Thus ended Frere’s public life. He afterwards refused to undertake an embassy to St Petersburg, and twice declined the honour of a peerage. In 1816 he married Elizabeth Jemima, dowager countess of Erroll, and in 1820, on account of her failing health, he went with her to the Mediterranean. There he finally settled in Malta, and though he afterwards visited England more than once, the rest of his life was for the most part spent in the island of his choice. In quiet retirement he devoted himself to literature, studied his favourite Greek authors, and taught himself Hebrew and Maltese. His hospitality was well known to many an English guest, and his charities and courtesies endeared him to his Maltese neighbours. He died at the Pietà Valetta on the 7th of January 1846. Frere’s literary reputation now rests entirely upon his spirited verse translations of Aristophanes, which remain in many ways unrivalled. The principles according to which he conducted his task were elucidated in an article on Mitchell’s Aristophanes, which he contributed to The Quarterly Review, vol. xxiii. The translations of The Acharnians, The Knights, The Birds, and The Frogs were privately printed, and were first brought into general notice by Sir G. Cornewall Lewis in the Classical Museum for 1847. They were followed some time after by Theognis Restitutus, or the personal history of the poet Theognis, reduced from an analysis of his existing fragments. In 1817 he published a mock-heroic Arthurian poem entitled Prospectus and Specimen of an intended National Work, by William and Robert Whistlecraft, of Stowmarket in Suffolk, Harness and Collar Makers, intended to comprise the most interesting particulars relating to King Arthur and his Round Table. William Tennant in Anster Fair had used the ottava rima as a vehicle for semi-burlesque poetry five years earlier, but Frere’s experiment is interesting because Byron borrowed from it the measure that he brought to perfection in Don Juan.
Frere’s complete works were published in 1871, with a memoir by his nephews, W. E. and Sir Bartle Frere, and reached a second edition in 1874. Compare also Gabrielle Festing, J. H. Frere and his Friends (1899).
FRÈRE, PIERRE ÉDOUARD (1819-1886), French painter, studied under Delaroche, entered the École des Beaux-Arts in 1836 and exhibited first at the Salon in 1843. The marked sentimental tendency of his art makes us wonder at Ruskin’s enthusiastic eulogy which finds in Frère’s work “the depth of Wordsworth, the grace of Reynolds, and the holiness of Angelico.” What we can admire in his work is his accomplished craftsmanship and the intimacy and tender homeliness of his conception. Among his chief works are the two paintings, “Going to School” and “Coming from School,” “The Little Glutton” (his first exhibited picture) and “L’Exercice” (Mr Astor’s collection). A journey to Egypt in 1860 resulted in a small series of Orientalist subjects, but the majority of Frère’s paintings deal with the life of the kitchen, the workshop, the dwellings of the humble, and mainly with the pleasures and little troubles of the young, which the artist brings before us with humour and sympathy. He was one of the most popular painters of domestic genre in the middle of the 19th century.
FRÈRE-ORBAN, HUBERT JOSEPH WALTHER (1812-1896), Belgian statesman, was born at Liége on the 24th of April 1812. His family name was Frère, to which on his marriage he added his wife’s name of Orban. After studying law in Paris, he practised as a barrister at Liége, took a prominent part in the Liberal movement, and in June 1847 was returned to the Chamber as member for Liége. In August of the same year he was appointed minister of public works in the Rogier cabinet, and from 1848 to 1852 was minister of finance. He founded the Banque Nationale and the Caisse d’Épargne, abolished the newspaper tax, reduced the postage, and modified the customs duties as a preliminary to a decided free-trade policy. The Liberalism of the cabinet, in which Frère-Orban exercised an influence hardly inferior to that of Rogier, was, however, distasteful to Napoleon III. Frère-Orban, to facilitate the negotiations for a new commercial treaty, conceded to France a law of copyright, which proved highly unpopular in Belgium, and he resigned office, soon followed by the rest of the cabinet. His work La Mainmorte et la charité (1854-1857), published under the pseudonym of “Jean van Damme,” contributed greatly to restore his party to power in 1857, when he again became minister of finance. He now embodied his free-trade principles in commercial treaties with England and France, and abolished the octroi duties and the tolls on the national roads. He resigned in 1861 on the gold question, but soon resumed office, and in 1868 succeeded Rogier as prime minister. In 1869 he defeated the attempt of France to gain control of the Luxemburg railways, but, despite this service to his country, fell from power at the elections of 1870. He returned to office in 1878 as president of the council and foreign minister. He provoked the bitter opposition of the Clerical party by his law of 1879 establishing secular primary education, and in 1880 went so far as to break off diplomatic relations with the Vatican. He next found himself at variance with the Radicals, whose leader, Janson, moved the introduction of universal suffrage. Frère-Orban, while rejecting the proposal, conceded an extension of the franchise (1883); but the hostility of the Radicals, and the discontent caused by a financial crisis, overthrew the government at the elections of 1884. Frère-Orban continued to take an active part in politics as leader of the Liberal opposition till 1894, when he failed to secure re-election. He died at Brussels on the 2nd of January 1896. Besides the work above mentioned, he published La Question monétaire (1874); La Question monétaire en Belgique in 1889; Échange de vues entre MM. Frère-Orban et E. de Laveleye (1890); and La Révision constitutionnelle en Belgique et ses conséquences (1894). He was also the author of numerous pamphlets, among which may be mentioned his last work, La Situation présente (1895).
