Döderlein's Hand-book of Latin Synonymes
by Ludwig von Doederlein · English, Latin · Gutenberg #33197 · 545,722 chars · public domain (US)
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Title: Döderlein's Hand-book of Latin Synonymes
Author: Ludwig von Doederlein
Author of introduction, etc.: Samuel H. Taylor
Translator: Henry Hamilton Arnold
Release date: July 18, 2010 [eBook #33197]
Most recently updated: January 6, 2021
Language: English, Latin
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DÖDERLEIN'S HAND-BOOK
of
LATIN SYNONYMES.
Translated By
REV. H. H. ARNOLD B.A.
with
AN INTRODUCTION
by
S. H. TAYLOR, LL.D.
[Publisher's Device: Nolumus Vos Ignorare]
ANDOVER:
WARREN F. DRAPER,
Main Street.
1875.
Entered according to Act of Congress, in the year 1867, by
+WARREN F. DRAPER+,
In the Clerk's Office of the District Court of the District
of Massachusetts.
Stereotyped and Printed by
W. F. Draper, Andover.
CONTENTS
(added by transcriber)
Note that the letterforms I/i and J/j are distinguished in print,
but are alphabetized together. U/u and V/v are treated as distinct
letters.
Introduction
Author's Preface
Handbook of Synonymes
Index of Greek Words
Publisher's Advertising
INTRODUCTION
TO
THE AMERICAN EDITION.
Dr. Ludwig Döderlein, the author of this work, was born in 1791, and
became Professor in the University of Erlangen. He is an eminent
philologist, and the author of several valuable philological works. The
most important of these are: "The Formation of Latin Words;" "A Homeric
Glossary;" "Handbook of Latin Etymology;" "Latin Synonymes and
Etymologies," in six volumes; on this he labored more than twelve years,
the first volume appearing in 1826, the last in 1828. From this latter
work, the volume here presented was prepared by the author, and first
published in 1840. After a familiarity of several years with most of the
best manuals on Latin Synonymes, we find this superior to any of them,
and better adapted to the wants of the student. It shows an intimate and
comprehensive acquaintance with the language, and a nice discrimination
between the significations of words having a greater or less similarity
of meaning. The distinctions are generally well founded, and clearly
stated. While at times the distinction may seem to be too refined and
subtle, careful observation and more extended study will usually correct
such an impression. The difference between related words may proceed
from a variety of sources. It may be that of genus and species; or it
may be historical, one being used at one time and the other at a
different one; or one is abstract, the other concrete; one is literal,
the other figurative; one is the more common expression, the other the
more elegant; one is a prose word, the other poetical; one belongs to
one kind of poetry, and the other to another. The difference also
consists in the point of view which the writer takes. _Quies_ is rest;
_requies_ also is rest; but the latter word shows that the writer has in
mind a previous state of _unrest_. There are other differences also
growing out of the essential nature of the words.
The advantages of the study of synonymes in a classical course, are too
great to be neglected. A knowledge of them gives to the student a
fulness and precision of his author's meaning otherwise unattainable.
The point of a sentence often turns upon a delicate shade of thought
conveyed by a particular word, which another of similar signification
would not give; if this delicate shade is not appreciated, the writer's
thought is either misapprehended, or but imperfectly understood.
Again, the habit of observing the proper use of words related to each
other in meaning, as whether one is generic, and the other specific, one
abstract, the other concrete, one literal, the other figurative, or
whatever be the ground and nature of the difference, is one of the
essential benefits of classical study. The whole process of such study,
when rightly conducted, is that of "arbitrating between conflicting
probabilities;" and the closest power of arbitration is often requisite
in determining the particular idea conveyed by related words. Or, if the
distinctions are drawn out, as they are in a treatise on synonymes, the
mind of the student is trained to close and discriminating observation,
in being required to note and fix these distinctions, and to give a
definite form to them in his own mind, and to express them in his own
language.
Besides the more direct advantages resulting from the study of
synonymes, an increased interest will thereby be given to classical
studies There is a natural fondness in the youthful mind for the process
of comparison, for tracing resemblances and differences. This element
should not be neglected when it can be turned to so good account. It
will help to relieve the tedium and barrenness of classical study, as
too often conducted, and to give some living features to languages which
are too generally looked upon as "dead."
The meaning of a particular word is often given more distinctly by
stating its opposite. The relation, or shade of thought, which cannot be
conveyed fully by a direct definition, nor perhaps, indeed, by words at
all, is made clear and distinct by showing to what it is opposed. This
valuable means of elucidation, the author has used with great success in
this work.
While the author has "omitted all detail in the treatment of Greek
synonymes" in this compend, he has very wisely sought out the nearest
corresponding Greek expression, and placed it with the Latin word to be
explained. Thus the Greek word, to the more advanced scholar, will often
throw light upon the Latin, and the Latin in turn upon the Greek. In
this way the work is indirectly valuable in elucidating Greek synonymes.
The present edition of this work is reprinted from the second London
edition, which is essentially the same as the first, with a few
corrections and improvements.
S. H. T.
ANDOVER, JANUARY, 1858.
THE AUTHOR'S PREFACE.
The wish has been expressed to me from different quarters, and
particularly by several respectable schoolmasters, to see the essential
results of my larger work on Latin Synonymes and Etymologies compressed
into a Hand-book. Although within the twelve years since I began to work
at the long-neglected study of Latin Synonymes, the market has been
almost glutted with works of the same sort, in the form of hand-books,
by Habicht, Ramshorn, Jentzen, and Schmalfeld, I have not, on that
acount, the least hesitation in complying with the wish expressed to me,
by publishing the present Abridgment; for, in asserting that my method
and the arrangement of my materials are totally distinct from what have
been adopted by those deserving authors, I trust that I am neither
extolling myself, nor underrating them. The Abridgment which I here
submit to the Public contains, I hope, all that is essential in my
larger work;--to effect which object I have omitted certain things of
less direct importance; namely,--
First,--All etymological deductions. Not wishing, however, entirely to
renounce my principle of associating the etymology with the synonyme,
I have inserted it between parentheses, whenever it was not either so
obvious as to make the insertion unnecessary, or so far-fetched as to
make the etymology doubtful. Many instances of this sort will and must,
especially to him who is not conversant with etymological researches,
appear singularly uncouth; but it would have led me too far to refer, in
every instance, to the principles established in the Treatise on the
Formation of Latin Words, which I have subjoined to my larger work as a
Supplement. I must, therefore, entreat those readers and critics into
whose hands my treatise has not fallen, to ignore (if I may use a law
term) the words included between parentheses, or to suspend their
verdict concerning them.
Secondly,--I have omitted all parallel passages, and such as have an
affinity with each other, without possessing any stringent force as
proofs. On the other hand, I have given at length those passages in the
classics in which the ancients, in the course of speech, and not by
means of grammatical reflections, have introduced synonymes in contrast
with each other, and thus taught their differences; and where such
passages were wanting, I have frequently brought into juxta-position
several passages from one and the same author, in which he seems to have
indicated some peculiar force in a particular expression.
Thirdly,--I have omitted all critical and exegetical discussions. The
more scientific form of my larger work not only afforded me the
opportunity, but imposed the obligation of entering upon such
discussions; but in the present Abridgment I have thought it best,
except in a very few cases, to omit them altogether.
Fourthly,--I have omitted all detail in the treatment of the Greek
synonymes. Nevertheless, I have thought it of essential importance to
search for the nearest corresponding expression, both in the Greek and
German languages, and place them by the side of the Latin synonyme; and
at the same time to ascertain, and make intuitive, as it were, the
precise meaning and extent of the Latin expression, by the introduction
of such words as are strictly in opposition to it.
Fifthly,--I have omitted the views of other writers on synonymes. In my
larger work I introduced, often only as literary curiosities,
distinctions derived from the Latin grammarians, Varro, Cicero,
Agrætius, Pseudo-fronto, and Pseudo-palæmon; and I also quoted, whether
agreeing with or differing from me, the modern writers on synonymes,
Popma, Hill, Dumesnil, Smitson, Habicht, Ramshorn, Jentzen, and others.
Instead of which I must here content myself with merely referring to
such quotations as are contained in my larger work; and have therefore
added, at the end of each article, the volume and page of that work in
which these quotations are to be found.
Sixthly,--I have omitted such synonymes as are of very rare occurrence,
and distinguished from each other by a very slight difference. In my
larger work I have treated as synonymes many expressions, #hapax
eirêmena#, that occur but once, and whose differences, on that very
account, cannot be deduced from the general usage of the language, but
can merely be guessed at from etymology and other sources. Such
expressions are of no importance with reference to the object of this
Hand-book. The same may be said of many synonymes which can be
distinguished, as it were, only by a microscope. Such synonymes are
found throughout my larger work in great numbers, and have drawn upon me
the reproach of "hair-splitting." The fact I must acknowledge, but
cannot admit it to be a reproach; for surely it is the proper vocation
of a scientific writer on synonymes, not so much to distinguish words
that merely resemble each other in meaning, as those that are apparently
equivalent. The greater their apparent equivalence, the more difficult
it is to grasp their essential difference, and the more indispensable
the aid of a guide to synonymes. If, therefore, it be admitted, that
words identical in meaning do not exist, and that it is morally
impossible, if I may use the expression, that they should exist, the
only questions are, whether, in such cases, it is worth while to search
out their differences, and whether it is possible to find them out.
Science will answer the first question, without hesitation, in the
affirmative; and with respect to the second, there can at least be no
presumption in making the attempt. A distinction is soon obtained when
several words are contrasted with the word under consideration; and if
these contrasted words are also synonymous with each other, it must
follow, that the affinity of the several words in meaning is so close,
as to permit their interchange, as synonymes, under all circumstances.
Their differences are altogether unimportant with reference to speaking
and writing, but highly important as far as the intimate and more
refined knowledge of the language itself is concerned. It is on this
account that hair-splitting is allowable. Can there be a doubt that a
distinction will be slight in proportion as it has its origin in the
individual feelings of those by whom a language is used? Such
distinctions in synonymes are, consequently, most felt in one's native
language; it is only necessary that the feelings in which they have
their origin should not be vague and unformed. In the introduction to
the fourth part of my work I have evinced, I hope, sufficient liberality
and tolerance with regard to the obligation of conforming to these
hair-breadth distinctions, and selecting one's expressions accordingly.
So much in justification of those reprobated hair-splittings; those
discoveries of atoms, or, as my deceased friend Bremi expressed it, keen
discernment of atoms, which in my larger work, more devoted to science
than to instruction, found their proper place; but in the present
Hand-book, intended for the use of schools, especially in the art of
writing Latin, my predilection for such nice distinctions would be sadly
out of place. Distinctions of that sort I have, therefore, for the most
part, omitted, but not with the intention of silently retracting them.
* * *
I here submit a few observations to the notice of schoolmasters. For the
purposes of instruction, synonymes may be divided into three classes;
the first embraces those which the scholar cannot too quickly learn to
distinguish, because their affinity is merely apparent, arising from
their being translated by the same word in the mother-tongue; for
instance, _liberi_ and _infantes_; _animal_ and _bestia_; _hærere_ and
_pendere_; _sumere_ and _adimere_; _hostis_ and _inimicus_. The
interchange of such synonymes may be counted a blunder of the same sort
as that which is called a solecism. To the second class belong those
synonymes which may be distinguished from each other with ease and
certainty, but which are, at the same time, so nearly related in
meaning, that the ancients themselves use them, without hesitation, as
interchangeable; for instance, _lascivus_ and _petulans_; _parere_ and
_obedire_; _ater_ and _niger_; _incipere_ and _inchoare_; _mederi_ and
_sanare_; _vacuus_ and _inanis_; _spernere_ and _contemnere_;
_tranquillus_ and _quietus_. As long as the scholar has to contend with
the elements of grammar, the teacher may leave him in the erroneous
opinion, that these expressions have exactly the same meaning; but, when
further advanced, he must be taught to distinguish them, partly in order
to accustom him to that propriety of expression which is necessary in
writing Latin; partly, without reference to composition, as a very
useful mental exercise. In the third class I rank those words whose
differences are not to be ascertained without trouble, and cannot be
deduced with full evidence from the old authors, and which, probably,
were but dimly discerned even by the ancients themselves; for instance,
_lira_ and _sulcus_; _remus_ and _tonsa_; _pæne_ and _prope_; _etiam_
and _quoque_; _recordari_ and _reminisci_; _lævus_ and _sinister_;
_velox_ and _pernix_; _vesanus_ and _vecors_; _fatigatus_ and _fessus_;
_collis_ and _clivus_. Such distinctions are of little or no consequence
in composition, except when it is necessary to use synonymous terms in
express opposition to each other; for instance, _mare_ and _amnis_, in
opp. to _lacus_ and _fluvius_; _metus_ and _spes_, in opp. to _timor_
and _fiducia_: when such occasions occur, the richness of a language in
synonymes is available. A more scrupulous exactness in this respect
would appear to me arrant pedantry, and necessarily obstruct the free
movement of the mind in writing. As a teacher, I should wish that the
synonymes of the first sort should be distinguished by boys in the
elementary classes; those of the second, I would introduce into the
higher classes, and teach the scholar, when about fourteen, to observe
their differences in the choice of expressions in composition; I would
also explain them in the interpretation of an author, but with
moderation, as a spur to thinking, not as a clog in reading. Those of
the third class I would never introduce, except in explaining such
passages as render their introduction unavoidable; for instance, when an
author combines _flumina et amnes_, I would explain their difference to
defend him from the suspicion of tautology.
I have consulted convenience of reference in interweaving the
alphabetical index with the context. By this means any one can find at
once the word of which he is in search, which a separate index would
render impossible.
These arrangements, combined with an almost studied precision of
expression, have enabled me to reduce the six volumes of my larger work
on Synonymes (which fills, including the Supplement, more than one
hundred and forty-three sheets) to this Abridgment, of about fifteen.
The etymological part of my researches I reserve for a separate volume,
of about the same size as the present, which will make its appearance as
an Etymological Hand-book of the Latin language.
May the present publication, and that which I announce, meet with the
same favorable and indulgent reception that has fallen to the share of
my larger work with all its defects.
_Erlangen, December, 1839._
HANDBOOK
OF
LATIN SYNONYMES.
A.
ABDERE, see _Celare_.
ABESSE; DEESSE; DEFICERE. 1. +Abesse+ denotes absence as a local
relation, 'to be away' from a place; but +deesse+ denotes an absence by
which a thing is rendered incomplete, and means 'to fail,' 'to be
wanting,' in opp. to _esse_ and _superesse_. Cic. Brut. 80. Calidio hoc
unum, si nihil utilitatis habebat, _abfuit_, si opus erat, _defuit_.
2. +Deesse+ denotes a _completed_ (_i.e._ already existing), +deficere+
a commencing state. Cic. Verr. i. 11. Vererer ne oratio _deesset_, ne
vox viresque _deficerent_. (v. 339.)
ABNUERE, see _Negare_.
ABOLERE (#apolesai#) means 'to annul,' to 'annihilate,' and, as far as
possible, to remove from the universe and cast into oblivion; but
+delere+ (#diolesai#, or #dêlein#) 'to destroy,' to bring a thing to
nought, and make it useless.
ABOMINARI; EXSECRARI; DETESTARI. +Abominari+ means to recoil from, as of
evil omen; and to avert a threatening evil by a ceremony, in opp. to
_omen accipere_; +exsecrari+ means to _curse_, when one would exclude a
guilty person from human society as devoted to the infernal gods, in
opp. to blessing; lastly, +detestari+ (#thessasthai#) means to curse,
when one wishes to deprecate evil by an appeal to the gods against a
dreaded person or thing, in opp. to praying in behalf of.
ABSCONDERE, see _Celare_.
ABSOLVERE, see _Finire_.
ABSTINENTIA, see _Modus_.
ABUNDARE; REDUNDARE. +Abundare+ denotes plenteousness in a good sense,
as the symbol of full measure and affluence, like #perieinai#,
+redundare+ is used in a bad sense, as a symbol of over-abundance and
luxury, like #perisseuein#: of that which is _abundans_ there is an
_ample supply_ at hand; that which is _redundans_ is superfluous and
might be dispensed with.
ABUNDE, see _Satis_.
AC, see _Et_.
ACCENDERE; INCENDERE; INFLAMMARE; COMBURERE; CREMARE. +Accendere+,
+incendere+, and +inflammare+, mean 'to set on fire:' +accendere+, from
without, and at a single point, like #anaptein# [hence to _light_ a
torch, etc.]; +incendere+, from within, like #endaiein# [hence to _set
fire_ to _houses_, _villages_]; +inflammare+, 'to set on fire,' either
from without or from within, but with bright flames, like
#anaphlogizein#; +comburere+ and +cremare+ mean 'to burn up, or consume
by fire;' +comburere+, with a glowing heat, as the causative of
_ardere_, like #katakaiein#; +cremare+, with bright flames, as the
causative of _flagrare_ like #pimpranai#. Hence, mortui _cremantur_ on a
bright blazing funeral pile; vivi _comburuntur_, Cic. Fam. x. 32. Verr.
i. 33 and 38, in order to make the torture of that mode of dying felt
the more. (iv. 250.)
ACCEPTUS, see _Gratus_.
ACCERSERE, see _Arcessere_.
ACCIDERE; EVENIRE; CONTIGERE; OBVENIRE; OBTINGERE. +Accidere+ and
+evenire+ denote both favorable and unfavorable occurrences; but the
_accidentia_, unexpected ones, overtaking us by surprise; the
_evenientia_ were expected, foreseen; +contingere+, +obvenire+,
+obtingere+, are generally confined to _fortunate_ occurrences. The
_accidentia_ are fortuitous, the _evenientia_ result from foregoing acts
or circumstances; the _contingentia_ are the favors of Fortune; the
_obtingentia_ and _obvenientia_ are the things that fall to one's _lot_.
Cic. Fam. vi. 21. Timebam, ne _evenirent_, quæ _acciderunt_: the word
_evenirent_ has a _subjective_ reference to his foresight, the word
_acciderunt_ is entirely _objective_; the point of view taken by it
being that of those who _now_ manifest _surprise_. See also Tac. H.
iv. 19, and Sen. Ep. 119. Scies plura mala _contingere_ nobis quam
_accidere_. (v. 339.)
ACCIPERE, see _Sumere_.
ACCIRE, see _Arcessere_.
ACCUSARE, see _Arguere_.
ACER; VEHEMENS. +Acer+ (#ôkus#) denotes eagerness in a good sense, as
fire and energy, in opp. to _frigidus_, like #oxus#: but +vehemens+
(#echomenos#) in a bad sense, as heat and passion, in opp. to _lenis_;
Cic. Or. ii. 49, 53, like #sphodros#. (iv. 450.)
ACERBUS; AMARUS. +Acerbus+ (from #karphô#) means a biting bitterness, in
opp. to _mitis_, like #oxus#; +amarus+, a nauseous bitterness, in opp.
to _dulcis_, like #pikros#. Quintil. xi. 3. 169. Cic. Rep. iii. 8. Plin.
H. N. xxvii. 9. Sen. Ir. i. 4. (vi. 4.)
ACERVUS; CONGERIES; STRUES; CUMULUS. 1. +Acervus+ and +congeries+ mean
'heaps' of homogeneous things collected and piled up in layers;
+acervus+ [from #ageirô#], like #sôros#, with arrangement, and mostly in
a conical shape, but +congeries+, negligently, and altogether without
regard to shape; +strues+ denotes that something new is produced, and a
determinate form given, serving a particular purpose; like #thêmôn#.
Curt. viii. 7. 11. Passim _acervos strues_que accendebant; meaning by
_acervos_ '_heaps_' or '_piles_,' by _strues_ '_stacks_' of wood.
2. +Cumulus+ (from #akmê#) means strictly, not the heap itself, but the
top, by which the heap is completed as a whole, like the key-stone, by
which any thing first reaches its proper and complete height, almost
like #koruphê#; and it has this meaning particularly in +cumulare+,
which is like #koruphoun#. Compare Liv. xxii. 59. Superstantes _cumulis_
cæsorum corporum, with Cannenses campos _acervi_ Romanorum corporum
tegunt: and xxiii. 5. Molibus ex humanorum corporum _strue_ faciendis.
(ii. 118.)
ACHIVI; ACHÆI; ACHAIUS; ACHAICUS; TROIUS; TROICUS. 1. +Achivi+ are the
Homeric Greeks, or #Achaioi#; +Achæi+ are either the inhabitants of
Achaia, or, in the poets, the Greeks at large, as contemporaries of the
Romans. Cic. Divin. i. 16. Cum +Achivi+ coepissent inter se strepere.
Compare this with Cæcil. 20. Quod cum sibi _Achæi_ patronum adoptarant.
2. +Achaius+ is the adj. of Achivus. Hor. Od. i. 15. 37. Virg. Æn.
ii. 462; but +Achaicus+ is the adj. of Achæus. Cic. Att. i. 13.
3. +Troius+ is the more _select_ term, as adj. of the old heroic and
Homeric Troja; +Troicus+, the usual adj. of the country Troas, without
reference to the Trojan war. (v. 306.)
ACIES; ACUMEN; CACUMEN; MUCRO; CUSPIS. 1. +Acies+ is the sharpness of a
line adapted for cutting; +acumen+, of a tip or point adapted for
sticking. Figuratively, the _acies mentis_ is shown in the keen sifting
of what is confused, in clear perception; the _acumen mentis_ is the
fathoming of that which is deeply hidden, in subtle discovery.
2. +Acumen+ and +cacumen+ mean a natural head or top; +acumen+, of a
cone, beak, and so forth; +cacumen+, particularly that of a mountain:
+mucro+ and +cuspis+ mean an artificial head, for the purpose of
piercing and wounding; +mucro+, that of a sword, dagger, and so forth;
+cuspis+, that of a spear, arrow, etc., like #aichmê#. (vi. 5.)
