KOTTAYAM

consists of a series of pictures of life in a village in Co. Tipperary so true to nature that they could not have been written but by one who knew and loved the people. He left behind another novel, "For the Old Land or a Tale of Twenty Years ago" (published in 1886), treating also of the small farmers under the old land system. His serial "Elsie Dhu" began in the "Shamrock" of 24 June, 1882, shortly before his death. No writer has produced more faithful pictures of Irish country life. He had wonderful powers of observation and delicate analysis of character. He wrote with restrained simplicity, and was skilful in intermingling humour and pathos. No other novels give a truer insight into the character and Catholic spirit of the Irish peasantry.

M. R., Introduction to Knocknagow, ed. DUFFY (Dublin, 1879); HAMILTON in Dict. Nat. Biog., s. v.; O'DONOGHUE, The Poets of Ireland (Dublin, 1912), s. v.; O'LEARY, Recollections of Fenians and Fenianism (Dublin, 1896); Irish Book Lover, II, III (19101912); BROWN, Reader's Guide to Irish Fiction (Dublin, 1910). JOHN MACERLEAN.

Kottayam, VICARIATE APOSTOLIC OF, on the Malabar Coast, India. This vicariate forms part of the territory of the ancient Church of Malabar, which was founded by St. Thomas and was governed by Syro-Chaldean bishops until the end of the sixteenth century. In 1600 the Portuguese authorities substituted Latin for the Syro-Chaldean bishops, and from this date until 1887 the Syro-Chaldean Catholics remained under the jurisdiction of the Latin bishops of Verapoly and Cranganore and, on the suppression of that see, of Goa. By the Brief "Quod jampri

LaFarge, JOHN, painter, decorator, and writer, b. at New York, 31 March, 1835; d. at Providence, Rhode Island, 14 Nov., 1910. His parents were John Frederick de LaFarge, a French naval officer, and Louise Josephine Binsse (de St. Victor). Though his interest in art was aroused during his college training at Mount St. Mary's and Fordham University, he had only the study of law in view until he returned from his first visit to Paris, where he studied with Couture and enjoyed the most brilliant literary society of the day. Even his earliest drawings and landscapes, done in Newport, Rhode Island, after his marriage in 1861 with Margaret Mason Perry, show marked originality, especially in the handling of colour values, and also the influence of Japanese art, in the study of which he was a pioneer. La Farge's inquiring mind led him to experiment with colour problems, especially in the medium of stained glass. He succeeded not only in rivalling the gorgeousness of the medieval windows, but in adding new resources by his invention of opalescent glass and his original methods of superimposing and welding his material. Among his many masterpieces are the "Battle Window" at Harvard and the cloisonné "Peacock Window" in the Worcester Art Museum. During 1859 70 he illustrated "Enoch Arden" and Browning's

JOHN LAFARGE

LAMBERT

dem" of 20 May, 1887, Leo XIII separated the churches of the Syrian Rite on the Malabar Coast from the Latin churches, and, while leaving the latter under the jurisdiction of the Archbishop of Verapoly and the Bishop of Cochin, erected the Syrian churches into two vicariates Apostolic for Northern and Southern Malabar, styling them the Vicariates of Trichur and Kottayam and declaring them independent of the jurisdiction of the ecclesiastical province of Verapoly. By the Brief "Quæ rei sacra" of 28 July, 1896, a new division of the territory was effected; namely, into the three Vicariates of Trichur, Ernakulam, and Changanacherry, Kottayam being thus suppressed. On 29 August, 1911, however, Pius X, by the Decree "In Universi Christiani" restored the Vicariate Apostolic of Kottayam for the section of the Syro-Malabar Christians known as the Suddhists, and it now includes all the Suddhist churches and chapels in the vicariates of Ernakulam and Changanacherry. The vicar Apostolic is the Right Rev. Mary Matthew Makil, D.D., Bishop of Tralles (b. on 27 March, 1851; consecrated on 25 Oct., 1896), who was transferred from Changanacherry by the Brief "Magni momenti" of 13 August, 1911. The latest statistics for the vicariate show: 1 bishop; 30 (secular) priests; 12 seminarists; 19 sisters in 2 convents; 3 secondary schools for boys and 2 for girls; 35 parochial schools; 2 boarding schools; 1 orphanage; 29,530 Catholics.

Catholic Directory of India (Madras, 1912).

