and severe; the summer lasts only nine weeks, but is, in the entire conversion of the Laplanders. In the treaty consequence of the very long days, almost as hot as in of Friedrichshaven Sweden had to cede its Lappish Italy, and, owing to the innumerable mosquitoes, most territory to Russia, but in 1814, in the treaty of Kiel, oppressive for both man and beast. Only in the south- it received another portion from Norway. The most ern part of Swedish Lapland is the soil capable of culti-zealous missionary who has labored among the Lapvation; the corn is sown towards the close of May, and landers was pastor Stockfleth (born in 1787), who joined reaped in the middle of August, but is frequently spoiled them in their nomadic life, and preached to them in by night-frosts. The territory is but very thinly set- their own language, which it cost him great efforts to tled, and only a part of it is now occupied by the people learn. At present divine service is held in the Lappish, to which it owes its name, the southern and better por- Swedish, and Finnish languages. During the summer tions having been gradually encroached upon by Nor- months the Laplanders, who during this time are movwegians, Swedes, and Finlanders, till the Laplanders ing with their reindeer further into the mountains, are proper have in a great measure been cooped up within visited by clergymen of Southern Lapland. The Lapthe Arctic Circle. The territory is politically divided landers show great docility for the reception of the into three parts: 1. Norwegian Lapland or Finnmark, Christian doctrine, but their Christianity is still mixed containing 27,315.70 square miles and 13,668 inhabitants, up with many superstitious views and pagan customs. all Laplanders, or, as they are here called, Finnar. 2. The Roman Catholic Church established in 1855 the Swedish Lapland, containing 49,035.17 square miles, Prefecture Apostolic of the North Pole, which embraces with a population of 27,443 inhabitants, of whom only Lapland, the Faroe Islands, Greenland, and the north5685 are Laplanders, and all the remainder Swedish col- ernmost part of America. The apostolic prefect resides onists, whose number has steadily increased since 1760, at Tromsoë, the capital of Finnmark; another Laplandwhen the first two Swedish families settled in the coun-ish station has been established at Altengard. See Wigtry. 3. Russian Lapland, which partly belongs to Fin-gers, Kirchl. Statistik, ii, 421 sq.; Neher, Kirchl. Statisland and partly to the government of Archangel, and tik, ii, 406 sq. (A. J. S.) embraces Eastern Lapland, with the peninsula of Kola, Lapping (PP, to lick up like a dog, 1 Kings xxi, also called the Lapland peninsula. The number of Lap- 19, etc.) of water by "putting their hand to their mouth," landers in Russian Lapland had in 1852 been reduced to spoken of as a test in reference to Gideon's men (Judg. 2290. The native inhabitants, Laplanders or Laps, call vii, 5, 6), is still in the East supposed to distinguish themselves Sami or Samelads, and consider Lapland and those who evince an alacrity and readiness which fits Laplanders as terms of abuse. They are either Fjell- them in a peculiar manner for any active service in Lappar-Finner, mountain Laplanders, who lead a no- which they are to be engaged. See GIDEON. Among madic life, and pasture large reindeer herds; or Skogs- the Arabs, lapping with their hands is a common and Lappar, forest Laplanders, chiefly occupied with hunting very expeditious way of taking in liquids. "The dog and fishing, leaving their herds of reindeer in charge of drinks by shaping the end of his long, thin tongue into the preceding class; or Soë- Finner, sea or shore Lap- the form of a spoon, which it rapidly introduces and landers, who, too poor to possess such herds, have been withdraws from the water, throwing each time a spoonobliged to fix their residence upon the coast, and subsist ful of the fluid into his mouth. The tongue of man is chiefly by fishing; or Sockne Lappar, parish Lappars, who not adapted to this use; and it is physically impossible hire themselves out as servants, chiefly for tending the for a man, therefore, to lap literally as a dog laps. The reindeer. They are good-natured, honest, superstitious, true explanation, probably, is that these men, instead of and patriotic, and, with the exception of an inclination kneeling down to take a long draught, or successive to drunkenness, they