an ecclesiastic and a writer he has exerted great in- later times, especially the bigoted citizens of Palestine, LANGUAGES. Language (1123 [Chald.], tongue; i, lip). An indication of the manner in which man may have been led to the formation of a vocabulary is thought to be given in Gen. ii, 19. But it is evident from the whole scriptural account of creation that speech was coeval with the formation of our first parents. At a later date the origin of the various languages on the earth (see Van den Honert, De lingua primava, L. B. 1738) is apparently given in connection with the building of the tower of Babel (comp. Römer, De linguar. in extruenda turri Babyl, ortu, Viteb. 1782) and the dispersion of men Languet de Gergy, JEAN JOSEPH, a distinguish(Gen. xi); but it is probable that the diversities of hu- ed French prelate, noted for his opposition to the Janman speech have rather resulted from than caused the senists, was born at Dijon August 25, 1677. A compagradual divergence of mankind from a common centre triot and friend of Bossuet, he was influenced to dedicate (Diod. Siculus, i, 8; comp. Jerusalem, Fortges. Betracht. himself early to the service of the Church. After having Brschw. 1773, p. 263 sq.; Eichhorn, Diversitatis linguar. filled various minor positions, he became bishop of Soisex tradit. Semit. origines, Götting. 1788; Abbt, Vermisch. sons in 1715; later (in 1730) he was promoted to the Schrift. vi, 96 sq.). See TONGUES, CONFUSION OF. The archbishopric of Sens, where, by his zeal and ultramonlater Jews inferred from Gen. x that there were gener- tane opinions, he brought upon himself several controally on earth seventy (nations and) languages (compare versies with the Jansenists, and by his extreme course Wagenseil, Sota, p. 699; Lightfoot, Hor. Heb. p. 754, made himself very unpopular. In 1721 the French Acad1031, 1089: see a list in the Jerusalem Talmud, Megill. emy honored him with membership. He died May 3, fol. 71, ch. ii). Individual tongues are only mentioned 1753. Languet wrote very extensively. A complete incidentally in the Bible, as follows: the Canaanitish list of his works is given by Hoefer, Nouv. Biog. Géné(1529 2, Isa. xix, 18), the Chaldæan (7, rale, xxix, 441. The most important of his writings are Dan. i, 4), the Aramœan (♫, familiar to the Assyr- du Val de Grâce et les bénédictines de Saint-Corneille de Mémoire pour l'évêque de Soissons contre les religieuses ians [2 Kings xviii, 26], the Magians [Dan. ii, 4], and Compiègne (Paris, 1726, fol.) :-Opera omnia pro defenthe Persian officials [Ezra iv, 7]), the Jewish (, sione Constitutionis Unigenitus et adversus ab ea appelani.e. Hebrew; 2 Kings xviii, 26; Neh. xiii, 24; compare tes successive edita; in Latinam linguam conversa a vaEsther viii, 9; Josephus, Apion, ii, 2), the Ashdodite riis doctoribus et ab auctore recognita et emendata (Sens, (717, Neh. xiii, 24); in the N. T. the Hebrew, i. e. Syro-Chaldee (Eßpais, 'Eßpaïori, Acts xxii, 2, etc.), the Greek ('EXλnvieη, 'EXλŋviori, John xix, 20; Acts xxi, 37; Rev. ix, 11), the Latin ('Pwμaïorí, John xix, 20; Luke xxiii, 38), and the Lycaonian (Avkaovori, Acts xiv, 11). It is remarkable that, in all the intercourse of the Hebrews with foreign nations, mention is very rarely made of an interpreter (Gen. xlii, 23); but the passages in 2 Kings xviii, 26; Isa. xxxvi, 11, prove that the common Jews of the interior at least did not understand the Aramaan dialect. That the Jews of 1752, 2 vols. folio).-Hoefer, Nouv. Biog. Générale, xxix, 441 sq. Laniado (or Lañado), Abraham BEN-ISAAC, an Italian rabbi and commentator, flourished in the latter half of the 16th and the first half of the 17th century. He wrote a work on the mysteries of the Mosaic law, entitled 12, The Shield of Abraham, which consists of seventeen treatises and discourses on circumcision, marriage, almsgiving, confession of sins, repentance, and mourning for the dead. It was printed in Venice in 1603, and is very highly esteemed by the Laniado, Samuel BEN-ABRAHAM, another Italian rabbi of note, flourished at Aleppo about 1580. He wrote a commentary on the Pentateuch, entitled , Delightful Vessel, which was first published in Venice in 1594-1595. He explains the Pentateuch according to the Sabbatic Lessons [see HAPHTARAH] in the Midrashic manner:-A commentary on Joshua, Judges, Samuel, and