Act 1689 put an end to the persecution of Quakers (along with other

Dissenters) for non-attendance at church. For many years after this they were liable to imprisonment for non-payment of tithes, and, together with other Dissenters, they remained under various civil disabilities, the gradual removal of which is part of the general history of England. In the years succeeding the Toleration Act at least twelve of their number were prosecuted (often more than once in the spiritual and other courts) for keeping school without a bishop's licence. It is coming to be recognized that the growth of religious toleration owed much to the early Quakers who, with the exception of a few Baptists at the first, stood almost alone among Dissenters in holding their public meetings openly and regularly.

The Toleration Act was not the only law of William and Mary which benefited Quakers. The legislature has continually had regard to their refusal to take oaths, and not only the said act but also another of the same reign, and numerous others, subsequently passed, have respected the peculiar scruples of Friends (see Davis's _Digest of Legislative Enactments relating to Friends_, Bristol, 1820).

Period of Decline.

2. _Period 1689-1835._--From the beginning of the 18th century the zeal of the Quaker body abated. Although many "General" and other meetings were held in different parts of the country for the purpose of setting forth Quakerism, the notion that the whole Christian church would be absorbed in it, and that the Quakers were, in fact, the church, gave place to the conception that they were "a peculiar people" to whom, more than to others, had been given an understanding of the will of God. The Quakerism of this period was largely of a traditional kind; it dwelt with increasing emphasis on the peculiarities of its dress and language; it rested much upon discipline, which developed and hardened into rigorous forms; and the correction or exclusion of its members occupied more attention than did the winning of converts.

Excluded from political and municipal life by the laws which required either the taking of an oath or joining in the Lord's Supper according to the rites of the Established Church, excluding themselves not only from the frivolous pursuits of pleasure, but from music and art in general, attaining no high average level of literary culture (though producing some men of eminence in science and medicine), the Quakers occupied themselves mainly with trade, the business of their Society, and the calls of philanthropy. From early times George Fox and many others had taken a keen interest in education, and in 1779 there was founded at Ackworth, near Pontefract, a school for boys and girls; this was followed by the reconstitution, in 1808, of a school at Sidcot in the Mendips, and in 1811, of one in Islington Road, London; it was afterwards removed to Croydon, and, later, to Saffron Walden. Others have since been established at York and in other parts of England and Ireland. None of them are now reserved exclusively for the children of Friends.

During this period Quakerism was sketched from the outside by two very different men. Voltaire (_Dictionnaire Philosophique_, "Quaker," "Toleration") described the body, which attracted his curiosity, his sympathy and his sneers, with all his brilliance. Thomas Clarkson (_Portraiture of Quakerism_) has given an elaborate and sympathetic account of the Quakers as he knew them when he travelled amongst them from house to house on his crusade against the slave trade.

3. _From 1835._--During the 18th century the doctrine of the Inward Light acquired such exclusive prominence as to bring about a tendency to disparage, or, at least, to neglect, the written word (the Scriptures) as being "outward" and non-essential. In the early part of the 19th century an American Friend, Elias Hicks, pressed this doctrine to its furthest limits, and, in doing so, he laid stress on "Christ within" in such a way as practically to take little account of the person and work of the "outward," i.e. the historic Christ. The result was a separation of the Society in America into two divisions which persist to the present day (see below, "Quakerism in America"). This led to a counter movement in England, known as the Beacon Controversy, from the name of a warning publication issued by Isaac Crewdson of Manchester in 1835, advocating views of a pronounced "evangelical" type. Much controversy ensued, and a certain number of Friends (Beaconites as they are sometimes called) departed from the parent stock. They left behind them, however, many influential members, who may be described as a middle party, and who strove to give a more "evangelical" tone to Quaker doctrine. Joseph John Gurney of Norwich, a brother of Elizabeth Fry, by means of his high social position and his various writings (some published before 1835), was the most prominent actor in this movement. Those who quitted the Society maintained, for some little time, a separate organization of their own, but sooner or later most of them joined the Evangelical Church or the Plymouth Brethren.

Other causes have been at work modifying the Quaker society. The repeal of the Test Act, the admission of Quakers to Parliament in consequence of their being allowed to affirm instead of taking the oath (1832, when Joseph Pease was elected for South Durham), the establishment of the University of London, and, more recently, the opening of the universities of Oxford and Cambridge to Nonconformists, have all had their effect upon the body. It has abandoned its peculiarities of dress and language, as well as its hostility to music and art, and it has cultivated a wider taste in literature. In fact, the number of men, either Quakers or of Quaker origin and proclivities, who occupy positions of influence in English life is large in proportion to the small body with which they are connected. During the 19th century the interests of Friends became widened and they are no longer a close community.

_Doctrine._--It is not easy to state with certainty the doctrines of a body which (in England at least) has never demanded subscription to any creed, and whose views have undoubtedly undergone more or less definite changes. There is not now the sharp distinction which formerly existed between Friends and other non-sacerdotal evangelical bodies; these have, in theory at least, largely accepted the spiritual message of Quakerism. By their special insistence on the fact of immediate communion between God and man, Friends have been led into those views and practices which still mark them off from their fellow-Christians.

Public worship.

Nearly all their distinctive views (e.g. their refusal to take oaths, their testimony against war, their disuse of a professional ministry, and their recognition of women's ministry) were being put forward in England, by various individuals or sects, in the strife which raged during the intense religious excitement of the middle of the 17th century. Nevertheless, before the rise of the Quakers, these views were nowhere found in conjunction as held by any one set of people; still less were they regarded as the outcome of any one central belief or principle. It is rather in their emphasis on this thought of Divine communion, in their insistence on its reasonable consequences (as it seems to them), that Friends constitute a separate community. The appointment of one man to preach, to the exclusion of others, whether he feels a divine call so to do or not, is regarded as a limitation of the work of the Spirit and an undue concentration of that responsibility which ought to be shared by a wider circle. For the same reason they refuse to occupy the time of worship with an arranged programme of vocal service; they meet in silence, desiring that the service of the meeting shall depend on spiritual guidance. Thus it is left to any man or woman to offer vocal prayer, to read the Scriptures, or to utter such exhortation or teaching as may seem to be called for. Of late years, in certain of their meetings on Sunday evening, it has become customary for part of the time to be occupied with set addresses for the purpose of instructing the members of the congregation, or of conveying the Quaker message to others who may be present, all their meetings for worship being freely open to the public. In a few meetings hymns are occasionally sung, very rarely as part of any arrangement, but almost always upon the request of some individual for a particular hymn appropriate to the need of the congregation. The periods of silence are regarded as times of worship equally with those occupied with vocal service, inasmuch as Friends hold that robustness of spiritual life is best promoted by earnest striving on the part of each one to know the will of God for himself, and to be drawn into Christian fellowship with the other worshippers. The points on which special stress is laid are:--(1) the share of responsibility resting on each individual, whether called to vocal service or not, for the right spiritual atmosphere of the Meeting, and for the welfare of the congregation; (2) the privilege which may be enjoyed by each worshipper of waiting upon the Lord without relying on spoken words, however helpful, or on other outward matters; (3) freedom for each individual (whether a Friend or not) to speak, for the help of others, such message as he or she may feel called to utter; (4) a fresh sense of a divine call to deliver the message on that particular occasion, whether previous thought has been given to it or not. The idea which ought to underlie a Friends' meeting is thus set forth by Robert Barclay: "When I came into the silent assemblies of God's people, I felt a secret power among them, which touched my heart, and as I gave way unto it, I found the evil weakening in me and the good raised up" (_Apology_, xi. 7). In many places Friends have felt the need of bringing spiritual help to those who are unable to profit by the somewhat severe discipline of their ordinary manner of worship. To meet this need they hold (chiefly on Sunday evenings) meetings which are not professedly "Friends' meetings for worship," but which are services conducted on lines similar to those of other religious bodies, with, in some cases, a portion of time set apart for silent worship, and freedom for any one of the congregation to utter words of exhortation or prayer.

From the beginning Friends have not practised the outward ordinances of Baptism and the Lord's Supper, even in a non-sacerdotal spirit. They attach, however, supreme value to the realities of which the observances are reminders or types--on the Baptism which is more than putting away the filth of the flesh, and on the vital union with Christ which is behind any outward ceremony. Their testimony is not _primarily_ against these outward observances; their disuse of them is due to a sense of the danger of substituting the shadow for the reality. They believe that an experience of more than 250 years gives ample warrant for the belief that Christ did not command them as a perpetual outward ordinance; on the contrary, they hold that it was alien to His method to lay down minute, outward rules for all time, but that He enunciated principles which His Church should, under the guidance of the Holy Spirit, apply to the varying needs of the day. Their contention that every event of life may be turned into a sacrament, a means of grace, is summed up in the words of Stephen Grellet: "I very much doubt whether, since the Lord by His grace brought me into the faith of His dear Son, I have ever broken bread or drunk wine, even in the ordinary course of life, without the remembrance of, and some devout feeling regarding, the broken body and the blood-shedding of my dear Lord and Saviour."

Ministers.

When the ministry of any man or woman has been found to be helpful to the congregation, the Monthly Meeting (see below) may, after solemn consideration, record the fact that it believes the individual to have a divine call to the ministry, and that it encourages him or her to be faithful to the gift. Such ministers are said to be "acknowledged" or "recorded"; they are emphatically _not_ appointed to preach, and the fact of their acknowledgment is not regarded as conferring any special status upon them. The various Monthly Meetings appoint Elders, or some body of Friends, to give advice of encouragement or restraint as may be needed, and, generally, to take the ministry under their care.

Women.

With regard to the ministry of women, Friends hold that there is no evidence that the gifts of prophecy and teaching are confined to one sex. On the contrary, they see that a manifest blessing has rested on women's preaching, and they regard its almost universal prohibition as a relic of the seclusion of women which was customary in the countries where Christianity took its rise. The particular prohibition of Paul (1 Cor. xiv. 34, 35) they regard as due to the special circumstances of time and place.

War.

Friends have always held that war is contrary to the precepts and spirit of the Gospel, believing that it springs from the lower impulses of human nature, and not from the seed of divine life with its infinite capacity of response to the Spirit of God. Their testimony is not based _primarily_ on any objection to the use of force in itself, or even on the fact that war involves suffering and loss of life; their root objection is based on the fact that war is both the outcome and the cause of ambition, pride, greed, hatred and everything that is opposed to the mind of Christ; and that no end to be attained can justify the use of such means. While not unaware that with this, as with all moral questions, there may be a certain borderland of practical difficulty, Friends endeavour to bring all things to the test of the Realities which, though not seen, are eternal, and to hold up the ideal, set forth by George Fox, of living in the virtue of that life and power which takes away the _occasion of war._

Oaths.

Friends have always held that the attempt to enforce truth-speaking by means of an oath, in courts of law and elsewhere, tends to create a double standard of truth. They find Scripture warrant for this belief in Matt. v. 33-37 and James v. 12. Their testimony in this respect is the better understood when we bear in mind the large amount of perjury in the law courts, and profane swearing in general which prevailed at the time when the Society took its rise. "People swear to the end that they may speak truth; Christ would have men speak truth to the end they might not swear" (W. Penn, _A Treatise of Oaths_).

Theology.

With regard to the fundamental doctrines of Christianity, the belief of the Society of Friends does not essentially differ from that of other Christian bodies. At the same time their avoidance of exact definition embodied in a rigid creed, together with their disuse of the outward ordinances of Baptism and the Supper, has laid them open to considerable misunderstanding. As will have been seen, they hold an exalted view of the divinity and work of Christ as the Word become flesh and the Saviour of the world; but they have always shrunk from rigid Trinitarian _definitions_. They believe that the same Spirit who gave forth the Scriptures still guides men to a right understanding of them. "You profess the Holy Scriptures: but what do you witness and experience? What interest have you in them? Can you set to your seal that they are true by the work of the same spirit in you that gave them forth in the holy ancients?" (William Penn, _A Summons or Call to Christendom_). At certain periods this doctrine, pushed to an extreme, has led to a practical undervaluing of the Scriptures, but of late times it has enabled Friends to face fearlessly the conclusions of modern criticism, and has contributed to a largely increased interest in Bible study. During the past few years a new movement has been started in the shape of lecture schools, lasting for longer or shorter periods, for the purpose of studying Biblical, ecclesiastical and social subjects. In 1903 there was established at Woodbrooke, an estate at Selly Oak on the outskirts of Birmingham, a permanent settlement for men and women, for the study of these questions on modern lines. The outward beginning of this movement was the Manchester Conference of 1895, a turning-point in Quaker history. Speaking generally, it may be noted that the Society includes various shades of opinion, from that known as "evangelical," with a certain hesitation in receiving modern thought, to the more "advanced" position which finds greater freedom to consider and adopt new suggestions of scientific, religious or other thinkers. The differences, however, are seldom pressed, and rarely become acute. Apart from points of doctrine which can be more or less definitely stated (not always with unanimity) Quakerism is an _atmosphere_, a manner of life, a method of approaching questions, a habit and attitude of mind.

_Quakerism in Scotland._--Quakerism was preached in Scotland very soon after its rise in England; but in the north and south of Scotland there existed, independently of and before this preaching, groups of persons who were dissatisfied with the national form of worship and who met together in silence for devotion. They naturally fell into this Society. In Aberdeen the Quakers took considerable hold, and were there joined by some persons of influence and position, especially Alexander Jaffray, sometime provost of Aberdeen, and Colonel David Barclay of Ury and his son Robert, the author of the _Apology_. Much light has been thrown on the history of the Quakers in Aberdeenshire by the discovery in 1826 at Ury of a MS. _Diary_ of Jaffray, since published with elucidations (2nd ed., London, 1836).

_Ireland._--The father of Quakerism in Ireland was William Edmondson; his preaching began in 1653-1654. The _History of the Quakers in Ireland_ (from 1653 to 1752), by Wight and Rutty, may be consulted. Dublin Yearly Meeting, constituted in 1670, is independent of London Yearly Meeting (see below).

_America._--In July 1656 two women Quakers, Mary Fisher and Ann Austin, arrived at Boston. Under the general law against heresy their books were burnt by the hangman, they were searched for signs of witchcraft, they were imprisoned for five weeks and then sent away. During the same year eight others were sent back to England.

In 1656, 1657 and 1658 laws were passed to prevent the introduction of Quakers into Massachusetts, and it was enacted that on the first conviction one ear should be cut off, on the second the remaining ear, and that on the third conviction the tongue should be bored with a hot iron. Fines were laid upon all who entertained these people or were present at their meetings. Thereupon the Quakers, who were perhaps not without the obstinacy of which Marcus Aurelius complained in the early Christians, rushed to Massachusetts as if invited, and the result was that the general court of the colony banished them on pain of death, and four of them, three men and one woman, were hanged for refusing to depart from the jurisdiction or for obstinately returning within it. That the Quakers were, at times, irritating cannot be denied: some of them appear to have publicly mocked the institutions and the rulers of the colony and to have interrupted public worship; and a few of their men and women acted with the fanaticism and disorder which frequently characterized the religious controversies of the time. The particulars of the proceedings of Governor Endecott and the magistrates of New England as given in Besse's _Sufferings of the Quakers_ (see below) are startling to read. On the Restoration of Charles II. a memorial was presented to him by the Quakers in England stating the persecutions which their fellow-members had undergone in New England. Even the careless Charles was moved to issue an order to the colony which effectually stopped the hanging of the Quakers for their religion, though it by no means put an end to the persecution of the body in New England.

It is not wonderful that the Quakers, persecuted and oppressed at home and in New England, should turn their eyes to the unoccupied parts of America, and cherish the hope of founding, amidst their woods, some refuge from oppression, and some likeness of a city of God upon earth. As early as 1660 George Fox was considering the question of buying land from the Indians. In 1671-1673 he had visited the American plantations from Carolina to Rhode Island and had preached alike to Indians and to settlers; in 1674 a portion of New Jersey (q.v.) was sold by Lord Berkeley to John Fenwicke in trust for Edward Byllynge. Both these men were Quakers, and in 1675 Fenwicke with a large company of his co-religionists crossed the Atlantic, sailed up Delaware Bay, and landed at a fertile spot which he called Salem. Byllynge, having become embarrassed in his circumstances, placed his interest in the land in the hands of Penn and others as trustees for his creditors; they invited buyers, and companies of Quakers in Yorkshire and London were amongst the largest purchasers. In 1677-1678 five vessels with eight hundred emigrants, chiefly Quakers, arrived in the colony (then separated from the rest of New Jersey, under the name of West New Jersey), and the town of Burlington was established. In 1677 the fundamental laws of West New Jersey were published, and recognized in a most absolute form the principles of democratic equality and perfect freedom of conscience. Notwithstanding certain troubles from claims of the governor of New York and of the duke of York, the colony prospered, and in 1681 the first legislative assembly of the colony, consisting mainly of Quakers, was held. They agreed to raise an annual sum of L200 for the expenses of their commonwealth; they assigned their governor a salary of L20; they prohibited the sale of ardent spirits to the Indians and imprisonment for debt. (See NEW JERSEY.)

William Penn.

But beyond question the most interesting event in connexion with Quakerism in America is the foundation by William Penn (q.v.) of the colony of Pennsylvania, where he hoped to carry into effect the principles of his sect--to found and govern a colony without armies or military power, to reduce the Indians by justice and kindness to civilization and Christianity, to administer justice without oaths, and to extend an equal toleration to all persons who professed a belief in God. The history of this is part of the history of America and of Pennsylvania (q.v.) in particular. The chief point of interest in the history of Friends in America during the 18th century is their effort to clear themselves of complicity in slavery and the slave trade. As early as 1671 George Fox when in Barbados counselled kind treatment of slaves and ultimate liberation of them. William Penn provided for the freedom of slaves after fourteen years' service. In 1688 the German Friends of Germantown, Philadelphia, raised the first official protest uttered by any religious body against slavery. In 1711 a law was passed in Pennsylvania prohibiting the importation of slaves, but it was rejected by the Council in England. The prominent anti-slavery workers were Ralph Sandiford, Benjamin Lay, Anthony Benezet and John Woolman.[3] By the end of the 18th century slavery was practically extinct among Friends, and the Society as a whole laboured for its abolition, which came about in 1865, the poet Whittier being one of the chief writers and workers in the cause. From early times up to the present day Friends have laboured for the welfare of the North American Indians. The history of the 19th century is largely one of division. Elias Hicks (q.v.), of Long Island, N.Y., propounded doctrines inconsistent with the orthodox views concerning Christ and the Scriptures, and a separation resulted in 1827-1828 (see above). His followers are known as "Hicksites," a name not officially used by themselves, and only assented to for purposes of description under some protest. They have their own organization, being divided into seven yearly meetings numbering about 20,000 members, but these meetings form no part of the official organization which links London Yearly Meeting with other bodies of Friends on the American continent. This separation led to strong insistence on "evangelical" views (in the usual sense of the term) concerning Christ, the Atonement, imputed righteousness, the Scriptures, &c. This showed itself in the Beaconite controversy in England (see above), and in a further division in America. John Wilbur, a minister of New England, headed a party of protest against the new evangelicalism, laying extreme stress on the "Inward Light"; the result was a further separation of "Wilburites" or "the smaller body," who, like the "Hicksites," have a separate independent organization of their own. In 1907 they were divided into seven yearly meetings (together with some smaller independent bodies, the result of extreme emphasis laid on individualism), with a membership of about 5000. Broadly speaking, the "smaller body" is characterized by a rigid adherence to old forms of dress and speech, to a disapproval of music and art, and to an insistence on the "Inward Light" which, at times, leaves but little room for the Scriptures or the historic Christ, although with no definite or intended repudiation of them. In 1908 the number of "orthodox" yearly meetings in America, including one in Canada, was fifteen, with a total membership of about 100,000. They have, for the most part, adopted, to a greater or less degree, the "pastoral system," i.e. the appointment of one man or woman in each congregation to "conduct" the meeting for worship and to carry on pastoral work. In most cases the pastor receives a salary. A few of them demand from their ministers definite subscription to a specific body of doctrine, mostly of the ordinary "evangelical" type. In the matters of organization, disuse of the outward ordinances (this point is subject to some slight exception, principally in Ohio), and women's ministry, they do not differ from English Friends. The yearly meetings of Baltimore and Philadelphia have not adopted the pastoral system; the latter contains a very strong conservative element, and, contrary to the practice of London and the other "orthodox" yearly meetings, it officially regards the meetings of "the smaller body" (see above) as meetings of the Society of Friends. In 1902 the "orthodox" yearly meetings in the United States established a "Five Years' Meeting," a representative body meeting once every five years to consider matters affecting the welfare of all, and to further such philanthropic and religious work as may be undertaken in common, e.g. matters concerning foreign missions, temperance and peace, and the welfare of negroes and Indians. Two yearly meetings remain outside the organization, that of Ohio on ultra-evangelical grounds, while that of Philadelphia has not taken the matter into consideration. Canada joined at the first, and having withdrawn, again joined in 1907.

See James Bowden, _History of the Society of Friends in America_ (1850-1854); Allan C. and Richard H. Thomas, _The History of Friends in America_ (4th edition, 1905); Isaac Sharpless, _History of Quaker Government in Pennsylvania_ (1898, 1899); R. P. Hallowell, _The Quaker Invasion of Massachusetts_ (1887), and _The Pioneer Quakers_ (1887).

_Organization and Discipline._--The duty of watching over one another for good was insisted on by the early Friends, and has been embodied in a system of discipline. Its objects embrace (a) admonition to those who fail in the payment of their just debts, or otherwise walk contrary to the standard of Quaker ethics, and the exclusion of obstinate or gross offenders from the body, and, as incident to this, the hearing of appeals from individuals or meetings considering themselves aggrieved; (b) the care and maintenance of the poor and provision for the Christian education of their children, for which purpose the Society has established boarding schools in different parts of the country; (c) the amicable settlement of "all differences about outward things," either by the parties in controversy or by the submission of the dispute to arbitration, and the restraint of all proceedings at law between members except by leave; (d) the "recording" of ministers (see above); (e) the cognizance of all steps preceding marriage according to Quaker forms; (f) the registration of births, deaths and marriages and the admission of members; (g) the issuing of certificates or letters of approval granted to ministers travelling away from their homes, or to members removing from one meeting to another; and (h) the management of the property belonging to the Society. The meetings for business further concern themselves with arrangements for spreading the Quaker doctrine, and for carrying out various religious, philanthropic and social activities not necessarily confined to the Society of Friends.

Periodic "meetings."

The present organization of the Quaker church is essentially democratic; every person born of Quaker parents is a member, and, together with those who have been admitted on their own request, is entitled to take part in the business assemblies of any meeting of which he or she is a member. The Society is organized as a series of subordinated meetings which recall to the mind the Presbyterian model. The "Preparative Meeting" usually consists of a single congregation; next in order comes the "Monthly Meeting," the executive body, usually embracing several Preparative Meetings called together, as its name indicates, monthly (in some cases less often); then the "Quarterly Meeting," embracing several Monthly Meetings; and lastly the "Yearly Meeting," embracing the whole of Great Britain (but not Ireland). After several yearly or "general" meetings had been held in different places at irregular intervals as need arose, the first of an uninterrupted series met in 1668. From that date until 1904 it was held in London. In 1905 it met in Leeds, and in 1908 in Birmingham. Its official title is "London Yearly Meeting." It is the legislative body of Friends in Great Britain. It considers questions of policy, and some of its sittings are conferences for the consideration of reports on religious, philanthropic, educational and social work which is carried on. Its sessions occupy a week in May of each year. Representatives are sent from each inferior to each superior meeting, but they have no precedence over others, and all Friends may attend any meeting and take part in any of which they are members. Formerly the system was double, the men and women meeting separately for their own appointed business. Of late years the meetings have been, for the most part, held jointly, with equal liberty for all men and women to state their opinions, and to serve on all committees and other appointments. The mode of conducting these meetings is noteworthy. A secretary or "clerk," as he is called, acts as chairman or president; there are no formal resolutions; and there is no voting or applause. The clerk ascertains what he considers to be the judgment of the assembly, and records it in a minute. The permanent standing committee of the Society is known as the "Meeting for Sufferings" (established in 1675), which took its rise in the days when the persecution of many Friends demanded the Christian care and material help of those who were able to give it. It is composed of representatives (men and women) sent by the quarterly meetings, and of all recorded Ministers and Elders. Its work is not confined to the interests of Friends; it is sensitive to the call of oppression and distress (e.g. a famine) in all parts of the world, it frequently raises large sums of money to alleviate the same, and intervenes, often successfully, and mostly without publicity, with those in authority who have the power to bring about an amelioration.