MOIRA K. COYLE.

structural conception, and a vivid imagination and sense of colour are shown by his mural decorations. His first work in mural painting was done in Trinity Church, Boston, in 1873. Then followed his decorations in the Church of the Ascension (the large altarpiece) and St. Paul's Church, New York. For the State Capitol at St. Paul he executed, in his seventyfirst year, four great lunettes representing the history of religion, and for the Supreme Court building at Baltimore, a similar series with Justice as the theme. In addition there are his numberless minor paintings and water colours, notably those recording his extensive travels in the Orient and South Pacific.

LaFarge's writings include: "The American Art of Glass" (a pamphlet); "Considerations on Painting" (New York, 1895); "An Artist's Letters from Japan" (New York, 1897); "The Great Masters" (New York); "Hokusai: a talk about Japanese painting" (New York, 1897); "The Higher Life in Art" (New York, 1908); "One Hundred Great Masterpieces"; "The Christian Story in Art"; and the unpublished "Letters from the South Seas"; and "Correspondence". His labours in almost every field of art won for him from the French Government the Cross of the Legion of Honour and membership in the principal artistic societies of America, as well as the presidency of the Society of Mural Painters. Enjoying an extraordinary knowledge of languages (ancient and modern), literature, and art, by his cultured personality and reflective conversation he greatly influenced all who knew him. Though naturally a questioner he venerated the traditions of religious art, and preserved always his childlike Catholic Faith and reverence.

WAERN, John LaFarge in Portfolio Series; CORTISSOZ, John LaFarge (New York, 1911); New York Evening Post (15' Nov.. 1910); BOURGET, Outre Mer; LAFARGE in America (27 May, New York, 1911). JOHN LAFARGE.

Lambert, LOUIS A., priest and journalist, b. at Charleroi, Pennsylvania, 13 April, 1835; d. at Newfoundland, New Jersey, 25 Sept., 1910. Educated

LANIGAN

Louis, he was ordained for the Diocese of Alton in 1859. During the Civil War he was chaplain to the Eighteenth Regiment of Illinois Infantry (1861-3), and was under fire in many engagements, including the battle of Shiloh. From 1863 to 1868 he was on the mission at Cairo and Shawneetown, Illinois, and later at Seneca Falls and Waterloo in New York. When the Paulist Fathers established their house of studies at New York, Lambert was given the chair of moral theology. From 1890 till his death he was pastor of Scottsville, New York. For many years Dr. Lambert devoted his efforts to the upbuilding of the Catholic Press; he founded and edited the "Catholic Times" of Buffalo (1874-80), which was amalgamated with the "Catholic Union", and became chief of the editorial staff of the Philadelphia "Catholic Times" (1880-82), and New York "Freeman's Journal" (1894-1910). When the Buffalo papers were amalgamated Dr. Lambert was engaged to contribute a series of articles to the "Catholic Union"; he selected as his theme the teachings of Robert Ingersoll, the leading American agnostic. Ingersoll, though quite ignorant of even natural theology or the principles of logic, wild in his assertions, and badly informed, was, notwithstanding, gifted with an eloquent, witty tongue and facile pen and had wrought great havoc among the younger generation of Americans, and the learned attempts of non-Catholic writers to silence him were unavailing. In his series of articles, published later in book form as "Notes on Ingersoll", Dr. Lambert pointed out in familiar language the agnostic's multitudinous errors in religion, history, science, and even grammar. His method was simple, suited to the mental capacity of his untrained readers and so to Ingersoll's. The latter failed to reply, and as a result his immense popularity waned at once. Since then, wherever the agnostic's writings have been propagated, the "Notes of Ingersoll" has provided an excellent antidote, and has been utilized largely by non-Catholics. Dr. Lambert wrote later his "Tactics of Infidels" (Buffalo, 1887), a more scientific work, exposing the methods resorted to by the opponents of Christianity. In addition he composed "Thesaurus biblicus", a handbook of Scriptural references, and "A Reply to Ingersoll's Christmas Sermon"; edited "Catholic Belief" by Faa di Bruno; and translated "The Christian Father' and "Instructions on the Gospels of the Year"; but his memory is best assured by his simple and complete refutation of Ingersoll. In his last illness he wrote for the Eucharistic Congress of Montreal (1910) a paper on "Some popular Objections to Belief in the Real Presence", which was read in his absence and received the highest praise from the delegates. Brief biographical notice in Notes on Ingersoll (London, 1884); SMITH in Ave Maria, LXXI (Notre Dame, Indiana, 1910), 705-10.

