Substantial!}', fetichism is a rude form of pantheism. Its root is to be found in the fear generated in the rude nature of the savage by the unknown forces of the universe. — Herzog, Real-Encyhlop. iv, 395 ; Scholten, Geschichte der ReUg. und Philosojihie (Elberfeld, 1868); Lecky, Rationalism, i, 208 sq. ; Hardwick, Chrid and other Masters, ii, 127.
Fetter (pT, zek, bond or chain in general, only in
the plur. Job xxxvi, 8,
elsewhere "chains," Psa.
cxlix, 8 ; Isa. xlv, 1 4 ; Nah.
iii, 10; bn:^, le'bd, sing.
perhaps the linh joining
the fetter, Psa. cv, IS ;
plur. and of iron, cxlix, 8;
Ancient Assyrian Ilandcuflfs and Fetters for Captives.
r'— ns, necho' sheth, bra- zen, in the dual, tlie ap- propriate term. Lam. iii, 7; Judg. xvi, 21; 2 Sam. iii, 34 ; 2 Kings xxv, 7 ; Jer. xxxix, 7 ; Iii, 11 ; Trie?/;, inipl_ying that they were for the feet, in the plur., INIark v, 4; Luke viii, 29 ; Ecclus. vi, 24, 29 ; xxi, 19), shackles or chains for binding pris- oners, whetiier by the wrists or ankles. The Philistines bound Sam- son with fetters of cop- per (Judg. xvi, 21). IMa- nasseh and Zedekiah, kings of Judah, were
Ancient Etjyptian Captive handcuffed.
FEUGUIERES
541
FEUILLANTS
bound with fetters by the Chaldtcans and carried to Babylon (2 Chron. xxxiii, 11 ; 2 Kings xxv, 7). Man- acles for the feet and hands are represented on the As- Syrian monuments (Layard, Xineveh, ii, 37G ; Kitto, Daify Bible Illustrations, ii, 437). See Chain. One mode of securing prisoners among the Egyptians, as depicted on the monuments, was to enclose their hands in an elongated fetter of wood, made of two opposite segments, nailed together at each end, such as are used for a similar purpose in Egypt at the present day (Wilkinson, Ancient Er/yptians, i, 410, abridgm.).
Feudal System. See Fief.
Feuguieres. Guillaume, was bom at Rouen. In his native place be became mhiister of the Keformed Church. In 1578, at the recommendation of prince "William the First, he was appointed first professor of theology in the recently founded University of'Lej-- den. His influence was of decided advantage to the new institution, but his connection with it was of short continuance. In 1579 he resigned his professorship, in order to accept the pressing invitation of his former charge to again become their pastor. There he spent the remainder of his days, and died in 1613 at an ad- vanced age. He wrote several works in Latin, of "which we deem the following most worthy of mention : G. Feiiguereii j)ro2jhetic(e et apostolicm, i. e. totius diviiuE et caiwniccB scriptura: thesaurus, in locos communes re- rum, dogmatum suis cHvinis exemplis illustratorum, et pJiraseun scrlpturcc familiarium, ordine alpA^ihetlco Aii- gustini Marlirati adversariis (Lond. 1571 ; reprinted at Berne in 1601, and at Geneva in 1621. A compendium of it was published at Geneva in 1613) : — Novum Tes- tamentnm latine, ex versione et cum annoiationibus Tk. Bez't, paucis etiam additis ex Joachimi Camerarii notii- tionibus, studio Petri Loselerii Villerii, iheolng. profess. Genevensis, et nunc postremo G. F. opera (Lond. 1587). See B. Glasius, Godgeleerd Nederland, Deel i, biz. 464 en verv. ; also Soermans, ^cacZ. Reglst. bl. 32 ; Paquot, i, frag. 178. (J. P. W.)
Feuillants {Feuillants, Congregatio beatx Marix Fuliensls), a reformed congregation of the Cistercians (q. v.). Their founder, Jean de la Barriere, of the fam- ih^ of the Vicomtos de Turennes, was born at St. Cere in 1544, and finished his education at the University of Paris. In 1562, when only 18 years of age, lie re- ceived the Cistercian abbey of Notre Dame de Feuil- lans in commendam, and three years later took posses- sion of it. After having received the income of the abbey for eleven months, he cntsred the order himself. His efforts to restore a stricter monastic discipline met with the unanimous opposition of the members of the abbey, and he was even in danger of being assassina- ted, lie was charged at the chapter general held at Citeaux with introducing innovations, but bis defence made so deep an impression that many of the assem- bled monks placed themselves under his spiritual guid- ance, and enabled him to carry through a thorough reformation in his abbey. La Barriere and his friends now suffered a great deal of parsccution from the old Cistercians ; but their reformation was, in 1586 and l/)87, approved by tlie pope, though they remained sub- ject, with regard to such points as were not at vari- ance with their new discipline, to tlie abbot of Citeaux. Other abbeys were authorized to adopt the reformation of Feuillans, and pope Sixtus V gave them the house of San Vito at I!omo, to which, after a time, was add- ed the house of St. Pudentiana, and somewhat later a beautiful monastery. In 1588 Henry III gave them a monastery in Paris. During the civil war La Barriere remained \uya\ to Henry III, whose funeral sermon he preached at Bordeaux, but many members of the or- der l)ecame ardent partisans of the Ligue. One of them, Bernard de Montgaillard, became celebrated un- der the name of " The Little Feuillant." By these partisans of the Ligue, La Barriere was denounced as a traitor to the interests of the Catholic Church. At a
chapter held in 1592, under the presidency of the Do- minican monk Alexander De I'rancis, subsequently bishop of Forli, he was deposed from his position, for- bidden to say mass, and required to report himself once ever}' month to the Inquisition. A revision of the trial by cardinal Baronius led, however, to the acquit- tal of La Barriere. Pope Clement VIII full}' dissolved the connection of the new congregation with Citeaux, placed them under the immediate jurisdiction of the papal see, and commissioned six of the members with framing new statutes. These new statutes provided for the mitigation of some of the rules, the rigor of which, it was reported, had caused the death of four- teen members, and they received the sanction of the Church in 1595. The congregation now spread in France and Italy, and at its head in France was an ab- bot elected for three j'ears. As discipline again began to slacken, pope L'rban VIII in 1630 divided the con- gregation into two — the French, called after Notre Dame de Feuillants, and the Italians, the members of