show neither great vices nor great draughts from the water, employed their hand as the virtues. The origin of the Laplanders is not yet fully dog employs his tongue-that is, forming it into a holcleared up, as their physical characteristics point partly low spoon, and dipping water with it from the stream. to the Mongolian and partly to the Caucasian race. The Practice gives a peculiar tact in this mode of drinking; prevailing opinion, however, is, that they are only a va- and the interchange of the hand between the water and riety of Tchude or Finns. The Christianization of the the mouth is so rapidly managed as to be comparable to Laplanders did not begin until, in 1275, a part of their that of the dog's tongue in similar circumstances. Beterritory was annexed to Sweden. For several centu- sides, the water is not usually sucked out of the hand ries, however, no results were obtained except the in- into the mouth, but by a peculiar knack is jerked into troduction of Christian baptism and Christian marriage. the mouth before the hand is brought close to it, so that The Norwegian part of Lapland belonged to the arch- the hand is approaching with a fresh supply almost bebishopric of Nidaros (Drontheim); the Swedish to the fore the preceding has been swallowed: this is another archbishopric of Upsala. Gustavus I, of Sweden, in the resemblance to the action of a dog's tongue. On comfirst half of the 16th century, established the first Lap-ing to water, a person who wishes to drink cannot stop pish school in the town of Pikeå. Charles IX and Christina made great efforts for bringing them over to the Lutheran Church, while in Norwegian Finnark king Christian IV, of Denmark (about 1600), extirpated the remnants of paganism by force. The Christianization of this part of Lapland was completed by the zeal of bishop Eric Bredahl, of Drontheim (1643 to 1672), and his successors. At the beginning of the 18th century, Isaac Olsen, a poor man, during fourteen years, labored among the Laplanders for their Christianization, and king Frederick IV, of Denmark, in 1715 and 1717, for Lapse is a term used in English ecclesiastical law the same purpose, established theological seminaries in to denote the failure to exercise the right of presenting Copenhagen and Drontheim. In 1730 king Christian or collating a vacant ecclesiastical benefice within the VI issued an order that every Laplander, before the lawful period. On such occasions, if the bishop be the nineteenth year of his age, must receive confirmation, patron, the right devolves or lapses to the archbishop, from which time the parents began to bestow greater and if the archbishop omits to take advantage thereof, care upon the education of their children. The govern- to the king. So also if any person, other than the bishment appointed travelling teachers, and also several res-op, be patron, on his neglecting to present, the right ident clergymen, who at first found their progress great-lapses in the first place to the bishop, on the bishop's ly delayed by the difficulty of mastering the Lappish neglect to the archbishop, and from him to the king. language. The kings of Sweden since Frederick I The patron, the bishop, and the archbishop are several(1748) worked with great zeal, but little success, forly and successively allowed the full period of six calen

the whole party to wait for him when travelling in caravans, and therefore, if on foot, any delay would oblige him to unusual exertion in order to overtake his party. He therefore drinks in the manner described, and has satisfied his thirst in much less time than one who, having more leisure, or being disposed to more deliberate enjoyment, looks out for a place where he may kneel or lie down to bring his mouth in contact with the water, and imbibe long and slow draughts of it" (Kitto, Pictorial Bible, ad loc.).

ed sense, it was used to denote such as had "fallen away," i. e. committed the peccatum mortale of denying their faith. It was natural that these should be first designated by the expression of "lapsi," as heretics were very numerous in the early ages of the Church, and the question of their reintegration into the Church was one of considerable importance. As, after the close of the persecutions, there were no longer any "lapsi” in that sense of the word, it came to be applied as synonymous with pænitentes or hæretici, though only occasionally. Compare Henschel, Glossarium, s. V.