ACIES, see _Pugna_.
ACTA, see _Ripa_.
ACTOR; COMOEDUS; LUDIO; HISTRIO. The generic term +actor+, and the
specific terms +comoedus+ and +tragoedus+, denote the player, as a
respectable artist; but +ludio+, +ludius+, the _comedian_, the player,
who makes acting his _trade_, with the accessory notion of commonness;
lastly, +histrio+, sometimes the actor, sometimes the _comedian_, but
mostly with the accessory notion of buffoonery and boasting. Cic. Sext.
54. Ipse ille maxime _ludius_, non solum spectator, sed _actor_ et
acroama. Rosc. Com. 10. Nemo ex pessimo _histrione_ bonum _comoedum_
fieri posse existimaret. Ep. ad Qu. Fr. i. a. E. Hortor ut tanquam poetæ
boni et _actores_ industrii solent, in extrema parte diligentissimus
sis. Suet. Aug. 74. (v. 334.)
ACUMEN, see _Acies_.
ADAMARE, see _Amare_. [[redirects to _Diligere_]]
ADESSE; INTERESSE; PRÆSENTEM ESSE. 1. +Adesse+ means to be near a person
or thing; but +interesse+, to assist in a transaction, to _take a part_
in it. Cic. Verr. i. 40. Crimina ea, quæ notiora sunt his qui _adsunt_,
quam nobis . . . . De illo nihil dixit, in quo _interfuit_. 2. +Adesse+
denotes generally the presence in a circle to which we belong;
+præsentem esse+, absolute, audible and visible presence. When an
expected guest is within our walls, _adest_; he who is in the same room
with us, _præsens est_. (v. 337.)
ADHUC; HACTENUS; HUCUSQUE. +Adhuc+ refers to time, up to this moment;
+hactenus+ and +hucusque+ have a local reference, up to this place, or
this point.
ADIGERE, see _Cogere_.
ADIMERE, see _Demere_.
ADIPISCI, see _Invenire_.
ADJUVARE, see _Auxilium_.
ADMIRARI, see _Vereri_.
ADMODUM, see _Perquam_.
ADOLERE, see _Accendere_.
ADOLESCENS, see _Puer_.
ADORARE, see _Vereri_.
ADSCENDERE, see _Scandere_.
ADSOLERE, see _Solere_.
ADSPECTUS, ADSPICERE, see _Videre_.
ADULARI, see _Assentiri_.
ADUNCUS, see _Curvus_.
ADVENA, see _Externus_.
ADVENTOR, see _Hospes_.
ADVERSARIUS; HOSTIS; INIMICUS. 1. +Adversarius+ is the generic term for
every opposer, in the field, in politics, in a court of judicature, like
#antistatês#. +Hostis+ (from #echthô#) is 'the enemy' in the field, and
war, opp. to _pacatus_. Cic. Rep. ii. 3. Sen. Q. N. vi. 7. like
#polemios#; +inimicus+, 'an enemy' in heart, opp. to _amicus_, like
#echthros#. Cic. Man. 10. Pompeius sæpius cum _hoste_ conflixit, quam
quisquam cum _inimico_ concertavit. Phil. xi. 1. Verr. i. 15. Curt.
vii. 10. Liv. xxii. 39. Nescio an infestior hic _adversarius_, quam ille
_hostis_ maneat. 2. +Hostilis+ and +inimicus+ denote states of hatred
become habitual qualities; +infestus+ and +infensus+ only as temporary
states; +infestus+ (#anaspastos#?) applies to a quiescent state of
aversion, like disaffected, unkind, and thus it is applied to inanimate
things that threaten hostility; +infensus+ (from #penthos#) denotes a
passionate state of mind, like enraged, and is therefore applicable to
persons only. Tac. Ann. xv. 28. Non _infensum_, nedum _hostili_ odio
Corbulonis nomen habebatur. Cic. Verr. iii. 24. Sall. Cat. 19. Sen.
N. Q. iii. pr. Animus luxuriæ non _adversus_ tantum, sed et _infestus_.
Liv. ii. 20. Tarquinium _infesto_ spiculo petit; Tarquinius _infenso_
cessit _hosti_. (iv. 393.)
ADVOCATUS; CAUSIDICUS. +Advocatus+ means in the writers of the silver
age 'a counsel' in relation to his services and to his client, as his
friend and assistant; +causidicus+, in relation to his station and
profession, often with the contemptuous accessory notion of his being a
hireling. (vi. 8.)
ÆDES, see _Templum_.
ÆDIFICIUM; DOMUS; ÆDES; FAMILIA. 1. +Ædificium+ is the generic term for
buildings of all sorts, like #oikodomêma#; +domus+, and +ædes+, +ædium+,
mean 'a dwelling-house;' +domus+, as the residence and home of a family;
+ædes+ (#aithô#, #aithousa#), as composed of several apartments, like
#domoi#, #dômata#. Virg. G. ii. 461. Ingentem foribus _domus_ alta
superbis mane salutantum totis vomit _ædibus_ undam. (vi. 8.) 2. +Domus+
denotes 'a family' in the patriarchal sense, as a separate society, of
which the individuals are mutually connected; +familia+, in a political
sense, as part of a gens, civitas, or populus. (v. 301.)
ÆGER; ÆGROTUS; MORBIDUS; MORBUS; VALETUDO; INVALETUDO. 1. +Æger+ is the
generic term for every sort of illness and uneasiness, whether mental or
physical; +ægrotus+ and +morbidus+ indicate bodily illness: +ægrotus+ is
applied particularly to men; +morbidus+, to brutes: the _æger_ feels
himself ill; the _ægrotus_ and _morbidus_ actually are so. 2. +Morbus+
and +valetudo+ denote an actual illness; +morbus+, objectively, that
which attacks men; +valetudo+, subjectively, the state of the sick,
though this distinction was introduced by writers of the silver age;
+invaletudo+ means only an _indisposition_. (iv. 172.)
ÆGRE, see _Vix_.
ÆGRITUDO, see _Cura_.
ÆGROTUS, see _Æger_.
ÆMULATIO, see _Imitatio_.
ÆQUALIS, see _Æquus_.
ÆQUOR, see _Mare_.
ÆQUUS; PAR; ÆQUALIS; PARILIS; COMPAR; IMPAR; DISPAR. 1. +Æquum+ (from
#eikelos#) is that of which _its own_ component parts are alike, in opp.
to _varius_, Cic. Verr. v. 49; +par+ (from #peirô#) is that which is
like to some other person or thing, and stands _in the same rank_ (on
the _same level_) with it or him, in opp. to _superior_ and _inferior_.
Cic. Brut. 59, 215. Orat. ii. 52, 209. 39, 166. In _æquo marte_ the
battle between two parties is considered as a whole; in _pari marte_ the
fortune of one party is set against that of the other, and declared to
be equal to it. 2. +Par+ denotes similarity with respect to greatness,
power, and value, or equality and proportion with regard to number, like
#isos#; +æqualis+ refers to interior qualities, like #homoios#. The
_par_ is considered as in a state of activity, or, at least, as
determined and prepared to measure himself with his match in contest;
the _æqualis_, in a state of rest, and claiming merely comparison and
equality as to rank. The _paria_ are placed in opposition to each other,
as _rivals_ in the contest for pre-eminence; the _æqualia_ are
considered in a _friendly_ relation to each other, in consequence of
their common qualities and sympathies. Hence +pariter+ means, in the
same degree, #isa#; +æqualiter+, in the same manner, #homoiôs#, #homôs#.
Vell. Pat. ii. 124. 3. +Par+ denotes _quite_ like, +parilis+, _nearly_
like, as a middle step between _par_ and _similis_. 4. +Par+ expresses
equal to _another_, and hence may relate to only _one side_; +compar+,
_mutually_ equal, like _finitimi_ and _confines_, #engus# and
#sunengus#. 5. +Impar+ denotes inequality as to _quantity_, either
arithmetical inequality with regard to number [= odd], or a _relative
inferiority_ as to strength; +dispar+ refers to _quality_, without
distinguishing on which side of the comparison the advantage lies.
(iv. 77.)
ÆQUUS; PLANUS; CAMPUS. 1. +Æquum+ (from #eikelos#) denotes that which is
flat, a horizontal flatness, in opposition to that which rises or sinks,
to _superior_, _inferior_, and _acclivis_. Cic. Fam. iii. 8. Orat.
iii. 6. Tac. Agr. 35. Hist. iv. 23; +planum+ (from #plax#) denotes
'evenness,' in opp. to unevenness, to _montosus_, _saxosus_. Cic. Part.
10. Quintil. v. 10, 37. 21. Hence, figuratively, +æquum+ denotes
'justice,' as injustice may be considered as beginning when one part is
raised above another; in the same way +planum+ denotes clearness and
distinctness, where nothing rises to interrupt the view. 2. +Æquor+ and
+planities+ denote a flat surface with regard to its form; +campus+,
with regard to its position, as low-lands in opp. to high-lands.
(iv. 71.)
ÆQUUS ANIMUS, see _Satis habere_.
AER, see _Anima_.
ÆRARIUM; FISCUS. +Ærarium+ is 'the public treasury;' +fiscus+ (from
#pithos#, #pithaknê#), 'the imperial treasury.' Tac. Ann. vi. 2. Bona
Sejani ablata _ærario_, ut in _fiscum_ cogerentur; tanquam referret!
(vi. 10.)
ÆRUMNA, see _Labor_.
ÆSTIMARE, see _Censere_.
ÆSTUARE, see _Calere_.
ÆTERNUS, see _Continuus_.
AFFARI, see _Alloqui_.
AFFATIM, see _Satis_.
AFFINIS, see _Necessarius_.
AFFIRMARE, see _Dicere_.
AGER, see _Rus_ and _Villa_.
AGERE; FACERE; GERERE; OPUS; FACTUM; AGE; I NUNC; DEGERE. 1. +Agere+
(#agein#) has an effect that exists in time only, like to do; +facere+,
an effect that exists in space also, as to make. The _acta_ are past as
soon as the _agens_ ceases, and remain invisible in the memory; the
_facta_ cannot properly be said to exist till the _faciens_ ceases.
Quintil. ii. 18. The _agens_ is supposed to be in a state of activity of
some kind; the _faciens_ in a state of _productive_ activity. 2. +Agere+
means 'to do' something for one's own interest; +gerere+ (#ageirein#),
for the interest of another, to execute a commission. Cic. Verr. i. 38.
Quæ etiamsi voluntate Dolabellæ _fiebant_, per istum tamen omnia
_gerebantur_. 3. +Opus+ is the result of facere, as the work, #ergon#;
+factum+ is the result of agere, as the transaction; +res gestæ+ are
deeds [_e.g._ in war], #praxeis#; +acta+ are only political enactments.
Cic. Att. xiv. 17. Multa de _facto_ ac de _re gesta_; the former by the
exertions of Amatius, the latter by his own wise and spirited
animadversions through Dolabella. 4. +Age, agedum+, is an earnest
exhortation, as 'On, on!' +I nunc+ is an ironical exhortation, as 'Go
to!' 5. +Agere+ means to be active, and in the midst of business;
+degere+, to live somewhere in a state of rest, in voluntary or
involuntary inactivity. Tac. Ann. xv. 74. Deum honor principi non ante
habetur, quam _agere_ inter homines desierit, compared with iv. 54.
Certus procul urbe _degere_. (v. 327.)
AGERE FERRE, see _Vastare_.
AGGER; VALLUM. +Agger+ (from #esageirô#) is a single line, like a dam;
+vallum+ or _mound_ (#alkê#) is a line which helps to enclose a space.
+Agger+ may serve in a warfare as the outwork of a _redoubt_ [which is
protected by a _single line_ in front]; +vallum+ [_rampart_] always
belongs to a fortress, camp, or entrenched place.
AGMEN, see _Caterva_.
AGRESTIS, see _Rus_.
AIO, see _Dicere_.
ALA; PENNA; PLUMA; PINNA. 1. +Ala+ (from #echô#, _vehere_) denotes 'the
wing,' as a joint, like #pterux#; +penna+ (#petesthai#), with reference
to its feathers, like #pteron#. Plaut. Poen. iv. 2. 48. Meæ _alæ pennas_
non habent. 2. +Penna+ denotes the larger and harder feathers; +pluma+,
the smaller and softer feathers, which serve as a clothing to the body
of the bird, like #ptilon#. Sen. Ep. 42. Meministi, cum quendam
affirmares esse in tua potestate, dixisse me volaticum esse ac levem, et
te non pedem ejus tenere, sed _pennam_. Mentitus sum; _pluma_ tenebatur,
quam remisit et fugit. Cic. N. D. ii. 47. 121. 3. +Penna+ denotes the
whole, consisting of quill and feathers; +pinna+, the feather only, in
opposition to the quill. (v. 204.)
ALACER, see _Gaudere_.
ALA, see _Armus_.
ALAPA; COLAPHUS. +Alapa+ (Goth. _lofa_, 'the flat hand,') denotes a blow
with the flat hand on the face, as a gentle punishment, like a slap on
the cheek, or box on the ear; +colaphus+ (#kolaphos#), a blow on the
head with the clenched fist, betokening anger and rage, like a cuff,
a thump. (vi. 14.)
ALBUS; CANDIDUS; ALBIDUS. 1. +Albus+ (#alphos#) denotes 'white,' as far
as it is in general a negation of all color, as that which is colorless;
+candidus+ (from #xanthos#), as being itself a positive color, and, as
such, the purest and brightest, near which all other colors have a shade
of darkness and duskiness, as a fine brilliant white. +Albus+, opposed
to _ater_, approaches, like #leukon#, to yellowish; +candidus+, opposed
to _niger_, approaches, like #argon#, to bluish. +Alba cutis+ is the
skin of the sick and dropsical; +candida+, that of the fair girl.
Figuratively, +albor+ is the symbol of good fortune and joy; +candor+,
of purity of mind and innocence. 2. +Albus+ denotes 'white;' +albidus+,
only 'whitish.' (iii. 193.)
ALERE; NUTRIRE; NUTRICARE. +Alere+ (from #althô#) denotes nourishment,
as conducive to development and growth; +nutrire+ and +nutricare+, only
as it prolongs and secures existence. Or, +alimenta+ adjuvant,
+nutrimenta+ sustentant. Cic. N. D. ii. 63. Neque _ali_ neque
sustentari. +Nutrire+ involves a general notion; +nutricare+ is usually
applied more particularly to brutes. (ii. 99.)
ALGERE, ALGIDUS, see _Frigere_.
ALIENIGENA, see _Externus_.
ALIMENTA; PENUS; CIBUS; ESCA; EDULIA; CIBARE; PASCERE. 1. +Alimenta+ and
+penus+ are victuals in general, meat and drink; +alimenta+, mostly with
reference to the wants of an individual; +penus+, to the wants of a
whole family. +Cibus+ and +esca+ denote 'food,' in opposition to drink.
Cic. Fin. i. 11, and ii. 28. +Cibus+ (from #geuô#, to chew), natural
food, as a means of nourishment; +esca+ (from #edô#), 'the food' that is
artificially prepared as a dish. Hence +cibus+ denotes the food of
brutes also; but +esca+, only a bait, prepared as it were like a dish,
and set before them. Cic. N. D. ii. 47. Animalia _cibum_ partim dentibus
capessunt: compare this with ii. 23. Dii nec _escis_ nec potionibus
vescuntur. 2. +Cibaria+ are the most general and usual sorts of food;
+edulia+ are savory and select sorts of food. Suet. Tib. 46. Comites
nunquam salario, _cibariis_ tantum sustentavit; compare with Cal. 40.
Pro _eduliis_ certum statumque exigebatur. 3. +Cibare+ means to feed
with one's hand, as nurses, etc.; +pascere+ (from #pasasthai#), only to
give out food, as a feeder or master. Suet. Tib. 72. Draconem manu sua
_cibaturus_; compare with Vesp. 18. Sineret se plebeculam _pascere_.
(v. 192.)
ALIQUANDO, see _Nonnunquam_.
ALITES, see _Volucres_.
ALLOQUI; APPELLARE; AFFARI. +Alloqui+ denotes accosting, as addressing
the first word, a salutation, and so forth, to a person with whom one is
not unacquainted; +appellare+ (from an old Gothic substantive, spellan),
when one wishes to draw a person into conversation, and direct to him
serious, or, at any rate, not insignificant words; +affari+ denotes
_addressing_ from the impulse of a _feeling_; through peculiar
friendliness or with solemnity. Cic. Cluent. 61. Quum nemo recipere
tecto, nemo audire, nemo _alloqui_, nemo respicere vellet: compare with
Phil. xiii. 2. Salutabunt benigne, comiter _appellabunt_ unumquemque
nostrum; and Brut. 3. Salutatio libri, quo me hic _affatus_ quasi
jacentem excitavit. (v. 107.)
ALSUS, see _Frigere_.
ALTERCATIO, see _Disceptatio_.
ALTUS; EDITUS; PROCERUS; ARDUUS; CELSUS; EXCELSUS; SUBLIMIS. 1. +Altus+
denotes, as a general expression, height or depth, as mathematical
dimensions, in opp. to length and breadth, and, consequently, height, in
opp. to _humilis_; Cic. Tusc. v. 13. 24. Orat 57. N. D. ii. 47, like
#hupsêlos#; +editus+ denotes height, in opp. to _planus_, Tac. Ann.
xv. 38: lastly, +procerus+ denotes height or length in reference to
growth. The _altum_ has no measure and no limits; the _editum_ has the
bulk of a hill; the _procerum_ has the bulk of a tree, the full stature
of the human figure, and so forth. 2. +Altus+, +editus+, and +procerus+,
denote height merely in relation to space; +arduus+ means height, which
is at the same time steep and inaccessible; thence, figuratively,
'difficult, impossible;' +celsus+, height, that thrusts itself out, and
stretches upwards; thence, figuratively, 'proud;' +excelsus+ and
+præcelsus+, what overtops something that is itself high, hence
'pre-eminent;' +sublimis+, what is on high without touching the ground,
soaring in the air, like #meteôros#; thence, figuratively, 'grand,' of
an elevated nature. (ii. 99.)
AMANS, AMATOR, see _Amicus_.
AMARE, see _Diligere_.
AMARUS, see _Acerbus_.
AMBIGUUS, see _Dubius_.
AMBIRE; CIRCUMIRE. +Circumire+ denotes motion in any circular form, but
on the boundaries of a space, so as to go round it; +ambire+ denotes
going hither and thither in zigzag, or going about. Plin. Ep. ii. 9.
_Ambio_ domos, stationesque _circumeo_: and Cic. Att. xiv. 21. Antonium
_circumire_ veteranos, ut acta Cæsaris sancirent; that is, He made in
his canvassing the round, from first to last;--stronger than _ambire_,
which would only express his canvassing, and addressing the veterans in
general.
AMBO, see _Uterque_.
AMBULARE; SPATIARI; DEAMBULARE; INAMBULARE; OBAMBULARE. 1. +Ambulare+
(from _ambire_) denotes taking a walk as a leisurely motion, like going
up and down, in opp. both to _stare_ and _cubare_, and also to _currere_
and _salire_; Plaut. Bacch. iv. 8. 56. Plin. Ep. ix. 36. Cic. Fat. 5.
Fin. v. 17. Sen. Ep. 113. Gell. ii. 9. Sen. Ir. ii. 35. Plin. H. N.
x. 38: +spatiari+ denotes motion in open space, as to walk out, in opp.
to the confinement which a room imposes. 2. +Deambulare+ denotes going
up and down till one is tired; +inambulare+, within a bounded space;
+obambulare+, with reference to a fixed object, _along which_ one walks,
or to a person walking with us. (iii. 48.)
AMENS; DEMENS; INSANUS; VESANUS; EXCORS; VECORS; FUROR; DELIRIUM;
RABIES; CERRITUS; LYMPHATUS. 1. +Amentia+ shows itself negatively and
passively; +dementia+, positively and energetically. The _amens_ is
without reason, and either acts not at all, or acts without reason, like
the idiot, #aphrôn#; the _demens_, while he fancies that he is doing
right, acts in direct opposition to reason, like the madman,
#paraphrôn#. Hence, _amens_ metu, terrore; _demens_ scelere, discordia,
etc. 2. +Insanus+ has a _privative_; +vesanus+, a _depravative_ meaning.
The _insanus_ in his passion oversteps the measure and bounds of right,
and gives one the impression of a guilty person; the _vesanus_, in his
delusion, wanders from the right path, follows a false object, and gives
one the impression of an unfortunate person. 3. +Excors+ means of weak
understanding in general, without the ability of reflecting and
examining, in opp. to _cordatus_; +vecors+ means, of a perverted
understanding, without the ability of reflecting calmly, from the mind
being taken up with one fixed idea. 4. +Furor+ (fervere) denotes mental
irritation, ecstasy, as raging, #manikos#; +delirium+ (#lêrein#),
a physical and childish remission of the mental faculties; +rabies+
(#rhabassein#, #arabos#), a half-moral condition of a passionate
insanity, as frantic, #lussa#. The _furibundus_ forgets the bounds of
sense, the _delirus_ babbles nonsense, the _rabidus_ will bite and
injure when he can. 5. +Cerritus+ and +lymphatus+ betoken frenzy, as a
demoniacal state, as possessed, +cerritus+ or +ceritus+, by Ceres,
+lymphatus+, by the nymphs; they may also be considered as derived from
#koruza#, mucus narium, and from #lemphos#, mucus, as symbols of
stupidity. (v. 89.)
AMICTUS, AMICULUM, see _Vestis_.
