2. The seventh in descent from Seth, being the son of Methuselah, and father of several sons, of whom ap- parently the oldest was Noah (Gen. v, 25-31 ; 1 Chron. i, 3 ; Luke iii, 3G). B.C. 3297-2520. He was 182 years old at the birth of Noah, and survived that event 595 ;i-ears, making his total age 707. His character appears to have been different from that of his Cainite name- sake (see Dettinger, in the Tub. Zcitschr.f. Theol. 1835, i. 11 sq.). "Chrysostom (Serin, ix in Gen., and Jfom. xxi //( (Jen.), perhaps thinking of the character of the other Lamech, speaks of this as an unrighteous man, though moved by a divine impulse to give a prophetic name to his son. Buttman and others, observing that the names of Lamech and Enoch are found in the list of Seth's, as well as of Cain's family, infer that the two lists are merely different versions or recensions of one original list — traces of two conflicting liistories of the first human family. This theory is deservedly repudi- ated by Delitzsch on Gen. v" (Smith).
Lamennais, Felicite Robert, Abbe de, a Ro- man CaihoHc theologian and philosopher, occupies a dis- tinguished place in the ecclesiastical, political, and lit- erary history of France of the 19th century. He was born of a noble family at St.Malo, in Bretagne, June 6, 1782. In his boyhood, his clerical tutor having fled to iMigland on the outbreak of the Revolution, he and his brother continued their studies together with singu- lar iiideiiendencc. It is said that when only twelve years old he was able to read Livy and Plutarch with ease. " In 1794, having been sent to live with .in uncle, this relation, not knowing what to do with a wilful boy, used to shut him n|i for whole days in a library consist- ing of two compartments, one of which, called 'Hell,' contained a large number of prohibited books, which little Robert was enjoined not to read. But the lad al- ready cared for none but books of reflection, and finding some of these on the )irohibited shelves, that division became his favorite. Long hours were thus spent in reading the ardent pages of Rousseau, the thoughtful volumes of 31alebran<he, and other writers of sentiment and philosophy. Such a course of reading, far from pro- ducing its usual effects of jjrecocious vainglory and un- belief on so young a mind, served rather to ripen his judgment, and to develop that religious fervor which was a part of his nature" {l-'.iif/li/^h Cyrlopwdhi). He soon took a decidedly religious course, and, though of- fered a mercaiuile career by his father, chose the" clerical profession. Before, however, entering upon the studies of the sacred office, he accepted in 1807 the position as teacher of mathematics in tlic college of his native place.
To promote practical piety, he published in 1808 a translation of the ascetic Guide Spiriditl of Louis dc
Blois. In reference to the Concordat of Napoleon, he wrote Reflexions sur Vetat de Vef/lise en France pendant le dix-huitieme siecle et snr la situation uciuelle (1808). He here denounces the materialism propagated by the philosophers of the 18th century, bitterly deplores the apathy thence induced to religion, and expresses much hope from the beneficent influence of the Concordat, and declares the la\vs of religion and morality to be the su- preme laws of life. The imperial censorship, however, detected a dangerous independent tendency in this w'ork, especially in the demand for ecclesiastical synods and conferences, and the issue of the first edition was sup- l)ressed. After having received the clerical tonsure (in 1811), he published, in defence of the papal authority and against Napoleon, Tradition de Vcylise siir Vinstitu- tion des eveques (Paris, 1814). I'rom retirement in Eng- land, whither he had been obliged to flee during the Hundred Days, Lamennais returned to France (in 181(5) in full sympathy with the Restoration, and entcrec] more ardently than ever upon the work of disseminating his earlier opinions. He was ordained priest in 1817, and in this year began the publication of his Essai sur Vindijference en inatiere de relif/ion (Paris, 1817-1820, 4 vols.). This work, of which Lacordaire said that it caused its author to rise, in a single day, like a new Bos- suet above the horizon, thoroughly aroused public at- tention to the author and his pjrinciplcs, attracted many readers by the eloquence of its style, and has passed through many editions. The -work belongs to the Cath- olic reactionary school of philosophy, to which Josei>h de jNIaistre had given the leading impulse. The author first points out certain perilous tendencies of the age which seem to threaten another revolution, and notices the vjirious systems of religious indifference. He next asserts the absolute importance of religion to the indi- vidual and the state. The incjuiry concerning the ground of certainty in matters of religion is then met b}- postu- lating authority — that is, the consenting testimony of mankind as the only ground. This testimony finds its interpretation by divine appointment in the Catholic Church, and finally in the pope. This whole scheme proceeds upon the basis of sceptical philosophy, which denies to the individual reason the possession of certain- ty concerning any truth, whether scientific, philosophic, or rehgious, and Avhich takes refuge for the attainment of religious certainty in a common consent divinely guided. It thus becomes the duty of the state, for the security of its own welfare and that of the individual, to enforce bv every moral and physical means the decisions of this authoritative Church. Here was an attempt to win back both jirince and people to the absolute submis- sion demanded by Gregory VII and Innocent III. The French Church was alarmed at so extreme a position, and disavowed its own chamjiion. A Defense de I'Essai sur rindifference was issued by the author. In 1818 Lamen- nais joined hands for a brief period with certain Royal- ists in founding the '• Conservateur;" but afterwards, in sympathy with another coterie called the drapeau lihvnc, his severity in writing against the management of the university invited the attention of the police authorities. In 1824 he visited Rome, and was received with distinc- tion bv iiope Leo XII; he is said to have declined a cardinalship. as he had previously declined a bishopric which had been urged upon him by the ministry at Paris. In La Relii/ion ccnsideree dans ses i-apporls arcc Vordre civil et politique (Paris, 1825-2G, 2 vols.) he first began to exhibit that freedom of thought, reaching to the last boundary of revolution (I)ut which, however, independent of Church interests, abandons nothing in spiritual failh). It contained an attack upon (iailican lirinciiiles, and upon some measures of the king, which brought him again before the courts. Defended by the legal skill of Berryer. he was let off with a fine of thirtj' francs. There is a manifest prognostication of the com- ing disturbance, of the breach between the hierarchical authority aiul the spirit of the times in his Proi/res de la revolution it de la f/uerre contre l'e<jlise (1829).