Kings, entitled p, Precious Vessel, which was first published in Venice in 1603, and excerpts of it are printed in Frankfurter's Rabbinic Bible (q. v.). It consists chiefly of extracts from the expositions of Rashi, Aben-Ezra, Ralbag, etc. :—A commentary on Isaiah, called ", A Vessel of Pure Gold (Venice, former, is chiefly made up from the expositions of Rashi, 1657). It is a very lengthy commentary, and, like the Aben-Ezra, Ralbag, etc. See Fürst, Biblioth. Hebraica, ii, 222; Steinschneider, Catalogus Libr. Hebr. in Bibliotheca Bodleiana, col. 2433; Kitto, Bibl. Cyclop. s. v. Jews:-A commentary on the Song of Songs, entitled | formed Church, was born at Albany in 1748. He studopa, Studs of Silver, which was edited by Mo-ied theology under Dr. Westerlo, of that city, and was ses Laniado, with the Hebrew text, the Commentary of licensed to preach by a general meeting of ministers Rashi, the Chaldee Paraphrase, with a Spanish transla- and elders in 1780. Among the Dutch clergymen of tion by the editor, printed in Hebrew characters (Ven- the last two generations, this venerable man held a repice, 1619). He also wrote a commentary on the Penta- utation for piety and individuality of character that reteuch, and a commentary on Ruth, Lamentations, Ec- minds us of Rowland Hill, James Patterson, of Philadelclesiastes, and Esther, which have not as yet been pub-phia, and a few others of similar mould. Many curious and interesting stories are told of his unique and godly lished.-Kitto, Bibl. Cyclop. s. v. life, and of his holy ministry. He was, while young, captain of a small sailing vessel that ran between Albany and New York, and was converted to Christ while in this calling. Immediately he consecrated himself to the ministry, although his health was so feeble that his physician said he would not live to enter the pulpit. But God spared him to serve in his sanctuary fifty-five years. He preached regularly until the second Sabbath before his death, at the great age of eighty-seven. "He spent much time day and night in his study, fasting much and being much in prayer. He usually spent much of the night, and sometimes the whole night, in praying. His clothing always gave way first upon the knees." His preaching, which was in the Dutch lantold, and many of his peculiar expressions are yet curguage, was remarkable for its scriptural character, spirituality, and utter fearlessness. Striking anecdotes are rent, illustrative of these features of his ministry. one occasion, in a meeting of classis, when called upon a second time by the president to make a brief statement of the condition of his Church, the old man rose suddenly and said, "Mr. President, Tappan! Tappan! all Tappan is dead, and I'm dead too." He sat down and said no more until he was asked to pray, and then poured out his soul in such strains of " power with God" that all who heard him felt that whatever might be the state of his people, he, at least, was not "dead" yet. He observed family worship three times daily during a part of his life. A great revival of religion followed one of his most bold and characteristic sermons in a neighboring place, where people were given up to worldliness and sin. During his last service he sat in the pulpit, as his feebleness obliged him to do frequently in his later years. Like Baxter, he could have said Lanka, the ancient name of the capital of Ceylon, is celebrated in Hindu mythology as the chief city of the giant Râvana (q. v.), who, by carrying off Sita, the wife of Rama, caused the conquest of Ceylon by the latter personage, who is considered as an incarnation of the god Vishnu.-Chambers, Cyclop. s. v. Lanneau, Bazile E., a Presbyterian minister, was born at Charleston, South Carolina, March 22, 1830, and was educated at Charleston College, where he graduated in 1848. He completed a course of theology at Columbia Seminary, S. C., in 1851, and was immediately appointed tutor of Hebrew in the same institution. In 1854 he was ordained, and made pastor of a Church at Lake City, Florida; from 1856 to 1858 he was editor of the Southern Presbyterian, at Charleston, and then returned to Lake City. In October, 1859, he was elected to the chair of ancient languages in Oakland College, Miss., which position he held until his death, July 12, 1860. Lanneau's linguistic acquirements were very extensive. "He was not only a scholar, but an accurate and well-read divine. His style as a writer was chaste and clear."