AMICUS; AMANS; AMATOR. +Amicus+ involves the notion of reciprocity, but
means only a sincere and calm affection, like #philos#; +amans+ and
+amator+ denote a more glowing affection, but do not imply reciprocity;
+amans+ denotes this affection as a temporary state; +amator+ as an
habitual feeling, like #erastês#. Cic. Verr. v. 63. Alba tunc
antiquissimus non solum _amicus_, verum etiam _amator_. Tusc. iv. 12.
Inter ebriositatem et ebrietatem interest, aliudque est _amatorem_ esse,
aliud _amantem_. (iv. 102.)
AMICUS, see _Socius_.
AMITTERE; PERDERE; JACTURA. 1. +Amittere+ means to lose something, so
that it ceases to be in our possession, like #apobalein#, opp. to
_retinere_, Cic. Rep. v. i. Sext. 47. Suet. Tib. 15. Ter. Phorm. iii. 2,
22; +perdere+ means, to lose something, so that it is destroyed, and
rendered useless, like #diolesai#, opp. to _servare_. Plaut. Rud. iv. 4,
120. Ter. Ad. ii. 2, 32. Sen. Contr. iii. 21.--Tac. Ann. ii. 25.
_Perdita_ classe, _amissis_ armis. 2. +Amissio+ is an involuntary,
+jactura+, a voluntary, loss, which a person undergoes, a sacrifice that
is made to avoid a greater loss, as in the case of the master of a ship,
who throws the freight overboard, to save his ship and his life. Plin.
Ep. i. 12. _Jacturam_ gravissimam feci, si _jactura_ dicenda est tanti
viri _amissio_. (iii. 289.)
AMITTERE, see _Mittere_.
AMNIS, see _Fluvius_.
AMOR, see _Diligere_.
AMPLECTI; COMPLECTI. +Amplecti+ denotes embracing, often with one arm
only, as a sign of calm affection and protection; +complecti+, clasping
and surrounding with both arms, as a sign of passionate love, or
familiar confidence. +Amplecti+ means, figuratively, to lay hold of
something, in opp. to slighting and disdaining; +complecti+, to take
fully in one's grasp, in opp. to a half and superficial possession.
(v. 281.)
AMPLUS, see _Magnus_.
ANCILLA, see _Servus_.
ANCEPS, see _Dubius_.
ANGUIS, see _Repere_.
ANGOR, see _Cura_.
ANGUSTUS; ARCTUS; DENSUS; SPISSUS. 1. +Angustus+ and +arctus+ relate to
space itself, and to the proximity of its enclosing limits; +densus+ and
+spissus+, to things existing in space, and to their proximity to one
another. The _angustum_ (#engustos#) is bounded only by lines, and forms
mostly an oblong, _narrow_, opp. to _latus_, Cic. Att. iv. 29, like
#stenos#; the _arctum_ (from _arcere_, #eirgô#) is fenced in by lists,
walls, or mounds, and forms mostly a square or circle, and so forth,
_close_, in opp. to _laxus_, Cic. Orat. 25, like #stenôpos#. The clavus
angustus can therefore never be arctus. Mel. iii. 2, 8. Rhenus ad
dextram primo _angustus_, et sui similis, post ingens lacus Flevo
dicitur . . . fitque iterum _arctior_, iterumque fluvius emittitur, in
which passage the banks of the Rhine are considered only as lines, or as
walls, 3. +Densus+ (from #adinos#? or #thama#?) denotes objects only as
pressed near _to_ one another, and without any observable gaps, in opp.
to _rarus_, like #dasus# and #thameios#: +spissus+, as pressed close
_into_ one another, and without any intervals between, in opp. to
_solutus_, loose, like #puknos# and #suchnos#. In +densus+ the principal
notion is, the rich abundance of objects, which have no need to keep far
apart, if they are to fill a wide space; in +spissus+, the want of empty
space, from all the spaces between objects being filled up, owing to
their being crowded together. (iv. 431.)
ANIMA; AER; AURA; SPIRITUS; SUBLIME. +Anima+ and +aër+ denote 'air' as
an element, like #aêr#, and +anima+ (#anemos#), in opp. to _terra_,
_mare_, _ignis_; but +aër+, a learned term (#aêr#, from #aeirô#?) in
opp. to _æther_; +aura+ and +spiritus+ denote 'air' when put in motion;
+aura+ (#aura#, from #aesai#, or from #aeirai#), the gently waving and
_fanning_ air; +spiritus+, the _streaming_ and breath-like air, like
#pneuma#; lastly, +sublime+ (from sublevare?), the air that hovers over
us, simply in a local relation, in opp. to _humus_, like #metarsion#,
#meteôron#. (v. 92.)
ANIMA; ANIMUS; MENS. 1. +Anima+ denotes 'the soul,' physiologically, as
the principle of animal life, in men and brutes, that ceases with the
breath, like #psuchê#: +animus+ (#anemos#), psychologically and
ethically, as the principle of moral personality, that ceases with the
will, like #thumos#. The souls of the departed also are called, in a
mythological point of view, +animæ+, as shades; but, in a metaphysical
point of view, +animi+, as spirits. +Anima+ is a part of bodily
existence; +animus+, in direct opposition to the body. Sen. Ep. 4.
Difficile est _animum_ perducere ad contemtionem _animæ_: and 58. Juven.
xv. 148. Principio indulsit communis conditor illis tantum _animas_,
nobis _animum_ quoque. 2. +Animus+ denotes also the human soul, as
including all its faculties, and is distinguished from +mens+ (#menos#,
#manthanô#, the thinking faculty, as a whole from one of its parts. Cic.
Rep. ii. 40. Ea quæ latet in _animis_ hominum, quæque pars _animi mens_
vocatur. Lucr. iii. 615. iv. 758. Catull. 65, 3. Plaut. Cist. iii. 1, 6.
As in practical life the energy of the soul is displayed in the faculty
of volition, so +animus+ itself stands for a part of the soul, namely,
feeling and energy of will in co-ordinate relation to +mens+, the
intellect or understanding. Tac. II. i. 84. Quem nobis _animum_, quas
_mentes_ imprecentur. Ter. Andr. i. 1. 137. Mala _mens_, malus _animus_.
And, lastly, so far as thought precedes the will, and the will itself,
or determination, stands as mediator between thought and action, in the
same way as the body is the servant of the will, so +mens+ is related to
+animus+, as a whole to its part. Cic. Tusc. iii. 5. _Mens_, cui regnum
totius _animi_ a natura tributum est. Liv. xxxvii. 45. (v. 94.)
ANIMADVERTERE; NOTARE. +Animadvertere+ means, to observe mentally, and
take notice of; but +notare+, to make distinguishable by a mark.
(vi. 20.)
ANIMAL; ANIMANS; BELLUA; BESTIA; PECUS; FERA. 1. +Animal+ and +animans+
are the animal as a living being, including man; +animal+, with
reference to his nature, according to which he belongs to the class of
living animals, in opp. to _inanimus_, like #zôon#; +animans+, with
reference to his state, as still living and breathing,[1] in opp. to
_exanimus_; +bellua+, +bestia+, and +pecus+, as irrational beings, in
opp. to man, and +bellua+ and +pecus+, with intellectual reference, as
devoid of reason, in peculiar opp. to _homo_, Cic. N. D. ii. 11;
+bestia+ and +fera+, with moral reference, as wild, and hostile to man.
2. +Bellua+ (from #blax#) denotes, particularly, a great unwieldy
animal, as the elephant, whale, principally sea-monsters; +pecus+, a
domestic animal, particularly of the more stupid kinds, as a bullock,
sheep, in opp. to the wild; +bestia+, a destructive animal, particularly
those that are ravenous, as the tiger, wolf, etc., in opp. to birds,
Justin, ii. 14, like #thêrion#; +fera+ (#phêres#), a wild animal of the
wood, as the stag, wolf, tiger, in opp. to domestic animals. Curt.
ix. 10. Indi maritimi _ferarum_ pellibus tecti piscibus sole duratis, et
majorum quoque _belluarum_, quos fluctus ejecit, carne vescuntur. And
Tac. G. 17. (iv. 291.)
[Footnote 1: Hence _animalium cadavera_, not _animantium_.]
ANNALES; HISTORIÆ. +Annales+ means a comprehensive historical work,
principally and especially a history of former ages, composed from
documents, like Livy and Tacitus; +historiæ+, particularly a work on the
history of the times in which the author himself has lived, as Sallust
and Tacitus.
ANTIQUUS; PRISCUS; VETUS; VETUSTUS; VETERNUS; PRISTINUS. 1. +Antiquum+
and +priscum+ denote the age that formerly existed, and is now no more,
in opp. to _novum_, like #palaios#; +vetus+ and +vetustum+ (from
#etos#), what has existed for a long time, and has no longer any share
in the disadvantages or advantages of youth, in opp. to _recens_, like
#gerôn#, #geraios#, #gerousios#. Hence +antiquus homo+ is a man who
existed in ancient times; +vetus+, an old man. +Antiqui scriptores+
means the classics, inasmuch as the age in which they flourished has
long been past; +veteres+, inasmuch as they have lived and influenced
manhood for 2000 years. Cic. Verr. i. 21. Vereor ne hæc nimis _antiqua_
et jam obsoleta videantur: compare with Orat. i. 37. Ut illi _vetus_
atque usitata exceptio daretur. 2. +Vetus+ refers only to length of
time, and denotes age, sometimes as a subject of praise, sometimes as a
reproach; +vetustus+ refers to the superiority of age, inasmuch as that
which is of long standing is at the same time stronger, more worthy of
honor, more approved of, than that which is new, in opp. to _novicius_;
lastly, +veternus+ refers to the disadvantages of age, inasmuch as,
after many years' use, a thing becomes worn out, or, through long
existence, weak and spiritless. Moreover, +veternus+, in the writers of
the golden age, is only admitted as a substantive, +veternum+, as
lethargy; +vetus+ regularly supplies its place, and denotes more
frequently the weakness than the strength of age. Tac. Ann. xi. 14 and
15. _Veterrimis_ Græcorum, and _vetustissima_ Italiæ disciplina.
3. +Antiquus+ denotes age only in relation to time, as a former age in
opp. to the present; +priscus+ (from #paros#), as a solemn word, with
the qualifying accessory notion of a former age worthy of honor, and a
sacred primitive age, like #archaios#, in opp. to the fashion of the
day. 4. +Antiquus+ and +priscus+ denote a time long past; +pristinus+,
generally, denotes only a time that is past, like #proteros#. (iv. 83.)
ANTRUM, see _Specus_.
ANUS; VETULA. +Anus+ (as the fem. to _senex_) denotes an old lady, with
respect, and also as a term of reproach; an old woman, with reference to
her weakness, credulity, loquacity, and so forth: +vetula+, an old
woman, with reference to her ugliness and disagreeableness. (iv. 92.)
APERIRE; PATEFACERE; APERTE; PALAM; MANIFESTO; PROPALAM. 1. +Aperire+
(from #peparein#) means 'to open' a space that is covered at top, and
therefore in a horizontal direction, as, for instance, pits and springs,
and thereby to make them visible; +patefacere+, 'to open' a space whose
sides are closed; hence, to open in a perpendicular direction, as, for
instance, gates, roads, and fields, and thereby to make them accessible.
2. +Returare+ (from #stephô#, German stopfen) means, to make accessible
an opening that has been stopped up; +recludere+, an opening that has
been shut up; +reserare+, an opening that has been barred up.
3. +Aperte+ means 'openly,' and without concealment, so that everybody
can perceive and know, in opp. to _occulte_, like #phanerôs#; +palam+
(from planus), 'openly,' and without hiding anything, so that everybody
can see and hear, in opp. to _clam_, like #anaphandon#; +manifesto+,
palpably, so that one is spared all inquiry, all conjecture, all
exertion of the senses and of the mind, like #dêlon#. 4. +Palam+ denotes
that openness which does not shun observation; +propalam+, that which
courts observation. Cic. Orat. i. 35. Neque proposito argento neque
tabulis et signis _propalam_ collocatis; that is, to everybody's
admiration: compare with Pis. 36. Mensis _palam_ propositis; that is,
without fear and constraint. (v. 291.)
APPARET; EMINET. +Apparet+ means what is visible to him who observes;
+eminet+, what forces itself upon observation, and attracts the eye.
Sen. Ir. i. 1. _Apparent_ alii affectus, hic (scil. iræ) _eminet_.
(vi. 23.)
APPARET, see _Constat_.
APPELLARE, see _Alloqui_ and _Nominare_.
APTUS, see _Idoneus_.
AQUA; UNDA; FLUCTUS; FLUENTUM. 1. +Aqua+ (from #ôkeanos#) denotes water
materially as an element, in opp. to _terra_; +unda+ (from #nedê#, wet),
as a flowing, continually moving element, in opp., as it were, to
_solum_; +lympha+ (#lemphos#) is merely a poetical synonyme of _aqua_,
with the accessory notion of clearness and brightness, to which the
similar sound of the adjective _limpidus_, though not derived from it,
gave occasion. 2. +Unda+ stands in the middle, between _aqua_ and
_fluctus_, as _aura_ does between _aër_ and _ventus_. For +unda+
denotes, like wave, that which apparently moves _itself_, whereas
+fluctus+ and +fluenta+, like billows, the water moved by something
external, as storms and so forth; +fluctus+, the billows more in
connection with the whole, the billowy sea, whereas +fluentum+ denotes a
single billow. It is only the stormy sea, the boisterous stream, that
urges on its billows, but every piece of water, that is not entirely
stagnant, has its waves. Hence there is a great distinction between
these two images in Cicero, Mil. 2, 5. Tempestates et procellas in illis
duntaxat _fluctibus_ concionum semper putavi Miloni esse subeundas; that
is, in the tumultuously agitated assemblies: and Planc. 6, 15. Si campus
atque illæ _undæ_ comitiorum, ut mare profundum et immensum, sic
effervescunt quodam quasi æstu; that is, the lightly moving assemblies.
Sen. N. Q. iii. 10. Quid si ullam _undam_ superesse mireris, quæ
superveniat tot _fluctibus_ fractis. And iv. 2. Nec mergit cadens
_unda_, sed planis _aquis_ tradit. (ii. 10.)
AQUOSUS, see _Udus_.
ARBITRARI, see _Censere_.
ARCANA; SECRETA; MYSTERIA. +Arcana+ denotes secrets, in a good sense,
such as are so of themselves, and from their own nature, and should be
spoken of with awe; thus +arcana+, as a popular term, denotes secrets of
all sorts; on the other hand, +mysteria+, as a learned term, denotes
religious secrets, like the Eleusinian mysteries; lastly, +secreta+
denotes secrets, in the most ordinary sense, such as are made so by men,
and which seek concealment from some particular fear. Tac. Ann. i. 6.
Sallustius Crispus particeps _secretorum_ . . . monuit Liviam, ne
_arcana_ domus vulgarentur. (iv. 429.)
ARCERE; PROHIBERE. +Arcere+ (#arkein#, from #erukein#) means to keep off
and bar the entry, in opp. to _admittere_, Plin. H. N. xii. 1; on the
other hand, +prohibere+ means to keep at a distance, and prevent the
approach, in opp. to _adhibere_. The _arcens_ makes defensive
opposition, like the _resistens_, and protects the threatened; but the
_prohibens_ acts on the offensive, like the _propulsans_, and retaliates
hostility on the assailant. (iv. 430.)
ARCESSERE; ACCIRE; EVOCARE; ACCERSERE. 1. +Arcessere+ and +accersere+
denote, in the most general sense, merely, to send for; +accire+
supposes a co-ordinate relation in those that are sent for, as, to
invite; +evocare+, a subordinate relation, as, to summon. The
_arcessens_ asks, the _acciens_ entreats, the _evocans_ commands,
a person to make his appearance. Cic. Att. v. 1. Tu invita mulieres, ego
_accivero_ pueros: compare with Dejot. 5. Venit vel rogatus ut amicus,
vel _arcessitus_ ut socius, vel _evocatus_ ut qui senatui parere
didicisset. Or, Liv. x. 19. Collegæ auxilium, quod _acciendum_ ultro
fuerit, with xliv. 31. _Evocati_ literis imperatoris. And xxix. 11.
Æbutia _accita_ ad Sulpiciam venit; and 12. Ut Hispalam libertinam
_arcesseret_ ad sese. 2. +Arcessere+ (from cedere) means, originally, to
order to approach; on the other hand, +accersere+ (from #skairô#), to
come quickly, or, to make haste; but both words have been confounded
with each other, from similarity of sound. (iii. 283.)
ARCTUS, see _Angustus_.
ARDERE; FLAGRARE. +Ardere+ (from #ereuthein#) means to be in a visible
glowing heat, like #aithein#; on the other hand, +flagrare+, to be in
bright flames, like #phlegesthai#. Hence, metaphorically, +ardere+ is
applied to a secret passion; +flagrare+, to a passion that bursts forth.
Cic. Or. iii. 2, 8. Non vidit Crassus _flagrantem_ bello Italiam, non
_ardentem_ invidia senatum. (iv. 21.)
ARDUUS; DIFFICILIS. +Arduus+ (from #orthos#) means difficult to ascend,
in opp. to _pronus_; on the other hand, +difficilis+ means difficult to
execute, in opp. to _facilis_. +Arduus+ involves a stronger notion of
difficulty, and denotes the difficult when it borders on the impossible.
Plin. Ep. iv. 17. Est enim res _difficilis ardua_. Tac. Hist. ii. 76.
Æstimare debent, an quod inchoatur, reipublicæ utile, ipsis gloriosum,
aut promptum effectu, aut certe non _arduum_ sit. Cic. Verr. i. 51. Cum
sibi omnes ad illum allegationes _difficiles_, omnes aditos _arduos_, ac
pæne interclusos, viderent. (ii. 105.)
ARDUUS, see _Altus_.
ARENA, see _Sabulo_.
ARGUERE; INCUSARE; CULPARE; CRIMINARI; INSIMULARE; DEFERRE; ACCUSARE.
+Arguere+ (from #argos#) is the most general expression for any
imputation of supposed or actual guilt, whether in a court of justice or
not, as to tax or charge with; +incusare+, and the less frequent term
+culpare+, denote only a complaint made out of a court of justice;
+criminari+, an accusation with hostile or evil intention, in a
calumnious spirit; +insimulare+, in an undeserved or slanderous manner,
through suspicion; +deferre+, to impeach before a judge; +accusare+, to
impeach in a criminal court. Cic. Lig. 4, 10. _Arguis_ fatentem. Non est
satis. _Accusas_ eum. (ii. 163.)
ARIDUS; TORRIDUS; SICCUS. +Aridus+ and +torridus+ denote an internal
want of moisture; but things that are _arida_ (from areo) have lost
their moisture from a heat acting within, like #auos#, in opp. to
_humidus_. Plin. Pan. 30, 4; on the other hand, _torrida_ (from
#tersô#), from a heat penetrating from without, in opp. to _uvidus_,
like #sklêros#;--+siccus+ denotes dryness that is only external,
confined to the surface, in opp. to _madidus_, like #xêros#. Plin. H. N.
xii. 12. Ne sint fragilia et _arida_ potius quam _sicca_ folia. And
xv. 29. Cato docuit vinum fieri ex nigra myrta _siccata_ usque in
_ariditatem_ in umbra. Colum. vii. 4. (vi. 244.)
ARISTA, see _Culmus_.
ARMENTUM, see _Pecus_.
ARMUS; HUMERUS; ALA; AXILLA. +Armus+ (ramus?) is the highest part of the
upper arm in men; the fore-leg in beasts; the shoulder-blade, as part of
the whole body, distinguished from _scapula_, as part of the skeleton,
like #ômos#; +humerus+, the flat surface, which in the human body is
over the upper arm, the shoulder, like #epômis#; +ala+ and +axilla+, the
cavity which is under the upper arm, the arm-pit, like #maschalê#. Ovid,
Met. xii. 396. Ex _humeris_ medios coma dependebat in _armos_. And
x. 599. xiv. 304. Plin. H. N. xi. 43. (iv. 27.)
ARROGANTIA, see _Superbia_.
ARTES, see _Literæ_.
ARTIFEX, see _Faber_.
ARTUS, see _Membrum_.
ARUNDO, see _Culmus_.
ARVUM, see _Villa_.
ASCIA; SECURIS. +Ascia+ is the carpenter's axe, to split wood;
+securis+, the butcher's cleaver, to cut meat.
ASPER, see _Horridus_.
ASPERNARI, see _Spernere_.
ASSENTIRI; ASSENTARI; BLANDIRI; ADULARI. 1. +Assentiri+ means to assent
from conviction, in opp. to _dissentire_; but +assentari+, to express
assent, whether from conviction or from hypocrisy, in opp. to
_adversari_. Vell. P. ii. 48. Cic. Rosc. Am. 16, 99. Plaut. Most. i. 3,
100. Amph. ii. 2, 70. 2. +Assentari+ denotes the flattery which shuns
contradicting a person, like #thôpeuein#; +blandiri+ (#meldein#), that
which says what is agreeable to another, like #areskeuein#; +adulari+
(from #doulos#), that which would please at the expense of
self-degradation, like #kolakeuein#. The _assentans_, as a flatterer,
would, by surrendering his right to an independent opinion; the
_blandiens_, by complaisance and visible signs of affection; the
_adulans_, by self-degradation, and signs of an unworthy subserviency,
gain the favor of another. +Assentatio+, or the art of the assenter, has
its origin in cowardice or weakness; +blanditiæ+, or fair-speaking, in
the endeavor to be amiable, and, at worst, in self-interest; +adulatio+,
or flattery, and servility, #kolakeia#, in a degrading, slavish,
spaniel-like spirit. Sen. Ir. iii. 8. Magis adhuc proderunt submissi et
humani et dulces, non tamen usque in _adulationem_; nam iracundos nimia
_assentatio_ offendit. Erit certe amicus . . . . cui non magis tutum
erat _blandiri_ quam maledicere. And ii. 28. Sæpe _adulatio_, dum
_blanditur_, offendit. (ii. 174.)
