VOLUME XVI SLICE VIII Logarithm to Lord Advocate (continued 6)

LOGOTHETE (Med. Lat. logotheta, Gr. λογοθέτης, from λόγος, word, account, calculation, and τιθέναι, to set, i.e. “one who accounts, calculates or ratiocinates”), originally the title of a variety of administrative officials in the Byzantine Empire, e.g. the λογοθέτης τοῦ δρόμου, who was practically the equivalent of the modern postmaster-general; and the λογοθέτης τοῦ στρατιωτικοῦ, the logothete of the military chest. Gibbon defines the great Logothete as “the supreme guardian of the laws and revenues,” who “is compared with the chancellor of the Latin monarchies.” From the Eastern Empire the title was borrowed by the west, though it only became firmly established in Sicily, where the logotheta occupied the position of chancellor elsewhere, his office being equal if not superior to that of the magnus cancellarius. Thus the title was borne by Pietro della Vigna, the all-powerful minister of the emperor Frederick II., king of Sicily.

See Du Cange, Glossarium, s.v. Logotheta.

LOGROÑO, an inland province of northern Spain, the smallest of the eight provinces formed in 1833 out of Old Castile; bounded N. by Burgos, Álava and Navarre, W. by Burgos, S. by Soria and E. by Navarre and Saragossa. Pop. (1900) 189,376; area, 1946 sq. m. Logroño belongs entirely to the basin of the river Ebro, which forms its northern boundary except for a short distance near San Vicente; it is drained chiefly by the rivers Tiron, Oja, Najerilla, Iregua, Leza, Cidacos and Alhama, all flowing in a north-easterly direction. The portion skirting the Ebro forms a spacious and for the most part fertile undulating plain, called La Rioja, but in the south Logroño is considerably broken up by offshoots from the sierras which separate that river from the Douro. In the west the Cerro de San Lorenzo, the culminating point of the Sierra de la Demanda, rises 7562 ft., and in the south the Pico de Urbion reaches 7388 ft. The products of the province are chiefly cereals, good oil and wine (especially in the Rioja), fruit, silk, flax and honey. Wine is the principal export, although after 1892 this industry suffered greatly from the protective duties imposed by France. Great efforts have been made to keep a hold upon French and English markets with light red and white Rioja wines. No less than 128,000 acres are covered with vines, and 21,000 with olive groves. Iron and argentiferous lead are mined in small quantities and other ores have been discovered. The manufacturing industries are insignificant. A railway along the right bank of the Ebro connects the province with Saragossa, and from Miranda there is railway communication with Madrid, Bilbao and France; but there is no railway in the southern districts, where trade is much retarded by the lack even of good roads. The town of Logroño (pop. 1900, 19,237) and the city of Calahorra (9475) are separately described. The only other towns with upwards of 5000 inhabitants are Haro (7914), Alfaro (5938) and Cervera del Río Alhama (5930).

LOGROÑO, the capital of the Spanish province of Logroño, on the right bank of the river Ebro and on the Saragossa-Miranda de Ebro railway. Pop. (1900) 19,237. Logroño is an ancient walled town, finely situated on a hill 1204 ft. high. Its bridge of twelve arches across the Ebro was built in 1138, but has frequently been restored after partial destruction by floods. The main street, arcaded on both sides, and the crooked but highly picturesque alleys of the older quarters are in striking contrast with the broad, tree-shaded avenues and squares laid out in modern times. The chief buildings are a bull-ring which accommodates 11,000 spectators, and a church, Santa Maria de Palacio, called “the imperial,” from the tradition that its founder was Constantine the Great (274-337). As the commercial centre of the fertile and well-cultivated plain of the Rioja, Logroño has an important trade in wine.

The district of Logroño was in ancient times inhabited by the Berones or Verones of Strabo and Pliny, and their Varia is to be identified with the modern suburb of the city of Logroño now known as Varea of Barea. Logroño was named by the Romans Juliobriga and afterwards Lucronius. It fell into the hands of the Moors in the 8th century, but was speedily retaken by the Christians, and under the name of Lucronius appears with frequency in medieval history. It was unsuccessfully besieged by the French in 1521, and occupied by them from 1808 to 1813. It was the birthplace of the dumb painter Juan Fernandez Navarrete (1526-1579).

LOGROSCINO (or Lo Groscino), NICOLA (1700?-1763?), Italian musical composer, was born at Naples and was a pupil of Durante. In 1738 he collaborated with Leo and others in the hasty production of Demetrio; in the autumn of the same year he produced a comic opera L’inganno per inganno, the first of a long series of comic operas, the success of which won him the name of “il Dio dell’ opera buffa.” He went to Palermo, probably in 1747, as a teacher of counterpoint; as an opera composer he is last heard of in 1760, and is supposed to have died about 1763. Logroscino has been credited with the invention of the concerted operatic finale, but as far as can be seen from the score of Il Governatore and the few remaining fragments of other operas, his finales show no advance upon those of Leo. As a musical humorist, however, he deserves remembrance, and may justly be classed alongside of Rossini.

LOGWOOD (so called from the form in which it is imported), the heart-wood of a leguminous tree, Haematoxylon campechianum, native of Central America, and grown also in the West Indian Islands. The tree attains a height not exceeding 40 ft., and is said to be ready for felling when about ten years old. The wood, deprived of its bark and the sap-wood, is sent into the market in the form of large blocks and billets. It is very hard and dense, and externally has a dark brownish-red colour; but it is less deeply coloured within. The best qualities come from Campeachy, but it is obtained there only in small quantity.

Logwood is used in dyeing (q.v.), in microscopy, in the preparation of ink, and to a small extent in medicine on account of the tannic acid it contains, though it has no special medicinal value, being much inferior to kino and catechu. The wood was introduced into Europe as a dyeing substance soon after the discovery of America, but from 1581 to 1662 its use in England was prohibited by legislative enactment on account of the inferior dyes which at first were produced by its employment.

The colouring principle of logwood exists in the timber in the form of a glucoside, from which it is liberated as haematoxylin by fermentation. Haematoxylin, C16H14O6, was isolated by M. E. Chevreul in 1810. It forms a crystalline hydrate, C16H14O6 + 3H2O, which is a colourless body very sparingly soluble in cold water, but dissolving freely in hot water and in alcohol. By exposure to the air, especially in alkaline solutions, haematoxylin is rapidly oxidized into haematein, C16H12O6, with the development of a fine purple colour. This reaction of haematoxylin is exceedingly rapid and delicate, rendering that body a laboratory test for alkalis. By the action of hydrogen and sulphurous acid, haematein is easily reduced to haematoxylin. It is chemically related to brazilin, found in brazil-wood. Haematoxylin and brazilin, and also their oxidation products, haematin and brazilin, have been elucidated by W. H. Perkin and his pupils (see Jour. Chem. Soc., 1908, 1909).

LOHARU, a native state of India, in the south-east corner of the Punjab, between Hissar district and Rajputana. Area, 222 sq. m.; pop. (1901) 15,229; estimated gross revenue, £4800. The chief, whose title is nawab, is a Mahommedan, of Afghan descent. The nawab Sir Amir-ud-din-Ahmad Khan, K.C.I.E., who is a member of the viceroy’s legislative council, was until 1905 administrator and adviser of the state of Maler Kotla. The town of Loharu had a population in 1901 of 2175.

LÖHE, JOHANN KONRAD WILHELM ( 1808-1872), German divine and philanthropist, was born on the 21st of February 1808 in Fürth near Nuremberg, and was educated at the universities of Erlangen and Berlin. In 1831 he was appointed vicar at Kirchenlamitz, where his fervent evangelical preaching attracted large congregations and puzzled the ecclesiastical authorities. A similar experience ensued at Nuremberg, where he was assistant pastor of St Egidia. In 1837 he became pastor in Neuendettelsau, a small and unattractive place, where his life’s work was done, and which he transformed into a busy and influential community. He was interested in the spiritual condition of Germans who had emigrated to the United States, and built two training homes for missionaries to them. In 1849 he founded the Lutheran Society of Home Missions and in 1853 an institution of deaconesses. Other institutions were added to these, including a lunatic asylum, a Magdalen refuge, and hospitals for men and women. In theology Löhe was a strict Lutheran, but his piety was of a most attractive kind. Originality of conception, vividness of presentation, fertility of imagination, wide knowledge of Scripture and a happy faculty of applying it, intense spiritual fervour, a striking physique and a powerful voice made him a great pulpit force. He wrote a good deal, amongst his books being Drei Bücher von der Kirche (1845), Samenkörner des Gebetes (over 30 editions) and several volumes of sermons. He died on the 2nd of January 1872.

See his Life, by J. Deinzer (3 vols., Gütersloh, 1873, 3rd ed., 1901).

LOHENGRIN, the hero of the German version of the legend of the knight of the swan. The story of Lohengrin as we know it is based on two principal motives common enough in folklore: the metamorphosis of human beings into swans, and the curious wife whose question brings disaster. Lohengrin’s guide (the swan) was originally the little brother who, in one version of “the Seven Swans,” was compelled through the destruction of his golden chain to remain in swan form and attached himself to the fortunes of one of his brothers. The swan played a part in classical mythology as the bird of Apollo, and in Scandinavian lore the swan maidens, who have the gift of prophecy and are sometimes confused with the Valkyries, reappear again and again. The wife’s desire to know her husband’s origin is a parallel of the myth of Cupid and Psyche, and bore in medieval times a similar mystical interpretation. The Lohengrin legend is localized on the Lower Rhine, and its incidents take place at Antwerp, Nijmwegen, Cologne and Mainz. In its application it falls into sharp division in the hands of German and French poets. By the Germans it was turned to mystical use by being attached loosely to the Grail legend (see Grail and Perceval); in France it was adapted to glorify the family of Godfrey de Bouillon.

The German story makes its appearance in the last stanzas of Wolfram von Eschenbach’s Parzival, where it is related how Parzival’s son, Loherangrîn,1 was sent from the castle of the Grail to the help of the young duchess of Brabant. Guided by the swan he reached Antwerp, and married the lady on condition that she should not ask his origin. On the breach of this condition years afterwards Loherangrîn departed, leaving sword, horn and ring behind him. Between 1283 and 1290, a Bavarian disciple of Wolfram’s2 adopted the story and developed it into an epic poem of nearly 8000 lines, incorporating episodes of Lohengrin’s prowess in tournament, his wars with Henry I. against the heathen Hungarians and the Saracens,3 and incidentally providing a detailed picture of the everyday life of people of high condition. The epic of Lohengrin is put by the anonymous writer into the mouth of Wolfram, who is made to relate it during the Contest of the Singers at the Wartburg in proof of his superiority in knowledge of sacred things over Klingsor the magician, and the poem is thus linked on to German tradition. Its connexion with Parzival implies a mystic application. The consecrated wafer shared by Lohengrin and the swan on their voyage is one of the more obvious means taken by the poet to give the tale the character of an allegory of the relations between Christ, the Church and the human soul. The story was followed closely in its main outlines by Richard Wagner in his opera Lohengrin.

