day of the week preceding the Sunday fixed for the admin- | the Greek ERINYES (q. v.) the name of Eumenides, were istration of the sacrament of the Lord's Supper. In some of the New England States, it has been usual for the governor to appoint by proclamation at some time in spring a day of fasting, when religious services are conducted in the churches. National fasts have more than once been observed on special occasions both in this country and in the United States of America.

On the subject of fasting the views of Aerius are to a large extent shared by modern Protestant moralists. Rothe, for example, who on this point may be regarded as a representative thinker, rejects the idea that fasting is a thing meritorious in itself, and is very doubtful of its value even as an aid to devotional feeling. Of course when bodily health and other circumstances require it, it becomes a duty; and as a means of self-discipline it may be used with due regard to the claims of other duties, and to the fitness of things. In this last aspect, however, habitual temperance will generally be found to be much more beneficial than occasional fasting. It is extremely questionable, in particular, whether fasting be so efficient as it is sometimes supposed to be in protecting against temptation to fleshly sin. The practice has a well ascertained tendency to excite the imagination; and in so far as it disturbs that healthy and well-balanced interaction of body and mind which is the best, or at least the normal, condition for the practice of virtue, it is to be deprecated rather than encouraged (Theologische Ethik, sec. 873-875).

also known as Parcæ, or the Merciful. Originally the one Fatum, or spoken word of Jupiter, answered precisely to the single Aisa, the spoken word of Zeus, in the mythology of the Greeks. The conversion of one Fate into three had reference to the distinction of time into the past, present, and future; and thus the Fates answer to the Teutonic Norns or Weird Sisters.

FATHERS OF THE CHURCH. Ecclesiastically the word "father" is used in a variety of secondary significa tions. In the Old Testament even we find the name applied to priests (Judg. xvii. 10, xviii. 19), and to prophets (2 Kings ii. 12, vi. 21, xiii. 14), as well as to kings (2 Kings v. 13); and in the days of later Judaism there was a definite office which was known as that of the Father of the Synagogue. In the Christian church almost every kind of spiritual relationship in which age or authority was in any way implied came to be expressed by some word denoting paternity. Thus we find such names as abba, papa, pater, bestowed occasionally upon godfathers, confessors, instruc tors, and almost invariably upon bishops and heads of monasteries. The decrees of the council of Nice are often referred to as those of the 318 fathers. The expression "church fathers" (patres ecclesiastici), however, has come to be used in a comparatively definite and restricted sense, as denoting in the aggregate those teachers of the ancient church who, from the close of the apostolic age onwards, either orally or in writing, expounded and defended the orthodox faith, and came to be acknowledged, either by tacit consent or by express declaration of the church, as duly qualified exponents of her doctrines. The title of father is generally held to imply soundness of doctrine, holiness of life, the approval of the church, and undoubted antiquity (Perrone). The word itself is fitted to suggest the idea of age, and also some such notion as that which is ex

The patristic period of the church's history is generally held to begin with the close of the apostolic age; but historians are not agreed as to the date at which it may be said to have closed. Some Roman Catholic writers speak of Bernard, who died in 1153, as having been the "last of the fathers," while Greek patristic is often brought down so far as to the council of Florence. But it is usual to speak of the scholastic period as having begun with Anselm; and there seems to be no good reason for removing Bernard from the list of the schoolmen. As no very important author either in Latin or in Greek can be assigned to the centuries immediately preceding Anselm, it may therefore be said, roughly speaking, that the patristic period prac tically closed for the Eastern Church with Joannes Damascenus, and for the Western with Gregory the Great.

