Part 16

FUHRICH, JOSEPH VON (1800-1876), Austrian painter, was born at Kratzau in Bohemia on the 9th of February 1800. Deeply impressed as a boy by rude pictures adorning the wayside chapels of his native country, his first attempt at composition was a sketch of the Nativity for the festival of Christmas in his father's house. He lived to see the day when, becoming celebrated as a composer of scriptural episodes, his sacred subjects were transferred in numberless repetitions to the roadside churches of the Austrian state, where humble peasants thus learnt to admire modern art reviving the models of earlier ages. Fuhrich has been fairly described as a "Nazarene," a romantic religious artist whose pencil did more than any other to restore the old spirit of Durer and give new shape to countless incidents of the gospel and scriptural legends. Without the power of Cornelius or the grace of Overbeck, he composed with great skill, especially in outline. His mastery of distribution, form, movement and expression was considerable. In its peculiar way his drapery was perfectly cast. Essentially creative as a landscape draughtsman, he had still no feeling for colour; and when he produced monumental pictures he was not nearly so successful as when designing subjects for woodcuts. Fuhrich's fame extended far beyond the walls of the Austrian capital, and his illustrations to Tieck's _Genofeva_, the Lord's Prayer, the Triumph of Christ, the Road to Bethlehem, the Succession of Christ according to Thomas a Kempis, the Prodigal Son, and the verses of the Psalter, became well known. His Prodigal Son, especially, is remarkable for the fancy with which the spirit of evil is embodied in a figure constantly recurring, and like that of Mephistopheles exhibiting temptation in a human yet demoniacal shape. Fuhrich became a pupil at the Academy of Prague in 1816. His first inspiration was derived from the prints of Durer and the Faust of Cornelius, and the first fruit of this turn of study was the Genofeva series. In 1826 he went to Rome, where he added three frescoes to those executed by Cornelius and Overbeck in the Palazzo Massimi. His subjects were taken from the life of Tasso, and are almost solitary examples of his talent in this class of composition. In 1831 he finished the Triumph of Christ now in the Raczynski palace at Berlin. In 1834 he was made custos and in 1841 professor of composition in the Academy of Vienna. After this he completed the monumental pictures of the church of St Nepomuk, and in 1854-1861 the vast series of wall paintings which cover the inside of the Lerchenfeld church at Vienna. In 1872 he was pensioned and made a knight of the order of Franz Joseph; 1875 is the date of his illustrations to the Psalms. He died on the 13th of March 1876.

His autobiography was published in 1875, and a memoir by his son Lucas in 1886.

FUJI (Fuji-san, Fujiyama, Fusiyama), a celebrated mountain of Japan, standing W.S.W. of Tokyo, its base being about 70 m. by rail from that city. It rises to a height of 12,395 ft. and its southern slopes reach the shore of Suruga Bay. It is a cone of beautifully simple form, the more striking to view because it stands isolated; but its summit is not conical, being broken by a crater some 2000 ft. in diameter, for Fuji is a quiescent volcano. Small outbursts of steam are still to be observed at some points. An eruption is recorded so lately as the first decade of the 18th century. The mountain is the resort of great numbers of pilgrims (see also JAPAN).

