LAMORMAIMI
768
LAMP
When the encyclical letter of 8 December, 1864, was
published, lie read it with delight, being happy to find
in it an answer to many questions which distressed
him. His death was sudden. His name is now ex-
tinct, as he left only daughters, having lost his only
son in 1859, but his fame will last forever as that of a
gallant soldier and a true Christian.
Oraisonsfuntbres de La Moricii're, hy Pie (Poitiers, 1865) and DuPANLOUP (Orleans, 1865); Keller, Le Gt-ncral de La Mori- dire (2 vols.. Paris, 1874); Hugnet, Ccltbres conversions con- temporaines (Paris, 1889); Baunard, La foi et ses victoires (Paris, 1892).
Lonia N. Delamahre.
Lamormaini, Wilhelm, confessor of Emperor Fer- dinand II, b. 29 December, 1570, at Dochamps, Lux- emburg; d. at Vienna, 22 February, 164S. His father, Everard Germain, was a farmer and a native of La Moire Mannie: hence the name Lamormaini. L.imor- maini studied first at the gymnasium of Trier, and thence went to Prague, where he received his doctor's degree, and in 1590 entered the Jesuit Order. Or- dained priest in 1596, he was called to the University of Graz as professor of philosophy in 1600, became professor of theology in 1606, and in 1614 was ap- pointed rector of the Jesuit College at the same place. Between the years 1621 and 1623 he was in Rome, but became in the latter year rector of the Jesuit college at Vienna, and in 16.37 rector of the academic college in that city (the present university). From 1643 to 1645 ho was provincial of the Austrian province of his order, but was compelled to relinquish this office on ac- count of the gout, which made his visitations a task of the greatest difficulty. During the last years of his life, he established a seminary for poor students in Vienna, the " Ignatius- und Franciskus-Seminarium fiir iStipendisten". .\fter the death of his fellow- Jesuit Martin Becanus in 1624, he became the con- fessor of Ferdinand II, and as such his name appears in the political affairs of the time. He was an es- teemed and influential counsellor of the emperor, so much so indeed that his enemies affirmed that it was not the emperor, but the Jesuits who ruled the empire. When the Protestants were compelled to give up all ecclesiastical property taken from the Catholics (Edict of Restitution, 1629), Lamormaini was influ- ential in having it used for the propagation of the Catholic Faith. He also took part in the proceedings against Wallenstein (Jan., 1G34). He was offered a large sum by the Senate of Hamburg in recognition of his services on the occasion of the election of Ferdi- nand III as King of Rome. The city of Augsburg, in gratitude for the services he had rendered to it, erected a costly altar in the church of the Viennese Novitiate. On one occasion only was he placed in an unpleasant position, namely when the Spaniards accused him of espousing the caase of their enemies, the French, and tried to have him banishetl from court. But Lamor- maini was able to vindicate himself. By his advice many Jesuit institutions were established in the empire. He took a leading part in the Counter-Ref- ormation in Austria, Styria, Bohemia, and Moravia. Only a part of the biography of Ferdinand II upon which Lamormaini laboured appeared, " Ferdinand II, Romanorum Imperatoris, Virtutes" (1638); this ha.s been republished frequently, and in different lan- guages. Lamormaini was scholarly, pious, unpre- tentious, and upright. He was called by Urban VIII " verus et omnibus numeris absolutus Jesu socius ", a true and perfect companion of Jesus. That he was immoral, that he received hush-money, and that he stirred up his brethren to lie and deceive or to use vio- lence against heretics, are unfounded tales that call for no mention in .serious history.
DnDiK, Kaiser Ferdinand IT. und dessen Beichtv/lter; Idem, Kaisir Ferdinand U. und P. Lamormaini in Hisl.-pol. BUUler,
LXXVIII (Muninh. 1878), pp. 469-80, 600-9; Correspondcnz
Kaisers Ferdinand If. uuilsrinrr i-rlamhlen Familie mil P. Mar-
nd P. WilMm Lan
ed. DuDiK
Archiv fur r.slerr. Gesch., LIV (Vienna, 1876), pp. 219-350;
SoMMERVOGEL, Bibl. de la C. de J., IV (Brussels and Paris,
1893), 1428-31; Dohr, Jesuiten-Fabeln (4th ed., Freiburg,
1904), passim and particularly pp. 686 sqq.
Klemens Loffler.
Lampa (Lamp.«, Lappa), a titular see in Crete, suf- fragan of Gortyna, was probably a colony of Tarrha. It was taken by storm and almost entirely destroyed by the Romans. Augustus restored it and in consid- eration of the aid rendered him in his struggle with M. Antonius, he bestowed on the citizens their freedom, and with it the right of coinage. It has been identi- fied with the modern small village of Polis. The epis- copal see is mentioned in the " Notitia episcopatuum " as late as the twelfth and thirteenth centuries. It was re-established by the Greeks about the end of the nineteenth century; the bishop resides in the monas- tery of Preveli. Lequien (Oriens Christianus, II, 268) mentions Petrus, who attended the Council of Ephe- sus, 431; Deneltius, at Chalcedon, 451; Prosdocius, in 458; John, who appealed to Rome against his metro- politan Paul, and attended the Council of Constanti- nople, 667; Epiphanius at Nicsa, 786.
Smith, Dictionary of Greek and Roman Geography, s. v. Lappa; Corner, Creta sacra, I, 233, 235, 251.
S. Petrides.
Lamp and Lampadarii. — There is very little evi- dence that any strictly liturgical use was made of lamps in the early centuries of Christianity. The fact that many of the services took place at night, and that after the lapse of a generation or two the meetings of the Christians for purposes of worsliip were held, at Rome and elsewhere, in the subterranean chambers of the Catacombs (q. v.), make it clear that lamps must have been used to provide the necessary means of illumination. Of these lamps, mostly of terra cotta and of small size, many specimens survive^some of them plain, some tlecorated with various Christian symbols. These admit of classification according to period and locality, the finer work, as in so many other branches of Christian art, being as a rule the earlier (see e. g. Leclercq. " Manuel d'arch^ologie chr^tienne" II, 557 seq.); but the subject is too intricate to be dis- cussed here. Of the great metal chandeliers with their "dolphins" — i.e. little arms wrought in that shape and supporting a lamp — which came into vogue with the freedom of the Church in the days of Con- stantine, something has already been said under the heading Candlesticks (q. v.). Such " polycandela" long remained a conspicuous feature of Byzantine worship. For the connexion of lamps with the liturgy at an earlier age it may be sufficient to quote a few sentences from a recently publishetl homily of the Syrian Narsai, who died A. D. 512, descriptive of the Liturgy. "The priests," he says, "are still, and the deacons stand in silence, the whole people is quiet and still, subdued and calm. The altar stands crowned with beauty and splendour, anil upon it is the Gospel of life and the adorable wood [i. e. the cross]. The mysteries are set in order, the censers are smoking, the lamps are shining, and the deacons are hovering and brandishinj; [fans] in likeness of watchers" (Conolly, " Liturgical Homilies of .Nar.sui ", p. 12). It is curious that in nearly all the earliest representations of the Last Supper a lamp is indicated as hanging over the table. When we remember that the pilgrim who, about 550, wrote the so-called " Breviarius ", saw at Jerusalem what purported to be the actual lamp which had hung in the chamber of the Last Supper, pre- served there as a precious relic, it is easy to untlerstand that the early Christians may have attached a quasi- liturgical significance to the lighting of lamps during the Holy Sacrifice.
At the present day interest principally centres in the lamp which bums perpetually before the Blessed Sacrament, and it has been the custom with many
