Tugitive is the rendering in the A. V. of the fol- lowing Heb. terms: ^3, na {wavering), a rover (Gen. iv, 12, 1-1; elsewhere "'wander," etc.); '^"^hvi, imlit' (one that has escaped, as often rendered), a refugee (Judg. xii, 4) ; 5Sb, nnphel' {fcdling, as usually ren- dered, i. e. awaj' to the enemy), a deserter (2 Kings XXV, 11) ; n"i3'2, mihrnrh' (lit. a brealing away, i. e. {\i'^hi), fugitives (only in the plur. and Ezek. xvii, 21) ; n"''13, heri'aeh (from the same root as the last^rop. a holt, as often rendered, lience a prince ; but here per- haps simply a breaker away), a fugitive (Isa. xv, 5).
Fvih-he, sometimes spelled Fo^i, is not unfrequently confounded with Fo, the Chinese Buddha, from whom, however, he was separated by centuries, and with whose
religious teachings those of Fuh-he had nothing in com- mon. Fuh-he is the reputed founder of Chinese civ- ilization, having "established social order, instituted marriage, and taught the use of writing" among that ])cople. He is alleged to have been born in the prov- ince of Shenzy, and to have reigned B. C. 2952. It is not probaljle, however, that matters of this kind con- cerning him can be determined with any tolerable ac- curacy. According to Chinese tradition, the first man who was created was Pwanko, or Animated Chaos, who was "succeeded by three sovereigns, styled Heaven Emperor, Earth Emperor, and Man Emperor, or Heav- en, Earth, and Man, the three powers of nature, and the triplification of the Great Extreme, or Supreme Unit." This first creation was destroyed by a deluge. When this had subsided, the first man who reappeared was Fuh-he. He issued with his wife and six children from the " sacred circle." " Fuh-he," says the Chinese text, "is the first [who appears] at each opening and spreading out" [of the universe]. Thus Fuh-he is but the reappearing of Pwanko, and, as he escaped from the deluge, he has many of the characteristics of Noah.
His Writings.- — The Chinese were originally worship- pers of the heavenlj' bodies. Fuh-he reduced their re- ligious notions to a philosophical sj'stem. He was the author of the most ancient of the Chinese canonical books, called Yih-King, "The Book of Changes," an "expanded form of ancient and recondite speculations on the nature of the universe in general, the harmo- nious action of the elements, and the periodic changes of creation." It is based on some eight peculiar dia- grams called Kwa. In the hands of tlie commentators this " cosmological essay" became a " standard treatise on ethical philosoph}'." The following summary of the Yih-King, or Y King, is given by Faber, Origin of Pagan Idolatry, i, 21G : "The Book of Y received its name from the mystery of which it treats, the mystery being hieroglyphically represented by a figure resem- bling the Greek T or Ptoman Y. It teaches that the heaven and the earth had a beginning, and therefore the human race ; that of the heaven and earth all ma- terial things were formed, then m;ile and female, then husband and wife. The Great Term (as they call it) is the Great Unity and the Great Y'. Y has neither body nor figure, and all that has body and figure was made by that which has neither body nor figure. The Great Term, or the Great Unity, comprehends Three, and the One is Three, and the Three One. Tao is life. The first has produced the second, and the two have produced the third, and the three have produced all things. He whom the spirit perceiveth, and whom the ej'e cannot see, is called Y'." — Morrisson, Chinese Disc. vol. i, pt. i, p. 92, 93 ; Du Halde, Description de r Empire de la Chine; Journal of Asiatic Socidy (1856), xvi, 403, 404 ; Faber, Origin of Pagan Idolatry, i, 246; Hardwick, Christ and other Masters, ii, 17, 18; Legge, Life and Teachings of Confucius (Philadelphia); GUtz- laff, Chinese History, i, 119. (.T. T. G.)
Fulbert, bishop of Chartrcs, one of the most emi- nent and learned prelates of the 11th century. The place of his birth is unknown. He was proliably born about A.D. 950, in Italy, but educated in France About A.D. 990 he commenced a school at Chartres, where he continued his instructions for some time, and with such renown that his fame for learning spread to the most distant parts of the kingdom. Jlany of the best scholars of those times were Fulbert's pupils, and he contributed largely to the revival of literature. Berengar of Tours was one of his inipils, and king Eobert Avas his patron and friend. His pupils always spoke of him with affection and veneration. He was not "satisfied with imparting to his scholars all possi- ble knowledge, but he regarded it of the greatest mo- ment to take care for the welfare of their souls. One of Berengar's fellow-students at that time, named Adel- mann, in a letter written at a later period, of which letter we shall have occasion to speak on a future page,
FULCHERIUS
688
FULDA
reminded liim of those hearty conversations which they Lad at eventide, while walking solitarily with their Ijreceptor in the garden, how he spoke to them of their heavenly country, and how sometimes, unmanned b}' his feelings, interrupting his words with tears, he ad- jured them In' those tears to strive with all earnestness to reach that heavenly home, and for the sake of this to beware, above all things, of that which might lead them from the way of truth handed down from tlie fa- thers'" (Neander, Church Hist., Torrey"s transl., iii, 502, where Adelmann's letter is cited). A.D. 1007 he was ordained bishop of Chartres, and died in 1029. It is said that he was the first who introduced the celebra- tion of the festival of the Virgin's Nativity in France : it is certain that he was a zealous upholder of her hon- or, since lie built the church of Chartres to her praise. His writings consist of To-i Episiohe : — Tractutus contra Judcros: — Sermone<: — Carmina, etc. According to bishop Cosin, his doctrine on the Eucharist was alto- gether conformable to that of the i)rimitive Church ; but his first epistle (the fifth in Migne) to Adeodatus teaches transubstantiation. Yet his language on the Eucharist is suflicientl}' indefinite to have probabh' led his pupil Berengar (q.v.) to his more scriptural and spiritual views of that sacrament. His works were edited b}- Masson (Paris, 1585), by Villiers ("in bad faith," Mosheim, Par. IOCS, 8vo), and in the Blh. Max. Putr. xviii, 1. They are given in most complete form in Migne, Patrol. Laiina, t. 141, where also several bi- ographies of Fulbert are collected. See Oudin, Script. Led. ii, 519 ; Ceillier, Aiiteurs Sacres (Paris, 1863), xiii, 78; Dupin, Eccl. Wi'iters, ix, 1 sq. ; Mosheim, Church Hist. cent, xi, pt. ii, ch. ii, § 31, n. C5 ; Keander, Ch. JJist. iii, -170, 502; Clarke, Succession of Sacred Litera- ture.