dar months, exclusive of the day on which the benefice | pears to have been first established about the time of becomes void; and if the bishop be himself the patron, the reign of Henry II, and to be coeval with the prache must collate to the benefice within the period of the tice of institution. Previously to that period the infirst six months after the vacancy, as he is not entitled cumbent's title was complete, upon his appointment by to six months in his character of patron, and six months the patron, without his being instituted by the bishop. more in his character of bishop. When the patron's But the Church of Rome, always anxious to render the six months have expired, his right of presentation is clergy independent of the laity, strongly opposed this not absolutely destroyed by the lapse which then takes custom (pravam consuetudinem, as Pope Alexander III, place, but the bishop acquires merely a kind of concur- in a letter to Thomas à Becket, designates it), and inrent right with him; for, although the bishop may col- sisted that the right of appointing to ecclesiastical benelate immediately after the lapse, yet, so long as he suffers fices belonged exclusively to the bishops. This introthe benefice to continue vacant, he cannot refuse to in- duced the ceremony of institution (q. v.). It is, however, stitute a person presented by the patron; and, in like contended by some that institution is as ancient as the manner, when the bishop's six months have expired, establishment of Christianity in England; but Blackthe patron may present at any time before the archbish-stone (ii, 33) maintains that it was introduced at the time op has filled up the vacancy. By these means provision stated above. After that period the bishop alone had is made against the improper duration of vacancies in the power of conferring the legal title to the vacant the Church; for when the benefice has continued vacant church, which he did by institution; but he was still for six months, the patronage for that turn becomes an bound to institute the person presented to him for that object of competition between the original patron and purpose by the patron, provided the patron presented the bishop or archbishop, as the case may be, the nomi- some one. But how long was the bishop to wait to see nee of that party which presents first being entitled to whether it was the patron's intention to exercise his the benefice. But when the right to present has passed right of presentation? The law declared that he should the bishop and the archbishop, and through their neg-wait a reasonable time; and with a due regard to the lect has actually lapsed to the crown, a different rule pre-interest of the patron and the convenience of the pubvails, arising from an old maxim of English law, that the lic, it has settled that time to be six months.-Eadie, king's rights shall never be barred or destroyed by delay Ecclesiastical Dictionary, s. v. See Jus DEvolutum. on his part. Nullum tempus occurrit regi. When, there- Lapsed. See LAPSI. fore, the lapse to the king has actually occurred, the Lapsi, in the more extended meaning of the word, right of presentation for that turn is absolutely vested "the fallen," especially those who were excluded from in him; and if the patron presents while the benefice communion with the Church on account of having comcontinues vacant, the king may present at any time af-mitted one of the peccata mortalia. In a more restrictterwards before another vacancy occurs, and may turn out the patron's nominee. But if the patron's nominee is instituted and inducted, and dies incumbent, or if, after his induction, he is deprived by sentence of the ecclesiastical courts, or resigns bona fide, and not with intent to defeat the king's right to present, before the king has exercised that right, it is then held that his right is destroyed; for he was only entitled to the presentation for one turn, and his having permitted the patron to present for that turn will not entitle him to any other. When the vacancy is occasioned by the death of the incumbent, or by his cession, which is his own voluntary act, being the acceptance of a second benefice incompatible with the one which he already holds, the patron is bound to take notice of the vacancy, without its being notified to him by the bishop, and his six months are calculated from the time at which the vacancy actually occurs. But when the incumbent is deprived by sentence of the ecclesiastical courts, and when he resigns, such resignation being necessarily made into the hands of the bishop, it is held that, as neither his deprivation nor resignation can be complete without the concurrence of the bishop, the bishop ought to notify the vacancy to the patron, and that the patron's six months are to be calculated from the time at which such notice is given. And in like manner, if the patron presents in due time, and the bishop refuses to institute the person so present-out; and Tertullian (De fuga in persec. c. 13) relates ed on the ground of his insufficiency, the bishop ought, with righteous indignation that whole congregations, if the patron be a layman, to give notice of his refusal, with the clergy at their head, would at times resort to and until he does so no lapse can take place; but if the dishonorable bribes in order to avert persecution. But, patron be a spiritual person, it appears from the old law- after the end of the persecution, many tried to unite books that no notice is necessary, because the spiritual again with the Church. The question now arose whethperson is presumed to be a competent judge of the mor- er the Church could again receive them as members, als and abilities of the person whom he has selected for and on what conditions; and also, who had the power the