FEBRUARY, the second month of the modern calendar. In ordinary years it contains 28 days; but in bissextile or leap year, by the addition of the intercalary day, it consists of 29 days. This month was not in the Romulian calendar. In the reign of Numa two months were added to the year, namely, January at the beginning, and February at the end; and this arrangement was continued until 452 B.C., when the decemvirs placed February after January. The ancient name of Februarius was derived from februare, to purify, or from Februa, the Roman festival of general expiation and lustration, which was celebrated during the latter part of this month. In February also the Lupercalia were held, and women were purified by the priests of Pan Lyceus at that festival. The Anglo-Saxons called this month Sprout-Kale from the sprouting of the cabbage at this season. Later it was known as Solmonath, because of the return of the sun from the low latitudes. The most generally noted days of February are the following:—the 2nd, Candlemas day, one of the fixed quarter days used in Scotland; the 14th, St Valentine’s day; and the 24th, St Matthias. The church festival of St Matthias was formerly observed on the 25th of February in bissextile years, but it is now invariably celebrated on the 24th.
FEBVRE, ALEXANDRE FRÉDÉRIC (1835- ), French actor, was born in Paris, and after the usual apprenticeship in the provinces and in several Parisian theatres in small parts, was called to the Comédie Française in 1866, where he made his début as Philip II. in Don Juan d’Autriche. He soon became the most popular leading man in Paris, not only in the classical répertoire, but in contemporary novelties. In 1894 he toured the principal cities of Europe, and, in 1895, of America. He was also a composer of light music for the piano, and published several books of varying merit. He married Mdlle Harville, daughter of one of his predecessors at the Comédie Française, herself a well-known actress.
FÉCAMP, a seaport and bathing resort of northern France, in the department of Seine-Inférieure, 28 m. N.N.E. of Havre on the Western railway. Pop. (1906) 15,872. The town, which is situated on the English Channel at the mouth of the small river Fécamp, consists almost entirely of one street upwards of 2 m. in length. It occupies the bottom and sides of a narrow valley opening out towards the sea between high cliffs. The most important building is the abbey church of La Trinité, dating for the most part from 1175 to 1225. The central tower and the south portal (13th century) are the chief features of its simple exterior; in the interior, the decorative work, notably the chapel-screens and some fine stained glass, is remarkable. The hotel-de-ville with a municipal museum and library occupy the remains of the abbey buildings (18th century). The church of St Étienne (16th century) and the Benedictine liqueur distillery,[1] a modern building which also contains a museum, are of some interest. A tribunal and chamber of commerce, a board of trade-arbitrators and a nautical school, are among the public institutions. The port consists of an entrance channel nearly 400 yds. long leading to a tidal harbour and docks capable of receiving ships drawing 26 ft. at spring-tide, 19 ft. at neap-tide. Fishing for herring and mackerel is carried on and the town equips a large fleet for the codbanks of Newfoundland and Iceland. The chief exports are oil-cake, flint, cod and Benedictine liqueur. Imports include coal, timber, tar and hemp. Steam sawing, metal-founding, fish-salting, shipbuilding and repairing, and the manufacture of ship’s-biscuits and fishing-nets are among the industries.
The town of Fécamp grew up round the nunnery founded in 658 to guard the relic of the True Blood which, according to the legend, was found in the trunk of a fig-tree drifted from Palestine to this spot, and which still remains the most precious treasure of the church. The original convent was destroyed by the Northmen, but was re-established by Duke William Longsword as a house of canons regular, which shortly afterwards was converted into a Benedictine monastery. King Richard I. greatly enlarged this, and rebuilt the church. The town achieved some prosperity under the dukes of Normandy, who improved its harbour, but after the annexation of Normandy to France it was overshadowed by the rising port of Havre.
[1] The liqueur is said to have been manufactured by the Benedictine monks of the abbey as far back as 1510; since the Revolution it has been produced commercially by a secular company. The familiar legend D.O.M. (Deo Optimo Maximo) on the bottles preserves the memory of its original makers.