ASSEVERARE, see _Dicere_.
ASSES, see _Axes_.
ASSIDUITAS, see _Opera_.
ASSEQUI, see _Invenire_.
ASTRUM, see _Sidus_.
ASTUTUS; CALLIDUS; VAFER; VERSUTUS. +Astutus+ or in old Latin +astus+
(from #akê#, acuere), and +callidus+, denote cunning, more in an
intellectual sense, as a mark of cleverness; +astutus+, indeed,
acuteness in the invention and execution of a secret project, synonymous
with _solers_; but +callidus+ (from #kallos#), sharp-sightedness in
judging of a complicated question of conduct, or worldly wisdom, as the
consequence of a knowledge of mankind, and of intercourse with the
world, synonymous with _rerum peritus_, as judicious, and, in its
degenerate signification, crafty, like #kerdaleos#; on the other hand,
+vafer+ and +versutus+ denote cunning in a moral sense, as a mark of
dishonesty, and, indeed, +vafer+ (#huphê#), adroitness in introducing
tricks, particularly in judicial affairs, as the tricks of a lawyer,
like #panourgos#; +versutus+ (#artutos#), versatility in dissimulation,
and in the art of getting out of a scrape by some means or other; in
opp. to _simplex_, Cic. Fin. iv. 25, like #strophaios#. Plin. Ep.
vii. 6. Juvenis ingeniosus, sed parum _callidus_. Cic. Brut. 48.
_Callidus_, et in capiendo adversario _versutus_. (iii. 220.)
ATER; NIGER; PULLUS. 1. +Ater+ (#aithos#) denotes black, as a negation
of color, in opp. to _albus_; whereas +niger+ (#pnigoeis#) denotes
black, as being itself a color, and indeed the darkest, in opp. to
_candidus_. The _atrum_ makes only a dismal and dark impression; but the
_nigrum_, a positive, and imposing and beautiful impression, as Hor.
Carm. i. 32, 11. Lycum _nigris_ oculis, _nigroque_ crine decorum. Tac.
G. 43. _Nigra_ scuta, tincta corpora; _atras_ ad proelia noctes legunt.
(iii. 194.) 2. +Ater+ and +niger+ denote a deep dark black; whereas
+pullus+ only swarthy, with reference to the affinity of the dark color
to dirt. (iii. 207.)
ATQUE, see _Et_.
ATROX; TRUX; TRUCULENTUS; DIRUS; SÆVUS; TORVUS. 1. +Atrox+, +trux+, and
+truculentus+, (from #trêchus#, #taraxai#), denote that which has an
exterior exciting fear; that which makes an impression of terror on the
fancy, and eye, and ear; +atrox+, indeed, as a property of things, but
+trux+ and +truculentus+ as properties of persons; whereas +dirus+ and
+sævus+ mean that which is really an object of fear, and threatens
danger; +dirus+, indeed (from #deos#), according to its own nature, as a
property of things, means dreadful, #deinos#; but +sævus+ (from #ai#,
heu!) according to the character of the person, as a property of living
beings, means blood-thirsty, cruel, #ainos#. Plin. Pan. 53.
_Atrocissima_ effigies _sævissimi_ domini. Mela ii. 7. Ionium pelagus
. . . _atrox_, _sævum_; that is, looking dangerous, and often enough
also bringing misfortune. 2. +Trux+ denotes dreadfulness of look, of the
voice, and so forth, in the tragic or heroic sense, as a mark of a wild
disposition or of a cruel purpose; but +truculentus+, in the ordinary
and comic sense, as a mark of ill-humor or trivial passion; the slave in
Plautus is _truculentus_; the wrathful Achilles is _trux_. Sometimes,
however, _truculentior_ and _truculentissimus_ serve as the comparative
and superlative of _trux_. 3. +Trux+ and +truculentus vultus+ is a
terrific, angry look, like #trachus#; +torvus+, merely a stern, sharp,
and wild look, as #toron#, or #taurêdon blepein#. Plin. H. N. xi. 54.
Contuitu quoque multiformes; _truces_, _torvi_, flagrantes. Quintil.
vi. 1. 43. (i. 40.)
ATTONITUS; STUPENS. +Attonitus+, thunderstruck, denotes a momentary,
+stupens+ (#taphein#) a petrified, a lasting condition. Curt. viii. 2,
3. _Attoniti_, et _stupentibus_ similes. Flor. ii. 12. (vi. 31.)
AUDERE; CONARI; MOLIRI. +Audere+ denotes an enterprise with reference to
its danger, and the courage of him who undertakes it, whereas +conari+
(from incohare), with reference to the importance of the enterprise, and
the energy of him who undertakes it; lastly, +moliri+, with reference to
the difficulty of the enterprise, and the exertion required of him who
undertakes it. (iii. 295.)
AUDENTIA, AUDACIA, see _Fides_.
AUDIRE; AUSCULTARE. +Audire+ (from _ausis_, _auris_, #ouas#) means to
hear, #akouein#, as a mere passive sensation, like _olfacere_; on the
other hand, +auscultare+ (from auricula), to hearken, #akroasthai#, that
is, to wish to hear, and to hear attentively, whether secretly or
openly, by an act of the will, like _odorari_. Ter. And. iv. 5, 45.
Æsch. Pater, obsecro, _ausculta_. Mic. Æschine, _audivi_ omnia. Cato ap.
Gell. i. 15. Pacuv. ap. Cic. Div. i. 57. (iii. 293.)
AUFERRE, see _Demere_.
AUGURIA; AUSPICIA; PRODIGIA; OSTENTA; PORTENTA; MONSTRA; OMINA.
+Auguria+ and +auspicia+ are appearances in the ordinary course of
nature, which for the most part possess a meaning for those only who are
skilful in the interpretation of signs; +auguria+ (from augur,
#augazein#) for the members of the college of augurs, who are skilled in
such things; +auspicia+, for the magistrates, who have the right to take
auspices: whereas +prodigia+, +ostenta+, +portenta+, +monstra+, are
appearances out of the ordinary course of nature, which strike the
common people, and only receive a more exact interpretation from the
soothsayer: lastly, +omina+ (#othmata#, #ossai#) are signs which any
person, to whom they occur, can interpret for himself, without
assistance. The primary notion in +prodigium+ is, that the appearance is
replete with meaning, and pregnant with consequences; in +ostentum+,
that it excites wonder, and is great in its nature: in +portentum+, that
it excites terror, and threatens danger; in +monstrum+, that it is
unnatural and ugly. (v. 178.)
AURA, see _Anima_.
AUSCULTARE, see _Audire_.
AUSPICIA, see _Auguria_.
AUSTERUS; SEVERUS; DIFFICILIS; MOROSUS; TETRICUS. 1. +Austerus+
(#austêros#, from #auô#) denotes gravity as an intellectual, +severus+
(#auêros#) as a moral quality. The _austerus_ in opp. to _jucundus_,
Plin. H. N. xxxiv. 8. xxxv. 11, is an enemy to jocularity and frivolity,
and seeks in science, learning, and social intercourse, always that
which is serious and real, at the risk of passing for dull; the
_severus_, in opp. to _luxuriosus_, Quintil. xi. 3, 74, is rigid, hates
all dissoluteness and laxity of principle, and exacts from himself and
others self-control and energy of character, at the risk of passing for
harsh. The stoic, as a philosopher, is _austerus_, as a man, _severus_.
2. +Austerus+ and +severus+ involve no blame; whereas +difficilis+,
+morosus+, and +tetricus+, denote an excess or degeneracy of rigor. The
_difficilis_ understands not the art of easy and agreeable converse,
from hypochondria and temperament; the _morosus_ (from mos) is
scrupulous, and wishes everything to be done according to rule, from
scrupulosity and want of tolerance; the _tetricus_ (redupl. of trux,
#trachus#) is stiff and constrained, from pedantry and want of temper.
(iii. 232.)
AUTUMARE, see _Censere_.
AUXILIUM; OPEM FERRE; OPITULARI; JUVARE; ADJUVARE. 1. +Auxilium+, +opem
ferre+, and +opitulari+, suppose a person in a strait, whom one would
rescue from necessity and danger, in opp. to _deserere_, _destituere_,
and so forth; the _auxilium ferens_ is to be considered as an ally, who
makes himself subservient to the personal safety, or to the interest of
him who is in a strait; the _opem ferens_, as a benefactor, who employs
his power and strength for the benefit of the weak; whereas +juvare+ and
+adjuvare+ (#iasthai#) suppose only a person striving to do something,
which he may be enabled to do better and quicker by help, in opp. to
_impedire_, Cic. Verr. i. 6. Ter. Heaut. v. 2, 39. Matres solent esse
filiis in peccato _adjutrices_, _auxilio_ in paterna injuria. When in
Liv. ii. 6, Tarquin entreats the Veientes, _ferrent opem_, _adjuvarent_,
he is first considered as exulans, then as regnum repetiturus. 2. +Opem+
and +auxilium ferre+ derive their emphasis from the noun, to bring help,
and nothing else; whereas +opitulari+, and the poetical word,
+auxiliari+, derive their emphasis from their verbal form, and mean to
bring help, and not to refuse. (v. 70.)
AVE; SALVE; VALE. +Ave+ (from #eu#) is a salutation used at meeting and
at parting, like #chaire#; whereas +salve+ is used at meeting only,
+vale+ at parting, like #errhôso#. Suet. Galb. 4. Ut liberti mane
_salvere_, vespere _valere_ sibi singuli dicerent. (i. 28.)
AVES, see _Volucres_.
AVIDUS, see _Velle_.
AXES; PLANCÆ; TABULÆ. +Axes+ or +asses+, and +plancæ+, are unwrought
boards, as they come from the saw, and +asses+ as a usual term, +plancæ+
as a technical term; whereas +tabulæ+ are boards that have been made
smooth by the plane, to serve the purposes of luxury. (vi. 34.)
AXILLA, see _Armus_.
B.
BALBUS; BLÆSUS. +Balbus+ (from balare) denotes stammering as an habitual
quality, whereas +Blæsus+, as a temporary condition. (iii. 79.)
BACULUS, see _Fustis_.
BAJULARE, see _Ferre_.
BARDUS, see _Stupidus_.
BASIUM, see _Osculum_.
BAUBARI, see _Latrare_.
BEATUS, see _Felix_.
BELLUA, see _Animal_.
BENE MORATUS, see _Bonus_.
BENEVOLENTIA, see _Studium_.
BENIGNUS, see _Largus_.
BESTIA, see _Animal_.
BIBERE; POTARE. +Bibere+ (reduplic. of bua) means to drink like a human
being, #pinein#; whereas +potare+ (from #potos#) to drink like a beast,
and, metaphorically, to tipple, #span#. Sen. Ep. 122. Inter nudos
_bibunt_, imo _potant_. Plaut. Curc. i. 1, 88. Agite, _bibite_, festivæ
fores, _potate_, fite mihi volentes propitiæ. (1. 149.)
BIFARIAM, see _Duplex_.
BILIS, see _Fel_.
BLÆSUS, see _Balbus_.
BLANDIRI, see _Assentiri_.
BLATIRE, BLATERARE, see _Garrire_.
BONI CONSULERE, see _Satis habere_.
BONUS; BENE MORATUS; PROBUS; FRUGI; HONESTUS; SANCTUS. 1. +Bonus+, +bene
moratus+, +probus+, and +frugi+, denote a low degree of morality, in
which a man keeps himself free from blame and punishment, hatred and
contempt:--+bonus+ (anciently duonus, #dunamai#), in the popular sense,
in which benevolence and goodness of heart constitute the principal part
of morality, in opp. to _malus_, like #agathos#; +bene moratus+, in a
more philosophical sense, as an acquired character, in which, before all
things, self-control, conscientiousness, and freedom from common
selfishness are cultivated, like #eutropos#, +probus+ #praus#), so far
as a man injures no one, nor does what is unjust, as a worthy, upright,
just man; +frugi+, so far as a man, by discretion, conscientiousness,
and diligence, qualifies himself to be useful in practical life, in opp.
to _nequam_, like #chrêstos#. Quintil. vi. 4, 11. Non est altercandi ars
. . . res animi jacentis et mollis supra modum frontis, fallitque
plerumque quod _probitas_ vocatur, quæ est imbecillitas. Dic. Dejot. 10.
_Frugi_ hominem dici non multum laudis habet in rege. Quintil. i. 6, 29.
2. Whereas +honestus+ and +sanctus+ denote a higher degree of morality,
which, from higher motives, rises above the standard of ordinary men,
and what is called social morality; +honestus+, as an honorable and
chivalrous spirit and demeanor, derived from a principle of honor and
distinction, in opp. to _turpis_; +sanctus+, as a saintly and holy
spirit, derived from a principle of piety. (v. 347.)
BRACHIUM, see _Ulna_.
BREVIS; CURTUS. +Brevis+ (#brachus#) means short by nature; whereas
+curtus+ (#kartos#, from #keirô#), means shortened.
BRUTUS, see _Stupidus_.
C.
CABALLUS, see _Equus_.
CACHINNARI, see _Ridere_.
CACUMEN, see _Acies_.
CADAVER; CORPUS. +Cadaver+ denotes the dead body as a mere material
substance, like _carcass_: but +corpus+ as the remains of personality,
like _corpse_, and is always used when the dead body is spoken of with
feeling. (vi. 45.)
CADERE, see _Labi_.
CÆDERE, see _Verberare_.
CÆRIMONIA, see _Consuetudo_.
CÆSAR, see _Primus_.
CÆSARIES, see _Crinis_.
CÆTERI; RELIQUI. +Cæteri+ (comparat. from #ekei#) denotes others, as in
direct opposition to those first mentioned, like #hoi alloi#; whereas
+reliqui+, the rest, as merely the remainder that complete the whole,
like #hoi loipoi#. Cic. Brut. 2, 6. Si viveret Hortensius, _cætera_
fortasse desideraret una cum _reliquis_ bonis civibus; hunc aut præter
_cæteros_, aut cum paucis sustineret dolorem. (i. 183.)
CALAMITAS, see _Infortunium_.
CALAMUS, see _Culmus_.
CALCULUS, see _Saxum_.
CALERE; FERVERE; ÆSTUARE; CALEFACERE; FOVERE. 1. +Calere+ and +fervere+
denote, objectively, warmth by itself, and, indeed, +calidus+ (#kêleô
puri#), in opp. to _frigidus_, a moderate degree of warmth, but
+fervidus+, in opp. to _gelidus_, a degree of warmth on the point of
boiling, heat; whereas +æstuare+ (from #aithô#), subjectively, the
feeling of heat, in opp. to _algere_. (iii. 89.) 2. +Calefacere+ means
to make warm, in a purely physical sense, without any accessory notion;
whereas +fovere+ (from #aphauô#), with reference to the genial
sensation, or salutary effect of the warmth. (vi. 48.)
CALIGO, see _Obscurum_.
CALIX, see _Poculum_.
CALLIDUS, see _Astutus_ and _Sapiens_.
CALLIS, see _Iter_.
CAMPUS, see _Æquum_ and _Villa_.
CANDELA; LUCERNA. +Candela+ is a candle, which can be carried about like
a torch, as #lampas#, whereas +lucerna+ can only be considered as a
burning light on a table, like #luchnos#. (vi. 50.)
CANDIDUS, see _Albus_.
CANERE; CANTARE; PSALLERE; CANTICUM; CANTILENA; CARMEN; POEMA; POETA;
VATES. 1. +Canere+ (from #kanachein#) means, in the most general sense,
to make music, voce, tibiis, fidibus, like #melpein#; +cantare+, with
vocal music, like #aeidein#; +psallere+, with instrumental music, and
indeed with string-instruments, like #psallein#. 2. +Cantica+ and
+cantilenæ+ are only songs adapted for singing, in which, as in popular
ballads, the words and melodies are inseparable, and serve to excite
mirth and pleasure, in opp. to speech, and that which is spoken; and,
indeed, +canticum+ means a favorite piece, still in vogue; +cantilena+,
a piece which, being generally known, has lost the charm of novelty, and
is classed with old songs; whereas +carmina+ and +poemata+ are poems
which may be sung, but the words of which claim value as a work of art,
and serve religion or music as an art, in opp. to prose and real truth;
+carmina+, indeed, were originally religious hymns, #epôdai#, and, in a
wider sense, poems of another sort, mostly, however, minor poems, and of
a lyrical sort, like #ôdai#; but +poemata+ are the products of
cultivated art, and extensive poems, mostly of the epic or tragic sort,
like #poiêmata#. The _carmen_ (#karô#, #krazô#) is the fruit of natural,
but the _poema_ of calm and self-conscious inspiration. 3. +Poeta+ is a
technical expression, and denotes a poet only as an artist; +vates+
(#êchetês#) is an old Latin and religious expression, and denotes a poet
as a sacred person. Tac. Dial. 9. (v. 99.)
CANNA, see _Culmus_.
CANTARE, see _Canere_.
CANTERIUS, see _Equus_.
CANTICUM, CANTILENA, see _Canere_.
CAPER; HIRCUS; HOEDUS. +Caper+ (#kapros#) is the general name for a
he-goat, and that which is used in natural history, #tragos#; +hircus+
(from #chêr#) is an old full-grown he-goat, #chimaros#? whereas +hædus+,
+hoedus+ (#choiros#), a kid, #eriphos#. (v. 336.)
CAPERE, see _Sumere_.
CAPILLUS, see _Crinis_.
CARCER, see _Custodia_.
CARERE; EGERE; INDIGERE. 1. +Carere+ (from #keirein#) relates to a
desirable possession, in opp. to _habere_, Cic. Tusc. i. 36; whereas
+egere+ and +indigere+, to a necessary and indispensable possession, in
opp. to _abundare_, Lucil. Fr. Sat. viii. Senec. Vit. B. 7. Voluptate
virtus sæpe _caret_, nunquam _indiget_. Epist. 9. Sapiens _eget_ nulla
re; _egere_ enim necessitatis est. Cic. Ep. ad. Qu. Fr. i. 3, 2. Nunc
commisi, ut me vivo _careres_, vivo me aliis _indigeres_. 2. +Egere+
(from #chaô#, #chainô achên#) denotes, objectively, the state of need,
in opp. to _uti_, Cato ap. Gell. xiii. 23; +indigere+, subjectively, the
galling sense of need, and eager longing to satisfy it. (iii. 113.)
CARITAS, see _Diligere_.
CARMEN, see _Canere_.
CARO; PULPA; VISCERA; EXTA; INTESTINA; ILIA. 1. +Caro+ means flesh in
its general sense, as a material substance, in opp. to fat, nerves,
muscles, and so forth; +pulpa+, especially, eatable and savory flesh, in
opp. to bones; +viscera+, all flesh, and every fleshy substance between
the skin and the bones. 2. +Viscera+, in a narrower sense, means
generally, the inner parts of the body; whereas +exta+ means the inner
parts of the upper part of the body, as the heart, lungs, and so forth;
+intestina+, +interanea+, and +ilia+, the inner parts of the lower part
of the body, namely, the entrails; and indeed +intestina+, and, in the
age after Augustus, +interanea+, meant the guts as digestive organs;
+ilia+, all that is contained in the lower part of the body, and
particularly those parts that are serviceable. (v. 145.)
CASSIS; GALEA; CUDO. +Cassis+, +cassida+ (from #kotta#), is a helmet of
metal; +galea+ (#galeê#), a helmet of skin, and properly of the skin of
a weasel; +cudo+ (#keuthôn#), a helmet of an indefinite shape. Tac. G.
6. Paucis loricæ; vix uni alterive _cassis_ aut _galea_.
CASSIS, see _Rete_.
CASTIGATIO, see _Vindicta_.
CASTUS; PUDICUS; PUDENS; PUDIBUNDUS. 1. +Castus+ (from #katharos#)
denotes chastity as a natural quality of the soul, as pure and innocent;
whereas +pudicus+, as a moral sentiment, as bashful and modest.
2. +Pudicus+, +pudicitia+, denote natural shame, aversion to be exposed
to the gaze of others, and its fruit, chaste sentiment, merely in its
sexual relation, like bashfulness; whereas +pudens+, +pudor+, denote
shame in a general sense, or an aversion to be exposed to the
observation of others, and to their contempt, as a sense of honor. Cic.
Catil. ii. 11, 25. Ex hac parte _pudor_ pugnat, illinc petulantia; hinc
_pudicitia_, illinc stuprum. 3. +Pudicus+ and +pudens+ denote shame as
an habitual feeling; +pudibundus+ as a temporary state of the sense of
shame, when excited. (iii. 199.)
CASU; FORTE; FORTUITO; FORTASSE; FORSITAN; HAUD SCIO AN. +Casu+,
+forte+, and +fortuito+, denote a casualty, and indeed, +casu+, in opp.
to _consulto_, #sumbebêkotôs#; +forte+, without particular stress on the
casualty, #tuchon#; +fortuito+, +fortuitu+, emphatically, by mere
chance, in opp. to _causa_, #apo tuchês#; whereas +fortasse+,
+forsitan+, and +haud scio an+, denote possibility, and indeed
+fortasse+, +fortassis+, with an emphatic perception and affirmation of
the possibility, as approaching to probability, and are in construction
with the indicative, #isôs#; +forsitan+, +forsan+, with merely an
occasional perception of the possibility, and are in construction with a
conjunctive, #tach' an#; +haud scio an+, with a modest denial of one's
own certainty; consequently, +haud scio an+ is an euphemistic limitation
of the assertion. +Fortasse verum est+, and +forsitan verum sit+, mean,
perhaps it is true, perhaps not; but +haud scio an verum sit+ means,
I think it true, but I will not affirm it as certain. (v. 294.)
