FIRE-IRONS, the implements for tending a fire. Usually they consist of poker, tongs and shovel, and they are most frequently of iron, steel, or brass, or partly of one and partly of another. The more elegant brass examples of the early part of the 19th century are much sought after for use with the brass fenders of that date. They were sometimes hung from an ornamental brass stand. The fire-irons of our own times are smaller in size and lighter in make than those of the best period.
FIRENZUOLA, AGNOLO (1493-c. 1545), Italian poet and littérateur, was born at Florence on the 28th of September 1493. The family name was taken from the town of Firenzuola, situated at the foot of the Apennines, its original home. The grandfather of Agnolo had obtained the citizenship of Florence and transmitted it to his family. Agnolo was destined for the profession of the law, and pursued his studies first at Siena and afterwards at Perugia. There he became the associate of the notorious Pietro Aretino, whose foul life he was not ashamed to make the model of his own. They met again at Rome, where Firenzuola practised for a time the profession of an advocate, but with little success. It is asserted by all his biographers that while still a young man he assumed the monastic dress at Vallombrosa, and that he afterwards held successively two abbacies. Tiraboschi alone ventures to doubt this account, partly on the ground of Firenzuola’s licentiousness, and partly on the ground of absence of evidence; but his arguments are not held to be conclusive. Firenzuola left Rome after the death of Pope Clement VII., and after spending some time at Florence, settled at Prato as abbot of San Salvatore. His writings, of which a collected edition was published in 1548, are partly in prose and partly in verse, and belong to the lighter classes of literature. Among the prose works are—Discorsi degli animali, imitations of Oriental and Aesopian fables, of which there are two French translations; Dialogo delle bellezze delle donne, also translated into French; Ragionamenti amorosi, a series of short tales in the manner of Boccaccio, rivalling him in elegance and in licentiousness; Discacciamento delle nuove lettere, a controversial piece against Trissino’s proposal to introduce new letters into the Italian alphabet; a free version or adaptation of The Golden Ass of Apuleius, which became a favourite book and passed through many editions; and two comedies, I Lucidi, an imitation of the Menaechmi of Plautus, and La Trinuzia, which in some points resembles the Calandria of Cardinal Bibbiena. His poems are chiefly satirical and burlesque. All his works are esteemed as models of literary excellence, and are cited as authorities in the vocabulary of the Accademia della Crusca. The date of Firenzuola’s death is only approximately ascertained. He had been dead several years when the first edition of his writings appeared (1548).
His works have been very frequently republished, separately and in collected editions. A convenient reprint of the whole was issued at Florence in 2 vols. in 1848.
FIRESHIP, a vessel laden with combustibles, floated down on an enemy to set him on fire. Fireships were used in antiquity, and in the middle ages. The highly successful employment of one by the defenders of Antwerp when besieged by the prince of Parma in 1585 brought them into prominent notice, and they were used to drive the Armada from its anchorage at Gravelines in 1588. They continued to be used, sometimes with great effect, as late as the first quarter of the 19th century. Thus in 1809 fireships designed by Lord Cochrane (earl of Dundonald) were employed against the French ships at anchor in the Basque Roads; and in the War of Greek Independence the successes of the Greek fireships against the Ottoman navy, and the consequent demoralization of the ill-disciplined Turkish crews, largely contributed to secure for the insurgents the command of the sea. In general, however, it was found that fireships hampered the movements of a fleet, were easily sunk by an enemy’s fire, or towed aside by his boats, while a premature explosion was frequently fatal to the men who had to place them in position. They were made by building “a fire chamber” between the decks from the forecastle to a bulkhead constructed abaft the mainmast. This space was filled with resin, pitch, tallow and tar, together with gunpowder in iron vessels. The gunpowder and combustibles were connected by trains of powder, and by bundles of brushwood called “bavins.” When a fireship was to be used, a body of picked men steered her down on the enemy, and when close enough set her alight, and escaped in a boat which was towed astern. As the service was peculiarly dangerous a reward of £100, or in lieu of it a gold chain with a medal to be worn as a mark of honour, was granted in the British navy to the successful captain of a fireship. A rank of capitaine de brûlot existed in the French navy of Louis XIV., and was next to the full captain—or capitaine de vaisseau.
