Ludwig von Doederlein
Döderlein's Hand-book of Latin Synonymes
F
Faber; Opifex; Artifex. Fabri (from favere, fovere,) are such workmen as labor with exertion of bodily strength, carpenters and smiths, χειρώνακτες; opifices such as need mechanical skill and industry, βάναυσοι; artifices such as employ mind and invention in their mechanical functions, τεχνῖται. (v. 329.)
Fabulari, see Loqui, Garrire, and Dicere.
Facere, see Agere.
Facetiæ, see Lepidus.
Facies; Os; Vultus; Oculi. Facies (from species) and oculi (from ὄκκος) denote the face and eyes only in a physical point of view, as the natural physiognomy and the organs of sight; but os and vultus with a moral reference, as making known the temporary, and even the habitual state of the mind by the looks and eyes; os (from ὄθομαι), by the glance of the eye, and the corresponding expression of the mouth; vultus (from ἑλικτός), by the motion of the eye, and the simultaneous expression of the parts nearest to it, the serene and the darkened brow. Tac. Agr. 44. Nihil metus in vultu; gratia oris supererat. (iv. 318.)
Facilitas, see Humanitas.
Facinus, see Delictum.
Facultas, see Occasio.
Factum, see Agere.
Facundus, see Disertus.
Factio, see Partes.
Fallaciter, see Perperam.
Fallere; Frustrari; Decipere; Circumvenire; Fraudare; Imponere. Fallere, frustrari, and imponere, mean to deceive, and effect an exchange of truth for falsehood, σφάλλειν; the fallens (σφάλλων) deceives by erroneous views; the frustrans (from ψύθος), by false hopes; the imponens, by practising on the credulity of another. Decipere and circumvenire mean to outwit, and obtain an unfair advantage, ἀπατᾶν; the decipiens, by a suddenly executed; the circumveniens, by an artfully laid plot. Fraudare (ψεύδειν) means to cheat, or injure and rob anybody by an abuse of his confidence. (v. 357.)
False, Falso, see Perperam.
Fama, see Rumor.
Fames; Esuries; Inedia. Fames is hunger from want of food, like λιμός, in opp. to satietas; whereas esuries is hunger from an empty and craving stomach, in opp. to sitis; lastly, inedia is not eating, in a general sense, without reference to the cause, though for the most part from a voluntary resolution, like ἀσιτία. Hence fame and esurie perire mean to die of hunger, whereas inedia perire means to starve one’s self to death. (iii. 119.)
Familia, see Ædificium.
Familiaris, see Socius.
Famulus, see Servus.
Fanum, see Templum.
Fari, see Dicere.
“Fari” printed “Fanum” but alphabetized immediately before “Fateri”.
Fas est, see Concessum est.
Fastidium, see Spernere.
Fastigium, see Culmen.
Fastus, see Superbia.
Fateri; Profiteri; Confiteri. Fateri means to disclose, without any accessory notion, in opp. to celare, Liv. xxiv. 5. Curt. vi. 9; profiteri means to avow, freely and openly, without fear and reserve, whether questioned or not; confiteri, to confess in consequence of questions, menaces, compulsion. The professio has its origin in a noble consciousness, when a man disdains concealment, and is not ashamed of that which he has kept secret; the confessio, in an ignoble consciousness, when a man gives up his secret out of weakness, and is ashamed of that which he confesses. Cic. Cæc. 9, 24. Ita libenter confitetur, ut non solum fateri, sed etiam profiteri videatur. Planc. 25, 62. Rabir. perd. 5. (iv. 30.)
Fatigatus; Fessus; Lassus. Fatigatus and fessus express the condition in which a man after exertion longs for rest, from subjective weariness; whereas lassus and lassatus, the condition in which a man after active employment has need of rest, from objective weakness. Cels. i. 2, 15. Exercitationis finis esse debet sudor aut certe lassitudo, quæ citra fatigationem sit. Sall. Jug. 57. Opere castrorum et prœliorum fessi lassique erant. (i. 105.)
Fatum, see Casus.
Fatuus, see Stupidus.
Faustus, see Felix.
