Page:Cyclopaedia, Chambers - Volume 1.djvu/753

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FAL

pecds : Such were their Lamia, and Nymph Egeria ; from w hom the later fairy Queens, Morga, Alcina, Fata Manto of Arioflo, Gloriana of Spencer, and other Machines in F,nglijh and French Fable were, no doubt, deriv'd. Some of them are ufually made to attend the Births of youno Princes and Cavaliers, to inform them of their Defliny, a° was antiently done by the Parae, witnefs Hyginus, c. 171, and 174.

But with Nauda's Leave, the Antients were not without pitches, as wicked as our own ; witnefs the Camilla of Horace Epod. IV. Od. V. & Satyr L. I. 10. Nor did the Fairies fucceed the fare*, or even Venifice of the Anti- ents ; but rather the Nymph* : for fuch were Lamia and Egeria. See Nymtii, Parcje, &c.

Fairy Circle or Ring, is a Phenomenon pretty frequent in the Fields, fge. being a kind of Round, fuppos'd, by the Vulgar, to be trae'd by the Fairies in their Dances.

There are two kinds ; one of them feven or eight Yards i n Diameter, containing a round bare Path, a Foot broad, with green Grafs in the Middle : The other, of divers Bignef- fcs; being incompafs'd with a Circumference of Grafs, much freiher and greener than that in the Middle.

yh.Jeflip and Mr. Walker, in the Philof. Tran&a. afcribe them to the Lightning ; which is confirm'd by their being rnoll frequently produe'd after Storms of that kind ; as well as by the Colour and Brittlenefs of the Graft's Roots, when firft obferv'd. 'Tis no Wonder that Lightning like all other Fires, moves round, and burns more in the Ex- tremity than the Middle.

According to thofe Gentlemen, the fecond Kind of Circle arifes originally from the firft: The Grafs burnt up by the Lightning, ufing to grow the more plentifully afterwards.

Other Authors have afferted, that thefe Fairy Rings are form'd by Ants ; by reafon thofe Infects are fometimes found travelling in Troops therein.

FAITH, in Philofophy, call'd alfo "Belief, is that Affcnt we give to a Propofition advane'd by another, the Truth of which Propofition we don't immediately perceive, from our own Reafon or Experience, but believe it difcover'd and known by the other : Or, Faith is a Judgment or Af- fent of the Mind, the Motive whereof is not any intrin- fick Evidence, but the Authority or Teflimony of fome other, who reveals, or relates it. See Reason.

Hence, as there are two Kinds of Authorities nrTeftimn- nies; the one of God, and the other of Man; Faith becomes diftinguifh'd into Human, and 2>ivine.

Swine Faith is that founded on the Authority of God; or 'tis that Affcnt we give to what is affirm 'd by God. The Object of this Faith is Matters of Revelation. See Re- velation.

Human Faith is that whereby we believe what is told us by Men : The Object hereof is Matter of human Te- flimony and Evidence. See Testimony, and Evidence.

Faith again, may be diftinguinVd into implicit, and Scientific,

Implicit or Hind Faith is that whereby we give our Af- fent to a Propofition advane'd by another, of whofe Know- lege and Veracity we have no certain and evident Reafon ot Proof; and this is only Opinion under another Name. See Opinion.

Scicntifical ot feeing Faith, is that by which we give our Affent to a Propofition advane'd by one who can neither deceive, nor be deceiv'd ; which may be properly refer'd to Science or Knowledge. See Knowledge.

'JXivine Faith, ceteris paribus, is Stronger than human. When we are fully convine'd that any Propofition comes from God, Faith becomes Affurance, or Science ; it being an Ingredient in our Idea of God, that he can neither de- ceive, nor be deceiv'd : But when there is any Doubt, whe- ther the Propofition is declared by God, or whether he has commanded that we fhould believe fuch a Thing ; the Faith can be no flrongcr, or weaker than the Reafons on which it is founded : Divine Faith therefore, may either be ft rong, weak or none at all..— Again.the Reafons orMotives of believ- ing Men, may be of fuch Weight and Force, that being per- fectly underllood, they may equal a mathematical Evi- dence: And then the human Faith is fcarce inferior to the Divine ; there being, as it were, an equal Neceffity of giving our Affent on each Side. See Credibility of human Teflimony.

Hence it is cafily obferv'd, that all our Faith or Belief has its Foundation on Reafon, which cannot deceive us, if we make a due Ufe of our Liberty, and do not acquicfee, till it neceffarily compels us. See Liberty, and Judg- ment.

Strictly, and philofophically fpeaking, no Man can have what we call a 2Hmn Faith, but a Pro, '

V "™° diatL ; ! y fpoken. SeePRoniET, and Proi-hecv

for that they knew he could not deceive. We, at this Day, be. eve them, or rather their Writings, for other Reafons of*, the fame which oblige us to believe ail undoubted Hi- ltones. See Revelation.