CASUS; FORS; FORTUNA; FORS FORTUNA; FATUM. 1. +Casus+ denotes chance as
an inanimate natural agent, which is not the consequence of human
calculation, or of known causes, like #sumphora#; whereas +fors+ denotes
the same chance as a sort of mythological being, which, without aim or
butt, to sport as it were with mortals, and baffle their calculations,
influences human affairs, like #tuchê#. 2. +Fors+, as a mythological
being, is this chance considered as blind fortune; whereas +Fortuna+ is
fortune, not considered as blind, and without aim, but as taking a part
in the course of human affairs from personal favor or disaffection;
lastly, +fors fortuna+ means a lucky chance, #agathê tuchê#. 3. All
these beings form an opposition against the +Dii+ and +Fatum+, which do
not bring about or prevent events from caprice or arbitrary will, but
according to higher laws; and the gods, indeed, according to the
intelligible laws of morality, according to merit and worth, right and
equity; +fatum+, according to the mysterious laws by which the universe
is eternally governed, like #heimarmenê#, #moira#. Tac. Hist. iv. 26.
Quod in pace _fors_ seu natura, tunc _fatum_ et ira deorum vocabatur.
(295.)
CATENÆ, see _Vincula_.
CATERVA; COHORS; AGMEN; GREX; GLOBUS; TURBA. +Caterva+, +cohors+, and
+agmen+, denote an assembled multitude in regular order, and +caterva+,
as a limited whole, according to a sort of military arrangement;
+cohors+, as respecting and observing the leadership of a commanding
officer; +agmen+, as a solemn procession; whereas +turba+, +grex+, and
+globus+, denote a multitude assembled in no regular order, +grex+,
without form or order; +turba+, with positive disorder and confusion;
+globus+, a thronging mass of people, which, from each person pressing
towards the centre, assumes a circular form. (v. 361.)
CATUS, see _Sapiens_.
CAUPONA, see _Deversorium_.
CAUSIDICUS, see _Advocatus_.
CAUTES, see _Saxum_.
CAVERNA, see _Specus_.
CAVILLATOR, see _Lepidus_.
CELARE; OCCULERE; OCCULTARE; CLAM; ABDERE; CONDERE; ABSCONDERE;
RECONDERE. 1. +Celare+ has an abstract or intellectual reference to its
object, like #keuthein#, in opp. to _fateri_, and so forth; synonymously
with +reticere+, Liv. xxiv. 5. Curt. vi. 9; whereas +occulere+,
+occultare+, have a concrete and material reference to their object,
like #kruptein#, in opp. to _aperire_, synonymously with +obtegere+;
Cic. Acad. iv. 19. N. D. ii. 20. Fin. i. 9, 30. Att. v. 15: the
_celanda_ remain secret, unless they happen to be discovered; but the
_occultanda_ would be exposed to sight, unless particular circumspection
and precaution were used. 2. In the same manner +clam+ and +clanculum+
denote secretly, in opp. to _palam_, Cic. Rosc. Am. 8; whereas
+occulte+, in opp. to _aperte_, Cic. Rull. i. 1. 3. +Occulere+ denotes
any concealment; +occultare+, a careful or very anxious concealment, and
on this account finds no place in negative propositions, or as seldom,
for example, as _redolere_. 4. +Occultare+ means to prevent anything
being seen, by keeping it covered; whereas +abdere+, +condere+, and
+abscondere+, by removing the thing itself; +abdere+ (#apotheinai#) by
laying it aside, and putting it away, like #apokruptein#; +condere+
(#katatheinai#), by depositing it in a proper place of safety, like
#katakruptein#; +recondere+, by hiding it carefully and thoroughly;
+abscondere+, by putting it away, and preserving it. (iv. 45.)
CELEBER; INCLYTUS; CLARUS; ILLUSTRIS; NOBILIS. +Celeber+ (from #kleos#)
and +inclytus+ (from #klutos#) denote celebrity, as general expressions,
chiefly as belonging to things, and seldom as belonging to persons,
except in poetry; +clarus+, +illustris+, and +nobilis+, with an especial
political reference; +clarus+ (#galêros#) means renowned for eminent
services to one's country; +illustris+ (from #analeussô#) renowned for
rank and virtue; +nobilis+ (from novisse) belonging to a family whose
members have already been invested with the honors of the state.
CELEBRARE, see _Sæpe_.
CELER, see _Citus_.
CELER, see _Navigium_.
CELSUS, see _Altus_.
CENSERE; JUDICARE; ARBITRARI; ÆSTIMARE; OPINARI; PUTARE; RERI; AUTUMARE;
EXISTIMARE; CREDERE. 1. +Censere+, +judicare+, +arbitrari+, +æstimare+,
denote passing judgment with competent authority, derived from a call to
the office of judge; +censere+, as possessing the authority of a censor,
or of a senator giving his vote; +judicare+, as possessing that of a
judge passing sentence; +arbitrari+, as possessing that of an
arbitrator; +æstimare+ (#aisthesthai#), as that of a taxer, making a
valuation; whereas, +opinari+, +putare+, +reri+, and +autumare+, denote
passing judgment under the form of a private opinion, with a purely
subjective signification; +opinari+ (#opis#) as a mere sentiment and
conjecture, in opp. to a clear conviction and knowledge. Cic. Orat.
i. 23. Mur. 30. Tusc. iv. 7. Rosc. Am. 10; +putare+, as one who casts up
an account; +reri+ as a poetical, and +autumare+ as an antiquated term.
2. +Æstimare+ denotes passing judgment under the form of the political
function of an actual taxer, to estimate anything exactly, or according
to its real value, or price in money; but +existimare+, as a moral
function, to estimate anything according to its worth or truth; hence
Cicero contrasts _existimatio_, not _æstimatio_, as a private opinion,
with competent judgment, _judicio_; Cluent. 29. Verr. v. 68.
3. +Censere+ denotes judgment and belief, as grounded upon one's own
reflection and conviction; +credere+, as grounded on the credit which is
given to the testimony of others. 4. +Opinor+, parenthetically, implies
modesty, like #oimai#; whereas +credo+ implies irony, like #hôs eoiken#,
sometimes in propositions that are self-evident, whereby the irony
reaches the ears of those to whom the truth could not be plainly spoken
or repeated, or who might be inclined to doubt it; sometimes, in absurd
propositions which a man thinks fit to put in the mouth of another;
sometimes, in propositions so evident as scarcely to admit of
controversy. (v. 300.)
CERNERE, see _Videre_.
CERRITUS, see _Amens_.
CERTARE, see _Imitatio_.
CESSARE, see _Vacare_ and _Cunctari_.
CHORDA; FIDES. +Chorda+ (#chordê# is a single string; +fides+ (#sphidê#)
in the sing. and plur. means a complete collection of strings, or a
string-instrument.
CIBARE, CIBUS, see _Alimenta_.
CICATRIX, see _Vulnus_.
CICUR; MANSUETUS. +Cicur+ (redupl. of #korizomai#) denotes tameness,
merely in a physical sense, and as a term in natural history, in opp. to
_ferus_; whereas +mansuetus+, in a moral sense also, as implying a mild
disposition, in opp. to _sævus_. (iv. 257.)
CINCINNUS, see _Crinis_.
CIRCULUS, see _Orbis_.
CIRCUMIRE, see _Ambire_.
CIRCUMVENIRE, see _Fallere_.
CIRRUS, see _Crinis_.
CITUS; CELER; VELOX; PERNIX; PROPERUS; FESTINUS. 1. +Citus+ and +celer+
denote swiftness, merely as quick motion, in opp. to _tardus_, Cic. Or.
iii. 57. Sall. Cat. 15. Cic. Fin. v. 11. N. D. ii. 20. Rosc. Com. 11.
Top. 44; +velox+ and +pernix+, nimbleness, as bodily strength and
activity, in opp. to _lentus_; +properus+ and +festinus+, haste, as the
will to reach a certain point in the shortest time, in opp. to _segnis_
Gell. x. 11. 2. +Citus+ denotes a swift and lively motion, approaching
to _vegetus_; +celer+, an eager and impetuous motion, approaching to
_rapidus_. 3. +Pernicitas+ is, in general, dexterity and activity in all
bodily movements, in hopping, climbing, and vaulting; but +velocitas+,
especially in running, flying, and swimming, and so forth. Plaut. Mil.
iii. 1, 36. Clare oculis video, _pernix_ sum manibus, pedibus mobilis.
Virg. Æn. iv. 180. Curt. vii. 7, 53. Equorum _velocitati_ par est
hominum _pernicitas_. 4. +Properus+, +properare+, denote the haste
which, from energy, sets out rapidly to reach a certain point, in opp.
to _cessare_; whereas +festinus+, +festinare+, denote the haste which
springs from impatience, and borders upon precipitation. (ii. 144.)
CIVILITAS, see _Humanitas_.
CIVITAS, see _Gens_.
CLAM, see _Celare_.
CLARITAS, see _Gloria_.
CLARUS, see _Celeber_.
CLAUSTRUM, see _Sera_.
CLEMENTIA, see _Mansuetudo_.
CLIVUS, see _Collis_.
CLANGERE; CLAMARE; VOCIFERARI. +Clangere+ is the cry of animals and the
clang of instruments, like #klangein#; +clamare+ and +vociferari+, the
cry of men; +clamare+, an utterance of the will, but +vociferari+, of
passion, in anger, pain, in intoxication. Rhet. ad. Her. iii. 12. Acuta
exclamatio habet quiddam illiberale et ad muliebrem potius
_vociferationem_, quam ad virilem dignitatem in dicendo accommodatum.
Senec. Ep. 15. Virg. Æn. ii. 310. Exoritur _clamor_que virum
_clangor_que tubarum. (v. 103.)
CLYPEUS, see _Scutum_.
CODICILLI, see _Literæ_.
COENUM, see _Lutum_.
COEPISSE, see _Incipere_.
COERCERE; COMPESCERE. +Coercere+ denotes restriction, as an act of power
and superior strength; whereas +compescere+ (from pedica, #pedan#) as an
act of sovereign authority and wisdom. (iv. 427.)
COETUS, see _Concilium_.
COGERE; ADIGERE. +Cogere+ (from co-igere) means by force and power to
compel to something; +adigere+, by reflection and the suggestion of
motives to persuade to something. Tac. Ann. vi. 27. Se ea necessitate ad
preces _cogi_, per quas consularium aliqui capessere provincias
_adigerentur_. (vi. 70.)
COGITARE; MEDITARI; COMMENTARI. 1. +Cogitare+ (from the Goth. hugjan)
denotes the usual activity of the mind, which cannot exist without
thinking, or employing itself about something; +meditari+ (from
#medesthai#), the continued and intense activity of the mind, which aims
at a definite result. Ter. Heaut. iii. 3, 46. Quid nunc facere
_cogitas_? Compare this with Adelph. v. 6, 8. _Meditor_ esse affabilis.
Cic. Cat. i. 9, 22. In Tusc. iii. 6, +cogitatio+ means little more than
consciousness; whereas +meditatio+ means speculative reflection.
2. +Meditari+ has an intensive meaning, with earnestness, exertion, and
vivacity; +commentari+ (only in Cicero) means to reflect leisurely,
quietly, and profoundly. (v. 198.)
COGNATUS, see _Necessarius_.
COGNITIO; NOTITIA; SCIENTIA; IGNARUS; INSCIUS; NESCIUS. 1. +Cognitio+ is
an act of the mind by which knowledge is acquired, whereas +notitia+ and
+scientia+ denote a state of the mind; +notitia+, together with +nosse+,
denotes a state of the merely receptive faculties of the mind, which
brings an external appearance to consciousness, and retains it there;
whereas +scientia+, together with +scire+, involves spontaneous
activity, and a perception of truth; +notitia+ may be the result of
casual perception; +scientia+ implies a thorough knowledge of its
object, the result of mental activity. Cic. Sen. 4, 12. Quanta _notitia_
antiquitatis! quanta _scientia_ juris Romani! 2. The _ignarus_ is
without _notitia_, the _inscius_ without _scientia_. Tac. H. i. 11.
Ægyptum provinciam _insciam_ legum, _ignaram_ magistratuum; for
legislation is a science, and must be studied; government an art, and
may be learnt by practice. 3. +Inscius+ denotes a person who has not
learnt something, with blame; +nescius+, who has accidentally not heard
of, or experienced something, indifferently. Cic. Brut. 83. _Inscium_
omnium rerum et rudem. Compare this with Plin. Ep. viii. 23, Absens et
impendentis mali _nescius_. (v. 266.)
COGNOSCERE, see _Intelligere_.
COHORS, see _Caterva_.
COLAPHUS, see _Alapa_.
COLERE, see _Vereri_.
COLLIS; CLIVUS; TUMULUS; GRUMUS; +Collis+ and +clivus+ denote a greater
hill or little mountain; +collis+ (from _celsus_) like #kolônos#, as an
eminence, in opp. to the plain beneath, and therefore somewhat steep;
+clivus+, like #klitus#, as a sloping plain, in opp. to an horizontal
plain, and therefore only gradually ascending; whereas +tumulus+ and
+grumus+ mean only a hillock, or great mound; +tumulus+, like #ochthos#,
means either a natural or artificial elevation; +grumus+, only an
artificial elevation, like #chôma#. Colum. Arbor. a. f. _Collem_ autem
et _clivum_, modum jugeri continentem repastinabis operis sexaginta.
Liv. xxi. 32. Erigentibus in primos agmen _clivos_, apparuerunt
imminentes _tumulos_ insidentes montani. Hirt. B. Hisp. 24. Ex _grumo_
excelsum _tumulum_ capiebat. (ii. 121.)
COLLOQUIUM, see _Sermo_.
COLONUS, see _Incolere_.
COLUBER, see _Anguis_. [[redirects to _Repere_]]
COMA, see _Crinis_.
COMBURERE, see _Accendere_.
COMERE; DECORARE; ORNARE. 1. +Comere+ and +decorare+ denote ornament,
merely as an object of sense, as pleasing the eye; +ornare+, in a
practical sense, as at the same time combining utility. 2. +Comere+
(#kosmein#) denotes ornament as something little and effeminate, often
with blame, like _nitere_, in opp. to nature, noble simplicity, or
graceful negligence, like #kommoun#, whereas +decorare+ and +ornare+,
always with praise, like _splendere_, as denoting affluence and riches;
+decorare+ (from #dikê#) in opp. to that which is ordinary and unseemly,
like #kosmein#; +ornare+ (from #orinô#?) in opp. to that which is paltry
and incomplete, like #askein#. 3. +Comere+ implies only a change in
form, which by arranging and polishing gives to the whole a smart
appearance, as in combing and braiding the hair; but +decorare+ and
+ornare+ effect a material change, inasmuch as by external addition new
beauty is conferred, as by a diadem, and so forth. Quintil. xii. 10, 47.
_Comere_ caput in gradus et annulos; compare with Tibull. iii. 2, 6.
Sertis _decorare_ comas; and Virg. Ecl. vi. 69. Apio crines _ornatus_
amaro. (iii. 261.)
COMMISSATIO, see _Epulæ_.
COMITARI; DEDUCERE; PROSEQUI. +Comitari+ means to accompany for one's
own interest, #akolouthein#; +deducere+, from friendship, with
officiousness; +prosequi+, from esteem, with respect, #propempein#.
(vi. 73.)
COMITAS, see _Humanitas_.
COMITIA, see _Concilium_.
COMMENTARI, see _Cogitare_.
COMMITTERE, see _Fidere_.
COMMODARE; MUTUUM DARE. +Commodare+ means to lend without formality and
stipulation, on the supposition of receiving the thing lent again when
it is done with. +Mutuum dare+ is to grant a loan on the supposition of
receiving an equivalent when the time of the loan expires. +Commodatio+
is an act of kindness; +mutuum datio+ is a matter of business.
(iv. 137.)
COMMUNICARE, see _Impertire_.
COMOEDUS, see _Actor_.
COMPAR, see _Æquus_.
COMPEDES, see _Vincula_.
COMPENDIUM, see _Lucrum_.
COMPESCERE, see _Coercere_.
COMPLECTI, see _Amplecti_.
COMPLEMENTUM; SUPPLEMENTUM. +Complementum+ serves, like a keystone, to
make anything complete, to crown the whole, whereas +supplementum+
serves to fill up chasms, to supply omissions.
CONARI, see _Audere_.
CONCEDERE; PERMITTERE; CONNIVERE. +Concedere+ and +permittere+ mean, to
grant something which a man has full right to dispose of; +concedere+,
in consequence of a request or demand, in opp. to refusing, like
#sunchôrêsai#; +permittere+, from confidence in a person, and
liberality, in opp. to forbidding, like #epheinai#; whereas +indulgere+
and +connivere+ mean to grant something, which may properly be
forbidden; +indulgere+ (#endelechein#?), from evident forbearance;
+connivere+ (#kataneuein#), from seeming oversight.
CONCESSUM EST; LICET; FAS EST. +Concessum est+ means, what is generally
allowed, like #exesti#, and has a kindred signification with +licet+,
+licitum est+, which mean what is allowed by human laws, whether
positive, or sanctioned by custom and usage, like #themis esti#; +fas
est+ means what is allowed by divine laws, whether the precepts of
religion, or the clear dictates of the moral sense, like #hosion esti#.
(v. 167.)
CONCILIUM; CONCIO; COMITIA; COETUS; CONVENTUS. 1. +Concilium+, +concio+,
and +comitia+ are meetings summoned for fixed purposes; +concilium+
(#xunkalein#), an assembly of noblemen and persons of distinction, of a
committee, of the senate, the individual members of which are summoned
to deliberate, like #sunedrion#; whereas +concio+ and +comitia+ mean a
meeting of the community, appointed by public proclamation, for passing
resolutions or hearing them proposed; +concio+ (ciere, #kiôn#) means any
orderly meeting of the community, whether of the people or of the
soldiery, in any state or camp, like #sullogos#; +comitia+ (from coire)
is an historical term, confined to a Roman meeting of the people, as
#ekklêsia# to an Athenian, and #halia# to a Spartan. 2. +Coetus+ and
+conventus+ are voluntary assemblies; +coetus+ (from coire) for any
purpose, for merely social purposes, for a conspiracy, and so forth,
like #sunodos#; whereas +conventus+, for a serious purpose, such as the
celebration of a festival, the hearing of a discourse, and so forth,
like #homêguris#, #panêguris#. (v. 108.)
CONCLAVE, CUBICULUM. +Conclave+ is the most general term for any closed
room, and especially a room of state; +cubiculum+ is a particular
expression for a dwelling-room. (vi. 75.)
CONCORDIA, see _Otium_.
CONCUBINA, see _Pellex_.
CONDERE, see _Celare_ and _Sepelire_.
CONDITIO; STATUS. +Conditio+ (#xunthesis#, #sunthesia#) is a state
regulated by the will; +status+ is a state arising from connection. Cic.
Fam. xii. 23. Omnem _conditionem_ imperii tui, _statum_que provinciæ
demonstravit mihi Tratorius. (vi. 76.)
CONFESTIM, see _Repente_.
CONFIDENTIA, see _Fides_.
CONFIDERE, see _Fidere_.
CONFINIS, see _Vicinus_.
CONFISUS; FRETUS. +Confisus+ means, subjectively, like _securus_,
depending on something, and making one's self easy, #pepoithôs#; whereas
+fretus+ (#phraktos#, ferox) means, objectively, like _tutus_, protected
by something, #errhômenos#. (i. 20.)
CONFITERI, see _Fateri_.
CONFLIGERE, see _Pugnare_.
CONFUTARE, see _Refutare_.
CONGERIES, see _Acervus_.
CONJUX, see _Femina_.
CONNIVERE, see _Concedere_.
CONSANGUINEUS, see _Necessarius_.
CONSCENDERE, see _Scandere_.
CONSECRARE, see _Sacrare_.
CONSEQUI, see _Invenire_.
CONJUGIUM; MATRIMONIUM; CONTUBERNIUM; NUPTIÆ. +Conjugium+ and
+matrimonium+ denote the lasting connection between man and wife, for
the purpose of living together and bringing up their offspring;
+conjugium+ is a very general term for a mere natural regulation, which
also takes place among animals; +contubernium+ means the marriage
connection between slaves; +matrimonium+, the legal marriage between
freemen and citizens, as a respectable and a political regulation;
whereas +nuptiæ+ means only the commencement of _matrimonium_, the
wedding, or marriage-festival.
CONSIDERARE; CONTEMPLARI. +Considerare+ (from #katidein#) denotes
consideration as an act of the understanding, endeavoring to form a
judgment; +contemplari+ (from #katathambein#) an act of feeling, which
is absorbed in its object, and surrenders itself entirely to the
pleasant or unpleasant feeling which its object excites. (v. 130.)
CONSORS, see _Socius_.
CONSPECTUS, CONSPICERE, see _Videre_.
CONSTAT; APPARET; ELUCET; LIQUET. +Constat+ means a truth made out and
fixed, in opp. to a wavering and unsteady fancy or rumor; whereas
+apparet+, +elucet+, and +liquet+ denote what is clear and evident;
+apparet+, under the image of something stepping out of the back-ground
into sight; +elucet+, under the image of a light shining out of
darkness; +liquet+, under the image of frozen water melted. (vi. 78.)
CONSTITUERE, see _Destinare_.
