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 for muigib mor-rédi, ocus for esrassaib imaidble in díthrib, ocus for conairib cómlethna coimeta ocus fethmi na coerech thret, where the meaning is explained by the similar usage in F. Mast.. p. 2212,, “he left no road or passage” [means of escape]; ibid. p. 1896, ), “he was constantly revolving in his mind the manner in which he would make his escape” [would get his means of escape].

Windisch gives Merken, Bemerken, as the meaning of foimtiu, no doubt following Stokes, whom he quotes on this passage, nathir arthuailchi ⁊ trebairi frifomtin cecha hamuis [Mid. Ir. Hom. p. 42], which is rendered by Stokes “a serpent in cunning and prudence for observing every attack”. But this is hardly the meaning; cf. Ml. 43 α$16$ do foimtin (gl. ad cavendum). It was in common use in Middle Irish, with varied application: thus O’Curry, Lect. p. 641, translates a passage from LL. as follows:—“The doctor said to Conchobar that he should be cautious (co mbeth i fomtin), i. e. that he should not allow his anger to come upon him”. A few examples from the F. Mast. will illustrate its employment:—

Vol. . p. 1766,, “his friends were till then at strife with him, so that he was not prepared for war or hostilities”; ibid. 1980, , “they were afterwards filled with heroes,” &c., “for the purpose of razing the castle”; ibid. 2124, , “he was in wait and in readiness for him for a period of two months”; ibid. 2266, the same combination is rendered “watching and restraining the movements of the English”; ibid. 1988, , “he was in the bloom of youth, and able to endure the hardships and toils of the war in which they were engaged”; ibid. 2252, , “the powder which they had for carrying on the war”.

The word is defined in LB. 197 α 22, where it is used as a gloss in explanation of the names of one of the virtues:—1. fides, in ires; 2. castitas, in genus; 3. humilitas, in umaloit: 4. caritas, in dercc; 5. prudentia, in trebaire amainse; 6. temperantia, in mesar-