-Wilson, Presb. Hist. Almanac, 1861, p. 95. Lanneau, John Francis, a Presbyterian minister, was born at Charleston, South Carolina, August 14, 1809; was educated at Yale College, class of 1829, and studied theology at the theological seminaries of Princeton, N.J., and Columbia, S. C. He was ordained in 1833, and labored three years for the cause of foreign missions; then went as a missionary to Jerusalem. In 1846 he returned to America, and was called to Marietta, Ga. In 1855 he became pastor at Salem, Va., and in 1861 returned to Marietta, where he died, Oct. 7, 1867. Mr. Lanneau is represented as an able minister, and always eminently influential and acceptable both as a preacher and a citizen.—Wilson, Presb. Hist. Almanac, 1868, p. 340. Lannis, JACOB W., a Presbyterian minister, was born in Baltimore Co., Maryland, July 8, 1826; received a collegiate education at Muskingum College, Ohio, and at Jefferson College, Pa., where he graduated in 1852. He studied theology at Alleghany City Theological Seminary, and afterwards with Dr. Edwards, of Fort Wayne, Ind. In 1856 he was ordained and installed as pastor of a Church at Waveland, Ind. In 1858 he removed to Nashville, Tennessee, and died there Aug. 9, 1859. Mr. Lannis was very successful in his brief ministry.-Wilson, Presb. Hist. Almanac, 1861, p. 95. Lansing, NICHOLAS, a minister of the (Dutch) Re "I preached as if I ne'er should preach again, On Referring to the strain of his ministry among them, he said to his people, "I have never preached to you Do and live,' but 'Live and do.'" That week he was seized with his last illness, during which he was constantly engaged in prayer, and in speaking for Christ to those who were with him. His last end was peace. Mr. Lansing was settled first in the united churches of what are now Greenbush, Linlithgo, and Taghkanic, near Albany, during 1781-4, and afterwards at Tappan and Clarkstown, in Rockland County, N. Y., 1784-1830, and Tappan alone 1830-35. His home and church in the latter place were near the spot on which major André was hung in the Revolutionary War. See Corwin, Manual of the Reformed Church, p. 134 sq. (W.J.R. T.) Lantern (pavóc, so called for its shining) occurs only in John xviii, 3, where the party of men which went out of Jerusalem to apprehend Jesus in the garden of Gethsemane is described as being provided “with lanterns and torches:" it there probably denotes any kind of covered light, in distinction from a simple taper or common house-light, as well as from a flambeau (comp. Athenæus, xv, 58; Philosen. Gloss.). Lanterns were much employed by the Romans in military operations; two of bronze have been found among the ruins of Herculaneum and Pompeii. They are cylindrical, with translucent horn sides, the lamp within being furnished with an extinguisher (Smith, Dict. of Class. Ant. p. 568). In the article LAMP it has been shown that the Jewish lantern, or, if we may so call it, lamp-frame, was similar to that now in use among the Orientals. As the streets of Eastern towns are not lighted at might, and never גה Ancient Roman Lantern. (On the left is a separate view of one of the corner-pieces; on the right is the extinguisher.) two feet long by nine inches in diameter, and is carried by servants before their masters, who often pay visits to their friends at or after supper-time. In many Eastern towns the municipal law forbids any one to be in the streets after nightfall without a lantern.-Kitto. Lantern, in Italian or modern architecture, a small structure on the top of a dome, or in other similar situations, for the purpose of admitting light, promoting ventilation, or for ornament. In Gothic architecture the term is sometimes applied to louvres on the roofs of halls, etc., but it usually signifies a tower which has the whole height, or a considerable portion of the interior, open to view from the ground, and is lighted by an upper tier of windows: lantern-towers of this kind are common over the centre of cross churches. The same name is also given to the light open erections often placed on the tops of towers; these sometimes have spires rising from them, but in such cases they are less perforated with windows. Lanternes des Morts occur only in the church-yards on the Continent; they were simply pillars, with a place for a light on the top similar to small light-houses, and it is not improbable that something of the kind was adopted in the early Roman cemeteries, and so has given origin to some of the Irish round towers, which may well have been used, at least in some instances, for this purpose.