THE NEW SCHAFF-HERZOG
K. C. Vogel, in Hi-storisch-theologische Abhandlungen, iii 1 1S24), 141-179; Migne, Dictionnaire des legendes, Paris, 1S55; idem, Dictionnaire des apocryphes, ib. 1856; H. von Eicken, Geschichte und System der mittelalterlichen Weltanschauung, Stuttgart, 1887; F. Gorres, in Historische Zeitschrift, Jvii (1887), 212-221; J. J. 1 von Dollinger, Akademische Tortriige, i. 180 sqq., Bonn, 1890; A. Harnack, in Protestantisches Jahrbuch, lxv (1890), 249-265; Mrs. A. Jameson, Sacred and Legendary Art, London, 1890; idem, Legends of the Madonna, Legends of Saints and Martyrs, Legends of the Monastic Orders, 3 vols., London, 1903; A. Ehrhard, Altchristliche Literatur, i. 539 sqq., Freiburg, 1S94; A. Maury, Croyances et legendes du moyen-age, Paris, 1896; E. Male, V Art religieux du xiii.siicleen France, ib. 1898; H. Achelis, Die Martyrologien, ihre Geschichte und ihr Wert, Gottingen, 1900; C. A. Bernoulli, Die Heiligen der Merovinger, Tubingen, 1900; G. Paris, Poemes et legendes du moyen~dge, Paris, 1900; idem, Legendes du moyen-dge, ib. 1903; P. Toldo, in Studien zur vergleichenden Literatur-Geschichte, 1901- 1902; E. Lucius, Die Anfange des Heiligenkults, Tubingen, 1904- H. Delehaye, Les Legendes hagiographiques, Paris, 1905; H. H. Gunter, Legenden-Studien, Cologne, 1906. The best lists of lives of the saints are to be found in the works issued by the Bollandists — Bibliotheca hagiographa Graeca, Brussels, 1895 sqq., and Bibliotheca hagiographa Latina, ib., 1S9S sqq.
LEGER, JEAN: French Protestant; b. at Villa Secca (in the valley of San Martino, Piedmont) F'eb. 2, 1615; d., probably at Leyden, after 1665. At the age of fourteen he went to Geneva to study, and remained there until 1639, when he went to Turin. He found the city in great commotion, since the province of Piedmont was overrun by the French and Spaniards. Leger himself was exposed to peril and was taken prisoner, but escaped by his presence of mind. On Sept. 27, of the same year, the synod of San Germano appointed him pastor of the two churches of Prali and Rodoreto. In 1643 he succeeded his uncle Antoine as pastor of San Giovanni in the valley of Luserna, and there came into repeated conflicts with the monks. His popularity was so great that his opponents at first sought to win him over, but this failed, and they then resorted to persecution. The valley of Luserna was overrun with troops, who pursued the fugitives to the heights of Angrogna. Leger himself escaped, and as the moderator of his church gathered his coreligionists about him, urged them to remain true to their faith and native land, and hastened to seek aid and comfort for them in foreign courts. He stopped in Paris, where he issued a manifesto addressed to all the powers, which impressed even Louis XIV., while Cromwell sent Sir Samuel Moreland to the court of Turin to lodge an emphatic protest. About the same time Leger returned to the Waldensian valleys, and a treaty of peace was signed Aug. 18, 1655, restoring the Waldensians to their rights, but forbidding them instruction in their religion. Leger refused to obey this, and was condemned to death Jan. 12, 1661. He was cited to appear at Turin and was resentenced on Sept. 17 Once more he fled, and passing through Geneva settled at Leyden as pastor of the Walloon Church, where he seems to have spent the remainder of his life, and where he wrote his Histoire generate des eglises evangeliques de Piemont ou vaudoises (2 vols., Leyden, 1669), the first part treating of the Waldensian doctrines and discipline as preserved in purity and without interruption or the need of a reformation from the time
they emerged from heathendom, while the second part gives a history of the persecutions which his coreligionists endured from the establishment of the Inquisition to 1664. The work is marred by partiality and lack of critical ability.
Leger had a noteworthy kindred. His uncle Antoine was pastor at Constantinople and a friend of the patriarch Cyril Lukar, later becoming pastor in the Waldensian valleys, whence he fled to Geneva and was appointed French and Italian preacher and professor of theology. Two cousins of Jean Leger were also preachers. (E. Comba|.)
Bibliography: E. Benoit, Hist, de Vidit de Nantes, vol. iii., Delft, 1693; A. Muston, L'Israel des Alpes, vols, ii., iv„ Paris, 1851; Lichtenberger, ESR, viii. 84-88; and the literature dealing with the Waldenses.,
LEGGE, AUGUSTUS: Bishop of Lichfield; b. at Sandwell Hall, Staffordshire, Nov. 28, 1839. He studied at Christ Church, Oxford (B.A., 1861), was ordered deacon in 1864, and ordained priest in the following year. He was curate of Handsworth, Staffordshire, 1864-66, and of St. Mary's, Bryanston Square, London, 1866-67; vicar of St. Bartholomew's, Sydenham, 1867-79, and of Lewisham 1879-91. In 1891 he was consecrated bishop of Lichfield. He was chaplain to the bishop of Rochester and honorary canon of the same diocese 1877-91, proctor of the diocese of Rochester 1885- 1891, rural dean of Greenwich 1880-86 and of Lewisham 1886-91. In theology he is a liberal churchman, and has written In Covenant with God (a book of instruction on confirmation; London, 1891).
LEGGE, JAMES: English Congregationalist; b. at Huntly (34 m. n.w. of Aberdeen), Aberdeenshire, Scotland, Dec. 20, 1815; d. at Oxford Nov. 29, 1897 He studied at King's College, Aberdeen (M.A., 1835), and the Highbury Theological College, London, and from 1839 to 1842 was a missionary of the London Missionary Society at Malacca, where he was appointed principal of the Anglo- Chinese College in 1840. From 1843 to 1873 he was pastor of the Union Church at Hongkong and head of the theological seminary of the London Missionary Society at that place, the successor of the Malacca Anglo-Chinese College. In 1873 he returned permanently to Great Britain. From 1876 he was professor of Chinese at Oxford. He was the author of many works in Chinese, and also published or translated : The Notions of the Chinese Concerning God and Spirits (Hongkong, 1852); Chinese Classics (5 vols., 1861-72); Life and Teachings of Confucius (London, 1867); The Life and Teaching of Mencius (1875); The Book of Ancient Chinese Poetry in English Verse (1876); The Texts of Confucianism (4 vols., Oxford, 1879-82); The Religions of China: Confucianism and Taoism described and compared with Christianity (London, 1880>; The Texts of Taoism (2 vols., Oxford, 1886); Record of Buddhistic Kingdoms: Travels of the Buddhist Pilgrim Fa-hsien in India (London, 1SS6) ; and The Nestorian Monument of Hsi-an FA in Shen-Hsi, China, relating to the Diffusion of Christianity in China in the Seventh and Eighth Centuries (1888).
Bibliography: DNB, Supplement, iii. 87-88, where references to other literature may be found.