Mahometan Fasts. Among the Mahometans, the month Ramadan, in which the first part of the Koran is said to have been received, is by command of the prophet observed as a fast with extraordinary rigor. No food or drink of any kind is permitted to be taken from daybreak until the appearance of the stars at nightfall. Extending as it does over the whole "month of raging heat," such a fast mani-pressed in 1 Cor. iv. 15. festly involves considerable self-denial; and it is absolutely binding upon all the faithful whether at home or abroad. Should its observance at the appointed time be interfered with by sickness or any other cause, the fast must be kept as soon afterwards as possible for a like number of days. It is the only one which Mahometanism enjoins; but the doctors of the law recommend a considerable number of voluntary fasts, as, for example, on the tenth day of the month Moharram. This day, called the "Yom Ashoora," is held sacred on many accounts:-" because it is believed to be the day on which the first meeting of Adam and Eve took place after they were cast out of paradise; and that on which Noah went out from the ark; also because several other great events are said to have happened on this day, and because the ancient Arabs, before the time of the prophet, observed it by fasting. But what, in the opinion of most modern Moslems, and especially the Persians, confers the greatest sanctity on the day of Ashoora is the fact of its being that on which El-Hoseyn, the prophet's grandson, was slain a martyr at the battle of the plain of Karbala." It is the practice of many Moslems to fast on this day, and some do so on the preceding day also. Mahomet himself called fasting the "gate of religion," and forbade it only on the two great festivals, namely, on that which immediately follows Ramadan and on that which succeeds the pilgrimage. See Lane, Modern Egyptians, chaps. iii., xxiv. (J. S. BL.)

FASTING, CLAUS (1746-1791), a Danish poet, was born at Bergen in Norway on the 29th of October, 1746. In 1762 he came to reside in Copenhagen. He very early took an active part in letters, and was among the foremost champions of the romantic revival against French taste and the overpowering affectation of Klopstock, then personally reigning in the Danish capital. Fasting edited a brilliant æsthetic journal, the Kritiske Tilskuer, or Critical Observer, and in 1772 he formed in Copenhagen the Norwegian Society, a sort of literary club, which included among its members all the best young talent of the time. Soon after this, however, he returned to his native town, and from 1778 to 1781 edited there a journal entitled Provinzialblade, or Provincial Pages, in which he published most of his poems. In 1783 he was made a member of the municipal council of Bergen, and there he died in 1791. His works were first edited in 1837, when they were issued in one volume, with a biographical study by Lyder Sagen. FATES, in Latin mythology, a name given to certain beings who, by euphemism similar to that which gave to

The patristic canon has never been quite definitely fixed, and no precise line of demarcation can be drawn between those ancient teachers of Christianity who are and those who are not entitled to be reckoned "fathers." The name is often bestowed on some whose title, when viewed from the standpoint of rigid orthodoxy, cannot but be regarded as somewhat doubtful. While Arius and Eusebius of Nicomedia have obviously no title to be called "fathers," it has not been thought necessary to withhold the honorable appellation from Origen or Tertullian. The authors usually named as fathers may be arranged according to chronology into three groups, called respectively the apostolic, the primitive, and the post-Nicene. The apostolic fathers,—that is to say, the fathers who were to some extent contemporary with the apostles,-are Clement of Rome, Ignatius, Poly carp, the author of the Shepherd of Hermas, and the author of the Epistle of Barnabas (see APOSTOLIC FATHERS). The chief primitive or ante-Nicene fathers are Irenæus, Justin Martyr, Origen, Clement of Alexandria, Cyprian, Tertullian, Gregory Thaumaturgus. Among the post-Nicene fathers may be mentioned Ambrose, Athanasius, Augustine, Basil, Chrysostom, Cyril of Jerusalem, Cyril of Alexandria, Epiphanius, Gregory of Nazianzum, Gregory of Nyssa, Gregory the Great, Hilary, Jerome, and Leo. A distinction is usually recognized between the patres and those who were merely scriptores ecclesiastici, and it is to the latter category that such writers as Eusebius and Socrates the historians most properly belong. The Eastern and the

1 See the rescript of Constantine (in the Codex Theodosianus) referred to and discussed by Vitringa, De Syn. Vet. lib. ii. c. 5.

