FORTUNATUS

instruments for casting fire and stones, and pieces to cast darts and slings.' (A detailed description, with illustrations, of these catapvitce and bailisUB, as the Romans termed them, will be found in the art. 'Tor-mentum' in Smith's Diet, of Or. and Bom. Antiq.) At the siege of Gezer (such is the best reading, 1 Mac 13") Simon is even said to have used effectively a piece of the most formidable siege-artillery then known, the hele- polis (lit. ' city-taker,' RV ' engine of siege '), which Titus also employed in the siege of Jerusalem (for description see ' Helepolis ' in Smith, op. cit. ) . In this siege the Jews had 300 pieces for discharging arrows or rather bolts (.catapulUB), and 40 pieces for casting stones (.balHstw), according to Josephus, who gives a graphic account of the working of these formidable 'engines of war' in his story of the siege of Jotapata (BJ iii. vii. 23.)

8. The aim of the besieged was by every artifice in their power to counteract the efforts of the besiegers to scale or to make a breach in the walls (Am 4'), and in particular to destroy their siege works and artillery. The battering-rams were rendered ineffective by letting down bags of chaff and other fenders from the battle-ments, or were thrown out of action by grappling-chains, or by having the head broken off by huge stones hurled from above. The mounds supporting the be-siegers' towers were undermined, and the towers them-selves and the other engines set on fire (1 Mac 6"; cf. the ' fiery darts ' or arrows of Eph 6'*).

In addition to the efforts of the bowmen, slingers, and javelin-throwers, who manned the walls, boiling oil was poured on those attempting to place the scaling-ladders, or to pass the boarding-bridges from the towers to the battlements. Of all these and many other expedients the Jewish War of Josephus is a familiar repertoire. There, too, will be found the fullest account of the dire distress to which a city might be reduced by a prolonged siege (cf. 2 K S'^). A. R. S. Kennedy.

FORTUNATUS. — The name of an apparently young member of the household of Stephanas, and a Corinthian. With Stephanas and Achaicus he visited St. Paul at Ephesus (1 Co 16"); he had probably been baptized by the Apostle himself (1"). Lightfoot (Clement, i. 29, ii. 187) thinks that he may well have been alive forty years later, and that he may be the Fortunatus mentioned in Clement of Rome's Epistle to the Corinthians (§ 65). The manner in which the name is there introduced suggests that it belongs to a Corinthian. A. J. Maclean.

FORTUNE.— See Gad (tribe and god).

FOUNDATION. — Great importance was attached to the laying of the foundation. It was accompanied by human sacrifice, as may be seen in the Babylonian records; a possible trace occurs in the story of Hiel (1 K 16"). Hence the stress on the size and splendour of the foundation, as in Solomon's Temple (7»). It is a natural metaphor for the ultimate basis on which a thing rests (Job 4". Ezk 13", Lk 6"). Righteousness and judgment are the foundation of God's throne (Ps 89" 972 RV). 'The city that hath the foundations' is the type of the real and eternal (He 11'"). The Apostles themselves are the foundation of the New Jerusalem, formed of all manner of precious stones (Rev 21". 19). ' The Apostolic Church is conditioned through the ages by the preaching and work of the Apostolate ' (Swete, ad loc. ; cf. Is 28", Mt la", Eph 7?"). In 1 Co 3'» the metaphor is sUghtly different, the preaching of Jesus Christ being the one foundation (cf. Is 19'° RVm, where the word is used of the chief men of the State). In the frequent phrase 'from the foundation of the world,' the word is active, meaning 'founding.' 'Foundations' occurs similarly in a passive sense, the earth being more or less literally conceived of as a huge building resting on pillars etc. (Ps 18'- '6 242, Is 24"8). In Ps 11' 7S» 82S, Ezk 30*, the idea is applied metaphorically to the 'fundamental' principles of law and justice on which the moral order rests. In 2 Ch 3', Is 6« 16', Jer SO", RV

FRINGES

should be followed. In 2 Ch 23» the 'gate of the foundation' is obscure; possibly we should read 'the horse-gate.' See also House, § 3. C. W. Emmet.