The offices known to the Quaker body are: (1) that of _minister_ (the term "office" is not strictly applicable, see above as to "recording"); (2) of _elder_, whose duty it is "to encourage and help young ministers, and advise others as they, in the wisdom of God, see occasion"; (3) of _overseer_, to whom is especially entrusted that duty of Christian care for and interest in one another which Quakers recognize as obligatory in all the members of a church. In most Monthly Meetings the care of the poor is committed to the overseers. These officers hold, from time to time, meetings separate from the general assemblies of the members, but the special organization for many years known as the Meeting of Ministers and Elders, reconstituted in 1876 as the Meeting on Ministry and Oversight, came to an end in 1906-1907.

This present form both of organization and of discipline has been reached only by a process of development. As early as 1652-1654 there is evidence of some slight organization for dealing with marriages, poor relief, "disorderly walkers," matters of arbitration, &c. The Quarterly or "General" meetings of the different counties seem to have been the first unions of separate congregations. In 1666 Fox established Monthly Meetings; in 1727 elders were first appointed; in 1752 overseers were added; and in 1737 the right of children of Quakers to be considered as members was fully recognized. Concerning the 18th century in general, see above.

Of late years the stringency of the Quaker discipline has been relaxed: the peculiarities of dress and language have been abandoned; marriage with a non-member or between two non-members is now possible at a Quaker meeting-house; and marriage elsewhere has ceased to involve exclusion from the body. Above all, many of its members have come to "the conviction, which is not new, but old, that the virtues which can be rewarded and the vices which can be punished by external discipline are not as a rule the virtues and the vices that make or mar the soul" (Hatch, _Bampton Lectures_, 81).

Philanthropic interests.

A genuine vein of philanthropy has always existed in the Quaker body. In nothing has this been more conspicuous than in the matter of slavery. George Fox and William Penn laboured to secure the religious teaching of slaves. As early as 1676 the assembly of Barbados passed "An Act to prevent the people called Quakers from bringing negroes to their meetings." On the attitude of Friends in America to slavery, see the section "Quakerism in America" (above). In 1783 the first petition to the House of Commons for the abolition of the slave trade and slavery went up from the Quakers; and in the long agitation which ensued the Society took a prominent part.

In 1798 Joseph Lancaster, himself a Friend, opened his first school for the education of the poor; and the cause of unsectarian religious education found in the Quakers steady support. They also took an active part in Sir Samuel Romilly's efforts to ameliorate the penal code, in prison reform, with which the name of Elizabeth Fry (a Friend) is especially connected, and in the efforts to ameliorate the condition of lunatics in England (the Friends' Retreat at York, founded in 1792, was the earliest example in England of kindly treatment of the insane). It is noteworthy that Quaker efforts for the education of the poor and philanthropy in general, though they have always been Christian in character, have not been undertaken primarily for the purpose of bringing proselytes within the body, and have not done so to any great extent.

Education.

By means of the Adult Schools, Friends have been able to exercise a religious influence beyond the borders of their own Society. The movement began in Birmingham in 1845, in an attempt to help the loungers at street corners; reading and writing were the chief inducements offered. The schools are unsectarian in character and mainly democratic in government: the aim is to draw out what is best in men and to induce them to act for the help of their fellows. Whilst the work is essentially religious in character, a well-equipped school also caters for the social, intellectual and physical parts of a man's nature. Bible teaching is the central part of the school session: the lessons are mainly concerned with life's practical problems. The spirit of brotherliness which prevails is largely the secret of the success of the movement. At the end of 1909 there were in connexion with the "National Council of Adult-School Associations" 1818 "schools" for men with a membership of about 113,789; and 402 for women with a membership of about 27,000. The movement, which is no longer exclusively under the control of Friends, is rapidly becoming one of the chief means of bringing about a religious fellowship among a class which the organized churches have largely failed to reach. The effect of the work upon the Society itself may be summarized thus: some addition to membership; the creation of a sphere of usefulness for the younger and more active members; a general stirring of interest in social questions.[4]

A strong interest in Sunday schools for children preceded the Adult School movement. The earliest schools which are still existing were formed at Bristol, for boys in 1810 and for girls in the following year. Several isolated efforts were made earlier than this; it is evident that there was a school at Lothersdale near Skipton in 1800 "for the preservation of the youth of both sexes, and for their instruction in useful learning"; and another at Nottingham. Even earlier still were the Sunday and day schools in Rossendale, Lancashire, dating from 1793. At the end of 1909 there were in connexion with the Friends' First-Day School Association 240 schools with 2722 teachers and 25,215 scholars, very few of whom were the children of Friends. Not included in these figures are classes for children of members and "attenders," which are usually held before or during a portion of the time of the morning meeting for worship; in these distinctly denominational teaching is given. Monthly organ, _Teachers and Taught_.

Foreign missions.

A "provisional committee" of members of the Society of Friends was formed in 1865 to deal with offers of service in foreign lands. In 1868 this developed into the Friends' Foreign Mission Association, which now undertakes Missionary work in India (begun 1866), Madagascar (1867), Syria (1869), China (1886), Ceylon (1896). In 1909 the number of missionaries (including wives) was 113; organized churches, 194; members and adherents, 21,085; schools, 135; pupils, 7042; hospitals and dispensaries, 17; patients treated, 6865; subscriptions raised from Friends in Great Britain and Ireland, L26,689, besides L3245 received in the fields of work. Quarterly organ, _Our Missions_.

_Statistics of Quakerism._--At the close of 1909 there were 18,686 Quakers (the number includes children) in Great Britain; and "associates" and habitual "attenders" not in membership, 8586; number of congregations regularly meeting, 390. Ireland--members, 2528; habitual attenders not in membership, 402.

The central offices and reference library of the Society of Friends are situate at Devonshire House, Bishopsgate Without, London.

_Bibliography._--The writings of the early Friends are very numerous: the most noteworthy are the _Journals_ of George Fox and of Thomas Ellwood, both autobiographies, the _Apology_ and other works of Robert Barclay, and the works of Penn and Penington. Early in the 18th century William Sewel, a Dutch Quaker, wrote a history of the Society and published an English translation; modern (small) histories have been written by T. Edmund Harvey (_The Rise of the Quakers_) and by Mrs Emmott (_The Story of Quakerism_). _The Sufferings of the Quakers_ by Joseph Besse (1753) gives a detailed account of the persecution of the early Friends in England and America. An excellent portraiture of early Quakerism is given in William Tanner's _Lectures on Friends in Bristol and Somersetshire_. _The Book of Discipline_ in its successive printed editions from 1783 to 1906 contains the working rules of the organization, and also a compilation of testimonies borne by the Society at different periods, to important points of Christian truth, and often called forth by the special circumstances of the time. _The Inner Life of the Religious Societies of the Commonwealth_ (London, 1876) by Robert Barclay, a descendant of the Apologist, contains much curious information about the Quakers. See also "Quaker" in the index to Masson's _Life of Milton_. Joseph Smith's _Descriptive Catalogue of Friends' Books_ (London, 1867) gives the information which its title promises; the same author has also published a catalogue of works hostile to Quakerism. For an exposition of Quakerism on its spiritual side many of the poems by Whittier may be referred to, also _Quaker Strongholds_ and _Light Arising_ by Caroline E. Stephen; _The Society of Friends, its Faith and Practice_, and other works by John Stephenson Rowntree, _A Dynamic Faith_ and other works by Rufus M. Jones; _Authority and the Light Within_ and other works by Edw. Grubb, and the series of "Swarthmore Lectures" as well as the histories above mentioned. Much valuable information will be found in _John Stephenson Rowntree: His Life and Work_ (1908). The history of the modern forward movement may be studied in _Essays and Addresses_ by John Wilhelm Rowntree, and in _Present Day Papers_ edited by him. The social life of the 18th century and the first half of the 19th is portrayed in _Records of a Quaker Family, the Richardsons of Cleveland_, by Mrs Boyce, and _The Diaries of Edward Pease, the Father of English Railways_, edited by Sir A. E. Pease. Other works which may usefully be consulted are the Journals of John Woolman, Stephen Grellet and Elizabeth Fry; also _The First Publishers of Truth_, a reprint of contemporary accounts of the rise of Quakerism in various districts. The periodicals issued (not officially) in connexion with the Quaker body are _The Friend_ (weekly), _The British Friend_ (monthly), _The Friends' Witness_, _The Friendly Messenger_, _The Friends' Fellowship Papers_, _The Friends' Quarterly Examiner_, _Journal of the Friends' Historical Society_. Officially issued: _The Book of Meetings_ and _The Friends' Year Book_. See also works mentioned at the close of sections on Adult Schools and on Quakerism in America, Scotland and Ireland, and elsewhere in this article; also FOX, GEORGE. (A. N. B.)

FOOTNOTES:

[1] At the time referred to, and during the Commonwealth, the pulpits of the cathedrals and churches were occupied by Episcopalians of the Richard Baxter type, Presbyterians, Independents and a few Baptists. It is these, and not the clergy of the Church of England, who are continually referred to by George Fox as "priests."

[2] On the whole subject of preaching "after the priest had done," see Barclay's _Inner Life of the Religious Societies of the Commonwealth_, ch. xii.

[3] Woolman's _Journal_ and _Works_ are remarkable. He had a vision of a political economy based not on selfishness but on love, not on desire but on self-denial.

[4] See _A History of the Adult School Movement_ by J. W. Rowntree and H. B. Binns. The organ of the movement is One and All, published monthly. See also _The Adult School Year Book_.

FRIES, ELIAS MAGNUS (1794-1878), Swedish botanist, was born at Femsjo, Smaland, on the 15th of August 1794. From his father, the pastor of the church at Femsjo, he early acquired an extensive knowledge of flowering plants. In 1811 he entered the university of Lund, where in 1814 he was elected docent of botany and in 1824 professor. In 1834 he became professor of practical economy at Upsala, and in 1844 and 1848 he represented the university of that city in the Rigsdag. On the death of Goran Wahlenberg (1780-1851) he was appointed professor of botany at Upsala, where he died on the 8th of February 1878. Fries was admitted a member of the Swedish Royal Academy in 1847, and a foreign member of the Royal Society of London in 1875.

As an author on the Cryptogamia he was in the first rank. He wrote _Novitiae florae Suecicae_ (1814 and 1823); _Observationes mycologicae_ (1815); _Flora Hollandica_ (1817-1818); _Systema mycologicum_ (1821-1829); _Systema orbis vegetabilis_, not completed (1825); _Elenchus fungorum_ (1828); _Lichenographia Europaea_ (1831); _Epicrisis systematis mycologici_ (1838; 2nd ed., or _Hymenomycetes Europaei_, 1874); _Summa vegetabilium Scandinaviae_ (1846); _Sveriges atliga och giftiga Svampar_, with coloured plates (1860); _Monographia hymenomycetum Suecicae_ (1863), with the _Icones hymenomycetum_, vol. i. (1867), and pt. i. vol. ii. (1877).

FRIES, JAKOB FRIEDRICH (1773-1843), German philosopher, was born at Barby, Saxony, on the 23rd of August 1773. Having studied theology in the academy of the Moravian brethren at Niesky, and philosophy at Leipzig and Jena, he travelled for some time, and in 1806 became professor of philosophy and elementary mathematics at Heidelberg. Though the progress of his psychological thought compelled him to abandon the positive theology of the Moravians, he always retained an appreciation of its spiritual or symbolic significance. His philosophical position with regard to his contemporaries he had already made clear in the critical work _Reinhold, Fichte und Schelling_ (1803; reprinted in 1824 as _Polemische Schriften_), and in the more systematic treatises _System der Philosophie als evidente Wissenschaft_ (1804), _Wissen, Glaube und Ahnung_ (1805, new ed. 1905). His most important treatise, the _Neue oder anthropologische Kritik der Vernunft_ (2nd ed., 1828-1831), was an attempt to give a new foundation of psychological analysis to the critical theory of Kant. In 1811 appeared his _System der Logik_ (ed. 1819 and 1837), a very instructive work, and in 1814 _Julius und Evagoras_, a philosophical romance. In 1816 he was invited to Jena to fill the chair of theoretical philosophy (including mathematics and physics, and philosophy proper), and entered upon a crusade against the prevailing Romanticism. In politics he was a strong Liberal and Unionist, and did much to inspire the organization of the _Burschenschaft_. In 1816 he had published his views in a brochure, _Vom deutschen Bund und deutscher Staatsverfassung_, dedicated to "the youth of Germany," and his influence gave a powerful impetus to the agitation which led in 1819 to the issue of the Carlsbad Decrees by the representatives of the German governments. Karl Sand, the murderer of Kotzebue, was one of his pupils; and a letter of his, found on another student, warning the lad against participation in secret societies, was twisted by the suspicious authorities into evidence of his guilt. He was condemned by the Mainz Commission; the grand-duke of Weimar was compelled to deprive him of his professorship; and he was forbidden to lecture on philosophy. The grand-duke, however, continued to pay him his stipend, and in 1824 he was recalled to Jena as professor of mathematics and physics, receiving permission also to lecture on philosophy in his own rooms to a select number of students. Finally, in 1838, the unrestricted right of lecturing was restored to him. He died on the 10th of August 1843.

The most important of the many works written during his Jena professorate are the _Handbuch der praktischen Philosophie_ (1817-1832), the _Handbuch der psychischen Anthropologie_ (1820-1821, 2nd ed. 1837-1839), _Die mathematische Naturphilosophie_ (1822), _System der Metaphysik_ (1824), _Die Geschichte der Philosophie_ (1837-1840). Fries's point of view in philosophy may be described as a modified Kantianism, an attempt to reconcile the criticism of Kant and Jacobi's philosophy of belief. With Kant he regarded _Kritik_, or the critical investigation of the faculty of knowledge, as the essential preliminary to philosophy. But he differed from Kant both as regards the foundation for this criticism and as regards the metaphysical results yielded by it. Kant's analysis of knowledge had disclosed the a priori element as the necessary complement of the isolated a posteriori facts of experience. But it did not seem to Fries that Kant had with sufficient accuracy examined the mode in which we arrive at knowledge of this a priori element. According to him we only know these a priori principles through inner or psychical experience; they are not then to be regarded as transcendental factors of all experience, but as the necessary, constant elements discovered by us in our inner experience. Accordingly Fries, like the Scotch school, places psychology or analysis of consciousness at the foundation of philosophy, and called his criticism of knowledge an anthropological critique. A second point in which Fries differed from Kant is the view taken as to the relation between immediate and mediate cognitions. According to Fries, the understanding is purely the faculty of proof; it is in itself void; immediate certitude is the only source of knowledge. Reason contains principles which we cannot demonstrate, but which can be deduced, and are the proper objects of belief. In this view of reason Fries approximates to Jacobi rather than to Kant. His most original idea is the graduation of knowledge into knowing, belief and presentiment. We know phenomena, how the existence of things appears to us in nature; we believe in the true nature, the eternal essence of things (the good, the true, the beautiful); by means of presentiment (_Ahnung_) the intermediary between knowledge and belief, we recognize the supra-sensible in the sensible, the being in the phenomenon.

See E. L. Henke, _J. F. Fries_ (1867); C. Grapengiesser, _J. F. Fries, ein Gedenkblatt_ and _Kant's "Kritik der Vernunft" und deren Fortbildung durch J. F. Fries_ (1882); H. Strasosky, _J. F. Fries als Kritiker der Kantischen Erkenntnistheorie_ (1891); articles in Ersch and Gruber's _Allgemeine Encyklopadie_ and _Allgemeine deutsche Biographie_; J. E. Erdmann, _Hist. of Philos._ (Eng. trans., London, 1890), vol. ii. S 305.

FRIES, JOHN (c. 1764-1825), American insurgent leader, was born in Pennsylvania of "Dutch" (German) descent about 1764. As an itinerant auctioneer he became well acquainted with the Germans in the S.E. part of Pennsylvania. In July 1798, during the troubles between the United States and France, Congress levied a direct tax (on dwelling-houses, lands and slaves) of $2,000,000, of which Pennsylvania was called upon to contribute $237,000. There were very few slaves in the state, and the tax was accordingly assessed upon dwelling-houses and land, the value of the houses being determined by the number and size of the windows. The inquisitorial nature of the proceedings aroused strong opposition among the Germans, and many of them refused to pay. Fries, assuming leadership, organized an armed band of about sixty men, who marched about the country intimidating the assessors and encouraging the people to resist. At last the governor called out the militia (March 1799) and the leaders were arrested. Fries and two others were twice tried for treason (the second time before Samuel Chase) and were sentenced to be hanged, but they were pardoned by President Adams in April 1800, and a general amnesty was issued on 21st May. The affair is variously known as the "Fries Rebellion," the "Hot-Water Rebellion"--because hot water was used to drive assessors from houses--, and the "Home Tax Rebellion." Fries died in Philadelphia in 1825.

See T. Carpenter, _Two Trials of John Fries ... Taken in Shorthand_ (Philadelphia, 1800); the second volume of McMaster's _History of the United States_ (New York, 1883); and W. W. H. Davis, _The Fries Rebellion_ (Doylestown, Pa., 1899).

FRIESLAND, or VRIESLAND, a province of Holland, bounded S.W., W. and N. by the Zuider Zee and the North Sea, E. by Groningen and Drente, and S.E. by Overysel. It also includes the islands of Ameland and Schiermonnikoog (see FRISIAN ISLANDS). Area, 1281 sq. m.; pop. (1900) 340,262. The soil of Friesland falls naturally into three divisions consisting of sea-clay in the north and north-west, of low-fen between the south-west and north-east, and of a comparatively small area of high-fen in the south-east. The clay and low-fen furnish a luxuriant meadow-land for the principal industries of the province--cattle-rearing and cheese- and butter-making. Horse-breeding has also been practised for centuries, and the breed of black Frisian horse is well known. On the clay lands agriculture is also extensively practised. In the high-fen district peat-digging is the chief occupation. The effect of this industry, however, is to lay bare a subsoil of diluvial sand which offers little inducement for subsequent cultivation. Despite the general productiveness of the soil, however, the social condition of Friesland has remained in a backward state and poverty is rife in many districts. The ownership of property being largely in the hands of absentee landlords, the peasantry have little interest in the land, the profits from which go to enrich other provinces. Moreover, the nature of the fertility of the meadow-lands is such as to require little manual labour, and other industrial means of subsistence have hardly yet come into existence. This state of affairs has given rise to a social-democratic outcry on account of which Friesland is sometimes regarded as the "Ireland of Holland." The water system of the province comprises a few small rivers (now largely canalized) in the high lands in the east, and the vast network of canals, waterways and lakes of the whole north and west. The principal lakes are Tjeuke Meer, Sloter Meer, De Fluessen and Sneeker Meer. The tides being lowest on the north coast of the province, the scheme of the Waterstaat, the government department (dating from 1879), provides for the largest removal of superfluous surface water into the Lauwerszee. But owing to the long distance which the water must travel from certain parts of the province, and the continual recession of the Lauwerszee, the drainage problem is a peculiarly difficult one, and floods are sometimes inevitable.

The population of the province is evenly distributed in small villages. The principal market centres are Leeuwarden, the chief towns, Sneek, Bolsward, Franeker (qq.v.), Dokkum (4053) and Heerenveen (5011). With the exception of Franeker and Heerenveen all these towns originally arose on the inlet of the Middle Sea. The seaport towns are more or less decayed; they include Stavoren (820), Hindeloopen (1030), Workum (3428), Harlingen (q.v.) and Makkum (2456).

For history see FRISIANS.

FRIEZE. 1. (Through the Fr. _frise_, and Ital. _fregio_, from the Lat. _Phrygium, sc. opus_, Phrygian or embroidered work), a term given in architecture to the central division of the entablature of an order (see ORDER), but also applied to any oblong horizontal feature, introduced for decorative purposes and enriched with carving. The Doric frieze had a structural origin as the triglyphs suggest vertical support. The Ionic frieze was purely decorative and probably did not exist in the earliest examples, if we may judge by the copies found in the Lycian tombs carved in the rock. There is no frieze in the Caryatide portico of the Erechtheum, but in the Ionic temples its introduction may have been necessitated in consequence of more height being required in the entablature to carry the beams supporting the lacunaria over the peristyle. In the frieze of the Erechtheum the figures (about 2 ft. high) were carved in white marble and affixed by clamps to a background of black Eleusinian marble. The frieze of the Choragic monument of Lysicrates (10 in. high) was carved with figures representing the story of Dionysus and the pirates. The most remarkable frieze ever sculptured was that on the outside of the wall of the cella of the Parthenon representing the procession of the celebrants of the Panathenaic Festival. It was 40 in. in height and 525 ft. long, being carried round the whole building under the peristyle. Nearly the whole of the western frieze exists _in situ_; of the remainder, about half is in the British Museum, and as much as remains is either in Athens or in other museums. In some of the Roman temples, as in the temple of Antoninus and Faustina and the temple of the Sun, the frieze is elaborately carved and in later work is made convex, to which the term "pulvinated" is given.

2. (Probably connected with "frizz," to curl; there is no historical reason to connect the word with Friesland), a thick, rough woollen cloth, of very lasting quality, and with a heavy nap, forming small tufts or curls. It is largely manufactured in Ireland.

FRIGATE (Fr. _fregate_, Span. and Port. _fragata_; the etymology of the word is obscure; it has been derived from the Late Lat. _fabricata_, and the use of the Fr. _batiment_, for a vessel as well as a building is compared; another suggestion derives the word from the Gr. [Greek: aphraktos], unfenced or unguarded), originally a small swift, undecked vessel, propelled by oars or sails, in use on the Mediterranean. The word is thus used of the large open boats, without guns, used for war purposes by the Portuguese in the East Indies during the 16th and 17th centuries. The French first applied the term to a particular type of ships of war during the second quarter of the 18th century. The Seven Years' War (1756-1763) marked the definite adoption of the "frigate" as a standard class of vessel, coming next to ships of the line, and used for cruising and scouting purposes. They were three-masted, fully rigged, fast vessels, with the main armament carried on a single deck, and additional guns on the poop and forecastle. The number of guns varied from 24 to 50, but between 30 and 40 guns was the usual amount carried. "Frigate" continued to be used as the name for this type of ship, even after the introduction of steam and of ironclad vessels, but the class is now represented by that known as "cruiser."

FRIGATE-BIRD, the name commonly given by English sailors, on account of the swiftness of its flight, its habit of cruising about near other species and of daringly pursuing them, to a large sea-bird[1]--the _Fregata aquila_ of most ornithologists--the _Fregatte_ of French and the _Rabihorcado_ of Spanish mariners. It was placed by Linnaeus in the genus _Pelecanus_, and its assignment to the family _Pelecanidae_ had hardly ever been doubted till Professor St George Mivart declared (_Trans. Zool. Soc._ x. p. 364) that, as regards the postcranial part of its axial skeleton, he could not detect sufficiently good characters to unite it with that family in the group named by Professor J. F. Brandt _Steganopodes_. There seems to be no ground for disputing this decision so far as separating the genus _Fregata_ from the _Pelecanidae_ goes, but systematists will probably pause before they proceed to abolish the _Steganopodes_, and the result will most likely be that the frigate-birds will be considered to form a distinct family (_Fregatidae_) in that group. In one very remarkable way the osteology of _Fregata_ differs from that of all other birds known. The furcula coalesces firmly at its symphysis with the carina of the sternum, and also with the coracoids at the upper extremity of each of its rami, the anterior end of each coracoid coalescing also with the proximal end of the scapula. Thus the only articulations in the whole sternal apparatus are where the coracoids meet the sternum, and the consequence is a bony framework which would be perfectly rigid did not the flexibility of the rami of the furcula permit a limited amount of motion. That this mechanism is closely related to the faculty which the bird possesses of soaring for a considerable time in the air with scarcely a perceptible movement of the wings can hardly be doubted.

