called to-day the Saintes-Maries. It is related that they separated there to go and preach the Gospel in different parts of the south-east of Gaul. Lazarus of whom alone we have to treat here, went to Marseilles, and, having converted a number of its inhabitants to Christianity, became their first pastor. During the first persecution under Nero he hid himself in a crypt, over which the celebrated Abbey of St-Victor was con- structed in the fifth century. In this same crypt he was interred, when he shed his blood for the Faith. During the new persecution of Domitian he was cast into prison and beheaded in a spot which is believed to be identical with a cave beneath the prison Saint- Lazare. His body was later translated to Autun, and buried in the cathedral of that town. But the inhabitants of Marseilles claim to be in posses- sion of his head which they still venerate. Like the other legends concerning the saints of the Palestinian group, this tradition, which was believed for several centuries and which still finds some advocates, has no solid foundation. It is in a writing, contained in an eleventh century manuscript (Paris, 1767, Fonds Notre-Dame, 101), with some other documents relating to St. Magdalen of Vézelay, that we first read of Lazarus in connexion with the voyage that brought Magdalen to Gaul. Before the middle of the eleventh century there does not seem to be the slightest trace of the tradition according to which the Palestinian saints came to Provence. At the begin- ning of the twelfth century, perhaps through a con- fusion of names, it was believed at Autun that the tomb of St. Lazarus was to be found in the cathedral dedicated to St. Nazarius. A search was made and re- mains were discovered, which were solemnly trans- lated and were considered to be those of him whom Curist raised from the dead, but it was not thought necessary to inquire why they should be found in France.
The question, however, deserved to be examined with care, seeing that, according to a tradition of the Greek Church, the body of St. Lazarus had been brought to Constantinople, just as all the other saints of the Palestinian group were said to have died in the Orient, and to have been buried, translated, and hon- oured there. It is only in the thirteenth century that the belief that Lazarus had come to Gaul with his two sisters and had been Bishop of Marseilles spread in Provence. It is true that a letter is cited (its origin is uncertain), written in 1040 by Pope Benedict IX on the occasion of the consecration of the new church of St-Victor in which Lazarus is mentioned. But in this text the pope speaks only of relics of St. Lazarus, merely calling him the saint who was raised again to life. He does not speak of him as having lived in Provence, or as having been Bishop of Marseilles. The most ancient Provençal text alluding to the episco- pacy of St. Lazarus is a passage in the "Otia impe- rialia" of Gervase of Tilbury (1212). Thus the belief in his Provençal apostolate is of very late date, and its supporters must produce more ancient and reliable documentary evidence. In the crypt of St-Victor at Marseilles an epitaph of the fifth century has been discovered, which informs us that a bishop named Lazarus was buried there. In the opinion of the most competent archæologists, however, this personage is Lazarus, Bishop of Aix, who was consecrated at Mar- seilles about 407, and who, having had to abandon his see in 411, passed some time in Palestine, whence he returned to end his days in Marseilles. It is more than likely that it is the name of this bishop and his return from Palestine, that gave rise to the legend of the coming of the Biblical Lazarus to Provence, and his apostolate in the city of Marseilles.
CHEVALIER, Gallia christ. noviss., II (Paris, 1899), 1-6; Anas lert. Bollan 1., VI (Brussels, 1887), 88-92; BOUCHE, Vindicia fi lei et nietatis Provincia pro calitibus illius tutelaribus restituendis (Aix, 1644); DE CHANTELOUP, L'apôtre de la Provence ou la vie du glorieux S. Lasare, premier évêque de Marseille (Marseilles, 1684); FAILLON, Mon. inéd. sur l'apostolat de Ste. Maris Mado leine en Provence et sur les autres apôtres de cette contrée (Paris, 1848); DE LAUNOY, De commentitio Lazari et Marimini Magda- lenas et Martha in Provinciam appulsu dissertatio (Paris, 1641); DE MAZENOD, Preuves de la mission de S. Lazare à Marseille in Annales de philos. chrét., XIII (Paris, 1846), 338-50; TILLEMONT, Mem. pour servir à l'hist. ecclés., II (Paris, 1694), 32-4; L. Du- CHESNE, Fastes épisc. de l'anc. Gaule, I (Paris, 1894), 324–5, 341-4; MORIN, S. Lazare et S. Maximin, données nouvelles sur plusieurs personnages de la tradition de Provence in Mém. de la Soc. des ant. de France, F, VI (Paris, 1897) 27–51. LÉON CLUGNET.
Lead, DIOCESE OF (LEADENSIS), which was estab-
lished on 6 August, 1902, comprises all that part of
the State of South Dakota (U. S. A.) west of the Mis-
souri River an area of 41,759 square miles. The
residence of the bishop is at Hot Springs. The terri-
tory taken to form the diocese had previously belonged
to the Vicariate Apostolic of Nebraska, and had in
1902 a Catholic population of about 6000, including
the Catholic Indians of the Sioux Reservations. As
first bishop, the Very Rev. John N. Stariha, Vicar-
General of the Archdiocese of St. Paul, was chosen and
consecrated in St. Paul, 28 October, 1902. He was
born in the Province of Krain (Carniola), Austria, 12
May, 1845. Migrating to the United States he became
affiliated to the Diocese of St. Paul, where for many
years he was pastor of the Church of St. Francis de
Sales. The opening of the Rosebud Reservation to
settlers and tlie extension of railways across the state
attracted many emigrants to South Dakota, and a
number of new parishes were established, churches
erected in these new towns, and missions and schools
located among the Indians. In 1909, Bishop Stari-
ha's ill-health and age determined him to resign the
see, and he returned to his old home in Austria on 1
May of that year. On 11 April, 1910, Pius X rati-
fied the appointment of the Rev. Joseph F. Busch,
of Excelsior, Minnesota, as bishop. The religious
communities in the diocese include the Jesuit and
Benedictine Fathers and the Benedictine Sisters and
the Sisters of St. Francis. Statistics (1909): priests,
25 (regulars, 9); churches with resident priests, 18;
missions with churches, 35; schools, 5; pupils, 1030;
1 orphan asylum, 24 inmates; Catholic population,
11,000 whites and 6500 Indians.
Catholic News (New York), files; Catholic Directory (Milwaukee, 1909).
THOMAS F. MEEHAN.
League, THE.-I. THE LEAGUE OF 1576.-The dis- content produced by the Peace of Beaulieu (6 May, 1576), which restored the government of Picardy to the Protestant Prince de Condé and gave him Péronne to hold as a security, induced d'Humières, a Catholic who commanded the city of Péronne, to form a league of gentry, soldiers, and peasants of Picardy to keep Condé from taking possession of the city. D'Humières also appealed to all the princes, nobles, and prelates of the kingdom, and to the allies of the nations neigh- bouring to France. This League of Péronne thus as pired to become international. From a religious point of view it aimed at supporting Catholicism in France, politically at restoring the "ancient franchises and liberties" against the royal power. Its programme was spread throughout France by the efforts of Henri de Guise (see GUISE), and Henry III, then on good terms with the Guises, declared himself its chief. Gregory XIII was apprised of the formation of the League by Jean David, an advocate of the Parliament of Paris, acting for the Guises, and he communicated the fact to Philip II. But when the Peace of Berge- rac (17 September, 1577) between Henry III and the Protestants, curtailed the liberties accorded them by the Edict of Beaulieu, the king hastened to dissolve the League of Péronne and the other Catholic leagues formed after its example. This dissolution was the cause of great rejoicing to a certain number of royal- ists, who held that "all leagues and associations in a
