Chapter VIII: Part 8

The average Fanti is of a dull brown colour, of medium height, with negroid features. Some of the women, when young, are quite pretty. The women use various perfumes, one of the most usual being prepared from the excrement of snakes. There are no special initiatory rites for the youthful Fanti, only a short seclusion for girls when they reach the marriageable age. Marriage is a mere matter of sale, and the maidens are tricked out in all the family finery and walk round the village to indicate that they are ready for husbands. The marriages frequently end in divorce. Polygamy is universally practised. The care of the children is left exclusively to the mothers, who are regarded by the Fanti with deep veneration, while little attention is paid to the fathers. Wives never eat with their husbands, but always with the children. The rightful heir in native law is the eldest nephew, i.e. the eldest sister's eldest son, who invariably inherits wives, children and all property. As to tenure of land, the source of ownership of land is derived from the possession of the chief's "stool," which is, like the throne of a king, the symbol of authority, and not even the chief can alienate the land from the stool. Females may succeed to property, but generally only when the acquisition of such property is the result of their succeeding to the stool of a chief. The Fanti are not permanent cultivators of the soil. Three or at most five years will cover the period during which land is continuously cultivated. The commonest native dishes are palm-oil chop, a bowl of palm oil, produced by boiling freshly ground palm nuts, in which a fowl or fish is then cooked; and _fufu_, "white," a boiled mash of yams or plantains. The Fanti have a taste for shark-flesh, called locally "stink-fish." It is sliced up and partly sun-dried, and is eaten in a putrid state. The Fanti are skilful sailors and fishermen, build excellent canoes, and are expert weavers. Pottery and goldsmithery are trades also followed. Their religion is fetishism, every Fanti having his own "fetish" or familiar spirit, but there is a belief in a beneficent Creative Being. Food is offered the dead, and a ceremony of purification is said to be indulged in at funerals, the bearers and mourners plunging into the sea or river after the interment.

See _Journal of Anthropological Institute of Great Britain_, vol. 26,
pp. 128 et seq.; A.B. Ellis, _The Tshi-speaking Peoples of the Gold
Coast_ (London, 1887).

FANTIN-LATOUR, IGNACE HENRI JEAN THEODORE (1836-1904), French artist, was born at Grenoble on the 14th of January 1836. He studied first with his father, a pastel painter, and then at the drawing school of Lecoq de Boisbaudran, and later under Couture. He was the friend of Ingres, Dalacroix, Corot, Courbet and others. He exhibited in the Salon of 1861, and many of his more important canvases appeared on its walls in later years, though 1863 found him with Harpignies, Monet, Legros and Whistler in the Salon des Refuses. Whistler introduced him to English artistic circles, and he lived for some time in England, many of his portraits and flower pieces being in English galleries. He died on the 28th of August 1904. His portrait groups, arranged somewhat after the manner of the Dutch masters, are as interesting from their subjects as they are from the artistic point of view. "_Hommage a Delacroix_" showed portraits of Whistler and Legros, Baudelaire, Champfleury and himself; "_Un Atelier a Batignolles_" gave portraits of Monet, Manet, Zola and Renoir, and is now in the Luxembourg; "_Un Coin de table_" presented Verlaine, Rimbaud, Camille Peladan and others; and "_Autour du Piano_" contained portraits of Chabrier, D'Indy and other musicians. His paintings of flowers are perfect examples of the art, and form perhaps the most famous section of his work in England. In his later years he devoted much attention to lithography, which had occupied him as early as 1862, but his examples were then considered so revolutionary, with their strong lights and black shadows, that the printer refused to execute them. After "_L'Anniversaire_" in honour of Berlioz in the Salon of 1876, he regularly exhibited lithographs, some of which were excellent examples of delicate portraiture, others being elusive and imaginative drawings illustrative of the music of Wagner (whose cause he championed in Paris as early as 1864), Berlioz, Brahms and other composers. He illustrated Adolphe Jullien's _Wagner_ (1886) and _Berlioz_ (1888). There are excellent collections of his lithographic work at Dresden, in the British Museum, and a practically complete set given by his widow to the Louvre. Some were also exhibited at South Kensington in 1898-1899, and at the Dutch gallery in 1904.

A catalogue of the lithographs of Fantin-Latour was drawn up by
Germain Hediard in _Les Maitres de la lithographie_ (1898-1899). A
volume of reproductions, in a limited edition, was published (Paris,
1907) as _L'Oeuvre lithographique de Fantin-Latour_. See A. Jullien,
_Fantin-Latour, sa vie et ses amities_ (Paris, 1909).

FANUM FORTUNAE (mod. _Fano_), an ancient town of Umbria, Italy, at the point where the Via Flaminia reaches the N.E. coast of Italy. Its name shows that it was of Roman origin, but of its foundation we know nothing. It is first mentioned, with Pisaurum and Ancona, as held by Julius Caesar in 49 B.C. Augustus planted a colony there, and round it constructed a wall (of which some remains exist), as is recorded in the inscription on the triple arch erected in his honour at the entrance to the town (A.D. 9-10), which is still standing. Vitruvius tells us that there was, during Augustus's lifetime, a temple in his honour and a temple of Jupiter, and describes a basilica of which he himself was the architect. The arch of Augustus bears a subsequent inscription in honour of Constantine, added after his death by L. Turcius Secundus, _corrector Flaminiae et Piceni_, who also constructed a colonnade above the arch. Several Roman statues and heads, attributable to members of the Julio-Claudian dynasty, were found in the convent of S. Filippo in 1899. These and other objects are now in the municipal museum (E. Brizio in _Notizie degli scavi_, 1899, 249 seq.). Of the temple of Fortune from which the town took its name no traces have been discovered. (T. As.)