A. A. MACERLEAN.

Lanigan, JOHN, church historian, b. at Cashel, County Tipperary, Ireland, in 1758; d. at Finglas, Dublin, 8 July, 1825. He was one of the Ui Langachain of Hy Coonagh, near the Crotta Cliach, and the eldest son of Thomas Lanigan, a schoolmaster, and his wife, Mary Anne Dorkan. He received his early training from his father and in a private Protestant Classical school at Cashel, similar Catholic schools being forbidden in Ireland at that time by law. In 1776 he went to the Irish College at Rome to study for the priesthood, and after a rapid and brilliant course was ordained. By the advice of Pietro Tamburini he left Rome and accepted the chair of ecclesiastical history and Hebrew in the University of Padua. In 1786 he refused to take part in the famous diocesan Synod of Pistoia, though offered the position of theologian to the synod. In 1793 he published his "Institutionum biblicarum

valuable matter concerning the history of the books of the Old and New Testaments; the two other parts which he had planned were not written. On 28 June, 1794, he received the degree of Doctor of Divinity from his university. On the Napoleonic invasion two years later he returned to Ireland, arriving at Cork destitute. His application to Bishop Moylan of Cork for pecuniary assistance was unheeded, probably because the bishop suspected him of Jansenism owing to his association with Tamburini and the Pavian clergy. A similar result following his efforts to be accepted in his native archdiocese, he wandered on to Dublin, where he was taken in as an assistant priest by the vicar-general, Father Hamil, a fellow student of his Roman days. Soon afterwards he was appointed professor of Scripture and Hebrew in Maynooth College on the recommendation of the Archbishops of Armagh and Dublin. Dr. Moylan, however, raised difficulties; he proposed that Lanigan should first sign a formula used to test the Catholicity of the numerous French clergy who were taking refuge in Ireland at that time. Lanigan, seeing no justification for this proposal, refused and resigned.

On 2 May, 1799, Lanigan accepted a position as assistant librarian and foreign correspondent of the Royal Dublin Society, and began to work on his "Ecclesiastical History of Ireland from the first introduction of Christianity among the Irish to the beginning of the thirteenth century", which was not, however, published till 1822 (4 vols., 8vo, Dublin). This masterly work, still the leading authority on its subject, did much to expose the inaccuracies of Archdall, Ledwich, Giraldus Cambrensis, and other writers on Irish church history. In it Lanigan supports the theory of the pagan origin of the Irish round towers. In 1808 he assisted Edward O'Reilly, William Halliday, and Father Paul O'Brien in founding the Gaelic Society of Dublin, the first effort in recent times to save the Irish language. He wrote frequently to the Press in favour of religious equality for Catholics, and fought vigorously against the proposed Royal Veto in connexion with Irish episcopal elections. In 1813 his health began to fail, and he returned to his home at Cashel; he recovered sufficiently to resume his duties in Dublin, but eventually had to enter a sanatorium at Finglas, where he died. His grave in the neighbouring country churchyard is marked by a cross, bearing an Irish and a Latin inscription, erected in 1861 by his literary admirers. Besides his writings mentioned above we may cite: "De origine et progressu hermeneuticæ sacræ (Pavia, 1789); "Saggio sulla maniera d'insegnare ai giovani ecclesiastici la scienza de' libri sacri" (Pavia), written in vigorous and eloquent language; "The Present State...of the Church of England and the Means of effecting a Reconcilation of the Churches", prefaced to the "Protestant Apology for the Roman Catholic Church" (Dublin, 1809), by "Christianus” [Wm. Talbot]. He prepared for publication the first edition of the Breviary printed in Ireland, and edited Alban Butler's "Meditations and Discourses" (which appeared in 1845). That the humiliation and suffering he underwent as a result of Dr. Moylan's suspicions of his orthodoxy were undeserved is apparent from Lanigan's writings as well as from the testimony of his intimate clerical friends.

FITZPATRICK, Irish Wits and Worthies (Dublin, 1873); Cooper, in Dict. Nat. Biog., s. v.; Dublin Review (Dec., 1847), 489. A. A. MACERLEAN.