2 See Perrone, Loci Theolrgici, p. ii. sect. ii. cap. ii., De sanctis patribus.

Western Church have each four authors of note whom they recognize as fathers par excellence. Those of the Eastern are Athanasius, Basil, Chrysostom, and Gregory of Nazianzum. Those of the Western are Jerome, Ambrose, Augustine, and Gregory-the fathers respectively of her nonastic system, of her sacerdotal authority, of her scientific theology, and of her popular religion (Milman, Latin Christianity, b. ii. c. 4).

The study of the fathers has sometimes been regarded as constituting a distinct discipline called patrology or patristic, which, however, practically resolves itself into the church history of the first six centuries. For information on the individual fathers and on the influence they exerted upon one another and upon the thought and life of the church the reader is referred to the various articles, biographical, archæological, and historical, relating to that period.

The much-disputed question as to the authority of the fathers resolves itself into the more general one as to the place of tradition considered as a source of dogma and a rule of life apart from the Scriptures (see vol. v. p. 663). There seems to be no sufficient evidence for the statement made by Turrettin and others to the effect that some Catholic writers set the writings of the fathers individually on a level with the canonical Scriptures; and it is certainly an exaggeration to say that Cardinal Cajetan regarded them as having no authority at all. The Tridentine doctrine is that no one is entitled to interpret Scripture in a sense contrary to the interpretations of holy mother church or to the unanimous consent of the fathers. Roman Catholic writers accordingly as a rule attach comparatively little weight to the peculiarities of individual fathers, and hold themselves committed to nothing that is not established by what they consider to be unanimous and unvarying tradition. They distinguish, moreover, between the function of the fathers as witnesses and their function as instructors. As witnesses to the tradition and teaching of the church, they give testimony which is binding on the Catholic conscience; as independent teachers, they are entitled to be listened to with deference and respect, but their interpretations and arguments are to be freely accepted or as freely rejected according to their merits. Protestant writers, while fully admitting the merits, literary and other, of many of the fathers, usually dwell much upon the admitted fact of their fallibility, and strive to show that the attempt to establish an unambiguous tradition_by their means is in very many cases much more illusory than Catholic writers are disposed to allow. They do not, however, deny that on many important points there is such a thing as a consensus patrum; but this they regard as having at best no other authority than what is merely human and ecclesiastical, the Bible alone being the supreme rule of faith and life. The fundamental Protestant antithesis to the Tridentine doctrine according to which the canonical books and the traditions preserved by the church are to be received and reverenced "pari pietatis effectu ac reverentia" is very clearly expressed in the sixth Article of the Church of England, which declares that "Holy Scripture containeth all things necessary to salvation; so that whatsoever is not read therein nor may be proved thereby is not to be required of any man that it should be believed as an article of faith, or be thought requisite or necessary to salvation."

The first writer in patrology may be said to have been Jerome, himself one of the greatest of the fathers. His work, De Viris Illustribus, sive Catalogus scriptorum ecclesiasticorum, was reprinted, along with the similar works of Gennadius of Marseilles, Isidore of Seville, and Ildefonso of Toledo, by Fabricius in his Bibliotheca Ecclesiastica (1718). Among modern writers on this subject Möhler (Patrologie, 1842), Alzog (Grundriss der Patrologie, 1866), Engelhardt (Litterarische Leitfaden zu Vorlesungen über die Patristik, 1823), and J. E. L. Danz (Initia doctrinæ patristicæ, 1839) may be referred to. See also Cave's Apostolici (1677) and Ecclesiastici (1683), Ittigii Tractatus de Bibl. Patr. (Lips. 1707), and Dowling's Notitia Scriptorum SS. Patrum (Oxon. 1839). The most important collective editions of the fathers are the Latin Magna Bibliotheca Veterum Patrum of De la Bigne (Paris, 1575), of which the Maxima Bibliotheca (Lyons, 1677) is an improved reprint, and the exhaustive Pa1 Turrettin, ioc. ii. qu. 21. Möhler, Symbolik, sec. 42. Conc. Trid., sess. iv. Compare the Forma juramenti professionis fidei prepared by Pius IV.

Möhler, ut sup.; Perrone, ut sup.