FAN VAULT, in architecture, a method of vaulting used in the Perpendicular style, of which the earliest example is found in the cloisters of Gloucester cathedral, built towards the close of the 14th century. The ribs are all of one curve and equidistant, and their divergency, resembling that of an open fan, has suggested the name. One of the finest examples, though of later date (1640), is the vault over the staircase of Christ Church, Oxford. For the origin of its development see Vault.

FARABI [Abu Nasr Muhammad ibn Tarkhan ul-Farabi] (ca. 870-950), Arabian philosopher, was born of Turkish stock at Farab in Turkestan, where also he spent his youth. Thence he journeyed to Bagdad, where he learned Arabic and gave himself to the study of mathematics, medicine and philosophy, especially the works of Aristotle. Later he went to the court of the Hamdanid Saif addaula, from whom he received a warm welcome and a small pension. Here he lived a quiet if not an ascetic life. He died in Damascus, whither he had gone with his patron. His works are very clear in style, though aphoristic rather than systematic in the treatment of subjects. Unfortunately the success of Avicenna seems to have led to the neglect of much of his work. In Europe his compendium of Aristotle's _Rhetoric_ was published at Venice, 1484. Two of his smaller works appear in _Alpharabii opera omnia_ (Paris, 1638), and two are translated in F.A. Schmolders' _Documcnta philosophiae Arabum_ (Bonn, 1836). More recently Fr. Dieterici has published at Leiden: _Alfarabi's philosophische Abhandlungen_ (1890; German trans. 1892); _Alfarabi's Abhandlung des Musterstaats_ (1895; German trans. with an essay "Uber den Zusammenhang der arabischen und griechischen Philosophie," 1900); _Die Staatsleitung von Alfarabi_ in German, with an essay on "Das Wesen der arabischen Philosophie" (1904).

For Farabi's life see McG. de Slane's translation of Ibn Khallikan
(vol. 3, pp. 307 ff.); and for further information as to his works M.
Steinschneider's article in the _Memoires de l'Academie_ (St
Petersburg, serie 7, tom. 13, No. 4, 1869); and C. Brockelmann's
_Gesch. der arab. Litteratur_, vol. i. (Weimar, 1898), pp. 210-213.
(G. W. T.)

FARADAY, MICHAEL (1791-1867), English chemist and physicist, was born at Newington, Surrey, on the 22nd of September 1791. His parents had migrated from Yorkshire to London, where his father worked as a blacksmith. Faraday himself became apprenticed to a bookbinder. The letters written to his friend Benjamin Abbott at this time give a lucid account of his aims in life, and of his methods of self-culture, when his mind was beginning to turn to the experimental study of nature. In 1812 Mr Dance, a customer of his master, took him to hear four lectures by Sir Humphry Davy. Faraday took notes of these lectures, and afterwards wrote them out in a fuller form. Under the encouragement of Mr Dance, he wrote to Sir H. Davy, enclosing these notes. "The reply was immediate, kind and favourable." He continued to work as a journeyman bookbinder till the 1st of March 1813, when he was appointed assistant in the laboratory of the Royal Institution of Great Britain on the recommendation of Davy, whom he accompanied on a tour through France, Italy and Switzerland from October 1813 to April 1815. He was appointed director of the laboratory in 1825; and in 1833 he was appointed Fullerian professor of chemistry in the institution for life, without the obligation to deliver lectures. He thus remained in the institution for fifty-four years. He died at Hampton Court on the 25th of August 1867.

Faraday's earliest chemical work was in the paths opened by Davy, to whom he acted as assistant. He made a special study of chlorine, and discovered two new chlorides of carbon. He also made the first rough experiments on the diffusion of gases, a phenomenon first pointed out by John Dalton, the physical importance of which was more fully brought to light by Thomas Graham and Joseph Loschmidt. He succeeded in liquefying several gases; he investigated the alloys of steel, and produced several new kinds of glass intended for optical purposes. A specimen of one of these heavy glasses afterwards became historically important as the substance in which Faraday detected the rotation of the plane of polarization of light when the glass was placed in the magnetic field, and also as the substance which was first repelled by the poles of the magnet. He also endeavoured with some success to make the general methods of chemistry, as distinguished from its results, the subject of special study and of popular exposition. See his work on _Chemical Manipulation_.

But Faraday's chemical work, however important in itself, was soon completely overshadowed by his electrical discoveries. The first experiment which he has recorded was the construction of a voltaic pile with seven halfpence, seven disks of sheet zinc, and six pieces of paper moistened with salt water. With this pile he decomposed sulphate of magnesia (first letter to Abbott, July 12, 1812). Henceforward, whatever other subjects might from time to time claim his attention, it was from among electrical phenomena that he selected those problems to which he applied the full force of his mind, and which he kept persistently in view, even when year after year his attempts to solve them had been baffled.

His first notable discovery was the production of the continuous rotation of magnets and of wires conducting the electric current round each other. The consequences deducible from the great discovery of H.C. Oersted (21st July 1820) were still in 1821 apprehended in a somewhat confused manner even by the foremost men of science. Dr W.H. Wollaston indeed had formed the expectation that he could make the conducting wire rotate on its own axis, and in April 1821 he came with Sir H. Davy to the laboratory of the Royal Institution to make an experiment. Faraday was not there at the time, but coming in afterwards he heard the conversation on the expected rotation of the wire.

In July, August and September of that year Faraday, at the request of R. Phillips, the editor of the _Annals of Philosophy_, wrote for that journal an historical sketch of electromagnetism, and he repeated almost all the experiments he described. This led him in the beginning of September to discover the method of producing the continuous rotation of the wire round the magnet, and of the magnet round the wire. He did not succeed in making the wire or the magnet revolve on its own axis. This first success of Faraday in electro-magnetic research became the occasion of the most painful, though unfounded, imputations against his honour. Into these we shall not enter, referring the reader to the _Life of Faraday_, by Dr Bence Jones.