Lathrop, GEORGE PARSONS, poet, novelist, b. at Honolulu, Hawaii, 25 Aug., 1851; d. at New York, 19 Apr., 1898. He was educated at New York and Dresden, Germany, whence he returned to New York, and decided on a literary career. Going to England on a visit he was married in London, 11 Sept., 1871, to Rose, daughter of Nathaniel Hawthorne.

LEOPOLDINE

Monthly", and remained in that position two years, leaving it for newspaper work in Boston and New York. His contributions to the periodical and daily Press were varied and voluminous. In 1883 he founded the American Copyright League, which finally secured the international copyright law. He was also one of the founders of the Catholic Summer School of America. In March, 1891, he and his wife became Catholics, and were received into the Church at New York. After his death his widow, as Mother M. Alphonsa, organized a community of Dominican tertiaries, The Servants of Relief for Incurable Cancer Patients, who took charge of two cancer hospitals at New York. Among his published works are: "Rose and Rose-tree" (1875), poems; “A Study of Hawthorne" (1876); "Afterglow" (1876), a novel; "Spanish Vistas" (1883), a work on travel; "Newport" (1884), a novel; "Dreams and Days" (1892), poems; "A Story of Courage" (1894), centenary history of the Visitation Convent, Georgetown, D. C. He edited (1883) a complete, and the standard, edition of Hawthorne's works, and adapted "The Scarlet Letter" for Walter Damrosch's opera of that title, which was produced at New York in 1896.

The Catholic Reading Circle Review (April, 1898); The Catholic News; The Freeman's Journal (New York), contemporary files.

THOMAS F. MEEHAN.

Leopoldine Society, THE, established at Vienna for the purpose of aiding the Catholic missions in North America. When the Society for the Propagation of Faith was founded at Lyons, in 1822, it did not spread beyond the French borders for a considerable time. Other nations were not unwilling to cooperate, but were deliberating whether to start a similar society of their own or to join the one already in existence. At this time, in 1827, Bishop Fenwick of Cincinnati, Ohio, sent his vicar-general, Father Rese, to Europe to recruit German priests and to obtain assistance for his diocese. Father Rese reached Vienna in the latter part of 1828. He was received everywhere most cordially and inspired those with whom he came in contact with a great interest in the American missions. His graphic descriptions of the New World, the great possibilities for the Church, the scarcity of priests, and the prevailing poverty of the missions awoke a general public interest in the welfare of the American missions. To strengthen this feeling and encourage the formation of a society similar to the French society he published a description of the Diocese of Cincinnati ("Abriss der Geschichte des Bisthums Cincinnati in Nord-America", Vienna, 1829), an excerpt from Father Theodore Badin's work. The Archbishop of Vienna, Leopold Maximilian Graf von Firmian, was so well disposed towards the noble undertaking that he brought it to the notice of the imperial family. Father Rese was granted an audience with the emperor, whose brother, Archduke Rudolph, Cardinal Archbishop of Olmutz, assumed the protectorate of the missionary work.

The sanction of the Church was next obtained. Leo XII in the Bull "Quamquam plura sint", dated 30 Jan., 1829, approved of the nascent society. Meanwhile the founders were busying themselves with the internal workings of the society. A public meeting was held on 13 March, 1829, at the archiepiscopal palace. Canon Joseph Pletz, of the Metropolitan Church of St. Stephen, spoke on the propagation of the Gospel and its civilizing influences upon the nations of the world. A month later, 15 April, 1829, the statutes were adopted. These were drawn up much after the pattern of the French society. The only divergent points which need be mentioned were that the society was to be known as the Leopoldine Society-Leopoldinen Stiftung-to perpetuate the memory of the Empress of Brazil, Leopoldina, a favourite daughter of Francis I and

wife of Pedro I; and that the society should exist only in Austria-Hungary. On 13 May, 1829, the first executive session was held. A pamphlet was designed and in it incorporated the oration of Canon Pletz together with the statutes and the corresponding regulations. This brochure was translated into all the languages spoken in the monarchy. The head office was established in the Dominican monastery and Herr Anton Carl Lichtenberg became its first actuary and Dr. Caspar Wagner its treasurer.

