oracles of this second section of the book are dated within the period of one or two years from January 586 to March 585 or 584 B.C., except for a slight addition made by the prophet in the year 570. Chapters 33-48 contain the direct prophecies of restoration with which Ezekiel sought to encourage and guide his fellow exiles after the destruction of Jerusalem in the summer of 586 B.C. The second division of these prophecies of restoration (4048) is dated as late as 572; this contains Ezekiel's detailed plans for the restored temple and worship, and the systematic redistribution of Palestine among the 12 tribes, the Prince, the priests and the Levites. Ezekiel's early ministry was contemporary with the later years of Jeremiah. Though the two men were as different as possible in their mode of thought and expression and in some of their conceptions, they were in full agreement in their central emphasis, at this time, upon the certainty of Jerusalem's destruction and of a restoration after long years. Ezekiel, too, even more clearly than Jeremiah, enunciated the doctrine of the individual's relation to God, in contrast to the earlier prophetic message of the nation's relationship, and reiterated Jeremiah's teaching of a new spirit within guiding the life in the Divinely appointed ways. Ezekiel renews the charges of bribery, greed, oppression of the defenceless, social corruption and blood guiltiness that the 8th century prophets had made against the people; but he gives equal or greater prominence to the corrupt worship that had come flooding into Jerusalem under Manasseh and again under Jehoiakim. His references to economic crimes, which the earlier prophets had painted so vividly, seem rather general and perfunctory, while his pictures of the idolatrous practices in the temple are most concrete and vivid (viii, 5-8). To him it is clear that Jehovah must vindicate upon his people his outraged honor and holiness. As in Deuteronomy, the priestly demand for purity of worship and the prophetic demand for moral character are united; but in Ezekiel the ritual conception of holiness is much more prominent than the moral. This writer is in fact more fully the heir of priestly ideals and the precursor of the age of ritual dominance than the successor of the great ethical and spiritual prophets of the centuries immediately preceding. In the development of Levitical organization Ezekiel's ideals stand between the simpler arrangements of Josiah's time and the completed hierarchy of post-exilic Judaism. His influence upon later generations in furthering the eclipse of the prophetic religion by sacerdotalism was important. Attributable to him is the conception of a sacred nation isolated from all others, which played so large a part in rebuilding and preserving the Jewish community after the exile and which led also to the exclusive, ceremonial ideas that culminated in Pharisaic Judaism. This prophet's influence was equally determinative in shaping the Messianic hopes of later centuries. In this stream of influence issuing from his teachings we may distinguish elements which ultimately came to flow in very different channels. On the one hand, he gave the beautiful picture of the good shepherd (34). In this he described

the manner in which the former rulers and strong ones had taken advantage of their position to secure the best water and pasture and. wantonly to destroy and foul that which they could not themselves consume. In contrast, he promised the era of justice and safety when God himself would defend the flock and his servant David should feed and shepherd them, Again Ezekiel promised from God a new heart of flesh instead of their old stony heart; Jehovah's Spirit within them causing them to walk in all his ways (xxxvi, 22-27). On the other hand, he taught that God must re-establish and glorify his people in order to make his own name great among the nations which now despised him as a discredited deity unable to protect his own people from their enemies. He feels the mere restoration of Israel to the land inadequate in itself to vindicate the Divine power, and foresees a time when Israel, gathered out of all lands, shall dwell securely; then hordes from the north shall sweep down over the land, as the Scythians had come a generation before. Suddenly God will smite down, upon the mountains of Isarel, this awe-inspiring multitude of King Gog, there to lie as prey of the ravenous birds and beasts. Then Jehovah's holy name will be made known in the midst of Israel and the nations will know that he is the Holy One in Israel (38-39). Here holiness is evidently understood in its primary Hebrew conception of separateness or unapproachableness without the moral connotation that the great prophets had given it. This particular vision of Ezekiel seems to have been the original of that picture of the future which appeared in varied, fantastic forms in the Jewish apocalyptic writings of the two centuries before Christ and the opening years of the Christian

era.