Chemnitz, Examen Concilii Tridentini, De traditionibus; Daillé, De su patrum; Barbeyrac, De la Morale des Pères, and others.

trologiæ cursus completus of Migne, in which the collection of
Latin authors, brought down to the time of Innocent III., 00-
cupies 221 volumes (Paris, 1844-1855), while the Greek division,
extending to the council of Florence, is completed in 166 vols.
(J. S. BL.)
(Paris, 1857-1866).

FATHIPUR, or FUTTEHPOOR, a district of British India in the Allahúbád division, under the jurisdiction of the lieutenant-governor of the North-Western Provinces, lies between 25° 26′ 15′′ and 26° 13' 0'' N. lat., and 80° 19′0′′ and 81° 25′ 0′′ E. long. It is bounded on the N. by Rái Bareli and Sultanpur, E. by Allahábád, S. by Hamirpur and Bandá, and W. by Cawnpur. Fathipur district is situated in the extreme south-eastern corner of the duúb or tract of the country between the Ganges and the Jumna, which respectively mark its northern and southern boundary. The whole district consists of an alluvial plain formed by the deposits of the two great rivers. The central part is almost perfectly level, and consists of highly cultivated land, interspersed with tracts impregnated with saltpetre (usar) and jungle. A ridge of higher land, forming the watershed of the district, runs along it from east to west at an average distance of about five miles from the Ganges. Fathipur therefore consists of two inclined planes, the one five miles broad, sloping down rapidly to the Ganges, and the other, from fifteen to twenty miles broad, falling gradually to the Jumna. The country near the banks of the two rivers is cut up into ravines and nalás running in all directions, and is almost entirely uncultivable. Besides the Ganges and Jumna, the only rivers of importance are the Pándú, a tributary of the Ganges, and the Rind and Nún, which both fall into the Jumna. The census of 1872 returned the population of Fathipur at 663,877, of whom 593,256 were Hindus, 70,554 Mahometans, and 5 Christians. The area of the district is 1586 square miles, of which 871 are returned as cultivated, and 172 as cultivable. Two harvests are gathered during the year, the kharif or autumn crop, consisting chiefly of rice, jour, and bájrá, and the rabi or spring crop, consisting principally of wheat, barley, gram, oats, pease, etc. The principal lines of road are the grand trunk road, which runs through the whole length of the district from east to west, the Mughal road to Khajwá, and the Bandá road. The East Indian railway runs through the district parallel to the grand trunk roads, having stations at Khága, Barhampur, Fathipur, Malwa, and Mohar.

The civil station and principal town is Fathipur, situated on the grand trunk road in 25° 57′ N. lat. and 80° 54′ E. long.; population 19,879. It is also constituted a municipality, the municipal income in 1875 amounting to £1314, and the expenditure to £1196. The town carries on a considerable trade in grain, hides, grease, and soap. The other important trading towns are -Binki, the largest grain and cattle mart in the district; Khajwá, noted for its brass and copper work; Korah, with a trade in metal work, whips, and skins; Nárayani, with a large market for grain and local produce. The revenue of the district in 1876 was £165,409; the expenditure on civil administration, £54,404. The force for the protection of person and property in 1875 consisted of 522 regular police, costing £6732, and 1898 village watchmen, costing £6898. The schools in the district numbered 260 in 1875, attended by 6416 pupils, and costing £2662. The Fathipur charitable dispensary afforded medical relief in 1875 to 410 indoor and 4863 outdoor patients. The climate is more humid than in the other districts of the duúb, and although fevers are common, it is not considered an unhealthy district. The average annual rainfall is 35.7 inches.

The tract in which this district is comprised was conquered in 1194 by the Patháns; but subsequently, after a desperate resistance, it was wrested from them by the Mughals. In the 18th century it formed part of the subah of Korah, and was under the government of the vizír of Oudh. In 1765, by a treaty between the East India Company and the nawab, Korah was made over to the Delhi emperor, who retained it till 1772, when it was again restored to the nawab vizír's dominions. Finally, in 1801, the nawáb, by treaty, reconveyed it to the company in commutation of the amount which he had stipulated to pay in return for the defence of his country. In June, 1857, the district rose in rebellion, and the usual murders of Europeans took place. Order was established after the fall of Lucknow, on the return of Lord Clyde's army to Cawnpur.