The French legend of the knight of the swan is attached to the house of Bouillon, and although William of Tyre refers to it about 1170 as fable, it was incorporated without question by later annalists. It forms part of the cycle of the chansons de geste dealing with the Crusade, and relates how Helyas, knight of the swan, is guided by the swan to the help of the duchess of Bouillon and marries her daughter Ida or Beatrix in circumstances exactly parallel to the adventures of Lohengrin and Elsa of Brabant, and with the like result. Their daughter marries Eustache, count of Boulogne, and had three sons, the eldest of whom, Godefroid (Godfrey), is the future king of Jerusalem. But in French story Helyas is not the son of Parzival, but of the king and queen of Lillefort, and the story of his birth, of himself, his five brothers and one sister is, with variations, that of “the seven swans” persecuted by the wicked grandmother, which figures in the pages of Grimm and Hans Andersen. The house of Bouillon was not alone in claiming the knight of the swan as an ancestor, and the tradition probably originally belonged to the house of Cleves.

German Versions.—See Lohengrin, ed. Rückert (Quedlinburg and Leipzig, 1858); another version of the tale, Lorengel, is edited in the Zeitschr. für deutsches Altertum (vol. 15); modern German translation of Lohengrin, by H. A. Junghaus (Leipzig, 1878); Conrad von Würzburg’s fragmentary Schwanritter, ed. F. Roth (Frankfurt, 1861). Cf. Elster, Beiträge zur Kritik des Lohengrin (Halle, 1884), and R. Heinrichs, Die Lohengrindichtung und ihre Deutung (Hamm i. West., 1905).

French Versions.—Baron de Reiffenberg, Le Chevalier au cygne et Godfrey de Bouillon (Brussels, 2 vols., 1846-1848), in Mon. pour servir à l’hist. de la province de Namur; C. Hippeau, La Chanson du chevalier au cygne (1874); H. A. Todd, La Naissance du chevalier au cygne, an inedited French poem of the 12th cent. (Mod. Lang. Assoc., Baltimore, 1889); cf. the Latin tale by Jean de Haute Seille (Johannes de Alta Silva) in his Dolopathos (ed. Oesterley, Strassburg, 1873).

English Versions.—In England the story first appears in a short poem preserved among the Cotton MSS. of the British Museum and entitled Chevelere assigne. This was edited by G. E. V. Utterson in 1820 for the Roxburghe Club, and again by H. H. Gibbs in 1868 for the Early English Text Society. The E.E.T.S. edition is accompanied by a set of photographs of a 14th-century ivory casket, on which the story is depicted in 36 compartments. An English prose romance, Helyas Knight of the Swan, translated by Robert Copland, and printed by W. Copland about 1550, is founded on a French romance La Génealogie ... de Godeffroy de Boulin (printed 1504) and is reprinted by W. J. Thoms in Early Prose Romances, vol. iii. It was also printed by Wynkyn de Worde in 1512. A modern edition was issued in 1901 from the Grolier Club, New York.

1 i.e. Garin le Loherin (q.v.), or Garin of Lorraine.

2 Elster (Beiträge) says that the poem is the work of two poets: the first part by a Thuringian wandering minstrel, the second—which differs in style and dialect—by a Bavarian official.

3 Based on material borrowed from the Sächsische Weltchronik (formerly called Repgowische Chronik from its dubious assignment to Eime von Repgow), the oldest prose chronicle of the world in German (c. 1248 or 1260).

LOIN (through O. Fr. loigne or logne, mod. longe, from Lat. lumbus), that part of the body in an animal which lies between the upper part of the hip-bone and the last of the false ribs on either side of the back-bone, hence in the plural the general term for the lower part of the human body at the junction with the legs, covered by the loin-cloth, the almost universal garment among primitive peoples. There are also figurative uses of the word, chiefly biblical, due to the loins being the supposed seat of male vigour and power of generation. Apart from these uses the word is a butcher’s term for a joint of meat cut from this part of the body. The upper part of a loin of beef is known as the “surloin” (Fr. surlonge, i.e. upper loin). This has been commonly corrupted into “sirloin,” and a legend invented, to account for the name, of a king, James I. or Charles II., knighting a prime joint of beef “Sir Loin” in pleasure at its excellence. A double surloin, undivided at the back-bone, is known as a “baron of beef,” probably from an expansion of the legend of the “Sir Loin.”

LOIRE, the longest river of France, rising in the Gerbier de Jonc in the department of Ardèche, at a height of 4500 ft. and flowing north and west to the Atlantic. After a course of 18 m. in Ardèche it enters Haute-Loire, in which it follows a picturesque channel along the foot of basaltic rocks, through narrow gorges and small plains. At Vorey, where it is joined by the Arzon, it becomes navigable for rafts. Four miles below its entrance into the department of Loire, at La Noirie, river navigation is officially reckoned to begin, and breaking through the gorges of Saint Victor, the Loire enters the wide and swampy plain of Forez, after which it again penetrates the hills and flows out into the plain of Roanne. As in Haute-Loire, it is joined by a large number of streams, the most important being the Coise on the right and the Lignon du Nord or du Forez and the Aix on the left. Below Roanne the Loire is accompanied on its left bank by a canal to Digoin (35 m.) in Saône-et-Loire, thence by the so-called “lateral canal of the Loire” to Briare in Loiret (122 m.). Owing to the extreme irregularity of the river in different seasons these canals form the only certain navigable way. At Digoin the Loire receives the Arroux, and gives off the canal du Centre (which utilizes the valley of the Bourbince) to Chalon-sur-Saône. At this point its northerly course begins to be interrupted by the mountains of Morvan, and flowing north-west it enters the department of Nièvre. Just beyond Nevers it is joined by the Allier; this river rises 30 m. S.W. of the Loire in the department of Lozère, and following an almost parallel course has at the confluence a volume equal to two-thirds of that of the main stream. Above Nevers the Loire is joined by the Aron, along which the canal du Nivernais proceeds northward, and the Nièvre, and below the confluence of the Allier gives off the canal du Berry to Bourges and the navigable part of the Cher. About this point the valley becomes more ample and at Briare (in Loiret) the river leaves the highlands and flows between the plateaus of Gatinais and the Beauce on the right and the Sologne on the left. In Loiret it gives off the canal de Briare northward to the Seine and itself bends north-west to Orléans, whence the canal d’Orléans, following the little river Cens, communicates with the Briare canal. At Orléans the river changes its north-westerly for a south-westerly course. A striking peculiarity of the affluents of the Loire in Loiret and the three subsequent departments is that they frequently flow in a parallel channel to the main stream and in the same valley. Passing Blois in Loir-et-Cher, the Loire enters Indre-et-Loire and receives on the right the Cisse, and, after passing Tours, the three important left-hand tributaries of the Cher, Indre and the Vienne. At the confluence of the Vienne the Loire enters Maine-et-Loire, in its course through which department it is frequently divided by long sandy islands fringed with osiers and willows; while upon arriving at Les Ponts-de-Cé it is split into several distinct branches. The principal tributaries are: left, the Thouet at Saumur, the Layon and the Evre; right: the Authion, and, most important tributary of all, the Maine, formed by the junction of the rivers Mayenne, Sarthe and Loir. Through Loire-Inférieure the river is studded with islands until below Nantes, where the largest of them, called Belle-Ile, is found. It receives the Erdre on the right at Nantes and on the opposite shore the Sèvre-Nantaise, and farther on the canalized Achenau on the left and the navigable Etier de Méan on the right near Saint Nazaire. Below Nantes, between which point and La Martinière (below Pellerin) the channel is embanked, the river is known as the Loire Maritime and widens out between marshy shores, passing Paimbœuf on the left and finally Saint-Nazaire, where it is 1½ m. broad. The length of the channel of the Loire is about 625 m.; its drainage area is 46,700 sq. m. A lateral canal (built in 1881-1892 at a cost of about £1,000,000) known as the Maritime Canal of the Loire between Le Carnet and La Martinière enables large ships to ascend to Nantes. It is 9½ m. long, and 19½ (capable of being increased to 24) ft. deep. At each end is a lock 405 ft. long by 59 ft. wide. The canal de Nantes à Brest connects this city with Brest.

The Loire is navigable only in a very limited sense. During the drought of summer thin and feeble streams thread their way between the sandbanks of the channel; while at other times a stupendous flood submerges wide reaches of land. In the middle part of its course the Loire traverses the western portion of the undulating Paris basin, with its Tertiary marls, sands and clays, and the alluvium carried off from these renders its lower channel inconstant; the rest of the drainage area is occupied by crystalline rocks, over the hard surface of which the water, undiminished by absorption, flows rapidly into the streams. When the flood waters of two or more tributaries arrive at the same time serious inundations result. Attempts to control the river must have begun at a very early date, and by the close of the middle ages the bed between Orléans and Angers was enclosed by dykes 10 to 13 ft. high. In 1783 a double line of dykes or turcies 23 ft. high was completed from Bec d’Allier downwards. The channel was, however, so much narrowed that the embankments are almost certain to give way as soon as the water rises 16 ft. (the average rise is about 14, and in 1846 and 1856 it was more than 22). In modern times embankments, aided by dredging operations extending over a large number of years, have ensured a depth of 18 ft. in the channel between La Martinière and Nantes. Several towns have constructed special works to defend themselves against the floods; Tours, the most exposed of all, is surrounded by a circular dyke.

Various schemes for the systematic regulation of the Loire have been discussed. It has been proposed to construct in the upper valleys of the several affluents a number of gigantic dams or reservoirs from which the water, stored during flood, could be let off into the river as required. A dam of this kind (built in 1711) at the village of Pinay, about 18 m. above Roanne, and capable of retaining from 350 to 450 million cub. ft. of water, has greatly diminished the force of the floods at Roanne, and maintained the comparative equilibrium of the current during the dry season. Three other dams of modern construction are also in existence, one near Firminy, the other two near St Étienne.

