See J. G. ab Eckhart, Commentarii de rebus Franciae orientalis et episcopatus Wirceburgensis (Würzburg, 1729); F. Stein, Geschichte Frankens (Schweinfurt, 1885-1886); T. Henner, Die herzogliche Gewalt der Bischöfe von Würzburg (Würzburg, 1874).
FRANCS-ARCHERS. The institution of the francs-archers was the first attempt at the formation of regular infantry in France. They were created by the ordinance of Montils-les-Tours on the 28th of August 1448, which prescribed that in each parish an archer should be chosen from among the most apt in the use of arms; this archer to be exempt from the taille and certain obligations, to practise shooting with the bow on Sundays and feast-days, and to hold himself ready to march fully equipped at the first signal. Under Charles VII. the francs-archers distinguished themselves in numerous battles with the English, and assisted the king to drive them from France. During the succeeding reigns the institution languished, and finally disappeared in the middle of the 16th century. The francs-archers were also called francs-taupins.
See Daniel, Histoire de la milice française (1721); and E. Boutaric, Institutions militaires de la France avant les armées permanentes (1863).
FRANCS-TIREURS (“Free-Shooters”), irregular troops, almost exclusively infantry, employed by the French in the war of 1870-1871. They were originally rifle clubs or unofficial military societies formed in the east of France at the time of the Luxemburg crisis of 1867. The members were chiefly concerned with the practice of rifle-shooting, and were expected in war to act as light troops. As under the then system of conscription the greater part of the nation’s military energy was allowed to run to waste, the francs-tireurs were not only popular, but efficient workers in their sphere of action. As they wore no uniforms, were armed with the best existing rifles and elected their own officers, the government made repeated attempts to bring the societies, which were at once a valuable asset to the armed strength of France and a possible menace to internal order, under military discipline. This was strenuously resisted by the societies, to their sorrow as it turned out, for the Germans treated captured francs-tireurs as irresponsible non-combatants found with arms in their hands and usually exacted the death penalty. In July 1870, at the outbreak of the war, the societies were brought under the control of the minister of war and organized for field service, but it was not until the 4th of November—by which time the levée en masse was in force—that they were placed under the orders of the generals in the field. After that they were sometimes organized in large bodies and incorporated in the mass of the armies, but more usually they continued to work in small bands, blowing up culverts on the invaders’ lines of communication, cutting off small reconnoitring parties, surprising small posts, &c. It is now acknowledged, even by the Germans, that though the francs-tireurs did relatively little active mischief, they paralysed large detachments of the enemy, contested every step of his advance (as in the Loire campaign), and prevented him from gaining information, and that their soldierly qualities improved with experience. Their most celebrated feats were the blowing up of the Moselle railway bridge at Fontenoy on the 22nd of January 1871 (see Les Chasseurs des Vosges by Lieut.-Colonel St Étienne, Toul, 1906), and the heroic defence of Châteaudun by Lipowski’s Paris corps and the francs-tireurs of Cannes and Nantes (October 18, 1870). It cannot be denied that the original members of the rifle clubs were joined by many bad characters, but the patriotism of the majority was unquestionable, for little mercy was shown by the Germans to those francs-tireurs who fell into their hands. The severity of the German reprisals is itself the best testimony to the fear and anxiety inspired by the presence of active bands of francs-tireurs on the flanks and in rear of the invaders.
FRANEKER, a town in the province of Friesland, Holland, 5 m. E. of Harlingen on the railway and canal to Leeuwarden. Pop. (1900) 7187. It was at one time a favourite residence of the Frisian nobility, many of whom had their castles here, and it possessed a celebrated university, founded by the Frisian estates in 1585. This was suppressed by Napoleon I. in 1811, and the endowments were diverted four years later to the support of an athenaeum, and afterwards of a gymnasium, with which a physiological cabinet and a botanical garden are connected. Franeker also possesses a town hall (1591), which contains a planetarium, made by one Eise Eisinga in 1774-1881. The fine observatory was founded about 1780. The church of St Martin (1420) contains several fine tombs of the 15th-17th centuries. The industries of the town include silk-weaving, woollen-spinning, shipbuilding and pottery-making. It is also a considerable market for agricultural produce.
FRANK, JAKOB (1726-1791), a Jewish theologian, who founded in Poland, in the middle of the 18th century, a sect which emanated from Judaism but ended by merging with Christianity. The sect was the outcome of the Messianic mysticism of Sabbetai Zebi. It was an antinomian movement in which the authority of the Jewish law was held to be superseded by personal freedom. The Jewish authorities, alarmed at the moral laxity which resulted from the emotional rites of the Frankists, did their utmost to suppress the sect. But the latter, posing as an anti-Talmudic protest in behalf of a spiritual religion, won a certain amount of public sympathy. There was, however, no deep sincerity in the tenets of the Frankists, for though in 1759 they were baptized en masse, amid much pomp, the Church soon became convinced that Frank was not a genuine convert. He was imprisoned on a charge of heresy, but on his release in 1763 the empress Maria Theresa patronized him, regarding him as a propagandist of Christianity among the Jews. He thenceforth lived in state as baron of Offenbach, and on his death (1791) his daughter Eva succeeded him as head of the sect. The Frankists gradually merged in the general Christian body, the movement leaving no permanent trace in the synagogue.