In this book the descriptions of symbolic acts and visions, characteristic of the Hebrew prophets, are carried to an extreme unknown in the earlier documents. Doubtless the elaborate, composite, human-animal figures conspicuous in the Babylonian sculptures influenced the form of Ezekiel's visions. The beings seen in the opening vision, each with the face of a man, a lion, an ox and an eagle, each with four wings, with human hands beneath the wings and feet like those of a calf, seem fairly to outdo the fantastic imaginings of the sculptors of Babylonia. An Amos or an Hosea thought in the pictures of the varied hills and skies and mountain torrents of Palestine; Ezekiel, on the endless plain by the sluggish canal, thought in pictures suggested by the most impressive work of the artists who had decorated the great temples for the ancient worship of this centre of mighty human power. With the audacity of faith belonging to the true interpreters of the unseen God, the exile prophet appropriated the symbols of the conquerors' religion to enforce his own lessons as to the power and purposes of the God of subject Israel. At times, the imagery of the prophet is more simple and becomes effective or even beautiful. An example in point is the picture of the Divine shepherd and the sheep, but generally the figures, even at their best, seem labored. A few poems are introduced here and there among the prose oracles. In the dirge sung over Tyre (xxvii, 3b-9a, 25b-36)

we have one of the most elaborate and appropriate of the many poetic descriptions of the ship of state. In the lament for Egypt (xxxii, 19-32), both the conception and the form of the poem, with its varied haunting, baffling refrain are notable. In general, however, Ezekiel lacks the poetic power and the rhetorical passion of the greatest of Israel's prophets. The book shows the marks of deliberate literary composition far more even than that of Jeremiah, of whose repeated dictation to Baruch of sermons long before delivered, we are told. The books of Hosea and Isaiah suggest in their arrangement scattered memorials gathered by loyal followers. In the case of Ezekiel it seems evident that he committed his own teachings to writing with deliberation and that he finally composed the entire book in essentially its present form. The internal evidence of the book speaks of unity of plan and purpose and of date of composition. Although the text has suffered more than usual corruption through copyists' errors, the book as a whole is singularly free from later additions or expansions.

Bibliography.- Bennett, W. H., The Religion of the Post-Exilic Prophets' (Edinburgh 1907); Davidson, A. B., The Book of Ezekiel' (in Cambridge Bible, Cambridge 1892); Fowler, H. T., A History of the Literature of Ancient Israel' (New York 1912); Kent, C. F., (Sermons, Epistles, and Apocalypses of the Prophets' (New York 1910); Redpath, H. A., "The Book of the Prophet Ezekiel' (in 'Westminster Commentaries, London 1907); Skinner, J., 'The Book of Ezekiel' (in 'Expositor's Bible, New York 1901); Toy, C. H., 'The Book of Ezekiel' (in 'Sacred Books of the Old and New Testament,' New York 1899). Consult also Hastings, Encyclopedia Biblica' and the Old Testament Introductions by Creelman, Cornill, Driver, Gray, McFadyen, Moore.

HENRY THATCHER FOWLER, Professor of Biblical Literature and History, Brown University.

EZEKIEL, Moses Jacob, American sculptor: b. Richmond, Va., 28 Oct. 1844. He was graduated at the Virginia Military Institute 1866, having served in the Confederate army during the last year of his course. He studied art in Richmond and Cincinnati 1866–70, and Berlin, Germany, 1870-74, where he was the first foreigner to win the Michael Beer prize (1873). While there he studied under Prof. Albert Wolf, and was admitted to the Berlin Society of Artists on the merits of his colossal bust of Washington, now in Cincinnati. Later he went to Rome, Italy, where he has chiefly resided save for frequent visits to America. He has exhibited in the chief American and European expositions. Large and small, including statues, portrait-busts, ideal groups, and relievos. His works number several hundred of which the best known are 'Cain, or the Offering Rejected,' an early ideal bust that showed considerable dramatic talent; 'Apollo and Mercury, Berlin (1870); Religious Liberty,' Fairmount Park, Philadelphia (1874-76); basrelief portraits of Farragut (1872), and Robert E. Lee (1873); 12 marble statues of artists for the Corcoran Art Museum. Washington (188082); marble busts of Beethoven (1884), Longfellow, and of Cardinal Hohenlohe (1888);

bronze statue of Columbus in the Columbian Memorial building, Chicago, Ill.; statue of Mrs. Andrew D. White for Cornell University; bust of Lord Sherbrooke for Westminster Abbey; the fountain of Neptune for the town of Neptune, Italy; Confederate Soldiers' Monument in the National Cemetery, Arlington, Va., etc. In June 1903 the sculptor presented a bronze monument, 'Virginia Mourning Her Dead,' to the Virginia Military Institute.

EZION-GEBER, e'zi-on gë'ber, a stoppingpoint of the Israelites on their journey from Egypt (Deut. ii, 8). It is probably_indentical with the modern Ain-el-Ghudyan. It is mentioned also as the station of Solomon's fleet (I Kings, ix, 26; II Chron. viii, 17). According to Josephus it was known as Berenice in his day. Consult Musil, Arabia Petræa: Edom' (Vienna 1908).