FATHIPUR SIKRI, a town in the Agra district in the

North-Western Provinces of India, on the road from Agra | the revolution of 1848 he became a member of the new to Jaipur, situated in 27° 58′ N. lat. and 75° 5′ E. long. It is a ruined city, and is interesting only from an archæological point of view. It was founded by Akbar about 1570, as a thank-offering for the birth of a son, Selim, afterwards the emperor Jahangir, obtained through the intercession of a famous Mahometan saint. The principal building is the great mosque, which is said by Fergusson to be hardly surpassed by any in India. "It measures 550 feet east and west by 470 feet north and south, over all. The mosque itself, 250 feet by 80 feet, is crowned by three domes. In its court-yard, which measures 350 feet by 440 feet, stand two tombs. One is that of Selim Chisti [the holy man above mentioned], built of white marble, and the windows with pierced tracery of the most exquisite geometrical patterns. It possesses besides a deep cornice of marble, supported by brackets of the most elaborate design. The other tomb, that of Nawab Islám Khán, is soberer and in excellent taste, but quite eclipsed by its surroundings. Even these parts, however, are surpassed in magnificence by the southern gateway. As it stands on a rising ground, when looked at from below, its appearance is noble beyond that of any portal attached to any mosque in India, perhaps in the whole world." Fathipur Sikri was a favorite residence of Akbar throughout his reign, and his palace was one of great magnificence. After Akbar's death, Fathipur Sikri was deserted, within 50 years of its foundation. The buildings are situated within a walled inclosure about seven miles in circumference. They are now all more or less in ruins. The town at present contains 8513 inhabit

ants.

FATIMAH (606-632), the daughter of Mahomet by his wife Khadijah, and one of the four women whom the prophet regarded as perfect, was born at Mecca in 606. At the age of fifteen she was married to Ali, of whom she was the only wife. The Arabian dynasty named Fatimites, which from 909 to 1171 ruled over Egypt and the northern part of Africa, and latterly over Syria and Palestine, claimed to be descended from Fatimah. The religious tenets of their adherents differed considerably from those of the orthodox Mahometans, and latterly they sought to give to the Koran an allegorical interpretation so as to avoid obedience to its literal precepts. See MAHOMET.

FATTORE, IL. See PENNI.

assembly for the department of Marne, and in December of the same year he was named minister of public works, and a little later minister of the interior; but he was compelled through the opposition manifested to his measures by the extreme republicans to resign his office 14th May, 1849. On 10th April, 1851, he again accepted the same office from Louis Napoleon, then president of the republic, but when Napoleon resolved to appeal to universal suffrage Faucher again resigned; and after the coup d'état he also refused to become a member of the constitutional commission instituted by the emperor. The occurrence of an affection of the throat which gradually assumed an alarming form induced him to pass the summer of 1854 in different parts of the Pyrenees. He had resolved to remain in Italy over the winter, but in November business affairs called him to Paris, and on his way back to Italy he was seized at Marseilles by typhoid fever, and died 14th December. During his whole political career Faucher maintained his probity unsullied, and in very difficult circumstances held with unswerving steadfastness to the path pointed out to him by convictions which were formed solely by a scientific study of political problems and an unprejudiced regard for the welfare of the human race. His economical writings are characterized by clearness of statement, fulness of information, incisiveness of reasoning, and firm grasp of principles. In relation to the cause of free trade in France he occupies, more than any other Frenchman, a position analogous to that occupied by Cobden in relation to the same cause in England; and perhaps both by his writings and by his former relations with Napoleon he had no small share, though an indirect and posthumous one, in bringing about the commercial treaty which through the intervention of Cobden was effected between the two countries in 1860.