appointment. If, on account of some such neglect to decide that question? In the first ages such penior omission on the part of the bishop, the benefice does tents were, upon their confessions, readmitted by impo not lapse to him, it cannot lapse to the archbishop or to sition of hands. Confessors had the privilege of issuing the king; for it is a rule that a lapse cannot take place letters of peace (libelli pacis) to the lapsed, which faper saltum, that is, by leaping over or leaving out the cilitated their early reception to communion. But such intermediate steps. This rule protects the patron's right penitents were ineligible for holy orders, and, if already from being ever injured by the improper refusal of the ordained, they were deposed, not being allowed to rebishop to institute his nominee; for the bishop can take sume their clerical functions, but suffered only to remain no advantage of that which is occasioned by his own in lay communion. By degrees these admissions were wrongful act, neither can the archbishop or the king, made still easier, and therefore became a matter of sefor the reason alleged above. This right of lapse ap-rious consideration by the Council of Ancyra (q. v.), and

The "lapsi" were especially numerous when persecution assumed the regular and systematic form it obtained in Roman law under Nerva and Trajan. Persistence in the profession of Christianity was alone considered a crime against the state. Yet Trajan granted full forgiveness to the Christians who consented to offer up incense before his statues and those of the gods. During the Decian persecution the form of abjuration became even more simple. Those who shrank from offering up sacrifices were supposed to have done so by the authorities. Indeed, in many instances certificates were given by magistrates that the law had actually been complied with. Such mild measures made it easy for many to recant. Cyprian informs us that large numbers eagerly recanted in Carthage even before the persecution broke

resulted in the revival of the old Montanist controversy | ornithological conductors lead them through a wild, desas to the purity and holiness of the Church, besides pro- ert tract terminated by mountains and rocks, in which is voking another as to the extent of episcopal powers. situated the royal aviary of Epops. The Septuagint On the controversies and schisms which were thus pro- and Vulgate agree with the Arabian interpreters in voked in the African Church, see the articles CYPRIAN; translating the Hebrew term by Ero and upupa; and, DECIUS; FELICISSIMUS; MARTYRS AND CONFESSORS; as the Syrian name is kikuphah, and the Egyptian kuNOVATIAN; NOVATUS. (Compare also Schaff, Ch. Hist. kuphah, both apparently of the same origin as dukiphath, vol. i, § 114 and 115.) Epiphanius asserts that Mele- the propriety of substituting hoopoe for lapwing in our tius revived the struggle against the laxity of Church version appears sufficiently established. The word hoodiscipline; yet this assertion is not fully substantiated; poe is evidently onomatopoetic, being derived from the the question of authority was already the foremost in voice of the bird, which resembles the words "hoop, these discussions. See MELETIUS. This was still more hoop," softly but rapidly uttered. "It utters at times a the case in the controversy with the Donatists (q. v.). sound closely resembling the word hoop, hoop, hoop, but The only other points to be noticed are some deci- breathed out so softly, but rapidly, as to remind the sions of the councils which gradually elaborated each of hearer of the note of the dove" (Yarrell, Brit. Birds, ii, the principles finally established. Thus seven canones 176). The Germans call the bird Ein Houp, the French, (1-8) of the Synod of Ancyra determine the penance to La Huppe, which is particularly appropriate, as it refers be performed by the lapsi. It distinguished between both to the crest and note of the bird. In Sweden it is those who cheerfully partook of the repast which fol- known by the name of Här-Fogel, the army-bird, because, lowed the sacrifices offered to idols, those who partook from its ominous cry, frequently heard in the wilds of of it reluctantly and with tears, and those who ate none the forest, while the bird itself moves off as any one apof it. These latter were punished with two years of proaches, the common people have supposed that seapenance, the others more severely. Priests who had sac- sons of scarcity and war are impending (Lloyd's Scand. rificed to idols lost their ecclesiastical character. The Advent. ii, 321). Synod of Nicæa was still more lenient. Those against whom it was most severe were persons who had recanted without being threatened in their lives or fortunes; yet even those, while declared to be "unworthy of the pity of the Church," were also readmitted. Naturally, as persecation decreased, the Church became less stringent, as it had no longer to fear desertions. Even before that the practice of the Eastern Church had become very lenient. See Tertullian, De pudicitia; De pœnitentia; Cyprian, De lapsis; epistola; epp. canonica Dionysii-a circumstance which it owes, no doubt, partly to its Alexandrini, c. 262; Mansi, Acta Concil. (Ancyr. 1-8; Nicæn. 10-13; II Carthag. 3; III Carthag. 27; Agath. 15); Jacobi Sirmondi Historia pœnitentiæ publ. (1650); Joh. Morini Comm, histor. de disciplina in administratione sacr. pœnit. 13 primis sæculis (1651); Klee, Die Beichte, eine hist, krit. Untersuchung (1828); Krause, Diss. de lapsis primæ ecclesia; Riddle, Christian Antiq. p. 624 sq.; Siegel, Christlich-Kirchliche Alterthümer, i, 290 sq.; Schröckh, Kirchengesch. iv, 215, 282 sq.; v, 59, 313, 382; Herzog, Real-Encyklop. viii, 200; Blunt, Dict. Hist. and Doct. Theology, p. 395. See APOSTASY. (J. H. W.)