We may remark, however, that although the fact of the tangential force between an electric current and a magnetic pole was clearly stated by Oersted, and clearly apprehended by A.M. Ampere, Wollaston and others, the realization of the continuous rotation of the wire and the magnet round each other was a scientific puzzle requiring no mean ingenuity for its original solution. For on the one hand the electric current always forms a closed circuit, and on the other the two poles of the magnet have equal but opposite properties, and are inseparably connected, so that whatever tendency there is for one pole to circulate round the current in one direction is opposed by the equal tendency of the other pole to go round the other way, and thus the one pole can neither drag the other round and round the wire nor yet leave it behind. The thing cannot be done unless we adopt in some form Faraday's ingenious solution, by causing the current, in some part of its course, to divide into two channels, one on each side of the magnet, in such a way that during the revolution of the magnet the current is transferred from the channel in front of the magnet to the channel behind it, so that the middle of the magnet can pass across the current without stopping it, just as Cyrus caused his army to pass dryshod over the Gyndes by diverting the river into a channel cut for it in his rear.

We must now go on to the crowning discovery of the induction of electric currents.

In December 1824 he had attempted to obtain an electric current by means of a magnet, and on three occasions he had made elaborate but unsuccessful attempts to produce a current in one wire by means of a current in another wire or by a magnet. He still persevered, and on the 29th of August 1831 he obtained the first evidence that an electric current can induce another in a different circuit. On the 23rd of September he writes to his friend R. Phillips: "I am busy just now again on electromagnetism, and think I have got hold of a good thing, but can't say. It may be a weed instead of a fish that, after all my labour, I may at last pull up." This was his first successful experiment. In nine more days of experimenting he had arrived at the results described in his first series of "Experimental Researches" read to the Royal Society on the 24th of November 1841. By the intense application of his mind he had thus brought the new idea, in less than three months from its first development, to a state of perfect maturity.

During his first period of discovery, besides the induction of electric currents, Faraday established the identity of the electrification produced in different ways; the law of the definite electrolytic action of the current; and the fact, upon which he laid great stress, that every unit of positive electrification is related in a definite manner to a unit of negative electrification, so that it is impossible to produce what Faraday called "an absolute charge of electricity" of one kind not related to an equal charge of the opposite kind. He also discovered the difference of the capacities of different substances for taking part in electric induction. Henry Cavendish had before 1773 discovered that glass, wax, rosin and shellac have higher specific inductive capacities than air, and had actually determined the numerical ratios of these capacities, but this was unknown both to Faraday and to all other electricians of his time, since Cavendish's _Electrical Researches_ remained unpublished till 1879.

The first period of Faraday's electrical discoveries lasted ten years. In 1841 he found that he required rest, and it was not till 1845 that he entered on his second great period of research, in which he discovered the effect of magnetism on polarized light, and the phenomena of diamagnetism.

Faraday had for a long time kept in view the possibility of using a ray of polarized light as a means of investigating the condition of transparent bodies when acted on by electric and magnetic forces. Dr Bence Jones (_Life of Faraday_, vol. i. p. 362) gives the following note from his laboratory book on the 10th of September 1822:--

"Polarized a ray of lamplight by reflection, and endeavoured to
ascertain whether any depolarizing action (was) exerted on it by water
placed between the poles of a voltaic battery in a glass cistern; one
Wollaston's trough used; the fluids decomposed were pure water, weak
solution of sulphate of soda, and strong sulphuric acid; none of them
had any effect on the polarized light, either when out of or in the
voltaic circuit, so that no particular arrangement of particles could
be ascertained in this way."

Eleven years afterwards we find another entry in his notebook on the 2nd of May 1833 (_Life_, by Dr Bence Jones, vol. ii. p. 29). He then tried not only the effect of a steady current, but the effect on making and breaking contact.

"I do not think, therefore, that decomposing solutions or substances
will be found to have (as a consequence of decomposition or
arrangement for the time) any effect on the polarized ray. Should now
try non-decomposing bodies, as solid nitre, nitrate of silver, borax,
glass, &c., whilst solid, to see if any internal state induced, which
by decomposition is destroyed, i.e. whether, when they cannot
decompose, any state of electrical tension is present. My borate of
glass good, and common electricity better than voltaic."

On the 6th of May he makes further experiments, and concludes: "Hence I see no reason to expect that any kind of structure or tension can be rendered evident, either in decomposing or non-decomposing bodies, in insulating or conducting states."

At last, in 1845, Faraday attacked the old problem, but this time with complete success. Before we describe this result we may mention that in 1862 he made the relation between magnetism and light the subject of his very last experimental work. He endeavoured, but in vain, to detect any change in the lines of the spectrum of a flame when the flame was acted on by a powerful magnet.

This long series of researches is an instance of his persistence. His energy is shown in the way in which he followed up his discovery in the single instance in which he was successful. The first evidence which he obtained of the rotation of the plane of polarization of light under the action of magnetism was on the 13th of September 1845, the transparent substance being his own heavy glass. He began to work on the 30th of August 1845 on polarized light passing through electrolytes. After three days he worked with common electricity, trying glass, heavy optical glass, quartz, Iceland spar, all without effect, as on former trials. On the 13th of September he worked with lines of magnetic force. Air, flint, glass, rock-crystal, calcareous spar were examined, but without effect.

