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scholar, able magistrate and financier, <H*ganised the regular administration of dvil and criminal justice, and provided, from the fur-trade at Tadoussac, for the civil and military list, besides furnishing pensions for the Jesuits, Ursulines, and hospital-nuns. But unused to war and already aged, he could not subdue the Iroquois, whose audacious crueltv made several victims imder the walls of Quebec. Although his eld- est son, Jean, destined like Dollard to an heroic death, represented him wherever danger threatened, Lauzon resigned before the expiration of a second term of office (1656), leaving the government ad interim to a younger son, Charles de Lauzon-Chamy. Lauzon is credited for his probity, virtue, exemplary life, and great zeal for God's interests and the conversion of savages; but he lacked experience, decision under trials, and had assumed the direction of the colony under too adverse circumstances.

Ferland, Colors d'hialoire du Canada (Quebec, 1882) ; RoT, Bx8toire de la aetgneurie de Lauzon (Levis, 1897); Garneau. Hutoire du Canada (Montreal. 1882); Rocbbmontbix, Le« Jituitea et la NouveUe-France (Paris, 1896).

LioNBii Lindsay.

Lauson, Pierre de, a noted missionary of New France in the eighteenth century, b. at Poitiers, 26 Sept., 1687; d. at Quebec, 5 Sept.^ 1742. Though sometimes mentioned as Jean, in his official acts ne invariably signed Pierre. He joined the Jesuits at Limoges, 24 Nov., 1703, and after ordination was sent to Canada in 1716. From 1716 to 1718 he was Father Daniel Richer's assistant at Lorette, where he studied the Huron-Iroquois language. He did missionary duty at Sault St. Louis (Caughnawaga) from 1718 to 1731, with the exception of the scholastio year 1721- 22, when he replaced Father Francois Le Brun as instructor in the royal school of hyorography in the college at Quebec,* as the exhausting; labours of the mission had imdermined his health. His Iroquois In- dians clamoured for his return, and on 12 May, 1722, they formally petitioned Governor Vaudreuil and the Intendant B^gon to that efifect. These in turn, per- suaded that it was he alone who, on the occasion of a change in the village site, had prevented two-thirds of the Indians from moving away and settling within easy reach of the English, urged the superior to send him back, and in 1722 he returned to Sault St. Louis. It was none too soon, for the spirit of revolt was spreadine among the Caughnawaga Iroquois, in conse- quence of a menace of again quartering upon them a French garrison, an ever profific cause of debauchery and disorder. He made his solemn profession of the four vows at Sault St. Louis on 2 Feb., 1721.

In 1723 he was named superior of the Caughnawaga mission, and the ability he displayed in governing dur- ing the nine succeeding y^ears determined the general, Fnincis Ketz, to place him in 1732 over the whole Can- ada mission. This, according to established custom in Canada entailed the duties of rector of the college at Quebec. During his term of office, which lasted seven years, he crossed over to France (1733) in quest of recruits. Amon^ those whom he brought back with him was the sainUy Father Jean-Pierre Aulneau, massacred in 1736 at the Lake of the Woods. Mgr Dosquet of Quebec, returned at the same lime, bring- ing with him three Sulpicians. The party embarked 29 May and reached Quebec 16 Aug., after a distress- ing voyage of eighty days. Terrific winds and pesti- lential disease marlced the long journey. De Lauson, besides ministering to the sick, as did the other priests on boardj was appointed boatswain's mate, for the ecclesiastics did not shirk their share of the work. In September, 1739, he resumed his missionary labours with the Caughnawaga Iroquois, but owing to failing strength he was recalled to Quebec in 1741, where, after a short illness of two and a half days, he died in the following year.

Jones. Aulnmtu Collect, pMrim; MSS. doeumeoUt and

oatakicuM in St. Maiy'e College Arehivee;. Paris Arekiwmk

Ahthttr Edward Jones.

Layabo, the first word of that portion of Pa. said by the celebrant at Mass while he washes hia hands after the Offertory, from which word the whole oeremon^r is named.

The principle of washing the hands before celebrat- ing the noly Liturgy — at first an obvious practioed pre- caution of cleanness, then interpreted also symboli- cally — occurs naturally in all rites. In the Eastern rites this is done at the beginning as part of the vest- ing; it is generally accompanied by the same fragment of Ps. XXV (vv. 6-12) said in the West after the Offei^ tory. But in the " Apost. Const.", VIII, 1 1, the hands of the celebrants are washed just before the Hit^miaftftl of the catechumens (Brightman, 13), in the Syriac and Coptic rites after the creed (ib., 82 and 162). Q^ of Jerusalem also mentions a washing that takes place in sight of the people (Cat. Myst., v). So also in the Roman Rite the celebrant washes his hands before vesting, but with another prayer (*' Da, Domine, vir- tutem, etc., in the Missal among the " Orationes ante Missam"). The reason of the second washing, during the Mass, at Rome was no doubt the special need for it after the long ceremony of receiving the loaves and vessels of wine from the people at the Offertory (all of which is absent from the Eastern rites). The first Roman Ordines describe a general washing of hands by the celebrant and deacons, who have received imd carried the offerings to the altar, immediately after they have done so (" Ordo Rom. I ", 14; " Ordo of St. Amand" in Duchesne. "Origines du Culte", 4^. etc.; in the St. Amand Orao the Pontiff washes his nands both before and after the Offertory). There is as yet no mention of any psalm or prayers said at the time. In the Gallican Rite the offenngs were prepared before Mass began, as in the East; so there was no Offertory nor place for a Lavabo later. At Milan there is now an Offertory borrowed from Rome, but no washing of hands at this point; the Mozarabic Liturgy also has a Romanizing Offertory and a washing, but without any prayer ("Missale Mixtum", P. L., LXXXV, 538). The Roman Rite had in the Middle Ages twa washing of the hands at the Offertorv, one iust before, while the deacon spread the corporal on the altar, one imme- diately alter the incensing that follows the offertory (Durandus, "Rationale", IV, 28; Benedict XIV, "Do SS. Missse Sacrif.", II, 11). The first of these has now disappeared. The. second was accompanied by the verses 6-12 of Psalm xxv. This psalm is first men- tioned by the medieval commentators (e. g. Durandus, loc. cit.). No doubt it was said from very early times as a private devotion obviously suitable for the ooca- sion. We have noted that it accompanies the wash- ing before the Liturgy in the Byzantine Rite. Benedict XIV notes that as late as his time (eighteenth century) "in some churches only some verses are said" (loc. oit.), although the Missal requires that all (that is from V. 6. to the end) be recited. CyrU oi Jerusalem (loc. cit.) already explains the washing as a symbol ot purity of the soid; all the medieval writers (Durandus, loc. cit.; St. Thomas Aquinas, "Summa Theol.", Ill, Q. Ixxxiii, art. 5, ad l^''^; ete.) insist on this idea.

The present rule is this : At high Mass (or sung Mass), as soon as the celebrant has incensed the alter after the Offertory and has been incensed himself at the Epistle side, he remains there while his hioids are washed by the acolytes, who must be waiting by the credence-table. The first acolyte pours water from the cruet over his fingers into the httle dish provided, the second then hands him the towel to dry the fin- gers. Meanwhile he says : " Lavabo inter innooentes ". ete., to the end ci the psalm, with *' Gloria Patri " ana "Sieuterat". The Gloria is left out in Maawe for the