CONSUETUDO; MOS; RITUS; CÆRIMONIA. +Consuetudo+ denotes the uniform
observance of anything as a custom, arising from itself, and having its
foundation in the inclination or convenience of an individual or people,
#ethos#; whereas +mos+ (modus) is the habitual observance of anything,
as a product of reason, and of the self-conscious will, and has its
foundation in moral views, or the clear dictates of right, virtue, and
decorum, #êthos#; lastly, +ritus+ denotes the hallowed observance of
anything, either implanted by nature as an instinct, or introduced by
the gods as a ceremony, or which, at any rate, cannot be traced to any
human origin. +Consuetudines+ are merely factitious, and have no moral
worth; +mores+ are morally sanctioned by silent consent, as +jura+ and
+leges+ by formal decree; +ritus+ (from #arithmos#, #rhuthmos#), are
natural, and are hallowed by their primæval origin, and are peculiar to
the animal. (v. 75.) 2. +Ritus+ is a hallowed observance, as directed
and taught by the gods or by nature; whereas +cærimonia+ (#kêdemonia#)
is that which is employed in the worship of the gods.
CONSUEVISSE, see _Solere_.
CONSUMMARE, see _Finire_.
CONTAGIUM, see _Lues_.
CONTAMINARE; INQUINARE; POLLUERE. +Contaminare+ (from contingo,
contagio) means defilement in its pernicious effect, as the corruption
of what is sound and useful; +inquinare+ (from cunire, or from #pinos#),
in its loathsome effect, as marring what is beautiful, like #morussein#;
+polluere+ (from pullus, #pellos#), in its moral effect, as the
desecration of what is holy and pure, like #miainein#. Cic. Cæcil. 21,
70. Judiciis corruptis et _contaminatis_; compare with Coel. 6.
Libidinibus _inquinari_; and Rosc. Am. 26, 71. Noluerunt in mare
deferri, ne ipsum _pollueret_, quo cætera quæ violata sunt, expiari
putantur. (ii. 56.)
CONTEMNERE, see _Spernere_.
CONTEMPLARI, see _Considerare_.
CONTENDERE, see _Dicere_.
CONTENTIO, see _Disceptatio_.
CONTENTUM ESSE, see _Satis habere_.
CONTINENTIA, see _Modus_.
CONTINGERE, see _Accidere_.
CONTINUO, see _Repente_.
CONTINUUS; PERPETUUS; SEMPITERNUS; ÆTERNUS. 1. +Continuum+ means that
which hangs together without break or chasm; +perpetuum+, that which
arrives at an end, without breaking off before. Suet Cæs. 76.
_Continuos_ consulatus, _perpetuam_ dictaturam. 2. +Perpetuus+,
+sempiternus+, and +æternus+, denote continued duration; but
+perpetuus+, relatively, with reference to a definite end, that of life
for example; +sempiternus+ and +æternus+, absolutely, with reference to
the end of time in general; +sempiternus+ means, like #aidios#, the
everlasting, what lasts as long as time itself, and keeps pace with
time; +æternum+ (from ætas) like #aiônion#, the eternal, that which
outlasts all time, and will be measured by ages, for Tempus est pars
quædam _æternitatis_. The sublime thought of that which is without
beginning and end, lies only in +æternus+, not in +sempiternus+, for the
latter word rather suggests the long duration between beginning and end,
without noting that eternity _has_ neither beginning nor end.
+Sempiternus+ involves the mathematical, +æternus+ the metaphysical
notion of eternity. Cic. Orat. ii. 40, 169. Barbarorum est in diem
vivere; nostra consilia _sempiternum_ tempus spectare debent; compare
with Fin. i. 6, 17. Motum atomorum nullo a principio, sed _æterno_
tempore intelligi convenire. (i. 1.)
CONTRARIUS, see _Varius_.
CONTROVERSIA, see _Disceptatio_.
CONTUBERNIUM, see _Conjugium_.
CONTUMACIA, see _Pervicacia_.
CONTUMELIA; INJURIA; OFFENSIO. 1. +Contumelia+ (from contemnere) denotes
a wrong done to the honor of another; +injuria+, a violation of
another's right. A blow is an _injuria_, so far as it is the infliction
of bodily harm; and a _contumelia_, so far as it brings on the person
who receives it, the imputation of a cowardly or servile spirit. Senec.
Clem. i. 10. _Contumelias_, quæ acerbiores principibus solent esse quam
_injuriæ_. Pacuv. Non. Patior facile _injuriam_, si vacua est
_contumelia_. Phædr. Fab. v. 3, 5. Cic. Quint. 30, 96. Verr. iii. 44.
2. +Contumelia+ and +injuria+ are actions, whereas +offensio+ denotes a
state, namely, the mortified feeling of the offended person, resentment,
in opp. to _gratia_. Plin. H. N. xix. 1. Quintil. iv. 2. Plin. Pan. 18.
(iv. 194.)
CONVENTUS, see _Concilium_.
CONVERTERE, see _Vertere_.
CONVIVIUM, see _Epulæ_.
CONVICIUM, see _Maledictum_.
COPIA, see _Occasio_.
COPIÆ, see _Exercitus_.
COPIOSUS, see _Divitiæ_.
CORDATUS, see _Sapiens_.
CORPULENTUS, see _Pinguis_.
CORPUS, see _Cadaver_.
CORRIGERE; EMENDARE. +Corrigere+ means to amend, after the manner of a
rigid schoolmaster or disciplinarian, who would make the crooked
straight, and set the wrong right; whereas +emendare+, after the manner
of an experienced teacher, and sympathizing friend, who would make what
is defective complete. Plin. Pan. 6, 2. Corrupta est disciplina
castrorum, ut tu _corrector emendator_que contingeres; the former by
strictness, the latter by wisdom. Cic. Mur. 29. Verissime dixerim, nulla
in re te (Catonem) esse hujusmodi ut _corrigendus_ potius quam leviter
inflectendus viderere; comp. with Plin. Ep. i. 10. Non castigat
errantes, sed _emendat_. (v. 319.)
CORRUMPERE, see _Depravare_.
CORUSCARE, see _Lucere_.
COXA; LATUS; FEMUR. +Coxa+ and +coxendix+ (#kochônê#) mean the hip;
+latus+, the part between the hip and shoulder; +femur+ and +femen+, the
part under the hip, the thigh. (vi. 84.)
CRAPULA, see _Ebrietas_.
CRATER, see _Poculum_.
CREARE; GIGNERE; PARERE; GENERARE. 1. +Creare+ (from #kurô#) means, by
one's own will and creative power to call something out of nothing;
+gignere+ (#gignesthai#, #genesthai#) by procreation or parturition;
+gignere+ is allied to +generare+ only by procreation, and to +parere+
(#peparein#, #peirein#, only by parturition. 2. +Gignere+ is a usual
expression, which represents procreation as a physical and purely animal
act, and supposes copulation, conception, and parturition; whereas
+generare+ is a select expression, which represents procreation as a
sublime godlike act, and supposes only creative power; hence, for the
most part, homines et belluæ _gignunt_, natura et dii _generant_. And,
Corpora _gignuntur_, poemata _generantur_. Cic. N. D. iii. 16. Herculem
Jupiter _genuit_, is a mythological notice; but Legg. i. 9. Deus hominem
_generavit_, is a metaphysical axiom. (v. 201.)
CREBRO, see _Sæpe_.
CREDERE, see _Censere_ and _Fidere_.
CREMARE, see _Accendere_.
CREPITUS, see _Fragor_.
CREPUSCULUM, see _Mane_.
CRIMINARI, see _Arguere_.
CRINIS; CAPILLUS; COMA; CÆSARIES; PILUS; CIRRUS; CINCINNUS. 1. +Crinis+
and +capillus+ denote the natural hair merely in a physical sense, like
#thrix#; +crinis+ (from #karênon#), any growth of hair, in opposition to
the parts on which hair does not grow; +capillus+ (from caput), only the
hair of the head, in opp. to the beard, etc. Liv. vi. 16. Suet. Aug. 23.
Cels. vi. 2. Cic. Tusc. v. 20. Rull. ii. 5; whereas in +coma+ and
+cæsaries+ the accessory notion of beauty, as an object of sense, is
involved, inasmuch as hair is a natural ornament of the body, or itself
the object of ornament; +coma+ (#komê#) is especially applicable to the
hair of females; +cæsaries+, to that of males, like #etheira#. Hence
+crinitus+ means nothing more than covered with hair; +capillatus+ is
used in opp. to bald-headed, Petron. 26, and the Galli are styled
_comati_, as wearing long hair, like #karêkomoôntes#. 2. +Crinis+,
+capillus+, +coma+, +cæsaries+, denote the hair in a collective sense,
the whole growth of hair; whereas +pilus+ means a single hair, and
especially the short and bristly hair of animals. Hence +pilosus+ is in
opp. to the beautiful smoothness of the skin, as Cic. Pis. I; whereas
+crinitus+ and +capillatus+ are in opp. to ugly nakedness and baldness.
(iii. 14.) 3. +Cirrus+ and +cincinnus+ denote curled hair; +cirrus+
(#korrhê#) is a natural, +cincinnus+ (#kikinnos#) an artificial curl.
(iii. 23.)
CRUCIATUS; TORMENTUM. +Cruciatus+, +crucimenta+ (#kroka#, #krekô#),
denote in general any pangs, natural and artificial; +tormenta+ (from
torquere), especially pangs caused by an instrument of torture, like the
rack. Cic. Phil. xi. 4. Nec vero graviora sunt carnificum _tormenta_
quam interdum _cruciamenta_ morborum. (vi. 87.)
CRUDELITAS, see _Sævitia_.
CRUENTUS, CRUOR, see _Sanguis_.
CUBARE; JACERE; SITUM ESSE. +Cubare+ (from #keiô#) denotes the lying
down of living beings; +situm esse+ (#heton#, #heisai#) of lifeless
things; +jacere+, of both. +Cubare+ and +jacere+ are neuter; +situm
esse+, always passive. Further, +cubare+ gives the image of one who is
tired, who wishes to recruit his strength, in opp. to standing, as
requiring exertion, whereas +jacere+ gives the image of one who is weak,
without any accessory notion, in opp. to standing, as a sign of
strength. (i. 138.)
CUBICULUM, see _Conclave_.
CUBILE; LECTUS. +Cubile+ is a natural couch for men and animals, a place
of rest, like #koitê#, #eunê#; +lectus+, an artificial couch, merely for
men, a bed, like #lektron#. (v. 279.)
CUBITUS, see _Ulna_.
CUDERE, see _Verberare_.
CUDO, see _Cassis_.
CULCITA; PULVINUS; PULVINAR. +Culcita+ (from calcare?) is a hard-stuffed
pillow; +pulvinus+ and +pulvinar+, a soft elastic pillow; +pulvinus+,
such as is used on ordinary civil occasions; +pulvinar+, such as is used
on solemn religious occasions. (vi. 89.)
CULMEN; FASTIGIUM. +Culmen+ means the top, the uppermost line of the
roof; +fastigium+, the summit, the highest point of this top, where the
spars of the roof by sloping and meeting form an angle; therefore
+fastigium+ is a part of +culmen+. Virg. Æn. ii. 458. Evado ad summi
_fastigia culminis_. Liv. xl. 2. Vitruv. iv. 2. Arnob. ii. 12. And
figuratively +culmen+ denotes the top only, with a local reference, as
the uppermost and highest point, something like #kolophôn#; but
+fastigium+ with reference to rank, as the principal and most imposing
point of position, something like #koruphê#; therefore +culmen tecti+ is
only that which closes the building, but +fastigium+ that which crowns
it; and +fastigium+ also denotes a throne, whence _culmina montium_ is a
much more usual term than _fastigia_. (ii. 111.)
CULMUS; CALAMUS; STIPULA; SPICA; ARISTA; ARUNDO; CANNA. 1. +Culmus+
means the stalk, with reference to its slender height, especially of
corn; +calamus+ (#kalamos#) with reference to its hollowness, especially
of reeds. 2. +Culmus+ means the stalk of corn, as bearing the ear, as
the body the head, as an integral part of the whole; +stipula+, as being
compared with the ear, a worthless and useless part of the whole, as
stubble. 3. +Spica+ is the full ear, the fruit of the corn-stalk,
without respect to its shape, +arista+, the prickly ear, the tip or
uppermost part of the stalk, without respect to its substance, sometimes
merely the prickles. Quintil. i. 3, 5. Imitatæ _spicas_ herbulæ inanibus
_aristis_ ante messem flavescunt. 4. +Calamus+, as a reed, is the
general term; +arundo+ (from #rhodanos#) is a longer and stronger reed;
+canna+ (from #kanôn#?) a smaller and thinner reed. Colum. iv. 32. Ea
est _arundineti_ senectus, cum ita densatum est, ut gracilis et _cannæ_
similis _arundo_ prodeat. (v. 219.)
CULPA; NOXIA; NOXIUS; NOCENS; SONS. 1. +Culpa+ (#kolapsai#) denotes
guilt as the state of one who has to answer for an injury, peccatum,
delictum, maleficium, scelus, flagitium, or nefas; hence a
responsibility, and, consequently, a rational being is supposed, in opp.
to _casus_, Cic. Att. xi. 9. Vell. P. ii. 118, or to _necessitas_, Suet.
Cl. 15; whereas +noxia+, as the state of one who has caused an injury,
and can therefore be applied to any that is capable of producing an
effect, in opp. to _innocentia_. Liv. iii. 42, 2. Illa modo in ducibus
_culpa_, quod ut odio essent civibus fecerant; alia omnis penes milites
_noxia_ erat. Cic. Marc. 13. Etsi aliqua _culpa_ tenemur erroris humani,
a scelere certe liberati sumus; and Ovid, Trist. iv. 1, 23. Et _culpam_
in facto, non scelus esse meo, coll. 4, 37; hence +culpa+ is used as a
general expression for every kind of fault, and especially for a fault
of the lighter sort, as delictum. 2. +Culpa+ and +noxia+ suppose an
injurious action; but +vitium+ (from #auatê#, #atê#) merely an action or
quality deserving censure, and also an undeserved natural defect.
3. +Nocens+, +innocens+, denote guilt, or absence of guilt, in a
specified case, with regard to a single action; but +noxius+,
+innoxius+, together with the poetical words +nocuus+, +innocuus+,
relate to the nature and character in general. Plaut. Capt. iii. 5, 7.
Decet _innocentem_ servum atque _innoxium_ confidentem esse; that is,
a servant who knows himself guiltless of some particular action, and
who, in general, does nothing wrong. 4. +Noxius+ denotes a guilty person
only physically, as the author and cause of an injury, like #blaberos#;
but +sons+ (#onotos#) morally and juridically, as one condemned, or
worthy of condemnation, like #thôos#. (ii. 152.)
[**error for ontos?]
CULPARE, see _Arguere_.
CULTUS, see _Vestis_.
CUMULUS, see _Acervus_.
CUNÆ; CUNABULA. +Cunæ+ (#koitai#) is the cradle itself; +incunabula+,
the bed, etc., that are in the cradle. Plaut. Truc. v. 13. Fasciis opus
est, pulvinis, _cunis_, _incunabulis_. (vi. 69.)
CUNCTARI; HÆSITARE; CESSARE. +Cunctari+ (from #xunekein#, or
#katechein#), means to delay from consideration, like #mellein#;
+hæsitare+, from want of resolution; +cessare+ (#kathizein#?) from want
of strength and energy, like #oknein#. The _cunctans_ delays to begin an
action; the _cessans_, to go on with an action already begun.
(iii. 300.)
CUNCTI, see _Quisque_.
CUPERE, see _Velle_.
CUPIDO; CUPIDITAS; LIBIDO; VOLUPTAS. 1. +Cupido+ is the desire after
something, considered actively, and as in action, in opp. to aversion;
whereas +cupiditas+ is the passion of desire, considered neutrally, as a
state of mind, in opp. to tranquillity of mind. +Cupido+ must
necessarily, +cupiditas+ may be, in construction with a genitive,
expressed or understood; in this case, +cupido+ relates especially to
possession and money, +cupiditas+, to goods of every kind. Vell. P.
ii. 33. Pecuniæ _cupidine_: and further on, Interminatam imperii
_cupiditatem_. 2. +Cupido+ and +cupiditas+ stand in opp. to temperate
wishes; +libido+ (from #lips#) the intemperate desire and capricious
longing after something, in opp. to rational will, _ratio_, Suet. Aug.
69, or _voluntas_, Cic. Fam. ix. 16. +Libidines+ are lusts, with
reference to the want of self-government; +voluptates+, pleasures, in
opp. to serious employments, or to pains. Tac. H. ii. 31. Minus Vitellii
ignavæ _voluptates_ quam Othonis flagrantissimæ _libidines_ timebantur.
(v. 60.)
CUR; QUARE. +Cur+ (from quare? or #kôs?#) serves both for actual
questions, and for interrogative forms of speech; whereas +quare+ serves
for those questions only, to which we expect an answer. (vi. 93.)
CURA; SOLLICITUDO; ANGOR; DOLOR; ÆGRITUDO. +Cura+, +sollicitudo+, and
+angor+, mean the disturbance of the mind with reference to a future
evil and danger; +cura+ (from the antiquated word _coera_, from
#koiranos#) as thoughtfulness, uneasiness, apprehension, in opp. to
_incuria_, like #phrontis#; +sollicitudo+, as sensitiveness,
discomposure, anxiety, in opp. to _securitas_, Tac. H. iv. 58, like
#merimna#; +angor+ (from #anchô#) as a passion, anguish, fear, in opp.
to _solutus animus_; whereas +dolor+ and +ægritudo+ relate to a present
evil; +dolor+ (from #thlan#?) as a hardship or pain, in opp. to
_gaudium_, #algos#; +ægritudo+, as a sickness of the soul, like #ania#,
in opp. to _alacritas_. Cic. Tusc. v. 16. Cic. Fin. i. 22. Nec præterea
res ulla est, quæ sua natura aut _sollicitare_ possit aut _angere_.
Accius apud Non. Ubi _cura_ est, ibi _anxitudo_. Plin. Ep. ii. 11. Cæsar
mihi tantum studium, tantam etiam _curam_--nimium est enim dicere
_sollicitudinem_--præstitit, ut, etc. Quintil. viii. pr. 20. _Curam_ ego
verborum, rerum volo esse _sollicitudinem_. (iv. 419.)
CURTUS, see _Brevis_.
CURVUS; UNCUS; PANDUS; INCURVUS; RECURVUS; REDUNCUS; REPANDUS; ADUNCUS.
1. +Curvus+, or in prose mostly +curvatus+, denotes, as a general
expression, all crookedness, from a slight degree of crookedness to a
complete circle; +uncus+ supposes a great degree of crookedness,
approaching to a semi-circle, like the form of a hook; +pandus+, a
slight crookedness, deviating but a little from a straight line, like
that which slopes. 2. The +curva+ form a continued crooked line; the
+incurva+ suppose a straight line ending in a curve, like #epikampês#,
the augur's staff, for example, or the form of a man who stoops, etc.
3. +Recurvus+, +reduncus+, and +repandus+, denote that which is bent
outwards; +aduncus+, that which is bent inwards. Plin. H. N. xi. 37.
Cornua aliis _adunca_, aliis _redunca_. (v. 184.)
CUSPIS, see _Acies_.
CUSTODIA; CARCER; ERGASTULUM. +Custodia+ (from #keuthô#) is the place
where prisoners are confined, or the prison; +carcer+ (#karkaron#,
redupl. of #karis#, circus), that part of the prison that is meant for
citizens; +ergastulum+ (from #ergazomai#, or #eirgô#), the house of
correction for slaves.
CUTIS, see _Tergus_.
CYATHUS, see _Poculum_.
CYMBA, see _Navigium_.
D.
DAMNUM; DETRIMENTUM; JACTURA. +Damnum+ (#dapanê#) is a loss incurred by
one's self, in opp. to _lucrum_. Plaut. Cist. i. 1, 52. Capt. ii. 2, 77.
Ter. Heaut. iv. 4, 25. Cic. Fin. v. 30. Sen. Ben. iv. 1. Tranq. 15;
whereas +detrimentum+ (from detrivisse) means a loss endured, in opp. to
_emolumentum_. Cic. Fin. i. 16. iii. 29; lastly, +jactura+ is a
voluntary loss, by means of which one hopes to escape a greater loss or
evil, a sacrifice. Hence +damnum+ is used for a fine; and in the form,
Videant Coss., ne quid resp. _detrimenti_ capiat, the word _damnum_
could never be substituted for _detrimentum_. (v. 251.)
DAPES, see _Epulæ_.
DEAMARE, see _Diligere_.
DEAMBULARE, see _Ambulare_.
DEBERE, see _Necesse est_.
DECERNERE, see _Destinare_.
DECIPERE, see _Fallere_.
DECLARARE, see _Ostendere_.
DECORARE, see _Comere_.
DEDECUS, see _Ignominia_.
DEDICARE, see _Sacrare_.
DEDUCERE, see _Comitari_.
DEESSE, see _Abesse_.
DEFENDERE, see _Tueri_.
DEFERRE, see _Arguere_.
DEFICERE, see _Abesse_ and _Turbæ_.
DEFLERE, see _Lacrimare_.
DEFORMIS, see _Tæter_. [[redirects to _Teter_]]
DEGERE, see _Agere_.
DE INTEGRO, see _Iterum_.
DELECTATIO, see _Oblectatio_.
DELERE, see _Abolere_.
DELIBUTUS; UNCTUS; OBLITUS. +Delibutus+ (from #leibein#, #libazein#),
besmeared with something greasy, is the general expression; +unctus+
(from #hugros#? or #nêchein#?) means anointed with a pleasant ointment;
and +oblitus+ (from oblino), besmeared with something impure. (vi. 98.)