Revue des Deux Mondes, and were published posthumously in The principal writings of Faucher were contributed to the 2 vols. under the title Mélanges d'économie politique et de finance, 1856. Among his other writings the principal are Recherches sur l'or et sur l'argent, considérés comme étalons de la valeur, 1843, and Études sur l'Angleterre, 2 vols., 1845. The former work and a portion of the latter have been translated into English. A short biography of Faucher, by Léonce de Lavergne, is contained in the Revue des Deux Mondes for January, 1855.

FAUCHER, LÉON (1803-1854), a French statesman and political economist, was of Jewish extraction, and was FAUCHET, CLAUDE (1530-1601), French historian and born at Limoges 8th September, 1803. His parents after- antiquary, was born at Paris in 1530. Of his early life few wards removed to Toulouse, and he found the means of sup- particulars are known. He applied himself to the study porting himself by the execution of designs for embroidery of the early French chroniclers, and proposed to publish while attending the college of that place. From Toulouse extracts which would throw light on the first periods of he went to Paris, where for a short period he followed the the monarchy. During the civil wars he lost a large part profession of private tutor; but on the outbreak of the revo- of his books and manuscripts in a riot, and was compelled lution of 1830 he became immersed in the political struggles to leave Paris. He then settled at Marseilles. Attaching of the time and a contributor to the political journals. In himself afterwards to Cardinal de Tournon, he accompanied 1833 and 1834 he was editor of the Constitutionnel, after him in 1554 to Italy, whence he was several times sent on which he joined the staff of the Courier, and in 1839 be- embassies to the king, with reports on the siege of Siena came its editor. In politics he belonged to the party known His services at length procured him the post of president as the dynastic left, and he was frequently consulted by the of the chambre des monnaies, and thus enabled him to reThiers ministry of 1840. In 1842 the Courier changed sume his literary studies. Having become embarrassed hands, and on its new proprietors wishing slightly to modify with debt, he found it necessary, at the age of seventy, tc its principles Faucher resigned the editorship, and from sell his office; but the king, amused with an epigram, gave that time devoted his attention almost exclusively to ques-him a pension, with the title of historiographer of France. tions of political economy. In 1843 he visited England Fauchet has the reputation of an impartial and scrupulously with the view of studying the social aspects of that country, accurate writer; and in his works are to be found importand in October of the same year he began a series of articles ant facts not easily accessible elsewhere. He was, however, in the Revue des Deux Mondes, recording the impressions entirely uncritical, and his style is singularly inelegant made by his visit. These papers, though not altogether free His principal works treat of Gaulish and French antiqui from the defects incident to the imperfect knowledge of a ties, of the dignities and magistrates of France, of the origin foreigner, are characterized not less by shrewdness of obser- of the French language and poetry, of the liberties of the vation than by able statement and illustration of economical Gallican church, etc. A collected edition was published in principles, and form an important contribution towards the 1610. Fauchet took part in a translation of the Annals of solution of the great social questions of the time. Shortly Tacitus, which appeared in 1582. He died at Paris about after this he became one of the editors of the Journal des the close of 1601. Economists, to the pages of which he contributed several valuable papers, more especially on the tariff of customs. He also took a prominent part in the organization of the French association on the model of the free-trade league of England, but on account of the extreme opinions of the majority of its members he soon resigned his connection with it. In 1846, chiefly on account of his advocacy of free-trade doc trines, he was elected member of the chamber of deputies for Rheims, and in the chamber he took a leading part in the discussion of all economical and financial questions. After

