810 L K L L by rail west from Granada. The situation is very steep, and the streets in consequence are extremely crooked and irregular. The castle stands on a rock in the centre of the town, which, from being the key to Granada, was once a place of great military importance. The manufactures of Loja consist chiefly of coarse woollens, silk, paper, and leather. Salt is obtained in the neighbourhood. The population in 1877 was 18,249. Loja, which has sometimes been identified with the ancient Ilipula, or with the Lacibi (Lacibis] of Pliny and Ptolemy, first clearly emerges in the Arab chronicles of the year 890. It was taken by Ferdinand III. in 1226, but was soon afterwards aban doned, and did not finally fall under the arms of Castile until May 28, 1486, when it surrendered to Ferdinand and Isabella after a siege. LOKEREN, a town of Belgium, in the province of East Flanders and district of Termonde, on the Durme (a small but navigable stream by which it communicates with the Scheldt), and 11 miles from Ghent on the railway to Antwerp, which is there joined by the lines to Termonde and Alost, and to Selzaete. It is a busy manufacturing place, with cotton factories, ropewalks, and bleach-works, <fcc. The church of St Lawrence (17th century) has a fine pulpit, representing Jesus in the midst of the doctors. The population of the commune has increased from 11,960 in 1808 to 17,400 in 1876. LOKMAN, a name famous in Arabian tradition. The Arabs distinguish two persons of this name. The older Lokman was an Adite, and is said to have built the famous dyke of Ma rib. He not only escaped the destruction sent on his nation for their refusal to hear the prophet Hud, but received the gift of a life as long as that of seven vultures, each of which is said to have lived eighty years. 1 The other Lokman, called " Lokman the Sage," is mentioned in the Koran (xxxi. 11). He is said to have been a Nubian slave, son of Anka, and to have lived in the time of David in the region of Elah and Midian (Masiidy, i. 110), but the commentators on the Koran (Abu Sa ud, ii. 336) make him son of Ba ura, the son of Job s sister or daughter. This form of the legend, and many of the .stories told of him (D Herbelot, s.v., but not those given by Nawawy, p. 526), show Jewish influence on the legend, and Derenbourg (Fables de Loqmdn le sage, 1850) has pointed out that Ba urA seems to be identical with Beor, and that Lokman corresponds to Balaam, the roots of both names meaning "to swallow," so that the one may be viewed as a transla tion of the other. In favour of this identification Deren bourg advances several important and probably conclusive arguments from Jewish tradition ; but in view of the divergent accounts given of Lokman it may be questioned whether Jewish influence created or only modified the Arabic tradition. The grave of Lokman was shown on the east coast of the Lake of Tiberias, but also in Yemen and elsewhere (Yakut, iii. 512 ; D Herbelot, s.v.). The name of Lokman is associated with numerous old verses, proverbs, and anecdotes of which Freytag, Arabum Proverbia, gives many examples. The fables which pass under his name, and were first printed by Erpenius (Leyden, 1615), are not mentioned by any Arabic writer. They appear to be of Christian origin, and are mainly derived, though not closely copied, from those of Syntipas and ^Esop. They existed in the 13th century (Derenbourg, ut supra). The editions are numerous, the book having been much used as an elementary Arabic reading-book. Those of Bodiger (2d ed. 1839, with glossary) and Derenbourg (1850) claim special mention. LOLLARDS, THE, were the English followers of John Wickliffe, and were the adherents of a religious movement which was widespread in the end of the 14th and begin- 1 Tabary, i. 240 ; Abulf. , If. A., 20; Danury, ii. 384. The tradition has various forms. Masiidy, iii. 366, 375, gives Lokman only the age of one vulture. Further details are given by Caussin de Perceval, Essai. The vultures of Lokman, especially the seventh, whose name was Lobad, are often referred to in Arabic poetry and proverbs. ning of the 15th centuries, and which to some extent maintained itself on to the Reformation. The name is of uncertain origin : it has been traced to a certain Walter Lollard, but he was probably a mythical personage ; some derive it from lolium, tares, quoting Chaucer (C. T., Ship- man s Prologue) " This Lollere here wol prechen us somwhat . . . He wolde sowen some difficulte Or sprengen cokkle in oure clene corn ; " but the most generally received explanation derives the words from tollen or lullen, to sing softly. The word is much older than its English use ; there were Lollards in the Netherlands as early as the beginning of the 14th century, who were akin to the Fratricelli, Beghards, and other sectaries of the recusant Franciscan type. The earliest official use of the name in England occurs in 1387 in a mandate of the bishop of Worcester against five " poor preachers," nomine seu ritu Lollardorum confederate. It is probable that the name was given to the followers of Wickliffe because they resembled those offshoots from the great Franciscan movement which had disowned the pope s authority and separated themselves from the mediaeval church. The 14th century, so full of varied religious life, made it manifest that the two different ideas of a life of separation from the world which in earlier times had lived on side by side within the mediaeval church were irreconcilable. The church chose to abide by the idea of Hildebrand and to reject that of Francis of Assisi; and the revolt of Ockham and the Franciscans, of the Beghards and other spiritual fraternities, of Wickliffe and the Lollards, were all protests against that decision. Hildebrand s object was to make church government or polity in all respects distinct from civil government no civil ruler to touch churchman or church possession for trial or punish ment, taxation or confiscation ; and, in the hands of his successors who followed out his principles, the church became transformed into an empire in rivalry with the kingdoms, and of somewhat the same kind, only that its territories were scattered over the face of Europe in dio cesan domains, convent lands, or priests glebes, its taxes were the tithes, its nobles the prelates. Francis of Assisi had another ideal. Christians, he thought, could separate themselves from the world, in imitation of Christ, by giving up property, and home, and country, and going about doing good and living on the alms of the people. For a time these two ways of separation from the world lived on side by side in the church, but they were really irreconcilable ; Hildebrand s church required power to en force her claims, and money, land, position, were all sources of power. Church rulers favoured the friars when they found means of evading their vows of absolute poverty, and gradually there came to be facing each other in the 14th century a great political Christendom, whose rulers were statesmen, with aims and policy of a worldly ambi tious type, and a religious Christendom, full of the ideas of separation from the world by self-sacrifice and of parti cipation in the benefits of Christ s work by an ascetic imitation, which separated itself from political Christianity and called it anti-Christ, Wickliffe s whole life was spent in the struggle, and he bequeathed his work to his followers the Lollards. The main practical thought with Wickliffe was that the church, if true to her divine mission, must aid men to live that life of evangelical poverty by which they could be separate from the world and imitate Christ, and if the church ceased to be true to her mission she ceased to be a church. Wickliffe was a metaphysician and a theologian, and had to invent a metaphysical theory the theory of Dominium to enable him to transfer, in a way satisfactory to himself, the powers and privileges of the church to his company of poor Christians ; but his