Faux; Glutus; Ingluvies; Guttur; Gurgulio; Gula. Faux, glutus, and ingluvies, denote the space within the throat; glutus (γλῶττα), in men; ingluvies, in animals; faux (φάρυγξ), the upper part, the entrance into the throat; whereas guttur, gurgulio, and gula, denote that part of the body which encloses the space within the throat; gurgulio (redupl. of gula), in animals; gula, in men; guttur, in either. (v. 149.)
Fax; Tæda; Funale. Fax is the general expression for any sort of torch; tæda is a natural pine torch; funale, an artificial wax-torch.
Fel; Bilis. Fel (from φλέγω, φλέγμα) is the gall of animals, and, figuratively, the symbol of bitterness to the taste; whereas bilis is the gall of human beings, and, figuratively, the symbol of exasperation of mind. (v. 120.)
Felix; Prosper; Faustus; Fortunatus; Beatus. Felix, fœlix, (φῦλον ἔχων) is the most general expression for happiness, and has a transitive and intransitive meaning, making happy and being happy; prosper and faustus have only a transitive sense, making happy, or announcing happiness; prosperum (πρόσφορος) as far as men’s hopes and wishes are fulfilled; faustum (from ἀφαύω, φαυστήριος) as an effect of divine favor, conferring blessings; whereas fortunatus and beatus have only an intransitive or passive meaning, being happy; fortunatus, as a favorite of fortune, like εὐτυχής; beatus (ψίης) as conscious of happiness, and contented, resembling the θεοὶ ῥεῖα ζάωντες, like μακάριος. (vi. 125.)
Femina; Mulier; Uxor; Conjux; Marita. 1. Femina (φυομένη) denotes woman with regard to her physical nature and sex, as bringing forth, in opp. to mas; whereas mulier (from mollis), woman, in a physical point of view, as the weaker and more tender sex, in opp. to vir; whence femina only can be used for the female of an animal. 2. Mulier denotes also the married woman, in opp. to virgo, Cic. Verr. ii. 1; whereas uxor and conjux, the wife, in opp. to the husband; uxor, merely in relation to the man who has married her, in opp. to maritus, Tac. G. 18; conjux (from conjungere), in mutual relation to the husband, as half of a pair, and in opp. to liberi, Cic. Att. viii. 2. Catil. iii. 1. Liv. v. 39, 40. Tac. Ann. iv. 62. H. iii. 18. 67. Suet. Cal. 17. Accordingly, uxor belongs to the man; conjux is on a par with the man; uxor refers to an every-day marriage, like wife; conjux, to a marriage between people of rank, like consort. Vell. Pat. ii. 100. Claudius, Gracchus, Scipio, quasi cujuslibet uxore violata pœnas perpendere, quum Cæsaris filiam et Nerones violassent conjugem. 3. Uxor is the ordinary, marita a poetical, expression for a wife. (iv. 327.)
Femur, see Coxa.
Fera, see Animal.
Ferax, see Fœcundus.
Fere, see Pæne.
Feriæ, see Solemnia.
Feriari, see Vacare.
Ferire, see Verberare.
Ferme, see Pæne.
Ferocia; Ferocitas; Virtus; Fortitudo. Ferocia and ferocitas (from φράξαι) denote natural and wild courage, of which even the barbarian and wild beast are capable; ferocia, as a feeling, ferocitas, as it shows itself in action; whereas virtus and fortitudo denote a moral courage, of which men only of a higher mould are capable; virtus, that which shows itself in energetic action, and acts on the offensive; fortitudo (from the old word forctitudo, from farcire,) that which shows itself in energetic resistance, and acts on the defensive, like constantia. Pacuv. Nisi insita ferocitate atque ferocia. Tac. Ann. xi. 19. Nos virtutem auximus, barbari ferociam infregere: and ii. 25. (i. 44.)
Ferre; Portare; Bajulare; Gerere. 1. Ferre means, like φέρειν, to carry any thing portable from one place to another; portare and bajulare, like βαστάζειν, to carry a load; portare (from πορίζειν), for one’s self, or for others; bajulare, as a porter. In Cæs. B. G. i. 16. Ædui frumentum.. conferri, comportari, adesse dicere; conferre refers to the delivery and the contribution from several subjects to the authorities of the place; comportare, the delivery of these contributions by the authorities of the place to Cæsar. 2. Ferre, portare, and bajulare, express only an exterior relation, that of the carrier to his load, whereas gerere (ἀγείρειν) gestare, like φόρειν, an interior relation, that of the possessor to his property. As, then, bellum ferre means only either inferre bellum or tolerare, so bellum gerere has a synonymous meaning with habere, and is applicable only to the whole people, or to their sovereign, who resolved upon the war, and is in a state of war; but not to the army fighting, nor to the commander who is commissioned to conduct the war. Bellum geret populus Romanus, administrat consul, capessit miles. (i. 150.)