The seed was sown. Five kreutzers a week-about two cents-was a small contribution; however, little by little the fund commenced to swell so that from July to October, 1830, the collection amounted to $19,930. On 30 April, 1830, a first draft of $10,256.04 was sent to Bishop Fenwick and four months later a second one of $5200, "to afford ample help and not to deal out the money in small bits and give relief practically to nobody" (Berichte der Leopoldinen Stiftung, I). The general interest awakened by the society for the American missions not only brought out funds but donations of church utensils, Mass paraphernalia, paintings, statuary, etc. These objects were often donated by members of the imperial house. Directly due to the society were many vocations to the missions from among_the priesthood. First amongst these was the Rev. Frederic Baraga, afterwards Bishop of Marquette. His example was followed by Neumann (afterwards Bishop of Philadelphia), Hatscher, Sanderl, Viszoczky, Belleis, Pisbach, Hammer, Kundeck, Cvitkovich, Schuh, Levic, Pirec, Skolla, Godec, Krutil, Veranek, Burg, Buchmayr, Bayer, Hasslinger, Count Coudenhove, Mrak (afterwards Bishop of Marquette), Skopec, Etschmann, and many others—all of whom entered the missions before 1850.

The beneficiaries of the society are principally the dioceses in the United States. Among the older ones Cincinnati has been most bountifully considered, but St. Louis, Bardstown, Charleston, Philadelphia, Baltimore, Mobile, Boston, Detroit, New York, New Orleans, Nashville, Dubuque, Natchez, Vincennes, Richmond, Pittsburg, Chicago, St. Paul, Hartford, Milwaukee, Marquette, Galveston, Little Rock, received generous support. Then, besides the travelling expenses of the different missionaries and personal aid to them, religious communities were enabled with the society's assistance to send workers to the New World. The society's fund built numerous schools and churches and enabled many a zealous priest to devote his life to the missions, kindling and keeping the light of faith in the hearts of men who otherwise must have lived and died without it. The Leopoldine Society expended upon the American Catholic missions, from 1830 to 1910, the sum of 3,402,211 kronen (about 680,500 dollars). The society still exists and although its collections are small it continues its mission. The contributions chiefly come from the Austrian emperor, the Dioceses of Vienna, Sankt Pölten, Brun, Seckau, Prague, Königgrätz. Eightyone official reports, "Berichte der Leopoldinen Stiftung", have appeared. These are replete with the struggles and glories of the American missions and missionaries and invaluable for data in the American church history. Stiftung (Vienna, 1831-1910).

Fondazione Leopoldina (Vienna, 1829); Berichte der Leopoldinen ANTOINE IVAN REZEK. Leroy-Beaulieu, ANATOLE, French publicist, b. at Lisieux, Calvados, in 1842; d. at Paris, 15 June, 1912. After publishing in 1866 a romance entitled “Une troupe de comédiens", a kind of historical romance dealing with the Italian risorgimento, he directed his attention to political and historical studies. His articles on Napoleon III, Victor Emmanuel, and Pius IX, collected in 1879 in a volume entitled "Un empereur, un roi, un pape, une restauration", are

LESUEUR

very important for the history of the second French Empire. His article in the "Revue des Deux Mondes" (1 Dec., 1874) on the restoration of historical monuments was a most original protest against the false tendencies which impelled Viollet-le-Duc and his disciples, under pretext of restoration, to rebuild the Gothic cathedral according to certain preconceived systems, instead of making the necessary repairs with conscientiousness and moderation. Leroy-Beaulieu's three volumes entitled "L'empire des tsars et les Russes" (1883-87) are an important work: the information they contain with regard to the Russian religion and the various sects scattered throughout the Slavic empire will long retain its value. His work on Milutin gives a stirring account of the emancipation of the serfs under Alexander II. He is likewise the author of detailed studies on the Liberal Catholics of France in the nineteenth century, and his book entitled "La papauté, le socialisme, et la démocratie" was the first to welcome Leo XIII's Encyclical "Rerum Novarum". In principles he was opposed to all such doctrines which he called doctrines of hate; in 1897 he gave a conference against Antisemitism at the Institut Catholique of Paris; in 1903, when the policy of anticlericalism dealt a serious blow in the Levant to the religious influence of France and the protectorate of the missions he sounded an alarm in the "Revue des Deux Mondes".

Though much attached to all ideas of liberty, Leroy-Beaulieu did not share the blind enthusiasm of the Liberals of the first half of the nineteenth century for the principles of the Revolution; he was able to form a critical opinion of the liberalism and individualism which had proceeded from the Revolution, and his admiration for the Declaration of the Rights of Man did not prevent him from asserting in his book, "La révolution et le libéralisme", that "the idea of duty should be restored to its place beside that of right In 1906 he became director of the Free School of Political Science, where he had long been teaching, and he retained this position till his death. He had belonged to the Académie des Sciences Morales since 1887. CHARMES in Revue des Deux Mondes (1 July, 1912); FAGNIEZ in Réforme sociale (16 July, 1912); DE QUIRIELLE in Revue hebdoma

daire (13 July, 1912).