The hoopoe is not uncommon in Palestine at this day (Forskäl, Descr. Anim. pref. p. 7, Russel, Aleppo, ii, 81; Höst, Nachr. v. Marokko, p. 297; compare Jerome, ad Zech. v, 9; Bechstein, Naturgesch. ii, 547), and was from remote ages a bird of mystery. Many and strange are the stories which are told of the hoopoe in ancient Oriental fable, and some of these stories are by no means to its credit. It seems to have been always regarded, both by Arabians and Greeks, with a superstitious reverence

crest (Aristoph. Birds, 94; compare Ovid, Met. vi, 672), which certainly gives it a most imposing appearance, partly to the length of its beak, and partly, also, to its habits. "If any one anointed himself with its blood, and then fell asleep, he would see dæmons suffocating him"-"if its liver were eaten with rue, the eater's wits would be sharpened, and pleasing memories be excited" -are superstitions held respecting this bird. One more fable narrated of the hoopoe is given, because its origin can be traced to a peculiar habit of the bird. The Arabs say that the hoopoe is a betrayer of secrets; that Lapwing, in our version, is used for (du-tains under ground. Now the hoopoe, on settling upon it is able, moreover, to point out hidden wells and founkiphath', perhaps from 7, the Arabic for cock, and the ground, has a strange and portentous-looking habit x, head, i. e. topknot), a word which, occurring as of bending the head downwards till the point of the the name of an unclean bird only in Lev. xi, 19 and beak touches the ground, raising and depressing its Deut. xiv, 18, affords no internal or collateral evidence crest at the same time. Hence, with much probability, to establish the propriety of the translation. It has arose the Arabic fable. These stories, absurd as they been surmised to mean "double-crest," which is suffi- are, are here mentioned because it was perhaps in a ciently correct when applied to the hoopoe, but less so great measure owing, not only to the uncleanly habits when applied to the lapwing (Targum, Gallus montanus), of the bird, but also to the superstitious feeling with or the cock of the woods, Tetrao urogallus, for which which the hoopoe was regarded by the Egyptians and bird Bochart produces a more direct etymology; and he heathen generally, that it was forbidden as food to the might have appealed to the fact that the Attagan visits Israelites, whose affections Jehovah wished to wean Syria in winter, exclusive of at least two species of Pte- from the land of their bondage, to which, as we know, rocles, or sand-grouse, which probably remain all the they fondly clung. The summit of the augural rod is year. But these names were anciently, as well as in said to have been carved in the form of a hoopoe's head; modern times, so often confounded that the Greek writ- and one of the kind is still used by Indian gosseins, and ers even used the term Gallinacea to denote the hoopoe; even Armenian bishops, attention being no doubt drawn for Hesychius explains ro in Eschylus by the Greek to the bird by its peculiarly arranged bars upon a deliappellations of "moor-cock" and "mountain-cock" (see cate vinous fawn color, and further embellished with a Bochart, s. v. Dukiphath); and in modern languages beautiful fan-shaped crest of the same color. The hoosimilar mistakes respecting this bird are abundant. Es-poe is a bird of the slender-billed tribe, allied to the chylus speaks of the hoopoe by name, and expressly calls it the bird of the rocks (Fragm. 291, quoted by Aristotle, H. A. ix, 49). Ælian (N. A. iii, 26) says that these birds build their nests in lofty rocks. Aristotle's words are to the same effect, for he writes, "Now some animals are found in the mountains, as the hoopoe, for instance" (H. A. i, 1). When the two lawsuit-wearied citizens of Athens, Euelpides and Pisthetarus, in the comedy of the Birds of Aristophanes (20, 54), are on their search for the home of Epops, king of birds, their