FU-KIEN (formerly MIN), a south-eastern province of China, bounded N. by the province of Cheh-kiang, S. by that of Kwang-tung, W. by that of Kiang-si and E. by the sea. It occupies an area of 53,480 sq. m. and its population is estimated at 20,000,000. The provincial capital is Fuchow Fu, and it is divided into eleven prefectures, besides that ruled over by the prefect of the capital city. Fu-kien is generally mountainous, being overspread by the Nan-shan ranges, which run a general course of N.E. and S.W. The principal river is the Min, which is formed by the junction, in the neighbourhood of the city of Yen-p'ing Fu, of three rivers, namely, the Nui-si, which takes its rise in the mountains on the western frontier in the prefecture of Kien-ning Fu, the Fuh-tun Ki, the source of which is found in the district of Kwang-tsih in the north-west of the province, and the Ta-shi-ki (Shao Ki), which rises in the mountains in the western district of Ning-hwa. From Yen-p'ing Fu the river takes a south-easterly course, and after passing along the south face of the city of Fuchow Fu, empties itself into the sea about 30 m. below that town. Its upper course is narrow and rocky and abounds in rapids, but as it approaches Fuchow Fu the channel widens and the current becomes slow and even. Its depth is very irregular, and it is navigable only by native boats of a small class. Two other rivers flow into the sea near Amoy, neither of which, however, is navigable for any distance from its mouth owing to the shallows and rapids with which they abound. Thirty-five miles inland from Amoy stands the city of Chang Chow, famous for the bridge which there spans the Kin-lung river. This bridge is 800 ft. long, and consists of granite monoliths stretching from one abutment to another. The soil of the province is, as its name, "Happy Establishment," indicates, very productive, and the scenery is of a rich and varied character. Most of the hills are covered with verdure, and the less rugged are laid out in terraces. The principal products of the province are tea, of which the best kind is that known as Bohea, which takes its name, by a mispronunciation, from the Wu-e Mountains, in the prefecture of Kien-ning Fu, where it is grown; grains of various kinds, oranges, plantins, lichis, bamboo, ginger, gold, silver, lead, tin, iron, salt (both marine and rock), deers' horns, beeswax, sugar, fish, birds' nests, medicine, paper, cloth, timber, &c. Fu-kien has three open ports, Fuchow Fu opened in 1842, Amoy opened to trade in the same year and Funing. The latter port was only opened to foreign trade in 1898, but in 1904 it imported and exported goods to the value of L7668 and L278,160 respectively.

FUKUI, a town of Japan in the province of Echizen, Nippon, near the west coast, 20 m. N. by E. of Wakasa Bay. It lies in a volcanic district much exposed to earthquakes, and suffered severely during the disturbances of 1891-1892, when a chasm over 40 m. long was opened across the Neo valley from Fukui to Katabira. But Fukui subsequently revived, and is now in a flourishing condition, with several local industries, especially the manufacture of paper, and an increasing population exceeding 50,000. Fukui has railway communication. There are ruins of a castle of the Daimios of Echizen.

FUKUOKA, a town on the north-west coast of the island of Kiushiu, Japan, in the province of Chikuzen, 90 m. N.N.E. of Nagasaki by rail. Pop. about 72,000. With Hakata, on the opposite side of a small coast stream, it forms a large centre of population, with an increasing export trade and several local industries. Of these the most important is silk-weaving, and Hakata especially is noted for its durable silk fabrics. Fukuoka was formerly the residence of the powerful daimio of Chikuzen, and played a conspicuous part in the medieval history of Japan; the renowned temple of Yeiyas in the district was destroyed by fire during the revolution of 1868. There are several other places of this name in Japan, the most important being Fukuoka in the province of Mutsu, North Nippon, a railway station on the main line from Tokyo to Aimori Ura Bay. Pop. about 5000.

FULA (FULBE, FELLATAH or PEULS), a numerous and powerful African people, spread over an immense region from Senegal nearly to Darfur. Strictly they have no country of their own, and nowhere form the whole of the population, though nearly always the dominant native race. They are most numerous in Upper Senegal and in the countries under French sway immediately south of Senegambia, notably Futa Jallon. Farther east they rule, subject to the control of the French, Segu and Massena, countries on both banks of the upper Niger, to the south-west of Timbuktu. The districts within the great bend of the Niger have a large Fula population. East of that river Sokoto and its tributary emirates are ruled by Fula princes, subject to the control of the British Nigerian administration. Fula are settled in Bornu, Bagirmi, Wadai and the upper Nile Valley,[1] but have no political power in those countries. Their most southerly emirate is Adamawa, the country on both sides of the upper Benue. In this vast region of distribution the Fula populations are most dense towards the west and north, most scattered towards the east and south. Originally herdsmen in the western and central Sudan, they extended their sway east of the Niger, under the leadership of Othman Dan Fodio, during the early years of the 19th century, and having subdued the Hausa states, founded the empire of Sokoto with the vassal emirates of Kano, Gando, Nupe, Adamawa, &c.