GEORGES GOYAU.

Lesueur, JEAN-FRANÇOIS, composer, b. at Drucat Plessiel, near Abbeville, 15 Feb., 1760; d. at Paris 6 October, 1837. He came of an ancient and illustrious family of Picardy, his greatuncle being the celebrated painter, Eustache Lesueur. At seven he became a chorister at Abbeville. From 1774 to 1779 he studied music at the College of Amiens, then became music-master at the cathedral of Séez, and later assistant-master at the Church of the Holy Innocents at Paris, where he studied under Abbé Roze. He was appointed music-master at Dijon in 1781, at Le Mans in 1782, at Tours in 1783, and at the Holy Innocents, Paris, in 1784. In 1786 he competed for the musical directorship of Notre-Dame-de-Paris and received the appointment. Allowed by the chapter to install a complete orchestra, he at once proceeded to put in practice his novel ideas concerning sacred music. It was his aim to arouse devotion by an appeal to the imagination, and he so far carried out his theories as to preface one of his masses with an operatic overture; this caused a stir in the musical world. In 1787 came an anonymous attack on his compositions and his methods, to which Lesueur replied in a pamphlet entitled "Exposé d'une musique imitative et particulière à chaque solennité" (Paris, 1787). At this period he became an abbé, but never received Holy orders. The chapter of Notre-Dame having reduced the orchestra because of the heavy expense, Lesueur was unable to produce his masses, and resigned his directorship in 1788. He withdrew to the country

he remained four years, working on his compositions. In 1793 he produced a three-act_opera, La Caverne", at the Théâtre Feydeau, Paris. Its success was immediate and brilliant and it was followed at the same theatre by "Paul et Virginie" (13 Jan., 1794) and "Télémaque" (May, 1796), which latter had been accepted by the Royal Academy of Music. He was appointed professor in the Ecole de la Garde Nationale, 21 Nov., 1793, and an inspector of instruction at the Conservatoire de Musique from its foundation in 1795. On the rejection of two of his operas, "Ossian, ou les Bardes" and "La mort d'Adam" (which had been accepted by the Academy), in favour of Catel's "Semiramis", Lesueur published anonymously a pamphlet entitled "Projet d'un plan général de l'instruction musicale en France", in which he violently attacked not only the methods of instruction followed at the Conservatoire, but his rival Catel and Catel's patron, the director of the Conservatoire. Lesueur's dismissal followed (23 Sept., 1802), and the cessation of his salary had brought him to the verge of extreme poverty when he was appointed maître de chapelle to the First Consul. The musician was now free to produce his "Ossian"; its first performance (10 July, 1804) was a great success and inaugurated the new title of the theatre as Académie Impériale. He was rewarded with the Cross of the Legion of Honour. For the emperor's coronation he composed a mass and a Te Deum. He collaborated with Persuis in his "L'inauguration du temple de la victoire" (2 Jan., 1807) and "Le Triomphe de Trajan" (23 Oct., 1807). On 21 March, 1809, he produced "La mort d'Adam et son apothéose", which proved to be lacking in dramatic action. In 1813 Lesueur succeeded Grétry at the Institut, and in the following year was appointed superintendent and composer of the chapel of Louis XVIII, retaining this post until the suppression of the chapel in 1830. On 1 Jan., 1818, he was appointed professor of composition at the Conservatoire, his classes being large and numbering distinguished members, of whom the following gained the prix de Rome: Bourgeois, Ermel, Paris, Guiraud, Berlioz, Prévost, Ambroise Thomas, Elwart, Boulanger, Besozzi, Boisselot (who became Lesueur's son-in-law), and Gounod. Lesueur wrote the Te Deum and other music for the coronation of Charles X at Reims (29 May, 1825), His other compositions were: three operas which had been accepted by the Opéra but were never performed in his lifetime, "Tyrhée", "Artaxerse", and "Alexandre à Babylone"; a Christmas mass or oratorio (1826); a solemn mass for four voices, choir, and orchestra; two Passion oratorios (1229); "Rachel", an oratorio; "Super flumina Babylonis" (1833); "Ruth et Booz", oratorio; a cantata for the marriage of the Emperor Napoleon I. He also wrote "Notice sur la Melopée, la Rhythmopée, et les grandes caractères de la musique ancienne" (Paris, 1793); and an unpublished treatise on the music of the Greeks. Lesueur had both originality and genius, and, while it is impossible to rank him with Cherubini and Méhul, it is nevertheless true that the French school of the early nineteenth century is greatly indebted to his initiative and passion for his art.