Two species of _Fregata_ are considered to exist, though they differ in little but size and geographical distribution. The larger, _F. aquila_, has a wide range all round the world within the tropics and at times passes their limits. The smaller, _F. minor_, appears to be confined to the eastern seas, from Madagascar to the Moluccas, and southward to Australia, being particularly abundant in Torres Strait,--the other species, however, being found there as well. Having a spread of wing equal to a swan's and a very small body, the buoyancy of these birds is very great. It is a beautiful sight to watch one or more of them floating overhead against the deep blue sky, the long forked tail alternately opening and shutting like a pair of scissors, and the head, which is of course kept to windward, inclined from side to side, while the wings are to all appearance fixedly extended, though the breeze may be constantly varying in strength and direction. Equally fine is the contrast afforded by these birds when engaged in fishing, or, as seems more often to happen, in robbing other birds, especially boobies, as they are fishing. Then the speed of their flight is indeed seen to advantage, as well as the marvellous suddenness with which they can change their rapid course as their victim tries to escape from their attack. Before gales frigate-birds are said often to fly low, and their appearance near or over land, except at their breeding-time, is supposed to portend a hurricane.[2] Generally seen singly or in pairs, except when the prospect of prey induces them to congregate, they breed in large companies, and O. Salvin has graphically described (_Ibis_, 1864, p. 375) one of their settlements off the coast of British Honduras, which he visited in May 1862. Here they chose the highest mangrove-trees[3] on which to build their frail nests, and seemed to prefer the leeward side. The single egg laid in each nest has a white and chalky shell very like that of a cormorant's. The nestlings are clothed in pure white down, and so thickly as to resemble puff-balls. When fledged, the beak, head, neck and belly are white, the legs and feet bluish-white, but the body is dark above. The adult females retain the white beneath, but the adult males lose it, and in both sexes at maturity the upper plumage is of a very dark chocolate brown, nearly black, with a bright metallic gloss, while the feet in the females are pink, and black in the males--the last also acquiring a bright scarlet pouch, capable of inflation, and being perceptible when on the wing. The habits of _F. minor_ seem wholly to resemble those of _F. aquila_. According to J. M. Bechstein, an example of this last species was obtained at the mouth of the Weser in January 1792. (A. N.)

FOOTNOTES:

[1] "Man-of-war-bird" is also sometimes applied to it, and is perhaps the older name; but it is less distinctive, some of the larger Albatrosses being so called, and, in books at least, has generally passed out of use.

[2] Hence another of the names--"hurricane-bird"--by which this species is occasionally known.

[3] Captain Taylor, however, found their nests as well on low bushes of the same tree in the Bay of Fonseca (_Ibis_, 1859, pp. 150-152).

FRIGG, the wife of the god Odin (Woden) in northern mythology. She was known also to other Teutonic peoples both on the continent (O. H. Ger. _Friia_, Langobardic _Frea_) and in England, where her name still survives in Friday (O. E. _Frigedaeg_). She is often wrongly identified with Freyia. (See TEUTONIC PEOPLES, _ad fin_.)

FRIGIDARIUM, the Latin term (from _frigidus_, cold) applied to the open area of the Roman thermae, in which there was generally a cold swimming bath, and sometimes to the bath (see BATHS). From the description given by Aelius Spartianus (A.D. 297) it would seem that portions of the frigidarium were covered over by a ceiling formed of interlaced bars of gilt bronze, and this statement has been to a certain extent substantiated by the discovery of many tons of T-shaped iron found in the excavations under the paving of the frigidarium of the thermae of Caracalla. Dr J. H. Middleton in _The Remains of Ancient Rome_ (1892) points out that in the part of the enclosure walls are deep sinkings to receive the ends of the great girders. He suggests that the panels of the lattice-work ceiling were filled in with concrete made of light pumice stone.

FRIIS, JOHAN (1494-1570), Danish statesman, was born in 1494, and was educated at Odense and at Copenhagen, completing his studies abroad. Few among the ancient Danish nobility occupy so prominent a place in Danish history as Johan Friis, who exercised a decisive influence in the government of the realm during the reign of three kings. He was one of the first of the magnates to adhere to the Reformation and its promoter King Frederick I. (1523-1533), his apostasy being so richly rewarded out of the spoils of the plundered Church that his heirs had to restore property of the value of 1,000,000 kroner. Friis succeeded Claus Gjoodsen as imperial chancellor in 1532, and held that dignity till his death. During the ensuing interregnum he powerfully contributed, at the head of the nobles of Funen and Jutland, to the election of Christian III. (1533-1559), but in the course of the "Count's War" he was taken prisoner by Count Christopher, the Catholic candidate for the throne, and forced to do him homage. Subsequently by judicious bribery he contrived to escape to Germany, and from thence rejoined Christian III. He was one of the plenipotentiaries who concluded peace with Lubeck at the congress of Hamburg, and subsequently took an active part in the great work of national reconstruction necessitated by the Reformation, acting as mediator between the Danish and the German parties who were contesting for supremacy during the earlier years of Christian III. This he was able to do, as a moderate Lutheran, whose calmness and common sense contrasted advantageously with the unbridled violence of his contemporaries. As the first chancellor of the reconstructed university of Copenhagen, Friis took the keenest interest in spiritual and scientific matters, and was the first donor of a legacy to the institution. He also enjoyed the society of learned men, especially of "those who could talk with him concerning ancient monuments and their history." He encouraged Hans Svaning to complete Saxo's history of Denmark, and Anders Vedel to translate Saxo into Danish. His generosity to poor students was well known; but he could afford to be liberal, as his share of spoliated Church property had made him one of the wealthiest men in Denmark. Under King Frederick II. (1559-1588), who understood but little of state affairs, Friis was well-nigh omnipotent. He was largely responsible for the Scandinavian Seven Years' War (1562-70), which did so much to exacerbate the relations between Denmark and Sweden. Friis died on the 5th of December 1570, a few days before the peace of Stettin, which put an end to the exhausting and unnecessary struggle.

FRIMLEY, an urban district in the Chertsey parliamentary division of Surrey, England, 33 m. W.S.W. from London by the London & South-Western railway, and 1 m. N. of Farnborough in Hampshire. Pop. (1901) 8409. Its healthy climate, its position in the sandy heath-district of the west of Surrey, and its proximity to Aldershot Camp have contributed to its growth as a residential township. To the east the moorland rises in the picturesque elevation of Chobham Ridges; and 3 m. N.E. is Bagshot, another village growing into a residential town, on the heath of the same name extending into Berkshire. Bisley Camp, to which in 1890 the meetings of the National Rifle Association were removed from Wimbledon, is 4 m. E. Coniferous trees and rhododendrons are characteristic products of the soil, and large nurseries are devoted to their cultivation.

FRIMONT, JOHANN MARIA PHILIPP, COUNT OF PALOTA, PRINCE OF ANTRODOCCO (1759-1831), Austrian general, entered the Austrian cavalry as a trooper in 1776, won his commission in the War of the Bavarian Succession, and took part in the Turkish wars and in the early campaigns against the French Revolutionary armies, in which he frequently earned distinction. At Frankenthal in 1796 he won the cross of Maria Theresa. In the campaign of 1800 he distinguished himself greatly as a cavalry leader at Marengo (14th of June), and in the next year became major-general. In the war of 1805 he was again employed in Italy and won further renown by his gallantry at the battle of Caldiero. In 1809 he again saw active service in Italy in the rank of lieutenant field marshal, and in 1812 led the cavalry of Schwarzenberg's corps in the Russian campaign. He served in the campaigns of 1813-14 in high command, and rendered conspicuous service at Brienne-La Rothiere and at Arcis-sur-Aube. In 1815 he was commander-in-chief of the Austrians in Italy, and his army penetrated France as far as Lyons, which was entered on the 11th of July. With the army of occupation he remained in France for some years, and in 1819 he commanded at Venice. In 1821 he led the Austrian army which was employed against the Neapolitan rebels, and by the 24th of March he had victoriously entered Naples. His reward from King Ferdinand of Naples was the title of prince of Antrodocco and a handsome sum of money, and from his own master the rank of general of cavalry. After this he commanded in North Italy, and was called upon to deal with many outbreaks of the Italian patriots. He became president of the Aulic council in 1831, but died a few months later.

FRISCHES HAFF, a lagoon on the Baltic coast of Germany, within the provinces East and West Prussia, between Danzig and Konigsberg. It is 52 m. in length, from 4 to 12 m. broad, 332 sq. m. in area, and is separated from the Baltic by a narrow spit or bank of land. This barrier was torn open by a storm in 1510, and the channel thus formed, now dredged out to a depth of 22 ft., affords a navigable passage for vessels. Into the Haff flow the Nogat, the Elbing, the Passarge, the Pregel and the Frisching, from the last of which the name Frisches Haff probably arose.

FRISCHLIN, PHILIPP NIKODEMUS (1547-1590), German philologist and poet, was born on the 22nd of September 1547 at Balingen in Wurttemberg, where his father was parish minister. He was educated at the university of Tubingen, where in 1568 he was promoted to the chair of poetry and history. In 1575 for his comedy of _Rebecca_, which he read at Regensburg before the emperor Maximilian II., he was rewarded with the laureateship, and in 1577 he was made a count palatine (_comes palatinus_) or _Pfalzgraf_. In 1582 his unguarded language and reckless life made it necessary that he should leave Tubingen, and he accepted a mastership at Laibach in Carniola, which he held for about two years. Shortly after his return to the university in 1584, he was threatened with a criminal prosecution on a charge of immoral conduct, and the threat led to his withdrawal to Frankfort-on-Main in 1587. For eighteen months he taught in the Brunswick gymnasium, and he appears also to have resided occasionally at Strassburg, Marburg and Mainz. From the last-named city he wrote certain libellous letters, which led to his being arrested in March 1590. He was imprisoned in the fortress of Hohenurach, near Reutlingen, where, on the night of the 29th of November 1590, he was killed by a fall in attempting to let himself down from the window of his cell.

Frischlin's prolific and versatile genius produced a great variety of works, which entitle him to some rank both among poets and among scholars. In his Latin verse he often successfully imitated the classical models; his comedies are not without freshness and vivacity; and some of his versions and commentaries, particularly those on the _Georgics_ and _Bucolics_ of Virgil, though now well-nigh forgotten, were important contributions to the scholarship of his time. There is no collected edition of his works, but his _Opera poetica_ were published twelve times between 1535 and 1636. Among those most widely known may be mentioned the _Hebraeis_ (1590), a Latin epic based on the Scripture history of the Jews; the _Elegiaca_ (1601), his collected lyric poetry, in twenty-two books; the _Opera scenica_ (1604) consisting of six comedies and two tragedies (among the former, _Julius Caesar redivivus_, completed 1584); the _Grammatica Latina_ (1585); the versions of Callimachus and Aristophanes; and the commentaries on Persius and Virgil. See the monograph of D. F. Strauss (_Leben und Schriften des Dichters und Philologen Frischlin_, 1856).

FRISI, PAOLO (1728-1784), Italian mathematician and astronomer, was born at Milan on the 13th of April 1728. He was educated at the Barnabite monastery and afterwards at Padua. When twenty-one years of age he composed a treatise on the figure of the earth, and the reputation which he soon acquired led to his appointment by the king of Sardinia to the professorship of philosophy in the college of Casale. His friendship with Radicati, a man of liberal opinions, occasioned Frisi's removal by his clerical superiors to Novara, where he was compelled to do duty as a preacher. In 1753 he was elected a corresponding member of the Paris Academy of Sciences, and shortly afterwards he became professor of philosophy in the Barnabite College of St Alexander at Milan. An acrimonious attack by a young Jesuit, about this time, upon his dissertation on the figure of the earth laid the foundation of his animosity against the Jesuits, with whose enemies, including J. d'Alembert, J. A. N. Condorcet and other Encyclopedists, he later closely associated himself. In 1756 he was appointed by Leopold, grand-duke of Tuscany, to the professorship of mathematics in the university of Pisa, a post which he held for eight years. In 1757 he became an associate of the Imperial Academy of St Petersburg, and a foreign member of the Royal Society of London, and in 1758 a member of the Academy of Berlin, in 1766 of that of Stockholm, and in 1770 of the Academies of Copenhagen and of Bern. From several European crowned heads he received, at various times, marks of special distinction, and the empress Maria Theresa granted him a yearly pension of 100 sequins (L50). In 1764 he was created professor of mathematics in the palatine schools at Milan, and obtained from Pope Pius VI. release from ecclesiastical jurisdiction, and authority to become a secular priest. In 1766 he visited France and England, and in 1768 Vienna. In 1777 he became director of a school of architecture at Milan. His knowledge of hydraulics caused him to be frequently consulted with respect to the management of canals and other watercourses in various parts of Europe. It was through his means that lightning-conductors were first introduced into Italy for the protection of buildings. He died on the 22nd of November 1784.

His publications include:--_Disquisitio mathematica in causam physicam figurae et magnitudinis terrae_ (Milan, 1751); _Saggio della morale filosofia_ (Lugano, 1753); _Nova electricitatis theoria_ (Milan, 1755); _Dissertatio de motu diurno terrae_ (Pisa, 1758); _Dissertationes variae_ (2 vols. 4to, Lucca, 1759, 1761); _Del modo di regolare i fiumi e i torrenti_ (Lucca, 1762); _Cosmographia physica et mathematica_ (Milan, 1774, 1775, 2 vols. 4to, his chief work); _Dell' architettura, statica e idraulica_ (Milan, 1777); and other treatises.

See Verri, _Memorie ... del signor dom Paolo Frisi_ (Milan, 1787), 4to; Fabbroni, "Elogi d' illustri Italiani," _Atti di Milano_, vol. ii.; J. C. Poggendorff, _Biograph. litterar. Handworterbuch_, vol. i.

FRISIAN ISLANDS, a chain of islands, lying from 3 to 20 m. from the mainland, and stretching from the Zuider Zee E. and N. as far as Jutland, along the coasts of Holland and Germany. They are divided into three groups:--(1) The West Frisian, (2) the East Frisian, and (3) the North Frisian.

The chain of the Frisian Islands marks the outer fringe of the former continental coast-line, and is separated from the mainland by shallows, known as Wadden or Watten, answering to the _maria vadosa_ of the Romans. Notwithstanding the protection afforded by sand-dunes and earthen embankments backed by stones and timber, the Frisian Islands are slowly but surely crumbling away under the persistent attacks of storm and flood, and the old Frisian proverb "_de nich will diken mut wiken_" ("who will not build dikes must go away") still holds good. Many of the Frisian legends and folk-songs deal with the submerged villages and hamlets, which lie buried beneath the treacherous waters of the Wadden. Heinrich Heine made use of these legends in his _Nordseebilder_, composed during a visit to Norderney in 1825. The Prussian and Dutch governments annually expend large sums for the protection of the islands, and in some cases the erosion on the seaward side is counterbalanced by the accretion of land on the inner side, fine sandy beaches being formed well suited for sea-bathing, which attract many visitors in summer. The inhabitants of these islands support themselves by seafaring, pilotage, grazing of cattle and sheep, fishing and a little agriculture, chiefly potato-growing.

The islands, though well lighted, are dangerous to navigation, and a glance at a wreck chart will show the entire chain to be densely dotted. One of the most remarkable disasters was the loss of H.M.S. "La Lutine," 32 guns, which was wrecked off Vlieland in October 1799, only one hand being saved, who died before reaching England. "La Lutine," which had been captured from the French by Admiral Duncan, was carrying a large quantity of bullion and specie, which was underwritten at Lloyd's. The Dutch government claimed the wreck and granted one-third of the salvage to bullion-fishers. Occasional recoveries were made of small quantities which led to repeated disputes and discussions, until eventually the king of the Netherlands ceded to Great Britain, for Lloyd's, half the remainder of the wreck. A Dutch salvage company, which began operations in August 1857, recovered L99,893 in the course of two years, but it was estimated that some L1,175,000 are still unaccounted for. The ship's rudder, which was recovered in 1859, has been fashioned into a chair and a table, now in the possession of Lloyd's.

West Frisian.

The West Frisian Islands belong to the kingdom of the Netherlands, and embrace Texel or Tessel (71 sq. m.), Vlieland (19 sq. m.), Terschelling (41 sq. m.), Ameland (23 sq. m.), Schiermonnikoog (19 sq. m.), as well as the much smaller islands of Boschplaat and Rottum, which are practically uninhabited. The northern end of Texel is called Eierland, or "island of eggs," in reference to the large number of sea-birds' eggs which are found there. It was joined to Texel by a sand-dike in 1629-1630, and is now undistinguishable from the main island. Texel was already separated from the mainland in the 8th century, but remained a Frisian province and countship, which once extended as far as Alkmaar in North Holland, until it came into the possession of the counts of Holland. The island was occupied by British troops from August to December 1799. The village of Oude Schild has a harbour. The island of Terschelling once formed a separate lordship, but was sold to the states of Holland. The principal village of West-Terschelling has a harbour. As early as the beginning of the 9th century Ameland was a lordship of the influential family of Cammingha who held immediately of the emperor, and in recognition of their independence the Amelanders were in 1369 declared to be neutral in the fighting between Holland and Friesland, while Cromwell made the same declaration in 1654 with respect to the war between England and the United Netherlands. The castle of the Camminghas in the village of Ballum remained standing till 1810, and finally disappeared in 1829 after four centuries. This island is joined to the mainland of Friesland by a stone dike constructed in 1873 for the purpose of promoting the deposit of mud. The island of Schiermonnikoog has a village and a lighthouse. Rottum was once the property of the ancient abbey at Rottum, 8 m. N. of Groningen, of which there are slight remains.

East Frisian.

With the exception of Wangeroog, which belongs to the grand duchy of Oldenburg, the East Frisian Islands belong to Prussia. They comprise Borkum (12-1/2 sq. m.), with two lighthouses and connected by steamer with Emden and Leer; Memmert; Juist (2-1/4 sq. m.), with two lifeboat stations, and connected by steamer with Norddeich and Greetsiel; Norderney (5-1/2 sq. m.); Baltrum, with a lifeboat station; Langeoog (8 sq. m.), connected by steamer with the adjacent islands, and with Bensersiel on the mainland; Spiekeroog (4 sq. m.), with a tramway for conveyance to the bathing beach, and connected by steamer with Carolinenziel; and Wangeroog (2 sq. m.), with a lighthouse and lifeboat station. All these islands are visited for sea-bathing. In the beginning of the 18th century Wangeroog comprised eight times its present area. Borkum and Juist are two surviving fragments of the original island of Borkum (computed at 380 sq. m.), known to Drusus as _Fabaria_, and to Pliny as _Burchana_, which was rent asunder by the sea in 1170. Neuwerk and Scharhorn, situated off the mouth of the Elbe, are islands belonging to the state of Hamburg. Neuwerk, containing some marshland protected by dikes, has two lighthouses and a lifeboat station. At low water it can be reached from Duhnen by carriage.

North Frisian.

About the year 1250 the area of the North Frisian Islands was estimated at 1065 sq. m.; by 1850 this had diminished to only 105 sq. m. This group embraces the islands of Nordstrand (17-1/4 sq. m.), which up to 1634 formed one larger island with the adjoining Pohnshallig and Nordstrandisch-Moor; Pellworm (16-1/4 sq. m.), protected by a circle of dikes and connected by steamer with Husum on the mainland; Amrum (10-1/2 sq. m.); Fohr (32 sq. m.); Sylt (38 sq. m.); Rom (16 sq. m.), with several villages, the principal of which is Kirkeby; Fano (21 sq. m.); and Heligoland (1/4 sq. m.). With the exception of Fano, which is Danish, all these islands belong to Prussia. In the North Frisian group there are also several smaller islands called Halligen. These rise generally only a few feet above the level of the sea, and are crowned by a single house standing on an artificial mound and protected by a surrounding dike or embankment.

BIBLIOGRAPHY.--Staring, _De Bodem van Nederland_ (1856); Blink, _Nederland en zijne Bewoners_ (1892); P. H. Witkamp, _Aardrijkskundig Woordenboek van Nederland_ (1895); P. W. J. Teding van Berkhout, _De Landaanwinning op de Friesche Wadden_ (1869); J. de Vries and T. Focken, _Ostfriesland_ (1881); Dr D. F. Buitenrust Hettema, _Fryske Bybleteek_ (Utrecht, 1895); Dr Eugen Traeger, _Die Halligen der Nordsee_ (Stuttgart, 1892); also _Globus_, vol. lxxviii. (1900), No. 15; P. Axelsen, in _Deut. Rundschau fur Geog. u. Statistik_ (1898); Christian Jensen, _Vom Dunenstrand der Nordsee und vom Wattenmeer_ (Schleswig, 1901), which contains a bibliography; _Osterloh, Wangeroog und sein Seebad_ (Emden, 1884); Zwickert, _Fuhrer durch das Nordseebad Wangeroog_ (Oldenburg, 1894); Nellner, _Die Nordseeinsel Spickeroog_ (Emden, 1884); Tongers, _Die Nordseeinsel Langeoog_ (2nd ed., Norden, 1892); Meier, _Die Nordseeinsel Borkum_ (10th ed., Emden, 1894); Herquet, _Die Insel Borkum_, &c. (Emden, 1886); Scherz, _Die Nordseeinsel Juist_ (2nd ed., Norden, 1893); von Bertouch, _Vor 40 Jahren: Natur und Kultur auf der Insel Nordstrand_ (Weimar, 1891); W. G. Black, _Heligoland and the Islands of the North Sea_ (Glasgow, 1888).

FRISIANS (Lat. _Frisii_; in Med. Lat. _Frisones_, _Frisiones_, _Fresones_; in their own tongue _Fresa_, _Fresen_), a people of Teutonic (Low-German) stock, who in the first century of our era were found by the Romans in occupation of the coast lands stretching from the mouth of the Scheldt to that of the Ems. They were nearly related both by speech and blood to the Saxons and Angles, and other Low German tribes, who lived to the east of the Ems and in Holstein and Schleswig. The first historical notices of the Frisians are found in the _Annals_ of Tacitus. They were rendered (or a portion of them) tributary by Drusus, and became _socii_ of the Roman people. In A.D. 28 the exactions of a Roman official drove them to revolt, and their subjection was henceforth nominal. They submitted again to Cn. Domitius Corbulo in the year 47, but shortly afterwards the emperor Claudius ordered the withdrawal of all Roman troops to the left bank of the Rhine. In 58 they attempted unsuccessfully to appropriate certain districts between the Rhine and the Yssel, and in 70 they took part in the campaign of Claudius Civilis. From this time onwards their name practically disappears. As regards their geographical position Ptolemy states that they inhabited the coast above the Bructeri as far as the Ems, while Tacitus speaks of them as adjacent to the Rhine. But there is some reason for believing that the part of Holland which lies to the west of the Zuider Zee was at first inhabited by a different people, the Canninefates, a sister tribe to the Batavi. A trace of this people is perhaps preserved in the name Kennemerland or Kinnehem, formerly applied to the same district. Possibly, therefore, Tacitus's statement holds good only for the period subsequent to the revolt of Civilis, when we hear of the Canninefates for the last time.

In connexion with the movements of the migration period the Frisians are hardly ever mentioned, though some of them are said to have surrendered to the Roman prince Constantius about the year 293. On the other hand we hear very frequently of Saxons in the coast regions of the Netherlands. Since the Saxons (Old Saxons) of later times were an inland people, one can hardly help suspecting either that the two nations have been confused or, what is more probable, that a considerable mixture of population, whether by conquest or otherwise, had taken place. Procopius (_Goth._ iv. 20) speaks of the Frisians as one of the nations which inhabited Britain in his day, but we have no evidence from other sources to bear out his statement. In Anglo-Saxon poetry mention is frequently made of a Frisian king named Finn, the son of Folcwalda, who came into conflict with a certain Hnaef, a vassal of the Danish king Healfdene, about the middle of the 5th century. Hnaef was killed, but his followers subsequently slew Finn in revenge. The incident is obscure in many respects, but it is perhaps worth noting that Hnaef's chief follower, Hengest, may quite possibly be identical with the founder of the Kentish dynasty. About the year 520 the Frisians are said to have joined the Frankish prince Theodberht in destroying a piratical expedition which had sailed up the Rhine under Chocilaicus (Hygelac), king of the Gotar. Towards the close of the century they begin to figure much more prominently in Frankish writings. There is no doubt that by this time their territories had been greatly extended in both directions. Probably some Frisians took part with the Angles and Saxons in their sea-roving expeditions, and assisted their neighbours in their invasions and subsequent conquest of England and the Scottish lowlands.