LOIRE, a department of central France, made up in 1793 of the old district of Forez and portions of Beaujolais and Lyonnais, all formerly included in the province of Lyonnais. Pop. (1906) 643,943. Area 1853 sq. m. It is bounded N. by the department of Saône-et-Loire, E. by those of Rhône and Isère, S. by Ardèche and Haute-Loire, and W. by Puy-de-Dôme and Allier. From 1790 to 1793 it constituted, along with that of Rhône, a single department (Rhône-et-Loire). It takes its name from the river which bisects it from south to north. The Rhone skirts the S.E. of the department, about one-eighth of which belongs to its basin. After crossing the southern border the Loire runs through wild gorges, passing the picturesque crag crowned by the old fortress of St Paul-en-Cornillon. At St Rambert it issues into the broad plain of Fotez, flows north as far as its confluence with the Aix where the plain ends, and then again traverses gorges till it enters the less extensive plain of Roanne in the extreme north of the department. These two plains, the beds of ancient lakes, are enclosed east and west by chains of mountains running parallel with the river. In the west are the Forez mountains, which separate the Loire basin from that of the Allier; their highest point (Pierre sur Haute, 5381 ft.) is 12 m. W. of Montbrison. They sink gradually towards the north, and are successively called Bois Noirs (4239 ft.), from their woods, and Monts de la Madeleine (3822 to 1640 ft.). In the east the Rhone and Loire basins are separated, by Mont Pilat (4705 ft.) at the north extremity of the Cévennes, and by the hills of Lyonnais, Tarare, Beaujolais and Charolais, none of which rise higher than 3294 ft. Of the affluents of the Loire the most important are the Lignon du Nord, the beautiful valley of which has been called “La Suisse Forezienne,” and the Aix on the left, and on the right the Ondaine (on which stand the industrial towns of Chambon-Feugerolles and Firminy), the Furens and the Rhin. The Gier forms a navigable channel to the Rhone at Givors, and has on its banks the industrial towns of St Chamond and Rive-de-Gier. From Mont Pilat descends the Déôme, in the valley of which are the workshops of Annonay (q.v.). The climate on the heights is cold and healthy, it is unwholesome in the marshy plain of Forez, mild in the valley of the Rhone. The annual rainfall varies from 39 to 48 in. on the Forez mountains, but only reaches 20 to 24 in. in the vicinity of Montbrison.

The plains of Forez and Roanne are the two most important agricultural districts, but the total production of grain within the department is insufficient for the requirements of the population. The pasture lands of the plain of Forez, the western portion of which is irrigated by the canal of Forez, support a large number of live stock. Good pasturage is also found on the higher levels of the Forez mountains, on the north-eastern plateaus, where oxen of the famous Charolais breed are raised, and on the uplands generally. Wheat and rye are the leading cereal crops; oats come next in importance, barley and colza occupying a relatively small area. The vine is cultivated in the valley of the Rhone, on the lower slopes of the Forez mountains and on the hills west of the plain of Roanne. The forests of Mont Pilat and the Forez chain yield good-sized pines and wood for mining purposes. The so-called Lyons chestnuts are to a large extent obtained from Forez; the woods and pasture lands of Mont Pilat yield medicinal plants, such as mint. Poultry-rearing and bee-keeping are considerable industries. The department is rich in mineral springs, the waters of St Galmier, Sail-sous-Couzan, St Romain-le-Puy and St Alban being largely exported. The chief wealth of the department lies in the coal deposits of the basin of St Étienne (q.v.), the second in importance in France, quarrying is also active. Metal-working industries are centred in the S.E. of the department, where are the great manufacturing towns of St Étienne, Rive-de-Gier, St Chamond and Firminy. At St Étienne there is a national factory of arms, in which as many as 10,000 have been employed; apart from other factories of the same kind carried on by private individuals, the production of hardware, locks, edge-tools, common cutlery, chain cables for the mines, files, rails, &c., occupies thousands of hands. Cast steel is largely manufactured, and the workshops of the department supply the heaviest constructions required in naval architecture, as well as war material and machinery of every description. The glass industry is carried on at Rive-de-Gier and St Galmier. St Étienne and St Chamond are centres for the fabrication of silk ribbons, elastic ribbons and laces, and the dressing of raw silks. Between 50,000 and 60,000 people are employed in the last-named industries. The arrondissement of Roanne manufactures cotton stuffs, muslins and the like. That of Montbrison produces table linen. The department has numerous dye-works, flour-mills, paper works, tanyards, brick-works, silk-spinning works and hat factories. It is served by the Paris-Lyon railway, Roanne being the junction of important lines from Paris to Lyons and St Étienne. Within the department the Loire is hardly used for commercial navigation; the chief waterways are the canal from Roanne to Digoin (13 m. in the department), that from Givors to Rive-de-Gier (7 m.) and the Rhone (7 m.).

Loire comprises three arrondissements—St Étienne, Montbrison and Roanne—with 31 cantons and 335 communes. It falls within the region of the XIII. army corps and the diocèse and académie (educational circumscription) of Lyons, where also is its court of appeal. St Étienne is the capital, other leading towns being Roanne, Montbrison, Rive-de-Gier, St Chamond, Firminy and Le Chambon, all separately noticed. St Bonnet-le-Château, besides old houses, has a church of the 15th and 16th centuries, containing paintings of the 15th century; St Rambert and St Romain-le-Puy have priory churches of the 11th and 12th centuries; and at Charlieu there are remains of a Benedictine abbey founded in the 9th century, including a porch decorated with fine Romanesque carving.

LOIRE-INFÉRIEURE, a maritime department of western France, made up in 1790 of a portion of Brittany on the right and of the district of Retz on the left of the Loire, and bounded W. by the ocean, N. by Morbihan and Ille-et-Vilaine, E. by Maine-et-Loire and S. by Vendée. Pop. (1906) 666,748. Area 2694 sq. m. The surface is very flat, and the highest point, in the north on the borders of Ille-et-Vilaine, reaches only 377 ft. The line of hillocks skirting the right bank of the Loire, and known as the sillon de Bretagne, scarcely exceeds 250 ft.; below Savenay they recede from the river, and meadows give place to peat bogs. North of St Nazaire and Grande Brière, measuring 9 m. by 6, and rising hardly 10 ft. above the sea-level, still supplies old trees which can be used for joiners’ work. A few scattered villages occur on the more elevated spots, but communication is effected chiefly by the canals which intersect it. The district south of the Loire lies equally low; its most salient feature is the lake of Grandlieu, covering 27 sq. m., and surrounded by low and marshy ground, but so shallow (6½ ft. at most) that drainage would be comparatively easy. The Loire (q.v.) has a course of 70 m. within the department. On the left bank a canal stretches for 9 m. between Pellerin, where the dikes which protect the Loire valley from inundation terminate, and Paimbœuf, and vessels drawing 17 or 18 ft. can reach Nantes. The principal towns on the river within the department are Ancenis, Nantes and St Nazaire (one of the most important commercial ports of France) on the right, and Paimbœuf on the left. The chief affluents are, on the right the Erdre and on the left the Sèvre, both debouching at Nantes. The Erdre in its lower course broadens in places into lakes which give it the appearance of a large river. Four miles below Nort it coalesces with the canal from Nantes to Brest. The Sèvre is hemmed in by picturesque hills; at the point where it enters the department it flows past the beautiful town of Clisson with its imposing castle of the 13th century. Apart from the Loire, the only navigable channel of importance within the department is the Nantes and Brest canal, fed by the Isac, a tributary of the Vilaine, which separates Loire-Inférieure from Ille-et-Vilaine and Morbihan. The climate is humid, mild and equable. At Nantes the mean annual temperature is 54.7° Fahr., and there are one hundred and twenty-two rainy days, the annual rainfall being 25.6 in.

Horse and cattle raising prospers, being carried on chiefly in the west of the department and in the Loire valley. Good butter and cheese are produced. Poultry also is reared, and there is a good deal of bee-keeping. Wheat, oats, buckwheat and potatoes are produced in great abundance; leguminous plants are also largely cultivated, especially near Nantes. Wine, cider and forage crops are the chief remaining agricultural products. The woods are of oak in the interior and pine on the coast. The department has deposits of tin, lead and iron. N.W. of Ancenis coal is obtained from a bed which is a prolongation of that of Anjou. The salt marshes, about 6000 acres in all, occur for the most part between the mouth of the Vilaine and the Loire, and on the Bay of Bourgneuf, and salt-refining, of which Guérande is the centre, is an important industry. The granite of the sea-coast and of the Loire up to Nantes is quarried for large blocks. Steam-engines are built for the government at Indret, a few miles below Nantes; the forges of Basse-Indre are in good repute for the quality of their iron; and the production of the lead-smelting works at Couëron amounts to several millions of francs annually. There are also considerable foundries at Nantes, Chantenay, close to Nantes, and St Nazaire, and shipbuilding yards at Nantes and St Nazaire. Among other industries may be mentioned the preparation of pickles and preserved meats at Nantes, the curing of sardines at Le Croisic and in the neighbouring communes, the manufacture of sugar, brushes, tobacco, macaroni and similar foods, soap and chemicals at Nantes, and of paper, sugar and soap at Chantenay. Fishing is prosecuted along the entire coast, particularly at Le Croisic. Among the seaside resorts Le Croisic, Pornichet and Pornic, where there are megalithic monuments, may be mentioned. The department is traversed by the railways of the state, the Orléans company and the Western company. The department is divided into five arrondissements—Nantes, Ancenis, Châteaubriant, Paimbœuf and St Nazaire—45 cantons and 219 communes. It has its appeal court at Rennes, which is also the centre of the académie (educational division) to which it belongs.

The principal places are Nantes, the capital, St Nazaire and Châteaubriant, which receive separate treatment. On the west coast the town of Batz, and the neighbouring villages, situated on the peninsula of Batz, are inhabited by a small community possessed of a distinct costume and dialect, and claiming descent from a Saxon or Scandinavian stock. Its members are employed for the most part in the salt marshes N.E. of the town. Guérande has well-preserved ramparts and gates of the 15th century, a church dating from the 12th to the 16th centuries, and other old buildings. At St Philbert-de-Grandlieu there is a church, rebuilt in the 16th and 17th centuries, but preserving remains of a previous edifice belonging at least to the beginning of the 11th century.

