فتو فث فثأ


1فَثَّ جُلَّتَهُ

, (T, O, Ḳ,) [aor. فَثُ3َ,] inf. n. فَثٌّ, (T,) He scattered the dates of his جُلَّة [or receptacle made of palm-leaves]. (T, O, * Ḳ.)
And فَثَّ المَآءَ الحَارَّ بِالبَارِدِ, aor. فَثُ3َ, (M, TA,) inf. n. فَثٌّ, (TA,) He abated, or allayed, the heat of the hot water by means of the cold: from Yaạḳoob. (M, TA.) [See also فَثَأَ.]

7انفثّ

, inf. n. اِنْفِثَاثٌ, i. q. اِنْكَسَرَ [accord. to the TḲ used in its proper sense as signifying It broke, or became broken: but for this I find no authority]. (T, O, Ḳ.) So in the saying, انفثّ الرَّجُلُ مِنْ هَمٍّ أَصَابَهُ [The man became broken in spirit, or languid, from anxiety, or solicitude, that befell him]. (T, O.)

8مَا ٱفْتُثَّ بَنُو فُلَانٍ قَطُّ

means The sons of such a one have not been overcome, or subdued, hitherto, or ever. (AA, O, Ḳ. *)

فَثٌّ

A certain plant, the grain of which is made into bread, (Ṣ, M, O, Ḳ,) and eaten, (Ṣ, M, O,) in the time of drought, or dearth: (Ṣ, M, O, Ḳ:) in some of the copies of the Ḳ, يُخْتَبَأُ is put for يُخْتَبَزُ: (M, F:) the bread made of it is coarse, or thick, resembling the bread that is baked in hot ashes [which is generally made in the form of thick round cakes]: (Ṣ, O:) a grain resembling [the species of millet called] جَاوَرْس, which is made into bread, and eaten: (IAạr, T:) it is a wild grain, which the Arabs of the desert take, in the times of hunger, and pound, or bruise, and make into bread; and it is a bad kind of food, but sometimes, or often, they are content with it for days: (T:) or, as some say, it is [a plant] of the species called نَجِيل, growing in salt lands, of the [plants termed] حُمُوض [pl. of حَمْض], of which bread is made: [a coll. gen. n.:] n. un. فَثَّةٌ: (Th, M:) Aboo-Ziyád El-Kilábee says, the فَثّ, like the دُعَاع, is a herb (بَقْلَة) in which comes forth grain, and each of them spreads [upon the ground], not growing up high; and when they become dry, the people collect what is dry thereof, then pound, or bruise, it, and winnow it, and take forth from it a sort of black grain, with which they fill sacks, and lade the camels: it is a black sort of grain like the شَهْنِيز [q. v.], and they make bread of it, and make عَصِيدَة (يَعْتَصِدُونَ): (O:) in the Bári' it is said to be a species of tree or plant (شَجَرٌ) growing in the plain, or soft, lands, and on the [eminences called] آكَام, having a sort of grain like the حِمَّص [or chick-peas], of which are made bread and سَوِيق. (Mṣb.)
And accord. to IF, الفَثُّ signifies The هَبِيد, (O, Mṣb,) meaning the pulp of the colocynth, شَحْمُ الحَنْظَلِ, (O,) or the colocynth-plant, شَجَرُ الحَنْظَلِ. (Mṣb: and this is one of the meanings assigned to الفَثُّ in the Ḳ. [In the TḲ, شَحْمُ الحَنْظَلِ is said to be the correct explanation: but from what will be seen voce هَبِيدٌ, I think it most probable that the right meaning is The seeds of the colocynth.])
IF also says that it signifies The فَسِيل [i. e. shoot, or shoots, of the palm-tree,] which is, or are, plucked forth [entire,] from the base thereof. (O.)
تَمْرٌ فَثٌّ Dates that are scattered; (Lth, Kr, M, Ḳ;) not in a provision-bag or other receptacle; like بَثٌّ: (Kr, M:) or dates that are separate, each one from others; not sticking together; (T, O;) and so فَذٌّ and بَذٌّ and فَضٌّ. (T.)

مَفَثَّةٌ

Multitude: (T, O, Ḳ:) so in the saying, وُجِدَ لِبَنِى فُلَانٍ مَفَثَّةٌ [Multitude was found to be attributable to the sons of such a one] when they were numbered: (T, O:) and مَقَثَّةٌ signifies the same. (Ḳ and TA in art. قث.)
And [i. q. نُزُلٌ:] one says, مَا رَأَيْنَا جُلَّةً أَكْثَرَ مَفَثَّةً مِنْهَا, meaning نُزُلًا [i. e. We have not seen a receptacle made of palm-leaves, for dates, having more food prepared for the guest than it]: (T, O:) and كَثِيرُ مَفَثَّةٍ means كَثِيرُ نُزُلٍ [i. e. Abundant in respect of food prepared for the guest]. (So in some copies of the Ḳ: in other copies نَزَلٍ. [The TA gives the latter reading; and so, therefore, does the TḲ, which explains it as meaning “ increase, ” and adds that one says طعام كثير مفثة, an ex. app. without any authority; for what I have cited from the T and O shows, I think, that the former reading, and not the latter, is unquestionably right.])