FAUCHET, CLAUDE (1744-1793) the Abbé Fauchet, a French constitutional bishop, and a noted actor in the Revolution, was born at Dornes, in the department of Nièvre, September 22, 1774. He devoted himself to the service of the church, passed through the usual course of studies, and was rapidly promoted. Before he was thirty years of age he made his mark as an orator in a panegyrie of St. Louis, delivered before the French Academy. For some time he was engaged as tutor to the children of the marquis of Choiseul, a brother of the famous minister of

foundation of the facts of which he was so keen and so diligent an observer. In 1776 he put himself in communication with Buffon, who was not slow to perceive that the humble labors of Faujas would be of great service to him in his larger and more imaginative sphere of work. Invited by Buffon to Paris, he quitted the law, and was appointed by Louis XVI. assistant naturalist to the museum, to which office was added some years later (1785, 1788) that of royal commissioner for mines. In 1775 he had discovered in the Velay a rich mine of pozzuolana, which he opened, and which was largely worked by the Government. One of the most important of his works was the Recherches sur les volcans éteints du Vivarais et du Velay, which appeared in 1778. In this work, rich in facts and observations, he developed his theory of the origin of volcanoes. In his capacity of commissioner for mines Faujas travelled in almost all the countries of Europe, everywhere devoting his chief attention to the surface of the globe, and the nature and constituents of the rocks composing it. It was he who first called attention to the basaltic formation of the cave of Fingal (Staffa). He sustained heavy losses during the early years of the Revolution, but for these he was in 1797 indemnified by a grant made by the council of five hundred. Having been nominated in 1793 professor at the Jardin des Plantes, he held this post till he was nearly eighty years of age, retiring in 1818 to his estate in Dauphiné. Faujas took a warm interest in the balloon experiments of the brothers Montgolfier, and published a very complete Description des expériences de la machine aërostatique de MM. Montgolfier, etc. (1783, 1784). He contributed many scientific memoirs to the Annales and the Mémoires of the museum of natural history. Among his separate works, in addition to those already named, are Histoire naturelle de la province du Dauphiné (1781, 1782); Minéralogie des Volcans (1784); Voyage en Angleterre, en Ecosse, et auz Iles Hebrides (1797); and Essai de géologie (1803-1809). Faujas died at his estate of Saint-Fond in Dauphiné, July 18, 1819.

Louis XVI.; and he was afterwards nominated grand-vicar | to divine how vast the science that was to arise upon the of the archbishop of Bourges, preacher to the king, and abbé of Montfort-Lacarre in Brittany. The influence of the new philosophy was clearly seen in his discourses, and the political tone of his sermon, Discours sur les mœurs rurales, at the festival of La Rosiere at Surènes, especially exposed him to censure. As he was proof against remonstrance, he was deprived of his office as preacher to the king. This occurred in 1788; and when in the following year the Revolution broke out, Abbé Fauchet was ready to fight with the foremost in the great cause. His speeches fired the primary assemblies and the sections of Paris, and on the memorable 14th of July he was one of those who led the people to the attack on the Bastille, displaying, it is said, not only courage under fire, but skill worthy of an accomplished officer. He was elected a member of the commune of Paris, figured in the clubs, blessed the tricolor flag for the National Guard, and by all means helped forward with a passionate zeal the revolutionary movement. He contributed to the reorganization of the church by his Discours sur la religion nationale; and in May, 1791, he was appointed constitutional bishop of Calvados. During the same period he had delivered three discourses on liberty, a discourse on the harmony of religion and liberty, the funeral oration of the Abbé de l'Épée, and an Éloge civique of Franklin. The last of these was spoken in the rotunda of the corn-market in the course of the festivities of the federation in July, 1790. In these pieces the swift progress of the Revolution was reflected in a growing intensity of sympathy and enthusiasm on the part of the orator; and hostility to the church carried him well nigh to a denial of the faith of which he was a minister. In the winter of 1790-91 Fauchet organized, in the precincts of the Palais Royal, his "Cercle Social," with regenerative intent, to be carried out chiefly by means of fluent oratory. He presided in the meetings under the self-assumed title of "Procureur général de la Vérité." Condorcet was one of his coadjutors, and "ten thousand persons of respectability" flocked to hear them,-a noisy and phantasmal affair, which came to a speedy end. In 1791 Fauchet was elected deputy to the legislative assembly, and afterwards to the convention. He wrote in favor of an agrarian law, voted against payment of priests who refused the oath to the constitution, and was one of the first to submit to the decree for suppression of ecclesiastical costume. The excesses of the Jacobins, however, alarmed him, and he began to incline towards the Girondists. On the trial of the king he spoke earnestly and courageously against the proposal to put him to death, and voted for the appeal to the people, imprisonment, and banishment. The execution of the king drove him still nearer to the party of the Girondists, and thus made him an object of the wrath of the Mountain. His name was one of those included in the proscription list, but he continued to act as secretary of the assembly till May 31, 1793, when the decree of accusation against the Girondists was passed. On the 18th July he was accused, not only as a Girondist, but also, and without ground, as an accomplice of Charlotte Corday, the murderer of Marat. He was sent to the Conciergerie, was condemned with the Girondist deputies by the revolutionary tribunal on October 30, and with them executed on the 31st.