BERLIOZ, Les musiciens (Paris, 1870), 59, 68; CHOUQUET in Dict. of music and musicians (New York, 1906).

BLANCHE M. KELLY.

Linköping (LINCOPIA), ANCIENT SEE OF (LINCOPENSIS), in Sweden, originally included Östergöt land, the Islands of Gotland and Öland, and Smaaland. The district of Värend in Smaaland was taken from Linköping and formed into the Diocese of Vexiö about 1160. From 990 to 1100 the Diocese of Skara embraced the whole country of the Goths (Gauthiod); it was then divided into those of Skara and Linköping. The first three bishops of Linköping

LITHUANIANS

came Stenar, who apparently resigned in 1160 and subsequently became Bishop of Vexiö; Kol (c. 116095), who was killed at Rotala, Esthonia, 8 August, 1220, when fighting against the heathen; and Benedict (1220-37), the first of a long line of pious and munificent prelates, who built and endowed the fine cathedral, which had been begun in 1150 but was not finished at the Reformation. Among these was Blessed Nicholas Hermansson (1374-91); educated at the University of Orleans, he had been tutor to Charles and Birger, the sons of St. Bridget, whose body he received when it was brought to Vadstena by St. Catherine. He composed a beautiful Office in honour of St. Bridget, which included the hymn "Rosa rorans bonitatem". The last Catholic Bishop of Linköping was Hans Brask (b. 1464; bishop, 151327; d. 30 July, 1539), the valiant champion of the Old Learning, who was compelled to leave his diocese in 1527 owing to the adoption of Lutheranism as the state religion at the Diet of Westeraas.

The cathedral of Linköping, the abbey church of Vadstena, and the numerous interesting churches on the Island of Gotland bear witness to a splendid Catholic past. Of the numerous provincial and diocesan synods held in the Diocese of Linköping the Council of Skenninge was the most important. The papal legate, Cardinal William of Sabina, presided and the celibacy of the clergy was strongly enforced. The following religious institutions were set up in the diocese between the twelfth and the sixteenth centuries: The cathedral chapter, which consisted at the time of the Reformation of a dean, an archdeacon, a sub-dean, nine canons, and fifteen other prebendaries; the Cistercians, who had three houses for men, the abbeys of Alvastra, the mother-house of the Cistercian Order in Sweden, in Östergötland, Nydala in Smaaland, both founded in 1143, and Gutvalla (Roma) in Gotland; also four nunneries, Vreta (1160), Askaby, Byarum, dissolved about 1250 and the nuns transferred to Sko (Upland), and Solberga (Gotland); the Brigittines, who had the great Abbey of Vadstena (q. v.); the Dominicans, who possessed priories at Skenninge (1220?), Visby (1240), and Calmar, as well as nunneries at Skenninge (1260) and Calmar (1286). There were hospitals at Linköping, Visby (2), Söderköping (2), Skenninge (2), Calmar (2), Norrabygd (Uknabäck), and on the Island of Öland. Most of these institutions were destroyed at the Reformation. BUMPUS, The Cathedrals of Norway, Sweden, and Denmark (London, 1308), 187-96, 220-66; Scriptores rerum svecicarum, III (Upsala, 1876), pt. ii, 102-12, 282-98; REUTERDAHL, Svenska kyrkans Historia (5 vols., Lund, 1838-66); MARTIN, Gustave Vasa et la réforme en Suède (Paris, 1906); SCHÜCK, Rosa rorans. Eu Birgitta-officium in Acta Universitatis Lundensis (Lund, 1902); Meddelanden fra det literatur-historiska Seminariet, 37-51; ARNELL, Bidrag till Biskop Hans Brasks Lefnadsteckning (Stockholm, 1904); LUNDQVIST, Bidrag till Kännedomen om de svenska Domkapitlen (Stockholm, 1897); NILSSON, Klosterväsendet inom Linköpings stift till och med aar 1344 (Linköping, 1879); HALL, Bidrag till Kännedomen om Cistercienserorden i Sverige (Gefle, 1899), school programme; REUTERDAHL, Statuta synodalia veteris ecclesia Sveo-Gothica (Lund, 1841); Skrifter utgifna af Kyrkohistoriska Foreningen, II; Synodalstatuter, ed. GUMMERUS (Stockholm, 1902).