Ferre; Tolerare; Perferre; Perpeti; Sustinere; Sinere; Sustentare. 1. Ferre (φέρειν) represents the bearing, only with reference to the burden which is borne, altogether objectively, like φέρειν; whereas tolerare, perferre, and pati, perpeti, with subjective reference to the state of mind of the person bearing; the tolerans and perferens bear their burden without sinking under it, with strength and self-control, synonymously with sustinens, sustaining, like τολμῶν; the patiens and perpetiens (παθεῖν) without striving to get rid of it, with willingness or resignation, enduring it, synonymously with sinens. Ferre and tolerare have only a noun for their object, but pati also an infinitive. 2. Perferre is of higher import than tolerare, as perpeti is of higher import than pati, to endure heroically and patiently. Poet. ap. Cic. Tusc. iv. 29. Nec est malum, quod non natura humana patiendo ferat: compare with Tac. Ann. i. 74. Sen. Thyest. 307. Leve est miserias ferre; perferre est grave. Plin. H. N. xxvi. 21. Qui perpeti medicinam non toleraverant. Tac. Ann. iii. 3. Magnitudinem mali perferre visu non toleravit. 3. Tolerare (from τλῆναι) means to keep up under a burden, and not sink down; but sustinere means to keep up the burden, and not let it sink. 4. Pati denotes an intellectual permission, no opposition being made, like to let happen; whereas sinere (ἀνεῖναι) denotes a material permission, not to hold any thing fast nor otherwise hinder, to leave free. Pati has, in construction, the action itself for its object, and governs an infinitive; sinere, the person acting, and is in construction with ut. (iv. 259.) 5. Sustinere means to hold up, in a general sense, whereas sustentare, to hold up with trouble and difficulty. Curt. viii. 4, 15. Forte Macedo gregarius miles seque et arma sustentans tandem in castra venit; compare with v. 1, 11. Tandem Laconum acies languescere, lubrica arma sudore vix sustinens. Also, Liv. xxiii. 45. Senec. Prov. 4. a. f. (iii. 293.)
Fertilis, see Fœcundus.
Ferula, see Fustis.
Fervere, see Calere.
Fessus, see Fatigatus.
Festa, see Solemnia.
Festinus, see Citus.
Festivus, see Lepidus.
Fidelis, see Fidus.
Fidelitas, see Fides.
Fidere; Confidere; Fidem habere; Credere; Committere; Permittere. 1. Fidere (πείθειν) means to trust; confidere, to trust firmly, both with reference to strength and assistance; whereas fidem habere, to give credit, and credere, to place belief, namely, with reference to the good intentions of another. Liv. ii. 45. Consules magis non confidere quam non credere suis militibus; the former with reference to their valor, the latter with reference to their fidelity. 2. Fidere, etc., denote trust as a feeling; committere, permittere, as an action; the committens acts in good trust in the power and will of another, whereby he imposes upon him a moral responsibility; to intrust; the permittens acts to get rid of the business himself, whereby he imposes at most only a political or legal responsibility, as to leave (or, give up) to. Cic. Font. 14. Ita ut commissus sit fidei, permissus potestati. Verr. i. 32. v. 14. (v. 259.)
