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 LOYSON LOZftRE 69T der his control that during his life he was commonly thought cold and phlegmatic. Obe- dience, humility, and a resignation amounting to indifference, were among the virtues which he most loved to inculcate. He was content, so long as he had not the interests of his dis- ciples to consult, to pass for a fool and a mad- man ; he imitated the speech and manners of the beggars whom he served' in the hospitals ; he was never so well pleased as when loaded with insults. His early military education had impressed upon his character a firmness which he always retained. Hence he constituted his order somewhat according to military rules, but in his personal intercourse with his dis- ciples he displayed a paternal tenderness, and in governing and framing rules for the soci- ety he showed a prudence which has never ceased to excite the admiration of those who have least sympathy with his principles. The chief monument of Ignatius, if we except the society of Jesus itself, is the book of " Spirit- ual Exercises " which he composed in his sol- itude at Manresa. It comprises a series of meditations for the use not only of the reli- gious but of persons in the world. " The ob- ject) which he proposed and attained," says Bartoli, " was to reduce the cure of the soul to an art, by basing upon certain principles of faith an exact and perfect method, which, practised by the application of the means pre- scribed by him, is almost infallibly success- ful." The book of exercises has been translated into Latin, French, and English, and often re- printed. Ignatius was beatified by Pope Paul V. in 1607, and canonized by Gregory XV. in 1622. His festival is kept on July 31. He was early chosen as the patron saint of Mary- land by the Roman Catholic colonists. Among the numerous biographies of him are those of Ribadeneira, Vida de San Ignacio (Madrid, 1570) ; Maffei, De Vita et Moribus Sancti Ig- natii Loyola (Rome, 1585) ; Gretsei 1, Apologia pro Vita Sancti Ignatii (3 vols., Ingolstadt, 1599-1604); Michael Walpole, "Life of St. Ignatius" (St. Omer, 1617); Bartoli, De Vita Sancti Ignatii (fol., Rome, 1650; English translation, 2 vols. 12mo, New York, 1855); Bouhours, Vie de St. Ignace (Paris, 1679) ; Genelli, Leben des Jieiligen Ignatius von Loyola (Innspruck, 1848; English translation, London, 1871); and Stewart Rose, "Ignatius Loyola and the early Jesuits" (2d ed., London, 1871). LOYSOBT, Charles, known as PERE HTAOINTHE, a French pulpit orator, born in Orleans, March 10, 1827. He studied at the academy in Pau, and in his boyhood produced some verses which attracted notice. He entered the theo- logical school of St. Sulpice at the age of 18, and after four years was ordained a priest. He taught philosophy at the high school of Avignon and theology at Nantes, and subse- quently officiated ten years as priest in the parish of St. Sulpice. He then passed two years as a novice in the convent of the Car- melites at Lyons, entered the order, and at- tracted much attention by his preaching at the lyceum in that city. He preached the Ad- vent sermons in Bordeaux in 1863, and Lent sermons at Pe~rigueux in 1864, and in the next summer went to Paris, preaching first at the Madeleine and afterward at Notre Dame (1865- '9). In 1867 he preached upon the family. The liberal tenor of some of his enunciations attracted attention, and his popularity rap- idly increased. Gradually a suspicion of his orthodoxy grew up, and in 1869 he was sum- moned by the pope, but succeeded in clearing himself. In June of that year, however, he delivered an address before the international peace league, in which he spoke of Judaism, Catholicism, and Protestantism as "the three great religions of civilized peoples." This expression was strongly condemned by the Catholic press, and he was commanded by the general of his order at Rome to change his manner of speech or to be silent. To this he replied in a letter of Sept. 20, in which he protested against perversion of the gospel, and declared his conviction that if France and the Latin races were given up to social, moral, and religious anarchy, the principal cause was not Catholicism itself, but the manner in which Catholicism had been for a long time un- derstood and practised. This utterance was looked upon as an attack upon the order of the church, and was hailed with enthusiasm by the opponents of the papacy. He was threatened with the major excommunication, and was practically forbidden to preach in Notre Dame. He left France for a visit to America, landing in New York Oct. 18, 1869, where he was warmly welcomed by Protes- tants of many denominations ; but he declared that he had no intention of quitting the Cath- olic church, and refrained from any public speaking. He returned to France toward the end of the year. In February, 1870, the pope relieved him from his monastic vows, and he became a secular priest under the title of the abbe" Loyson. He earnestly protested against the declaration of the infallibility of the pope by the council of 1870, and after the entrance of the troops of Victor Emanuel into Rome he visited that city, where he delivered a se- ries of discourses. In September, 1871, he attended the "Old Catholic" congress at Mu- nich. In 1872, in a series of sermons and letters which attracted great attention, he de- fended the right of the clergy to marry ; and in the same year he was himself married to an American lady. On Oct. 11, 1873, he was ap- pointed one of the three curates of the Old Catholics of Geneva. Bishop Mermillod is- sued an interdict against these appointments, but his authority was denied by the Old Catholic body, and by Loyson himself in a published letter of Oct. 19, 1873. In August, 1874, he resigned his charge. LOZERE, a S. department of France, in Lan- guedoc, bordering on the departments of Can- tal, Haute-Loire, Ardeche, Gard, and Avey