DELICTUM; PECCATUM; MALEFACTUM; MALEFICIUM; FACINUS; FLAGITIUM; SCELUS;
NEFAS; IMPIETAS. 1. +Delictum+ and +peccatum+ denote the lighter sort of
offences; +delictum+, more the transgression of positive laws, from
levity; +peccatum+ (from #pachus#), rather of the laws of nature and
reason, from indiscretion. 2. A synonyme and as it were a circumlocution
of the above words is +malefactum+; whereas +maleficium+ and +facinus+
involve a direct moral reference; +maleficium+ is any misdeed which, as
springing from evil intention, deserves punishment; but +facinus+, a
crime which, in addition to the evil intention, excites astonishment and
alarm from the extraordinary degree of daring requisite thereto. 3.
There are as many sorts of evil deeds, as there are of duties, against
oneself, against others, against the gods; +flagitium+ (from #blagis#)
is an offence against oneself, against one's own honor, by gluttony,
licentiousness, cowardice; in short, by actions which are not the
consequence of unbridled strength, but of moral weakness, as evincing
_ignavia_, and incurring shame; whereas +scelus+ (#sklêron#) is an
offence against others, against the right of individuals, or the peace
of society, by robbery, murder, and particularly by sedition, by the
display, in short, of malice; +nefas+ (#aphaton#) is an offence against
the gods, or against nature, by blasphemy, sacrilege, murder of kindred,
betrayal of one's country; in short, by the display of _impietas_, an
impious outrage. Tac. G. 12. (ii. 139.)
DELIGERE; ELIGERE. +Deligere+ means to choose, in the sense of not
remaining undecided in one's choice; +eligere+, to choose, in the sense
of not taking the first thing that comes. (v. 98.)
DELIRIUM, see _Amens_.
DELUBRUM, see _Templum_.
DEMENS, see _Amens_.
DEMERE; ADIMERE; EXIMERE; AUFERRE; ERIPERE; SURRIPERE; FURARI.
1. +Demere+, +adimere+, and +eximere+, denote a taking away without
force or fraud; +demere+ (from de-imere) means to take away a part from
a whole, which thereby becomes less, in opp. to _addere_, or _adjicere_.
Cic. Orat. ii. 25. Fam. i. 7. Acad. iv. 16. Cels. i. 3. Liv. ii. 60;
+adimere+, to take away a possession from its possessor, who thereby
becomes _poorer_, in opp. to _dare_ and _reddere_. Cic. Verr. i. 52.
Fam. viii. 10. Phil. xi. 8. Suet. Aug. 48. Tac. Ann. xiii. 56;
+eximere+, to remove an evil from a person oppressed by it, whereby he
feels himself lightened. 2. +Auferre+, +eripere+, +surripere+, and
+furari+, involve the notion of an illegal and unjust taking away;
+auferre+, as a general expression for taking away anything; +eripere+,
by force to snatch away; +surripere+ and +furari+, secretly and by
cunning; but +surripere+ may be used for taking away privily, even when
just and prudent self-defence may be pleaded as the motive; whereas
+furari+ (#phôran#, #pherô#) is only applicable to the mean handicraft
of the thief. Sen. Prov. 5. Quid opus fuit _auferre_? accipere
potuistis; sed ne nunc quidem _auferetis_, quia nihil _eripitu_ nisi
retinenti. Cic. Verr. i. 4, 60. Si quis clam _surripiat_ aut _eripiat_
palam atque _auferat_: and ii. 1, 3. Non _furem_ sed _ereptorem_.
(iv. 123.)
DEMOLIRI, see _Destruere_.
DEMORI, see _Mors_.
DENEGARE, see _Negare_.
DENSUS, see _Angustus_.
DENUO, see _Iterum_.
DEPLORARE, see _Lacrimare_.
DEPRAVARE; CORRUMPERE. +Depravare+ denotes to make anything relatively
worse, provided it is still susceptible of amendment, as being merely
perverted from its proper use; whereas +corrumpere+ denotes to make
anything absolutely bad and useless, so that it is not susceptible of
amendment, as being completely spoilt. (v. 321.)
DERIDERE, see _Ridere_.
DESCISCERE, see _Turbæ_.
DESERERE, see _Relinquere_.
DESERTUM, see _Solitudo_.
DESIDERARE, see _Requirere_.
DESIDIA, see _Ignavia_.
DESINERE; DESISTERE. +Desinere+ denotes only a condition in reference to
persons, things, and actions, as, to cease; whereas +desistere+, an act
of the will, of which persons only are capable, as to desist.
(iii. 101.)
DESOLATUS, see _Relinquere_.
DESPERANS, see _Exspes_.
DESPICERE, see _Spernere_.
DESTINARE; OBSTINARE; DECERNERE; STATUERE; CONSTITUERE. 1. +Destinare+
and +obstinare+ denote forming a resolution as a psychological, whereas
+decernere+ and +statuere+ as a political, act. 2. +Destinare+ means to
form a decided resolution, by which a thing is set at rest; +obstinare+,
to form an unalterable resolution, whereby a man perseveres with
obstinacy and doggedness. 3. +Decernere+ denotes the final result of a
formal consultation, or, at least, of a deliberation approaching the
nature and seriousness of a collegial discussion; +statuere+, to settle
the termination of an uncertain state, and +constituere+ is the word
employed, if the subject or object of the transaction is a multitude.
Cic. Fr. Tull. Hoc judicium sic expectatur, ut non unæ rei _statui_, sed
omnibus _constitui_ putetur. (iv. 178.)
DESTINATIO, see _Pervicacia_.
DESTITUERE, see _Relinquere_.
DESTRUERE; DEMOLIRI. +Destruere+ means to pull down an artificially
constructed, +demoliri+, a solid, building. (vi. 2.)
DETERIOR; PEJOR. +Deterior+ (a double comparative from de) means, like
#cheirôn#, that which has degenerated from a good state, that which has
become less worthy; whereas +pejor+ (from #pezos#), like #kakiôn#, that
which has fallen from bad to worse, that which is more evil than it was.
Hence Sallust. Or. Phil. 3. Æmilius omnium flagitiorum postremus, qui
_pejor_ an ignavior sit deliberari non potest:--in this passage
_deterior_ would form no antithesis to _ignavior_. The _deterrimi_ are
the objects of contempt, the _pessimi_ of abhorrence; Catullus employs
the expression _pessimas puellas_, 'the worst of girls,' in a jocular
sense, in a passage where this expression has a peculiar force; whereas
_deterrimus_ could, under no circumstances, be employed as a jocular
expression, any more than the words _wretched_, _depraved_. (i. 53.)
DETESTARI, see _Abominari_.
DETINERE, see _Manere_.
DETRECTATIO, see _Invidia_.
DETRIMENTUM, see _Damnum_.
DEUS, see _Numen_.
DEVERSORIUM; HOSPITIUM; CAUPONA; TABERNA; POPINA; GANEUM. +Deversorium+
is any house of reception on a journey, whether one's own property, or
that of one's friends, or of inn-keepers; +hospitium+, an inn for the
reception of strangers; +caupona+ (from #karpousthai#?) a tavern kept by
a publican. These establishments afford lodging as well as food; whereas
+tabernæ+, +popinæ+, +ganea+, only food, like restaurateurs; +tabernæ+
(from trabes?), for the common people, as eating-houses; +popinæ+ (from
popa, #pepsai#), for gentlefolks and gourmands, like ordinaries; +ganea+
(from #aganos#?), for voluptuaries. (vi. 101.)
DEVINCIRE, see _Ligare_.
DICARE, see _Sacrare_.
DICERE; AIO; INQUAM; ASSEVERARE; AFFIRMARE; CONTENDERE; FARI; FABULARI.
1. +Dicere+ denotes to say, as conveying information, in reference to
the hearer, in opp. to _tacere_, like the neutral word _loqui_. Cic.
Rull. ii. 1. Ver. ii. 1, 71, 86. Plin. Ep. iv. 20. vii. 6, like
#legein#; but +aio+ expresses an affirmation, with reference to the
speaker, in opp. to _nego_. Cic. Off. iii. 23. Plaut. Rud. ii. 4, 14.
Terent. Eun. ii. 2, 21, like #phanai#. 2. +Ait+ is in construction with
an indirect form of speech, and therefore generally governs an
infinitive; whereas +inquit+ is in construction with a direct form of
speech, and therefore admits an indicative, imperative, or conjunctive.
3. +Aio+ denotes the simple affirmation of a proposition by merely
expressing it, whereas +asseverare+, +affirmare+, +contendere+, denote
an emphatic affirmation; +asseverare+ is to affirm in earnest, in opp.
to a jocular, or even light affirmation, _jocari_. Cic. Brut. 85;
+affirmare+, to affirm as certain, in opp. to doubts and rumors,
_dubitare_, Divin. ii. 3, 8; +contendere+, to affirm against
contradiction, and to maintain one's opinion, in opp. to yielding it up,
or renouncing it. 4. +Dicere+ (#deixai#) denotes to say, without any
accessory notion, whereas +loqui+ (#lakein#), as a transitive verb, with
the contemptuous accessory notion that that which is said is mere idle
talk. Cic. Att. xiv. 4. Horribile est quæ _loquantur_, quæ minitentur.
5. +Loqui+ denotes speaking in general; +fabulari+, a good-humored, or,
at least, pleasant mode of speaking, to pass away the time, in which no
heed is taken of the substance and import of what is said, like
#lalein#; lastly, +dicere+, as a neuter verb, denotes a speech prepared
according to the rules of art, a studied speech, particularly from the
rostrum, like #legein#. Liv. xlv. 39. Tu, centurio, miles, quid de
imperatore Paulo senatus decreverit potius quam quid Sergio Galba
_fabuletur_ audi, et hoc _dicere_ me potius quam illum audi; ille nihil
præterquam _loqui_, et id ipsum maledice et maligne _didicit_. Cic.
Brut. 58. Scipio sane mihi bene et _loqui_ videtur et _dicere_. Orat.
iii. 10. Neque enim conamur docere eum _dicere_ qui _loqui_ nesciat.
Orat. 32. Muren. 34, 71. Suet. Cl. 4. Qui tam #asaphôs# _loquatur_, qui
possit quum declamat #saphôs# _dicere_ quæ _dicenda_ sunt non video.
6. +Fari+ (#phanai#) denotes speaking, as the mechanical use of the
organs of speech to articulate sounds and words, nearly in opp. to
_infantem esse_; whereas +loqui+ (#lakein#), as the means of giving
utterance to one's thoughts, in opp. to _tacere_. And as +fari+ may be
sometimes limited to the utterance of single words, it easily combines
with the image of an unusual, imposing, oracular brevity, as in the
decrees of fate, _fati_; whereas +loqui+, as a usual mode of speaking,
is applicable to excess in speaking, _loquacitas_. (iv. 1.)
DICTERIUM, see _Verbum_.
DICTO AUDIENTEM ESSE, see _Parere_.
DIES; TEMPUS; TEMPESTAS; DIE; INTERDIU. 1. +Dies+ (from #endios#)
denotes time in its pure abstract nature, as mere extension and
progression; whereas +tempus+ and +tempestas+, with a qualifying and
physical reference, as the weather and different states of time;
+tempus+ denotes rather a mere point of time, an instant, an epoch;
+tempestas+, an entire space of time, a period. Hence +dies docebit+
refers to a long space of time, after the lapse of which information
will come, like #chronos#; whereas +tempus docebit+ refers to a
particular point of time which shall bring information, like #kairos#.
(iv. 267.) 2. +Die+ means by the day, in opp. to by the hour or the
year; whereas +interdiu+ and +diu+, by day, in opp. to _noctu_; but
+interdiu+ stands in any connection; +diu+ only in direct connection
with _noctu_. (iv. 288.)
DIES FESTI, see _Solemnia_.
[[IN SINGULOS DIES, see _Quotidie_.]]
DIFFERRE; PROFERRE; PROCRASTINARE; PROROGARE. 1. +Differre+ denotes
delay in a negative sense, whereby a thing is not done at present, but
laid aside; whereas +proferre+ and +procrastinare+, delay in a positive
sense, as that which is to take place at a future time; +proferre+
refers to some other time in general; +procrastinare+, to the very next
opportunity. 2. +Differre+ denotes an action, the beginning of which is
put off; +prorogare+, a condition or state, the ending of which is put
off, as to protract. (vi. 102.)
DIFFICILIS, see _Arduus_ and _Austerus_.
DIGLADIARI, see _Pugnare_.
DIGNUM ESSE, see _Merere_.
DILIGENTIA, see _Opera_.
DILIGERE; AMARE; DEAMARE; ADAMARE; CARITAS; AMOR; PIETAS. 1. +Diligere+
(from #alegein#) is love arising from esteem, and, as such, a result of
reflection on the worth of the beloved object, like #philein#; whereas
+amare+ is love arising from inclination, which has its ground in
feeling, and is involuntary, or quite irresistible, like #eran#,
#erasthai#; +diligere+ denotes a purer love, which, free from sensuality
and selfishness, is also more calm; +amare+, a warmer love, which,
whether sensual or platonic, is allied to passion. Cic. Att. xiv. 17.
Tantum accessit ut mihi nunc denique _amare_ videar, ante _dilexisse_.
Fam. xiii. 47. Brut. i. 1. Plin. Ep. iii. 9. 2. +Amare+ means to love in
general; +deamare+, as an intensive, to love desperately, like _amore
deperire_; and +adamare+, as an inchoative, to fall in love.
3. +Caritas+, in an objective sense, means to be dear to some one;
+amor+, to hold some one dear: hence the phrases, _Caritas_ apud
aliquem; _amor_ erga aliquem. 4. +Caritas+, in a subjective sense,
denotes any tender affection, especially that of parents towards their
children, without any mixture of sensuality, and refers merely to
persons, like #agapê# or #storgê#; whereas +amor+ denotes ardent
passionate love to persons or things, like #erôs#; lastly, +pietas+
(from #psêchô#, #psiês#, the instinctive love to persons and things,
which we are bound to love by the holy ties of nature, the gods, those
related to us by blood, one's native country, and benefactors. +Caritas+
rejoices in the beloved object and its possession, and shows itself in
friendship and voluntary sacrifices; +amor+ wishes evermore to get the
beloved object in its power, and loves with a restless unsatisfied
feeling; +pietas+ follows a natural impulse and religious feeling.
(iv. 97.)
DILUCULUM, see _Mane_.
DIMETARI, DIMETIRI, see _Metiri_.
DIMICARE, see _Pugnare_.
DIMITTERE, see _Mittere_.
DIRIMERE, see _Dividere_.
DIRIPERE, see _Vastare_.
DIRUS, see _Atrox_.
DISCEPTATIO; LITIGATIO; CONTROVERSIA; CONTENTIO; ALTERCATIO; JURGIUM;
RIXA. 1. +Disceptatio+, +litigatio+, and +controversia+, are
dissensions, the settling of which is attempted quietly, and in an
orderly way; +contentio+, +altercatio+, and +jurgium+, such as are
conducted with passion and vehemence, but which are still confined to
words; +rixæ+ (#orektês#) such as, like frays and broils come to blows,
or at least threaten to come to blows, and are mid-way between _jurgium_
and _pugna_. Liv. xxxv. 17. Ex _disceptatione altercationem_ fecerunt.
Tac. Hist. i. 64. _Jurgia_ primum, mox _rixa_ inter Batavos et
legionarios. Dial. 26. Cassius Severus non pugnat, sed _rixatur_.
2. +Controversia+ takes place between two parties the moment they place
themselves in array on opposite sides; +disceptatio+, when they commence
disputing with each other, in order to arrive at the path of truth, or
to discover what is right, but without a hostile feeling; +litigatio+,
when a hostile feeling and a personal interest are at the bottom of the
dispute. 3. +Contentio+ would maintain the right against all opponents,
and effect its purpose, whatever it may be, by the strenuous exertion of
all its faculties; +altercatio+ would not be in debt to its opponent a
single word, but have the last word itself; +jurgium+ (from #orgê#)
will, without hearkening to another, give vent to its ill-humor by harsh
words. +Contentio+ presents the serious image of strenuous exertion;
+altercatio+, the comic image of excessive heat, as in women's quarrels;
+jurgium+, the hateful image of rude anger. (v. 274.)
DISCERNERE; DISTINGUERE. +Discernere+ (#diakrinein#) means to
distinguish by discrimination and judgment; +distinguere+ (#diastixai#,
or #diatengein#), by signs and marks. (vi. 103.)
DISCIPLINÆ, see _Literæ_.
DISCRIMEN, see _Tentare_.
DISERTUS; FACUNDUS; ELOQUENS. +Disertus+ and +facundus+ denote a natural
gift or talent for speaking, whereas +eloquens+, an acquired and
cultivated art. +Disertus+ is he who speaks with clearness and
precision; +facundus+, he who speaks with elegance and beauty;
+eloquens+, he who combines clearness and precision with elegance and
beauty. The _disertus_ makes a good teacher, who may nevertheless be
confined to a one-sided formation of intellect; the _facundus_ is a good
companion, whose excellence may nevertheless be confined to a
superficial adroitness in speaking, without acuteness or depth, whereas
the _eloquens_, whether he speaks as a statesman or as an author, must,
by talent and discipline in all that relates to his art, possess a
complete mastery over language, and the resources of eloquence. Cic.
Orat. 5, 19. Antonius . . . . _disertos_ ait se vidisse multos,
_eloquentem_ omnino neminem. Quintil. viii. pr. 13. _Diserto_ satis
dicere quæ oporteat; ornate autem dicere proprium est _eloquentissimi_.
Suet. Cat. 53. _Eloquentiæ_ quam plurimum adtendit, quantumvis
_facundus_ et promptus. (iv. 14.)
DISPAR, see _Æquus_.
DISPERTIRE, see _Dividere_.
DISPUTARE, see _Disserere_.
DISSERERE; DISPUTARE. +Disserere+ (#dierein#) means to express an
opinion in a didactic form, and at the same time to explain the grounds
of that opinion; but +disputare+ (#diaputhesthai#) in a polemical form,
and to take into consideration the arguments against it, and with one's
opponent, whether an imaginary person or actually present, to weigh
argument against argument, and ascertain on which side the balance of
truth lies. The _disserens_ takes only a subjective view of the
question; but the _disputans_ would come at a result of objective
validity. +Disserere+, moreover, denotes a freer, +disputare+ a more
methodical discussion of the subject. Cic. Rep. iii. 16 i. 24. Fin.
i. 9, 31. Orat. ii. 3, 13. (iv. 19.)
DISTINGUERE, see _Discernere_.
DISTRIBUERE, see _Dividere_.
DIU, DIUTIUS, DIUTINUS, see _Pridem_.
DIVELLERE, see _Frangere_.
DIVERSUS, see _Varius_.
DIVIDERE; PARTIRI; DIRIMERE; DISPERTIRE; DISTRIBUERE. 1. +Dividere+ and
+dirimere+ mean to divide something, merely in order to break the unity
of the whole, and separate it into parts, whereas +partiri+ means to
divide, in order to get the parts of the whole, and to be able to
dispose of them. Hence the phrases _divide et impera_, and _dividere
sententias_, but _partiri prædam_. 2. +Divisio+ denotes, theoretically,
the separation of a genus into its species, whereas +partitio+, the
separation of the whole into its parts. Quintil. v. 10, 63. Cic. Top. 5.
3. +Dividere+ refers to a whole, of which the parts are merely locally
and mechanically joined, and therefore severs only an exterior
connection; but +dirimere+ refers to a whole, of which the parts
organically cohere, and destroys an interior connection. Liv. xxii. 15.
Casilinum urbs . . . Volturno flumine _dirempta_ Falernum ac Campanum
agrum _dividit_: for the separation of a city into two halves by a
river, is an interior separation, whereas the separation of two
neighboring districts by a city, is an exterior separation.
4. +Dividere+ means also to separate into parts, without any accessory
notion, whereas +dispertire+, with reference to future possessors, and
+distribuere+, with reference to the right owners, or to proper and
suitable places. (iv. 156.)
DIVINARE; PRÆSAGIRE; PRÆSENTIRE; PRÆVIDERE; VATICINARI; PRÆDICERE.
1. +Divinare+ denotes foreseeing by divine inspiration and supernatural
aid, like #manteuesthai#; +præsagire+ (præ and #hêgeisthai#), in a
natural way, by means of a peculiar organization of mind bordering on
the supernatural; +præsentire+ and +prævidere+, by an unusual measure of
natural talent; +præsentire+, by immediate presentiment; +prævidere+, by
foresight, by an acute and happy combination. 2. +Divinare+, etc., are
merely acts of perception, whereas +vaticinatio+ and +prædictio+, the
open expression of what is foreseen; +vaticinatio+, that of the
_divinans_ and _præsagiens_, like #prophêteia#, prophecy; but
+prædictio+, that of the _præsentiens_ and _prævidens_, prediction.
(vi. 105.)
DIVITIÆ; OPES; GAZÆ; LOCUPLES; OPULENTUS; COPIOSUS. 1. +Divitiæ+ and
+gazæ+ denote riches quite generally, as possessions and the means of
satisfying one's wishes of any sort, whereas +opes+, as the means of
attaining higher ends, of aggrandizing one's self, and of acquiring and
maintaining influence. +Divitiæ+ (from #deuein#) denotes the riches of a
private person, like #ploutos#; +opes+ (opulentus, #polus#), the
instrument of the statesman, or of the ambitious in political life;
+gazæ+, the treasure of a king or prince, like #thêsauroi#. 2. +Dives+
means rich in opp. to poor, Quintil. v. 10, 26, like #plousios#;
+locuples+ (loculos #plêthôn#), well-off, in opp. to _egens_, _egenus_,
Cic. Planc. 35. Ros. Com. 8, like #aphneios#; +opulentus+ and
+copiosus+, opulent, in opp. to _inops_, Cic. Parad. 6. Tac. H. iii. 6,
like #euporos#. (v. 81.)
