Lallemant, Jacques Philippe, a French Jes- uit, was born near Abbeville about ICCO, and died in 1748. He published a remarkable work entitled The true Spirit of the new Disciples of Saint Augustine (1706 sq., 4 vols.). He also wrote Moral Refections, with Notes, on the New Testament (1714, 11 vols.).
Lallemant, Pierre, a mystical French writer, wa.. born at Bheims in 1622, and died in 1673. He pub- lished The Spiritual Testament (1672), and other works of a like character.
La Ltizerne, Cksau Gi'ii>i.aume de. a distinguish- ed French prelate, was born at Paris July 7. 1738. In- tended for tiie Church by his family, he .studied at the seminary of St.^Magloire, and while yet quite young had several benefits bestowed upon him through family in- fluence. In 1754 he was made canon in minorihus of the cathedral of I'aris, and in 1756 abbot of Mortemer. In 1762 he graduated with distinction, and was imme- diately appointed grand vicar to the archbishop of Nar-
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bonne, and in 1770 (Juno 24) was finally raised to the bishopric of Langres. This position securing him a seat in the States with the nobility, he took an active part in political events, and tried to conciliate the claims of the third estate with those of the nobility and cler- gy. He subsequently opposed the declaration of rights placed at the head of the new constitution, and spoke in favor of making the right of veto granted to the king more decisive. At the close of August, 1789, he became president of the Assemblee Constituante, but, after witnessing the excesses of the 5th and (3th of Oc- tober, he retired to his diocese. Here he strenuously ojjposed the civil constitution of the clerg}', and was obliged in 1791 to leave France. He went successively to Switzerland and Austria, and finally settled at Venice in 1799, and remained there until the restoration of the Bourbons to the throne of France. He was made car- dinal July 28, 1817, and minister of state. The see of Langres having been restored. La Luzerne was reap- pointed to it, but legal difficulties prevented his assum- ing its direction. Li 1818 he was the only bishop called to the council of ministers to contrive the ratification of the concordat of the preceding year. Although strongly attached to the liberties of the Galilean Church, La Lu- zerne earnestly advocated a strict compliance with the letter of the Concordat, He died June 21, 1821. Be- sides the Oraisonfunehre de Charles Emmanuel III, roi de Sardaiffiie (1773, 4to and 12mo), and the OraisotiJ'u- mbre de Louis XV, roi de France (1774, 4to and 12mo), he wrote a number of pastoral instructions, etc., and po- litical pamphlets. Most of his writings were collected and published under the style CEuvres de M. de La Lu- zerne (Lyons and Paris, 1842, 10 vols. 8vo). See Le ILonifeur, July 26, 1821; A7ni de la Religion et du Roi, xxviii, 225-233", Mahul, Annuaire Necrologique, 1821, p. 239; Qnerard, La France Litteraire; Hoefer, Nouv. Biog. Generule, xxix, 38. (J. N. P.)
La'ma {\n(.{a, Matt, xxvii, A(i, which is also read in tlie best MSS. at Mark xv, 34, where the received text has Xai.iua : the Heb. has both forms, iT2b, lamah'.
•I ' ' ' T t'
and ri53i3, lam'mah,for what ; the Syriac version has lemono), a terra signifying why (as the context explains it, tvari, by which also the Sept. interprets), quoted by our Saviour on the cross from Psa. xxii, 1 [2 in the He- brew ].
Ijaniaism (from the Thibetan h-Lama [pronounced Lama^, spiritual teacher or lord) is the Thibetan form of Buddhism (q. v.), blended with and modified by the religions which preceded it in tliat portion of China. Among these was the belief in the " JMystic Cross," which originated in the circumstance that an Indian prince of the Litsabyi or Lichhavyi race, being conquered in war, sought refuge in Thibet, where he became king. The Lichhavyis of Vaisili professed belief in " Swasti." Swasti is a monogrammatic sign formed of the letters Su and Ti, and " Suti'" is the Pali form of the Sanskrit '• Swasti," a compound of su (well) and asti (it is) ; so that "swasti" implies complete resignation under all cir- cumstances, which was the chief dogma of the fatalists who called themselves Swastikas, or followers of the IMystic Cross. These people were also annihilationists; hence their Thibetan name of Mu-stegs-pa or Finiti- niists. They were grossly atheistical and indecent in dress, but called themselves " Pure-doers," and the sy- nonymous title Punya, "the pure," Avas carried with them into Thibet, and became modified into T'on or the " Bons." This form of faith continued for nine centu- ries, until Buddhism was generally introduced about the midiUe of the 7th century. Even then the followers of the Jlystic Cross were still powerful.
llistorg Buddhism was probably introduced into
Thibet during the reign of Asoka, who propagated that religion with ardor upwards of two thousand years ago. Li B.C. 240, at the close of the third synod, numerous missionaries were dispatched to all surrounding coun- tries to spread the doctrines of Sakyamuiii. But the
more formal history of Buddhism in Thibet I)egins with king Srongtsan (larapo (born A.D. G17, died G98), who sent to India his prime minister Thumi Sanibhota, with sixteen companions, to study letters and religion. He had the sacred books translated into Thibetan, and issued laws abolishing all other religions, and directing the es- tablishment of this one. His wives, the one a Nepau- lese, the other a Chinese, greatly assisted him in these enterprises. He met, however, with only tolerable suc- cess, and the religion did not greatly flourish. Under king Thisrong-de-tsan (A.D. 728-786) Buddhism was more successful in Thibet, overcoming the efforts of the chiefs to crush the "new religion." This prince in- duced great teachers from Bengal and Kafiristan to re- side in Thibet. They sujierseded the Chinese priests, who were the earliest Buddhist missionaries. A imblic disputation on religions, Avliich was ordered by the king, greatly increased the influence of the Indian priests. Large monasteries were erected, and a temple at Samye, and the translation of sacred books into the vernacular was more energetically conducted. King Langdar or Langdharma tried to abolish Buddhism, and in bis ef- forts to do so commanded the destruction of all temjiles, monasteries, images, and sacred books pertaining to that religion. The indignation against these efforts was so intense that it resulted in the murder of the king in A.D. 900. His son and successor was also unfavorably disposed towards Buddhism, and gradual!}' the nc\v re- ligion lost many adherents, and those still remaining faithful even suffered persecution.