He

EZRA, the Babylonian Hebrew priest surnamed "THE SCRIBE," after whom, with his contemporary Nehemiah, the 'Books of Ezra and Nehemiah' of the Hebrew canon are named. By permission of King Artaxerxes I of Babylon, as leader of 1,754 of his countrymen he returned to Jerusalem 458 B.C. On the basis of a firman granted by the King, and by the appointment of the King's cup-bearer Nehemiah as governor of Judea 445 B.C., he was instrumental in purifying and re-establishing, under sanction of the law, the Jewish religion in Jerusalem, where it had become deeply corrupted. The drastic steps associated with the reforms of Ezra and Nehemiah were not acceptable everywhere and led to endless discussion, especially was this the case when a great number of the Jews were compelled to divorce the foreign wives they had married. The most famous of the early scribes, Ezra is referred to as "the scribe of the commandments of the Lord and of his statutes to Israel" (Ezra vii, 2) and as "a ready scribe in the law of Moses which the Lord, the God of Israel had given." was the first of the Sopherim or scribes who handed on the charge to the "Men of the Great Synagogue," a body or succession of teachers which he founded and now represented by the rabbis. To Ezra is credited the introduction of Assyrian script, or the adoption of Aramaic handwriting in Judea in the 5th century B.C. In 444 B.C. Nehemiah describes Ezra as a scribe reading the Book of the Law' to the congregation of the children of Israel gathered on the plateau near the Water Gate, and the Levite priests reciting the 'Targums' or Aramaic paraphrases to enable the people to understand the laws. The reading occupied two days and was productive of impressive results. The important services rendered by Ezra to his countrymen on that occasion, and also in arranging and practically settling the canon of Scripture are especially acknowledged by the Hebrews, and he is even regarded by many as the second founder of the nation. Malachi, signifying "My Messenger," the name assigned to the last book of the Old Testament, is identified by some authorities with Ezra. Some writers assert that Ezra returned to Babylon and died there at the age of 120 years. Josephus states that he died in Jerusalem and was buried there with great pomp. On the Shatt el-Arab near Korna the tomb of Ezra is venerated as a shrine. Consult

Herford, 'Pharisaism) (New York 1912); Torrey, 'Ezra Studies (Chicago 1910).

EZRA, Book of. For the discussion of the original union of Ezra with Nehemiah and Chronicles and for the date of the complete work, see CHRONICLES.

The book of Ezra covers the history from 537 B.C. to 458, although some would substitute another date for the latter one. Most of this period is described very briefly, with extended sections of which nothing is said; it is the narrative of the events of the year 458 that is most extended, chapters vii-x.

Chapters i-vi are claimed to rest upon certain official documents which were partly in Hebrew and much more largely in Aramaic. Whether this claim is true is a matter on which there is difference of opinion; it is probable that it is in large measure true, but perhaps not altogether. The remainder of the book, chapters vii-x, is evidently based upon memoirs of Ezra. These memoirs as they now appear are partly in the first person, having been quoted by the writer verbatim or with slight changes, and partly in the third person, having been considerably rewritten. Ezra vii, 27ix, 15 are of the former kind; Ezra vii, 1–26; 10, of the latter kind.

The question of the historic city of Ezra and Nehemiah is one of much difficulty. The compiler seems to have had access to more accurate records for this period than for the earlier time covered in the books of Chronicles. Nevertheless, there are many unhistorical details in these books, and many that are doubtful. Ezra iv, 7-24a is out of its chronological order. The question of the proper order is one on which there is much difference of opinion.

The register of returning exiles in Ezra ii is substantially identical with that in Nehemiah vii, 6-73a, where it is put chronologically at a later point. The connection in Nehemiah is probably more nearly the original one, and the connection in Ezra is unhistorical.

The so-called Septuagint translation of Ezra and Nehemiah, which some have considered to be actually the version of Theodotion, is called 2 Esdras, Esdras being the equivalent of Ezra. 1 Esdras is a so-called apocryphal book, now known only in Greek. It contains the book of Ezra, practically entire, with small portions of 2 Chronicles and of Nehemiah. It is now generally accepted that the book of 1 Esdras is a variant recension of these portions, translated from a Hebrew and Aramaic original. There is considerable chronological rearrangement of the material, and the order of 1 Esdras is now considered to be on the whole superior. 1 Esdras iii, 1-v, 6 is the only portion which has no parallel in these other books.