"Heavy glass was experimented with. It gave no effects when the _same
magnetic poles_ or the _contrary_ poles were on opposite sides (as
respects the course of the polarized ray), nor when the same poles
were on the same side either with the constant or intermitting
current. But when contrary magnetic poles were on the same side there
was an effect produced on the polarized ray, and thus magnetic force
and light were proved to have relations to each other. This fact will
most likely prove exceedingly fertile, and of great value in the
investigation of the conditions of natural force."

He immediately goes on to examine other substances, but with "no effect," and he ends by saying, "Have got enough for to-day." On the 18th of September he "does an excellent day's work." During September he had four days of work, and in October six, and on the 6th of November he sent in to the Royal Society the nineteenth series of his "Experimental Researches," in which the whole conditions of the phenomena are fully specified. The negative rotation in ferro-magnetic media is the only fact of importance which remained to be discovered afterwards (by M.E. Verdet in 1856).

But his work for the year was not yet over. On the 3rd of November a new horseshoe magnet came home, and Faraday immediately began to experiment on the action in the polarized ray through gases, but with no effect. The following day he repeated an experiment which had given no result on the 6th of October. A bar of heavy glass was suspended by silk between the poles of the new magnet. "When it was arranged, and had come to rest, I found I _could_ affect it by the magnetic forces and give it position." By the 6th of December he had sent in to the Royal Society the twentieth, and on the 24th of December the twenty-first, series of his "Researches," in which the properties of diamagnetic bodies are fully described. Thus these two great discoveries were elaborated, like his earlier one, in about three months.

The discovery of the magnetic rotation of the plane of polarized light, though it did not lead to such important practical applications as some of Faraday's earlier discoveries, has been of the highest value to science, as furnishing complete dynamical evidence that wherever magnetic force exists there is matter, small portions of which are rotating about axes parallel to the direction of that force.

We have given a few examples of the concentration of his efforts in seeking to identify the apparently different forces of nature, of his far-sightedness in selecting subjects for investigation, of his persistence in the pursuit of what he set before him, of his energy in working out the results of his discoveries, and of the accuracy and completeness with which he made his final statement of the laws of the phenomenon.

These characteristics of his scientific spirit lie on the surface of his work, and are manifest to all who read his writings. But there was another side of his character, to the cultivation of which he paid at least as much attention, and which was reserved for his friends, his family and his church. His letters and his conversation were always full of whatever could awaken a healthy interest, and free from anything that might rouse ill-feeling. When, on rare occasions, he was forced out of the region of science into that of controversy, he stated the facts and let them make their own way. He was entirely free from pride and undue self-assertion. During the growth of his powers he always thankfully accepted a correction, and made use of every expedient, however humble, which would make his work more effective in every detail. When at length he found his memory failing and his mental powers declining, he gave up, without ostentation or complaint, whatever parts of his work he could no longer carry on according to his own standard of efficiency. When he was no longer able to apply his mind to science, he remained content and happy in the exercise of those kindly feelings and warm affections which he had cultivated no less carefully than his scientific powers.

The parents of Faraday belonged to the very small and isolated Christian sect which is commonly called after Robert Sandeman. Faraday himself attended the meetings from childhood; at the age of thirty he made public profession of his faith, and during two different periods he discharged the office of elder. His opinion with respect to the relation between his science and his religion is expressed in a lecture on mental education delivered in 1854, and printed at the end of his _Researches in Chemistry and Physics_.

"Before entering upon the subject, I must make one distinction which,
however it may appear to others, is to me of the utmost importance.
High as man is placed above the creatures around him, there is a
higher and far more exalted position within his view; and the ways are
infinite in which he occupies his thoughts about the fears, or hopes,
or expectations of a future life. I believe that the truth of that
future cannot be brought to his knowledge by any exertion of his
mental powers, however exalted they may be; that it is made known to
him by other teaching than his own, and is received through simple
belief of the testimony given. Let no one suppose for an instant that
the self-education I am about to commend, in respect of the things of
this life, extends to any considerations of the hope set before us, as
if man by reasoning could find out God. It would be improper here to
enter upon this subject further than to claim an absolute distinction
between religious and ordinary belief. I shall be reproached with the
weakness of refusing to apply those mental operations which I think
good in respect of high things to the very highest. I am content to
bear the reproach. Yet even in earthly matters I believe that 'the
invisible things of Him from the creation of the world are clearly
seen, being understood by the things that are made, even His eternal
power and Godhead'; and I have never seen anything incompatible
between those things of man which can be known by the spirit of man
which is within him and those higher things concerning his future,
which he cannot know by that spirit."

Faraday gives the following note as to this lecture:--

"These observations were delivered as a lecture before His Royal
Highness the Prince Consort and the members of the Royal Institution
on the 6th of May 1854. They are so immediately connected in their
nature and origin with my own experimental life, considered either as
cause or consequence, that I have thought the close of this volume not
an unfit place for their reproduction."

As Dr Bence Jones concludes--

"His standard of duty was supernatural. It was not founded on any
intuitive ideas of right and wrong, nor was it fashioned upon any
outward experiences of time and place, but it was formed entirely on
what he held to be the revelation of the will of God in the written
word, and throughout all his life his faith led him to act up to the
very letter of it."

_Published Works._--_Chemical Manipulation, being Instructions to
Students in Chemistry_ (1 vol., John Murray, 1st ed. 1827, 2nd 1830,
3rd 1842); _Experimental Researches in Electricity_, vols. i. and ii.,
Richard and John Edward Taylor, vols. i. and ii. (1844 and 1847); vol.
iii. (1844); vol. iii. Richard Taylor and William Francis (1855);
_Experimental Researches in Chemistry and Physics_, Taylor and Francis
(1859); _Lectures on the Chemical History of a Candle_ (edited by W.
Crookes) (Griffin, Bohn & Co., 1861); _On the Various Forces in
Nature_ (edited by W. Crookes) (Chatto & Windus, no date).