creepers (Certhiada), about as large as a pigeon, but rather more slender. The general hue is a delicate reddish buff, but the back, wings, and tail are beautifully marked with broad alternate bands of black and white: the feathers of the crest, which can be raised or dropped at pleasure, are terminated by a white space tipped with black. In Egypt these birds are numerous (Sonnini, Travels, i, 204), forming probably two species, the one permanently resident about human habitations, the other migratory, and the same that visits Europe. The lat

ology. The most remarkable of these, his minor publi- | ruled. Thus we read of Lares compitales (the Lares of cations, are his Letter on the Logos (1759), in which it dis- cross-roads), Lares vicorum (the Lares of streets), the tinctly appears that he was of the Unitarian or Socinian Lares rurules (the rural Lares), Lares viales (the Lares school; and History of the Heretics of the first two Centu- of the highways), Lares permarini (the Lares of the ries after Christ (published after his decease [1780, 4to], sea), and the Lares cubiculi (the Lares of the bedchamwith additions by John Hogg). The best edition of Lard- ber). The images of these guardian spirits or deities ner's works is that by Dr. Andrew Kippis (Lond. 1788, were placed (at least in large houses) in small shrines 11 vols. 8vo); but it is no mean proof of the estimation or compartments called ædiculæ or lararia. They were in which they are held, that, large as the collection is, worshipped every day: whenever a Roman family sat they were reprinted entire as late as 1838 (Lond. 10 vols. down to meals, a portion of the food was presented to 8vo, a very handsome edition). His writings, now more them; but particular honors were paid to them on the than a century old, are still regarded as "a bulwark on calends, nones, and ides of the month; and at festive the side of truth," so much so that not only ministers gatherings the lararia were thrown open, and the imand students of theology of our day can ill afford to be ages of the household gods were adorned with garlands. without them, but every intelligent layman who seeks-Chambers, s. v. See Smith's Dictionary of Classical to do his duty in the Church, of which he is a part, Biography and Mythology, s. v. should possess and study them. "In the applause of Dr. Lardner," says T. H. Horne (Bibl. Bib. p. 368), "all parties of Christians are united, regarding him as the champion of their common and holy faith. Secker, Porteus, Watson, Tomline, Jortin, Hay, and Paley, of the Anglican Church; Doddridge, Kippis, and Priestley, among the Dissenters; and all foreign Protestant Biblical critics have rendered public homage to his learning, his fairness, and his great merits as a Christian apologist. The candid of the literati of the Romish communion have extolled his labors; and even Morgan and Gibbon, professed unbelievers, have awarded to him the meed of faithfulness and impartiality. By collecting a mass of scattered evidences in favor of the authenticity of the evangelical history, he established a bulwark on the side of truth which infidelity has never presumed to attack." See Dr. Kippis, Life of Lardner, in vol. i of the works of the latter; Allibone, Dict. of Brit. and Am. Authors, ii, 1060; English Cyclop. s. v.; Farrar, Critical Hist. of Free Thought, p. 468; Dorner, Person of Christ, ii, pt. iii, App. p. 407. (J. H. W.)

