FABER; OPIFEX; ARTIFEX. +Fabri+ (from favere, fovere,) are such workmen
as labor with exertion of bodily strength, carpenters and smiths,
#cheirônaktes#; +opifices+ such as need mechanical skill and industry,
#banausoi#; +artifices+ such as employ mind and invention in their
mechanical functions, #technitai#. (v. 329.)
FABULARI, see _Loqui_, _Garrire_, and _Dicere_.
[["Loqui" redirects to "Dicere"]]
FACERE, see _Agere_.
FACETIÆ, see _Lepidus_.
FACIES; OS; VULTUS; OCULI. +Facies+ (from species) and +oculi+ (from
#okkos#) 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 #othomai#),
by the glance of the eye, and the corresponding expression of the mouth;
+vultus+ (from #heliktos#), 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, #sphallein#; the _fallens_ (#sphallôn#)
deceives by erroneous views; the _frustrans_ (from #psuthos#), by false
hopes; the _imponens_, by practising on the credulity of another.
+Decipere+ and +circumvenire+ mean to outwit, and obtain an unfair
advantage, #apatan#; the _decipiens_, by a suddenly executed; the
_circumveniens_, by an artfully laid plot. +Fraudare+ (#pseudein#) 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
#limos#, 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 #asitia#. 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_.
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
proeliorum _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+ (#glôtta#), in
men; +ingluvies+, in animals; +faux+ (#pharunx#), 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 #phlegô#, #phlegma#) 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+, +foelix+, (#phulon
echôn#) 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+ (#prosphoros#) as far as men's hopes
and wishes are fulfilled; +faustum+ (from #aphauô#, #phaustêrios#) 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 #eutuchês#; +beatus+
(#psiês#) as conscious of happiness, and contented, resembling the
#theoi rheia zaôntes#, like #makarios#. (vi. 125.)
FEMINA; MULIER; UXOR; CONJUX; MARITA. 1. +Femina+ (#phuomenê#) 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 poenas 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 _Foecundus_.
FERE, see _Pæne_.
FERIÆ, see _Solemnia_.
FERIARI, see _Vacare_.
FERIRE, see _Verberare_.
FERME, see _Pæne_.
FEROCIA; FEROCITAS; VIRTUS; FORTITUDO. +Ferocia+ and +ferocitas+ (from
#phraxai#) 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 #pherein#, to
carry any thing portable from one place to another; +portare+ and
+bajulare+, like #bastazein#, to carry a load; +portare+ (from
#porizein#), 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+ (#ageirein#)
+gestare+, like #phorein#, 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+ (#pherein#) represents the bearing, only with reference to
the burden which is borne, altogether objectively, like #pherein#;
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
#tolmôn#; the _patiens_ and _perpetiens_ (#pathein#) 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 #tlênai#) 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+ (#aneinai#) 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 _Foecundus_.
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+ (#peithein#) 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 #pistis#, 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 #pistotês#,
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 #tharsos#; 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 #thrasos#. 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
#tolma#; 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 Poenis. 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, #phengein#,) denotes
shape altogether indifferently, in its mathematical relation, as far as
it possesses a definite outline, like #schêma#; whereas +forma+
(#phorimos#, #phorêma#,) 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 #morphê#; 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 #eidos#. 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+ (#skedasai#) 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+ (#phthinein#?)
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 #entelês#; +perfectus+, an intensive
signification, and refers to the excellence of the work, like #teleios#.
(iv. 366.)
FINIS; TERMINUS; LIMES. +Finis+ (from #phthinô#) denotes a boundary, as
a mathematical line, like #telos#; +terminus+ and +limes+, a mark, as
the material sign of a boundary; +terminus+ (#teiromenos#, #terma#,)
a stone set up, as the sign of a bounding point, like #terma#; +limes+,
a ridge, as the sign of a bounding line, like #horos#. 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+ (#phluô#) denotes flowing, with
reference to the motion of the fluid; +manare+ (from #manos#, 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 #phluô#) denote, like
#rhoos#, #rheuma#, an ordinary stream, in opp. to a pond and lake;
whereas +amnis+ (#amenas#, _manare_,) like #potamos#, 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.)
FOECUNDUS; FERTILIS; FERAX; UBER; FRUGIFER; FRUCTUOSUS. 1. +Foecundus+
(from #phuô#, foetus,) denotes the fruitfulness of a living and breeding
being, in opp. to _effatus_, like #eutokos#; whereas +fertilis+ and
+ferax+ (from (#pherô#) the fruitfulness of inanimate and productive
nature, and of the elements, opposed to _sterilis_, like #euphoros#.
Tac. Ann. xii. 63. Byzantium _fertili_ solo _foecundoque_ mari, quia vis
piscium hos ad portus adfertur. Germ. 5. Terra satis _ferax,
frugiferarum_ arborum impatiens, pecorum _foecunda_, sed plerumque
improcera. Mela. i. 9, 1. Terra mire _fertilis_ et animalium
_perfoecunda_ 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 #euthênês#;
+frugifer+, under the image of a corn-field; +fructuosus+, under that of
a tree rich in fruit, like #enkarpos#. (iv. 831.)
FOEDUS; SOCIETAS. +Foedus+ (#pepoithos#) 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
_foedus_ ex _societate_ faciendum. Sall. Jug. 14. Cic. Phil. ii. 35.
Neque ullam _societatem . . . . foedere_ ullo confirmari posse credidi.
(vi. 132.)