-Parker, Glossary of Architecture, s. V. Modern Oriental Lantern. were so, lanterns are used to an extent not known among ns. Such, doubtless, was also formerly the case; and it is therefore remarkable that in but a single instance the Ancient Egyptian Lantern. Egyptian monuments offer any trace of the use of a lantern. In this case it seems to be borne by the night-watch, or civic guard, and is shaped like those in common use among ourselves (Wilkinson, Anc. Eg. ii, 72). A similar lantern is at this day used in Persia, and perhaps does not materially differ from those mentioned in Scripture. More common at present in Western Asia is a large folding lantern of waxed cloth strained over rings of Ordinary Eastern Lan- wire, with a top and bottom of tinned copper. It is usually about terns. Lanterns, Feast of, is a Chinese festival, observed in the evening of the 15th day of January by every Chinese of respectability, who illuminates, with a great number of wax candles, a large lantern, displaying more or less splendor, according to the circumstances of the owner. Some of them are valued at several thousand dollars, on account of the decorations bestowed on them, and are from twenty to thirty feet in diameter. The Chinese ascribe the rise of this festival to a sad accident which happened in the family of a certain mandarin, whose daughter, as she was walking one evening on the bank of a river, fell in and was drowned. Her father, in order to find her, embarked on board a vessel, carrying with him a great number of lanterns. The whole night was spent in search of her, but to no purpose. However, this ceremony is annually kept up in memory of the mandarin's daughter. In some respects this festival resembles that observed by the ancients in honor of Ceres, when her votaries ran up and down the streets with lighted torches in their hands, in imitation of the hurry and confusion of the goddess when in quest of her daughter Proserpine. Others ascribe the rise of this Chinese festival to an extravagant project of one of their emperors, who shut himself up with his concubines in a magnificent palace, which he illuminated with a great number of splendid lanterns. The Chinese, scandalized at his behavior, demolished his palace, and hung the lanterns all over the city. But, however uncertain its origin, it seems pretty definitely established that the lantern-festival was observed as early as A.D 700 (comp. Williams, Middle Kingdom, ii, 82). One peculiar custom of this feast is the grant of greater license to married women, who on other evenings, by Chinese custom, are obliged to confine themselves to their homes. The goddess called Mother (q. v.) is worshipped by them at this time, particularly by married but childless women, "expecting or desiring, as a consequence of such devotional acts to 'Mother,' to have male offspring." See Broughton, Bibliotheca Hist. Sacra, ii, 4; Doolittle, Social Life of the Chinese (New York, 1867, 2 vols. 12mo), ii, 34 sq. (J. H. W.) Lantfredus or Lamfridus, a disciple of bishop Ethelnold of Winchester, flourished in the latter part of the 10th century. He is known only by his life of St. Swithun, which is very interesting, as it affords fine facilities for studying the manners and history of his time. "His style is very inflated, and it is rendered obscure by the adoption of numerous words formed from the Greek language." The editions of Lantfredus are those of Henry Wharton, Anglia Sacra, i (Lond. 1691, folio), 322:Lantfredi epistola præmissa Historia de Miraculis Swithini, Acta Sanctorum Julii, i (Antwerp, 1719, fol.), 328 337-Swithuni Vita et Miracula, per Lamfridum Monachum Winton. See Darling, Cyclop. Bibliogr. ii, 1767. Laödice'a [strictly LAÖDICI'A] (Aaodíkɛia, justice of the people), the name of several cities in Syria and Asia Minor, but one of which, usually called Laodi- | cea ad Lycum (from its proximity to the river Lycus), is named in Scripture. It lay on the confines of Phrygia and Lydia, about forty miles east of Ephesus, and is that one of the "seven churches in Asia" to which John was commissioned to deliver the awful warning contained in Rev. iii, 14-19. The fulfilment of this warning is to be sought in the history of the Christian Church which existed in that city, and not in the stone and mortar of the city itself; for it is not the city, but "the Church of the Laodiceans," which is denounced. It is true, however, that the eventual fate of that Church must have been involved in that of the city. (See an account of the synod at Laodicea, in Phrygia, A.D. 350-389, in Von Drey's Theol. Quartalschr. 