FAUN. In Latin mythology, this name denoted a class of rural deities, who fostered the productive powers of the earth and of animals, and had their dwelling in woods and groves, where they sported with the nymphs. In the later traditions of the people, Faunus was said to have succeeded Picus and Saturnus as king of the Laurentes; but these names may, like many others in the mythology of Italy, be referred to processes or phenomena in the natural world, Saturnus or Seviternus being the god of the seed time and the harvest, and Picus the deity who cleaves the trees of the forest with the stroke of the lightning or the fury of the storm. There is much likeness between the charac teristics of Faunus and those of the Greek Pan, and the two names may have a common origin, although the Latin Faunus has been regarded as an euphemistic name (rom the root of the verb faveo) applied to deities whose anger was dreaded. As revealing the secrets of the future, whether by dreams or by strange sounds, the male Faunus and the female Fauna or Faula were known as fatuus and fatua, from the verb fari, to speak, which reappears in the Latin Fatum. In honor of these rural gods the festival of the Faunalia was celebrated yearly in December. FAURIEL, CHARLES CLAUDE (1772-1844), a distin

FAUJAS DE SAINT-FOND, BARTHÉLEMI (1741-guished French historian, philologist, and critic, was born 1819), French geologist and traveller, was born at Montélimart, May 17, 1741. He was educated at the Jesuits' College at Lyons; and, showing in his boyhood much poetic sensibility and a propensity to versifying, he received from some of his worldly-wise elders the earnest warning,—If | you would succeed, don't make verses. He appears to have submitted to this counsel; for he went to Grenoble and applied himself to the study of law, and was admitted advocate to the parliament. He rose to be president of the seneschal's court (1765), a post which he honorably filled, but the duties of which became before long intolerably irksome, for his feeling for nature was not extinguished, and his favorite relaxation was found in visits to the Alps. His final bent, however, was not to the poetic but to the scientific interpretation of nature. In his frequent Alpine rambles he was amassing observations and facts, the full value of which could only be known at a later time. Geology was in its infancy, had scarcely even a name, when Faujas began his studies of the forms, structure, composition, and superposition of rocks, nor was it possible for him

at St. Étienne, 21st October, 1772. His parents belonged to the artisan class, but their circumstances were such as to enable them to afford him a good education at Tournon and Lyons. Though from his earliest years preferring a life of study and retirement, Fauriel could not at first altogether escape the claims of the restless times in which he lived, and in 1793 he became sub-lieutenant in the fourth battalion of light infantry, then in garrison at Perpignan. He would appear to have resigned this appointment within a year, but it is certain in any case that he was for some time secretary to General Dugommier, and that he also served under Latour d'Auvergne. In 1794, however, he had returned to St. Étienne, where, but only for a short period, he filled a municipal office; and from 1795 to 1799 he devoted himself to strenuous study, more especially of the literature and history, both ancient and modern, of Greece and Italy. Having paid a visit to Paris in 1799, he was introduced to Fouché, minister of police, who immediately conceived for him a strong liking, and induced him to become his private secretary. The duties of this office ROBERTA SARAH TAYFORD MEMORIAL PUBLIC LIBRARY PARKSLEY, VA.