[1] The small increase between 1900 and 1906 was due in large part to
the emigration of many of the inhabitants during the great strike of
1904-1905.
[2] The above figures do not show adequately the full importance of
Fall River as a cotton manufacturing centre, for during six months of
the census year the great strike was in progress; this strike, caused
by a reduction in wages, lasted from the 25th of July 1904 to the
18th of January 1905.
FALMOUTH, a municipal and contributary parliamentary borough and seaport
of Cornwall, England, 306 m. W.S.W. of London, on a branch of the Great
Western railway. Pop. (1901) 11,789. It is finely situated on the west
shore of the largest of the many estuaries which open upon the south
coast of the county. This is entered by several streams, of which the
largest is the Fal. Falmouth harbour lies within Pendennis Point, which
shelters the estuary from the more open Falmouth Bay. The Penryn river,
coming in from the north-west, forms one of several shallow, winding
arms of the estuary, the main channel of which is known as Carrick
Roads. To the east Pendennis Castle stands on its lofty promontory,
while on the opposite side of the roads the picturesque inlet of the
Porthcuel river opens between Castle Point on the north, with St Mawes'
Castle, and St Anthony Head and Zoze Point on the south. The shores of
the estuary as a rule slope sharply up to about 250 ft., and are
beautifully wooded. The entrance is 1 m. across, and the roads form one
of the best refuges for shipping on the south coast, being accessible at
all times by the largest vessels. Among the principal buildings and
institutions in Falmouth are the town hall, market-house, hall of the
Cornwall Polytechnic Society, a meteorological and magnetic observatory,
and a submarine mining establishment. The Royal Cornwall Yacht Club has
its headquarters here, and in the annual regatta the principal prize is
a cup given by the prince of Wales as duke of Cornwall. Engineering,
shipbuilding, brewing and the manufacture of manure are carried on, and
there are oyster and trawl fisheries, especially for pilchard. The inner
harbour, under the jurisdiction partly of commissioners and partly of a
dock company, is enclosed between two breakwaters, of which the eastern
has 23 ft. of water at lowest tides alongside. The area of the harbour
is 42 acres, with nearly 700 lineal yards of quayage. There are two
graving docks, and repairing yards. Grain, timber, coal and guano and
other manures are imported, and granite, china clay, copper ore, ropes
and fish exported. Falmouth is also in favour as a watering-place. The
parliamentary borough of Penryn and Falmouth returns one member. The
municipal borough is under a mayor, 4 aldermen and 12 councillors. Area,
790 acres.
Falmouth (Falemuth) as a haven and port has had a place in the maritime
history of Cornwall from very early times. The site of the town, which
is comparatively modern, was formerly known as Smithick and
Pennycomequick and formed part of the manor of Arwenack held by the
family of Killigrew. The corporations of Penryn, Truro and Helston
opposed the undertaking, but the lords in council, to whom the matter
was referred, decided in Killigrew's favour. In 1652 the House of
Commons considered that it would be advantageous to the Commonwealth to
grant a Thursday market to Smithick. This market was confirmed to Sir
Peter Killigrew in 1660 together with two fairs, on the 30th of October
and the 27th of July, and also a ferry between Smithick and Flushing. By
the charter of incorporation granted in the following year the name was
changed to Falmouth, and a mayor, recorder, 7 aldermen and 12 burgesses
constituted a common council with the usual rights and privileges. Three
years later an act creating the borough a separate ecclesiastical parish
empowered the mayor and aldermen to assess all buildings within the town
at the rate of sixteen pence in the pound for the support of the rector.
This rector's rate occasioned much ill-feeling in modern times, and by
act of parliament in 1896 was taken over by the corporation, and
provision made for its eventual extinction. The disfranchisement of
Penryn, which had long been a subject of debate in the House of
Commons, was settled in 1832, by uniting Penryn with Falmouth for
parliamentary purposes and assigning two members to the united boroughs.
By the Redistribution of Seats Act 1885, the number of members was
reduced to one. The fairs granted in 1660 are no longer held, and a
Saturday market has superseded the chartered market. In the 17th and
18th centuries Falmouth grew in importance owing to its being a station
of the Packet Service for the conveyance of mails.
FALSE POINT, a landlocked harbour in the Cuttack district of Bengal,
India. It was reported by the famine commissioners in 1867 to be the
best harbour on the coast of India from the Hugli to Bombay. It derives
its name from the circumstance that vessels proceeding up the Bay of
Bengal frequently mistook it for Point Palmyras, a degree farther north.