LOIRET, a department of central France, made up of the three districts of the ancient province of Orléanais—Orléanais proper, Gâtinais and Dunois—together with portions of those of Île-de-France and Berry. It is bounded N. by Seine-et-Oise, N.E. by Seine-et-Marne, E. by Yonne, S. by Nièvre and Cher, S.W. and W. by Loir-et-Cher and N.W. by Eure-et-Loir. Area, 2629 sq. m. Pop. (1906) 364,999. The name is borrowed from the Loiret, a stream which issues from the ground some miles to the south of Orléans, and after a course of about 7 m. falls into the Loire; its large volume gives rise to the belief that it is a subterranean branch of that river. The Loire traverses the south of the department by a broad valley which, though frequently devastated by disastrous floods, is famed for its rich tilled lands, its castles, its towns and its vine-clad slopes. To the north of the Loire are the Gâtinais (capital Montargis) and the Beauce; the former district is so named from its gâtines or wildernesses, of which saffron is, along with honey, the most noteworthy product; the Beauce (q.v.), a monotonous tract of corn-fields without either tree or river, has been called the granary of France. Between the Beauce and the Loire is the extensive forest of Orléans, which is slowly disappearing before the advances of agriculture. South of the Loire is the Sologne, long barren and unhealthy from the impermeability of its subsoil, but now much improved in both respects by means of pine plantation and draining and manuring operations. The highest point (on the borders of Cher) is 900 ft. above sea-level, and the lowest (on the borders of Seine-et-Marne) is 220 ft. The watershed on the plateau of Orléans between the basins of the Seine and Loire, which divide Loiret almost equally between them, is almost imperceptible. The lateral canal of the Loire from Roanne stops at Briare; from the latter town a canal (canal de Briare) connects with the Seine by the Loing valley, which is joined by the Orléans canal below Montargis. The only important tributary of the Loire within the department is the Loiret; the Loing, a tributary of the Seine, has a course of 40 m. from south to north, and is accompanied first by the Briare canal and afterwards by that of the Loing. The Essonne, another important affluent of the Seine, leaving Loiret below Malesherbes, takes its rise on the plateau of Orléans, as also does its tributary the Juine. The department has the climate of the Sequanian region, the mean temperature being a little above that of Paris; the rainfall varies from 18.5 to 27.5 in., according to the district, that of the exposed Beauce being lower than that of the well-wooded Sologne. Hailstorms cause much destruction in the Loire valley and the neighbouring regions.

The department is essentially agricultural in character. A large number of sheep, cattle, horses and pigs are reared; poultry, especially geese, and bees are plentiful. The yield of wheat and oats is in excess of the consumption; rye, barley, meslin, potatoes, beetroot, colza and forage plants are also cultivated. Wine in abundance, but of inferior quality, is grown on the hills of the Loire valley. Buckwheat supports bees by its flowers, and poultry by its seeds. Saffron is another source of profit. The woods consist of oak, elm, birch and pine; fruit trees thrive in the department, and Orléans is a great centre of nursery gardens. The industries are brick and tile making, and the manufacture of faience, for which Gien is one of the most important centres in France. The Briare manufacture of porcelain buttons and pearls employs many workmen. Flour-mills are very numerous. There are iron and copper foundries, which, with agricultural implement making, bell-founding and the manufacture of pins, nails and files, represent the chief metal-working industries. The production of hosiery, wool-spinning and various forms of wool manufacture are also engaged in. A large quantity of the wine grown is made into vinegar (vinaigre d’Orléans). The tanneries produce excellent leather; and paper-making, sugar-refining, wax-bleaching and the manufacture of caoutchouc complete the list of industries. The four arrondissements are those of Orléans, Gien, Montargis and Pithiviers, with 31 cantons and 349 communes. The department forms part of the académie (educational division) of Paris.

Besides Orléans, the capital, the more noteworthy places, Gien, Montargis, Beaugency, Pithiviers, Briare and St Benoît-sur-Loire, are separately noticed. Outside these towns notable examples of architecture are found in the churches of Cléry (15th century), of Ferrières (13th and 14th centuries), of Puiseaux (12th and 13th centuries) and Meung (12th century). At Germigny-des-Prés there is a church built originally at the beginning of the 9th century and rebuilt in the 19th century, on the old plan and to some extent with the old materials. Yèvre-le-Châtel has an interesting château of the 13th century, and Sully-sur-Loire the fine medieval château rebuilt at the beginning of the 17th century by Maximilien de Béthune, duke of Sully, the famous minister of Henry IV. There are remains of a Gallo-Roman town (perhaps the ancient Vellaunodunum) at Triguères and of a Roman amphitheatre near Montbouy.

LOIR-ET-CHER, a department of central France, formed in 1790 from a small portion of Touraine, the Perche, but chiefly from the Dunois, Vendômois and Blésois, portions of Orléanais. It is bounded N. by Eure-et-Loir, N.E. by Loiret, S.E. by Cher, S. by Indre, S.W. by Indre-et-Loire and N.W. by Sarthe. Pop. (1906) 276,019. Area, 2479 sq. m. The department takes its name from the Loir and the Cher by which it is traversed in the north and south respectively. The Loir rises on the eastern border of the Perche and joins the Maine after a course of 195 m.; the Cher rises on the Central Plateau near Aubusson, and reaches the Loire after a course of 219 m. The Loire flows through the department from north-east to south-west, and divides it into two nearly equal portions. To the south-east is the district of the Sologne, to the north-west the rich wheat-growing country of the Beauce (q.v.) which stretches to the Loir. Beyond that river lies the Perche. The surface of this region, which contains the highest altitude in the department (840 ft.), is varied by hills, valleys, hedged fields and orchards. The Sologne was formerly a region of forests, of which those in the neighbourhood of Chambord are the last remains. Its soil, once barren and marshy, has been considerably improved by draining and afforestation, though pools are still very numerous. The district is much frequented by sportsmen. The Cher and Loir traverse pleasant valleys, occasionally bounded by walls of tufa in which dwellings have been excavated, as at Les Roches in the Loir valley; the stone, hardened by exposure to the air, is also used for building purposes. The Loire and, with the help of the Berry canal, the Cher are navigable. The chief remaining rivers of the department are the Beuvron, which flows into the Loire on the left, and the Sauldre, a right-hand affluent of the Cher. The climate is temperate and mild, though that of the Beauce tends to dryness and that of the Sologne to dampness. The mean annual temperature is between 52° and 53° F.

The department is primarily agricultural, yielding abundance of wheat and oats. Besides these the chief products are rye, wheat and potatoes. Vines thrive on the valley slopes, the vineyards falling into four groups—those of the Cher, which yield fine red wines, the Sologne, the Blésois and the Vendômois. In the valleys fruit-trees and nursery gardens are numerous; the asparagus of Romorantin and Vendôme is well-known. The Sologne supplies pine and birch for fuel, and there are extensive forests around Blois and on both sides of the Loir. Pasture is of good quality in the valleys. Sheep are the chief stock; the Perche breed of horses is much sought after for its combination of lightness and strength. Bee-farming is of some importance in the Sologne. Formerly the speciality of Loir-et-Cher was the production of gun-flints. Stone-quarries are numerous. The chief industries are the cloth-manufacture of Romorantin, and leather-dressing and glove-making at Vendôme; and lime-burning, flour-milling, distilling, saw-milling, paper-making and the manufacture of “sabots” and boots and shoes, hosiery and linen goods, are carried on. The department is served chiefly by the Orléans railway.

The arrondissements are those of Blois, Romorantin and Vendôme, with 24 cantons and 297 communes. Loir-et-Cher forms part of the educational division (académie) of Paris. Its court of appeal and the headquarters of the V. army corps, to the regions of which it belongs, are at Orléans. Blois, the capital, Vendôme, Romorantin and Chambord are noticed separately. In addition to those of Blois and Chambord there are numerous fine châteaux in the department, of which that of Montrichard with its donjon of the 11th century, that of Chaumont dating from the 15th and 16th centuries, and that of Cheverny (17th century) in the late Renaissance style are the most important. Those at St Aignan, Lassay, Lavardin and Cellettes may also be mentioned. Churches wholly or in part of Romanesque architecture are found at Faverolles, Selles-sur-Cher, St Aignan and Suèvres. The village of Trôo is built close to ancient tumuli and has an interesting church of the 12th century, and among other remains those of a lazar-house of the Romanesque period. At Pontlevoy are the church, consisting of a fine choir in the Gothic style, and the buildings of a Benedictine abbey. At La Poissonnière (near Montoire) is a small Renaissance manor-house, in which Ronsard was born in 1524.

LOISY, ALFRED FIRMIN (1857- ), French Catholic theologian, was born at Ambrières in French Lorraine of parents who, descended from a long line of resident peasantry, tilled there the soil themselves. The physically delicate boy was put into the ecclesiastical school of St Dizier, without any intention of a clerical career; but he decided for the priesthood, and in 1874 entered the Grand Seminaire of Chalons-sur-Marne. Mgr Meignan, then bishop of Chalons, afterwards cardinal and archbishop of Tours, ordained him priest in 1879. After being curé successively of two villages in that diocese, Loisy went in May 1881, to study and take a theological degree, to the Institut Catholique in Paris. Here he was influenced, as to biblical languages and textual criticism, by the learned and loyal-minded Abbé Paulin Martin, and as to a vivid consciousness of the true nature, gravity and urgency of the biblical problems and an Attic sense of form by the historical intuition and the mordant irony of Abbé Louis Duchesne. At the governmental institutions, Professors Oppert and Halévy helped further to train him. He took his theological degree in March 1890, by the oral defence of forty Latin scholastic theses and by a French dissertation, Histoire du canon de l’ancien testament, published as his first book in that year.

Professor now at the Institut Catholique, he published successively his lectures: Histoire du canon du N.T. (1891); Histoire critique du texte et des versions de la Bible (1892); and Les Évangiles synoptiques (1893, 1894). The two latter works appeared successively in the bi-monthly L’Enseignement biblique, a periodical written throughout and published by himself. But already, on the occasion of the death of Ernest Renan, October 1892, the attempts made to clear up the main principles and results of biblical science, first by Mgr d’Hulst, rector of the Institut Catholique, in his article “La Question biblique” (Le Correspondant, Jan. 25th, 1893), and then by Loisy himself, in his paper “La Question biblique et l’inspiration des Écritures” (L’Enseignement biblique, Nov.-Dec. 1893), promptly led to serious trouble. The latter article was immediately followed by Loisy’s dismissal, without further explanation, from the Institut Catholique. And a few days later Pope Leo XIII. published his encyclical Providentissimus Deus, which indeed directly condemned not Abbé Loisy’s but Mgr d’Hulst’s position, yet rendered the continued publication of consistently critical work so difficult that Loisy himself suppressed his Enseignement at the end of 1893. Five further instalments of his Synoptiques were published after this, bringing the work down to the Confession of Peter inclusively.