FOUNTAIN. — A word applied to living springs of water as contrasted with cisterns (Lv 1 1») ; specifically of Beer-lahai-roi (Gn 16'), Elim (Nu 33», RV here 'springs'), Nephtoah (Jos 15'), and Jezreel (1 S 29'). The porous chalky limestone of Palestine abounds in good springs of water, which, owing to their importance in a country rainless half the year, were eagerly coveted (Jg 1"). In many springs the flow of water has been directed and increased by enlarging to tunnels the fissures through which the water trickled; many of these tunnels are of considerable length. Specimens exist at ' Urtas. Blttir, and other places near Jerusalem. R. A. S. Macalibter.

FOWL. — The word ' fowl ' is used in AV for any kind of bird. The two words ' bird ' and ' fowl ' are employed simply for the sake of variety or perhaps to distinguish two different Heb. or Gr. words occurring near one another. Thus Gn 15'" ' the birds (Heb. tsippBr) divided he not,' 15" 'when the fowls (Heb. 'ayil) came down upon the carcases'; Jer 12' 'the birds round about' (same Heb. as 'fowls' in Gn 15"), Ps 8* 'the fowl of the air' (same Heb. as 'birds' in Gn 15'"). See Bibd.

FOWLER.— See Snares.

FOX. — (1) sham, see Jackai,. (2) aldpix (Gr.), Mt 8'", Lk 95" 13«. In the NT there is no doubt that the common fox and not the jackal is intended. It is noted in Rabbinical literature and in Palestinian folk-lore for its cunning and treachery. It burrows in the ground (Lk 9'*). The small Egyptian fox {Vulpes nilotica) is common in S. Palestine, while the Tawny fox (V. ftavescens), a larger animal of lighter colour, occurs farther north. E. W. G. Masterman.

FRANKINCENSE (lebonah; Gr. libanos Mt 2", Rev 18"). — Frankincense is in six passages (Is 43" 60« 66>, Jer 62" 172s 41=) mistranslated in AV 'incense,' but correctly in RV. It is a sweet-smelling gum, obtained as a milky exudation from various species of Boswellia, the frankincense tree, an ally of the terebinth. The gum was imported from S. Arabia (Is 60", Jer e^"); it was a constituent of incense (Ex 30*1) ; it is often associ-ated with myrrh (Ca 3" 4", Mt 2"); it was offered with the shewbread (Lv 24'). E. W. G. Masterman.

FRAY. — This obsolete Eng. verb is found in Zee 1" and 1 Mac 14'^ (' every man sat under his vine and his fig tree, and there was none to fray them'); and ' fray away ' occurs in Dt 28", Jer 7", Sir 22'" (' whoso casteth a stone at the birds frayeth them away'). It is a shortened form of ' af ray,' of which the ptcp. ' afraid ' is stiU in use.

FREE. — In the use of this adj. in the Eng. Bible notice 1 P 2'" " as free, and not using your liberty for a cloke of maUciousness, but as the servants of God, that is, free from the Law, yet servants (slaves) to the higher law of love to God. Ps 88' ' free among the dead,' a difficult passage: the probable meaning of the Heb. is ' separated from companionship ' or perhaps from Divine protection. Ac 22" 'I was free born,' that is, as a Roman citizen. 2 Th 3' ' Pray for us that the word of the Lord may have free course' (Gr. literally 'May run,' as AVm and RV): 'free' means 'unhindered' as in Shakespeare's Love's Labour's Lost, v. ii. 738, 'For mine own part, I breathe free breath.' Ps 51" 'uphold me with thy free spirit ' (RVm and Amer. RV ' wiUing') : the word means generous, noble, and the reference is to the man's own spirit (RV 'with a free spirit ').

FREELY. — The use to observe is when ' freely' means 'gratuitously.' as Nu ll' 'We remember the fish, which we did eat in Egypt freely' (Vulg. gratis) ; Mt 10' ' freely ye received, freely give' (Gr. dsrean, Rhem. 'gratis').

FREEWILL. — See Predestination.

FRINGES.— In Nu 16"»- the Hebrews are com-

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