The anchorage is safe, roomy and completely landlocked, but large
vessels are obliged to lie out at some distance from its mouth in an
exposed roadstead. The capabilities of False Point as a harbour remained
long unknown, and it was only in 1860 that the port was opened. It was
rapidly developed, owing to the construction of the Orissa canals. Two
navigable channels lead inland across the Mahanadi delta, and connect
the port with Cuttack city. The trade of False Point is chiefly with
other Indian harbours, but a large export trade in rice and oil-seeds
has sprung up with Mauritius, the French colonies and France. False
Point is now a regular port of call for Anglo-Indian coasting steamers.
Its capabilities were first appreciated during the Orissa famine of
1866, when it afforded almost the only means by which supplies of rice
could be thrown into the province. A lighthouse is situated a little to
the south of the anchorage, on the point which screens it from the
southern monsoon.
FALSE PRETENCES, in English law, the obtaining from any other person by
any false pretence any chattel, money or valuable security, with intent
to defraud. It is an indictable misdemeanour under the Larceny Act of
1861. The broad distinction between this offence and larceny is that in
the former the owner intends to part with his property, in the latter he
does not. This offence dates as a statutory crime practically from 1756.
At common law the only remedy originally available for an owner who had
been deprived of his goods by fraud was an indictment for the crime of
cheating, or a civil action for deceit. These remedies were insufficient
to cover all cases where money or other properties had been obtained by
false pretences, and the offence was first partially created by a
statute of Henry VIII. (1541), which enacted that if any person should
falsely and deceitfully obtain any money, goods, &c., by means of any
false token or counterfeit letter made in any other man's name, the
offender should suffer any punishment other than death, at the
discretion of the judge. The scope of the offence was enlarged to
include practically all false pretences by the act of 1756, the
provisions of which were embodied in the Larceny Act 1861.
The principal points to notice are that the pretence must be a false
pretence of some existing fact, made for the purpose of inducing the
prosecutor to part with his property (e.g. it was held not to be a false
pretence to promise to pay for goods on delivery), and it may be by
either words or conduct. The property, too, must have been actually
obtained by the false pretence. The owner must be induced by the
pretence to make over the absolute and immediate ownership of the goods,
otherwise it is "larceny by means of a trick." It is not always easy,
however, to draw a distinction between the various classes of offences.
In the case where a man goes into a restaurant and orders a meal, and,
after consuming it, says that he has no means of paying for it, it was
usual to convict for obtaining food by false pretences. But _R._ v.
_Jones_, 1898, L.R. 1 Q.B. 119 decided that it is neither larceny nor
false pretences, but an offence under the Debtors Act 1869, of obtaining
credit by fraud. (See also CHEATING; FRAUD; LARCENY.)
_United States._--American statutes on this subject are mainly copied
from the English statutes, and the courts there in a general way follow
the English interpretations. The statutes of each state must be
consulted. There is no Federal statute, though there are Federal laws
providing penalties for false personation of the lawful owner of public
stocks, &c., or of persons entitled to pensions, prize money, &c. (U.S.
Rev. Stats. S 5435), or the false making of any order purporting to be a
money order (id. S 5463).
In Arizona, obtaining money or property by falsely personating another
is punishable as for larceny (Penal Code, 1901, S 479). Obtaining credit
by false pretences as to wealth and mercantile character is punishable
by six months' imprisonment and a fine not exceeding three times the
value of the money or property obtained (id. S 481).
In Illinois, whoever by any false representation or writing signed by
him, of his own respectability, wealth or mercantile correspondence or
connexions, obtains credit and thereby defrauds any person of money,
goods, chattels or any valuable thing, or who procures another to make a
false report of his honesty, wealth, &c., shall return the money, goods,
&c., and be fined and imprisoned for a term not exceeding one year
(Crim. Code, 1903, ch. xxxviii. SS 96, 97). Obtaining money or property
by bogus cheques, the "confidence game" (_Dorr_ v. _People_, 1907, S
228, Ill. 216), or "three card monte," sleight of hand, fortune-telling,
&c., is punishable by imprisonment for from one to ten years (id. SS 98,
100). Obtaining goods from warehouse, mill or wharf by fraudulent
receipt wrongly stating amount of goods deposited--by imprisonment for
not less than one nor more than ten years (id. S 124). Fraudulent use of
railroad passes is a misdemeanour (id. 125a).
In Massachusetts it is simple larceny to obtain by false pretences the
money or personal chattel of another (Rev. Laws, 1902, ch. ccviii. S
26). Obtaining by a false pretence with intent to defraud the signature
of a person to a written instrument, the false making whereof would be
forgery, is punishable by imprisonment in a state prison or by fine (id.