Loisy next became chaplain to a Dominican convent and girls’ school at Neuilly-sur-Seine (Oct. 1894-Oct. 1899), and here matured his apologetic method, resuming in 1898 the publication of longer articles, under the pseudonyms of Desprès and Firmin in the Revue du clergé français, and of Jacques Simon in the lay Revue d’histoire et de littérature religieuses. In the former review, a striking paper upon development of doctrine (Dec. 1st, 1898) headed a series of studies apparently taken from an already extant large apologetic work. In October 1899 he resigned his chaplaincy for reasons of health, and settled at Bellevue, somewhat farther away from Paris. His notable paper, “La Religion d’Israël” (Revue du clergé français, Oct. 15th, 1900), the first of a series intended to correct and replace Renan’s presentation of that great subject, was promptly censured by Cardinal Richard, archbishop of Paris; and though scholarly and zealous ecclesiastics, such as the Jesuit Père Durand and Monseigneur Mignot, archbishop of Albi, defended the general method and several conclusions of the article, the aged cardinal never rested henceforward till he had secured a papal condemnation also. At the end of 1900 Loisy secured a government lectureship at the École des Hautes Études Pratiques, and delivered there in succession courses on the Babylonian myths and the first chapters of Genesis; the Gospel parables; the narrative of the ministry in the synoptic Gospels; and the Passion narratives in the same. The first course was published in the Revue d’histoire et de littérature religieuses; and here also appeared instalments of his commentary on St John’s Gospel, his critically important Notes sur la Genèse, and a Chronique biblique unmatched in its mastery of its numberless subjects and its fearless yet delicate penetration.

It was, however, two less erudite little books that brought him a European literary reputation and the culmination of his ecclesiastical troubles. L’Évangile et l’église appeared in November 1902 (Eng. trans., 1903). Its introduction and six chapters present with rare lucidity the earliest conceptions of the Kingdom of Heaven, the Son of God, the Church, Christian dogma and Catholic worship; and together form a severely critico-historical yet strongly Catholic answer to Harnack’s still largely pietistic Wesen des Christentums. It develops throughout the principles that “what is essential in Jesus’ Gospel is what occupies the first and largest place in His authentic teaching, the ideas for which He fought and died, and not only that idea which we may consider to be still a living force to day”; that “it is supremely arbitrary to decree that Christianity must be essentially what the Gospel did not borrow from Judaism, as though what the Gospel owes to Judaism were necessarily of secondary worth”; that “whether we trust or distrust tradition, we know Christ only by means of, athwart and within the Christian tradition”; that “the essence of Christianity resides in the fulness and totality of its life”; and that “the adaptation of the Gospel to the changing conditions of humanity is to-day a more pressing need than ever.” The second edition was enlarged by a preliminary chapter on the sources of the Gospels, and by a third section for the Son of God chapter. The little book promptly aroused widespread interest, some cordial sympathy and much vehement opposition; whilst its large companion the Études évangéliques, containing the course on the parables and four sections of his coming commentary on the Fourth Gospel, passed almost unnoticed. On the 21st of January 1903 Cardinal Richard publicly condemned the book, as not furnished with an imprimatur, and as calculated gravely to trouble the faith of the faithful in the fundamental Catholic dogmas. On the 2nd of February Loisy wrote to the archbishop: “I condemn, as a matter of course, all the errors which men have been able to deduce from my book, by placing themselves in interpreting it at a point of view entirely different from that which I had to occupy in composing it.” The pope refused to interfere directly, and the nuncio, Mgr Lorenzelli, failed in securing more than ten public adhesions to the cardinal’s condemnation from among the eighty bishops of France.

Pope Leo had indeed, in a letter to the Franciscan minister-general (November 1898), and in an encyclical to the French clergy (September 1899), vigorously emphasized the traditionalist principles of his encyclical Providentissimus of 1893; he had even, much to his prompt regret, signed the unfortunate decree of the Roman Inquisition, January 1897, prohibiting all doubt as to the authenticity of the “Three Heavenly witnesses” passage, 1 John v. 7, a text which, in the wake of a line of scholars from Erasmus downwards, Abbé Paulin Martin had, in 1887, exhaustively shown to be no older than the end of the 4th century A.D. Yet in October 1902 he established a “Commission for the Progress of Biblical Studies,” preponderantly composed of seriously critical scholars; and even one month before his death he still refused to sign a condemnation of Loisy’s Études évangéliques.

Cardinal Sarto became Pope Pius X. on the 4th of August 1903. On the 1st of October Loisy published three new books, Autour d’un petit livre, Le Quatrième Évangile and Le Discours sur la Montagne. Autour consists of seven letters, on the origin and aim of L’Évangile et l’Église; on the biblical question; the criticism of the Gospels; the Divinity of Christ; the Church’s foundation and authority; the origin and authority of dogma, and on the institution of the sacraments. The second and third, addressed respectively to a cardinal (Perraud) and a bishop (Le Camus), are polemical or ironical in tone; the others are all written to friends in a warm, expansive mood; the fourth letter especially, appropriated to Mgr Mignot, attains a grand elevation of thought and depth of mystical conviction. Le Quatrième Évangile, one thousand large pages long, is possibly over-confident in its detailed application of the allegorical method; yet it constitutes a rarely perfect sympathetic reproduction of a great mystical believer’s imperishable intuitions. Le Discours sur la Montagne is a fragment of a coming enlarged commentary on the synoptic Gospels. On the 23rd of December the pope ordered the publication of a decree of the Congregation of the Index, incorporating a decree of the Inquisition, condemning Loisy’s Religion d’Israël, L’Évangile et l’Église, Études évangéliques, Autour d’un petit livre and Le Quatrième Évangile. The pope’s secretary of state had on the 19th December, in a letter to Cardinal Richard, recounted the causes of the condemnation in the identical terms used by the latter himself when condemning the Religion d’Israël three years before. On the 12th of January 1904 Loisy wrote to Cardinal Merry del Val that he received the condemnation with respect, and condemned whatever might be reprehensible in his books, whilst reserving the rights of his conscience and his opinions as an historian, opinions doubtless imperfect, as no one was more ready to admit than himself, but which were the only form under which he was able to represent to himself the history of the Bible and of religion. Since the Holy See was not satisfied, Loisy sent three further declarations to Rome; the last, despatched on the 17th of March, was addressed to the pope himself, and remained unanswered. And at the end of March Loisy gave up his lectureship, as he declared, “on his own initiative, in view of the pacification of minds in the Catholic Church.” In the July following he moved into a little house, built for him by his pupil and friend, the Assyriologist François Thureau Dangin, within the latter’s park at Garnay, by Dreux. Here he continued his important reviews, notably in the Revue d’histoire et de littérature religieuses, and published Morceaux d’exégèse (1906), six further sections of his synoptic commentary. In April 1907 he returned to his native Lorraine, to Ceffonds by Montier-en-Der, and to his relatives there.

Five recent Roman decisions are doubtless aimed primarily at Loisy’s teaching. The Biblical Commission, soon enlarged so as to swamp the original critical members, and which had become the simple mouthpiece of its presiding cardinals, issued two decrees. The first, on the 27th of June 1906, affirmed, with some significant but unworkable reservations, the Mosaic authorship of the Pentateuch; and the second (29th of May 1907) strenuously maintained the Apostolic Zebedean authorship of the fourth Gospel, and the strictly historical character of the events and speeches recorded therein. The Inquisition, by its decree Lamentabili sane (2nd of July 1907), condemned sixty-five propositions concerning the Church’s magisterium; biblical inspiration and interpretation; the synoptic and fourth Gospels; revelation and dogma; Christ’s divinity, human knowledge and resurrection; and the historical origin and growth of the Sacraments, the Church and the Creed. And some forty of these propositions represent, more or less accurately, certain sentences or ideas of Loisy, when torn from their context and their reasons. The encyclical Pascendi Dominici Gregis (Sept. 6th, 1907), probably the longest and most argumentative papal utterance extant, also aims primarily at Loisy, although here the vehemently scholastic redactor’s determination to piece together a strictly coherent, complete a priori system of “Modernism” and his self-imposed restriction to medieval categories of thought as the vehicles for describing essentially modern discoveries and requirements of mind, make the identification of precise authors and passages very difficult. And on the 21st of November 1907 a papal motu proprio declared all the decisions of the Biblical Commission, past and future, to be as binding upon the conscience as decrees of the Roman Congregations.

Yet even all this did not deter Loisy from publishing three further books. Les Évangiles synoptiques, two large 8vo volumes of 1009 and 798 pages, appeared “chez l’auteur, à Ceffonds, Montier-en-Der, Haute-Marne,” in January 1908. An incisive introduction discusses the ecclesiastical tradition, modern criticism; the second, the first and the third Gospels; the evangelical tradition; the career and the teaching of Jesus; and the literary form, the tradition of the text and the previous commentaries. The commentary gives also a careful translation of the texts. Loisy recognizes two eye-witness documents, as utilized by all three synoptists, while Matthew and Luke have also incorporated Mark. His chief peculiarity consists in clearly tracing a strong Pauline influence, especially in Mark, which there remodels certain sayings and actions as these were first registered by the eye-witness documents. These doctrinal interpretations introduce the economy of blinding the Jews into the parabolic teaching; the declaration as to the redemptive character of the Passion into the sayings; the sacramental, institutional words into the account of the Last Supper, originally, a solemnly simple Messianic meal; and the formal night-trial before Caiaphas into the original Passion-story with its informal, morning decision by Caiaphas, and its one solemn condemnation of Jesus, by Pilate. Mark’s narratives of the sepulture by Joseph of Arimathea and of the empty tomb are taken as posterior to St Paul; the narratives of the infancy in Matthew and Luke as later still. Yet the great bulk of the sayings remain substantially authentic; if the historicity of certain words and acts is here refused with unusual assurance, that of other sayings and deeds is established with stronger proofs; and the redemptive conception of the Passion and the sacramental interpretation of the Last Supper are found to spring up promptly and legitimately from our Lord’s work and words, to saturate the Pauline and Johannine writings, and even to constitute an element of all three synoptic Gospels.

Simples Réflexions sur le décret Lamentabili et sur l’encyclique Pascendi, 12mo, 277 pages, was published from Ceffonds a few days after the commentary. Each proposition of the decree is carefully tracked to its probable source, and is often found to modify the latter’s meaning. And the study of the encyclical concludes: “Time is the great teacher ... we would do wrong to despair either of our civilization or of the Church.”

The Church authorities were this time not slow to act. On the 14th of February Mgr Amette, the new archbishop of Paris, prohibited his diocesans to read or defend the two books, which “attack and deny several fundamental dogmas of Christianity,” under pain of excommunication. The abbé again declared “it is impossible for me honestly and sincerely to make the act of absolute retractation and submission exacted by the sovereign pontiff.” And the Holy Office, on the 7th of March, pronounced the major excommunication against him. At the end of March Loisy published Quelques Lettres (December 1903-February 1908), which conclude: “At bottom I have remained in my last writings on the same line as in the earlier ones. I have aimed at establishing principally the historical position of the various questions, and secondarily the necessity for reforming more or less the traditional concepts.”

