L U N L U P LUNEVILLE, the chief place of an arrondissement in the department of Meurthe and Moselle, France, 240 miles east of Paris by rail on the line to Strasburg, stands in the midst of meadows between the Meurthe and the Vezouze a little above their confluence. It is a handsome town regu larly built. The chateau, designed early in the 18th century by the royal architect Boffrand, was the favourite residence of Duke Leopold of Lorraine, where he gathered round him the academy composed of eminent men of the district. It is npw a cavalry barrack. Luneville has always been an important cavalry station, and has a riding school where two hundred horsemen can exercise at the same time. The church of St Jacques, with its two towers, dates from the same period as the chateau. The church of St Maur, in the Byzantine style, is but thirty years old. The dis trict round Luneville is mainly agricultural, and the town has a fine corn exchange. The manufactures include pottery, embroideries, gloves, cotton cloth, and cooking stoves. There are starch works and gypsum kilns, and a considerable trade in grain, flour, hops, and other agricul tural produce. The population in 1876 was 16,041. The name of Luneville is derived from an ancient cult of Diana. A sacred fountain and medals with the effigy of this goddess have been found at Leormont, some 2 miles east of the town. Luneville formed part of Austrasia, and after various changes fell to the crown of Lorraine. A walled town in the Middle Ages, it suffered in the Thirty Years War and in the campaigns of Louis XIV. from war and its consequences plague and famine. The town flourished again under Dukes Leopold and Stanislas, on the death of the latter of whom, which took place at Luneville, Lorraine was united to France (1766). The treaty of Luueville between France and Austria (1801) confirmed the former power in the possession of the left bank of the Rhine. The town was the birthplace of the emperor Francis, husband of Maria Theresa, and of the painter Jean Girardet. LUPERCALIA, one of the most remarkable and interesting Roman festivals. Its origin is attributed to Evander, or to Romulus before he founded the city, and its ceremonial is in many respects unique in Roman ritual. In front of the Porta Romana, on the western side of the Palatine hill, close to the Ficits Raminalis and the Casa Romuli, was the cave of Lupercus ; in it, according to the legend, the she-wolf had suckled the twins, and the bronze wolf which is still preserved in the Capitol was placed in it in 296 B.C. But the festival itself, which was held on February 15th under the direction of theflamen dialis, contains no reference to the Romulus legend, which is probably later in origin (see Mommsen in Hermes, 1881). The celebrants, who were called Luperci, offered in sacrifice goats and a dog ; the flamen dialis himself was forbidden to touch either kind of animal, and it can hardly be doubted that the Lupercal sacrifice is older than the prohibition. After the sacrifice two of the Luperci were led to the altar, their foreheads were touched with a bloody sword, and the blood wiped off with wool dipped in milk ; then the ritual required that the two young men should laugh. The sacrificial feast followed, after which the Luperci cut thongs .from the skins of the victims and ran in two bands round the walls of the old Palatine city, striking the people who crowded near. A blow from the thong prevented, sterility in women. These thongs were called Februa, the festival Februatio, and the day Dies Februetus ; hence arose the name of the month February, the last of the old Roman year. The nearest analogy in the Roman religion to the Lupercalia is the occasional Amburbium, in which the victims were led round the walls of Rome and then sacrificed. The Lupercalia was associated with the circuit of the Palatine city, which had been a city long before the tseven-hilled Rome, and the line of the old Palatine walls was marked with stones for the Luperci to run round. Unger has proved that the festival was originally a rite peculiar to the tribe of the Ramnes, the old dwellers on the Palatine, and that it was in the 3d century B.C. widened to a festival of the whole city. It is probable that then the whole ceremonial was modified ; the Luperci, who were originally chosen from the Ramnes alone, were chosen from the whole body of the Equites, the people assembled round the hill, and the ceremony of scourging to avert sterility was added. Originally therefore the Luperci simply encompassed the walls as the victims did at the Amburbium, and the ceremonial connected with the two young men has generally been taken as a proof that they were at one time actually sacrificed after being led round the walls, and that a vicarious sacrifice was afterwards substituted for the ancient human offering. The Luper calia was therefore a ceremony of purification performed for the walls and for the whole of the old Palatine city, from which it follows that it was dedicated to the peculiar god of that city. In early time the name of the god was kept strictly secret, as it was unsafe that an enemy should know it and be able to invoke him. Hence arise many conflicting statements as to the name. In later times, when the bonds of early religion were relaxed, the name became known. The god was, as Livy relates, Inuus, an old Italian deity known chiefly in southern Etruria, whtere there existed two towns named Ga^trum Inui. He was a form of the supreme heaven-god, very like Mars in character, and the rites with which his anger was averted may be compared with those of Zeus on Mount Pelion or with the Maimacteria in Athens. The Luperci were divided into two collegia called Quintiliani or Quinetiales (the form is doubtful, see Mommsen, Rom. Forsch., i. 17) and Fabiani ; at the head of each was a magister. In 44 B.c. a third collegium, Juliani, was insti tuted in honour of Julius Caesar, the first magister of which was M. Antony. This account follows in almost every particular that of Linger (Rhcin. Mus., 1881). He derives Lupercus from lua and parco in the old sense of restrain, and Inuus from a root seen in avis inubra or inebra, avalv 0^0.1, &c. , meaning to avert or prohibit, and sees in the festival a national ceremony of the Palatine city, not with Marquardt (Rom. Staatsreno. , iii. 421) a widened gentile cultus of the Fabri and Quinctii or Quintilii. LUPINE, Lupinus, L., a genus, of over eighty species, of the tribe Genistese of the order Leguminosse. Species with digitate leaves range along the west side of America from British Columbia to Bolivia, while a few occur in the Mediterranean regions. A few others with entire leaves are found in South Carolina, the Cape, and Cochin- China (DC., Prod., ii. p. 406 ; Benth. and Hook., Gen. PL, i. 480). The leaves are remarkable for " sleep ing " in three different ways. From being in the form of a horizontal star by day, the leaflets either fall and form a hollow cone with their bases upwards (L. pilosus), or rise and the cone is inverted (L. hiteus), or else the shorter leaflets fall and the longer rise, and so together form a vertical star (many sp.) ; the object in every case being to protect the surfaces of the leaflets from radiation (Darwin, Movements of PL, p. 340). The flowers are of the usual "papilionaceous" or pea-like form, blue, white, purple, or yellow, in long terminal spikes. The stamens are mona- delphous and bear dimorphic anthers. The species of which earliest mention is made is probably L. Termis, Forsk., of Egypt. This is possibly the epe /Sivtfos of Homer (II. , xiii. 589). It is no longer found in Greece, but is extensively cultivated in Egypt. Its seeds are eaten by the poor after being steeped in water to remove their bitter ness ; the stems furnish fuel and the best charcoal for gunpowder (Pick., Chron. Hist, of PL, 183). Two other species appear to have been cultivated by the ancients, L. sativus (albus, L.) allied to L. Termis, and L. hirmtus, L., this latter only about Sparta (Pick., I.e., p. 202) ; L.
anyustifolius, L., was a corn-field weed, the 0ep//,os ayptos