A. W. TAYLOR.

Lithuanians in the United States.-The Lithuanians (Lietuvys; adjective, lietuviskas) are a people of Russia, occupying the territory of ancient Lithuania (Lietuva), now the present Governments or Provinces of Suwalki, Kovno, Vilna, Grodno, Vitebsk, Minsk, and Mohileff. Between 1300 and 1600 they formed an independent kingdom, but in 1500 their kingdom became practically united with Poland under a common sovereign and in 1569 the Diet of Lublin decreed a permanent union of Poland and Lithuania into a single kingdom with a Polish elective king. After the conquest and partition of Poland in 1795 Lithuania became separate Russian provinces, apart from Poland, and so continues, with the exception of Suwalki, down to the present time. Although

the Lithuanian people were first under Polish and then under Russian domination they nevertheless preserved their nationality and language, and in late years their language has had a great revival. They are not a Slavic people, although surrounded by the Poles and the Russians. They are the descendants of the original races dwelling on the shores of the Baltic Sea but have of course absorbed many Slavic traits and expressions. Their language is unlike the Polish or the Russian, the nouns and adjectives having but two genders (masculine and feminine) unlike the three in Russian and Polish; and unlike them it has three numbers: singular, dual, and plural; and has an elaborate verbal inflection instead of the simpler one of the Slavic tongues. It has no article, not even the suffix forms used in Russian and Bulgarian. IMMIGRATION.-The famine in Lithuania in 186768 drove many Lithuanians abroad. Some of them crossed the Atlantic and landed at New York. The first arrivals worked on farms around New York City or in brickyards along the Hudson River and in the Catskills. Later on they were attracted to north-eastern Pennsylvania to build railroads and they eventually went into the anthracite coal mines around Shamokin, Shenandoah, and other towns. Many of them went to Chicago after the great fire in that city in 1872. Others established themselves in the tailoring business in New York, Brooklyn, and Baltimore. Even at the present time Lithuanian tailors are comparatively numerous in large cities along the Atlantic coast, including Philadelphia and Boston. In the early eighties of the last century a permanent drop in the prices of Lithuanian rye and flax coupled with the overpopulation of the country caused an exodus of the young.and enterprising men towards the large cities such as Riga, St. Petersburg, etc., but this large flow of emigration was immediately diverted towards America. Beginning with 1890 the Lithuanians began to come in large numbers, until at present it is estimated that nearly one-fifth of the nation is on American soil. Lithuanian immigration during the past decade shows the following yearly figures: in 1900, 10,311; 1905, 18,604; 1907, 25,884; 1910, 22,714; 1912, 24,119; and it is probable that many of them have been reckoned in the immigration reports as Poles instead of Lithuanians. Conservative estimates place the number of Lithuanians in the United States in 1912 at approximately 600,000, including the immigrants and the native-born.

In 1909 the Lithuanians of America celebrated the fortieth anniversary of Lithuanian immigration to the United States. They are distributed over large areas of the north-eastern states, being settled in the industrial centres of New England, and in and around New York, Philadelphia, Baltimore, Pittsburg, Cleveland, and Chicago (in the latter city about 70,000). They are in large numbers in the anthracite coal fields of Pennsylvania (about 60,000), and are likewise settled in the soft coal regions. Small numbers of them are scattered over the western states. Several hundred have settled in Montreal, Canada. Large Polish centres, such as Milwaukee, Detroit, and Buffalo, have had but little or no attraction for them. There are comparatively few Lithuanian farmers in America and these have not been very successful. All attempts to colonize them in Arkansas, Illinois, Wisconsin, and New York have failed. Generally speaking, the Lithuanians prefer to be employed in factories, closed shops, and mines, and seem to dislike work in the open air. They have not met with any great success in business enterprises and there are few rich persons among them.

RELIGION. In order to understand properly the development of religious life among the Lithuanians in America some facts in their national life should be recalled. The Lithuanians received their Christianity from Poland in 1386, through the conversion