FIRE-WALKING, a religious ceremony common to many races. The origin and meaning of the custom is very obscure, but it is shown to have been widespread in all ages. It still survives in Bulgaria, Trinidad, Fiji Islands, Tahiti, India, the Straits Settlements, Mauritius, and it is said Japan. The details of its ritual and its objects vary in different lands, but the essential feature of the rite, the passing of priests, fakirs, and devotees barefoot over heated stones or smouldering ashes is always the same. Fire-walking was usually associated with the spring festivals and was believed to ensure a bountiful harvest. Such was the Chinese vernal festival of fire. In the time of Kublai Khan the Taoist Buddhists held great festivals to the “High Emperor of the Sombre Heavens” and walked through a great fire barefoot, preceded by their priests bearing images of their gods in their arms. Though they were severely burned, these devotees held that they would pass unscathed if they had faith. J.G. Frazer (Golden Bough, vol. iii. p. 307) describes the ceremony in the Chinese province of Fo-kien. The chief performers are labourers who must fast for three days and observe chastity for a week. During this time they are taught in the temple how they are to perform their task. On the eve of the festival a huge brazier of charcoal, often twenty feet wide, is prepared in front of the temple of the great god. At sunrise the next morning the brazier is lighted. A Taoist priest throws a mixture of salt and rice into the flames. The two exorcists, barefooted and followed by two peasants, traverse the fire again and again till it is somewhat beaten down. The trained performers then pass through with the image of the god. Frazer suggests that, as the essential feature of the rite is the carrying of the deity through the flames, the whole thing is sympathetic magic designed to give to the coming spring sunshine (the supposed divine emanation), that degree of heat which the image experiences. Frazer quotes Indian fire-walks, notably that of the Dosadhs, a low Indian caste in Behar and Chota Nagpur. On the fifth, tenth, and full moon days of three months in the year, the priest walks over a narrow trench filled with smouldering wood ashes. The Bhuiyas, a Dravidian tribe of Mirzapur, worship their tribal hero Bir by a like performance, and they declare that the walker who is really “possessed” by the hero feels no pain. For fire-walking as observed in the Madras presidency see Indian Antiquary, vii. (1878) p. 126; iii. (1874) pp. 6-8; ii. (1873) p. 190 seq. In Fiji the ceremony is called vilavilarevo, and according to an eyewitness a number of natives walk unharmed across and among white-hot stones which form the pavement of a huge native oven. In Tahiti priests perform the rite. In April 1899 an Englishman saw a fire-walk in Tokio (see The Field, May 20th, 1899). The fire was six yards long by six wide. The rite was in honour of a mountain god. The fire-walkers in Bulgaria are called Nistinares and the faculty is regarded as hereditary. They dance in the fire on the 21st of May, the feast of SS. Helena and Constantine. Huge fires of faggots are made, and when these burn down the Nistinares (who turn blue in the face) dance on the red-hot embers and utter prophecies, afterwards placing their feet in the muddy ground where libations of water have been poured.
The interesting part of fire-walking is the alleged immunity of the performers from burns. On this point authorities and eyewitnesses differ greatly. In a case in Fiji a handkerchief was thrown on to the stones when the first man leapt into the oven, and what remained of it snatched up as the last left the stones. Every fold that touched the stone was charred! In some countries a thick ointment is rubbed on the feet, but this is not usual, and the bulk of the reports certainly leave an impression that there is something still to be explained in the escape of the performers from shocking injuries. S.P. Langley, who witnessed a fire-walk in Tahiti, declares, however, that the whole rite as there practised is a mere symbolic farce (Nature for August 22nd, 1901).
For a full discussion of the subject with many eyewitnesses’ reports in extenso, see A. Lang, Magic and Religion (1901). See also Dr Gustav Oppert, Original Inhabitants of India, p. 480; W. Crooke, Introd. to Popular Religion and Folklore of Northern India, p. 10 (1896); Folklore Journal for September 1895 and for 1903, vol. xiv. P. 87.