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

Faraday gives the following note as to this lecture:—

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

As Dr Bence Jones concludes—

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

Published Works.—Chemical Manipulation, being Instructions to Students in Chemistry (1 vol., John Murray, 1st ed. 1827, 2nd 1830, 3rd 1842); Experimental Researches in Electricity, vols. i. and ii., Richard and John Edward Taylor, vols. i. and ii. (1844 and 1847); vol. iii. (1844); vol. iii. Richard Taylor and William Francis (1855); Experimental Researches in Chemistry and Physics, Taylor and Francis (1859); Lectures on the Chemical History of a Candle (edited by W. Crookes) (Griffin, Bohn & Co., 1861); On the Various Forces in Nature (edited by W. Crookes) (Chatto & Windus, no date).

—Faraday as a Discoverer, by John Tyndall (Longmans, 1st ed. 1868, 2nd ed. 1870); The Life and Letters of Faraday, by Dr Bence Jones, secretary of the Royal Institution, in 2 vols. (Longmans, 1870); Michael Faraday, by J. H. Gladstone, Ph.D., F.R.S. (Macmillan, 1872); Michael Faraday; his Life and Work, by S. P. Thompson (1898).

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

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

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

The fullest account of his life is contained in J. Hell’s Das Leben Farazdaq nach seinen Gedichten (Leipzig, 1903); Arabian stories of him in the Kitab ul-Aghāni and in Ibn Khallikān. A portion of his poems was edited with French translation by R. Boucher (Paris, 1870); the remainder have been published by J. Hell (Munich, 1900).

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

 FAREHAM, a market town in the Fareham parliamentary division of Hampshire, England, 76 m. S.W. from London by the London & South Western railway. Pop. of urban district (1901) 8246. It lies at the head of a creek opening into the north-western corner of Portsmouth harbour. The principal industries are the manufacture of sackings, ropes, bricks, coarse earthenware, terra-cotta, tobacco-pipes and leather. Fareham has a considerable trade in corn, timber and coal; the creek being accessible to vessels of 300 tons. Three miles E. of Fareham, on Portsmouth harbour, are the interesting ruins of Porchester 