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 clear contrast between Platonism, from which he derived transcendentalism, and positivism, of which he considered Protagoras the founder. Laas in reality was a disciple of Hume. Throughout his philosophy he endeavours to connect metaphysics with ethics and the theory of education.

 LA BADIE, JEAN DE (1610–1674), French divine, founder of the school known as the Labadists, was born at Bourg, not far from Bordeaux, on the 13th of February 1610, being the son of Jean Charles de la Badie, governor of Guienne. He was sent to the Jesuit school at Bordeaux, and when fifteen entered the Jesuit college there. In 1626 he began to study philosophy and theology. He was led to hold somewhat extreme views about the efficacy of prayer and the direct influence of the Holy Spirit upon believers, and adopted Augustinian views about grace, free will and predestination, which brought him into collision with his order. He therefore separated from the Jesuits, and then became a preacher to the people, carrying on this work in Bordeaux, Paris and Amiens. At Amiens in 1640 he was appointed a canon and teacher of theology. The hostility of Cardinal Mazarin, however, forced him to retire to the Carmelite hermitage at Graville. A study of Calvin’s Institutes showed him that he had more in common with the Reformed than with the Roman Catholic Church, and after various adventures he joined the Reformed Church of France and became professor of theology at Montauban in 1650. His reasons for doing so he published in the same year in his Déclaration de Jean de la Badie. His accession to the ranks of the Protestants was deemed a great triumph; no such man since Calvin himself, it was said, had left the Roman Catholic Church. He was called to the pastorate of the church at Orange on the Rhone in 1657, and at once became noted for his severity of discipline. He set his face zealously against dancing, card-playing and worldly entertainments. The unsettled state of the country, recently annexed to France, compelled him to leave Orange, and in 1659 he became a pastor in Geneva. He then accepted a call to the French church in London, but after various wanderings settled at Middelburg, where he was pastor to the French-speaking congregation at a Walloon church. His peculiar opinions were by this time (1666) well known, and he and his congregation found themselves in conflict with the ecclesiastical authorities. The result was that la Badie and his followers established a separate church in a neighbouring town. In 1669 he moved to Amsterdam. He had enthusiastic disciples, Pierre Yvon (1646–1707) at Montauban, Pierre Dulignon (d. 1679), François Menuret (d. 1670), Theodor Untereyk (d. 1693), F. Spanheim (1632–1701), and, more important than any, Anna Maria v. Schürman (1607–1678), whose book Eucleria is perhaps the best exposition of the tenets of her master. At the head of his separatist congregation, la Badie developed his views for a reformation of the Reformed Churches: the church is a communion of holy people who have been born again from sin; baptism is the sign and seal of this regeneration, and is to be administered only to believers; the Holy Spirit guides the regenerate into all truth, and the church possesses throughout all time those gifts of prophecy which it had in the ancient days; the community at Jerusalem is the continual type of every Christian congregation, therefore there should be a community of goods, the disciples should live together, eat together, dance together; marriage is a holy ordinance between two believers, and the children of the regenerate are born without original sin, marriage with an unregenerate person is not binding. They did not observe the Sabbath, because—so they said—their life was a continual Sabbath. The life and separatism of the community brought them into frequent collision with their neighbours and with the magistrates, and in 1670 they accepted the invitation of the princess Elizabeth, abbess of Herford in Westphalia, to take up their abode within her territories, and settled in Herford to the number of about fifty. Not finding the rest they expected they migrated to Bremen in 1672, and afterwards to Altona, where they were dispersed on the death of the leaders. Small communities also existed in the Rhineland, and a missionary settlement was established in New York. Jean de la Badie died in February 1674.

 LABARUM, the sacred military standard of the early Christian Roman emperors, first adopted by Constantine the Great after his miraculous vision in 312, although, according to Gibbon, he did not exhibit it to the army till 323. The name seems to have been known before, and the banner was simply a Christianized form of the Roman cavalry standard. Eusebius (Life of Const. i. 31) describes the first labarum as consisting of a long gilded spear, crossed at the top by a bar from which hung a square purple cloth, richly jewelled. At the upper extremity of the spear was a golden wreath encircling the sacred monogram, formed of the first two letters of the name of Christ. In later banners the monogram was sometimes embroidered on the cloth. A special guard of fifty soldiers was appointed to protect the sacred standard. The derivation of the word labarum is disputed; it appears to be connected with the Basque labarva, signifying standard. See.

 LABÉ, LOUISE CHARLIN PERRIN (c. 1525–1566), French poet, called La Belle Cordière, was born at Lyons about 1525, the daughter of a rich ropemaker, named Charley or Charlin. At the siege of Perpignan she is said to have fought on horseback in the ranks of the Dauphin, afterwards Henry II. Some time before 1551 she married Ennemond Perrin, a ropemaker. She formed a library and gathered round her a society which included many of the learned ladies of Lyons,—Pernette du Guillet, Claudine and Sibylle Scève and Clémence de Bourges, and the poets Maurice Scève, Charles Fontaine, Pontus de Tyard; and among the occasional visitors were Clément Marot and his friend Melin de Saint-Gelais, with probably Bonaventure des Périers and Rabelais. About 1550 the poet Olivier de Magny passed through Lyons on his way to Italy in the suite of Jean d’Avanson, the French envoy to the Holy See. As the friend of Ronsard, “Prince of Poets,” he met with an enthusiastic reception from Louise, who straightway fell in love with him. There seems little doubt that her passion for Magny inspired her eager, sincere verse, and the elegies probably express her grief at his first absence. A second short visit to Lyons was followed by a second longer absence. Magny’s influence is shown more decisively in her Sonnets, which, printed in 1555, quickly attained great popularity. During his second visit to Italy Magny had apparently consoled himself, and Louise, despairing of his return, encouraged another admirer, Claude Rubys, when her lover returned unexpectedly. Louise dismissed Rubys, but Magny’s jealousy found vent in an ode addressed to the Sire Aymon (Ennemond), which ruined her reputation; while Rubys, angry at his dismissal, avenged himself later in his Histoire véritable de Lyons (1573). This scandal struck a fatal blow at Louise’s position. Shortly afterwards her husband died, and she returned to her country house at Parcieu, where she died on the 25th of April 1566, leaving the greater part of the fortune she was left to the poor. Her works include, besides the Elegies and Sonnets mentioned, a prose Débat de folie et d’amour (translated into English by, Robert Greene in 1608).

See editions of her Œuvres by P. Blanchemain (1875), and by C. Boy (2 vols., 1887). A sketch of Louise Labé and of the Lyonnese