Fides; Fidelitas; Fiducia; Confidentia; Audacia; Audentia. 1. Fides and fidelitas mean the fidelity which a man himself observes towards others; fides, in a more general sense, like πίστις, the keeping of one’s word and assurance from conscientiousness, together with the reliance of others upon us as springing from this quality, the credit we possess; fidelitas denotes, in a more special sense, like πιστότης, the faithful adherence to persons to whom we have once devoted ourselves; whereas fiducia and confidentia denote the trust we place in others; fiducia, the laudable trust in things, in which we actually can trust, which is allied to the courage of trusting in ourselves, in opp. to timor; Cic. Div. ii. 31. Plin. Ep. v. 17, like θάρσος; but confidentia denotes a blamable blind trust, particularly in one’s own strength, in opp. to foresight and discretion, and which converts spirit into presumption, like θράσος. 5. Fiducia and confidentia have their foundation in trusting to the prosperous issue of anything; audacia and audentia, in the contempt of danger; audacia sometimes means a laudable boldness, as a word of higher import than fiducia; sometimes a blamable boldness, as a civil term for temeritas, like τόλμα; but audentia is always a laudable spirit of enterprise. Juven. xiii. 108. Quum magna malæ superest audacia causæ, creditur a multis fiducia. Sen. Ep. 87. Quæ bona sunt, fiduciam faciunt, divitiæ audaciam. (v. 256.)
Fides, see Religio.
Fides, see Chorda.
Fiducia, see Fides.
Fidus; Fidelis; Infidus; Infidelis; Perfidus; Perfidiosus. 1. Fidus denotes a natural quality, like trustworthy, with relative praise; whereas fidelis denotes a moral characteristic, as faithful, with absolute praise. Liv. xxii. 22. Eo vinculo Hispaniam vir unus solerti magis quam fideli consilio exsolvit. Abellex erat Sagunti, nobilis Hispanus, fidus ante Pœnis. 2. Infidus means unworthy of trust; infidelis, unfaithful; perfidus, treacherous, in particular actions; perfidiosus, full of treachery, with reference to the whole character. (v. 255.)
Figura; Forma; Species. Figura (from fingere, φέγγειν,) denotes shape altogether indifferently, in its mathematical relation, as far as it possesses a definite outline, like σχῆμα; whereas forma (φόριμος, φόρημα,) denotes it in an æsthetical relation, as far as it is a visible stamp and copy of an interior substance, to which it corresponds, like μορφή; lastly, species, in its physical relation, as far as it stands opposed to the inner invisible substance, which it covers as a mere outside, like εἶδος. Hence figurare means to shape, that is, to give a definite outline to a formless mass; whereas formare means to form, that is, to give the right shape to an unwrought mass; and lastly, speciem addere means to bedeck any thing, in the old sense of the word, that is, to give to a mass already formed an exterior that shall attract the eye. According to this explanation figura refers exclusively to the outline or lineaments, whilst forma, or at least species, involves color, size, and the like. (iii. 25.)
Fimus, see Lutum.
Findere; Scindere. Findere means to separate a body according to its natural joints, consequently to divide it, as it were, into its component parts, to cleave; but scindere (σκεδάσαι) to divide it by force, without regard to its joints, and so separate it into fragments, to chop or tear to pieces. Hence findere lignum means to cleave a log of wood, with the assistance of nature herself, lengthways; scindere, to chop it by mere force breadthways. The findens æquor nave considers the sea as a conflux of its component waters; the scindens, merely as a whole. (iv. 154.)
Finire; Terminare; Consummare; Absolvere; Perficere. Finire and terminare denote the mere ending of anything, without regard to how far the object of the undertaking is advanced; finire (φθίνειν?) to end, in opp. to incipere, Cic. Orat. iii. 59; but terminare, to make an end, in opp. to continuare; whereas consummare, absolvere, and perficere denote the completion of a work; consummare, as the most general term in opp. to doing a thing by halves; absolvere refers to a duty fulfilled, and a difficult work which is now done, and leaves the workman free, in opp. to inchoare; perficere refers to an end attained, and a self-chosen task, which is now done, and may be called complete, in opp. to conari. Cic. Orat. 29, 30. Verr. i. 27. Absolutus also has an extensive signification, and refers to the completeness of the work, like ἐντελής; perfectus, an intensive signification, and refers to the excellence of the work, like τέλεῖος. (iv. 366.)
Finis; Terminus; Limes. Finis (from φθίνω) denotes a boundary, as a mathematical line, like τέλος; terminus and limes, a mark, as the material sign of a boundary; terminus (τειρόμενος, τέρμα,) a stone set up, as the sign of a bounding point, like τέρμα; limes, a ridge, as the sign of a bounding line, like ὅρος. Cic. Læl. 16. Constituendi sunt qui sint in amicitia fines et quasi termini diligendi. Hor. Carm. ii. 18, 24. Revellis agri terminos et ultra limites clientium salis avarus. (iv. 359.)