S 27).
In New York, obtaining property by false pretences, felonious breach of
trust and embezzlement are included in the term "larceny" (Penal Code, S
528; _Paul_ v. _Dumar_, 106 N.Y. 508; _People_ v. _Tattlekan_, 1907, 104
N.Y. Suppl. 805), but the methods of proof required to establish each
crime remain as before the code. Obtaining lodging and food on credit at
hotel or lodging house with intent to defraud is a misdemeanour (Pen.
Code, S 382). Purchase of property by false pretences as to person's
means or ability to pay is not criminal when in writing signed by the
party to be charged (Pen. Code, S 544).
FALTICHENI (_Falticeni_), the capital of the department of Suceava,
Rumania, situated on a small right-hand tributary of the Sereth, among
the hills of north-west Moldavia, and 2 m. S.E. of the frontier of
Bukovina. Pop. (1900) 9643, about half being Jews. A branch railway runs
for 15 m. to join the main line between Czernowitz in Bukovina, and
Galatz. The Suceava department (named after Suceava or Suciava, its
former capital, now Suczawa in Bukowina) is densely forested; its
considerable timber trade centres in Falticheni. For five weeks, from
the 20th July onwards, Russians and Austro-Hungarians, as well as
Rumans, attend the fair which is held at Falticheni, chiefly for the
sale of horses, carriages and cattle.
FALUN, a town of Sweden, capital of the district (_lan_) of Kopparberg,
153 m. N.W. of Stockholm by rail. Pop. (1900) 9606. It is situated in a
bare and rocky country near the western shore of lake Runn. Here are the
oldest and most celebrated copper mines in Europe. Their produce has
gradually decreased since the 17th century, and is now unimportant, but
sulphate of copper, iron pyrites, and some gold, silver, sulphur and
sulphuric acid, and red ochre are also produced. The mines belong to the
Kopparberg Mining Company (_Stora Kopparbergs Bergslags Aktiebolag_,
formerly _Kopparbergslagen_). This is the oldest industrial corporation
in Sweden, and perhaps the oldest still existing in the world; it is
known to have been established before 1347. Since its reorganization as
a joint-stock company in 1890 many of the shares have been held by the
crown, philanthropic institutions and other public bodies. The company
also owns iron mines, limestone and quartz quarries, large iron-works at
Domnarfvet and elsewhere, a great extent of forests and saw-mills, and
besides the output of the copper mines it produces manufactured iron and
steel, timber, wood-pulp, bricks and charcoal. Falun has also railway
rolling-stock factories. There are museums of mineralogy and geology, a
lower school of mining, model room and scientific library. The so-called
"Gothenburg System" of municipal control over the sale of spirits was
actually devised at Falun as early as 1850.
FAMA (Gr. [Greek: Pheme, Ossa]), in classical mythology, the
personification of Rumour. The Homeric equivalent _Ossa_ (_Iliad_, ii.
93) is represented as the messenger of Zeus, who spreads reports with
the rapidity of a conflagration. Homer does not personify _Pheme_, which
is merely a presage drawn from human utterances, whereas Ossa (until
later times) is associated with the idea of divine origin. A more
definite character is given to Pheme by Hesiod (_Works and Days_, 764),
who calls her a goddess; in Sophocles (_Oed. Tyr._ 158) she is the
immortal daughter of golden Hope and is styled by the orator Aeschines
(_Contra Timarchum_, S 128) one of the mightiest of goddesses. According
to Pausanias (i. 17. 1) there was a temple of Pheme at Athens, and at
Smyrna (ib. ix. 11, 7), whose inhabitants were especially fond of
seeking the aid of divination, there was a sanctuary of Cledones (sounds
or rumours supposed to convey omens).
There does not seem to have been any cult of Fama among the Romans, by
whom she was regarded merely as "a figure of poetical religion." The
Temple of Fame and Omen (Pheme and Cledon) mentioned by Plutarch
(_Moralia_, p. 319) is due to a confusion with Aius Locutius, the
divinity who warned the Romans of the coming attack of the Gauls. There
are well-known descriptions of Fame in Virgil (_Aeneid_, iv. 173) and
Ovid (_Metam._ xii. 39); see also Valerius Flaccus (ii. 116), Statius
(_Thebais_, iii. 425). An unfavourable idea gradually became attached to
the name; thus Ennius speaks of Fama as the personification of "evil"
reputation and the opposite of Gloria (cp. the adjective _famosus_,
which is not used in a good sense till the post-Augustan age). Chaucer
in his _House of Fame_ is obviously imitating Virgil and Ovid, although
he is also indebted to Dante's _Divina Commedia_.