FRÉRET, NICOLAS (1688-1749), French scholar, was born at Paris on the 15th of February 1688. His father was procureur to the parlement of Paris, and destined him to the profession of the law. His first tutors were the historian Charles Rollin and Father Desmolets (1677-1760). Amongst his early studies history, chronology and mythology held a prominent place. To please his father he studied law and began to practise at the bar; but the force of his genius soon carried him into his own path. At nineteen he was admitted to a society of learned men before whom he read memoirs on the religion of the Greeks, on the worship of Bacchus, of Ceres, of Cybele and of Apollo. He was hardly twenty-six years of age when he was admitted as pupil to the Academy of Inscriptions. One of the first memoirs which he read was a learned and critical discourse, Sur l’origine des Francs (1714). He maintained that the Franks were a league of South German tribes and not, according to the legend then almost universally received, a nation of free men deriving from Greece or Troy, who had kept their civilization intact in the heart of a barbarous country. These sensible views excited great indignation in the Abbé Vertot, who denounced Fréret to the government as a libeller of the monarchy. A lettre de cachet was issued, and Fréret was sent to the Bastille. During his three months of confinement he devoted himself to the study of the works of Xenophon, the fruit of which appeared later in his memoir on the Cyropaedia. From the time of his liberation in March 1715 his life was uneventful. In January 1716 he was received associate of the Academy of Inscriptions, and in December 1742 he was made perpetual secretary. He worked without intermission for the interests of the Academy, not even claiming any property in his own writings, which were printed in the Recueil de l’académie des inscriptions. The list of his memoirs, many of them posthumous, occupies four columns of the Nouvelle Biographie générale. They treat of history, chronology, geography, mythology and religion. Throughout he appears as the keen, learned and original critic; examining into the comparative value of documents, distinguishing between the mythical and the historical, and separating traditions with an historical element from pure fables and legends. He rejected the extreme pretensions of the chronology of Egypt and China, and at the same time controverted the scheme of Sir Isaac Newton as too limited. He investigated the mythology not only of the Greeks, but of the Celts, the Germans, the Chinese and the Indians. He was a vigorous opponent of the theory that the stories of mythology may be referred to historic originals. He also suggested that Greek mythology owed much to the Phoenicians and Egyptians. He was one of the first scholars of Europe to undertake the study of the Chinese language; and in this he was engaged at the time of his committal to the Bastille. He died in Paris on the 8th of March 1749.
Long after his death several works of an atheistic character were falsely attributed to him, and were long believed to be his. The most famous of these spurious works are the Examen critique des apologistes de la religion chrétienne (1766), and the Lettre de Thrasybule à Leucippe, printed in London about 1768. A very defective and inaccurate edition of Fréret’s works was published in 1796-1799. A new and complete edition was projected by Champollion-Figeac, but of this only the first volume appeared (1825). It contains a life of Fréret. His manuscripts, after passing through many hands, were deposited in the library of the Institute. The best account of his works is “Examen critique des ouvrages composés par Fréret” in C. A. Walckenaer’s Recueil des notices, &c. (1841-1850). See also Quérard’s France littéraire.