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. Φήμη, Ὄσσα), 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, § 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 coast of Cyprus, 212 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 Muʽawiyah, 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 Münster; 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 betüget. 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 für 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 Realencyklopädie (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 ·