The rise of the power of the Franks and the advance of their dominion northwards brought on a collision with the Frisians, who in the 7th century were still in possession of the whole of the seacoast, and apparently ruled over the greater part of modern Flanders. Under the protection of the Frankish king Dagobert (622-638), the Christian missionaries Amandus (St Amand) and Eligius (St Eloi) attempted the conversion of these Flemish Frisians, and their efforts were attended with a certain measure of success; but farther north the building of a church by Dagobert at Trajectum (Utrecht) at once aroused the fierce hostility of the heathen tribesmen of the Zuider Zee. The "free" Frisians could not endure this Frankish outpost on their borders. Utrecht was attacked and captured, and the church destroyed. The first missionary to meet with any success among the Frisians was the Englishman Wilfrid of York, who, being driven by a storm upon the coast, was hospitably received by the king, Adgild or Adgisl, and was allowed to preach Christianity in the land. Adgild appears to have admitted the overlordship of the Frankish king, Dagobert II. (675). Under his successor, however, Radbod (Frisian Redbad), an attempt was made to extirpate Christianity and to free the Frisians from the Frankish subjection. He was, however, beaten by Pippin of Heristal in the battle of Dorstadt (689), and was compelled to cede West Frisia (_Frisia citerior_) from the Scheldt to the Zuider Zee to the conqueror. On Pippin's death Radbod again attacked the Franks and advanced as far as Cologne, where he defeated Charles Martel, Pippin's natural son. Eventually, however, Charles prevailed and compelled the Frisians to submit. Radbod died in 719, but for some years his successors struggled against the Frankish power. A final defeat was, however, inflicted upon them by Charles Martel in 734, which secured the supremacy of the Franks in the north, though it was not until the days of Charles the Great (785) that the subjection of the Frisians was completed. Meanwhile Christianity had been making its conquests in the land, mainly through the lifelong labours and preaching of the Englishman Willibrord, who came to Frisia in 692 and made Utrecht his headquarters. He was consecrated (695) at Rome archbishop of the Frisians, and on his return founded a number of bishoprics in the northern Netherlands, and continued his labours unremittingly until his death in 739. It is an interesting fact that both Wilfrid and Willibrord appear to have found no difficulty from the first in preaching to the Frisians in their native dialect, which was so nearly allied to their own Anglo-Saxon tongue. The see of Utrecht founded by Willibrord has remained the chief see of the Northern Netherlands from his day to our own. Friesland was likewise the scene of a portion of the missionary labours of a greater than Willibrord, the famous Boniface, the Apostle of the Germans, also an Englishman. It was at Dokkum in Friesland that he met a martyr's death (754).

Charles the Great granted the Frisians important privileges under a code known as the _Lex Frisionum_, based upon the ancient laws of the country. They received the title of freemen and were allowed to choose their own _podestat_ or imperial governor. In the _Lex Frisionum_ three districts are clearly distinguished: West Frisia from the Zwin to the Flie; Middle Frisia from the Flie to the Lauwers; East Frisia from the Lauwers to the Weser. At the partition treaty of Verdun (843) Frisia became part of Lotharingia or Lorraine; at the treaty of Mersen (870) it was divided between the kingdoms of the East Franks (Austrasia) and the West Franks (Westrasia); in 880 the whole country was united to Austrasia; in 911 it fell under the dominion of Charles the Simple, king of the West Franks, but the districts of East Frisia asserted their independence and for a long time governed themselves after a very simple democratic fashion. The history of West Frisia gradually loses itself in that of the countship of Holland and the see of Utrecht (see HOLLAND and UTRECHT).

The influence of the Frisians during the interval between the invasion of Britain and the loss of their independence must have been greater than is generally recognized. They were a seafaring people and engaged largely in trade, especially perhaps the slave trade, their chief emporium being Wyk te Duurstede. During the period in question there is considerable archaeological evidence for intercourse between the west coast of Norway and the regions south of the North Sea, and it is worth noting that this seems to have come to an end early in the 9th century. Probably it is no mere accident that the first appearance, or rather reappearance, of Scandinavian pirates in the west took place shortly after the overthrow of the Frisians. Since Radbod's dominions extended from Duerstede to Heligoland his power must have been by no means inconsiderable.

Besides the Frisians discussed above there is a people called North Frisians, who inhabit the west coast of Schleswig. At present a Frisian dialect is spoken only between Tondern and Husum, but formerly it extended farther both to the north and south. In historical times these North Frisians were subjects of the Danish kingdom and not connected in any way with the Frisians of the empire. They are first mentioned by Saxo Grammaticus in connexion with the exile of Knud V. Saxo recognized that they were of Frisian origin, but did not know when they had first settled in this region. Various opinions are still held with regard to the question; but it seems not unlikely that the original settlers were Frisians who had been expelled by the Franks in the 8th century. Whether the North Frisian language is entirely of Frisian origin is somewhat doubtful owing to the close relationship which Frisian bears to English. The inhabitants of the neighbouring islands, Sylt, Amrum and Fohr, who speak a kindred dialect, have apparently never regarded themselves as Frisians, and it is the view of many scholars that they are the direct descendants of the ancient Saxons.

In 1248 William of Holland, having become emperor, restored to the Frisians in his countship their ancient liberties in reward for the assistance they had rendered him in the siege of Aachen; but in 1254 they revolted, and William lost his life in the contest which ensued. After many struggles West Friesland became completely subdued, and was henceforth virtually absorbed in the county of Holland. But the Frieslanders east of the Zuider Zee obstinately resisted repeated attempts to bring them into subjection. In the course of the 14th century the country was in a state of anarchy; petty lordships sprang into existence, the interests of the common weal were forgotten or disregarded, and the people began to be split up into factions, and these were continually carrying on petty warfare with one another. Thus the Fetkoopers (Fatmongers) of Oostergoo had endless feuds with the Schieringers (Eelfishers) of Westergoo.

This state of affairs favoured the attempts of the counts of Holland to push their conquests eastward, but the main body of the Frisians was still independent when the countship of Holland passed into the hands of Philip the Good of Burgundy. Philip laid claim to the whole country, but the people appealed to the protection of the empire, and Frederick III., in August 1457, recognized their direct dependence on the empire and called on Philip to bring forward formal proof of his rights. Philip's successor, Charles the Bold, summoned an assembly of notables at Enkhuizen in 1469, in order to secure their homage; but the conference was without result, and the duke's attention was soon absorbed by other and more important affairs. The marriage of Maximilian of Austria with the heiress of Burgundy was to be productive of a change in the fortunes of that part of Frisia which lies between the Vlie and the Lauwers. In 1498 Maximilian reversed the policy of his father Frederick III., and detached this territory, known afterwards as the province of Friesland, from the empire. He gave it as a fief to Albert of Saxony, who thoroughly crushed out all resistance. In 1523 it fell with all the rest of the provinces of the Netherlands under the strong rule of the emperor Charles, the grandson of Maximilian and Mary of Burgundy.

That part of Frisia which lies to the east of the Lauwers had a divided history. The portion which lies between the Lauwers and the Ems after some struggles for independence had, like the rest of the country, to submit itself to Charles. It became ultimately the province of the town and district of Groningen (Stadt en Landen) (see GRONINGEN). The easternmost part between the Ems and the Weser, which had since 1454 been a county, was ruled by the descendants of Edzard Cirksena, and was attached to the empire. The last of the Cirksenas, Count Charles Edward, died in 1744 and in default of heirs male the king of Prussia took possession of the county.

The province of Friesland was one of the seven provinces which by the treaty known as the Union of Utrecht bound themselves together to resist the tyranny of Spain. From 1579 to 1795 Friesland remained one of the constituent parts of the republic of the United Provinces, but it always jealously insisted on its sovereign rights, especially against the encroachments of the predominant province of Holland. It maintained throughout the whole of the republican period a certain distinctiveness of nationality, which was marked by the preservation of a different dialect and of a separate stadtholder. Count William Lewis of Nassau-Siegen, nephew and son-in-law of William the Silent, was chosen stadtholder, and through all the vicissitudes of the 17th and 18th centuries the stadtholdership was held by one of his descendants. Frederick Henry of Orange was stadtholder of six provinces, but not of Friesland, and even during the stadtholderless periods which followed the deaths of William II. and William III. of Orange the Frisians remained stanch to the family of Nassau-Siegen. Finally, by the revolution of 1748, William of Nassau-Siegen, stadtholder of Friesland (who, by default of heirs male of the elder line, had become William IV., prince of Orange), was made hereditary stadtholder of all the provinces. His grandson in 1815 took the title of William I., king of the Netherlands. The male line of the "Frisian" Nassaus came to an end with the death of King William III. in 1890.

BIBLIOGRAPHY--See Tacitus, _Ann._ iv. 72 f., xi. 19 f., xiii. 54; _Hist._ iv. 15 f.; _Germ._ 34; Ptolemy, _Geogr._ ii. 11, S 11; Dio Cassius liv. 32; Eumenius, _Paneg._ iv. 9; the Anglo-Saxon poems, Finn, Beowulf and Widsith; _Fredegarii Chronici continuatio_ and various German Annals; _Gesta regum Francorum_; Eddius, _Vita Wilfridi_, cap. 25 f.; Bede, _Hist. Eccles_, iv. 22, v. 9 f.; Alcuin, _Vita Willebrordi_; I. Undset, _Aarbger for nordisk Oldkyndighed_ (1880), p. 89 ff. (cf. E. Mogk in Paul's _Grundriss d. germ. Philologie_ ii. p. 623 ff.); Ubbo Emmius, _Rerum Frisicarum historia_ (Leiden, 1616); Pirius Winsemius, _Chronique van Vriesland_ (Franoker, 1822); C. Scotanus, _Beschryvinge end Chronyck van des Heerlickheydt van Frieslandt_ (1655); _Groot Placaat en Charter-boek van Friesland_ (ed. Baron C. F. zu Schwarzenberg) (5 vols., Leeuwarden, 1768-1793); T. D. Wiarda, _Ost-frieschische Gesch._ (vols. i.-ix., Aurich, 1791) (vol. x., Bremen, 1817); J. Dirks, _Geschiedkundig onderzoek van den Koophandel der Friezen_ (Utrecht, 1846); O. Klopp, _Gesch. Ostfrieslands_ (3 vols., Hanover, 1854-1858); Hooft van Iddekinge, _Friesland en de Friezen in de Middeleeuwen_ (Leiden, 1881); A. Telting, _Het Oudfriesche Stadrecht_ (The Hague, 1882); P. J. Blok, _Friesland im Mittelalter_ (Leer, 1891).

FRITH (or FRYTH), JOHN (c. 1503-1533), English Reformer and Protestant martyr, was born at Westerham, Kent. He was educated at Eton and King's College, Cambridge, where Gardiner, afterwards bishop of Winchester, was his tutor. At the invitation of Cardinal Wolsey, after taking his degree he migrated (December 1525) to the newly founded college of St Frideswide or Cardinal College (now Christ Church), Oxford. The sympathetic interest which he showed in the Reformation movement in Germany caused him to be suspected as a heretic, and led to his imprisonment for some months. Subsequently he appears to have resided chiefly at the newly founded Protestant university of Marburg, where he became acquainted with several scholars and reformers of note, especially Patrick Hamilton (q.v.). Frith's first publication was a translation of Hamilton's _Places_, made shortly after the martyrdom of its author; and soon afterwards the _Revelation of Antichrist_, a translation from the German, appeared, along with _A Pistle to the Christen Reader_, by "Richard Brightwell" (supposed to be Frith), and _An Antithesis wherein are compared togeder Christes Actes and our Holye Father the Popes_, dated "at Malborow in the lande of Hesse," 12th July 1529. His _Disputacyon of Purgatorye_, a treatise in three books, against Rastell, Sir T. More and Fisher (bishop of Rochester) respectively, was published at the same place in 1531. While at Marburg, Frith also assisted Tyndale, whose acquaintance he had made at Oxford (or perhaps in London) in his literary labours. In 1532 he ventured back to England, apparently on some business in connexion with the prior of Reading. Warrants for his arrest were almost immediately issued at the instance of Sir T. More, then lord chancellor. Frith ultimately fell into the hands of the authorities at Milton Shore in Essex, as he was on the point of making his escape to Flanders. The rigour of his imprisonment in the Tower was somewhat abated when Sir T. Audley succeeded to the chancellorship, and it was understood that both Cromwell and Cranmer were disposed to show great leniency. But the treacherous circulation of a manuscript "lytle treatise" on the sacraments, which Frith had written for the information of a friend, and without any view to publication, served further to excite the hostility of his enemies. In consequence of a sermon preached before him against the "sacramentaries," the king ordered that Frith should be examined; he was afterwards tried and found guilty of having denied, with regard to the doctrines of purgatory and of transubstantiation, that they were necessary articles of faith. On the 23rd of June 1533 he was handed over to the secular arm, and at Smithfield on the 4th of July following he was burnt at the stake. During his captivity he wrote, besides several letters of interest, a reply to More's letter against Frith's "lytle treatise"; also two tracts entitled _A Mirror or Glass to know thyself_, and _A Mirror or Looking-glass wherein you may behold the Sacrament of Baptism_.

Frith is an interesting and so far important figure in English ecclesiastical history as having been the first to maintain and defend that doctrine regarding the sacrament of Christ's body and blood, which ultimately came to be incorporated in the English communion office. Twenty-three years after Frith's death as a martyr to the doctrine of that office, that "Christ's natural body and blood are in Heaven, not here," Cranmer, who had been one of his judges, went to the stake for the same belief. Within three years more, it had become the publicly professed faith of the entire English nation.

See A. a Wood, _Athenae Oxonienses_ (ed. P. Bliss, 1813), i. p. 74; John Foxe, _Acts and Monuments_ (ed. G. Townshend, 1843-1849), v. pp. 1-16 (also Index); G. Burnet, _Hist. of the Reformation of the Church of England_ (ed. N. Pocock, 1865), i. p. 273; L. Richmond, _The Fathers of the English Church_, i. (1807); _Life and Martyrdom of John Frith_ (London, 1824), published by the Church of England Tract Society; Deborah Alcock, _Six Heroic Men_ (1906).

FRITH, WILLIAM POWELL (1819-1909), English painter, was born at Aldfield, in Yorkshire, on the 9th of January 1819. His parents moved in 1826 to Harrogate, where his father became landlord of the Dragon Inn, and it was then that the boy began his general education at a school at Knaresborough. Later he went for about two years to a school at St Margaret's, near Dover, where he was placed specially under the direction of the drawing-master, as a step towards his preparation for the profession which his father had decided on as the one that he wished him to adopt. In 1835 he was entered as a student in the well-known art school kept by Henry Sass in Bloomsbury, from which he passed after two years to the Royal Academy schools. His first independent experience was gained in 1839, when he went about for some months in Lincolnshire executing several commissions for portraits; but he soon began to attempt compositions, and in 1840 his first picture, "Malvolio, cross-gartered before the Countess Olivia," appeared at the Royal Academy. During the next few years he produced several notable paintings, among them "Squire Thornhill relating his town adventures to the Vicar's family," and "The Village Pastor," which established his reputation as one of the most promising of the younger men of that time. This last work was exhibited in 1845, and in the autumn of that year he was elected an Associate of the Royal Academy. His promotion to the rank of Academician followed in 1853, when he was chosen to fill the vacancy caused by Turner's death. The chief pictures painted by him during his tenure of Associateship were: "An English Merry-making in the Olden Time," "Old Woman accused of Witchcraft," "The Coming of Age," "Sancho and Don Quixote," "Hogarth before the Governor of Calais," and the "Scene from Goldsmith's 'Good-natured Man,'" which was commissioned in 1850 by Mr Sheepshanks, and bequeathed by him to the South Kensington Museum. Then came a succession of large compositions which gained for the artist an extraordinary popularity. "Life at the Seaside," better known as "Ramsgate Sands," was exhibited in 1854, and was bought by Queen Victoria; "The Derby Day," in 1858; "Claude Duval," in 1860; "The Railway Station," in 1862; "The Marriage of the Prince of Wales," painted for Queen Victoria, in 1865; "The Last Sunday of Charles II.," in 1867; "The Salon d'Or," in 1871; "The Road to Ruin," a series, in 1878; a similar series, "The Race for Wealth," shown at a gallery in King Street, St James's, in 1880; "The Private View," in 1883; and "John Knox at Holyrood," in 1886. Frith also painted a considerable number of portraits of well-known people. In 1889 he became an honorary retired academician. His "Derby Day" is in the National Gallery of British Art. In his youth, in common with the men by whom he was surrounded, he had leanings towards romance, and he scored many successes as a painter of imaginative subjects. In these he proved himself to be possessed of exceptional qualities as a colourist and manipulator, qualities that promised to earn for him a secure place among the best executants of the British School. But in his middle period he chose a fresh direction. Fascinated by the welcome which the public gave to his first attempts to illustrate the life of his own times, he undertook a considerable series of large canvases, in which he commented on the manners and morals of society as he found it. He became a pictorial preacher, a painter who moralized about the everyday incidents of modern existence; and he sacrificed some of his technical variety. There remained, however, a remarkable sense of characterization, and an acute appreciation of dramatic effect. Frith died on the 2nd of November 1909.

Frith published his _Autobiography and Reminiscences_ in 1887, and _Further Reminiscences_ in 1889.

FRITILLARY (_Fritillaria_: from Lat. _fritillus_, a chess-board, so called from the chequered markings on the petals), a genus of hardy bulbous plants of the natural order Liliaceae, containing about 50 species widely distributed in the northern hemisphere. The genus is represented in Britain by the fritillary or snake's head, which occurs in moist meadows in the southern half of England, especially in Oxfordshire. A much larger plant is the crown imperial (_F. imperialis_), a native of western Asia and well known in gardens. This grows to a height of about 3 ft., the lower part of the stoutish stem being furnished with leaves, while near the top is developed a crown of large pendant flowers surmounted by a tuft of bright green leaves like those of the lower part of the stem, only smaller. The flowers are bell-shaped, yellow or red, and in some of the forms double. The plant grows freely in good garden soil, preferring a deep well-drained loam, and is all the better for a top-dressing of manure as it approaches the flowering stage. Strong clumps of five or six roots of one kind have a very fine effect. It is a very suitable subject for the back row in mixed flower borders, or for recesses in the front part of shrubbery borders. It flowers in April or early in May. There are a few named varieties, but the most generally grown are the single and double yellow, and the single and double red, the single red having also two variegated varieties, with the leaves striped respectively with white and yellow.

"Fritillary" is also the name of a kind of butterfly.

FRITZLAR, a town of Germany, in the Prussian province of Hesse-Cassel, on the left bank of the Eder, 16 m. S.W. from Cassel, on the railway Wabern-Wildungen. Pop. (1905) 3448. It is a prettily situated old-fashioned place, with an Evangelical and two Roman Catholic churches, one of the latter, that of St Peter, a striking medieval edifice. As early as 732 Boniface, the apostle of Germany, established the church of St Peter and a small Benedictine monastery at Frideslar, "the quiet home" or "abode of peace." Before long the school connected with the monastery became famous, and among its earlier scholars it numbered Sturm, abbot of Fulda, and Megingod, second bishop of Wurzburg. When Boniface found himself unable to continue the supervision of the society himself, he entrusted the office to Wigbert of Glastonbury, who thus became the first abbot of Fritzlar. In 774 the little settlement was taken and burnt by the Saxons; but it evidently soon recovered from the blow. For a short time after 786 it was the seat of the bishopric of Buraburg, which had been founded by Boniface in 741. At the diet of Fritzlar in 919 Henry I. was elected German king. In the beginning of the 13th century the village received municipal rights; in 1232 it was captured and burned by the landgrave Conrad of Thuringia and his allies; in 1631 it was taken by William of Hesse; in 1760 it was successfully defended by General Luckner against the French; and in 1761 it was occupied by the French and unsuccessfully bombarded by the Allies. As a principality Fritzlar continued subject to the archbishopric of Mainz till 1802, when it was incorporated with Hesse. From 1807 to 1814 it belonged to the kingdom of Westphalia; and in 1866 passed with Hesse Cassel to Prussia.

FRIULI (in the local dialect, _Furlanei_), a district at the head of the Adriatic Sea, at present divided between Italy and Austria, the Italian portion being included in the province of Udine and the district of Portogruaro, and the Austrian comprising the province of Gorz and Gradiska, and the so-called Idrian district. In the north and east Friuli includes portions of the Julian and Carnic Alps, while the south is an alluvial plain richly watered by the Isonzo, the Tagliamento, and many lesser streams which, although of small volume during the dry season, come down in enormous floods after rain or thaw. The inhabitants, known as Furlanians, are mainly Italians, but they speak a dialect of their own which contains Celtic elements. The area of the country is about 3300 sq. m.; it contains about 700,000 inhabitants.

Friuli derives its name from the Roman town of _Forum Julii_, or _Forojulium_, the modern Cividale, which is said by Paulus Diaconus to have been founded by Julius Caesar. In the 2nd century B.C. the district was subjugated by the Romans, and became part of Gallia Transpadana. During the Roman period, besides Forum Julii, its principal towns were Concordia, Aquileia and Vedinium. On the conquest of the country by the Lombards during the 6th century it was made one of their thirty-six duchies, the capital being Forum Julii or, as they called it, Civitas Austriae. It is needless to repeat the list of dukes of the Lombard line, from Gisulf (d. 611) to Hrothgaud, who fell a victim to his opposition to Charlemagne about 776; their names and exploits may be read in the _Historia Langobardorum_ of Paulus Diaconus, and they were mainly occupied in struggles with the Avars and other barbarian peoples, and in resisting the pretensions of the Lombard kings. The discovery, however, of Gisulf's grave at Cividale, in 1874, is an interesting proof of the historian's authenticity. Charlemagne filled Hrothgaud's place with one of his own followers, and the frontier position of Friuli gave the new line of counts, dukes or margraves (for they are variously designated) the opportunity of acquiring importance by exploits against the Bulgarians, Slovenians and other hostile peoples to the east. After the death of Charlemagne Friuli shared in general in the fortunes of northern Italy. In the 11th century the ducal rights over the greater part of Friuli were bestowed by the emperor Henry IV. on the patriarch of Aquileia; but towards the close of the 14th century the nobles called in the assistance of Venice, which, after defeating the archbishop, afforded a new illustration of Aesop's well-known fable, by securing possession of the country for itself. The eastern part of Friuli was held by the counts of Gorz till 1500, when on the failure of their line it was appropriated by the German king, Maximilian I., and remained in the possession of the house of Austria until the Napoleonic wars. By the peace of Campo Formio in 1797 the Venetian district also came to Austria, and on the formation of the Napoleonic kingdom of Italy in 1805 the department of Passariano was made to include the whole of Venetian and part of Austrian Friuli, and in 1809 the rest was added to the Illyrian provinces. The title of duke of Friuli was borne by Marshal Duroc. In 1815 the whole country was recovered by the emperor of Austria, who himself assumed the ducal title and coat of arms; and it was not till 1866 that the Venetian portion was again ceded to Italy by the peace of Prague. The capital of the country is Udine, and its arms are a crowned eagle on a field azure.

See Manzano, _Annali del Friuli_ (Udine, 1858-1879); and _Compendio di storia friulana_ (Udine, 1876); Antonini, _Il Friuli orientale_ (Milan, 1865); von Zahn, _Friaulische Studien_ (Vienna, 1878); Pirona, _Vocabolario friulino_ (Venice, 1869); and L. Fracassetti, _La Statistica etnografica del Friuli_ (Udine, 1903). (T. As.)

FROBEN [FROBENIUS], JOANNES (c. 1460-1527), German printer and scholar, was born at Hammelburg in Bavaria about the year 1460. After completing his university career at Basel, where he made the acquaintance of the famous printer Johannes Auerbach (1443-1513), he established a printing house in that city about 1491, and this soon attained a European reputation for accuracy and for taste. In 1500 he married the daughter of the bookseller Wolfgang Lachner, who entered into partnership with him. He was on terms of friendship with Erasmus (q.v.), who not only had his own works printed by him, but superintended Frobenius's editions of St Jerome, St Cyprian, Tertullian, Hilary of Poitiers and St Ambrose. His _Neues Testament_ in Greek (1516) was used by Luther for his translation. Frobenius employed Hans Holbein to illuminate his texts. It was part of his plan to print editions of the Greek Fathers. He did not, however, live to carry out this project, but it was very creditably executed by his son Jerome and his son-in-law Nikolaus Episcopius. Frobenius died in October 1527. His work in Basel made that city in the 16th century the leading centre of the German book trade. An extant letter of Erasmus, written in the year of Frobenius's death, gives an epitome of his life and an estimate of his character; and in it Erasmus mentions that his grief for the death of his friend was far more poignant than that which he had felt for the loss of his own brother, adding that "all the apostles of science ought to wear mourning." The epistle concludes with an epitaph in Greek and Latin.

