

LEDOCHOWSKI, MIECISLAUS JOHANN,Count(1822-1902), Polish cardinal, was born on the 29th of October 1822 in Gorki (Russian Poland), and received his early education at the gymnasium and seminary of Warsaw. After finishing his studies at the Jesuit Accademia dei Nobili Ecclesiastici in Rome, which strongly influenced his religious development and his attitude towards church affairs, he was ordained in 1845. From 1856 to 1858 he represented the Roman See in Columbia, but on the outbreak of the Columbian revolution had to return to Rome. In 1861 Pope Pius IX. made him his nuncio at Brussels, and in 1865 he was made archbishop of Gnesen-Posen. His preconization followed on the 8th of January 1866. This date marks the beginning of the second period in Ledochowski’s life; for during the Prussian and GermanKulturkampfhe was one of the most declared enemies of the state. It was only during the earliest years of his appointment as archbishop that he entertained a different view, invoking, for instance, an intervention of Prussia in favour of the Roman Church, when it was oppressed by the house of Savoy. On the 12th of December 1870 he presented an effective memorandum on the subject at the headquarters at Versailles. In 1872 the archbishop protested against the demand of the government that religious teaching should be given only in the German language, and in 1873 he addressed a circular letter on this subject to the clergy of his diocese. The government thereupon demanded a statement from the teachers of religion as to whether they intended to obey it or the archbishop, and on their declaring for the archbishop, dismissed them. The count himself was called upon at the end of 1873 to lay aside his office. On his refusing to do so, he was arrested between 3 and 4 o’clock in the morning on the 3rd of February 1874 by Staňdi the director of police, and taken to the military prison of Ostrowo. The pope made him a cardinal on the 13th of March, but it was not till the 3rd of February 1876 that he was released from prison. Having been expelled from the eastern provinces of Prussia, he betook himself to Cracow, where his presence was made the pretext for anti-Prussian demonstrations. Upon this he was also expelled from Austria, and went to Rome, whence, in spite of his removal from office, which was decreed on the 15th of April 1874, he continued to direct the affairs of his diocese, for which he was on several occasions from 1877 to 1879 condemnedin absentiaby the Prussian government for “usurpation of episcopal rights.” It was not till 1885 that Ledochowski resolved to resign his archbishopric, in which he was succeeded by Dinder at the end of the year. Ledochowski’s return in 1884 was forbidden by the Prussian government (although theKulturkampfhad now abated), on account of his having stirred up anew the Polish nationalist agitation. He passed the closing years of his life in Rome. In 1892 he became prefect of the Congregation of the Propaganda, and he died in Rome on the 22nd of July 1902.

See Ograbiszewski,Deutschlands Episkopat in Lebensbildern(1876 and following years); Holtzmann-Zöppfel,Lexikon für Theologie und Kirchenwesen(2nd ed., 1888); Vapereau,Dictionnaire universel des contemporains(6th ed., 1893); Brück,Geschichte der katholischen Kirche in Deutschland im neunzehnten Jahrhundertvol. 4 (1901 and 1908); Lauchert,Biographisches Jahrbuch, vol. 7 (1905).

(J. Hn.)

LEDRU-ROLLIN, ALEXANDRE AUGUSTE(1807-1874), French politician, was the grandson of Nicolas Philippe Ledru, the celebrated quack doctor known as “Comus” under Louis XIV., and was born in a house that was once Scarron’s, at Fontenay-aux-Roses (Seine), on the 2nd of February 1807. He had just begun to practise at the Parisian bar before the revolution of July, and was retained for the Republican defence in most of the great political trials of the next ten years. In 1838 he bought for 330,000 francs Desiré Dalloz’s place in the Court of Cassation. He was elected deputy for Le Mans in 1841 with hardly a dissentient voice; but for the violence of his electoral speeches he was tried at Angers and sentenced to four months’ imprisonment and a fine, against which he appealed successfully on a technical point. He made a rich and romantic marriage in 1843, and in 1846 disposed of his charge at the Court of Cassation to give his time entirely to politics. He was now the recognized leader of the working-men of France. He had more authority in the country than in the Chamber, where the violence of his oratory diminished its effect. He asserted that the fortifications of Paris were directed against liberty, not against foreign invasion, and he stigmatized the law of regency (1842) as an audacious usurpation. Neither from official Liberalism nor from the press did he receive support; even the RepublicanNationalwasopposed to him because of his championship of labour. He therefore foundedLa Réformein which to advance his propaganda. Between Ledru-Rollin and Odilon Barrot with the other chiefs of the “dynastic Left” there were acute differences, hardly dissimulated even during the temporary alliance which produced the campaign of the banquets. It was the speeches of Ledru-Rollin and Louis Blanc at working-men’s banquets in Lille, Dijon and Châlons that really heralded the revolution. Ledru-Rollin prevented the appointment of the duchess of Orleans as regent in 1848. He and Lamartine held the tribune in the Chamber of Deputies until the Parisian populace stopped serious discussion by invading the Chamber. He was minister of the interior in the provisional government, and was also a member of the executive committee1appointed by the Constituent Assembly, from which Louis Blanc and the extremists were excluded. At the crisis of the 15th of May he definitely sided with Lamartine and the party of order against the proletariat. Henceforward his position was a difficult one. He never regained his influence with the working classes, who considered they had been betrayed; but to his short ministry belongs the credit of the establishment of a working system of universal suffrage. At the presidential election in December he was put forward as the Socialist candidate, but secured only 370,000 votes. His opposition to the policy of President Louis Napoleon, especially his Roman policy, led to his moving the impeachment of the president and his ministers. The motion was defeated, and next day (June 13, 1849) he headed what he called a peaceful demonstration, and his enemies armed insurrection. He himself escaped to London where he joined the executive of the revolutionary committee of Europe, with Kossuth and Mazzini among his colleagues. He was accused of complicity in an obscure attempt (1857) against the life of Napoleon III., and condemned in his absence to deportation. Émile Ollivier removed the exceptions from the general amnesty in 1870, and Ledru-Rollin returned to France after twenty years of exile. Though elected in 1871 in three departments he refused to sit in the National Assembly, and took no serious part in politics until 1874 when he was returned to the Assembly as member for Vaucluse. He died on the 31st of December of that year.

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