Three chief causes appear jointly to have produced M. Loisy’s very absolute condemnation. Any frank recognition of the abbé’s even general principles involves the abandonment of the identification of theology with scholasticism or even with specifically ancient thought in general. The abbé’s central position, that our Lord himself held the proximateness of His second coming, involves the loss by churchmen of the prestige of directly divine power, since Church and Sacraments, though still the true fruits and vehicles of his life, death and spirit, cannot thus be immediately founded by the earthly Jesus himself. And the Church policy, as old as the times of Constantine, to crush utterly the man who brings more problems and pressure than the bulk of traditional Christians can, at the time, either digest or resist with a fair discrimination, seemed to the authorities the one means to save the very difficult situation.

Bibliography.—Autobiographical passages in M. Loisy’s Autour d’un petit livre (Paris, 1903), pp. xv. xvi. 1, 2, 157, 218. A full account of his literary activity and ecclesiastical troubles will be found in Abbé Albert Houtin’s La Question biblique au XIXe siècle (Paris, 2nd ed., 1902) and La Question biblique au XXe siècle (Paris, 1906), but the latter especially is largely unfair to the conservatives and sadly lacking in religious feeling. The following articles and booklets concerning M. Loisy and the questions raised by him are specially remarkable. France: Père Durand, S.J., Études religieuses (Paris, Nov. 1901) frankly describes the condition of ecclesiastical biblical studies; Monseigneur Mignot, archbishop of Albi, Lettres sur les études ecclésiastiques 1900-1901 (collected ed., Paris, 1908) and “Critique et tradition” in Le Correspondant (Paris, 10th January 1904), the utterances of a finely trained judgment; Mgr Le Camus, bishop of La Rochelle, Fausse Exégèse, mauvaise théologie (Paris, 1902), a timid, mostly rhetorical, scholar’s protest; Père Lagrange, a Dominican who has done much for the spread of Old Testament criticism, La Méthode historique, surtout à propos de l’Ancien Testament (Paris, 1903) and Éclaircissement to same (ibid. 1903); P. Lagrange, Mgr P. Batiffol, P. Portalié, S.J., “Autour des fondements de la Foi” in the Bulletin de litt. eccl. Toulouse (Paris, December 1903, January 1904), very suggestive papers; Professor Maurice Blondel’s “Histoire et dogma,” in La Quinzaine (Paris January 16, February 16, 1904), F. de Hugel’s “Du Christ éternel et des christologies successives” (ibid. June 1, 1904), the Abbé J. Wehrle’s “Le Christ et la conscience catholique” (ibid. August 16, 1904) and F. de Hügel’s “Correspondance” (ibid. Sept. 16, 1904) discuss the relations between faith and the affirmation of phenomenal happenings; Paul Sabatier, “Les Derniers Ouvrages de l’Abbé Loisy,” in the Revue chrétienne (Dôle, 1904) and Paul Desjardins’ Catholicisme et critique (Paris, 1905), a Broad Church Protestant’s and a moralist agnostic’s delicate appreciations; a revue of Les Évangiles synoptiques by the Abbé Mangenot, in Revue du Clergé français (Feb. 15, 1908) containing some interesting discriminations; a revue by L. in the Revue biblique (1908), pp. 608-620, a mixture of unfair insinuation, powerful criticism and discriminating admissions; and a paper by G. P. B. and Jacques Chevalier in the Annales de philosophie chrétienne (Paris, Jan. 1909) seeks to trace and to refute certain philosophical presuppositions at work in the book’s treatment, especially of the Miracles, the Resurrection and the Institution of the Church. Italy: “Lettres Romaines” in Annales de philosophie chrétienne (Paris, January-March 1904), an Italian theologian’s fearless defence of Loisy’s main New Testament positions; Rev. P. Louis Billot S.J., De sacra traditione (Freiburg i. Br. 1905), the ablest of the scholastic criticisms of the historical method by a highly influential French professor of theology, now many years in Rome; Quello che vogliamo (Rome, 1907, Eng. trans., What we want, by A. L. Lilley, London, 1907), and Il Programma dei Modernisti (ibid. 1908), Eng. trans., The Programme of Modernism ed. by Lilley (London, eloquent 1098), pleadings by Italian priest, substantially on M. Loisy’s lines; “L’Abate Loisy e il Problema dei Vangeli Sinottici,” four long papers signed “H.” in Il Rinnovamento (Milan, 1908, 1909) are candid and circumspect. Germany: Professor E. Troeltsch, “Was heisst Wesen des Christentums?” 6 arts. in Die christliche Welt (Leipzig, autumn 1903), a profound criticism of M. Loisy’s developmental defence of Catholicism; Professor Harnack’s review of L’Évangile et l’Église in the Theol. Literatur-Zeitung (Leipzig, 23rd January 1904) is generous and interesting; Professor H. J. Holtzmann’s “Urchristentum u. Reform-Katholizismus,” in the Prot. Monatshefte, vii. 5 (Berlin, 1903), “Der Fall Loisy,” ibid. ix. 1, and his review of “Les Évangiles synoptiques” in Das zwanzigste Jahrhundert (Munich, May 3, 1908) are full of facts and of deep thought; Fr. F. von Hummelauer, Exegetisches zur Inspirationsfrage (Freiburg i. Br. 1904) is a favourable specimen of present-day German Roman Catholic scholarship. America: Professor C. A. Briggs, “The Case of the Abbé Loisy,” Expositor (London, April 1905), and C. A. Briggs and F. von Hügel, The Papal Commission and the Pentateuch (London, 1907) discuss Rome’s attitude towards biblical science. England: The Rev. T. A. Lacey’s Harnack and Loisy, with introduction by Viscount Halifax (London, 1904); “The Encyclical and M. Loisy” (Church Times, Feb. 20, 1908); “Recent Roman Catholic Biblical Criticism” (The Times Literary Supplement for January 15th, 22nd, 29th, 1904), and “The Synoptic Gospels” (review in The Times Literary Supplement, March 26, 1908) are interesting pronouncements respectively of two Tractarian High Churchmen and of a disciple of Canon Sanday. Professor Percy Gardner’s paper in the Hibbert Journal, vol. i. (1903) p. 603, is the work of a Puritan-minded, cultured Broad Church layman.

(F. v. H.)

LOJA (formerly written Loxa), a town of southern Spain, in the province of Granada, on the Granada-Algeciras railway. Pop. (1900) 19,143. The narrow and irregular streets of Loja wind up the sides of a steep hill surmounted by a Moorish citadel; many of the older buildings, including a fine Moorish bridge, were destroyed by an earthquake in December 1884, although two churches of the early 16th century remained intact. An iron bridge spans the river Genil, which flows past the town on the north, forcing a passage through the mountains which encircle the fertile and beautiful Vega of Granada. This passage would have afforded easy access to the territory still held by the Moors in the last half of the 15th century, had not Loja been strongly fortified; and the place was thus of great military importance, ranking with the neighbouring town of Alhama as one of the keys of Granada. Its manufactures consist chiefly of coarse woollens, silk, paper and leather. Salt is obtained in the neighbourhood.

Loja, which, has sometimes been identified with the ancient Ilipula, or with the Lacibi (Lacibis) of Pliny and Ptolemy, first clearly emerges in the Arab chronicles of the year 890. It was taken by Ferdinand III. in 1226, but was soon afterwards abandoned, and was not finally recaptured until the 28th of May, 1486, when it surrendered to Ferdinand and Isabella after a siege.

LOKEREN, an important industrial town of Belgium between Ghent and Antwerp (in East Flanders on the Durme). Pop. (1904) 21,869. It lies at the southern point of the district called Pays de Waes, which in the early part of the 19th century was only sandy moorland, but is now the most highly cultivated and thickly populated tract in Belgium. The church of St Laurence is of some interest.

LOKOJA, a town of Nigeria, at the junction of the Niger and Benue rivers, founded in 1860 by the British consul, W. B. Baikie, and subsequently the military centre of the Royal Niger Company. It is in the province of Kabba, 250 m. from the mouth of the Niger, and is of considerable commercial importance (see Nigeria and Kabba).

LOLLARDS, the name given to the English followers of John Wycliffe; they were the adherents of a religious movement which was widespread in the end of the 14th and beginning of the 15th centuries, and to some extent maintained itself on to the Reformation. The name is of uncertain origin; some derive it from lolium, tares, quoting Chaucer (C.T., Shipman’s Prologue):—

“This Loller heer wil prechen us somwhat ... He wolde sowen som difficultee Or springen cokkel in our clene corn”;

but the most generally received explanation derives the words from lollen or lullen, to sing softly. The word is much older than its English use; there were Lollards in the Netherlands at the beginning of the 14th century, who were akin to the Fratricelli, Beghards and other sectaries of the recusant Franciscan type. The earliest official use of the name in England occurs in 1387 in a mandate of the bishop of Worcester against five “poor preachers,” nomine seu ritu Lollardorum confoederatos. It is probable that the name was given to the followers of Wycliffe because they resembled those offshoots from the great Franciscan movement which had disowned the pope’s authority and set before themselves the ideal of Evangelical poverty.

The 14th century, so full of varied religious life, made it manifest that the two different ideas of a life of separation from the world which in earlier times had lived on side by side within the medieval church were irreconcilable. The church chose to abide by the idea of Hildebrand and to reject that of Francis of Assisi; and the revolt of Ockham and the Franciscans, of the Beghards and other spiritual fraternities, of Wycliffe and the Lollards, were all protests against that decision. Gradually there came to be facing each other a great political Christendom, whose rulers were statesmen, with aims and policy of a worldly type, and a religious Christendom, full of the ideas of separation from the world by self-sacrifice and of participation in the benefits of Christ’s work by an ascetic imitation. The war between the two ideals was fought out in almost every country in Europe in the 14th century. In England Wycliffe’s whole life was spent in the struggle, and he bequeathed his work to the Lollards. The main practical thought with Wycliffe was that the church, if true to her divine mission, must aid men to live that life of evangelical poverty by which they could be separate from the world and imitate Christ, and if the church ceased to be true to her mission she ceased to be a church. Wycliffe was a metaphysician and a theologian, and had to invent a metaphysical theory—the theory of Dominium—to enable him to transfer, in a way satisfactory to himself, the powers and privileges of the church to his company of poor Christians; but his followers were content to allege that a church which held large landed possessions, collected tithes greedily and took money from starving peasants for baptizing, burying and praying, could not be the church of Christ and his apostles.