FROBISHER, SIR MARTIN (c. 1535-1594), English navigator and explorer, fourth child of Bernard Frobisher of Altofts in the parish of Normanton, Yorkshire, was born some time between 1530 and 1540. The family came originally from North Wales. At an early age he was sent to a school in London and placed under the care of a kinsman, Sir John York, who in 1544 placed him on board a ship belonging to a small fleet of merchantmen sailing to Guinea. By 1565 he is referred to as Captain Martin Frobisher, and in 1571-1572 as being in the public service at sea off the coast of Ireland. He married in 1559. As early as 1560 or 1561 Frobisher had formed a resolution to undertake a voyage in search of a North-West Passage to Cathay and India. The discovery of such a route was the motive of most of the Arctic voyages undertaken at that period and for long after, but Frobisher's special merit was in being the first to give to this enterprise a national character. For fifteen years he solicited in vain the necessary means to carry his project into execution, but in 1576, mainly by help of the earl of Warwick, he was put in command of an expedition consisting of two tiny barks, the "Gabriel" and "Michael," of about 20 to 25 tons each, and a pinnace of 10 tons, with an aggregate crew of 35.

He weighed anchor at Blackwall, and, after having received a good word from Queen Elizabeth at Greenwich, set sail on the 7th of June, by way of the Shetland Islands. Stormy weather was encountered in which the pinnace was lost, and some time afterwards the "Michael" deserted; but stoutly continuing the voyage alone, on the 28th of July the "Gabriel" sighted the coast of Labrador in lat. 62 deg. 2' N. Some days later the mouth of Frobisher Bay was reached, and a farther advance northwards being prevented by ice and contrary winds, Frobisher determined to sail westward up this passage (which he conceived to be a strait) to see "whether he mighte carrie himself through the same into some open sea on the backe syde." Butcher's Island was reached on the 18th of August, and some natives being met with here, intercourse was carried on with them for some days, the result being that five of Frobisher's men were decoyed and captured, and never more seen. After vainly trying to get back his men, Frobisher turned homewards, and reached London on the 9th of October.

Among the things which had been hastily brought away by the men was some "black earth," and just as it seemed as if nothing more was to come of this expedition, it was noised abroad that the apparently valueless "black earth" was really a lump of gold ore. It is difficult to say how this rumour arose, and whether there was any truth in it, or whether Frobisher was a party to a deception, in order to obtain means to carry out the great idea of his life. The story, at any rate, was so far successful; the greatest enthusiasm was manifested by the court and the commercial and speculating world of the time; and next year a much more important expedition than the former was fitted out, the queen lending the "Aid" from the royal navy and subscribing L1000 towards the expenses of the expedition. A Company of Cathay was established, with a charter from the crown, giving the company the sole right of sailing in every direction but the east; Frobisher was appointed high admiral of all lands and waters that might be discovered by him. On the 26th of May 1577 the expedition, consisting, besides the "Aid," of the ships "Gabriel" and "Michael," with boats, pinnaces and an aggregate complement of 120 men, including miners, refiners, &c., left Blackwall, and sailing by the north of Scotland reached Hall's Island at the mouth of Frobisher Bay on the 17th of July. A few days later the country and the south side of the bay was solemnly taken possession of in the queen's name. Several weeks were now spent in collecting ore, but very little was done in the way of discovery, Frobisher being specially directed by his commission to "defer the further discovery of the passage until another time." There was much parleying and some skirmishing with the natives, and earnest but futile attempts made to recover the men captured the previous year. The return was begun on the 23rd of August, and the "Aid" reached Milford Haven on the 23rd of September; the "Gabriel" and "Michael," having separated, arrived later at Bristol and Yarmouth.

Frobisher was received and thanked by the queen at Windsor. Great preparations were made and considerable expense incurred for the assaying of the great quantity of "ore" (about 200 tons) brought home. This took up much time, and led to considerable dispute among the various parties interested. Meantime the faith of the queen and others remained strong in the productiveness of the newly discovered territory, which she herself named _Meta Incognita_, and it was resolved to send out a larger expedition than ever, with all necessaries for the establishment of a colony of 100 men. Frobisher was again received by the queen at Greenwich, and her Majesty threw a fine chain of gold around his neck. On the 31st of May 1578 the expedition, consisting in all of fifteen vessels, left Harwich, and sailing by the English Channel on the 20th of June reached the south of Greenland, where Frobisher and some of his men managed to land. On the 2nd of July the foreland of Frobisher Bay was sighted, but stormy weather and dangerous ice prevented the rendezvous from being gained, and, besides causing the wreck of the barque "Dennis" of 100 tons, drove the fleet unwittingly up a new (Hudson) strait. After proceeding about 60 m. up this "mistaken strait," Frobisher with apparent reluctance turned back, and after many bufferings and separations the fleet at last came to anchor in Frobisher Bay. Some attempt was made at founding a settlement, and a large quantity of ore was shipped; but, as might be expected, there was much dissension and not a little discontent among so heterogeneous a company, and on the last day of August the fleet set out on its return to England, which was reached in the beginning of October. Thus ended what was little better than a fiasco, though Frobisher himself cannot be held to blame for the result; the scheme was altogether chimerical, and the "ore" seems to have been not worth smelting.

In 1580 Frobisher was employed as captain of one of the queen's ships in preventing the designs of Spain to assist the Irish insurgents, and in the same year obtained a grant of the reversionary title of clerk of the royal navy. In 1585 he commanded the "Primrose," as vice-admiral to Sir F. Drake in his expedition to the West Indies, and when soon afterwards the country was threatened with invasion by the Spanish Armada, Frobisher's name was one of four mentioned by the lord high admiral in a letter to the queen of "men of the greatest experience that this realm hath," and for his signal services in the "Triumph," in the dispersion of the Armada, he was knighted. He continued to cruise about in the Channel until 1590, when he was sent in command of a small fleet to the coast of Spain. In 1591 he visited his native Altofts, and there married his second wife, a daughter of Lord Wentworth, becoming at the same time a landed proprietor in Yorkshire and Notts. He found, however, little leisure for a country life, and the following year took charge of the fleet fitted out by Sir Walter Raleigh to the Spanish coast, returning with a rich prize. In November 1594 he was engaged with a squadron in the siege and relief of Brest, when he received a wound at Fort Crozon from which he died at Plymouth on the 22nd of November. His body was taken to London and buried at St Giles', Cripplegate. Though he appears to have been somewhat rough in his bearing, and too strict a disciplinarian to be much loved, Frobisher was undoubtedly one of the most able seamen of his time and justly takes rank among England's great naval heroes.

See Hakluyt's _Voyages_; the Hakluyt Society's _Three Voyages of Frobisher_; Rev. F. Jones's _Life of Frobisher_ (1878); Julian Corbett, _Drake and the Tudor Navy_ (1898).

FROCK, originally a long, loose gown with broad sleeves, more especially that worn by members of the religious orders. The word is derived from the O. Fr. _froc_, of somewhat obscure origin; in medieval Lat. _froccus_ appears also as _floccus_, which, if it is the original, as Du Cange suggests (_literula mutata_), would connect the word with "flock" (q.v.), properly a tuft of wool. Another suggestion refers the word to the German _Rock_, a coat (cf. "rochet"), which in some rare instances is found as _hrock_. The formal stripping off of the frock became part of the ceremony of degradation or deprivation in the case of a condemned monk; hence the expression "to unfrock" (med. Lat. _defrocare_, Fr. _defroquer_) used of the degradation of monks and of priests from holy orders. In the middle ages "frock" was also used of a long loose coat worn by men and of a coat of mail, the "frock of mail." In something of this sense the word survived into the 19th century for a coat with long skirts, now called the "frock coat." The word in now chiefly used in English for a child's or young girl's dress, of body and skirt, but is frequently used of a woman's dress. Du Cange (_Glossarium_, s.v. _flocus_) quotes an early use of the word for a woman's garment (_Miracula S. Udalrici_, ap. Mabillon, _Acta Sanctorum Benedict_, saec. v. p. 466). Here a woman, possessed of a devil, is cured, and sends her garments to the tomb of the saint, and a dalmatic is ordered to be made out of the flocus or _frocus_. "Frock" also appears in the "smock frock," once the typical outer garment of the English peasant. It consists of a loose shirt of linen or other material, worn over the other clothes and hanging to about the knee; its characteristic feature is the "smocking," a puckered honeycomb stitching round the neck and shoulders.

FROEBEL, FRIEDRICH WILHELM AUGUST (1782-1852), German philosopher, philanthropist and educational reformer, was born at Oberweissbach, a village of the Thuringian forest, on the 21st of April 1782. Like Comenius, with whom he had much in common, he was neglected in his youth, and the remembrance of his own early sufferings made him in after life the more eager in promoting the happiness of children. His mother he lost in his infancy, and his father, the pastor of Oberweissbach and the surrounding district, attended to his parish but not to his family. Friedrich soon had a stepmother, and neglect was succeeded by stepmotherly attention; but a maternal uncle took pity on him, and gave him a home for some years at Stadt-Ilm. Here he went to the village school, but like many thoughtful boys he passed for a dunce. Throughout life he was always seeking for hidden connexions and an underlying unity in all things. Nothing of the kind was to be perceived in the piecemeal studies of the school, and Froebel's mind, busy as it was for itself, would not work for the masters. His half-brother was therefore thought more worthy of a university education, and Friedrich was apprenticed for two years to a forester (1797-1799).

Left to himself in the Thuringian forest, Froebel began to study nature, and without scientific instruction he obtained a profound insight into the uniformity and essential unity of nature's laws. Years afterwards the celebrated Jahn (the "Father Jahn" of the German gymnasts) told a Berlin student of a queer fellow he had met, who made out all sorts of wonderful things from stones and cobwebs. This queer fellow was Froebel; and the habit of making out general truths from the observation of nature, especially from plants and trees, dated from the solitary rambles in the forest. No training could have been better suited to strengthen his inborn tendency to mysticism; and when he left the forest at the early age of seventeen, he seems to have been possessed by the main ideas which influenced him all his life. The conception which in him dominated all others was the unity of nature; and he longed to study natural sciences that he might find in them various applications of nature's universal laws. With great difficulty he got leave to join his elder brother at the university of Jena, and there for a year he went from lecture-room to lecture-room hoping to grasp that connexion of the sciences which had for him far more attraction than any particular science in itself. But Froebel's allowance of money was very small, and his skill in the management of money was never great, so his university career ended in an imprisonment of nine weeks for a debt of thirty shillings. He then returned home with very poor prospects, but much more intent on what he calls the course of "self-completion" (_Vervollkommnung meines selbst_) than on "getting on" in a worldly point of view. He was sent to learn farming, but was recalled in consequence of the failing health of his father. In 1802 the father died, and Froebel, now twenty years old, had to shift for himself. It was some time before he found his true vocation, and for the next three and a half years we find him at work now in one part of Germany now in another--sometimes land-surveying, sometimes acting as accountant, sometimes as private secretary; but in all this his "outer life was far removed from his inner life," and in spite of his outward circumstances he became more and more conscious that a great task lay before him for the good of humanity. The nature of the task, however, was not clear to him, and it seemed determined by accident. While studying architecture in Frankfort-on-Main, he became acquainted with the director of a model school, who had caught some of the enthusiasm of Pestalozzi. This friend saw that Froebel's true field was education, and he persuaded him to give up architecture and take a post in the model school. In this school Froebel worked for two years with remarkable success, but he then retired and undertook the education of three lads of one family. In this he could not satisfy himself, and he obtained the parents' consent to his taking the boys to Yverdon, near Neuchatel, and there forming with them a part of the celebrated institution of Pestalozzi. Thus from 1807 till 1809 Froebel was drinking in Pestalozzianism at the fountain-head, and qualifying himself to carry on the work which Pestalozzi had begun. For the science of education had to deduce from Pestalozzi's experience principles which Pestalozzi himself could not deduce. And "Froebel, the pupil of Pestalozzi, and a genius like his master, completed the reformer's system; taking the results at which Pestalozzi had arrived through the necessities of his position, Froebel developed the ideas involved in them, not by further experience but by deduction from the nature of man, and thus he attained to the conception of true human development and to the requirements of true education" (Schmidt's _Geschichte der Padagogik_).

Holding that man and nature, inasmuch as they proceed from the same source, must be governed by the same laws, Froebel longed for more knowledge of natural science. Even Pestalozzi seemed to him not to "honour science in her divinity." He therefore determined to continue the university course which had been so rudely interrupted eleven years before, and in 1811 he began studying at Gottingen, whence he proceeded to Berlin. But again his studies were interrupted, this time by the king of Prussia's celebrated call "to my people." Though not a Prussian, Froebel was heart and soul a German. He therefore responded to the call, enlisted in Lutzow's corps, and went through the campaign of 1813. But his military ardour did not take his mind off education. "Everywhere," he writes, "as far as the fatigues I underwent allowed, I carried in my thoughts my future calling as educator; yes, even in the few engagements in which I had to take part. Even in these I could gather experience for the task I proposed to myself." Froebel's soldiering showed him the value of discipline and united action, how the individual belongs not to himself but to the whole body, and how the whole body supports the individual.

Froebel was rewarded for his patriotism by the friendship of two men whose names will always be associated with his, Langethal and Middendorff. These young men, ten years younger than Froebel, became attached to him in the field, and were ever afterwards his devoted followers, sacrificing all their prospects in life for the sake of carrying out his ideas.

At the peace of Fontainebleau (signed in May 1814) Froebel returned to Berlin, and became curator of the museum of mineralogy under Professor Weiss. In accepting this appointment from the government he seemed to turn aside from his work as educator; but if not teaching he was learning. More and more the thought possessed him that the one thing needful for man was unity of development, perfect evolution in accordance with the laws of his being, such evolution as science discovers in the other organisms of nature. He at first intended to become a teacher of natural science, but before long wider views dawned upon him. Langethal and Middendorff were in Berlin, engaged in tuition. Froebel gave them regular instruction in his theory, and at length, counting on their support, he resolved to set about realizing his own idea of "the new education." This was in 1816. Three years before one of his brothers, a clergyman, had died of fever caught from the French prisoners. His widow was still living in the parsonage at Griesheim, a village on the Ilm. Froebel gave up his post, and set out for Griesheim on foot, spending his very last groschen on the way for bread. Here he undertook the education of his orphan niece and nephews, and also of two more nephews sent him by another brother. With these he opened a school and wrote to Middendorff and Langethal to come and help in the experiment. Middendorff came at once, Langethal a year or two later, when the school had been moved to Keilhau, another of the Thuringian villages, which became the Mecca of the new faith. In Keilhau Froebel, Langethal, Middendorff and Barop, a relation of Middendorff's, all married and formed an educational community. Such zeal could not be fruitless, and the school gradually increased, though for many years its teachers, with Froebel at their head, were in the greatest straits for money and at times even for food. After fourteen years' experience he determined to start other institutions to work in connexion with the parent institution at Keilhau, and being offered by a private friend the use of a castle on the Wartensee, in the canton of Lucerne, he left Keilhau under the direction of Barop, and with Langethal he opened the Swiss institution. The ground, however, was very ill chosen. The Catholic clergy resisted what they considered as a Protestant invasion, and the experiment on the Wartensee and at Willisau in the same canton, to which the institution was moved in 1833, never had a fair chance. It was in vain that Middendorff at Froebel's call left his wife and family at Keilhau, and laboured for four years in Switzerland without once seeing them. The Swiss institution never flourished. But the Swiss government wished to turn to account the presence of the great educator; so young teachers were sent to Froebel for instruction, and finally Froebel moved to Burgdorf (a Bernese town of some importance, and famous from Pestalozzi's labours there thirty years earlier) to undertake the establishment of a public orphanage and also to superintend a course of teaching for schoolmasters. The elementary teachers of the canton were to spend three months every alternate year at Burgdorf, and there compare experiences, and learn of distinguished men such as Froebel and Bitzius. In his conferences with these teachers Froebel found that the schools suffered from the state of the raw material brought into them. Till the school age was reached the children were entirely neglected. Froebel's conception of harmonious development naturally led him to attach much importance to the earliest years, and his great work on _The Education of Man_, published as early as 1826, deals chiefly with the child up to the age of seven. At Burgdorf his thoughts were much occupied with the proper treatment of young children, and in scheming for them a graduated course of exercises, modelled on the games in which he observed them to be most interested. In his eagerness to carry out his new plans he grew impatient of official restraints; so he returned to Keilhau, and soon afterwards opened the first _Kindergarten_ or "Garden of Children," in the neighbouring village of Blankenburg (1837). Firmly convinced of the importance of the Kindergarten for the whole human race, Froebel described his system in a weekly paper (his _Sonntagsblatt_) which appeared from the middle of 1837 till 1840. He also lectured in great towns; and he gave a regular course of instruction to young teachers at Blankenburg. But although the principles of the Kindergarten were gradually making their way, the first Kindergarten was failing for want of funds. It had to be given up, and Froebel, now a widower (he had lost his wife in 1839), carried on his course for teachers first at Keilhau, and from 1848, for the last four years of his life, at or near Liebenstein, in the Thuringian forest, and in the duchy of Meiningen. It is in these last years that the man Froebel will be best known to posterity, for in 1849 he attracted within the circle of his influence a woman of great intellectual power, the baroness von Marenholtz-Bulow, who has given us in her _Recollections of Friedrich Froebel_ the only lifelike portrait we possess.

These seemed likely to be Froebel's most peaceful days. He married again in 1851, and having now devoted himself to the training of women as educators, he spent his time in instructing his class of young female teachers. But trouble came upon him from a quarter whence he least expected it. In the great year of revolutions (1848) Froebel had hoped to turn to account the general eagerness for improvement, and Middendorff had presented an address on Kindergartens to the German parliament. Besides this, a nephew of Froebel's, Professor Karl Froebel of Zurich, published books which were supposed to teach socialism. True, the uncle and nephew differed so widely that the "new Froebelians" were the enemies of "the old," but the distinction was overlooked, and Friedrich and Karl Froebel were regarded as the united advocates of some new thing. In the reaction which soon set in, Froebel found himself suspected of socialism and irreligion, and in 1851 the "cultus-minister" Von Raumer issued an edict forbidding the establishment of schools "after Friedrich and Karl Froebel's principles" in Prussia. This was a heavy blow to the old man, who looked to the government of the "_Cultus-staat_" Prussia for support, and was met with denunciation. Whether from the worry of this new controversy, or from whatever cause, Froebel did not long survive the decree. His seventieth birthday was celebrated with great rejoicings in May 1852, but he died on the 21st of June, and was buried at Schweina, a village near his last abode, Marienthal, near Bad-Liebenstein.

"All education not founded on religion is unproductive." This conviction followed naturally from Froebel's conception of the unity of all things, a unity due to the original Unity from whom all proceed and in whom all "live, move and have their being." As man and nature have one origin they must be subject to the same laws. Hence Froebel, like Comenius two centuries before him, looked to the course of nature for the principles of human education. This he declares to be his fundamental belief: "In the creation, in nature and the order of the material world, and in the progress of mankind, God has given us the true type (_Urbild_) of education." As the cultivator creates nothing in the trees and plants, so the educator creates nothing in the children,--he merely superintends the development of inborn faculties. So far Froebel agrees with Pestalozzi; but in one respect he went beyond him. Pestalozzi said that the faculties were developed by exercise. Froebel added that the function of education was to develop the faculties by arousing _voluntary activity_. Action proceeding from inner impulse (_Selbsttatigkeit_) was the one thing needful.

The prominence which Froebel gave to action, his doctrine that man is primarily a doer and even a creator, and that he learns only through "self-activity," has its importance all through education. But it was to the first stage of life that Froebel paid the greatest attention. He held with Rousseau that each age has a completeness of its own, and that the perfection of the later stage can be attained only through the perfection of the earlier. If the infant is what he should be as an infant, and the child as a child, he will become what he should be as a boy, just as naturally as new shoots spring from the healthy plant. Every stage, then, must be cared for and tended in such a way that it may attain its own perfection. Impressed with the immense importance of the first stage, Froebel like Pestalozzi devoted himself to the instruction of mothers. But he would not, like Pestalozzi, leave the children entirely in the mother's hands. Pestalozzi held that the child belonged to the family; Fichte, on the other hand, claimed it for society and the state. Froebel, whose mind delighted in harmonizing apparent contradictions, and who taught that "all progress lay through opposites to their reconciliation," maintained that the child belonged both to the family and to society, and he would therefore have children spend some hours of the day in a common life and in well-organized common employments. These assemblies of children he would not call schools, for the children in them ought not to be old enough for schooling. So he invented the name _Kindergarten_, garden of children, and called the superintendents "children's gardeners." He laid great stress on every child cultivating its own plot of ground, but this was not his reason for the choice of the name. It was rather that he thought of these institutions as enclosures in which young human plants are nurtured. In the Kindergarten the children's employment should be _play_. But any occupation in which children delight is play to them; and Froebel invented a series of employments, which, while they are in this sense play to the children, have nevertheless, as seen from the adult point of view, a distinct educational object. This object, as Froebel himself describes it, is "to give the children employment in agreement with their whole nature, to strengthen their bodies, to exercise their senses, to engage their awakening mind, and through their senses to bring them acquainted with nature and their fellow creatures; it is especially to guide aright the heart and the affections, and to lead them to the original ground of all life, to unity with themselves."

Froebel's own works are: _Menschenerziehung_ ("Education of Man"), (1826), which has been translated into French and English; _Padagogik d. Kindergartens_; _Kleinere Schriften_ and _Mutter- und Koselieder_; collected editions have been edited by Wichard Lange (1862) and Friedrich Seidel (1883).

A. B. Hauschmann's _Friedrich Frobel_ is a lengthy and unsatisfactory biography. An unpretentious but useful little book is _F. Froebel, a Biographical Sketch_, by Matilda H. Kriege, New York (Steiger). A very good account of Froebel's life and thoughts is given in Karl Schmidt's _Geschichte d. Padagogik_, vol. iv.; also in Adalbert Weber's _Geschichte d. Volksschulpad. u. d. Kleinkindererziehung_ (Weber carefully gives authorities). For a less favourable account see K. Strack's _Geschichte d. deutsch. Volksschulwesens_. Frau von Marenholtz-Bulow published her _Erinnerungen an F. Frobel_ (translated by Mrs. Horace Mann, 1877). This lady, the chief interpreter of Froebel, has expounded his principles in _Das Kind u. sein Wesen_ and _Die Arbeit u. die neue Erziehung_. H. Courthope Bowen has written a memoir (1897) in the "Great Educators" series. In England Miss Emily A. E. Shirreff has published _Principles of Froebel's System_, and a short sketch of Froebel's life. See also Dr Henry Barnard's _Papers on Froebel's Kindergarten_ (1881); R. H. Quick, _Educational Reformers_ (1890). (R. H. Q.)

FROG,[1] a name in zoology, of somewhat wide application, strictly for an animal belonging to the family _Ranidae_, but also used of some other families of the order _Ecaudata_ or the sub-class Batrachia (q.v.).

Frogs proper are typified by the common British species, _Rana temporaria_, and its allies, such as the edible frog, _R. esculenta_, and the American bull-frog _R. catesbiana_. The genus _Rana_ may be defined as firmisternal Ecaudata with cylindrical transverse processes to the sacral vertebra, teeth in the upper jaw and on the vomer, a protrusible tongue which is free and forked behind, a horizontal pupil and more or less webbed toes. It includes about 200 species, distributed over the whole world with the exception of the greater part of South America and Australia. Some of the species are thoroughly aquatic and have fully webbed toes, others are terrestrial, except during the breeding season, others are adapted for burrowing, by means of the much-enlarged and sharp-edged tubercle at the base of the inner toe, whilst not a few have the tips of the digits dilated into disks by which they are able to climb on trees. In most of the older classifications great importance was attached to these physiological characters, and a number of genera were established which, owing to the numerous annectent forms which have since been discovered, must be abandoned. The arboreal species were thus associated with the true tree-frogs, regardless of their internal structure. We now know that such adaptations are of comparatively small importance, and cannot be utilized for establishing groups higher than genera in a natural or phylogenetic classification. The tree-frogs, _Hylidae_, with which the arboreal _Ranidae_ were formerly grouped, show in their anatomical structure a close resemblance to the toads, _Bufonidae_, and are therefore placed far away from the true frogs, however great the superficial resemblance between them.

Some frogs grow to a large size. The bull-frog of the eastern United States and Canada, reaching a length of nearly 8 in. from snout to vent, long regarded as the giant of the genus, has been surpassed by the discovery of _Rana guppyi_ (8-1/2 in.) in the Solomon Islands, and of _Rana goliath_ (10 in.) in South Cameroon.