The question of the ethnic affinities of the Fula has given rise to an enormous amount of speculation, but the most reasonable theory is that they are a mixture of Berber and Negro. This is now the most generally accepted theory. Certainly there is no reason to connect them with the ancient Egyptians. In the district of Senegal known as Fuladugu or "Fula Land," where the purest types of the race are found, the people are of a reddish brown or light chestnut colour, with oval faces, ringlety or even smooth hair, never woolly, straight and even aquiline noses, delicately shaped lips and regular features quite differentiating them from the Negro type. Like most conquering races the Fula are, however, not of uniform physique, in many districts approximating to the local type. They nevertheless maintain throughout their widespread territory a certain national solidarity, thanks to common speech, traditions and usages. The ruling caste of the Fula differs widely in character from the herdsmen of the western Sudan. The latter are peaceable, inoffensive and abstemious. They are mainly monogamous, and by rigidly abstaining from foreign marriages have preserved racial purity. The ruling caste in Nigeria, on the other hand, despise their pastoral brethren, and through generations of polygamy with the conquered tribes have become more Negroid in type, black, burly and coarse featured. Love of luxury, pomp and finery is their chief characteristic. Taken as a whole, the Fula race is distinguished by great intelligence, frankness of disposition and strength of character. As soldiers they are renowned almost exclusively as cavalry; and the race has produced several leaders possessed of much strategical skill. Besides the ordinary Negro weapons, they use iron spears with leatherbound handles and swords. They are generally excellent rulers, stern but patient and just. The Nigerian emirs acquired, however, an evil reputation during the 19th century as slave raiders. They have long been devout Mahommedans, and mosques and schools exist in almost all their towns. Tradition says that of old every Fula boy and girl was a scholar; but during the decadence of their power towards the close of the 19th century education was not highly valued. Power seems to have somewhat spoilt this virile race, but such authorities as Sir Frederick Lugard believe them still capable of a great future.

The Fula language has as yet found no place in any African linguistic family. In its rudiments it is akin to the Hamito-Semitic group. It possesses two grammatical genders, not masculine and feminine, but the human and the non-human; the adjective agrees in assonance with its noun, and euphony plays a great part in verbal and nominal inflections. In some ways resembling the Negro dialects, it betrays non-Negroid influences in the use of suffixes. The name of the people has many variations. Fulbe or Fula (sing. Pullo, Peul) is the Mandingan name, Follani the Hausa, Fellatah the Kanuri, Fullan the Arab, and Fulde on the Benue. Like the name Abate, "white," given them in Kororofa, all these seem to refer to their light reddish hue.

See F. Ratzel, _History of Mankind_ (English ed., London, 1896-1898); Sir F. Lugard, "Northern Nigeria," in _Geographical Journal_ (July 1904); Grimai de Guirodon, _Les Puls_ (1887); E.A. Brackenbury, _A Short Vocabulary of the Fulani Language_ (Zungeru, 1907); the articles NIGERIA and SOKOTO and authorities there cited.

FOOTNOTE:

[1] Sir Wm. Wallace in a report on Northern Nigeria ("Colonial Office" series, No. 551, 1907) calls attention to the exodus "of thousands of Fulani of all sorts, but mostly Mellawa, from the French Middle Niger," and states that the majority of the emigrants are settling in the Nile valley.

FULCHER (or FOUCHER) OF CHARTRES (1058-c. 1130), French chronicler, was a priest who was present at the council of Clermont in 1095, and accompanied Robert II., duke of Normandy, on the first crusade in 1096. Having spent some time in Italy and taken part in the fighting on the way to the Holy Land, he became chaplain to Baldwin, who was chosen king of Jerusalem in 1100, and lived with Baldwin at Edessa and then at Jerusalem. He accompanied this king on several warlike expeditions, but won more lasting fame by writing his _Historia Hierosolymitana_ or _Gesta Francorum Jerusalem expugnantium_, one of the most trustworthy sources for the history of the first crusade. In its final form it is divided into three books, and covers the period between the council of Clermont and 1127, and the author only gives details of events which he himself had witnessed. It was used by William of Tyre. Fulcher died after 1127, probably at Jerusalem. He has been confused with Foucher of Mongervillier (d. 1171), abbot of St-Pere-en-Vallee at Chartres, and also with another person of the same name who distinguished himself at the siege of Antioch in 1098.