Bibliography.- Adeney. W. E., Ezra, Nehemiah and Esther' (Expositor's Bible,' New York 1893); Batten, L. W., "The Books of Ezra and Nehemiah' ('International Critical Commentary,' New York 1913); Davies,

T. W., 'Ezra Nehemiah, and Esther' ('Century Bible, Edinburgh no date); Ryle, H. E., 'Ezra and Nehemiah (Cambridge Bible, Cambridge 1897). See also the list under CHRONICLES. GEORGE R. BERRY,

Professor of Old Testament Interpretation and Semitic Languages, Colgate University.

EZRA CHURCH (Atlanta), Battle of. On 20 July 1864 the Confederate army under General Hood was defeated at Peach Tree Creek, and driven into the inner defenses of Atlanta. On the 22d Hood attacked the Army of the Tennessee, and was again defeated, and General Sherman began the investment of Atlanta. He began to force Hood from Atlanta by moving upon his communications leading south from the city. The Army of the Tennessee was transferred from the extreme left of the investing line to the right, near Ezra Church, and Hood took measures to check its further extension and drive it back. On the night of the 27th he marched out of Atlanta with the greater part of his force, and on the 28th Gen. J. C. Brown's division was ordered to attack Logan's corps, then advancing on the right, and drive it back to and beyond Ezra Church. Brown drove in Logan's skirmishers, followed them 500 to 600 yards, and struck Logan's right, carried it at some points, but was quickly repulsed with great slaughter. He made a second attempt with no success and fell back. He had lost 694 killed and wounded and 113 missing. During Brown's attack four regiments from Dodge's and Blair's corps extended Logan's right, and took part in the action. Clayton's division attacked on Brown's right, but not until after Brown's first repulse, and by a misunderstanding his three brigades made isolated attacks upon Harrow's division, all of which were repulsed with great loss, some of the regiments losing 50 per cent. Walthall had led out his division while Brown and Clayton were engaged, and at 2 P.M., after they had been withdrawn, he was ordered to attack over the ground of Brown's fight. Walthall made several persistent efforts, but failed, although some parts of his force got within 50 yards of Logan's line. After more than an hour's severe fighting, in which he reports the loss of 152 officers and nearly 1,000 men, he fell back. At night Hood withdrew his troops to the works around Atlanta. The Federals in this battle numbered about 13,000 men; the Confederates about 18,000. The Union loss was 559 killed and wounded, 73 missing. The aggregate Confederate losses were apparently about 2,636 killed and wounded, and 200 missing. The estimates of Generals Sherman, Howard and Logan that the Confederate loss was from 5,000 to 7,000 are excessive. Consult 'Official Records, (Vol. XXXVIII); Cox, Atlanta'; Sherman, 'Personal Memoirs (Vol. II); The Century Company's 'Battles of the Civil War,'. (Vol. IV).

E. A. CARMAN

VOL. 10 44

F

the sixth letter of the English and Latin alphabets and all alphabets derived from the Latin. Its sound, technically called a "labiodental voiceless spirant," is produced by bringing the lower lip into loose contact with the upper teeth, the vocal cords being inactive. The character F, though it does not appear in the Greek alphabet of the classic period, had a place in the earlier Greek alphabet, and is believed to have there represented the sound of v or of w. It is called by Greek grammarians, digamma or double-gamma, being formed of two gammas (g hard, F) written one above the other (F). From the Greek it came into Latin and, finally, was used to express the sound which it has for us. That the sound of F in Latin was the same as in English, we know from what Quintilian says of the mode of uttering it. The Greek letter (phi) represented in Latin and English by ph, appears to have been very different in sound from the F of the Latins; and that in the pronunciation of F Greeks found great difficulty is known on the authority of Cicero; their difficulty was like that which people of other speech than ours find in pronouncing th in then, this, and in thin, think. A like difficulty in pronunciation of the F of Latin must have presented itself to the inhabitants of the Spanish Peninsula, if not in the time of the Roman domination, then after; else the initial F of words from the Latin would not have been so generally changed by them into a mere breathing, represented by the letter h. Examples Lat. faba (bean), Span. haba; fabulari (to talk), hablar; facere (to make), hacer. In other languages, whether derived from one another or springing independently from a common_original stem, as German, Anglo-Saxon, Greek, Latin, Celtic, etc., we see a different interchange as between F and P; thus to the English word fish answers the Latin pisc (piscis); to Eng. fire the Gr. pyr; to Eng. plow the Ger. pflug. In the local dialect of the English county of Somerset, F usually becomes V: fair becomes vair, friar vrier, five vive. As the Latin alphabet had but one character, V, to represent both the vowel U and the consonant V (or W) the Emperor Claudius ordered that in public inscriptions and state documents this consonant V should be represented by the F inverted, , and hence in monuments of that reign we find AMPLIA HIT, TERMINAJIT, OCТAдIA, etc., for Ampliavit, Terminavit, Octavia, etc. The letter F in physics is a contraction for Fahrenheit.