The family _Ranidae_ embraces a large number of genera, some of which are very remarkable. Among these may be mentioned the hairy frog of West Africa, _Trichobatrachus robustus_, some specimens of which have the sides of the body and of the hind limbs covered with long villosities, the function of which is unknown, and its ally _Gampsosteonyx batesi_, in which the last phalanx of the fingers and toes is sharp, claw-like and perforates the skin. To this family also belong the _Rhacophorus_ of eastern Asia, arboreal frogs, some of which are remarkable for the extremely developed webs between the fingers and toes, which are believed to act as a parachute when the frog leaps from the branches of trees (flying-frog of A. R. Wallace), whilst others have been observed to make aerial nests between leaves overhanging water, a habit which is shared by their near allies the _Chiromantis_ of tropical Africa. _Dimorphognathus_, from West Africa, is the unique example of a sexual dimorphism in the dentition, the males being provided with a series of large sharp teeth in the lower jaw, which in the female, as in most other members of the family, is edentulous. The curious horned frog of the Solomon Islands, _Ceratobatrachus guentheri_, which can hardly be separated from the _Ranidae_, has teeth in the lower jaw in both sexes, whilst a few forms, such as _Dendrobates_ and _Cardioglossa_, which on this account have been placed in a distinct family, have no teeth at all, as in toads. These facts militate strongly against the importance which was once attached to the dentition in the classification of the tailless batrachians.

FOOTNOTE:

[1] The word "frog" is in O.E. _frocga_ or _frox_, cf. Dutch _vorsch_, Ger. _Frosch_; Skeat suggests a possible original source in the root meaning "to jump," "to spring," cf. Ger. _froh_, glad, joyful and "frolic." The term is also applied to the following objects: the horny part in the center of a horse's hoof; an attachment to a belt for suspending a sword, bayonet, &c.; a fastening for the front of a coat, still used in military uniforms, consisting of two buttons on opposite sides joined by ornamental looped braids; and, in railway construction, the point where two rails cross. These may be various transferred applications of the name of the animal, but the "frog" of a horse was also called "frush," probably a corruption of the French name _fourchette_, lit. little fork. The ornamental braiding is also more probably due to "frock," Lat. _floccus_.

FROG-BIT, in botany, the English name for a small floating herb known botanically as _Hydrocharis Morsus-Ranae_, a member of the order Hydrocharideae, a family of Monocotyledons. The plant has rosettes of roundish floating leaves, and multiplies like the strawberry plant by means of runners, at the end of which new leaf-rosettes develop. Staminate and pistillate flowers are borne on different plants; they have three small green sepals and three broadly ovate white membranous petals. The fruit, which is fleshy, is not found in Britain. The plant occurs in ponds and ditches in England and is rare in Ireland.

FROGMORE, a mansion within the royal demesne of Windsor, England, in the Home Park, 1 m. S.E. of Windsor Castle. It was occupied by George III.'s queen, Charlotte, and later by the duchess of Kent, mother of Queen Victoria, who died here in 1861. The mansion, a plain building facing a small lake, has in its grounds the mausoleum of the duchess of Kent and the royal mausoleum. The first is a circular building surrounded with Ionic columns and rising in a dome, a lower chamber within containing the tomb, while in the upper chamber is a statue of the duchess. There is also a bust of Princess Hohenlohe-Langenberg, half-sister of Queen Victoria; and before the entrance is a memorial erected by the queen to Lady Augusta Stanley (d. 1876), wife of Dean Stanley. The royal mausoleum, a cruciform building with a central octagonal lantern, richly adorned within with marbles and mosaics, was erected (1862-1870) by Queen Victoria over the tomb of Albert, prince consort, by whose side the queen herself was buried in 1901. There are also memorials to Princess Alice and Prince Leopold in the mausoleum. To the south of the mansion are the royal gardens and dairy.

FROHLICH, ABRAHAM EMANUEL (1796-1865), Swiss poet, was born on the 1st of February 1796 at Brugg in the canton of Aargau, where his father was a teacher. After studying theology at Zurich he became a pastor in 1817 and returned as teacher to his native town, where he lived for ten years. He was then appointed professor of the German language and literature in the cantonal school at Aarau, which post he lost, however, in the political quarrels of 1830. He afterwards obtained the post of teacher and rector of the cantonal college, and was also appointed assistant minister at the parish church. He died at Baden in Aargau on the 1st of December 1865. His works are--_170 Fabeln_ (1825); _Schweizerlieder_ (1827); _Das Evangelium St Johannis, in Liedern_ (1830); _Elegien an Wieg' und Sarg_ (1835); _Die Epopoen; Ulrich Zwingli_ (1840); _Ulrich von Hutten_ (1845); _Auserlesene Psalmen und geistliche Lieder fur die Evangelisch-reformirte Kirche des Cantons Aargau_ (1844); _Uber den Kirchengesang der Protestanten_ (1846); _Trostlieder_ (1852); _Der Junge Deutsch-Michel_ (1846); _Reimspruche aus Staat, Schule, und Kirche_ (1820). An edition of his collected works, in 5 vols., was published at Frauenfeld in 1853. Frohlich is best known for his two heroic poems, _Ulrich Zwingli_ and _Ulrich von Hutten_, and especially for his fables, which have been ranked with those of Hagedorn, Lessing and Gellert.

See the _Life_ by R. Fasi (Zurich, 1907).

FROHSCHAMMER, JAKOB (1821-1893), German theologian and philosopher, was born at Illkofen, near Regensburg, on the 6th of January 1821. Destined by his parents for the Roman Catholic priesthood, he studied theology at Munich, but felt an ever-growing attraction to philosophy. Nevertheless, after much hesitation, he took what he himself calls the most mistaken step of his life, and in 1847 entered the priesthood. His keenly logical intellect, and his impatience of authority where it clashed with his own convictions, quite unfitted him for that unquestioning obedience which the Church demanded. It was only after open defiance of the bishop of Regensburg that he obtained permission to continue his studies at Munich. He at first devoted himself more especially to the study of the history of dogma, and in 1850 published his _Beitrage zur Kirchengeschichte_, which was placed on the Index Expurgatorius. But he felt that his real vocation was philosophy, and after holding for a short time an extraordinary professorship of theology, he became professor of philosophy in 1855. This appointment he owed chiefly to his work, _Uber den Ursprung der menschlichen Seelen_ (1854), in which he maintained that the human soul was not implanted by a special creative act in each case, but was the result of a secondary creative act on the part of the parents: that soul as well as body, therefore, was subject to the laws of heredity. This was supplemented in 1855 by the controversial _Menschenseele und Physiologie_. Undeterred by the offence which these works gave to his ecclesiastical superiors, he published in 1858 the _Einleitung in die Philosophie und Grundriss der Metaphysik_, in which he assailed the doctrine of Thomas Aquinas, that philosophy was the handmaid of theology. In 1861 appeared _Uber die Aufgabe der Naturphilosophie und ihr Verhaltnis zur Naturwissenschaft_, which was, he declared, directed against the purely mechanical conception of the universe, and affirmed the necessity of a creative Power. In the same year he published _Uber die Freiheit der Wissenschaft_, in which he maintained the independence of science, whose goal was truth, against authority, and reproached the excessive respect for the latter in the Roman Church with the insignificant part played by the German Catholics in literature and philosophy. He was denounced by the pope himself in an apostolic brief of the 11th of December 1862, and students of theology were forbidden to attend his lectures. Public opinion was now keenly excited; he received an ovation from the Munich students, and the king, to whom he owed his appointment, supported him warmly. A conference of Catholic _savants_, held in 1863 under the presidency of Dollinger, decided that authority must be supreme in the Church. When, however, Dollinger and his school in their turn started the Old Catholic movement, Frohschammer refused to associate himself with their cause, holding that they did not go far enough, and that their declaration of 1863 had cut the ground from under their feet. Meanwhile he had, in 1862, founded the _Athenaum_ as the organ of Liberal Catholicism. For this he wrote the first adequate account in German of the Darwinian theory of natural selection, which drew a warm letter of appreciation from Darwin himself. Excommunicated in 1871, he replied with three articles, which were reproduced in thousands as pamphlets in the chief European languages: _Der Fels Petri in Rom_ (1873), _Der Primat Petri und des Papstes_ (1875), and _Das Christenthum Christi und das Christenthum des Papstes_ (1876). In _Das neue Wissen und der neue Glaube_ (1873) he showed himself as vigorous an opponent of the materialism of Strauss as of the doctrine of papal infallibility. His later years were occupied with a series of philosophical works, of which the most important were: _Die Phantasie als Grundprincip des Weltprocesses_ (1877), _Uber die Genesis der Menschheit und deren geistige Entwicklung in Religion, Sittlichkeit und Sprache_ (1883), and _Uber die Organisation und Cultur der menschlichen Gesellschaft_ (1885). His system is based on the unifying principle of imagination (_Phantasie_), which he extends to the objective creative force of Nature, as well as to the subjective mental phenomena to which the term is usually confined. He died at Bad Kreuth in the Bavarian Highlands on the 14th of June 1893.

In addition to other treatises on theological subjects, Frohschammer was also the author of _Monaden und Weltphantasie_ and _Uber die Bedeutung der Einbildungskraft in der Philosophie Kants und Spinozas_ (1879); _Uber die Principien der Aristotelischen Philosophie und die Bedeutung der Phantasie in derselben_ (1881); _Die Philosophie als Idealwissenschaft und System_ (1884); _Die Philosophie des Thomas von Aquino kritisch gewurdigt_ (1889); _Uber das Mysterium Magnum des Daseins_ (1891); _System der Philosophie im Umriss_, pt. i. (1892). His autobiography was published in A. Hinrichsen's _Deutsche Denker_ (1888). See also F. Kirchner, _Uber das Grundprincip des Weltprocesses_ (1882), with special reference to F.; E. Reich, _Weltanschauung und Menschenleben; Betrachtungen uber die Philosophie J. Frohschammers_ (1894); B. Munz, _J. Frohschammer, der Philosoph der Weltphantasie_ (1894) and _Briefe von und uber J. Frohschammer_ (1897); J. Friedrich, _Jakob Frohschammer_ (1896) and _Systematische und kritische Darstellung der Psychologie J. Frohschammers_ (1899); A. Attensperger, _J. Frohschammers philosophisches System im Grundriss_ (1899).

FROISSART, JEAN (1338-1410?), French chronicler and raconteur, historian of his own times. The personal history of Froissart, the circumstances of his birth and education, the incidents of his life, must all be sought in his own verses and chronicles. He possessed in his own lifetime no such fame as that which attended the steps of Petrarch; when he died it did not occur to his successors that a chapter might well be added to his _Chronicle_ setting forth what manner of man he was who wrote it. The village of Lestines, where he was cure, has long forgotten that a great writer ever lived there. They cannot point to any house in Valenciennes as the lodging in which he put together his notes and made history out of personal reminiscences. It is not certain when or where he died, or where he was buried. One church, it is true, doubtfully claims the honour of holding his bones. It is that of St Monegunda of Chimay.

"Gallorum sublimis honos et fama tuorum, Hic Froissarde, jaces, _si modo forte jaces_."

It is fortunate, therefore, that the scattered statements in his writings may be so pieced together as to afford a tolerably connected history of his life year after year. The personality of the man, independently of his adventures, may be arrived at by the same process. It will be found that Froissart, without meaning it, has portrayed himself in clear and well-defined outline. His forefathers were _jures_ (aldermen) of the little town of Beaumont, lying near the river Sambre, to the west of the forest of Ardennes. Early in the 14th century the castle and seigneurie of Beaumont fell into the hands of Jean, younger son of the count of Hainaut. With this Jean, sire de Beaumont, lived a certain canon of Liege called Jean le Bel, who fortunately was not content simply to enjoy life. Instigated by his seigneur he set himself to write contemporary history, to tell "la pure veriteit de tout li fait entierement al manire de chroniques." With this view, he compiled two books of chronicles. And the chronicles of Jean le Bel were not the only literary monuments belonging to the castle of Beaumont. A hundred years before him Baldwin d'Avernes, the then seigneur, had caused to be written a book of chronicles or rather genealogies. It must therefore be remembered that when Froissart undertook his own chronicles he was not conceiving a new idea, but only following along familiar lines.

Some 20 m. from Beaumont stood the prosperous city of Valenciennes, possessed in the 14th century of important privileges and a flourishing trade, second only to places like Bruges or Ghent in influence, population and wealth. Beaumont, once her rival, now regarded Valenciennes as a place where the ambitious might seek for wealth or advancement, and among those who migrated thither was the father of Foissart. He appears from a single passage in his son's verses to have been a painter of armorial bearings. There was, it may be noted, already what may be called a school of painters at Valenciennes. Among them were Jean and Colin de Valenciennes and Andre Beau-Neveu, of whom Froissart says that he had not his equal in any country.

The date generally adopted for his birth is 1338. In after years Froissart pleased himself by recalling in verse the scenes and pursuits of his childhood. These are presented in vague generalities. There is nothing to show that he was unlike any other boys, and, unfortunately, it did not occur to him that a photograph of a schoolboy's life amid bourgeois surroundings would be to posterity quite as interesting as that faithful portraiture of courts and knights which he has drawn up in his _Chronicle_. As it is, we learn that he loved games of dexterity and skill rather than the sedentary amusements of chess and draughts, that he was beaten when he did not know his lessons, that with his companions he played at tournaments, and that he was always conscious--a statement which must be accepted with suspicion--that he was born

"Loer Dieu et servir le monde."

In any case he was born in a place, as well as at a time, singularly adapted to fill the brain of an imaginative boy. Valenciennes was then a city extremely rich in romantic associations. Not far from its walls was the western fringe of the great forest of Ardennes, sacred to the memory of Pepin, Charlemagne, Roland and Ogier. Along the banks of the Scheldt stood, one after the other, not then in ruins, but bright with banners, the gleam of armour, and the liveries of the men at arms, castles whose seigneurs, now forgotten, were famous in their day for many a gallant feat of arms. The castle of Valenciennes itself was illustrious in the romance of _Perceforest_. There was born that most glorious and most luckless hero, Baldwin, first emperor of Constantinople. All the splendour of medieval life was to be seen in Froissart's native city: on the walls of the Salle le Comte glittered--perhaps painted by his father--the arms and scutcheons beneath the banners and helmets of Luxembourg, Hainaut and Avesnes; the streets were crowded with knights and soldiers, priests, artisans and merchants; the churches were rich with stained glass, delicate tracery and precious carving; there were libraries full of richly illuminated manuscripts on which the boy could gaze with delight; every year there was the _fete_ of the _puy d'Amour de Valenciennes_, at which he would hear the verses of the competing poets; there were festivals, masques, mummeries and moralities. And, whatever there might be elsewhere, in this happy city there was only the pomp, and not the misery, of war; the fields without were tilled, and the harvests reaped, in security; the workman within plied his craft unmolested for good wage. But the eyes of the boy were turned upon the castle and not upon the town; it was the splendour of the knights which dazzled him, insomuch that he regarded and continued ever afterwards to regard a prince gallant in the field, glittering of apparel, lavish of largesse, as almost a god.

The moon, he says, rules the first four years of life; Mercury the next ten; Venus follows. He was fourteen when the last goddess appeared to him in person, as he tells us, after the manner of his time, and informed him that he was to love a lady, "belle, jone, et gente." Awaiting this happy event, he began to consider how best to earn his livelihood. They first placed him in some commercial position--impossible now to say of what kind--which he simply calls "la marchandise." This undoubtedly means some kind of buying and selling, not a handicraft at all. He very soon abandoned merchandise--"car vaut mieux science qu'argens"--and resolved on becoming a learned clerk. He then naturally began to make verses, like every other learned clerk. Quite as naturally, and still in the character of a learned clerk, he fulfilled the prophecy of Venus and fell in love. He found one day a demoiselle reading a book of romances. He did not know who she was, but stealing gently towards her, he asked her what book she was reading. It was the romance of _Cleomades_. He remarks the singular beauty of her blue eyes and fair hair, while she reads a page or two, and then--one would almost suspect a reminiscence of Dante--

"Adont laissames nous le lire."

He was thus provided with that essential for soldier, knight or poet, a mistress--one for whom he could write verses. She was rich and he was poor; she was nobly born and he obscure; it was long before she would accept the devotion, even of the conventional kind which Froissart offered her, and which would in no way interfere with the practical business of her life. And in this hopeless way, the passion of the young poet remaining the same, and the coldness of the lady being unaltered, the course of this passion ran on for some time. Nor was it until the day of Froissart's departure from his native town that she gave him an interview and spoke kindly to him, even promising, with tears in her eyes, that "Doulce Pensee" would assure him that she would have no joyous day until she should see him again.

He was eighteen years of age; he had learned all that he wanted to learn; he possessed the mechanical art of verse; he had read the slender stock of classical literature accessible; he longed to see the world. He must already have acquired some distinction, because, on setting out for the court of England, he was able to take with him letters of recommendation from the king of Bohemia and the count of Hainaut to Queen Philippa, niece of the latter. He was well received by the queen, always ready to welcome her own countrymen; he wrote ballades and virelays for her and her ladies. But after a year he began to pine for another sight of "la tres douce, simple, et quoie," whom he loved loyally. Good Queen Philippa, perceiving his altered looks and guessing the cause, made him confess that he was in love and longed to see his mistress. She gave him his _conge_ on the condition that he was to return. It is clear that the young clerk had already learned to ingratiate himself with princes.

The conclusion of his single love adventure is simply and unaffectedly told in his _Trettie de l'espinette amoureuse_. It was a passion conducted on the well-known lines of conventional love; the pair exchanged violets and roses, the lady accepted ballads; Froissart became either openly or in secret her recognized lover, a mere title of honour, which conferred distinction on her who bestowed it, as well as upon him who received it. But the progress of the amour was rudely interrupted by the arts of "Malebouche," or Calumny. The story, whatever it was, that Malebouche whispered in the ear of the lady led to a complete rupture. The _damoiselle_ not only scornfully refused to speak to her lover or acknowledge him, but even seized him by the hair and pulled out a handful. Nor would she ever be reconciled to him again. Years afterwards, when Froissart writes the story of his one love passage, he shows that he still takes delight in the remembrance of her, loves to draw her portrait, and lingers with fondness over the thought of what she once was to him.

Perhaps to get healed of his sorrow, Froissart began those wanderings in which the best part of his life was to be consumed. He first visited Avignon, perhaps to ask for a benefice, perhaps as the bearer of a message from the bishop of Cambray to pope or cardinal. It was in the year 1360, and in the pontificate of Innocent VI. From the papal city he seems to have gone to Paris, perhaps charged with a diplomatic mission. In 1361 he returned to England after an absence of five years. He certainly interpreted his leave of absence in a liberal spirit, and it may have been with a view of averting the displeasure of his kind-hearted protector that he brought with him as a present a book of rhymed chronicles written by himself. He says that notwithstanding his youth, he took upon himself the task "a rimer et a dicter"--which can only mean to "turn into verse"--an account of the wars of his own time, which he carried over to England in a book "tout compile,"--complete to date,--and presented to his noble mistress Philippa of Hainaut, who joyfully and gently received it of him. Such a rhymed chronicle was no new thing. One Colin had already turned the battle of Crecy into verse. The queen made young Froissart one of her secretaries, and he began to serve her with "beaux ditties et traites amoureux."

Froissart would probably have been content to go on living at ease in this congenial atmosphere of flattery, praise and caresses, pouring out his virelays and chansons according to demand with facile monotony, but for the instigation of Queen Philippa, who seems to have suggested to him the propriety of travelling in order to get information for more rhymed chronicles. It was at her charges that Froissart made his first serious journey. He seems to have travelled a great part of the way alone, or accompanied only by his servants, for he was fain to beguile the journey by composing an imaginary conversation in verse between his horse and his hound. This may be found among his published poems, but it does not repay perusal. In Scotland he met with a favourable reception, not only from King David but from William of Douglas, and from the earls of Fife, Mar, March and others. The souvenirs of this journey are found scattered about in the chronicles. He was evidently much impressed with the Scots; he speaks of the valour of the Douglas, the Campbell, the Ramsay and the Graham; he describes the hospitality and rude life of the Highlanders; he admires the great castles of Stirling and Roxburgh and the famous abbey of Melrose. His travels in Scotland lasted for six months. Returning southwards he rode along the whole course of the Roman wall, a thing alone sufficient to show that he possessed the true spirit of an archaeologist; he thought that Carlisle was Carlyon, and congratulated himself on having found King Arthur's capital; he calls Westmorland, where the common people still spoke the ancient British tongue, North Wales; he rode down the banks of the Severn, and returned to London by way of Oxford--"l'escole d'Asque-Suffort."

In London Froissart entered into the service of King John of France as secretary, and grew daily more courtly, more in favour with princes and great ladies. He probably acquired at this period that art, in which he has probably never been surpassed, of making people tell him all they knew. No newspaper correspondent, no American interviewer, has ever equalled this medieval collector of intelligence. From Queen Philippa, who confided to him the tender story of her youthful and lasting love for her great husband, down to the simplest knight--Froissart conversed with none beneath the rank of gentlemen--all united in telling this man what he wanted to know. He wanted to know everything: he liked the story of a battle from both sides and from many points of view; he wanted the details of every little cavalry skirmish, every capture of a castle, every gallant action and brave deed. And what was more remarkable, he forgot nothing. "I had," he says, "thanks to God, sense, memory, good remembrance of everything, and an intellect clear and keen to seize upon the acts which I could learn." But as yet he had not begun to write in prose.

At the age of twenty-nine, in 1366, Froissart once more left England. This time he repaired first to Brussels, whither were gathered together a great concourse of minstrels from all parts, from the courts of the kings of Denmark, Navarre and Aragon, from those of the dukes of Lancaster, Bavaria and Brunswick. Hither came all who could "rimer et dicter." What distinction Froissart gained is not stated; but he received a gift of money, as appears from the accounts: "uni Fritsardo, dictori, qui est cum regina Angliae, dicto die, VI. mottones."

After this congress of versifiers, he made his way to Brittany, where he heard from eye-witnesses and knights who had actually fought there details of the battles of Cocherel and Auray, the Great Day of the Thirty and the heroism of Jeanne de Montfort. Windsor Herald told him something about Auray, and a French knight, one Antoine de Beaujeu, gave him the details of Cocherel. From Brittany he went southwards to Nantes, La Rochelle and Bordeaux, where he arrived a few days before the visit of Richard, afterwards second of that name. He accompanied the Black Prince to Dax, and hoped to go on with him into Spain, but was despatched to England on a mission. He next formed part of the expedition which escorted Lionel duke of Clarence to Milan, to marry the daughter of Galeazzo Visconti. Chaucer was also one of the prince's suite. At the wedding banquet Petrarch was a guest sitting among the princes.

From Milan Froissart, accepting gratefully a _cotte hardie_ with 20 florins of gold, set out upon his travels in Italy. At Bologna, then in decadence, he met Peter king of Cyprus, from whose follower and minister, Eustache de Conflans, he learned many interesting particulars of the king's exploits. He accompanied Peter as far as Venice, where he left him after receiving a gift of 40 ducats. With them and his _cotte hardie_, still lined we may hope with the 20 florins, Froissart betook himself to Rome. The city was then at its lowest point: the churches were roofless; there was no pope; there were no pilgrims; there was no splendour; and yet, says Froissart sadly,

"Ce furent jadis en Rome Li plus preu et li plus sage homme, Car par sens tons les arts passerent."

It was at Rome that he learned of the death of his friend King Peter of Cyprus, and, worse still, an irreparable loss to him, that of the good Queen Philippa, of whom he writes, in grateful remembrance--

"Propices li soit Diex a l'ame! J'en suis bien tenus de pryer Et ses larghesces escuyer, Car elle me fist et crea."

Philippa dead, Froissart looked around for a new patron. Then he hastened back to his own country and presented himself, with a new book in French, to the duchess of Brabant, from whom he received the sum of 16 francs, given in the accounts as paid _uni Frissardo dictatori_. The use of the word _uni_ does not imply any meanness of position, but is simply an equivalent to the modern French _sieur_. Froissart may also have found a patron in Yolande de Bar, grandmother of King Rene of Anjou. In any case he received a substantial gift from some one in the shape of the benefice of Lestines, a village some three or four miles from the town of Binche. Also, in addition to his cure, he got placed upon the duke of Brabant's pension list, and was entitled to a yearly grant of grain and wine, with some small sum in money.

It is clear, from Froissart's own account of himself, that he was by no means a man who would at the age of four or five and thirty be contented to sit down at ease to discharge the duties of parish priest, to say mass, to bury the dead, to marry the villagers and to baptize the young. In those days, and in that country, it does not seem that other duties were expected. Preaching was not required, godliness of life, piety, good works, and the graces of a modern ecclesiastic were not looked for. Therefore, when Froissart complains to himself that the taverns of Lestines got 500 francs of his money, we need not at once set him down as either a bad priest or exceptionally given to drink. The people of the place were greatly addicted to wine; the _taverniers de Lestines_ proverbially sold good wine; the Flemings were proverbially of a joyous disposition--

"Ceux de Hainaut chantent a pleines gorges."