Finitimus, see Vicinus.
Firmus, see Validus.
Fiscus, see Ærarium.
Flagitare, see Petere.
Flagitium, see Delictum.
Flagrare, see Ardere.
Flavus, see Luteus.
Flere, see Lacrimare.
Fluctus, see Aqua.
Fluentum, see Aqua.
Fluere; Manare; Liquere. Fluere (φλύω) denotes flowing, with reference to the motion of the fluid; manare (from μανός, or madere,) with reference to the imparting of the fluid; and liquere, with reference to the nature of the fluid. The cause of the fluendi is, that the fluid has no dam, and according to the law of gravity flows on; whereas the cause of the manandi is the over-fulness of the spring; lastly, liquere, to be fluid, is the negative state of fluere and manare. Hence fluere, with its synonyme labi, is more opposed to hærere and stare; and moreover labari, with its synonyme effundi, more opposed to contineri, claudi; lastly, liquere, with its synonyme dissolvi, more opposed to concrevisse, rigere. Gell. xvii. 11. Plato potum dixit defluere ad pulmonem, eoque satis humectato, demanare per eum, quia sit rimosior, et confluere inde in vesicam. (ii. 1.)
Fluvius; Flumen; Amnis. Fluvius, flumen, (from φλύω) denote, like ῥόος, ῥεῦμα, an ordinary stream, in opp. to a pond and lake; whereas amnis (ἀμένας, manare,) like ποταμός, a great and mighty river, in opp. to the sea. Cic. Div. i. 50. and Divin. i. 35, 78. Ut flumina in contrarias partes fluxerint, atque in amnes mare influxerit. Tac. Ann. xv. 58. Senec. N. Q. iii. 19. Habet ergo non tantum venas aquarum terra, ex quibus corrivatis flumina effici possunt, sed et amnes magnitudinis vastæ. Then: Hanc magnis amnibus æternam esse materiam, cujus non tangantur extrema sicut fluminum et fontium. Tac. Hist. v. 23. Quo Mosæ fluminis os amnem Rhenum oceano affundit. Curt. ix. 4, 5. (ii. 7.)
Fœcundus; Fertilis; Ferax; Uber; Frugifer; Fructuosus. 1. Fœcundus (from φύω, fœtus,) denotes the fruitfulness of a living and breeding being, in opp. to effatus, like εὔτόκος; whereas fertilis and ferax (from (φέρω) the fruitfulness of inanimate and productive nature, and of the elements, opposed to sterilis, like εὔφορος. Tac. Ann. xii. 63. Byzantium fertili solo fœcundoque mari, quia vis piscium hos ad portus adfertur. Germ. 5. Terra satis ferax, frugiferarum arborum impatiens, pecorum fœcunda, sed plerumque improcera. Mela. i. 9, 1. Terra mire fertilis et animalium perfœcunda genetrix. And ii. 7. 2. Fertilis denotes the actual fruitfulness which has been produced by cultivation; ferax, the mere capability which arises from the nature of the soil. Cicero uses fertilis in a proper, ferax, in a figurative sense. 3. Fertilis and ferax denote fruitfulness under the image of creative and productive power, as of the father and mother; uber, under the image of fostering and sustaining, as of the nurse, like εὐθηνής; frugifer, under the image of a corn-field; fructuosus, under that of a tree rich in fruit, like ἔγκαρπος. (iv. 831.)
Fœdus; Societas. Fœdus (πεποιθός) is an engagement for mutual security, on the ground of a sacred contract; whereas societas, an engagement to some undertaking in common on the ground of a mere agreement. Liv. xxiv. 6. Hieronymus legatos Carthaginem mittit ad fœdus ex societate faciendum. Sall. Jug. 14. Cic. Phil. ii. 35. Neque ullam societatem.. fœdere ullo confirmari posse credidi. (vi. 132.)
Fœdus, see Tæter.
Fœmina, see Femina.
Fœnus; Usura. Fœnus (from φύω, fœtus,) denotes interest as the produce of capital, like τόκος; usura denotes what is paid by the debtor for the use of capital, like δάνος. (vi. 133.)
Fœtus; Fœdus, see Prægnans.