FAMAGUSTA (Gr. _Ammochostos_), a town and harbour on the east cost of
Cyprus, 2-1/2 m. S. of the ruins of Salamis. The population in 1901 was
818, nearly all being Moslems who live within the walls of the fortress;
the Christian population has migrated to a suburb called Varosia (pop.
2948). The foundation of Salamis (q.v.) was ascribed to Teucer: it was
probably the most important town in early Cyprus. The revolt of the Jews
under Trajan, and earthquakes in the time of Constantius and Constantine
the Great helped in turn to destroy it. It was restored by Fl.
Constantius II. (A.D. 337-361) as Constantia. Another town a little to
the south, built by Ptolemy Philadelphus in 274 B.C., and called Arsinoe
in honour of his sister, received the refugees driven from Constantia by
the Arabs under Mu'awiyah, became the seat of the orthodox
archbishopric, and was eventually known as Famagusta. It received a
large accession of population at the fall of Acre in 1291; was annexed
by the Genoese in 1376; reunited to the throne of Cyprus in 1464; and
surrendered, after an investment of nearly a year, to the Turks in 1571.
The fortifications, remodelled by the Venetians after 1489, the castle,
the grand cathedral church of St Nicolas, and the remains of the palace
and many other churches make Famagusta a place of unique interest. Acts
ii. and v. of Shakespeare's _Othello_ pass there. In 1903 measures were
taken to develop the fine natural harbour of Famagusta. Basins were
dredged to give depths of 15 and 24 ft. respectively at ordinary low
tides, and commodious jetties and quays were constructed.
FAMILIAR (through the Fr. _familier_, from Lat. _familiaris_, of or
belonging to the _familia_, family), an adjective, properly meaning
belonging to the family or household, but in this sense the word is
rare. The more usual meanings are: friendly, intimate, well known; and
from its application to the easy relations of intimate friends the term
may be used in an invidious sense of "free and easy" conduct on the part
of any one not justified by any close relationship, friendship or
intimacy. "Familiar" is, however, also used as a substantive,
especially of the spirit or demon which attended on a wizard or
magician, and was summoned to execute his master's wishes. The idea
underlies the notion of the Christian guardian angel and of the Roman
_genius natalis_ (see DEMONOLOGY; WITCHCRAFT). In the Roman Church the
term is applied to persons attached to the household of the pope or of
bishops. These must actually do some domestic service. They are
supported by their patron, and enjoy privileges which in the case of the
papal familiars are considerable. "Familiars of the Holy Office" were
lay officers of the Inquisition, whose functions were chiefly those of
police, in making arrests, &c., of persons charged.
FAMILISTS, a term of English origin (later adopted in other languages)
to denote the members of the _Familia Caritatis_ (_Hus der Lieften_;
_Huis der Liefde_; _Haus der Liebe_; "Family of Love"), founded by
Hendrik Niclaes (born on the 9th or 10th of January 1501 or 1502,
probably at Munster; died after 1570, not later than 1581, probably in
1580). His calling was that of a merchant, in which he and his son Franz
prospered, becoming ultimately wealthy. Not till 1540 did he appear in
the character of one divinely endowed with "the spirit of the true love
of Jesus Christ." For twenty years (1540-1560) Emden was the
headquarters at once of his merchandise and of his propaganda; but he
travelled in both interests to various countries, visiting England in
1552 or 1553. To this period belong most of his writings. His primary
work was _Den Spegel der Gherechticheit dorch den Geist der Liefden unde
den vergodeden Mensch H.N. uth de hemmelische Warheit betuget_. It
appeared in an English form with the author's revision, as _An
Introduction to the holy Understanding of the Glasse of Righteousness_
(1575?; reprinted in 1649). None of his works bear his name in full; his
initials were mystically interpreted as standing for _Homo Novus_. His
"glass of righteousness" is the spirit of Christ as interpreted by him.
The remarkable fact was brought out by G. Arnold (and more fully by F.