The _Historia_, but in an incomplete form, was first published by J. Bongars in the _Gesta Dei per Francos_ (Hanover, 1611). The best edition is in tome iii. of the _Recueil des historiens des croisades, Historiens occidentaux_ (Paris, 1866); and there is a French translation in tome xxiv. of Guizot's _Collection des memoires relatifs a l'histoire de France_ (Paris, 1823-1835).

See H. von Sybel, _Geschichte des ersten Kreuzzuges_ (Leipzig, 1881); and A. Molinier, _Les Sources de l'histoire de France_, tome ii. (Paris, 1902).

FULDA, a town and episcopal see of Germany, in the Prussian province of Hesse-Nassau, between the Rhon and the Vogel-Gebirge, 69 m. N.E. from Frankfort-on-Main on the railway to Bebra. Although irregularly built the town is pleasantly situated, and contains two fine squares, on one of which stands a fine statue of St Boniface. The present cathedral was built at the beginning of the 18th century on the model of St Peter's at Rome, but it has an ancient crypt, which contains the bones of St Boniface and was restored in 1892. Opposite the cathedral is the former monastery of St Michael, now the episcopal palace. The Michaelskirche, attached to it, is a small round church built, in imitation of the Holy Sepulchre, in 822 and restored in 1853. Of other buildings may be mentioned the Library, with upwards of 80,000 printed books and many valuable MSS., the stately palace with its gardens and orangery, the former Benedictine nunnery (founded 1625, and now used as a seminary), and the Minorite friary (1238) now used as a furniture warehouse. Among the secular buildings are the fine _Schloss_, the _Bibliothek_, the town hall and the post office. There are several schools, a hospital founded in the 13th century, and some new artillery barracks. Many industries are carried on in Fulda. These include weaving and dyeing, the manufacture of linen, plush and other textiles and brewing. There are also railway works in the town. A large trade is done in cattle and grain, many markets being held here. Fine views are obtained from several hills in the neighbourhood, among these being the Frauenberg, the Petersberg and the Kalvarienberg.

Fulda owes its existence to its famous abbey. It became a town in 1208, and during the middle ages there were many struggles between the abbots and the townsfolk. During the Peasants' War it was captured by the rebels and during the Seven Years' War by the Hanoverians. It came finally into the possession of Prussia in 1866. From 1734 to 1804 Fulda was the seat of a university, and latterly many assemblies of German bishops have been held in the town.

The great Benedictine abbey of Fulda occupies the place in the ecclesiastical history of Germany which Monte Cassino holds in Italy, St Gall in South Germany, Corvey in Saxony, Tours in France and Iona in Scotland. Founded in 744 at the instigation of St Boniface by his pupil Sturm, who was the first abbot, it became the centre of a great missionary work. It was liberally endowed with land by the princes of the Carolingian house and others, and soon became one of the most famous and wealthy establishments of its kind. About 968 the pope declared that its abbot was primate of all the abbots in Germany and Gaul, and later he became a prince of the Empire. Fulda was specially famous for its school, which was the centre of the theological learning of the early middle ages. Among the teachers here were Alcuin, Hrabanus Maurus, who was abbot from 822 to 842, and Walafrid Strabo. Early in the 10th century the monastery was reformed by introducing monks from Scotland, who were responsible for restoring in its old strictness the Benedictine rule. Later the abbey lost some of its lands and also its high position, and some time before the Reformation the days of its glory were over. Johann von Henneberg, who was abbot from 1529 to 1541, showed some sympathy with the teaching of the reformers, but the Counter-Reformation made great progress here under Abbot Balthasar von Dernbach. Gustavus Adolphus gave the abbey as a principality to William, landgrave of Hesse, but William's rule only lasted for ten years. In 1752 the abbot was raised to the rank of a bishop, and Fulda ranked as a prince-bishopric. This was secularized in 1802, and in quick succession it belonged to the prince of Orange, the king of France and the grand-duchy of Frankfort. In 1816 the greater part of the principality was ceded by Prussia to Hesse-Cassel, a smaller portion being united with Bavaria. Sharing the fate of Hesse-Cassel, this larger portion was annexed by Prussia in 1866. In 1829 a new bishopric was founded at Fulda.