1824, p. 3 sq.) Laodicea was the capital of Greater Phrygia (Strabo, xii, p. 576; Pliny, v, 29; or Phrygia Pacatiana, according to the subscription of 1 Tim.), and a very considerable city (Strabo, p. 578) at the time it was named in the New Testament; but the violence of earthquakes, to which this district has always been liable, demolished, some ages after, a great part of the city, destroyed many of the inhabitants, and eventually obliged the remainder to abandon the spot altogether. The town was originally called Diospolis, and afterwards Rhoas (Pliny, v, 29); but Laodicea, the building of which is ascribed to Antiochus Theos, in honor of his wife Laodice, was probably founded on the old site. It was not far west from Colossæ, and only six miles to the west of Hierapolis (Itin. Ant. p. 337; Tab. Peut.; Strabo, xiii, p. 629). At first Laodicea was not a place of much importance, but it soon acquired a high degree of prosperity. It suffered greatly during the Mithridatic war (Appian, Bell. Mith. 20; Strabo, xii, p. 578), but quickly recovered under the dominion of Rome; and towards the end of the republic and under the first emperors, Laodicea became one of the most important and flourishing commercial cities of Asia Minor, in which large money transactions and an extensive trade in wood were carried on (Cicero, ad Fam. ii, 17; iii, 5; Strabo, xii, p. 577; compare Vitruv. viii, 3). The place often suffered from earthquakes, especially from the great shock in the reign of Tiberius, in which it was completely destroyed; but the inhabitants restored it from their own means (Tacit. Ann. xiv, 27). The wealth of the citizens created among them a taste for the arts of the Greeks, as is manifest from the ruins; and that it did not remain behind-hand in science and literature is attested by the names of the sceptics Antiochus and Theiodas, the successors of Ænesidemus (Diog. Laërt. ix, 11, § 106; 12, § 116), as well as by the existence of a great medical school (Strabo, xii, p. 580). During the Roman period Laodicea was the chief city of a Roman conventus (Cicero, ad Fam. iii, 7; ix, 25; xiii, 54, 67; xv, 4; ad Att. v, 15, 16, 20, 21; vi, 1, 2, 3, 7; in Verr. i, 30). Many of its inhabitants were Jews, and it was probably owing to this circumstance that at a very early period it became one of the chief seats of Christianity [we have good reason for believing that when, in writing from Rome to the Christians of Colossæ, Paul sent a greeting to those of Laodicea, he had not personally visited either place. But the preaching of the Gospel at Ephesus (Acts xviii, 19-xix, 41) must inevitably have resulted in the formation of churches in the neighboring cities, especially where Jews were settled. See LAODICEANS, EPISTLE TO THE], and the see of a bishop (Coloss. ii, 1; iv, 15 sq.; Rev. i, 11; iii, 14 sq.; Josephus, Ant. xiv, 10, 20; Hierocl. p. 665). The Byzantine writers often mention it, especially in the time of the Comneni; and it was fortified by the emperor Manuel (Nicet. Chon. Ann. p. 9, 81). During the invasion of the Turks and Mongols the city was much exposed to ravages, and fell into decay; but the existing remains still attest its former greatness (see Smith's Dict. of Gr. and Rom. Geog, s. v. Laodiceia). Smith, in his Journey to the Seven Churches (1671), was the first to describe the site of Laodicea. He was followed by Chandler, Cockerell, and Pococke; and the locality has, within the present century, been visited by Mr. Hartley, Mr. Arundell, Col. Leake, and Mr. Hamilton. "Laodicea is now a deserted place, called by the Turks Eski-hissar (“Old Castle"), a Turkish word equivalent to Paleó-kastro, which the Greeks so frequently apply to ancient sites. From its ruins, Laodicea seems to have been situated upon six or