Nippold in 1862) that the printer of Niclaes's works was Christopher
Plantin, of Antwerp, a specially privileged printer of Roman Catholic
theology and liturgy, yet secretly a steadfast adherent of Niclaes. It
is true that Niclaes claimed to hold an impartial attitude towards all
existing religious parties, and his mysticism, derived from David Joris,
was undogmatic. Yet he admitted his followers by the rite of adult
baptism, and set up a hierarchy among them on the Roman model (see his
_Evangelium Regni_, in English _A Joyfull Message of the Kingdom_,
1574?; reprinted, 1652). His pantheism had an antinomian drift; for
himself and his officials he claimed impeccability; but, whatever truth
there may be in the charge that among his followers were those who
interpreted "love" as licence, no such charge can be sustained against
the morals of Niclaes and the other leaders of the sect. His chief
apostle in England was Christopher Vitel, a native of Delft, an
"illuminate elder," living at Colchester and Southwark, who ultimately
recanted. The society spread in the eastern counties, in spite of
repressive measures; it revived under the Commonwealth, and lingered
into the early years of the 18th century; the leading idea of its
"service of love" was a reliance on sympathy and tenderness for the
moral and spiritual edification of its members. Thus, in an age of
strife and polemics, it seemed to afford a refuge for quiet, gentle
spirits, and meditative temperaments.
See F. Nippold, "H. Niclaes u. das Haus der Liebe," in _Zeitschrift
fur die histor. Theol._ (1862); article "H. Niclaes" in A.J. van der
Aa, Biog. _Woordenboek der Nederlanden_ (1868); article "H. Nicholas,"
by C. Fell Smith, in _Dict. Nat. Biog._ (1894); article "Familisten,"
by Loofs, in Herzog-Hauck's _Realencyklopadie_ (1898). (A. Go.*)
FAMILY, a word of which the etymology but partially illustrates the
meaning. The Roman _familia_, derived from the Oscan _famel_ (_servus_),
originally signified the servile property, the thralls, of a master.
Next, the term denoted other domestic property, in things as well as in
persons. Thus, in the fifth of the laws of the Twelve Tables, the rules
are laid down: SI . INTESTATO . MORITUR . CUI . SUUS . HERES . NEC . SIT
. ADGNATUS . PROXIMUS . AMILIAM . ABETO, and SI . AGNATUS . NEC . ESCIT
. GENTILIS . FAMILIAM . NANCITOR; that is, if a man die intestate,
leaving no natural heir who had been under his _potestas_, the nearest
agnate, or relative tracing his connexion with the deceased exclusively
through males, is to inherit the _familia_, or family fortune of every
sort. Failing an agnate, a member of the _gens_ of the dead man is to
inherit. In a third sense, _familia_ was applied to all the persons who
could prove themselves to be descended from the same ancestor, and thus
the word almost corresponded to our own use of it in the widest meaning,
as when we say that a person is "of a good family" (Ulpian, _Dig._ 50,
16, 195 _fin_.).
Old theory.
1. Leaving for awhile the Roman terms, to which it will be necessary to
return, we may provisionally define Family, in the modern sense, as the
small community formed by the union of one man with one woman, and by
the increase of children born to them. These in modern times, and in
most European countries, constitute the household, and it has been
almost universally supposed that little natural associations of this
sort are the germ-cell of early society. The Bible presents the growth
of the Jewish nation from the one household of Abraham. His patriarchal
family differed from the modern family in being polygamous, but, as
female chastity was one of the conditions of the patriarchal family, and
as descent through males was therefore recognized as certain, the
plurality of wives makes no real difference to the argument. In the same
way the earliest formal records of Indian, Greek and Roman society
present the family as firmly established, and generally regarded as the
most primitive of human associations. Thus, Aristotle derives the first
household ([Greek: oikia prote]) from the combination of man's
possession of property--in the slave or in domesticated animals--with
man's relation to woman, and he quotes Hesiod: [Greek: oikon men
protista gunaika te boun t' arotera] (_Politics_, i. 2. 5). The village,
again, with him is a colony or offshoot of the household, and
monarchical government in states is derived from the monarchy of the
eldest male member of the family. Now, though certain ancient terms,
introduced by Aristotle in the chapters to which we refer, might have
led him to imagine a very different origin of society, his theory is, on
the face of it, natural and plausible, and it has been almost
universally accepted. The beginning of society, it has been said a
thousand times, is the family, a natural association of kindred by
blood, composed of father, mother and their descendants. In this family,
the father is absolute master of his wife, his children and the goods of
the little community; at his death his eldest son succeeds him; and in
course of time this association of kindred, by natural increase and by
adoption, develops into the clan, _gens_, or [Greek: genos]. As
generations multiply, the more distant relations split off into other
clans, and these clans, which have not lost the sense of primitive
kinship, unite once more into tribes. The tribes again, as civilization
advances, acknowledge themselves to be subjects of a king, in whose
veins the blood of the original family runs purest. This, or something
like this, is the common theory of the growth of society.