Lollardy was most flourishing and most dangerous to the ecclesiastical organization of England during the ten years after Wycliffe’s death. It had spread so rapidly and grown so popular that a hostile chronicler could say that almost every second man was a Lollard. Wycliffe left three intimate disciples:—Nicolas Hereford, a doctor of theology of Oxford, who had helped his master to translate the Bible into English; John Ashton, also a fellow of an Oxford college; and John Purvey, Wycliffe’s colleague at Lutterworth, and a co-translator of the Bible, with these were associated more or less intimately, in the first age of Lollardy, John Parker, the strange ascetic William Smith, the restless fanatic Swynderly, Richard Waytstract and Crompe. Wycliffe had organized in Lutterworth an association for sending the gospel through all England, a company of poor preachers somewhat after the Wesleyan method of modern times. “To be poor without mendicancy, to unite the flexible unity, the swift obedience of an order, with free and constant mingling among the poor, such was the ideal of Wycliffe’s ‘poor priests’” (cf. Shirley, Fasc. Ziz. p. xl.), and, although proscribed, these “poor preachers” with portions of their master’s translation of the Bible in their hand to guide them, preached all over England. In 1382, two years before the death of Wycliffe, the archbishop of Canterbury got the Lollard opinions condemned by convocation, and, having been promised royal support, he began the long conflict of the church with the followers of Wycliffe. He was able to coerce the authorities of the university of Oxford, and to drive out of it the leading Wycliffite teachers, but he was unable to stifle Oxford sympathies or to prevent the banished teachers preaching throughout the country. Many of the nobles, like Lords Montacute and Salisbury, supported the poor preachers, took them as private chaplains, and protected them against clerical interference. Country gentlemen like Sir Thomas Latimer of Braybrooke and Sir Richard Stury protected them, while merchants and burgesses supported them with money. When Richard II. issued an ordinance (July 1382) ordering every bishop to arrest all Lollards, the Commons compelled him to withdraw it. Thus protected, the “poor preachers” won masses of the people to their opinions, and Leicester, London and the west of England became their headquarters.

The organization must have been strong in numbers, but only those who were seized for heresy are known by name, and it is only from the indictments of their accusers that their opinions can be gathered. The preachers were picturesque figures in long russet dress down to the heels, who, staff in hand, preached in the mother tongue to the people in churches and graveyards, in squares, streets and houses, in gardens and pleasure grounds, and then talked privately with those who had been impressed. The Lollard literature was very widely circulated—books by Wycliffe and Hereford and tracts and broadsides—in spite of many edicts proscribing it. In 1395 the Lollards grew so strong that they petitioned parliament through Sir Thomas Latimer and Sir R. Stury to reform the church on Lollardist methods. It is said that the Lollard Conclusions printed by Canon Shirley (p. 360) contain the substance of this petition. If so, parliament was told that temporal possessions ruin the church and drive out the Christian graces of faith, hope and charity; that the priesthood of the church in communion with Rome was not the priesthood Christ gave to his apostles; that the monk’s vow of celibacy had for its consequence unnatural lust, and should not be imposed; that transubstantiation was a feigned miracle, and led people to idolatry; that prayers made over wine, bread, water, oil, salt, wax, incense, altars of stone, church walls, vestments, mitres, crosses, staves, were magical and should not be allowed; that kings should possess the jus episcopale, and bring good government into the church; that no special prayers should be made for the dead; that auricular confession made to the clergy, and declared to be necessary for salvation, was the root of clerical arrogance and the cause of indulgences and other abuses in pardoning sin; that all wars were against the principles of the New Testament, and were but murdering and plundering the poor to win glory for kings; that the vows of chastity laid upon nuns led to child murder; that many of the trades practised in the commonwealth, such as those of goldsmiths and armourers, were unnecessary and led to luxury and waste. These Conclusions really contain the sum of Wycliffite teaching; and, if we add that the principal duty of priests is to preach, and that the worship of images, the going on pilgrimages and the use of gold and silver chalices in divine service are sinful (The Peasants’ Rising and the Lollards, p. 47), they include almost all the heresies charged in the indictments against individual Lollards down to the middle of the 15th century. The king, who had hitherto seemed anxious to repress the action of the clergy against the Lollards, spoke strongly against the petition and its promoters, and Lollardy never again had the power in England which it wielded up to this year.

If the formal statements of Lollard creed are to be got from these Conclusions, the popular view of their controversy with the church may be gathered from the ballads preserved in the Political Poems and Songs relating to English History, published in 1859 by Thomas Wright for the Master of the Rolls series, and in the Piers Ploughman poems. Piers Ploughman’s Creed (see Langland) was probably written about 1394, when Lollardy was at its greatest strength; the ploughman of the Creed is a man gifted with sense enough to see through the tricks of the friars, and with such religious knowledge as can be got from the creed, and from Wycliffe’s version of the Gospels. The poet gives us a “portrait of the fat friar with his double chin shaking about as big as a goose’s egg, and the ploughman with his hood full of holes, his mittens made of patches, and his poor wife going barefoot on the ice so that her blood followed” (Early English Text Society, vol. xxx., pref., p. 16); and one can easily see why farmers and peasants turned from the friars to the poor preachers. The Ploughman’s Complaint tells the same tale. It paints popes, cardinals, prelates, rectors, monks and friars, who call themselves followers of Peter and keepers of the gates of heaven and hell, and pale poverty-stricken people, cotless and landless, who have to pay the fat clergy for spiritual assistance, and asks if these are Peter’s priests. “I trowe Peter took no money, for no sinners that he sold.... Peter was never so great a fole, to leave his key with such a losell.”

In 1399 the Lancastrian Henry IV. overthrew the Plantagenet Richard II., and one of the most active partisans of the new monarch was Arundel, archbishop of Canterbury and the most determined opponent of Lollardy. Richard II. had aided the clergy to suppress Lollardy without much success. The new dynasty supported the church in a similar way and not more successfully. The strength of the anti-clerical party lay in the House of Commons, in which the representatives of the shires took the leading part. Twice the Commons petitioned the crown to seize the temporalities of the church and apply them to such national purposes as relief of taxation, maintenance of the poor and the support of new lords and knights. Their anti-clerical policy was not continuous, however. The court party and the clergy proposed statutes for the suppression of heresy, and twice at least secured the concurrence of the Commons. One of these was the well-known statute De heretico comburendo passed in 1401.

In the earlier stages of Lollardy, when the court and the clergy managed to bring Lollards before ecclesiastical tribunals backed by the civil power, the accused generally recanted and showed no disposition to endure martyrdom for their opinions. They became bolder in the beginning of the 15th century, William Sawtrey (Chartris), caught and condemned, refused to recant and was burnt at St Paul’s Cross (March 1401), and other martyrdoms followed. The victims usually belonged to the lower classes. In 1410 John Badby, an artisan, was sent to the stake. His execution was memorable from the part taken in it by the prince of Wales, who himself tried to reason the Lollard out of his convictions. But nothing said would make Badby confess that “Christ sitting at supper did give to His disciples His living body to eat.” The Lollards, far from daunted, abated no effort to make good their ground, and united a struggle for social and political liberty to the hatred felt by the peasants towards the Romish clergy. Jak Upland (John Countryman) took the place of Piers Ploughman, and upbraided the clergy, and especially the friars, for their wealth and luxury. Wycliffe had published the rule of St Francis, and had pointed out in a commentary upon the rule how far friars had departed from the maxims of their founder, and had persecuted the Spirituales (the Fratricelli, Beghards, Lollards of the Netherlands) for keeping them to the letter (cf. Matthews, English Works of Wyclif hitherto unprinted, Early Eng. Text Soc., vol. lxxiv., 1880). Jak Upland put all this into rude nervous English verse:

“Freer, what charitie is this To fain that whoso liveth after your order Liveth most perfectlie, And next followeth the state of the Apostles In povertie and pennance: And yet the wisest and greatest clerkes of you Wend or send or procure to the court of Rome, ... and to be assoiled of the vow of povertie.”

The archbishop, having the power of the throne behind him, attacked that stronghold of Lollardy the university of Oxford. In 1406 a document appeared purporting to be the testimony of the university in favour of Wycliffe; its genuineness was disputed at the time, and when quoted by Huss at the council of Constance it was repudiated by the English delegates. The archbishop treated Oxford as if it had issued the document, and procured the issue of severe regulations in order to purge the university of heresy. In 1408 Arundel in convocation proposed and carried the famous Constitutiones Thomae Arundel intended to put down Wycliffite preachers and teaching. They provided amongst other things that no one was to be allowed to preach without a bishop’s licence, that preachers preaching to the laity were not to rebuke the sins of the clergy, and that Lollard books and the translation of the Bible were to be searched for and destroyed.

When Henry V. became king a more determined effort was made to crush Lollardy. Hitherto its strength had lain among the country gentlemen who were the representatives of the shires. The court and clergy had been afraid to attack this powerful class. The new king determined to overawe them, and to this end selected one who had been a personal friend and whose life had been blameless. This was Sir John Oldcastle, in right of his wife, Lord Cobham, “the good Lord Cobham” as the common people called him. Henry first tried personal persuasion, and when that failed directed trial for heresy. Oldcastle was convicted, but was imprisoned for forty days in the Tower in hope that he might recant. He escaped, and summoned his co-religionists to his aid. A Lollard plot was formed to seize the king’s person. In the end Oldcastle was burnt for an obstinate heretic (Dec. 1417). These persecutions were not greatly protested against; the wars of Henry V. with France had awakened the martial spirit of the nation, and little sympathy was felt for men who had declared that all war was but the murder and plundering of poor people for the sake of kings. Mocking ballads were composed upon the martyr Oldcastle, and this dislike to warfare was one of the chief accusations made against him (comp. Wright’s Political Poems, ii. 244). But Arundel could not prevent the writing and distribution of Lollard books and pamphlets. Two appeared about the time of the martyrdom of Oldcastle—The Ploughman’s Prayer and the Lanthorne of Light. The Ploughman’s Prayer declared that true worship consists in three things—in loving God, and dreading God and trusting in God above all other things; and it showed how Lollards, pressed by persecution, became further separated from the religious life of the church. “Men maketh now great stonen houses full of glasen windows, and clepeth thilke thine houses and churches. And they setten in these houses mawmets of stocks and stones, to fore them they knelen privilich and apert and maken their prayers, and all this they say is they worship.... For Lorde our belief is that thine house is man’s soul.” Notwithstanding the repression, Lollardy fastened in new parts of England, and Lollards abounded in Somerset, Norfolk, Suffolk, Essex, Lincoln and Buckinghamshire.

The council of Constance (1414-1418) put an end to the papal schism, and also showed its determination to put down heresy by burning John Huss. When news of this reached England the clergy were incited to still more vigorous proceedings against Lollard preachers and books. From this time Lollardy appears banished from the fields and streets, and takes refuge in houses and places of concealment. There was no more wayside preaching, but instead there were conventicula occulta in houses, in peasants’ huts, in sawpits and in field ditches, where the Bible was read and exhortations were given, and so Lollardy continued. In 1428 Archbishop Chichele confessed that the Lollards seemed as numerous as ever, and that their literary and preaching work went on as vigorously as before. It was found also that many of the poorer rectors and parish priests, and a great many chaplains and curates, were in secret association with the Lollards, so much so that in many places processions were never made and worship on saints’ days was abandoned. For the Lollards were hardened by persecution, and became fanatical in the statement of their doctrines. Thomas Bagley was accused of declaring that if in the sacrament a priest made bread into God, he made a God that can be eaten by rats and mice; that the pharisees of the day, the monks, and the nuns, and the friars and all other privileged persons recognized by the church were limbs of Satan; and that auricular confession to the priest was the will not of God but of the devil. And others held that any priest who took salary was excommunicate; and that boys could bless the bread as well as priests.