Froissart, the parish priest of courtly manners, no doubt drank with the rest, and listened if they sang his own, not the coarse country songs. Mostly he preferred the society of Gerard d'Obies, provost of Binche, and the little circle of knights within that town. Or--for it was not incumbent on him to be always in residence--he repaired to the court of Coudenberg, and became "moult frere et accointe" with the duke of Brabant. And then came Gui de Blois, one of King John's hostages in London in the old days. He had been fighting in Prussia with the Teutonic knights, and now, a little tired of war, proposed to settle down for a time in his castle of Beaumont. This prince was a member of the great house of Chatillon. He was count of Blois, of Soissons and of Chimay. He had now, about the year 1374, an excellent reputation as a good captain. In him Froissart, who hastened to resume acquaintance, found a new patron. More than that, it was this sire de Beaumont, in emulation of his grandfather, the patron of Jean le Bel, who advised Froissart seriously to take in hand the history of his own time. Froissart was then in his thirty-sixth year. For twenty years he had been rhyming, for eighteen he had been making verses for queens and ladies. Yet during all this time he had been accumulating in his retentive brain the materials for his future work.

He began by editing, so to speak, that is, by rewriting with additions, the work of Jean le Bel; Gui de Blois, among others, supplied him with additional information. His own notes, taken from information obtained in his travels, gave him more details, and when in 1374 Gui married Marie de Namur, Froissart found in the bride's father, Robert de Namur, one who had himself largely shared in the events which he had to relate. He, for instance, is the authority for the story of the siege of Calais and the six burgesses. Provided with these materials, Froissart remained at Lestines, or at Beaumont, arranging and writing his chronicles. During this period, too, he composed his _Espinette amoureuse_, and the _Joli Buisson de jonesce_, and his romance of _Meliador_. He also became chaplain to the count of Blois, and obtained a canonry of Chimay. After this appointment we hear nothing more of Lestines, which he probably resigned.

In these quiet pursuits he passed twelve years, years of which we hear nothing, probably because there was nothing to tell. In 1386 his travels began again, when he accompanied Gui to his castle at Blois, in order to celebrate the marriage of his son Louis de Dunois with Marie de Berry. He wrote a _pastourelle_ in honour of the event. Then he attached himself for a few days to the duke of Berry, from whom he learned certain particulars of current events, and then, becoming aware of what promised to be the most mighty feat of arms of his time, he hastened to Sluys in order to be on the spot. At this port the French were collecting an enormous fleet, and making preparations of the greatest magnitude in order to repeat the invasion of William the Conqueror. They were tired of being invaded by the English and wished to turn the tables. The talk was all of conquering the country and dividing it among the knights, as had been done by the Normans. It is not clear whether Froissart intended to go over with the invaders; but as his sympathies are ever with the side where he happens to be, he exhausts himself in admiration of this grand gathering of ships and men. "Any one," he says, "who had a fever would have been cured of his malady merely by going to look at the fleet." But the delays of the duke of Berry, and the arrival of bad weather, spoiled everything. There was no invasion of England. In Flanders Froissart met many knights who had fought at Rosebeque, and could tell him of the troubles which in a few years desolated that country, once so prosperous. He set himself to ascertain the history with as much accuracy as the comparison of various accounts by eye-witnesses and actors would allow. He stayed at Ghent, among those ruined merchants and mechanics, for whom, as one of the same class, he felt a sympathy never extended to English or French, perhaps quite as unfortunate, and he devotes no fewer than 300 chapters to the Flemish troubles, an amount out of all proportion to the comparative importance of the events. This portion of the chronicle was written at Valenciennes. During this residence in his birthplace his verses were crowned at the "puys d'amour" of Valenciennes and Tournay.

This part of his work finished, he considered what to do next. There was small chance of anything important happening in Picardy or Hainault, and he determined on making a journey to the south of France in order to learn something new. He was then fifty-one years of age, and being still, as he tells us, in his prime, "of an age, strength, and limbs able to bear fatigue," he set out as eager to see new places as when, 33 years before, he rode through Scotland and marvelled at the bravery of the Douglas. What he had, in addition to strength, good memory and good spirits, was a manner singularly pleasing and great personal force of character. This he does not tell us, but it comes out abundantly in his writings; and, which he does tell us, he took a singular delight in his book. "The more I work at it," he says, "the better am I pleased with it."

On this occasion he rode first to Blois; on the way he fell in with two knights who told him of the disasters of the English army in Spain; one of them also informed him of the splendid hospitalities and generosity of Gaston Phoebus, count of Foix, on hearing of which Froissart resolved to seek him out. He avoided the English provinces of Poitou and Guienne, and rode southwards through Berry, Auvergne and Languedoc. Arrived at Foix he discovered that the count was at Orthez, whither he proceeded in company with a knight named Espaing de Lyon, who, Froissart found, had not only fought, but could describe.

The account of those few days' ride with Espaing de Lyon is the most charming, the most graphic, and the most vivid chapter in the whole of Froissart. Every turn of the road brings with it the sight of a ruined castle, about which this knight of many memories has a tale or a reminiscence. The whole country teems with fighting stories. Froissart never tires of listening nor the good knight of telling. "Sainte Marie!" cries Froissart in mere rapture. "How pleasant are your tales, and how much do they profit me while you relate them! And you shall not lose your trouble, for they shall all be set down in memory and remembrance in the history which I am writing." Arrived at length at Orthez, Froissart lost no time in presenting his credentials to the count of Foix. Gaston Phoebus was at this time fifty-nine years of age. His wife, from whom he was separated, was that princess, sister of Charles of Navarre, with whom Guillaume de Machault carried on his innocent and poetical amour. The story of the miserable death of his son is well known, and may be read in Froissart. But that was already a tale of the past, and the state which the count kept up was that of a monarch. To such a prince such a visitor as Froissart would be in every way welcome. Mindful no doubt of those paid clerks who were always writing verses, Froissart introduced himself as a chronicler. He could, of course, rhyme, and in proof he brought with him his romance of _Meliador_; but he did not present himself as a wandering poet. The count received him graciously, speedily discovered the good qualities of his guest, and often invited him to read his _Meliador_ aloud in the evening, during which time, says Froissart, "nobody dared to say a word, because he wished me to be heard, such great delight did he take in listening." Very soon Froissart, from reader of a romance, became raconteur of the things he had seen and heard; the next step was that the count himself began to talk of affairs, so that the notebook was again in requisition. There was a good deal, too, to be learned of people about the court. One knight recently returned from the East told about the Genoese occupation of Famagosta; two more had been in the fray of Otterbourne; others had been in the Spanish wars.

Leaving Gaston at length, Froissart assisted at the wedding of the old duke of Berry with the youthful Jeanne de Bourbon, and was present at the grand reception given to Isabeau of Bavaria by the Parisians. He then returned to Valenciennes, and sat down to write his fourth book. A journey undertaken at this time is characteristic of the thorough and conscientious spirit in which he composed his work; it illustrates also his restless and curious spirit. While engaged in the events of the year 1385 he became aware that his notes taken at Orthez and elsewhere on the affairs of Castile and Portugal were wanting in completeness. He left Valenciennes and hastened to Bruges, where, he felt certain, he should find some one who would help him. There was, in fact, at this great commercial centre, a colony of Portuguese. From them he learned that a certain Portuguese knight, Dom Juan Fernand Pacheco, was at the moment in Middelburg on the point of starting for Prussia. He instantly embarked at Sluys, reached Middelburg in time to catch this knight, introduced himself, and conversed with him uninterruptedly for the space of six days, getting his information on the promise of due acknowledgment. During the next two years we learn little of his movements. He seems, however, to have had trouble with his seigneur Gui de Blois, and even to have resigned his chaplaincy. Froissart is tender with Gui's reputation, mindful of past favours and remembering how great a lord he is. Yet the truth is clear that in his declining years the once gallant Gui de Blois became a glutton and a drunkard, and allowed his affairs to fall into the greatest disorder. So much was he crippled with debt that he was obliged to sell his castle and county of Blois to the king of France. Froissart lays all the blame on evil counsellors. "He was my lord and master," he says simply, "an honourable lord and of great reputation; but he trusted too easily in those who looked for neither his welfare nor his honour." Although canon of Chimay and perhaps cure of Lestines as well, it would seem as if Froissart was not able to live without a patron. He next calls Robert de Namur his seigneur, and dedicates to him, in a general introduction, the whole of his chronicles. We then find him at Abbeville, trying to learn all about the negotiations pending between Charles VI. and the English. He was unsuccessful, either because he could not get at those who knew what was going on, or because the secret was too well kept. He next made his last visit to England, where, after forty years' absence, he naturally found no one who remembered him. Here he gave King Richard a copy of his "traites amoureux," and got favour at court. He stayed in England some months, seeking information on all points from his friends Henry Chrystead and Richard Stury, from the dukes of York and Gloucester, and from Robert the Hermit.

On his return to France, he found preparations going on for that unlucky crusade, the end of which he describes in his _Chronicle_. It was headed by the count of Nevers. After him floated many a banner of knights, descendants of the crusaders, who bore the proud titles of duke of Athens, duke of Thebes, sire de Sidon, sire de Jericho. They were going to invade the sultan's empire by way of Hungary; they were going to march south; they would reconquer the holy places. And presently we read how it all came to nothing, and how the slaughtered knights lay dead outside the city of Nikopoli. In almost the concluding words of the _Chronicle_ the murder of Richard II. of England is described. His death ends the long and crowded _Chronicle_, though the pen of the writer struggles through a few more unfinished sentences.

The rest is vague tradition. He is said to have died at Chimay; it is further said that he died in poverty so great that his relations could not even afford to carve his name upon the headstone of his tomb; not one of his friends, not even Eustache Deschamps, writes a line of regret in remembrance; the greatest historian of his age had a reputation so limited that his death was no more regarded than that of any common monk or obscure priest. We would willingly place the date of his death, where his _Chronicle_ stops, in the year 1400; but tradition assigns the date of 1410. What date more fitting than the close of the century for one who has made that century illustrious for ever?

Among his friends were Guillaume de Machault, Eustache Deschamps, the most vigorous poet of this age of decadence, and Cuvelier, a follower of Bertrand du Guesclin. These alliances are certain. It is probable that he knew Chaucer, with whom Deschamps maintained a poetical correspondence; there is nothing to show that he ever made the acquaintance of Christine de Pisan. Froissart was more proud of his poetry than his prose. Posterity has reversed this opinion, and though a selection of his verse has been published, it would be difficult to find an admirer, or even a reader, of his poems. The selection published by Buchon in 1829 consists of the _Dit dou florin_, half of which is a description of the power of money; the _Debat dou cheval et dou levrier_, written during his journey in Scotland; the _Dittie de la flour de la Margherite_; a _Dittie d'amour_ called _L'Orlose amoureus_, in which he compares himself, the imaginary lover, with a clock; the _Espinette amoureuse_, which contains a sketch of his early life, freely and pleasantly drawn, accompanied by rondeaux and virelays; the _Buisson de jonesce_, in which he returns to the recollections of his own youth; and various smaller pieces. The verses are monotonous; the thoughts are not without poetical grace, but they are expressed at tedious length. It would be, however, absurd to expect in Froissart the vigour and verve possessed by none of his predecessors. The time was gone when Marie de France, Ruteboeuf and Thibaut de Champagne made the 13th-century language a medium for verse of which any literature might be proud. Briefly, Froissart's poetry, unless the unpublished portion be better than that before us, is monotonous and mechanical. The chief merit it possesses is in simplicity of diction. This not infrequently produces a pleasing effect.

As for the character of his _Chronicle_, little need be said. There has never been any difference of opinion on the distinctive merits of this great work. It presents a vivid and faithful drawing of the things done in the 14th century. No more graphic account exists of any age. No historian has drawn so many and such faithful portraits. They are, it is true, portraits of men as they seemed to the writer, not of men as they were. Froissart was uncritical; he accepted princes by their appearance. Who, for instance, would recognize in his portrait of Gaston Phoebus de Foix the cruel voluptuary, stained with the blood of his own son, which we know him to have been? Froissart, again, had no sense of historical responsibility; he was no judge to inquire into motives and condemn actions; he was simply a chronicler. He has been accused by French authors of lacking patriotism. Yet it must be remembered that he was neither a Frenchman nor an Englishman, but a Fleming. He has been accused of insensibility to suffering. Indignation against oppression was not, however, common in the 14th century; why demand of Froissart a quality which is rare enough even in our own time? Yet there are moments when, as in describing the massacre of Limoges, he speaks with tears in his voice.

Let him be judged by his own aims. "Before I commence this book," he says, "I pray the Saviour of all the world, who created every thing out of nothing, that He will also create and put in me sense and understanding of so much worth, that this book, which I have begun, I may continue and persevere in, so that all those who shall read, see, and hear it may find in it delight and pleasance." To give delight and pleasure, then, was his sole design.

As regards his personal character, Froissart depicts it himself for us. Such as he was in youth, he tells us, so he remained in more advanced life; rejoicing mightily in dances and carols, in hearing minstrels and poems; inclined to love all those who love dogs and hawks; pricking up his ears at the uncorking of bottles,--"Car au voire prens grand plaisir"; pleased with good cheer, gorgeous apparel and joyous society, but no commonplace reveller or greedy voluptuary,--everything in Froissart was ruled by the good manners which he set before all else; and always eager to listen to tales of war and battle. As we have said above, he shows, not only by his success at courts, but also by the whole tone of his writings, that he possessed a singularly winning manner and strong personal character. He lived wholly in the present, and had no thought of the coming changes. Born when chivalrous ideas were most widely spread, but the spirit of chivalry itself, as inculcated by the best writers, in its decadence, he is penetrated with the sense of knightly honour, and ascribes to all his heroes alike those qualities which only the ideal knight possessed.

The first edition of Froissart's Chronicles was published in Paris. It bears no date; the next editions are those of the years 1505, 1514, 1518 and 1520. The edition of Buchon, 1824, was a continuation of one commenced by Dacier. The best modern editions are those of Kervyn de Lettenhove (Brussels, 1863-1877) and Simeon Luce (Paris, 1869-1888); for bibliography see Potthast, _Bibliotheca hist. medii aevi_, i. (Berlin, 1896). An abridgment was made in Latin by Belleforest, and published in 1672. An English translation was made by Bouchier, Lord Berners, and published in London, 1525. See the "Tudor Translations" edition of Berners (Nutt, 1901), with introduction by W. P. Ker; and the "Globe" edition, with introduction by G. C. Macaulay. The translation by Thomas Johnes was originally published in 1802-1805. For Froissart's poems see Scheler's text in K. de Lettenhove's complete edition; _Meliador_ has been edited by Longnon for the Societe des Anciens Textes (1895-1899). See also Madame Darmesteter (Duclaux), _Froissart_ (1894). (W. Be.)

FROME, a market town in the Frome parliamentary division of Somersetshire, England, 107 m. W. by S. of London by the Great Western railway. Pop. of urban district (1901) 11,057. It is unevenly built on high ground above the river Frome, which is here crossed by a stone bridge of five arches. It was formerly called Frome or Froome Selwood, after the neighbouring forest of Selwood; and the country round is still richly wooded and picturesque. The parish church of St John the Baptist, with its fine tower and spire, was built about the close of the 14th century, and, though largely restored, has a beautiful chancel, Lady chapel and baptistery. Fragments of Norman work are left; the interior is elaborately adorned with sculptures and stained glass. The market-hall, museum, school of art, and a free grammar school, founded under Edward VI., may be noted among buildings and institutions. The chief industries are brewing and art metal-working, also printing, metal-founding, and the manufacture of cloth, silk, tools and cards for wool-dressing. Dairy farming is largely practised in the neighbourhood. Selwood forest was long a favourite haunt of brigands, and even in the 18th century gave shelter to a gang of coiners and highwaymen.

The Saxon occupation of Frome (From) is the earliest of which there is evidence, the settlement being due to the foundation of a monastery by Aldhelm in 705. A witenagemot was held there in 934, so that Frome must already have been a place of some size. At the time of the Domesday Survey the manor was owned by King William. Local tradition asserts that Frome was a medieval borough, and the reeve of Frome is occasionally mentioned in documents after the reign of Edward I., but there is no direct evidence that Frome was a borough and no trace of any charter granted to it. It was not represented in parliament until given one member by the Reform Act of 1832. Separate representation ceased in 1885. Frome was never incorporated. A charter of Henry VII. to Edmund Leversedge, then lord of the manor, granted the right to have fairs on the 22nd of July and the 21st of September. In the 18th century two other fairs on the 24th of February and the 25th of November were held. Cattle fairs are now held on the last Wednesday in February and November, and a cheese fair on the last Wednesday in September. The Wednesday market is held under the charter of Henry VII. There is also a Saturday cattle market. The manufacture of woollen cloth has been established since the 15th century, Frome being the only Somerset town in which this staple industry has flourished continuously.

FROMENTIN, EUGENE (1820-1876), French painter, was born at La Rochelle in December 1820. After leaving school he studied for some years under Louis Cabat, the landscape painter. Fromentin was one of the earliest pictorial interpreters of Algeria, having been able, while quite young, to visit the land and people that suggested the subjects of most of his works, and to store his memory as well as his portfolio with the picturesque and characteristic details of North African life. In 1849 he obtained a medal of the second class. In 1852 he paid a second visit to Algeria, accompanying an archaeological mission, and then completed that minute study of the scenery of the country and of the habits of its people which enabled him to give to his after-work the realistic accuracy that comes from intimate knowledge. In a certain sense his works are not more artistic results than contributions to ethnological science. His first great success was produced at the Salon of 1847, by the "Gorges de la Chiffa." Among his more important works are--"La Place de la breche a Constantine" (1849); "Enterrement Maure" (1853); "Bateleurs negres" and "Audience chez un chalife" (1859); "Berger kabyle" and "Courriers arabes" (1861); "Bivouac arabe," "Chasse au faucon," "Fauconnier arabe" (now at Luxembourg) (1863); "Chasse au heron" (1865); "Voleurs de nuit" (1867); "Centaurs et arabes attaques par une lionne" (1868); "Halte de muletiers" (1869); "Le Nil" and "Un Souvenir d'Esneh" (1875). Fromentin was much influenced in style by Eugene Delacroix. His works are distinguished by striking composition, great dexterity of handling and brilliancy of colour. In them is given with great truth and refinement the unconscious grandeur of barbarian and animal attitudes and gestures. His later works, however, show signs of an exhausted vein and of an exhausted spirit, accompanied or caused by physical enfeeblement. But it must be observed that Fromentin's paintings show only one side of a genius that was perhaps even more felicitously expressed in literature, though of course with less profusion. "Dominique," first published in the _Revue des deux mondes_ in 1862, and dedicated to George Sand, is remarkable among the fiction of the century for delicate and imaginative observation and for emotional earnestness. Fromentin's other literary works are--_Visites artistiques_ (1852); _Simples Pelerinages_ (1856); _Un Ete dans le Sahara_ (1857); _Une Annee dans le Sahel_ (1858); and _Les Maitres d'autrefois_ (1876). In 1876 he was an unsuccessful candidate for the Academy. He died suddenly at La Rochelle on the 27th of August 1876.

FROMMEL, GASTON (1862-1906), Swiss theologian, professor of theology in the university of Geneva from 1894 to 1906. An Alsatian by birth, he belonged mainly to French Switzerland, where he spent most of his life. He may best be described as continuing the spirit of Vinet (q.v.) amid the mental conditions marking the end of the 19th century. Like Vinet, he derived his philosophy of religion from a peculiarly deep experience of the Gospel of Christ as meeting the demands of the moral consciousness; but he developed even further than Vinet the psychological analysis of conscience and the method of verifying every doctrine by direct reference to spiritual experience. Both made much of moral individuality or personality as the crown and criterion of reality, believing that its correlation with Christianity, both historically and philosophically, was most intimate. But while Vinet laid most stress on the liberty from human authority essential to the moral consciousness, the changed needs of the age caused Frommel to develop rather the aspect of man's dependence as a moral being upon God's spiritual initiative, "the conditional nature of his liberty." "Liberty is not the primary, but the secondary characteristic" of conscience; "before being free, it is the subject of obligation." On this depends its objectivity as a real revelation of the Divine Will. Thus he claimed that a deeper analysis carried one beyond the human subjectivity of even Kant's categorical imperative, since consciousness of obligation was "une experience imposee sous le mode de l'absolu." By his use of _imposee_ Frommel emphasized the priority of man's sense of obligation to his consciousness either of self or of God. Here he appealed to the current psychology of the subconscious for confirmation of his analysis, by which he claimed to transcend mere intellectualism. In his language on this fundamental point he was perhaps too jealous of admitting an ideal element as implicit in the feeling of obligation. Still he did well in insisting on priority to self-conscious thought as a mark of metaphysical objectivity in the case of moral, no less than of physical experience. Further, he found in the Christian revelation the same characteristics as belonged to the universal revelation involved in conscience, viz. God's sovereign initiative and his living action in history. From this standpoint he argued against a purely psychological type of religion (_agnosticisme religieux_, as he termed it)--a tendency to which he saw even in A. Sabatier and the _symbolo-fideisme_ of the Paris School--as giving up a real and unifying faith. His influence on men, especially the student class, was greatly enhanced by the religious force and charm of his personality. Finally, like Vinet, he was a man of letters and a penetrating critic of men and systems.

LITERATURE.--G. Godet, _Gaston Frommel_ (Neuchatel, 1906), a compact sketch, with full citation of sources; cf. H. Bois, in _Sainte-Croix_ for 1906, for "L'Etudiant et le professeur." A complete edition of his writings was begun in 1907. (J. V. B.)

FRONDE, THE, the name given to a civil war in France which lasted from 1648 to 1652, and to its sequel, the war with Spain in 1653-59. The word means a sling, and was applied to this contest from the circumstance that the windows of Cardinal Mazarin's adherents were pelted with stones by the Paris mob. Its original object was the redress of grievances, but the movement soon degenerated into a factional contest among the nobles, who sought to reverse the results of Richelieu's work and to overthrow his successor Mazarin. In May 1648 a tax levied on judicial officers of the parlement of Paris was met by that body, not merely with a refusal to pay, but with a condemnation of earlier financial edicts, and even with a demand for the acceptance of a scheme of constitutional reforms framed by a committee of the parlement. This charter was somewhat influenced by contemporary events in England. But there is no real likeness between the two revolutions, the French parlement being no more representative of the people than the Inns of Court were in England. The political history of the time is dealt with in the article FRANCE: _History_, the present article being concerned chiefly with the military operations of what was perhaps the most costly and least necessary civil war in history.

The military record of the first or "parliamentary" Fronde is almost blank. In August 1648, strengthened by the news of Conde's victory at Lens, Mazarin suddenly arrested the leaders of the parlement, whereupon Paris broke into insurrection and barricaded the streets. The court, having no army at its immediate disposal, had to release the prisoners and to promise reforms, and fled from Paris on the night of the 22nd of October. But the signing of the peace of Westphalia set free Conde's army, and by January 1649 it was besieging Paris. The peace of Rueil was signed in March, after little blood had been shed. The Parisians, though still and always anti-cardinalist, refused to ask for Spanish aid, as proposed by their princely and noble adherents, and having no prospect of military success without such aid, submitted and received concessions. Thenceforward the Fronde becomes a story of sordid intrigues and half-hearted warfare, losing all trace of its first constitutional phase. The leaders were discontented princes and nobles--Monsieur (Gaston of Orleans, the king's uncle), the great Conde and his brother Conti, the duc de Bouillon and his brother Turenne. To these must be added Gaston's daughter, Mademoiselle de Montpensier (La grande Mademoiselle), Conde's sister, Madame de Longueville, Madame de Chevreuse, and the astute intriguer Paul de Gondi, later Cardinal de Retz. The military operations fell into the hands of war-experienced mercenaries, led by two great, and many second-rate, generals, and of nobles to whom war was a polite pastime. The feelings of the people at large were enlisted on neither side.