FECHNER, GUSTAV THEODOR (1801-1887), German experimental psychologist, was born on the 19th of April 1801 at Gross-Särchen, near Muskau, in Lower Lusatia, where his father was pastor. He was educated at Sorau and Dresden and at the university of Leipzig, in which city he spent the rest of his life. In 1834 he was appointed professor of physics, but in 1839 contracted an affection of the eyes while studying the phenomena of colour and vision, and, after much suffering, resigned. Subsequently recovering, he turned to the study of mind and the relations between body and mind, giving public lectures on the subjects of which his books treat. He died at Leipzig on the 18th of November 1887. Among his works may be mentioned: Das Büchlein vom Leben nach dem Tode (1836, 5th ed., 1903), which has been translated into English; Nanna, oder über das Seelenleben der Pflanzen (1848, 3rd ed., 1903); Zendavesta, oder über die Dinge des Himmels und des Jenseits (1851, 2nd ed. by Lasswitz, 1901); Über die physikalische und philosophische Atomenlehre (1853, 2nd ed., 1864); Elemente der Psychophysik (1860, 2nd ed., 1889); Vorschule der Ästhetik (1876, 2nd ed., 1898); Die Tagesansicht gegenüber der Nachtansicht (1879). He also published chemical and physical papers, and translated chemical works by J.B. Biot and L.J. Thénard from the French. A different but essential side of his character is seen in his poems and humorous pieces, such as the Vergleichende Anatomie der Engel (1825), written under the pseudonym of “Dr Mises.” Fechner’s epoch-making work was his Elemente der Psychophysik (1860). He starts from the Spinozistic thought that bodily facts and conscious facts, though not reducible one to the other, are different sides of one reality. His originality lies in trying to discover an exact mathematical relation between them. The most famous outcome of his inquiries is the law known as Weber’s or Fechner’s law which may be expressed as follows:— “In order that the intensity of a sensation may increase in arithmetical progression, the stimulus must increase in geometrical progression.” Though holding good within certain limits only, the law has been found immensely useful. Unfortunately, from the tenable theory that the intensity of a sensation increases by definite additions of stimulus, Fechner was led on to postulate a unit of sensation, so that any sensation S might be regarded as composed of n units. Sensations, he argued, thus being representable by numbers, psychology may become an “exact” science, susceptible of mathematical treatment. His general formula for getting at the number of units in any sensation is S = C log R, where S stands for the sensation, R for the stimulus numerically estimated, and C for a constant that must be separately determined by experiment in each particular order of sensibility. This reasoning of Fechner’s has given rise to a great mass of controversy, but the fundamental mistake in it is simple. Though stimuli are composite, sensations are not. “Every sensation,” says Professor James, “presents itself as an indivisible unit; and it is quite impossible to read any clear meaning into the notion that they are masses of units combined.” Still, the idea of the exact measurement of sensation has been a fruitful one, and mainly through his influence on Wundt, Fechner was the father of that “new” psychology of laboratories which investigates human faculties with the aid of exact scientific apparatus. Though he has had a vast influence in this special department, the disciples of his general philosophy are few. His world-conception is highly animistic. He feels the thrill of life everywhere, in plants, earth, stars, the total universe. Man stands midway between the souls of plants and the souls of stars, who are angels. God, the soul of the universe, must be conceived as having an existence analogous to men. Natural laws are just the modes of the unfolding of God’s perfection. In his last work Fechner, aged but full of hope, contrasts this joyous “daylight view” of the world with the dead, dreary “night view” of materialism. Fechner’s work in aesthetics is also important. He conducted experiments to show that certain abstract forms and proportions are naturally pleasing to our senses, and gave some new illustrations of the working of aesthetic association. Fechner’s position in reference to predecessors and contemporaries is not very sharply defined. He was remotely a disciple of Schelling, learnt much from Herbart and Weisse, and decidedly rejected Hegel and the monadism of Lotze.