seven hills, taking up a large extent of ground. To the north and north-east runs the river Lycus, about a mile and a half distant; but nearer it is watered by two small streams, the Asopus and Caprus, the one to the west, and the other to the south-east, both passing into the Lycus, which last flows into the Mæander (Smith, p. 85). Laodicea preserves great remains of its importance as the residence of the Roman governors of Asia under the emperors, namely, a stadium, in uncommon preservation, three theatres, one of which is 450 feet in diameter, and the ruins of several other buildings (Antiq. of Ionia, pt. ii, p. 32; Chandler's Asia Minor, c. 67). Col. Leake says, "There are few ancient sites more likely than Laodicea to preserve many curious remains of antiquity beneath the surface of the soil; its opulence, and the earthquakes to which it was subject, rendering it probable that valuable works of art were often there buried beneath the ruins of the public and private edifices (Cicero, Epist. ad Amic. ii, 17; iii, 5; v, 20; Tacitus, Annal. xiv, 27). A similar remark, though in a lesser degree, perhaps, will apply to the other cities of the vale of the Mæander, as well as to some of those situated to the north of Mount Tmolus; for Strabo (p. 579, 628, 630) informs us that Philadelphia, Sardis, and Magnesia of Sipylus, were, not less than Laodicea and the cities of the Mæander as far as Apameia at the sources of that river, subject to the same dreadful calamity (Geography of Asia Minor, p. 253)" (Kitto). "Nothing," says Mr. Hamilton (Researches in Asia Minor, i, 515), " can exceed the desolation and melancholy appearance of the site of Laodicea; the lay persons present shall give it to each other; and that ended, the administration of the holy eucharist shall proceed. None except the priests shall be permitted to approach the altar in order to communicate. 20. A deacon not to sit in the presence of a priest without permission of the latter. The same conduct is enjoined on subdeacons and all inferior clergy towards the deacon. 21, 22. The subdeacon not to undertake any of the functions of the deacon, nor touch the sacred vessels, nor wear a stole. 23. Forbids the same to chanters and readers. Copper Coin ("medallion") of Laodicea in Phrygia, with Head of Commodus, 24. No one of the clergy, or of the Triumphal Figure, and name of Asiarch. no picturesque features in the nature of the ground on which it stands relieve the dull uniformity of its undulating and barren hills; and, with few exceptions, its gray and widely-scattered ruins possess no architectural merit to attract the attention of the traveller. Yet it is impossible to view them without interest when we consider what Laodicea once was, and how it is connected with the early history of Christianity." See also Fellows, Journal written in Asia Minor, p. 251 sq.; Arundell, Seven Churches, p. 85 sq.; Schubert, Reisen, i, 282; S. Stosch, Syntagma dissert. 7 de sept. urbibus Asia in Apoc. p. 165 sq.; also in Van Hoven, Otium literar. iii, p. 52; Mannert, VI, iii, 129 sq.; Schultess, in the N. theol. Annal. 1818, ii, 177 sq. See ASIA, SEVEN CHURCHES OF. LAODICEA, COUNCIL OF (Concilium Laodicenum), an important council held at Laodicea, in Phyrgia, in the 4th century. The year in which this council convened is disputed. Baronius and Binius assign the year 314; Pagi, 363; Hardouin places it as late as 372, and others even in 399. Hefele thinks that it must have had its session between 343 (the Council of Antioch) and 381, rather in the second than in the first half of the 4th century. Beveridge adduces some probable reasons for supposing it to have been held in 365. Thirtytwo bishops were present, from different provinces of Asia, and sixty canons were published, which were accepted by the other churches. 1. Permits the administration of communion to persons who have married a second time, after their remaining a while in retreat, fasting and praying. 2. Directs holy communion to be given to those who have completed their penance. 3. Forbids to raise neophytes to the sacerdotal order. 4. Forbids usury among the clergy. 5. Ordination not to be administered in the presence of those who are in the rank of hearers. 6. No heretics to enter within the church. 