Faith^ in Theology, is the firft of the TheoWical Vir- tues, or Graces. See Grace. b

Faith, in this Senfe, is a Gift of God, whereby we are led to give a firm Affent to the Truths he has rcvcal'd to Or, Faith is a Gift or Impreffion, which leads


 * we call a Shine Faith, but a Prophet, to whom God

mmediately fpoken. SeePRoniET, and Prophecy. All our prefent religious Faith is really human,as depend- ing on the fecondary Teflimony of Men ; of whofe Veracity however, we have the ftrongeft Proofs.The Prophets, or thofe to whom God immediately revealed his Will, believ'd him,

, d", wv. nu nut jcg iiuu uiiuenraiia clearly

enough to have given our Affent on the common Footin? q ™°"; ?° d N «feflity. See Revelation, and Truth" bt.Faul defines Faith the Subftance or Support of Thiscs hoped for, and the Evidence of Tilings not ieen. The Life ot Faith confifls i„ f er¥i God without knowing him in any ienfible manner. Nicole.

Befide the two Species of Faith, human and divine ; the Romamfts make a third, or intermediate Kind, call'd

JiccleJiaflicalVKnu, which is the Affent, orthodox Per- fons gl> ve to certain Events decided by the Church, and propos d to be believed of all : As when fhe declares that fuch a Book contains heretical Doflrine : That fuch a Perfon is in Heaven £?£ This Term, Ecclcfiaft.ical Faith, was firft introduc d by Mr. 'Perefixe, to diftinguifh the Faith where- by we believe Matters of Divine Revelation, from thofe of -hcclcfiaftical Determination.

Confeffion of Faith, is a Creed or Formula containing all thofe Articles, the Belief whereof is efteemed ncceffuy to Salvation. See Creed, and Symbol.

Faith and. Homage, in the Feudal Law. See Fealty.

FAKIR, or Faquir, a kind ofDervice, or Mahometan

.Religious, who travels the Country, and lives on Alms :

Or rather, as d'Herlielot oblerves, Fakir and Derviceare the

lame thing.

The Turks and 'Per/tans ufe the Name Service for any poor Perlon, whether he be fo out of Neceffity, or Choice : And the Arabs apply Fakir in the fame Senfe. Whence, in tome Countries of Muffulmanifm, the Religious are call'd Services ; and in others, particularly throughout the States of the great Mogul, Fakirs. See Dervice.

The Fakirs fometimes travel fingly, and fometimes in Companies. When they go in Companies, they have a Superior, who is diftinguifh'd by his Habit. Each Fakir bears a Horn, which he blows at his Arrival in anv Place, as alb at his Departure; and a kind of Scraper or Trowel, to fcrape the Earth in the Place where he fits or lies down. When they go together, they divide their Alms equally amongft them; give what is left every Night to the Poor, and never referve any thing for the Morrow.

There are alfo a kind of idolatrous Fakirs, who follow much the lame Trade. D. Hcrbelot reckons in the Indies eight hundred thouland Mahometan Fakirs ; and twelve hundred thoufand idolatrous ones : To fay nothing of divers extraordinary fpecies of Faquirs, particularly 'Penitent* ■ whofe Mortification and Penance confifls in very odd Oblcrvances. Some, v. gr. remain Night and Day for many Years in certain uneafy Poftures. Others never fit or lay down to fleep, but fuftain themfelvcs by a Rope, hun« down for the Purpole. Others bury themfelves in a Ditch or ttt, for nine or ten Days without eating or drinking' Others keep their Arms lifted up to Heaven, fo long till they cannot let them down again, if they would. Others lay Fire on their Heads, and burn the Scalp to the very Bone. Others roll themfelves naked on Thorns. Turner. mcr, &c.

Another Oafs of Fakirs, retire unto Mofques, live on Alms, and devote themfelves to the Study of the Law the reading of the Alcoran, He to fit themfelves for Moulas or Doctors.

People of Quality fometimes affume the Charafter and Ouahty ot Fakirs: And the famous Oram>zcb himfelf eer he afcended the Throne, gave out, that lie intended to' commence Fakir.

The Word Fakir is Arabic, and fignifies a poor Perfon. i?«? r J?. dof the Word TS'. faka'ra, to be in want. , F ALCATED, one of the Phafes of the Plants, popular- ly call d Homed. See Phases.

T ■Aftronomers fay the Moon, or any Planet appears Falcated, when the enlightcn'd Part appears in form of a i! e ' or R eapiiig-hook, by the Latins call'd Falx. The Moon is Falcated, whilft file moves from the Conjunction to the Opposition, or from New Moon to .rull; from Full to a New again, the eniighten'd Part ap- pears gibbous, and the dark Falcated. See Moon.

FALCON, or Faucon, a Bird of Prey, of the Hawk- kind, fuperior to all others for Goodnels, Courage, Docibi- lity, Gentlenefs, and Koblenefs of Nature. See Hawk.

The Falcon or Falcon Gentle, is both for the Fill, and the Lure : Its Feet are yellow, its Head black, and Back fpotted. In the Choice, oblerve that the Head be round,

the