BIOGRAPHIES.--_Faraday as a Discoverer_, by John Tyndall (Longmans,
1st ed. 1868, 2nd ed. 1870); _The Life and Letters of Faraday_, by Dr
Bence Jones, secretary of the Royal Institution, in 2 vols. (Longmans,
1870); _Michael Faraday_, by J.H. Gladstone, Ph.D., F.R.S. (Macmillan,
1872); _Michael Faraday; his Life and Work_, by S.P. Thompson (1898).
(J. C. M.)

FARAH, a river of Afghanistan. It rises in the southern slopes of Siah-Koh, which forms the southern wall of the valley of Herat, and after a south-westerly course of about 200 m. falls into the Seistan Hamun. At the town of Farah it has a width of 150 yds. in the dry season with 2 ft. of water and a clear swift stream. It is liable to floods, when it becomes impassable for weeks. The lower valley of the Farah Rud is fertile and well cultivated.

FARAH, a town of Afghanistan. It is situated on the river that bears its name on the main road between Herat and Kandahar, 160 m. S. of Herat and 225 m. W. of Kandahar. It is a place of some strategical importance, as it commands the approaches to India and Seistan from Herat. The town (2460 ft. above sea-level) is a square walled enclosure standing in the middle of the plain, surrounded with a walled rampart. Owing to its unhealthiness it is now almost deserted, being only occupied by the Afghan regiment quartered there. It is a place of great antiquity, being probably the Phra mentioned by Isidore of Charax in the 1st century A.D. It was sacked by the armies of Jenghiz Khan, and the survivors transported to a position farther north, where there are still great ruins. The population returned to the original site after the destruction of the medieval city by Shah Abbas, and the city prospered again until its bloody siege by Nadir Shah. Subsequently under constant attacks it declined, and in 1837 the population amounting to 6000 was carried off to Kandahar. The sole industry of the town at present is the manufacture of gunpowder. In the districts east of Farah are to be found the most fanatical of the Durani Afghan tribes.

FARAZDAQ [Hammam ibn Ghalib ibn Sa'sa', known as al-Farazdaq] (ca. 641-ca. 728), Arabian poet, was born at Basra. He was of the Darim, one of the most respected divisions of the bani Tamim, and his mother was of the tribe of Dabba. His grandfather Sa'sa' was a Bedouin of great repute, his father Ghalib followed the same manner of life until Basra was founded, and was famous for his generosity and hospitality. At the age of fifteen Farazdaq was known as a poet, and though checked for a short time by the advice of the caliph Ali to devote his attention to the study of the Koran, he soon returned to making verse. In the true Bedouin spirit he devoted his talent largely to satire and attacked the bani Nahshal and the bani Fuqaim. When Ziyad, a member of the latter tribe, became governor of Basra, the poet was compelled to flee, first to Kufa, and then, as he was still too near Ziyad, to Medina, where he was well received by Sa'id ibn ul-Asi. Here he remained about ten years, writing satires on Bedouin tribes, but avoiding city politics. But he lived a prodigal life, and his amorous verses led to his expulsion by the caliph Merwan I. Just at that time he learned of the death of Ziyad and returned to Basra, where he secured the favour of Ziyad's successor 'Obaidallah ibn Ziyad. Much of his poetry was now devoted to his matrimonial affairs. He had taken advantage of his position as guardian and married his cousin Nawar against her will. She sought help in vain from the court of Basra and from various tribes. All feared the poet's satires. At last she fled to Mecca and appealed to the pretender 'Abdallah ibn Zobair, who, however, succeeded in inducing her to consent to a confirmation of the marriage. Quarrels soon arose again. Farazdaq took a second wife, and after her death a third, to annoy Nawar. Finally he consented to a divorce pronounced by Hasan al-Basri. Another subject occasioned a long series of verses, namely his feud with his rival Jarir (q.v.) and his tribe the bani Kulaib. These poems are published as the _Naka'id of Jarir and al-Farazdaq_ (ed. A.A. Bevan, Leiden, 1906 ff.). In political life Farazdaq was prevented by fear from taking a large part. He seems, however, to have been attached to the house of Ali. During the reign of Moawiya I. he avoided politics, but later gave his allegiance to 'Abdallah ibn Zobair.

The fullest account of his life is contained in J. Hell's _Das Leben
Farazdaq nach seinen Gedichten_ (Leipzig, 1903); Arabian stories of
him in the _Kitab ul-Aghani_ and in Ibn Khallikan. A portion of his
poems was edited with French translation by R. Boucher (Paris, 1870);
the remainder have been published by J. Hell (Munich, 1900).
(G. W. T.)

FARCE, a form of the comic in dramatic art, the object of which is to excite laughter by ridiculous situations and incidents rather than by imitation with intent to ridicule, which is the province of burlesque, or by the delineation of the play of character upon character, which is that of comedy. The history of the word is interesting. Its ultimate origin is the Latin _farcire_, to stuff, and with the meaning of "stuffing" or forcemeat it appears in old cookery books in English. In medieval Latin _farsa_ and _farsia_ were applied to the expansion of the _Kyrie eleison_ in litanies, &c., by interpolating words and phrases between those two words; later, to words, phrases and rhymed verses, sometimes in the vernacular, also interpolated in various parts of the service. The French _farce_, the form to which we owe our word, was originally the "gag" that the actors in the medieval drama inserted into their parts, generally to meet the popular demand for a lightening of humour or buffoonery. It has thus been used for the lighter form of comic drama (see DRAMA), and also figuratively for a piece of idle buffoonery, sham, or mockery.