Fores, see Ostium.
Forma, see Figura.
Formare, see Erudire.
Formido, see Vereri.
Formosus; Pulcher; Venustus. 1. Formosus means beauty, as far as it excites pleasure and delight by fineness of form; pulchrum, as far as it excites admiration, is imposing, and satisfies the taste by its perfectness; venustum, as far as by its charms it excites desire, and captivates. Formositas works on the natural sense of beauty; pulchritudo, on the cultivated taste; venustas, on the more refined sensuality. Suet. Ner. 51. Fuit vultu pulchro magis quam venusto; that is, it had perfect and regular beauty rather than pleasing features, and possessed a cold, heartless sort of beauty, by which no one felt attracted. Comp. Catull. lxxxvi. Hor. A. P. 99. Cic. Off. i. 36. 2. Venustas, loveliness, is of higher import than gratia, grace; the former transports, the latter only attracts. (iii. 29.)
Fors, see Casus.
Forte, Fortuito, Fortasse, Forsitan, see Casu.
Fortitudo, see Ferocia.
Fortuna, see Casus.
Fortunatus, see Felix.
Fovea, see Specus.
Fovere, see Calere.
Fragor; Strepitus; Crepitus; Sonitus. Fragor (σφάραγος) is a hollow, discordant sound, as crashing, like δοῦπος; strepitus (θρέω, θορυβή?) a loud noisy sound, as roaring, bawling, shrieking, like κτύπος; crepitus (from κρέμβαλον?) a single sound, or the frequent repeating of the same sound, as clapping, like κροῦσις, κρότος; sonitus (ἔνοσις, Ἐνυώ) a sound consisting of the vibrations of elastic bodies, as ringing, clinking, like ἠχή. Cic. Top. 12. Quæruntur pedum crepitus, strepitus hominum. (v. 117.)
Fragrare, see Olere.
Frangere; Rumpere; Divellere. 1. Frangere (ῥῆξαι? or σφαράξαι) denotes to break to pieces what is hard; rumpere (from ῥέπω, ῥόπαλον,) to rend to pieces what is flexible. Cato ap. Prisc. Si quis membrum rupit, aut os fregit: for by breaking a limb, not the invisible bones, but the visible flesh, is rent asunder. When, however, rumpere is applied to any thing hard, it involves the notion of exertion employed, and of danger; the frangens breaks to pieces what is entire; the rumpens rends to pieces what is obstructive. 2. Disrumpere and diffringere mean to rend to pieces, and break to pieces, what was originally entire; whereas divellere (διέλκειν) to tear asunder what was at first joined together. (v. 321.)
Fraudare, see Fallere.
Frenum; Habena; Oreæ. 1. Frenum (from φράξαι?) is the bridle with which the rider breaks the wild horse, like χαλινός; whereas habena (from hebes, χαβός, κάμψαι,) the rein with which he turns the obedient horse, like ἡνίον. Hor. Ep. i. 15, 13. Læva stomachosus habena dicet eques; sed equi frenato est auris in ore; that is, he minds not the reins, and must feel the bit. Cic. Orat. i. 53. Senatum servire populo, cui populus ipse moderandi et regendi sui potestatem quasi quasdam habenas tradidisset: comp. with Tac. Dial. 38. Pompeius adstrinxit, imposuitque quasi frenos eloquentiæ. 2. Oreæ, aureæ, now only to be found in auriga, were, perhaps, the generic term of frenum and habena, like harness. (v. 137.)
Frequenter, see Sæpe.
Fretus, see Confisus.
Fricare, see Lævis.
Frigere; Algere; Algidus; Alsus; Gelidus; Frigus; Gelu; Glacies. Frigere (φρίξαι) means to be cold, in opp. to calere, Cic. Fam. viii. 8. Auct. Her. iv. 15. Sen. Ir. ii. 18; whereas algere (ἀλγεῖν) means to feel cold, in opp. to æstuare. Cic. Tusc. ii. 14, 34. Sen. Ir. iii. 12. Plin. H. N. xvii. 26. 2. Algidus denotes cold, as an unpleasant chill; alsus, as a refreshing coolness. 3. Frigidus denotes a moderate degree of coldness, in opp. to calidus; whereas gelidus means on the point of freezing, in opp. to fervidus. 4. Frigus denotes, objectively, cold in itself, which attacks a man, and leaves him; whereas frigedo denotes cold, subjectively, as the state of a man attacked by cold, which begins and ends; it is an antiquated word which has become obsolete by the general use of frigus. 5. Gelu, gelus, gelum, (γλοία) denote, like κρύος, cold that produces ice; gelicidium, like κρυμός, a single attack of frost, a frosty night; and glacies, like κρύσταλλος, its effect, ice. (iii. 89.)