F. F. V's (First Families of Virginia), a jocular term applied in the North, before and during the war, to the Southern aristocracy in general.

FA, fä, the name given by Guido to the fourth note of the natural diatonic scale of C, that is, the subdominant. In the major scale of C this tone is F.

FABELL, Peter, the chief character in 'The Merry Devil of Edmonton,' who sold his soul to Satan, and is said to have been derived from a real personage who died and was buried at Edmonton, Middlesex, in the reign of Henry VII (1485-1509).

FABENS, Joseph Warren, American miscellaneous writer: b. Salem, Mass., 23 July 1821; d. New York, 13 March 1875. Among his works are 'The Camel Hunt,' a narrative of personal adventure; 'Facts about Santo Domingo'; and The Last Cigar,' a book of poems.

FABER, fä'ber, Frederick William, English theologian and hymn writer: b. Calverley, Yorkshire, 28 June 1814; d. Brompton, London, 26 Sept. 1863. He was a nephew of G. S. Faber (q.v.). He was educated at Balliol College, Oxford, where he came under the influence of John Henry Newman (q.v.), whom in 1845 he followed into the Roman Catholic Church. On becoming a Roman Catholic he founded a small community called Brothers of the Will of God, who three years later joined the oratory of Saint Philip Neri. He afterward established a branch of this oratory at Brompton, with which he was connected till his death. His prose writings are numerous, but it is by his beautiful hymns that he is best known. Of these 'Pilgrims of the Night' and 'The Land Beyond the Sea' are the most noted. See 'Life and Letters, edited by Bowden (1869).

>

FABER, fä'ber, Frederik, Danish zoologist: b. Odense, Fünen, 1795; d. 1828. He was graduated in law in 1818, but had also given great attention to zoology and at 20 published Indledning til Dyrelæren til Brug ved den Naturhistoriske Undervisning. He traveled in Iceland in 1819-21, and published the results of his investigations in Ueber das Leben der hochnordischen Vögel Islands) (1826), a work still of value; 'Prodromus isländischer Ornithologie (1822); Naturgeschichte der Fische Islands' (1829), and articles in Isis and in Tidsskrif for Naturvidenskaberne. Several zoological species are named from Faber.

FABER, George Stanley, English theologian: b. Calverley, near Bradford, Yorkshire, 25 Oct. 1773; d. near Durham, 27 Jan. 1854. Having been Bampton lecturer in 1801, he shortly after published his lectures under the title of 'Hora Mosaicæ.' From the first he adopted evangelical views, and soon began to aid them by his pen, particularly by "The Doctrine of Regeneration in the Case of Infant

Baptism. He was vicar successively of Stockton-upon-Tees, Redmarshall and Longnewton, holding the last appointment 21 years, when he resigned it to become master of Sherburn Hospital. His principal writings, in addition to those already mentioned, are A Dissertation on the Prophecies, the most popular of all his works, and the Difficulties of Romanism,' of which a third edition appeared in 1853.

FABER, or FABRI, Jacques Lefèvre d'Estaples, French scholar: b. Estaples (Etaples), near Boulogne, about 1450; d. 1536. He was educated at the University of Paris and for a time taught in the College of Cardinal Lemoine. He visited Italy and in 1507 was given a home in the Benedictine Abbey of Saint-Germain-des-Prés by his friend Abbot William Briçonnet. Faber remained there for 13 years, becoming in 1520 director of the leper hospital of Meaux. Faber's writings displeased several high church officials but he was safe from persecution through the protection of Francis I. When the latter was taken prisoner in 1525 Faber was formally condemned. Francis' return he was made royal librarian at Blois and tutor to the king's children. Princess Margaret, on becoming Queen of Navarre, took Faber to Nérac, where he spent his last days in peace. His works were numerous and included a French translation of Saint Paul's Epistles (1512), of the New Testament (1523), of the Pentateuch (1528) and the whole Bible in 1530. Consult the life by De Labatier Plantin (Montauban 1870) and that by Prossdij (Leyden 1900).