This peace of Rueil lasted until the end of 1649. The princes, received at court once more, renewed their intrigues against Mazarin, who, having come to an understanding with Monsieur, Gondi and Madame de Chevreuse, suddenly arrested Conde, Conti and Longueville (January 14, 1650). The war which followed this _coup_ is called the "Princes' Fronde." This time it was Turenne, before and afterwards the most loyal soldier of his day, who headed the armed rebellion. Listening to the promptings of his Egeria, Madame de Longueville, he resolved to rescue her brother, his old comrade of Freiburg and Nordlingen. It was with Spanish assistance that he hoped to do so; and a powerful army of that nation assembled in Artois under the archduke Leopold, governor-general of the Spanish Netherlands. But the peasants of the country-side rose against the invaders, the royal army in Champagne was in the capable hands of Cesar de Choiseul, comte du Plessis-Praslin, who counted fifty-two years of age and thirty-six of war experience, and the little fortress of Guise successfully resisted the archduke's attack. Thereupon, however, Mazarin drew upon Plessis-Praslin's army for reinforcements to be sent to subdue the rebellion in the south, and the royal general had to retire. Then, happily for France, the archduke decided that he had spent sufficient of the king of Spain's money and men in the French quarrel. The magnificent regular army withdrew into winter quarters, and left Turenne to deliver the princes with a motley host of Frondeurs and Lorrainers. Plessis-Praslin by force and bribery secured the surrender of Rethel on the 13th of December 1650, and Turenne, who had advanced to relieve the place, fell back hurriedly. But he was a terrible opponent, and Plessis-Praslin and Mazarin himself, who accompanied the army, had many misgivings as to the result of a lost battle. The marshal chose nevertheless to force Turenne to a decision, and the battle of Blanc-Champ (near Somme-Py) or Rethel was the consequence. Both sides were at a standstill in strong positions, Plessis-Praslin doubtful of the trustworthiness of his cavalry, Turenne too weak to attack, when a dispute for precedence arose between the _Gardes francaises_ and the _Picardie_ regiment. The royal infantry had to be rearranged in order of regimental seniority, and Turenne, seeing and desiring to profit by the attendant disorder, came out of his stronghold and attacked with the greatest vigour. The battle (December 15, 1650) was severe and for a time doubtful, but Turenne's Frondeurs gave way in the end, and his army, as an army, ceased to exist. Turenne himself, undeceived as to the part he was playing in the drama, asked and received the young king's pardon, and meantime the court, with the _maison du roi_ and other loyal troops, had subdued the minor risings without difficulty (March-April 1651). Conde, Conti and Longueville were released, and by April 1651 the rebellion had everywhere collapsed. Then followed a few months of hollow peace and the court returned to Paris. Mazarin, an object of hatred to all the princes, had already retired into exile. "Le temps est un galant homme," he remarked, "laissons le faire!" and so it proved. His absence left the field free for mutual jealousies, and for the remainder of the year anarchy reigned in France. In December 1651 Mazarin returned with a small army. The war began again, and this time Turenne and Conde were pitted against one another. After the first campaign, as we shall see, the civil war ceased, but for several other campaigns the two great soldiers were opposed to one another, Turenne as the defender of France, Conde as a Spanish invader. Their personalities alone give threads of continuity to these seven years of wearisome manoeuvres, sieges and combats, though for a right understanding of the causes which were to produce the standing armies of the age of Louis XIV. and Frederick the Great the military student should search deeply into the material and moral factors that here decided the issue.

The debut of the new Frondeurs took place in Guyenne (February-March 1652), while their Spanish ally, the archduke Leopold William, captured various northern fortresses. On the Loire, whither the centre of gravity was soon transferred, the Frondeurs were commanded by intriguers and quarrelsome lords, until Conde's arrival from Guyenne. His bold trenchant leadership made itself felt in the action of Bleneau (7th April 1652), in which a portion of the royal army was destroyed, but fresh troops came up to oppose him, and from the skilful dispositions made by his opponents Conde felt the presence of Turenne and broke off the action. The royal army did likewise. Conde invited the commander of Turenne's rearguard to supper, chaffed him unmercifully for allowing the prince's men to surprise him in the morning, and by way of farewell remarked to his guest, "Quel dommage que des braves gens comme nous se coupent la gorge pour un faquin"--an incident and a remark that thoroughly justify the iron-handed absolutism of Louis XIV. There was no hope for France while tournaments on a large scale and at the public's expense were fashionable amongst the _grands seigneurs_. After Bleneau both armies marched to Paris to negotiate with the parlement, de Retz and Mlle de Montpensier, while the archduke took more fortresses in Flanders, and Charles IV., duke of Lorraine, with an army of plundering mercenaries, marched through Champagne to join Conde. As to the latter, Turenne manoeuvred past Conde and planted himself in front of the mercenaries, and their leader, not wishing to expend his men against the old French regiments, consented to depart with a money payment and the promise of two tiny Lorraine fortresses. A few more manoeuvres, and the royal army was able to hem in the Frondeurs in the Faubourg St Antoine (2nd July 1652) with their backs to the closed gates of Paris. The royalists attacked all along the line and won a signal victory in spite of the knightly prowess of the prince and his great lords, but at the critical moment Gaston's daughter persuaded the Parisians to open the gates and to admit Conde's army. She herself turned the guns of the Bastille on the pursuers. An insurrectional government was organized in the capital and proclaimed Monsieur lieutenant-general of the realm. Mazarin, feeling that public opinion was solidly against him, left France again, and the bourgeois of Paris, quarrelling with the princes, permitted the king to enter the city on the 21st of October 1652. Mazarin returned unopposed in February 1653.

The Fronde as a civil war was now over. The whole country, wearied of anarchy and disgusted with the princes, came to look to the king's party as the party of order and settled government, and thus the Fronde prepared the way for the absolutism of Louis XIV. The general war continued in Flanders, Catalonia and Italy wherever a Spanish and a French garrison were face to face, and Conde with the wreck of his army openly and definitely entered the service of the king of Spain. The "Spanish Fronde" was almost purely a military affair and, except for a few outstanding incidents, a dull affair to boot. In 1653 France was so exhausted that neither invaders nor defenders were able to gather supplies to enable them to take the field till July. At one moment, near Peronne, Conde had Turenne at a serious disadvantage, but he could not galvanize the Spanish general Count Fuensaldana, who was more solicitous to preserve his master's soldiers than to establish Conde as mayor of the palace to the king of France, and the armies drew apart again without fighting. In 1654 the principal incident was the siege and relief of Arras. On the night of the 24th-25th August the lines of circumvallation drawn round that place by the prince were brilliantly stormed by Turenne's army, and Conde won equal credit for his safe withdrawal of the besieging corps under cover of a series of bold cavalry charges led by himself as usual, sword in hand. In 1655 Turenne captured the fortresses of Landrecies, Conde and St Ghislain. In 1656 the prince of Conde revenged himself for the defeat of Arras by storming Turenne's circumvallation around Valenciennes (16th July), but Turenne drew off his forces in good order. The campaign of 1657 was uneventful, and is only to be remembered because a body of 6000 British infantry, sent by Cromwell in pursuance of his treaty of alliance with Mazarin, took part in it. The presence of the English contingent and its very definite purpose of making Dunkirk a new Calais, to be held by England for ever, gave the next campaign a character of certainty and decision which is entirely wanting in the rest of the war. Dunkirk was besieged promptly and in great force, and when Don Juan of Austria and Conde appeared with the relieving army from Furnes, Turenne advanced boldly to meet him. The battle of the Dunes, fought on the 14th of June 1658, was the first real trial of strength since the battle of the Faubourg St Antoine. Successes on one wing were compromised by failure on the other, but in the end Conde drew off with heavy losses, the success of his own cavalry charges having entirely failed to make good the defeat of the Spanish right wing amongst the Dunes. Here the "red-coats" made their first appearance on a continental battlefield, under the leadership of Sir W. Lockhart, Cromwell's ambassador at Paris, and astonished both armies by the stubborn fierceness of their assaults, for they were the products of a war where passions ran higher and the determination to win rested on deeper foundations than in the _degringolade_ of the feudal spirit in which they now figured. Dunkirk fell, as a result of the victory, and flew the St George's cross till Charles II. sold it to the king of France. A last desultory campaign followed in 1659--the twenty-fifth year of the Franco-Spanish War--and the peace of the Pyrenees was signed on the 5th of November. On the 27th of January 1660 the prince asked and obtained at Aix the forgiveness of Louis XIV. The later careers of Turenne and Conde as the great generals--and obedient subjects--of their sovereign are described in the article DUTCH WARS.

For the many memoirs and letters of the time see the list in G. Monod's _Bibliographie de l'histoire de France_ (Paris, 1888). The _Lettres du cardinal Mazarin_ have been collected in nine volumes (Paris, 1878-1906). See P. Adolphe Cheruel, _Histoire de France pendant la minorite de Louis XIV_ (4 vols., 1879-1880), and his _Histoire de France sous le ministere de Mazarin_ (3 vols., 1883); L. C. de Beaupoil de Sainte-Aulaire, _Histoire de la Fronde_ (2nd ed., 2 vols., 1860); "Arvede Barine" (Mme Charles Vincens), _La Jeunesse de la grande mademoiselle_ (Paris, 1902); Duc d'Aumale, _Histoire des princes de Conde_ (Paris, 1889-1896, 7 vols.). The most interesting account of the military operations is in General Hardy de Perini's _Turenne et Conde_ (_Batailles francaises_, vol. iv.).

FRONTENAC ET PALLUAU, LOUIS DE BUADE, COMTE DE (1620-1698), French-Canadian statesman, governor and lieutenant-general for the French king in _La Nouvelle France_ (Canada), son of Henri de Buade, colonel in the regiment of Navarre, was born in the year 1620. The details of his early life are meagre, as no trace of the Frontenac papers has been discovered. The de Buades, however, were a family of distinction in the principality of Bearn. Antoine de Buade, seigneur de Frontenac, grandfather of the future governor of Canada, attained eminence as a councillor of state under Henri IV.; and his children were brought up with the dauphin, afterwards Louis XIII. Louis de Buade entered the army at an early age. In the year 1635 he served under the prince of Orange in Holland, and fought with credit and received many wounds during engagements in the Low Countries and in Italy. He was promoted to the rank of colonel in the regiment of Normandy in 1643, and three years later, after distinguishing himself at the siege of Orbitello, where he had an arm broken, he was made _marechal de camp_. His service seems to have been continuous until the conclusion of the peace of Westphalia in 1648, when he returned to his father's house in Paris and married, without the consent of her parents, Anne de la Grange-Trianon, a girl of great beauty, who later became the friend and confidante of Madame de Montpensier. The marriage was not a happy one, and after the birth of a son incompatibility of temper led to a separation, the count retiring to his estate on the Indre, where by an extravagant course of living he became hopelessly involved in debt. Little is known of his career for the next fifteen years beyond the fact that he held a high position at court; but in the year 1669, when France sent a contingent to assist the Venetians in the defence of Crete against the Turks, Frontenac was placed in command of the troops on the recommendation of Turenne. In this expedition he won military glory; but his fortune was not improved thereby.

At this period the affairs of New France claimed the attention of the French court. From the year 1665 the colony had been successfully administered by three remarkable men--Daniel de Remy de Courcelle, the governor, Jean Talon, the intendant, and the marquis de Tracy, who had been appointed lieutenant-general for the French king in America; but a difference of opinion had arisen between the governor and the intendant, and each had demanded the other's recall in the public interest. At this crisis in the administration of New France, Frontenac was appointed to succeed de Courcelle. The new governor arrived in Quebec on the 12th of September 1672. From the commencement it was evident that he was prepared to give effect to a policy of colonial expansion, and to exercise an independence of action that did not coincide with the views of the monarch or of his minister Colbert. One of the first acts of the governor, by which he sought to establish in Canada the three estates--nobles, clergy and people--met with the disapproval of the French court, and measures were adopted to curb his ambition by increasing the power of the sovereign council and by reviving the office of intendant. Frontenac, however, was a man of dominant spirit, jealous of authority, prepared to exact obedience from all and to yield to none. In the course of events he soon became involved in quarrels with the intendant touching questions of precedence, and with the ecclesiastics, one or two of whom ventured to criticize his proceedings. The church in Canada had been administered for many years by the religious orders; for the see of Quebec, so long contemplated, had not yet been erected. But three years after the arrival of Frontenac a former vicar apostolic, Francois Xavier de Laval de Montmorenci, returned to Quebec as bishop, with a jurisdiction over the whole of Canada. In this redoubtable churchman the governor found a vigorous opponent who was determined to render the state subordinate to the church. Frontenac, following in this respect in the footsteps of his predecessors, had issued trading licences which permitted the sale of intoxicants. The bishop, supported by the intendant, endeavoured to suppress this trade and sent an ambassador to France to obtain remedial action. The views of the bishop were upheld and henceforth authority was divided. Troubles ensued between the governor and the sovereign council, most of the members of which sided with the one permanent power in the colony--the bishop; while the suspicions and intrigues of the intendant, Duchesneau, were a constant source of vexation and strife. As the king and his minister had to listen to and adjudicate upon the appeals from the contending parties their patience was at last worn out, and both governor and intendant were recalled to France in the year 1682. During Frontenac's first administration many improvements had been made in the country. The defences had been strengthened, a fort was built at Cataraqui (now Kingston), Ontario, bearing the governor's name, and conditions of peace had been fairly maintained between the Iroquois on the one hand and the French and their allies, the Ottawas and the Hurons, on the other. The progress of events during the next few years proved that the recall of the governor had been ill-timed. The Iroquois were assuming a threatening attitude towards the inhabitants, and Frontenac's successor, La Barre, was quite incapable of leading an army against such cunning foes. At the end of a year La Barre was replaced by the marquis de Denonville, a man of ability and courage, who, though he showed some vigour in marching against the western Iroquois tribes, angered rather than intimidated them, and the massacre of Lachine (5th of August 1689) must be regarded as one of the unhappy results of his administration.

The affairs of the colony were now in a critical condition; a man of experience and decision was needed to cope with the difficulties, and Louis XIV., who was not wanting in sagacity, wisely made choice of the choleric count to represent and uphold the power of France. When, therefore, on the 15th of October 1689, Frontenac arrived in Quebec as governor for the second time, he received an enthusiastic welcome, and confidence was at once restored in the public mind. Quebec was not long to enjoy the blessing of peace. On the 16th of October 1690 several New England ships under the command of Sir William Phipps appeared off the Island of Orleans, and an officer was sent ashore to demand the surrender of the fort. Frontenac, bold and fearless, sent a defiant answer to the hostile admiral, and handled so vigorously the forces he had collected as completely to repulse the enemy, who in their hasty retreat left behind a few pieces of artillery on the Beauport shore. The prestige of the governor was greatly increased by this event, and he was prepared to follow up his advantage by an attack on Boston from the sea, but his resources were inadequate for the undertaking. New France now rejoiced in a brief respite from her enemies, and during the interval Frontenac encouraged the revival of the drama at the Chateau St-Louis and paid some attention to the social life of the colony. The Indians, however, were not yet subdued, and for two years a petty warfare was maintained. In 1696 Frontenac decided to take the field against the Iroquois, although at this time he was seventy-six years of age. On the 6th of July he left Lachine at the head of a considerable force for the village of the Onondagas, where he arrived a month later. In the meantime the Iroquois had abandoned their villages, and as pursuit was impracticable the army commenced its return march on the 10th of August. The old warrior endured the fatigue of the march as well as the youngest soldier, and for his courage and prowess he received the cross of St Louis. Frontenac died on the 28th of November 1698 at the Chateau St-Louis after a brief illness, deeply mourned by the Canadian people. The faults of the governor were those of temperament, which had been fostered by early environment. His nature was turbulent, and from his youth he had been used to command; but underlying a rough exterior there was evidence of a kindly heart. He was fearless, resourceful and decisive, and triumphed as few men could have done over the difficulties and dangers of a most critical position.

See _Count Frontenac_, by W. D. Le Sueur (Toronto, 1906); _Count Frontenac and New France under Louis XIV_, by Francis Parkman (Boston, 1878); _Le Comte de Frontenac_, by Henri Lorin (Paris, 1895); _Frontenac et ses amis_, by Ernest Myrand (Quebec, 1902). (A. G. D.)

FRONTINUS, SEXTUS JULIUS (c. A.D. 40-103), Roman soldier and author. In 70 he was city praetor, and five years later was sent into Britain to succeed Petilius Cerealis as governor of that island. He subdued the Silures, and held the other native tribes in check till he was superseded by Agricola (78). In 97 he was appointed superintendant of the aqueducts (_curator aquarum_) at Rome, an office only conferred upon persons of very high standing. He was also a member of the college of augurs. His chief work is _De aquis urbis Romae_, in two books, containing a history and description of the water-supply of Rome, including the laws relating to its use and maintenance, and other matters of importance in the history of architecture. Frontinus also wrote a theoretical treatise on military science (_De re militari_) which is lost. His _Strategematicon libri iii._ is a collection of examples of military stratagems from Greek and Roman history, for the use of officers; a fourth book, the plan and style of which is different from the rest (more stress is laid on the moral aspects of war, e.g. discipline), is the work of another writer (best edition by G. Gundermann, 1888). Extracts from a treatise on land-surveying ascribed to Frontinus are preserved in Lachmann's _Gromatici veteres_ (1848).

A valuable edition of the _De aquis_ (text and translation) has been published by C. Herschel (Boston, Mass., 1899). It contains numerous illustrations; maps of the routes of the ancient aqueducts and the city of Rome in the time of Frontinus; a photographic reproduction of the only MS. (the Monte Cassino); several explanatory chapters, and a concise bibliography, in which special reference is made to P. d Tissot, _Etude sur la condition des agrimensores_ (1879). There is a complete edition of the works by A. Dederich (1855), and an English translation of the _Strategematica_ by R. Scott (1816).

FRONTISPIECE (through the French, from Med. Lat. _frontispicium_, a front view, _frons_, _frontis_, forehead or front, and _specere_, to look at; the English spelling is a mistaken adaptation to "piece"), an architectural term for the principal front of a building, but more generally applied to a richly decorated entrance doorway, if projecting slightly only in front of the main wall, otherwise portal or porch would be a more correct term. The word, however, is more used for a decorative design or the representation of some subject connected with the substance of a book and placed as the first illustrated page. A design at the end of the chapter of a book is called a tail-piece.

FRONTO, MARCUS CORNELIUS (c. A.D. 100-170), Roman grammarian, rhetorician and advocate, was born of an Italian family at Cirta in Numidia. He came to Rome in the reign of Hadrian, and soon gained such renown as an advocate and orator as to be reckoned inferior only to Cicero. He amassed a large fortune, erected magnificent buildings and purchased the famous gardens of Maecenas. Antoninus Pius, hearing of his fame, appointed him tutor to his adopted sons Marcus Aurelius and Lucius Verus. In 143 he was consul for two months, but declined the proconsulship of Asia on the ground of ill-health. His latter years were embittered by the loss of all his children except one daughter. His talents as an orator and rhetorician were greatly admired by his contemporaries, a number of whom formed themselves into a school called after him Frontoniani, whose avowed object it was to restore the ancient purity and simplicity of the Latin language in place of the exaggerations of the Greek sophistical school. However praiseworthy the intention may have been, the list of authors specially recommended does not speak well for Fronto's literary taste. The authors of the Augustan age are unduly depreciated, while Ennius, Plautus, Laberius, Sallust are held up as models of imitation. Till 1815 the only extant works ascribed (erroneously) to Fronto were two grammatical treatises, _De nominum verborumque differentiis_ and _Exempla elocutionum_ (the last being really by Arusianus Messius). In that year, however, Angelo Mai discovered in the Ambrosian library at Milan a palimpsest manuscript (and, later, some additional sheets of it in the Vatican), on which had been originally written some of Fronto's letters to his royal pupils and their replies. These palimpsests had originally belonged to the famous convent of St Columba at Bobbio, and had been written over by the monks with the acts of the first council of Chalcedon. The letters, together with the other fragments in the palimpsest, were published at Rome in 1823. Their contents falls far short of the writer's great reputation. The letters consist of correspondence with Antoninus Pius, Marcus Aurelius and Lucius Verus, in which the character of Fronto's pupils appears in a very favourable light, especially in the affection they both seem to have retained for their old master; and letters to friends, chiefly letters of recommendation. The collection also contains treatises on eloquence, some historical fragments, and literary trifles on such subjects as the praise of smoke and dust, of negligence, and a dissertation on Arion. "His style is a laborious mixture of archaisms, a motley cento, with the aid of which he conceals the poverty of his knowledge and ideas." His chief merit consists in having preserved extracts from ancient writers which would otherwise have been lost.

The best edition of his works is by S. A. Naber (1867), with an account of the palimpsest; see also G. Boissier, "Marc-Aurele et les lettres de F.," in _Revue des deux mondes_ (April 1868); R. Ellis, in _Journal of Philology_ (1868) and _Correspondence of Fronto and M. Aurelius_ (1904); and the full bibliography in the article by Brzoska in the new edition of Pauly's _Realencyclopadie der classischen Altertumswissenschaft_, iv. pt. i. (1900).

FROSINONE (anc. _Frusino_), a town of Italy in the province of Rome, from which it is 53 m. E.S.E. by rail. Pop. (1901) town, 9530; commune, 11,029. The place is picturesquely situated on a hill of 955 ft. above sea-level, but contains no buildings of interest. Of the ancient city walls a small fragment alone is preserved, and no other traces of antiquity are visible, not even of the amphitheatre which it once possessed, for which a ticket (_tessera_) has been found (Th. Mommsen in _Ber. d. Sachsischen Gesellschaft d. Wissenschaften_, 1849, 286). It was a Volscian, not a Hernican, town; a part of its territory was taken from it about 306-303 B.C. by the Romans and sold. The town then became a _praefectura_, probably with the _civitas sine suffragio_, and later a colony, but we hear nothing important of it. It was situated just above the Via Latina. (T. As.)

FROSSARD, CHARLES AUGUSTE (1807-1875), French general, was born on the 26th of April 1807, and entered the army from the Ecole Polytechnique in 1827, being posted to the engineers. He took part in the siege of Rome in 1849 and in that of Sebastopol in 1855, after which he was promoted general of brigade. Four years later as general of division, and chief of engineers in the Italian campaign, he attracted the particular notice of the emperor Napoleon III., who made him in 1867 chief of his military household and governor to the prince imperial. He was one of the superior military authorities who in this period 1866-1870 foresaw and endeavoured to prepare for the inevitable war with Germany, and at the outbreak of war he was given by Napoleon the choice between a corps command and the post of chief engineer at headquarters. He chose the command of the II. corps. On the 6th of August 1870 he held the position of Spicheren against the Germans until the arrival of reinforcements for the latter, and the non-appearance of the other French corps compelled him to retire. After this he took part in the battles around Metz, and was involved with his corps in the surrender of Bazaine's army. General Frossard published in 1872 a _Rapport sur les operations du 2^e corps_. He died at Chateau-Villain (Haute-Marne) on the 25th of August 1875.

FROST, WILLIAM EDWARD (1810-1877), English painter, was born at Wandsworth, near London, in September 1810. About 1825, through William Etty, R.A., he was sent to a drawing school in Bloomsbury, and after several years' study there, and in the sculpture rooms at the British Museum, Frost was in 1829 admitted as a student in the schools of the Royal Academy. He won medals in all the schools, except the antique, in which he was beaten by Maclise. During those years he maintained himself by portrait-painting. He is said to have painted about this time over 300 portraits. In 1839 he obtained the gold medal of the Royal Academy for his picture of "Prometheus bound by Force and Strength." At the cartoon exhibition at Westminster Hall in 1843 he was awarded a third-class prize of L100 for his cartoon of "Una alarmed by Fauns and Satyrs." He exhibited at the Academy "Christ crowned with Thorns" (1843), "Nymphs dancing" (1844), "Sabrina" (1845), "Diana and Actaeon" (1846). In 1846 he was elected Associate of the Royal Academy. His "Nymph disarming Cupid" was exhibited in 1847; "Una and the Wood-Nymphs" of the same year was bought by the queen. This was the time of Frost's highest popularity, which considerably declined after 1850. His later pictures are simply repetitions of earlier motives. Among them may be named "Euphrosyne" (1848), "Wood-Nymphs" (1851), "Chastity" (1854), "Il Penseroso" (1855), "The Graces" (1856), "Narcissus" (1857), "Zephyr with Aurora playing" (1858), "The Graces and Loves" (1863), "Hylas and the Nymphs" (1867). Frost was elected to full membership of the Royal Academy in December 1871. This dignity, however, he soon resigned. Frost had no high power of design, though some of his smaller and apparently less important works are not without grace and charm. Technically, his paintings are, in a sense, very highly finished, but they are entirely without mastery. He died on the 4th of June 1877.