Fructuosus, see Fœcundus.
Frugi, see Bonus.
Frugifer, see Fœcundus.
Frui, Frunisci, see Uti.
Frustra; Nequidquam; Incassum; Irritus. 1. Frustra (from ψύθος) means in vain, with reference to the subject, whose expectation and calculations have been disappointed; whereas nequidquam (that is, in nequidquam, in nihil), to no purpose, refers to the nullity in which the thing has ended. 2. Hence frustra, used adjectively, refers to the person; whereas irritus, the actual adjective, refers to the thing. 3. Frustra and nequidquam denote merely a failure, without imputing a fault, like μάτην; whereas incassum involves the accessory notion of a want of consideration, by which the failure might have been calculated upon, and foreseen, as in attempting any thing manifestly or proverbially impossible, εἴς κενόν. (iii. 100.)
Frustrari, see Fallere.
Fruticetum, see Rami.
Fugitivus, see Perfuga.
Fulciri; Niti. Fulciri, fultus (φυλάξαι) means to prop one’s self up in order to be secure against falling, generally by leaning against a pillar, etc.; whereas niti, nixus, in order to climb a height, or to get forward, generally by standing on a basis. (ii. 127.)
Fulgur; Fulguratio; Fulmen. Fulgur, fulgetrum, and fulguratio, denote the shining of the lightning in the horizon, like ἀστραπή; fulgur, as momentary and single flashes; fulguratio, as continued and repeated; whereas fulmen means the lightning that strikes the earth, like κεραυνός. Liv. xl. 59. Fulguribus præstringentibus aciem oculorum, sed fulmina etiam sic undique micabant, ut petit viderentur corpora. Curt. viii. 4, 3. Ovid, Met. iii. 300. Cic. Divin. ii. 19. Plin. H. N. ii. 43. Si in nube erumpat ardens, fulmina; si longiore tractu nitatur fulgetra; his findi nubem, illis perrumpi. Sen. Q. N. i. 1. (iii. 318.)
Funale, see Fax.
Fundamentum, Fundus, see Solum.
Fundus, see Villa.
Funis, see Laqueus.
Funus; Exsequiæ; Pompa. Funus (from φοινός, πεφνεῖν,) denotes the mere carrying out of the corpse, like ἐκφορά; whereas exsequiæ and pompa (πομπή) denote the solemn procession; exsequiæ, of the living, as relations and friends; pompa, of the inanimate, as the images of ancestors, and other pageants. Cic. Quint. 15. Funus, quo amici conveniunt ad exsequias cohonestandas. And Plin. H. N. x. 43. Flor. iii. 20. Nep. Att. 22. Elatus est in lecticula, sine ulla funeris pompa, comitantibus omnibus bonis, maxima vulgi frequentia. And Cic. Mil. 13. Tac. Ann. iii. 5. (iv. 408.)
Furari, see Demere.
Furor, see Amens.
Fustis; Ferula; Sudes; Trudes; Rudis; Scipio; Baculus. 1. Fustis and ferula denote sticks for striking; sudes, trudes, and rudis, for thrusting; scipio and baculus, for walking. 2. Fustus (πτορθός?) is a cudgel or club, large enough to strike a man dead; but ferula, a little stick, or rod for the chastisement of school-boys; sudes (ὄζος) and trudes (στορθή, the root of Trüssel, a weapon called the Morning-star) [a sort of truncheon with a spiked head], are used in battle; rudis (ὀρσός) only as a foil in the fencing-school; scipio (σκηπίων, σκῆψαι), serves especially for ornament and state, as a symbol of superior power, or of the honor due to age; baculus, bacillum (βάκτρον), serve more for use and convenience to lean upon, and at the same time, when necessary, as a weapon. (iii. 265.)