On

FABER, Johann Lothar von, German manufacturer: b. Stein, near Nuremberg, 12 June 1817; d. 1896. In 1860 he founded in his native town a manufactory of lead pencils, with only 20 hands employed. He made so many improvements in the manufacture that his factory gradually became the centre of that particular industry, and absorbed the trade of Germany and Austria. Particularly successful and profitable was the making of pencils of different grades, while his business capacity in distributing his goods did much to promote their popularity. He opened branches in the great cities of Europe and the United States. He was ennobled for his services to German industry. He established a plant in New York with a cedar yard and mills at Cedar Keys, Fla.; and in his factory at Noisy-le-sec, near Paris, over a thousand operatives, were employed.

FABER, Johannes. See FABRI, JOHANNES. FABIAN, fa'bi-an, belonging or relating to the famous Roman family, or clan, the Fabian used especially in the military phrase Fabian tactics, to denote tactics the chief point of which is to weary and exhaust the enemy. By such measures Quintus Fabius Maximus, surnamed Cunctatus ("the delayer") greatly harassed Hannibal in the Second Punic War.

FABIAN SOCIETY, an English socialistic organization, founded in January 1884, having its headquarters in London, and with affiliated branches in most of the principal cities and towns of Great Britain and Ireland. The society includes in its ranks some very prominent writers on social economy, including George Bernard Shaw and Sidney Webb, and publishes 'Fabian Essays' and 'Fabian Tracts.'

In 1888 they began to hold public meetings. Above 700 lectures have been given in one year by members of the society. The Fabians aim to bring about the "emancipation of land and industrial capital from individual and class ownership and the vesting of them in the community for the general benefit"; "the extinction of rent"; and "the transfer to the community of the administration of such industrial capital as can be conveniently managed socially." They also advocate female suffrage. The recently formed research department has added to the society's activities. There is a society of the same name in the United States, which issues a periodical called the 'American Fabian.' Consult Shaw, G. B., The Fabian Society' (1892).

FABII, fā'bi-ī, Arch of the, a commemorative arch in ancient Rome at the entrance of the Sacred Way (Via Sacra) to the Forum Romanum. It was constructed about 120 B.C. by Quintus Fabius Maximus Allobrogicus in celebration of his victories over the Allobroges and Arverni. Its material was the calcareous Italian rock called travertin, and its design simple. Some few of the travertin blocks were excavated in 1882 not far from the site of the arch. Consult Platner, The Topography and Monuments of Ancient Rome' (1911).

FABIUS, fa'bi-us, the name of one of the oldest and most famous families of Rome, every member of which was massacred at Cremera 478 B.C., except QUINTUS FABIUS VIBULANUS, who became one of the decemvirate. Among the most noted of the family in later times are: FABIUS AMBUSTUS, dictator, 350 B.C.; FABIUS RULLIANUS, to whose name MAXIMUS was added, twice dictator, conqueror of the Samnites and Etruscans, 323-280 B.C.; FABIUS GURGES, son of the preceding, consul of Rome; FABIUS PICTOR, the first writer of Roman history, 3d century B.C.; FABIUS MAXIMUS VERRUCOSUS, considered the greatest of his family, surnamed "Cunctator," "the Delayer" (see FABIAN), from his system of warfare, died 203 B.C.; FABIUS MAXIMUS QUintus, son and next in office to the preceding, afterward consul; FABIUS MAXIMUS EMILIANUS, distinguished in the war of Persia and in Spain, consul 147 B.C.; FABIUS MAXIMUS SERVILIANUS, pro-consul for Spain, censor 126 B.C.; FABIUS MAXIMUS ALLOBROGICUS, consul 122 B.C.

FABIUS, The American. Name often given in the last century to George Washington, because of his habit of avoiding pitched battles after the manner of Fabius Cunctator.

FABLE (Lat. fabula, a narrative, especially a fictitious one), in literature, a term applied originally to every imaginative tale, but confined in modern use to short stories, either in prose or verse, which are meant to inculcate a moral lesson in a pleasant garb. Imaginary persons, animals and inanimate objects are introduced as the actors and speakers. The fables consist properly of two parts the symbolical representation and the application or the instruction intended to be deduced from it, which latter is called the moral of the tale, and is indispensable to it.

Herder divides fables into (1) Theoretic, intended to form the understanding; thus a phenomenon of nature, as illustrative of the