Larès, in connection with the MANÈS and the PENATÈS, were tutelary spirits, genii, or deities of the ancient Romans. The derivation of the names is not perhaps quite certain, but the first is generally considered the plural of lar, an Etruscan word signifying "lord" or "hero;" the second is supposed to mean "the good or benevolent ones;" and the third is connected with penas, "the innermost part of a house or sanctuary." The Lares, Manes, and Penates do not appear to have been regarded as essentially different beings, for the names are frequently used either interchangeably or in such a conjunction as almost implies identity. Yet some have thought that a distinction is discernible, and have looked upon the Lares as earthly, the Manes as infernal, and the Penates as heavenly protectors-a notion which has probably originated in the fact that Manes is a general name for the souls of the departed, those who inhabit the lower world; while among the Penates are included such great deities as Jupiter, Juno, Vesta, etc. Hence we may perhaps infer that the Manes were just the Lares viewed as departed spirits, and that the Penates embraced not only the Lares, but all spirits, whether dæmons or deities, who exercised a "special providence" over families, cities, etc. Of the former, Manes, we know almost nothing distinctively. An annual festival was held in their honor on the 19th of February, called Feralia or Parentalia, of the latter, Penates, we are in nearly equal ignorance, but of the Lares we have a somewhat detailed account. They were, like the Penates, divided into two classes - Lares domestici and Lares publici. The former were the souls of virtuous ancestors set free from the realm of shades by the Acherontic rites, and exalted to the rank of protectors of their descendants. They were, in short, household gods, and their worship was really a worship of ancestors. The first of the Lares in point of honor was the Lar familiaris, the founder of the house, the family Lar, who accompanied it in all its changes of residence. The Lares publici had a wider sphere of influence, and received particular names from the places over which they

Larned, Sylvester, an American Presbyterian minister, born in Pittsfield, Mass., Aug. 31, 1796, was educated at Lenox Academy and Middlebury College, studied theology in Princeton Seminary, and was ordained in July, 1817. His earliest efforts at preaching showed rare gifts of eloquence, and his first sermons, delivered in New York city, attracted large crowds, and melted whole audiences to tears. President Davis, of Middlebury College, remarked of him that in his composition and eloquence he was not surpassed by any youth whom he had ever known; and John Quincy Adams declared that he had never heard his equal in the pulpit. To his wonderful gift of oratory Larned added the strength of a dignified and commanding presence, a voice full of melody and pathos, thorough and sympathetic appreciation of his theme, and an unyielding devotion to his calling. He had the unusual power of winning his audience with the utterance of almost his first sentence. His very look was eloquent. Larned was solicited to take the first stations, with the largest salaries; but, desiring to give his energies to build up the Church where it was weak, he went to New Orleans, and soon organized a church, the First Presbyterian, over which he became pastor. He labored there with the greatest success, creating deep impressions upon the popular mind until his death, Aug. 20, 1820. Seldom, if ever, has the death of one so young caused such widespread sorrow. His Life and Sermons were published by Rev. R. R. Gurley (New York, 1844, 12mo). — Allibone, Dict of Brit. and Amer. Authors, ii, 1060; Waterbury, Sketches of Eloquent Preachers, p. 33 sq.; New Englander, v, 70 sq. (H. C. W.)

Larned, William Augustus, a noted American Congregational theologian and professor, was born in Thompson County, Conn., June 23, 1806. His ancestors had lived in that county for four generations, the first of the family having come over in John Winthrop's colony in 1630. Provided with suitable opportunities for obtaining an education by his father, a lawyer of considerable ability and renown, young Larned was graduated at Yale College with honor when about twenty years of age. Although religiously trained he was somewhat sceptical in his youth, but, under the preaching of Dr. Fitch while in college, he was powerfully impressed, and in the great revival that occurred soon after his graduation he resolved to be a follower of Christ. After teaching five years, first at Salisbury, N. C., and then for three years as tutor in Yale College, he entered upon his theological studies, and was ordained in 1834 pastor of the Second Congregational Church, Millbury, Mass., but was compelled to relinquish this charge in the following year on account of impaired health. From 1835 to 1839 he was associated, at their request, with Rev. N. S. Beman, D.D., and Rev. Mr. Kirk, in instructing theological students in Troy, N. Y. Soon after finishing his labors in Troy he was appointed professor of rhetoric and English literature in Yale College, a position which he filled with honor and usefulness till his death, Feb. 3, 1862. Prof. Larned's literary labors were mostly confined to the New Englander, of which he was editor for two years, and to which he contributed twen