For the town see A. Hartmann, _Zeitgeschichte von Fulda_ (Fulda, 1895); J. Schneider, _Fuhrer durch die Stadt Fulda_ (Fulda, 1899); and _Chronik von Fulda und dessen Umgebungen_ (1839). For the history of the abbey see Gegenbaur, _Das Kloster Fulda im Karolinger Zeitalter_ (Fulda, 1871-1874); Arndt, _Geschichte des Hochstifts Fulda_ (Fulda, 1860); and the _Fuldaer Geschichtsblatter_ (1902 fol.).

FULGENTIUS, FABIUS PLANCIADES, Latin grammarian, a native of Africa, flourished in the first half of the 6th (or the last part of the 5th) century A.D. He is to be distinguished from Fulgentius, bishop of Ruspe (468-533), to whom he was probably related, and also from the bishop's pupil and biographer, Fulgentius Ferrandus. Four extant works are attributed to him. (1) _Mythologiarum libri iii._, dedicated to a certain Catus, a presbyter of Carthage, containing 75 myths briefly told, and then explained in the mystical and allegorical manner of the Stoics and Neoplatonists. For this purpose the author generally invokes the aid of etymologies which, borrowed from the philosophers, are highly absurd. As a Christian, Fulgentius sometimes (but less frequently than might have been expected) quotes the Bible by the side of the philosophers, to give a Christian colouring to the moral lesson. (2) _Expositio Vergilianae continentiae (continentia_ = contents), a sort of appendix to (1), dedicated to Catus. The poet himself appears to the author and explains the twelve books of the _Aeneid_ as a picture of human life. The three words _arma_ (= virtus), _vir_ (= sapientia), _primus_ (= princeps) in the first line represent respectively _substantia corporalis, sensualis, ornans_. Book i. symbolizes the birth and early childhood of man (the shipwreck of Aeneas denotes the peril of birth), book vi. the plunge into the depths of wisdom. (3) _Expositio sermonum antiquorum_, explanations of 63 rare and obsolete words, supported by quotations (sometimes from authors and works that never existed). It is much inferior to the similar work of Nonius, with which it is often edited. (4) _Liber absque litteris de aetatibus mundi et hominis_. In the MS. heading of this work, the name of the author is given as Fabius Claudius Gordianus Fulgentius (Claudius is the name of the father, and Gordianus that of the grandfather of the bishop, to whom some attribute the work). The title _Absque litteris_ indicates that one letter of the alphabet is wholly omitted in each successive book (A in bk. i., B in bk. ii.). Only 14 books are preserved. The matter is chiefly taken from sacred history. In addition to these, Fulgentius speaks of early poetical attempts after the manner of Anacreon, and of a work called _Physiologus_, dealing with medical questions, and including a discussion of the mystical signification of the numbers 7 and 9. Fulgentius is a representative of the so-called late African style, taking for his models Apuleius, Tertullian and Martianus Capella. His language is bombastic, affected and incorrect, while the lengthy and elaborate periods make it difficult to understand his meaning.

See the edition of the four works by R. Helm (1898, Teubner series); also M. Zink, _Der Mytholog Fulgentius_ (1867); E. Jungmann, "De Fulgentii aetate et scriptis," in _Acta Societatis Philologae Lipsiensis_, i. (1871); A. Ebert, _Allgemeine Geschichte der Litt. des Mittelalters_, i.; article "Fulgentius" by C.F. Bohr in Ersch and Gruber's _Allgemeine Encyklopadie_; Teuffel-Schwabe, _History of Roman Literature_ (Eng. trans.).

FULGINIAE (mod. _Foligno_), an ancient town of Umbria, Italy, on the later line of the Via Flaminia, 15 m. S. of Nuceria. It appears to have been of comparatively late origin, inasmuch as it had no city walls, but, in imperial times especially, owing to its position on the new line of the Via Flaminia, it must have increased in importance as being the point of departure of roads to Perusia and to Picenum over the pass of Plestia. It appears to have had an amphitheatre, and three bridges over the Topino are attributed to the Roman period. Three miles to the N. lies the independent community of Forum Flaminii, the site of which is marked by the church of S. Giovanni Profiamma, at or near which the newer line of the Via Flaminia rejoined the older. It was no doubt founded by the builder of the road, C. Flaminius, consul in 220 B.C. (See FOLIGNO and FLAMINIA, VIA.) (T. As.)