FAREHAM, a market town in the Fareham parliamentary division of Hampshire, England, 76 m. S.W. from London by the London & South Western railway. Pop. of urban district (1901) 8246. It lies at the head of a creek opening into the north-western corner of Portsmouth harbour. The principal industries are the manufacture of sackings, ropes, bricks, coarse earthenware, terra-cotta, tobacco-pipes and leather. Fareham has a considerable trade in corn, timber and coal; the creek being accessible to vessels of 300 tons. Three miles E. of Fareham, on Portsmouth harbour, are the interesting ruins of Porchester Castle, an extensive walled enclosure retaining its Norman keep, and exhibiting in its outer walls considerable evidence of Roman workmanship; Professor Haverfield, however, denies that it occupies the site of the Roman _Portus Magnus_. The church of St Mary has some fine Norman portions. It belonged to an Augustinian priory founded by Henry I. At Titchfield, 3 m. W. of Fareham, are ruins of the beautiful Tudor mansion, Place House, built on the site of a Premonstratensian abbey of the 13th century, of which there are also fragments.

The fact that Fareham (Fernham, Ferham) formed part of the original endowment of the see of Winchester fixes its existence certainly as early as the 9th century. It is mentioned in the Domesday Survey as subject to a reduced assessment on account of its exposed position and liability to Danish attacks. There is evidence to show that Fareham had become a borough before 1264, but no charter can be found. It was a mesne borough held of the bishop of Winchester, but it is probable that during the 18th century the privileges of the burgesses were allowed to lapse, as by 1835 it had ceased to be a borough. Fareham returned two members to the parliament of 1306, but two years later it petitioned against representation on the ground of expense. A fair on the 31st of October and the two following days was held under grant of Henry III. The day appears to have been afterwards changed to the 29th of June, and in the 18th century was mainly important for the sale of toys. It was abolished in 1871. Fareham owed its importance in medieval times to its facilities for commerce. It was a free port and had a considerable trade in wool and wine. Later its shipping declined and in the 16th century it was little more than a fishing village. Its commercial prosperity in modern times is due to its nearness to Portsmouth.

FAREL, GUILLAUME (1489-1565), French reformer, was born of a noble family near Gap in Dauphine in 1489. His parents meant him for the military profession, but his bent being for study he was allowed to enter the university of Paris. Here he came under the influence of Jacobus Faber (Stapulensis), on whose recommendation he was appointed professor in the college of Cardinal Lemoine. In 1521, on the invitation of Bishop Briconnet, he repaired to Meaux, and took part in efforts of reform within the Roman communion. The persecuting measures of 1523, from which Faber found a refuge at Meaux, determined Farel to leave France. Oecolampadius welcomed him to Basel, where in 1524 he put forth thirteen theses sharply antagonizing Roman doctrine. These he defended with great ability, but with so much heat that Erasmus joined in demanding his expulsion from the city. He thought of going to Wittenberg, but his first halt was at Strassburg, where Bucer and Capito received him kindly. At the call of Duke Ulrich of Wurttemberg he went as preacher to Montbeliard. Displaying the same qualities which had driven him from Basel, he was forced to leave Montbeliard in the spring of 1525.

He retraced his steps to Strassburg and Basel; and, at the end of 1526, obtained a preacher's post at Aigle, then a dependency of Bern. Deeming it wise to suppress his name, he adopted the pseudonym Ursinus, with reference to his protection by Bern. Despite strenuous opposition by the monastic orders, he obtained in 1528 a licence from the authorities to preach anywhere within the canton of Bern. He extended his labours to the cantons of Neuchatel and Vaud. His vehement missionary addresses were met by mob violence, but he persevered with undaunted zeal. In October 1530 he broke into the church of Neuchatel with an iconoclastic mob, thus planting the Reformation in that city. In 1532 he visited the Waldenses. On the return journey he halted at Geneva, then at a crisis of political and religious strife. On the 30th of June 1532 the council of two hundred had ordained that in every church and cloister of the city "the pure Gospel" should be preached; against this order the bishop's vicar led the opposition. Reaching Geneva in October 1532, Farel (described in a contemporary monastic chronicle as "un chetif malheureux predicant, nomme maistre Guillaume") at once began to preach in a room of his lodging, and soon attracted "un grand nombre de gens qui estoient advertis de sa venue et deja infects de son heresie." Summoned before the bishop's vicar, his trial was a scene of insult and clamour, ending in his being violently thrust from the court and bidden to leave the city within three hours. He escaped with difficulty to Orbe by boat. Through the intervention of the government of Bern, liberty of worship was granted on the 28th of March 1533 to the Reformation party in Geneva. Farel, returning, achieved in a couple of years a complete supremacy for his followers. On New Year's Day 1534 the bishop interdicted all preaching unauthorized by himself, and ordered the burning of all Protestant Bibles. This was the signal for public disputations in which Farel took the leading part on the Reformation side, with the result that by decree of the 27th of August 1535 the mass was suppressed and the reformed religion established. Calvin, on his way to Basel for a life of study, touched at Geneva, and by the importunity of Farel was there detained to become the leader of the Genevan Reformation. The severity of the disciplinary measures which followed procured a reaction under which Farel and Calvin were banished the city in 1538. Farel was called to Neuchatel in July 1538, but his position there was made untenable, though he remained at his post during a visitation of the plague. When (1541) Calvin was recalled to Geneva, Farel also returned; but in 1542 he went to Metz to support the Reformation there. It is said that when he preached in the Dominican church of Metz, the bells were rung to drown his voice, but his voice outdid the bells, and on the next occasion he had three thousand hearers. His work was checked by the active hostility of the duke of Lorraine, and in 1544 he returned to Neuchatel. No one was more frequently and confidentially consulted by Calvin. When the trial of Servetus was in progress (1553), Calvin was anxious for Farel's presence, but he did not arrive till sentence had been passed. He accompanied Servetus to the stake, vainly urging him to a recantation at the last moment. A coolness with Calvin was created by Farel's marriage, at the age of sixty-nine, with a refugee widow from Rouen, of unsuitable age. By her, six years later, he had one son, who died in infancy. The vigour and fervency of his preaching were unabated by length of years. Calvin's death, in 1564, affected him deeply. Yet in his last year he revisited Metz, preaching amid great enthusiasm, with all his wonted fire. The effort was too much for him; he left the church exhausted, took to his bed, and died at Metz on the 13th of September 1565.