From England Lollardy passed into Scotland. Oxford infected St Andrews, and we find traces of more than one vigorous search made for Lollards among the teaching staff of the Scottish university, while the Lollards of Kyle in Ayrshire were claimed by Knox as the forerunners of the Scotch Reformation.

The opinions of the later Lollards can best be gathered from the learned and unfortunate Pecock, who wrote his elaborate Repressor against the “Bible-men,” as he calls them. He summed up their doctrines under eleven heads: they condemn the having and using of images in the churches, the going on pilgrimages to the memorial or “mynde places” of the saints, the holding of landed possessions by the clergy, the various ranks of the hierarchy, the framing of ecclesiastical laws and ordinances by papal and episcopal authority, the institution of religious orders, the costliness of ecclesiastical decorations, the ceremonies of the mass and the sacraments, the taking of oaths and the maintaining that war and capital punishment are lawful. When these points are compared with the Lollard Conclusions of 1395, it is plain that Lollardy had not greatly altered its opinions after fifty-five years of persecution. All the articles of Pecock’s list, save that on capital punishment, are to be found in the Conclusions; and, although many writers have held that Wycliffe’s own views differed greatly from what have been called the “exaggerations of the later and more violent Lollards,” all these views may be traced to Wycliffe himself. Pecock’s idea was that all the statements which he was prepared to impugn came from three false opinions or “trowings,” viz. that no governance or ordinance is to be esteemed a law of God which is not founded on Scripture, that every humble-minded Christian man or woman is able without “fail and defaut” to find out the true sense of Scripture, and that having done so he ought to listen to no arguments to the contrary; he elsewhere adds a fourth (i. 102), that if a man be not only meek but also keep God’s law he shall have a true understanding of Scripture, even though “no man ellis teche him saue God.” These statements, especially the last, show us the connexion between the Lollards and those mystics of the 14th century, such as Tauler and Ruysbroeck, who accepted the teachings of Nicholas of Basel, and formed themselves into the association of the Friends of God.

The persecutions were continued down to the reign of Henry VIII., and when the writings of Luther began to appear in England the clergy were not so much afraid of Lutheranism as of the increased life they gave to men who for generations had been reading Wycliffe’s Wickette. “It is,” wrote Bishop Tunstall to Erasmus in 1523, “no question of pernicious novelty, it is only that new arms are being added to the great band of Wycliffite heretics.” Lollardy, which continued down to the Reformation, did much to shape the movement in England. The subordination of clerical to laic jurisdiction, the reduction in ecclesiastical possessions, the insisting on a translation of the Bible which could be read by the “common” man were all inheritances bequeathed by the Lollards.

Literature.—Fasciculi Zizaniorum Magistri Johannis Wyclif cum Tritico, edited for the Rolls Series by W. W. Shirley (London, 1858); the Chronicon Angliae, auctore monacho quodam Sancti Albani, ed. by Sir E. Maunde Thompson (London, 1874); Historia Anglicana of Thomas Walsingham, ed. by H. T. Riley, vol. iii. (London. 1869); Chronicon of Henry Knighton, ed. by J. R. Lumby (London, 1895); R. L. Poole, Wycliffe and Movements for Reform (London, 1889); R. Pecock, Repressor of overmuch Blaming of the Clergy (2 vols., London, 1860); F. D. Matthew, The English Works of John Wyclif (Early English Text Society, London, 1880); T. Wright, Political Poems and Songs (2 vols., London, 1859); G. V. Lechler, Johann von Wiclif, ii. (1873); J. Loserth, Hus und Wycliffe (Prague, 1884, English translation by J. Evans, London, 1884); D. Wilkins, Concilia Magnae Britanniae et Hiberniae, iii. (London, 1773); E. Powell and G. M. Trevelyan, The Peasants’ Rising and the Lollards, a Collection of Unpublished Documents (London, 1899); G. M. Trevelyan, England in the Age of Wycliffe (London, 1898, 3rd ed., 1904); the publications of the Wiclif Society; H. S. Cronin, “The Twelve Conclusions of the Lollards,” in the English Historical Review (April 1907, pp. 292 ff.); and J. Gairdner, Lollardy and the Reformation in England (1908).

(T. M. L.)

LOLLIUS, MARCUS, Roman general, the first governor of Galatia (25 B.C.), consul in 21. In 16, when governor of Gaul, he was defeated by the Sigambri (Sygambri), Usipetes and Tencteri, German tribes who had crossed the Rhine. This defeat is coupled by Tacitus with the disaster of Varus, but it was disgraceful rather than dangerous. Lollius was subsequently (2 B.C.) attached in the capacity of tutor and adviser to Gaius Caesar (Augustus’s grandson) on his mission to the East. He was accused of extortion and treachery to the state, and denounced by Gaius to the emperor. To avoid punishment he is said to have taken poison. According to Velleïus Paterculus and Pliny, he was a hypocrite and cared for nothing but amassing wealth. It was formerly thought that this was the Lollius whom Horace described as a model of integrity and superior to avarice in Od. iv. 9, but it seems hardly likely that this Ode, as well as the two Lollian epistles of Horace (i. 2 and 18), was addressed to him. All three must have been addressed to the same individual, a young man, probably the son of this Lollius.

See Suetonius, Augustus, 23, Tiberius, 12; Vell. Pat. ii. 97. 102; Tacitus, Annals, i. 10, iii. 48; Pliny, Nat. Hist. ix. 35 (58); Dio Cassius, liv. 6; see also J. C. Tarver, Tiberius the Tyrant (1902), pp. 200 foll.

LOLOS, the name given by the Chinese to a large tribe of aborigines who inhabit the greater part of southern Szechuen. Their home is in the mountainous country called Taliang shan, which lies between the Yangtsze river on the east and the Kien ch’ang valley on the west, in south Szechuen, but they are found in scattered communities as far south as the Burmese frontier, and west to the Mekong. There seems no reason to doubt that they were, like the Miaotze, one of the aboriginal tribes of China, driven southwards by the advancing flood of Chinese. The name is said to be a Chinese corruption of Lulu, the name of a former chieftain of a tribe who called themselves Nersu. Their language, like the Chinese, is monosyllabic and probably ideographic, and the characters bear a certain resemblance to Chinese. No literature, however, worthy of the name is known to exist, and few can read and write. Politically they are divided into tribes, each under the government of a hereditary chieftain. The community consists of three classes, the “blackbones” or nobles, the “whitebones” or plebeians, and the watze or slaves. The last are mostly Chinese captured in forays, or the descendants of such captives. Within Lolo-land proper, which covers some 11,000 sq. m., the Chinese government exercises no jurisdiction. The Lolos make frequent raids on their unarmed Chinese neighbours. They cultivate wheat, barley and millet, but little rice. They have some knowledge of metals, making their own tools and weapons. Women are said to be held in respect, and may become chiefs of the tribes. They do not intermarry with Chinese.

See A. F. Legendre, “Les Lolos. Étude ethnologique et anthropologique,” in T’oung Pao II., vol. x. (1909); E. C. Baber, Royal Geog. Society Sup. Papers, vol. i. (London, 1882); F. S. A. Bourne, Blue Book, China, No. 1 (1888); A. Hosie, Three Years in Western China (London, 1897).

LOMBARD LEAGUE, the name given in general to any league of the cities of Lombardy, but applied especially to the league founded in 1167, which brought about the defeat of the emperor Frederick I. at Legnano, and the consequent destruction of his plans for obtaining complete authority over Italy.

Lacking often the protection of a strong ruler, the Lombard cities had been accustomed to act together for mutual defence, and in 1093 Milan, Lodi, Piacenza and Cremona formed an alliance against the emperor Henry IV., in favour of his rebellious son Conrad. The early years of the reign of Frederick I. were largely spent in attacks on the privileges of the cities of Lombardy. This led to a coalition, formed in March 1167, between the cities of Cremona, Mantua, Bergamo and Brescia to confine Frederick to the rights which the emperors had enjoyed for the past hundred years. This league or concordia was soon joined by other cities, among which were Milan, Parma, Padua, Verona, Piacenza and Bologna, and the allies began to build a fortress near the confluence of the Tanaro and the Bormida, which, in honour of Pope Alexander III., was called Alessandria. During the absence of Frederick from Italy from 1168 to 1174, the relations between the pope and the league became closer, and Alexander became the leader of the alliance. Meetings of the league were held in 1172 and 1173 to strengthen the bond, and to concert measures against the emperor, the penalties of the church being invoked to prevent defection. The decisive struggle began when Frederick attacked Alessandria in 1174. The fortress was bravely defended, and the siege was raised on the approach of succour from the allied cities. Negotiations for peace failed, and the emperor, having marched against Milan, suffered a severe defeat at Legnano on the 29th of May 1176. Subsequently Pope Alexander was detached from his allies, and made peace with Frederick, after which a truce for six years was arranged between the emperor and the league. Further negotiations ripened into the peace of Constance signed on the 25th of June 1183, which granted almost all the demands of the cities, and left only a shadowy authority to the emperor (see Italy).

In 1226, when the emperor Frederick II. avowed his intention of restoring the imperial authority in Italy, the league was renewed, and at once fifteen cities, including Milan and Verona, were placed under the ban. Frederick, however, was not in a position to fight, and the mediation of Pope Honorius III. was successful in restoring peace. In 1231 the hostile intentions of the emperor once more stirred the cities into activity. They held a meeting at Bologna and raised an army, but as in 1226, the matter ended in mutual fulminations and defiances. A more serious conflict arose in 1234. The great question at issue, the nature and extent of the imperial authority over the Lombard cities, was still unsettled when Frederick’s rebellious son, the German king Henry VII., allied himself with them. Having crushed his son and rejected the proffered mediation of Pope Gregory IX., the emperor declared war on the Lombards in 1236; he inflicted a serious defeat upon their forces at Cortenuova in November 1237 and met with other successes, but in 1238 he was beaten back from before Brescia. In 1239 Pope Gregory joined the cities and the struggle widened out into the larger one of the Empire and the Papacy. This was still proceeding when Frederick died in December 1250 and it was only ended by the overthrow of the Hohenstaufen and the complete destruction of the imperial authority in Italy.