LALLEMAND, CLAUDE FRANcOIS, 1790-1854; b. Metz. France; professor of clinic medicine at Montpellier in 1819; removed for his political opinions in 1823; •reinstated in 1826; in 1845 elected a member of the academy of sciences in Paris. Afterwards he accepted position as physician to Ibrahim Pasha and Mehemet All in Egypt. In 1857 he was a member of the international jury of the London world's exposition. His special study was of the brain and its environments and the connection between genital and cerebral diseases. His most important work was Relehrehes sue l'Eneephales et Res Djpendanees, which has been translated into many languages. His other works are also of authority.
LALLY-TOLEIfDAL, TTIOMAS A11'1111213., Count de, a French gen., of historic note as the victim of a judicial murder, was b. in Dauphine in 1698. His father, sir Gerard Lally, was an Irish Jacobite refugee, and commander of an Irish regiment. Lally-Tolendal distinguished himself much as a soldier in Flanders; accompanied prince Charles Edward to Scotland in 1745; and in 1756 was made a lieut.gen. and appointed com mander-in-chief in the French East Indian settlements. He commenced hostilities against the British in India, took many places, and besieged Madras itself ; but sustained a severe defeat under the walls of Vandarachi, and was compelled to retreat to Pondi cherry, which was attacked in Mar., 1760, by land and sea by a greatly superior British force. Lally, however, held out for ten months; and before Pondicherry fell, on Jan. 16, 1761, the sufferings of its defenders were terrible. Lally was conveyed as a prisoner of war to England; but hearing that he had been accused in France of betraying his trust in India, he obtained leave to proceed to France for the vindication of his charac ter. An investigation was promised, but no step was taken for a, year, and then Lally was only thrown into the Bastile, where he remained 19 months before his trial took place. The parliament of Paris at last, on May 6. 1766, condemned him to death for betraying the interests of the king and the Indian company, and the sentence was executed three days after. But his son, supported by the powerful assistance of Vol taire, procured a royal decree on May 21, 1778, declaring the condemnation unjust, and restoring all the forfeited lionors.The son, TROPIMIUS GERARD, MAtaltus DE ',ALIA TOLENDAL, was born in Paris, Mar. 5, 1751. one of those nobles who, in the states general, in 1789, united with the third estate; but alarmed at the democratic ten dencies of the national assembly, he afterwards allied himself more with the court. He labored to procure for France a constitution with two chambers and a privileged aristoc racy. He earnestly sought to protect the king, but was himself obliged to flee to Eng land. After the revolution of 18th Brumaire he returned to France, and lived at Bor deaux. Louis XVIII. made him a peer; hut he remained true to his political princi ples, and defended constitutional liberty, He died on Mar. 11, 1830. He was the author of a Defence of ate French Emigrants, which made a great sensation in France at the time of its appearance, and of many other pamphlets.
LENAISkt (from the Thibetan bLama,* spiritual teacher or lord) is the name of the religion prevailing in Thibet and Mongolia. It is Buddhism (q.v.) corrupted by Shvaism (see StvA), and by Shamanism (q.v.), or spirit-worship. As ancient Buddhism knows of no worship of God, but merely of an adoration of saints, the latter is also the main feature of Lamaism. The essence of all that is sacred is comprised by this religion under The name of dKon mChhog gSsum (pronounced iconeltogsum), which consists of the "three most precious jewels"—viz. : "the Buddha-jewel," the " doetrine-jewel," and "the priest hood-jewel." A similar triad is implied by the three Buddhistic formula): " I take my refuge in Buddha; I take my refuge in the law (or doctrine); I take my refuge in the congregation (of the priests)," but it did not obtain the same dogmatic importance in Buddhism as in Lamaism, where it is looked upon as a kind of trinity, representing au essential unity-. The first person of this trinity is the Buddha; hut he is not the creator, or the origin of the universe; as in Buddhism, he is merely the founder of the doctrine, the highest saint, though endowed with all the qualities of supreme wisdom, power, virtue, and beauty, which raise him beyond the pale of ordinary existence. The second
jewel, or the doctrine, is the law or religion—that which is.-as it were, the incarnation of the Buddha, his actual existence after he had disappeared in the Nirvfina. The third jewel, or the priesthood, is the congregation of the saints, comprising the whole clergy, the incarnate as well as the non-incarnate representatives of the various Buddhistic saints. The latter comprise the five Dliyani-Buddhas, or the Buddhas of contemplation, and, besides, all those myriads of Bodhisattwas, Pratyeka-Buddhas, and pious men, who became canonized after their death. It is obvious that among their number a portion only can enjoy practical worship; but the clergy, as the visible representative of these saints, claim and receive. due homage at all the religious Ceprnonies. Inferior in rank to these saints are the gods and spirits, the former chiefly taken from the pantheon of the Shvaits. The highest position amongst these is occupied by the four spirit-kings viz., Lzdra (q.v.), the god of the firmament; Yama, the god of death and the infernal regions; Yamintaka, or Siva. as revenger in his most formidable shape; and Vais'ra vane, or the god of wealth. The worship of these saints and gods consists chiefly in the reciting of prayers and sacred texts, and the intonation of hymns, accompanied with a kind of music, which is a chaos of the most unharmonions and deafening sounds of horns, trumpets, and drums of various descriptions. During this worship, which takes place three times a day, the clergy, summoned by the tolling of a little bell, are seated in two or more rows, according to their rank; and on special holidays, the temples and altars are decorated with symbolical figures, while offerings of tea, flour. milk, butter, and others of a similar nature, are made by the worshipers; animal sacrifices or offer ings entailing injury to life being forbidden, as in the Buddhistic faith. Lamaism knows especially three great festivals. The Log gSsar, or the festival of the new year, in Feb., marks the commencement of the season of spring, or the victory of light and warmth over darkness and cold. like the Buddhists, celebrate it in commemoration of the victory obtained by the Buddha Sti'kyamuni over the six heretic teachers. It lasts fifteen days, and consists of a series of feasts, dances, illuminations, and other manifestations of joy; it is, in short, the Thibetan carnival. The second festi val, probably the oldest festival of the Buddhistic church, is held in commemoration of the conception or incarnation of the Buddha, and marks the commencement of summer. The third is the water-feast, in Aug. and Sept., marking the commencement of autumn Baptism and confirmation are the two principal sacraments of Lamaism. The former is administered on the third or tenth day after birth; the latter, generally when the child can walk and speak. The marriage ceremony is to the Thibetans not a religious but a civil act; nevertheless, the Lamas know how to turn it to the best advantage, as it is from them that the bridegroom and bride have to learn the auspicious day when it should be performed; nor do they fail to complete the act with prayers and rites, which must be responded to with handsome presents. A similar observation applies to the funeral ceremonies of the ThiN.tans. Properly speaking, there are none requiring the assistance of the clergy, for Lamaism does not allow the interment of the dead. Persons distin guished by rank, learning, or piety are burned after their death; but the general mode of disposing of dead bodies in Thibet, as in Mongolia, is that of exposing them in the open air, to be devoured by birds and beasts of prey; yet it is the Lama who must be present at the moment of death, in order to superintend the proper separation of body and soul, to calm the departed spirit, and to enable him to be reborn in a happy existence. He must determine the auspicious day and hour when, and the auspicious place where, the corpse is to be exposed. The most lucrative part of his business, however, is the masses which lie has to perform until the soul is released from 'Varna, the infernal judge, and ready to re-enter into its new existence; the doctrine of metempsychosis being the same in this religion as in Buddhism.