Farel wrote much, but usually in haste, and for an immediate purpose. He takes no rank as a scientific theologian, being a man of activity rather than of speculation or of much insight. His _Sommaire_ was re-edited from the edition of 1534 by J.G. Baum in 1867. Others of his works (all in French) were his treatise on purgatory (1534), on the Lord's Prayer (1543), on the Supper (1555). He "was remarkable for boldness and energy both in preaching and prayer" (M. Young, _Life of Paleario_). As an orator, he was denunciatory rather than suasive; thus while on the one hand he powerfully impressed, on the other hand he stimulated opposition. A monument to him was unveiled at Neuchatel on the 4th of May 1876.

Lives of Farel are numerous; it may suffice to mention C. Ancillon,
_Vie de G. Farel_ (1691); the article in Bayle.; M. Kirchhofer, _Das
Leben W. Farels_ (1831-1833); Ch. Schmidt, _Etudes sur Farel_ (1834);
F. Bevan, _W. Farel_ (1893); J.J. Herzog, in Herzog-Hauck's
_Realencyklopadie_ (1898). (A. Go.*)

FAREY, JOHN (1766-1826), English geologist, was born at Woburn in Bedfordshire in 1766. He was educated at Halifax in Yorkshire, and showed such aptitude in mathematics, drawing and surveying, that he was brought under the notice of John Smeaton (1724-1792). In 1792 he was appointed agent to the duke of Bedford for his Woburn estates. After the decease of the duke, Farey in 1802 removed to London, and settled there as a consulting surveyor and geologist. That he was enabled to take this step was due largely to his acquaintance with William Smith (q.v.), who in 1801 had been employed by the duke of Bedford in works of draining and irrigation. The duke, appreciating Smith's knowledge of the strata, commissioned him in 1802 to explore the margin of the chalk-hills south of Woburn in order to determine the true succession of the strata; and he instructed Farey to accompany him. Farey has remarked that Smith was his "Master and Instructor in Mineral Surveying," and his subsequent publications show how well he had profited by the teachings he received. Farey prepared the _General View of the Agriculture and Minerals of Derbyshire_ in two vols. (1811-1813) for the Board of Agriculture. In the first of these volumes (1811) he gave an able account of the upper part of the British series of strata, and a masterly exposition of the Carboniferous and other strata of Derbyshire. In this classic work, and in a paper published in the _Phil. Mag._ vol. li. 1818, p. 173, on "Mr Smith's Geological Claims stated," he zealously called attention to the importance of the discoveries of William Smith. Farey died in London on the 6th of January 1826.

See Biographical Notice, by W.S. Mitchell, in _Geol. Mag._ 1873, P.
25.

FARGO, WILLIAM GEORGE (1818-1881), pioneer American expressman, was born in Pompey, New York, on the 20th of May 1818. From the age of thirteen he had to support himself, obtaining little schooling, and for several years he was a clerk in grocery stores in Syracuse. He became a freight agent for the Auburn & Syracuse railway company at Auburn in 1841, an express messenger between Albany and Buffalo a year later, and in 1843 a resident agent in Buffalo. In 1844 he organized, with Henry Wells (1805-1878) and Daniel Dunning, the first express company (Wells & Co.; after 1845 Livingston & Fargo) to engage in the carrying business west of Buffalo. The lines of this company (which first operated only to Detroit, via Cleveland) were rapidly extended to Chicago, St Louis, and other western points. In March 1850, when through a consolidation of competing lines the American Express Company was organized, Wells became president and Fargo secretary. In 1851, with Wells and others, he organized the firm of Wells, Fargo & Company to conduct an express business between New York and San Francisco by way of the Isthmus of Panama and on the Pacific coast, where it long had a virtual monopoly. In 1861 Wells, Fargo & Co. bought and reorganized the Overland Mail Co., which had been formed in 1857 to carry the United States mails, and of which Fargo had been one of the original promoters. From 1862 to 1866 he was mayor of Buffalo, and from 1868 to his death, in Buffalo, on the 3rd of August 1881, he was president of the American Express Company, with which in 1868 the Merchants Union Express Co. was consolidated. He was a director of the New York Central and of the Northern Pacific railways.