7. Any Novatians, Photinians, or Quartodecimani who are to be received into the Church must first abjure every heresy, be instructed in the true faith, and anointed with the holy chrism. 8. All Cataphrygians or Montanists to be instructed and baptized before being received into the Church. 9. Excommunicates the faithful who go to the places of worship or burial-grounds of hereties. 10. Forbids the faithful to give their children in marriage to heretics. 11. Forbids the ordination of priestesses (peoßurides) (see below). 12. Bishops to be appointed by the metropolitan and his provincials. 13. Priests not to be elected by the people. 14. Consecrated elements not to be sent into other parishes at Easter by way of eulogiæ. 15. Only those chanters named in the Church roll shall ascend the pulpit and chant. 16. The Gospels to be read, as well as the other books of Scripture, on Saturday. 17. A lesson shall be read between each psalm. 18. The same prayer to be repeated at nones as at vespers. 19. After the bishop's sermon the prayers for the catechumens shall be said separately, then those for the penitents, and, lastly, those of the faithful; after which the kiss of peace shall be given, and after the priests have given it to the bishop, order of ascetics, to enter a tavern. 25. Forbids the subdeacon to give the consecrated bread and to bless the cup. 62. Prohibits persons not appointed thereto by a bishop from meddling with exorcisms. 27. Forbids the carrying away of any portion of the agapæ. 28. Forbids the celebration of the agapæ, or love-feasts, in churches. 29. Forbids Christians observing the Jewish Sabbath. 30. Forbids Christian men, especially the clergy, from bathing with women. 31. Forbids giving daughters in marriage to heretics. 32. Forbids receiving the eulogia of heretics. 33. Forbids all Catholics praying with heretics and schismatics. 34. Anathematizes those who go after the false martyrs of heretics. 35. Forbids Christian persons leaving their church in order to attend private conventicles in which angels were invoked, and anathematizes those who are guilty of this idolatry. 36. Forbids the clergy dealing in magic, and directs that all who wear phylacteries be cast out of the Church. 37. Forbids fasting with Jews or heretics. 38. Forbids receiving unleavened bread from Jews. 39. Forbids feasting with heathen persons. 40. Orders all bishops to attend the synods to which they are summoned, unless prevented by illness. 41, 42. Forbids clergymen leaving the diocese to travel abroad without the bishop's permission and the canonical letters. 43. Forbids the porter of the church leaving the gate for a moment, even in order to pray. 44. Forbids women entering into the altar. 45. Forbids receiving those who do not present themselves for the Easter baptism before the second week in Lent. 46. Orders that all catechumens to be baptized shall know the Creed by heart, and shall repeat it before the bishop or priest on the fifth day of the week. 47. Those who have been baptized in sickness, if they recover, must learn the Creed. 48. Orders that those who have been baptized shall be anointed with the holy chrism, and partake of the kingdom of God. 49. Forbids celebrating the holy eucharist during Lent on any days but Saturdays and Sundays. 50. Forbids eating anything on the Thursday in the last week of Lent, or during the whole of Lent anything except dry food. 51. Forbids celebrating the festivals of the martyrs during Lent; orders remembrance of them on Saturdays and Sundays. 52. Forbids celebrating marriages and birthday feasts during Lent. 53. Enjoins proper behavior at marriage festivals, and forbids all dancing. 54. Forbids the clergy attending the shows and dances given at weddings. 55. None of the clergy or laity to club together for drinking-parties. 56. Forbids the priests taking their seats in the sanctuary before the bishop enters, except he be ill or absent. 57. Directs that bishops shall not be placed in small towns or villages, but simply visitors, who shall act under the direction of the bishop in the city. 58. Forbids both bishops and priests celebrating the holy eucharist in private houses. 59. Forbids singing uninspired hymns, etc., in church, and reading the uncanonical books. 60. Declares which are the canonical books of Scripture. In this list the Apocrypha and the book of Revelation are omitted. See CANON OF SCRIPTURE. Of particular interest among |