FARGO, a city and the county-seat of Cass county, North Dakota, U.S.A., about 254 m. W. of Duluth, Minnesota. Pop. (1890) 5664; (1900) 9589, of whom 2564 were foreign-born; (1910 census) 14,331. It is served by the Northern Pacific, the Great Northern, and the Chicago, Milwaukee & St Paul railways. The city is situated on the W. bank of the Red river of the North, which in 1909 had a navigable depth of only about 2 ft. from Fargo to Grank Forks, and the navigation of which was obstructed at various places by fixed bridges. In the city are Island and Oakgrove parks, the former of which contains a statue (erected by Norwegians in 1908) of Henrik Arnold Wergeland, the Norwegian poet. Fargo is the seat of the North Dakota agricultural college (coeducational), founded in 1890 under the provisions of the Federal "Morrill Act" of 1862; it receives both Federal and state support (the former under the Morrill Act of 1890), and in connexion with it a United States Agricultural Experiment Station is maintained. In 1907-1908 the college had 988 students in the regular courses (including the students in the Academy), 117 in the summer course in steam engineering, and 68 in correspondence courses. At Fargo, also, are Fargo College (non-sectarian, 1887; founded by Congregationalists), which has a college department, a preparatory department, and a conservatory of music, and in 1908 had 310 students, of whom 211 were in the conservatory of music; the Oak Grove Lutheran ladies' seminary (1906) and the Sacred Heart Academy (Roman Catholic). The city is the see of both a Roman Catholic bishop and a Protestant Episcopal bishop; and it is the centre of masonic interests in the state, having a fine masonic temple. There are a public library and a large Y.M.C.A. building. St John's hospital is controlled by Roman Catholic sisters, and St Luke's hospital by the Lutheran Church. Fargo is in a rich agricultural (especially wheat) region, is a busy grain-trading and jobbing centre, is one of the most important wholesale distributing centres for agricultural implements and machinery in the United States, and has a number of manufactures, notably flour. The total value of the city's factory products in 1905 was $1,160,832. Fargo, named in honour of W.G. Fargo of the Wells Fargo Express Company, was first settled as a tent city in 1871, when the Red river was crossed by the Northern Pacific, but was not permanently settled until after the extinction in 1873 of the Indian title to the reservation on which it was situated. It was chartered as a city in 1875. The Milwaukee railway was completed to Fargo in 1884. In June 1893 a large part of the city was destroyed by fire, the loss being more than $3,000,000.

FARIA Y SOUSA, MANUEL DE (1590-1649), Spanish and Portuguese historian and poet, was born of an ancient Portuguese family, probably at Pombeiro, on the 18th of March 1590, attended the university of Braga for some years, and when about fourteen entered the service of the bishop of Oporto. With the exception of about four years from 1631 to 1634, during which he was a member of the Portuguese embassy in Rome, the greater part of his later life was spent at Madrid, and there he died, after much suffering, on the 3rd of June 1649. He was a laborious, peaceful man; and a happy marriage with Catharina Machado, the Albania of his poems, enabled him to lead a studious domestic life, dividing his cares and affections between his children and his books. His first important work, an _Epitome de las historias Portuguezas_ (Madrid, 1628), was favourably received; but some passages in his enormous commentary upon _Os Lusiadas_, the poem of Luis de Camoens, excited the suspicion of the inquisitors, caused his temporary incarceration, and led to the permanent loss of his official salary. In spite of the enthusiasm which is said to have prescribed to him the daily task of twelve folio pages, death overtook him before he had completed his greatest enterprise, a history of the Portuguese in all parts of the world. Several portions of the work appeared at Lisbon after his death, under the editorship of Captain Faria y Sousa:--_Europa Portugueza_ (1667, 3 vols.); _Asia Portugueza_ (1666-1675, 3 vols.); _Africa Portugueza_ (1681). As a poet Faria y Sousa was nearly as prolific; but his poems are vitiated by the prevailing Gongorism of his time. They were for the most part collected in the _Noches claras_ (Madrid, 1624-1626), and the _Fuente de Aganipe_, of which four volumes were published at Madrid in 1644-1646. He also wrote, from information supplied by P.A. Semmedo, _Imperio de China i cultura evangelica en el_ (Madrid, 1642); and translated and completed the _Nobiliario_ of the count of Barcellos.

There are English translations by J. Stevens of the _History of
Portugal_ (London, 1698), and of _Portuguese Asia_ (London, 1695).

FARIBAULT, a city and the county-seat of Rice county, Minnesota, U.S.A., on the Cannon river, at the mouth of the Straight river, about 45 m. S. of St Paul. (Pop. 1890) 6520; (1900) 7868, of whom 1586 were foreign-born; (1905) 8279; (1910) 9001. Faribault is served by the Chicago Great Western, the Chicago, Milwaukee & St Paul, and the Chicago, Rock Island & Pacific railways. The city is attractively situated near a lake region widely known for its summer resorts. Faribault is the seat of the Minnesota institute for defectives, embracing the state school for the deaf (1863), the state school for the blind (1874), and the state school for the feeble-minded (1879); of three institutions under control of the Protestant Episcopal Church--the Seabury divinity school (incorporated 1860), the Shattuck school (1867; incorporated in 1905), a military school for boys, and St Mary's hall (1866), a school for girls, founded by Bishop Whipple; and of the Roman Catholic (Dominican) Bethlehem Academy for girls. In the city are the cathedral of our Merciful Saviour (1868-1869), the first Protestant Episcopal church in the United States built and used as a cathedral from its opening; and the hospital and nurses' training school of the Minnesota District of the Evangelical Synod. The city has a public library, and owns and operates its own water-supply system. There is a good water power, and among the city's manufactures are flour, beer, shoes, furniture, rattan-ware, warehouse trucks, canned goods, cane syrup, waggons and carriages, gasolene engines, wind-mills, pianos and woollen goods. Faribault, named in honour of Jean Baptiste Faribault, a French fur-trader and pioneer who made his headquarters in the region in the latter part of the 18th century, was permanently settled about 1848, and was chartered as a city in 1872. A French millwright, N. La Croix, introduced here, about 1860, a new process of making flour, which revolutionized the industry in the United States, but his mill was soon destroyed by flood and he removed to Minneapolis, where the process was first successful on a large scale. Faribault was for many years the home of Bishop Henry Benjamin Whipple (1822-1901), the pioneer bishop (1850-1901) of the Protestant Episcopal Church in Minnesota, famous for his missionary work among the Indians.