DIVORTIUM, see _Repudium_.
DIVUS, see _Numen_.
DOCTOR; PRÆCEPTOR; MAGISTER. +Doctor+ means the teacher, as far as he
imparts theory, with reference to the student, in opp. to the mere
hearer; +præceptor+, as far as he leads to practice, in reference to the
pupil, in opp. to the mere scholar; +magister+, in a general sense, with
reference to his superiority and ascendency in knowledge, in opp. to the
laity. Cic. Orat. iii. 15. Vetus illa doctrina eadem videtur et recte
faciendi et bene dicendi magistra, neque disjuncti _doctores_, sed iidem
erant vivendi _præceptores_ atque dicendi. And. Mur. 31. (vi. 105).
DOCTRINA; ERUDITIO. +Doctrina+ denotes learning as a particular species
of intellectual cultivation, whereas +eruditio+ the learned result, as
the crown of intellectual cultivation. +Doctrina+ evinces a superiority
in particular branches of knowledge, and stands as a co-ordinate notion
with +exercitatio+, which is distinguished from it by involving a
superiority in the ready use of learning, and can therefore, even as a
mere theory, be of more evident service in practice than that which is
indirectly important; +eruditio+ stands in still closer relation to
practice, and involves the co-operation of the different branches of
knowledge and different studies to the ennobling of the human race; it
denotes genuine zeal for the welfare of mankind in an intellectual, as
_humanitas_ does in a moral, point of view. (v. 268.)
DOCTRINÆ, see _Literæ_.
DOLOR; TRISTITIA; MOESTITIA; LUCTUS. 1. +Dolor+ (from #thlan#,
#athlios#?) denotes an inward feeling of grief, opp. to _gaudium_, Cic.
Phil. xiii. 20. Suet. Cæs. 22, like #algos#; whereas +tristitia+,
+moeror+, +luctus+, denote an utterance or external manifestation of
this inward feeling. +Tristitia+ and +moestitia+ are the natural and
involuntary manifestation of it in the gestures of the body and in the
countenance; +luctus+ (#aluktos#), its artificial manifestation,
designedly, and through the conventional signs of mourning, as cutting
off the hair, mourning clothes, etc., at an appointed time, like
#penthos#. +Moeror+ also serves for a _heightened_ expression of
_dolor_, and +luctus+ of _moeror_ and _tristitia_, as far as the
manifestation _is added_ to distinguish the feeling from it. Cic. Att.
xii. 28. _Mærorem_ minui; _dolorem_ nec potui, nec si possem vellem.
Phil. xi. 1. Magno in _dolore_ sum, vel in _moerore_ potius, quem ex
miserabili morte C. Trebonii accepimus. Plin. Ep. v. 9. Illud non
_triste_ solum, verum etiam _luctuosum_, quod Julius avitus decessit.
Tac. Agr. 43. Finis vitæ ejus nobis _luctuosus_, amicis _tristis_; for
relations only put on mourning. Tac. Ann. ii. 82. Quanquam nec
insignibus lugentium abstinebant, altius animis _moerebant_. Cic. Sext.
29, 39. _Luctum_ nos hausimus majorem _dolorem_ ille animi non minorem.
2. +Tristitia+ (from #taraktos#?) denotes the expression of grief in a
bad sense, as gloom, fretfulness, and ill-humor, opp. to _hilaratus_,
Cic. Att. xii. 40. Fin. v. 30. Cæcil. ap. Gell. xv. 9. Quintil. xi. 3,
67, 72, 79, 151; whereas +moestitia+ (from #murô#) denotes grief, as
deserving of commiseration, as affliction, when a most just grief gives
a tone of sadness, in opp. to _lætus_, Sall. Cat. f. Tac. Ann. i. 28.
+Tristitia+ is more an affair of reflection; +moestitia+, of feeling.
The _tristis_, like the _truculentus_, is known by his forbidding look,
his wrinkled forehead, the contraction of his eyebrows; the _moestus_,
like the _afflictus_, by his lack-lustre eyes and dejected look. Tac.
Hist. i. 82. Rarus per vias populus _moesta_ plebs; dejecti in terram
militum vultus, ac plus _tristitæ_ quam poenitentiæ. Cic. Mur. 24, 49.
_Tristem_ ipsum, _moestos_ amicos: and Orat. 22, 74. (iii. 234.)
DOLOR, see _Cura_.
DOMUS, see _Ædificium_.
DONUM; MUNUS; LARGITIO; DONARIUM; DONATIVUM; LIBERALITAS. 1. +Donum+
(#dôtinê#) means a present, as a gratuitous gift, by which the giver
wishes to confer pleasure, like #dôron#; whereas +munus+, as a reward
for services, whereby the giver shows his love or favor, like #geras#;
lastly, +largitio+, as a gift from self-interested motives, which under
the show of beneficence would win over and bribe, generally for
political ends. Suet. Cæs. 28. Aliis captivorum millia _dono_ afferens;
that is, not merely as a loan: compare with Ner. 46. Auspicanti Sporus
annulum _muneri_ obtulit; that is, as a handsome return. Tac. H. ii. 30.
Id comitatem bonitatemque faventes vocabant, quod sine modo (Vitellius)
_donaret_ sua _largiretur_ aliena. 2. +Donarium+ denotes particularly a
gift to a temple; +donativum+, a military gift, or earnest-money, which
the new emperor at his accession to the throne distributes among the
soldiers; +liberalitas+, a gift which the emperor bestowed, generally on
a poor nobleman, for his support. (iv. 142.)
DORSUM; TERGUM. +Dorsum+ (from #deras#) denotes the back, in an
horizontal direction, consequently the back of an animal, in opp. to the
belly, like #nôton#; +tergum+ (from #trachêlos#), the back, in a
perpendicular direction, consequently the part between the shoulders in
a man, in opp. to the breast, like #metaphrenon#. Hence +dorsum montis+
denotes the uppermost surface; +tergum montis+, the hinder part of a
mountain. (v. 15.)
DUBIUS; AMBIGUUS; ANCEPS. +Dubius+ (#doios#) and +ambiguus+ (#amphis
echôn#) denote doubt, with reference to success or failure, fortune or
misfortune; +anceps+, with reference to existence itself, to the being
or not being. Vell. Pat. ii. 79. Ea patrando bello mora fuit, quod
postea _dubia_ et interdum _ancipiti_ fortuna gestum est. Tac. Ann.
iv. 73. (v. 282.)
DUDUM, see _Pridem_.
DULCIS, see _Suavis_.
DUMI; SENTES; VEPRES. +Dumi+ denotes bushes growing thickly together,
which present the appearance of a wilderness; +sentes+, prickly and
wounding bushes, thorn-bushes; +vepres+ combines both meanings;
thorn-bushes which make the ground a wilderness. (vi. 108.)
DUPLEX; DUPLUM; GEMINUS; DUPLICITER; BIFARIAM. 1. +Duplex+ (#diplax#)
denotes double, as distinct magnitudes to be counted: +duplum+
(#diploun#) as continuous magnitudes to be weighed or measured. +Duplex+
is used as an adjective, +duplum+ as a substantive. Quintil. viii. 6,
42. In quo et numerus est _duplex_ et _duplum_ virium. 2. In +duplex+
(as in #diplous#), _doubleness_ is the _primary_, _similarity_ and
_equality_ the _secondary_ notion; in +geminus+ (as in #didumos#), the
notion of _similarity_ and _equality_ is the _primary_, that of
_doubleness_ the _secondary_ one. In Cic. Part. 6. Verba _geminata_ et
_duplicata_ vel etiam sæpius iterata; the word _geminata_ refers to the
repetition of the same notion by synonymes; _duplicata_ to the
repetition of the same word. 3. +Dupliciter+ is always modal; in two
different manners, with double purpose; +bifariam+ is local, in two
places, or two parts. Cic. Fam. ix. 20. _Dupliciter_ delectatus sum
literis tuis; compare with Tusc. iii. 11. _Bifariam_ quatuor
perturbationes æqualiter distributæ sunt. (v. 281.)
E.
EBRIUS; VINOLENTUS; TREMULENTUS; CRAPULA; EBRIOSUS. 1. +Ebrietas+ places
the consequences of the immoderate use of wine in its most favorable
point of view, as the exaltation and elevation of the animal spirits,
and in its connection with inspiration, like #methê#; whereas
+vinolentia+, and the old word +temulentia+, in its disgusting point of
view, as brutal excess, and in its connection with the loss of
recollection, like #oinôsis#; lastly, +crapula+, the objective cause of
this condition, like #kraipalê#. 2. +Ebrius+, and the word of rare
occurrence, +madusa+, denote a person who is drunk, with reference to
the condition; +ebriosus+, a drunkard, with reference to the habit.
(v. 330.)
ECCE, see _En_.
EDITUS, see _Altus_.
EDULIA, see _Alimenta_.
EGERE, see _Carere_.
EGESTAS, see _Paupertas_.
EJULARE, see _Lacrimare_.
ELABORARE, see _Labor_.
[[ELEMENTUM, see _Litera_.]]
ELIGERE, see _Deligere_.
E LONGINQUO, see _Procul_.
ELOQUENS, see _Disertus_.
ELOQUI; ENUNCIARE; PROLOQUI; PRONUNCIARE; RECITARE. 1. +Eloqui+ and
+enunciare+ denote an act of the intellect, in conformity to which one
utters a thought that was resting in the mind; but the _eloquens_
regards therein both substance and form, and would express his thought
in the most perfect language; whereas the _enuncians_ regards merely the
substance, and would only make his thought _publici juris_, or
communicate it; hence +elocutio+ belongs to rhetoric, +enuntiatio+ to
logic. 2. On the other hand, +proloqui+ denotes a moral act, in
conformity to which one resolves to give utterance to a secret thought,
in opp. to _reticere_, like _profiteri_; lastly, +pronuntiare+, a
physical act, by which one utters any thing, whether thought of, or
written mechanically by the organs of speech, and makes it heard, like
_recitare_. +Pronuntiare+, however, is a simple act of the organs of
speech, and aims merely at being fully heard; +recitare+ is an act of
refined art, and aims by just modulation, according to the laws of
declamation, to make a pleasing impression. +Pronuntiatio+ relates only
to single letters, syllables, and words, as the elements and body of
speech, whereas +recitatio+ relates both to the words and to their
import, as the spirit of speech. (iv. 4.)
ELUCET, see _Constat_.
EMENDARE, see _Corrigere_.
EMERE; MERCARI; REDIMERE. 1. +Emere+ means to buy, where furnishing
one's self with the article is the main point, the price the next point,
like #priasthai#; whereas +mercari+ (from #amergein#) means to buy, as a
more formal transaction, generally as the mercantile conclusion of a
bargain, like #empolan#. 2. +Emere+ refers to the proper objects of
trade; +redimere+ to things which, according to the laws of justice and
morality, do not constitute articles of trade, and which the buyer might
either claim as his due, or ought to receive freely and gratuitously,
such as peace, justice, love, and so forth. Cic. Sext. 30, 36. Quis
autem rex qui illo anno non aut _emendum_ sibi quod non habebat, aut
_redimendum_ quod habebat, arbitrabatur? (iv. 116.)
EMINENS; EXCELLENS; PRÆCLARUS; PRÆSTANS; INSIGNIS; SINGULARIS; UNICUS.
1. +Eminens+, +excellens+, +præclarus+, and +præstans+, involve a quiet
acknowledgment of superiority; whereas +egregius+, with an expression of
enthusiasm, like glorious; +eximius+, with an expression of admiration,
like excellent. 2. +Eximius+, &c. relate altogether to good qualities,
like superior, and can be connected with vices and faults only in irony;
whereas +insignis+, +singularis+, and +unicus+, are indifferent, and
serve as well to heighten blame as praise, like distinguished,
matchless. (vi. 111.)
EMINET, see _Apparet_.
EMINUS, see _Procul_.
EMISSARIUS, see _Explorator_.
EMOLUMENTUM, see _Lucrum_.
EMORI, see _Mors_.
EN; ECCE. +En+ (#êni#) means, see here what was before hidden from thee!
like #ên#, #êni#, #ênide#; whereas +ecce+ (#eche#? or the reduplication
of the imperative of Eco, to see, oculus?) means, see there what thou
hast not before observed! like #idou#. (vi. 112.)
ENSIS, see _Gladius_.
ENUNCIARE, see _Eloqui_.
EPISTOLA, see _Literæ_.
EPULÆ; CONVIVIUM; DAPES; EPULUM; COMISSATIO. +Epulæ+ is the general
expression, the meal, whether frugal or sumptuous, whether en famille or
with guests, at home or in public; +convivium+ is a social meal,
a convivial meal; +dapes+ (from #dapsai#, #deipnon#), a religious meal,
a meal of offerings; +epulum+, a solemn meal, mostly political, a meal
in honor of something, a festival; +comissatio+ (from #komazein#),
a gormandizing meal, a feast. (v. 195.)
EQUUS; CABALLUS; MANNUS; CANTERIUS. +Equus+ (from the antiquated word,
ehu) denotes a horse, as a general expression, a term in natural
history; +caballus+ (from #kaphazô#), a horse for ordinary services;
+mannus+, a smaller kind of horse, like palfrey, for luxury;
+canterius+, a castrated horse, a gelding. Sen. Ep. 85. Cato censorius
_canterio_ vehebatur et hippoperis quidem impositis. Oh quantum decus
sæculi! Catonem uno _caballo_ esse contentum, et ne toto quidem! Ita non
omnibus obesis _mannis_ et asturconibus et tolutariis præferres unum
illum _equum_ ab ipso Catone defrictum. (iv. 287.)
ERGASTULUM, see _Custodia_.
ERIPERE, see _Demere_.
ERRARE; VAGARI; PALARI. +Errare+ (#errhein#) is to go astray,
#planasthai#, an involuntary wandering about, when one knows not the
right way; +vagari+ and +palari+, on the other hand, mean a voluntary
wandering; +vagari+, like #alasthai#, when one disdains a settled
residence, or straight path, and wanders about unsteadily; +palari+
(from pandere?) when one separates from one's company, and wanders about
alone. +Erramus+ _ignari_, +vagamur+ _soluti_, +palamur+ _dispersi_.
Tac. H. i. 68. Undique populatio et cædes; ipsi in medio +vagi+;
abjectis armis magna pars, saucii aut _palantes_ in montem Vocetiam
perfugiunt. (i. 89.)
ERUDIRE; FORMARE; INSTITUERE. +Erudire+ and +formare+ denote education
as an ideal good, and as a part of human improvement; +erudire+,
generally, and as far as it frees from ignorance; +formare+, specially,
and as far as it prepares one in a particular sphere, and for a
particular purpose, and gives the mind a bent thereto; whereas
+instituere+ denotes education as a real good, in order to qualify for a
particular employment. (vi. 113.)
ERUDITIO, see _Literæ_.
[[printed as shown, but correct cross-reference is _Doctrina_]
ESCA, see _Alimenta_.
ESCENDERE, see _Scandere_.
ESURIES, see _Fames_.
ET; QUE; AC; ATQUE. +Et+ (#eti#) is the most general copulative
particle; +que+ and +et--et+ connect opposites; +que+ (#kai#), simply
because they are opposites, as _terra marique_; but +et--et+, in order
to point them out emphatically as opposites [and closely connected
notions of _the same kind_], as _et terra et mari_; whereas +ac+ and
+atque+ connect synonymes, _atque_ before vowels and gutturals; +ac+
before the other consonants; as, for example, vir fortis _ac_ strenuus.
(vi. 114.)
EVENIRE, see _Accidere_.
EVERTERE, see _Perdere_.
EVESTIGIO, see _Repente_.
EVOCARE, see _Arcessere_.
EXCELLENS, see _Eminens_.
EXCELSUS, see _Altus_.
EXCIPERE, see _Sumere_.
EXCORS, see _Amens_.
EXCUBIÆ; STATIONES; VIGILIÆ. +Excubiæ+ are the sentinels before the
palace, as guards of honor and safeguards; +stationes+, guards stationed
at the gate as an outpost; +vigiliæ+, guards in the streets during the
night as a patrol.
EXCUSATIO, see _Purgatio_.
EXEMPLUM; EXEMPLAR. +Exemplum+ means an example out of many, chosen on
account of its relative aptness for a certain end; whereas +exemplar+
means an example before others, chosen on account of its absolute
aptness to represent the idea of a whole species, a model. Cic. Mur. 31.
Vell. P. ii. 100. Antonius singulare _exemplum_ clementiæ Cæsaris;
compare with Tac. Ann. xii. 37. Si incolumem servaveris, æternum
_exemplar_ clementiæ ero; not merely tuæ _clementiæ_, but of clemency in
general. (v. 359.)
EXERCITUS; COPIÆ. +Exercitus+ is an army that consists of several
legions; but +copiæ+ mean troops, which consist of several cohorts.
EXHIBERE, see _Præbere_.
EXIGERE, see _Petere_.
EXIGUUS, see _Parvus_.
EXILIS; MACER; GRACILIS; TENUIS. +Exilis+ and +macer+ denote leanness,
with reference to the interior substance and with absolute blame, as a
consequence of want of sap, and of shrivelling; +exilis+ (from egere,
exiguus,) generally as applicable to any material body, and as poverty
and weakness, in opp. to _uber_, Cic. Or. i. 12; +macer+ (#makros#,
meagre,) especially to animal bodies, as dryness, in opp. to _pinguis_,
Virg. Ecl. iii. 100; whereas +gracilis+ and +tenuis+, with reference to
the exterior form, indifferently or with praise; +tenuis+ (#tanus#,
thin), as approaching to the notion of _delicate_, and as a _general_
term, applicable to all bodies, in opp. to _crassus_, Cic. Fat. 4.
Vitruv. iv. 4; but +gracilis+ as approaching to the notion of _tall_,
_procerus_, and especially as applicable to animal bodies, like slender,
in opp. to _opimus_, Cic. Brut. 91; _obesus_, Cels. i. 3, 30. ii. 1.
Suet. Dom. 18. (v. 25.)
EXIMERE, see _Demere_.
EXISTIMARE, see _Censere_.
EXITIUM, EXITUS, see _Lues_.
EXPERIRI, see _Tentare_.
EXPETERE, see _Velle_.
EXPILARE, see _Vastare_.
EXPLORATOR; SPECULATOR; EMISSARIUS. +Exploratores+ are scouts, publicly
ordered to explore the state of the country or the enemy;
+speculatores+, spies, secretly sent out to observe the condition and
plans of the enemy; +emissarii+, secret agents, commissioned with
reference to eventual measures and negotiations. (vi. 117.)
EXPROBRARE, see _Objicere_.
EXSECRARI, see _Abominari_.
EXSEQUIÆ, see _Funus_.
EXSOMNIS, see _Vigil_.
EXSPECTARE, see _Manere_.
EXSPES; DESPERANS. +Exspes+ denotes hopelessness, as a state; but
+desperans+, despondency, as the painful feeling of hopelessness.
EXSTRUCTUS, see _Præditus_.
EXSUL, see _Perfuga_.
EXSULTARE, see _Gaudere_.
EXTA, see _Caro_.
EXTEMPLO, see _Repente_.
EXTERUS; EXTERNUS; PEREGRINUS; ALIENIGENA; EXTRARIUS; EXTRANEUS; ADVENA;
HOSPES. 1. +Exterus+ and +externus+ denote a foreigner, as one dwelling
in a foreign country; whereas +peregrinus+, +alienigena+, +advena+, and
+hospes+, as one who sojourns for a time in a country not his own.
2. +Externus+ denotes a merely local relation, and is applicable to
things as well as to persons; but +exterus+, an intrinsic relation, and
is an epithet for persons only. _Externæ nationes_ is a merely
geographical expression for nations that are situated without; _exteræ
nationes_, a political expression for foreign nations. 3. +Extraneus+
means, that which is without us, in opp. to relatives, family, native
country; whereas +extrarius+, in opp. to one's self. Cic. ap. Colum.
xii. Comparata est opera mulieris ad domesticam diligentiam; viri autem
ad exercitationem forensem et _extraneam_: comp. with Juv. ii. 56.
Utilitas aut in corpore posita est aut in _extrariis_ rebus: or Quintil.
vii. 2, 9, with vii. 4, 9. 4. +Peregrinus+ is one who does not possess
the right of citizenship, in opp. to _civis_, Sen. Helv. 6;
+alienigena+, one born in another country, in opp. to _patrius_ and
_indigena_; +advena+, the emigrant, in opp. to _indigena_, Liv. xxi. 30;
+hospes+, the foreigner, in opp. to _popularis_. 5. +Peregrinus+ is the
political name of a foreigner, as far as he is without the rights of a
citizen and native inhabitant, with disrespect; +hospes+, the name given
to him from a feeling of kindness, as possessing the rights of
hospitality. Cic. Rull. ii. 34. Nos autem hinc Romæ, qui veneramus, jam
non _hospites_ sed _peregrini_ atque _advenæ_ nominabamur. (iv. 386.)
EXTORRIS, see _Perfuga_.
EXTRANEUS, EXTRARIUS, see _Exterus_.
EXTREMUS; ULTIMUS; POSTREMUS; NOVISSIMUS. +Extremus+ and +ultimus+
denote the last in a continuous magnitude, in a space; +extremus+, the
outermost part of a space, or of a surface, in opp. to _intimus_ and
_medius_, Cic. N. D. ii. 27, 54. Cluent. 65, like #eschatos#; +ultimus+
(superl. from ollus), the outermost point of a line, in opp. to
_citimus_ and _proximus_. Cic. Somn. 3. Prov. cons. 18. Liv. v. 38, 41,
like #loisthos#. Whereas +postremus+ and +novissimus+ denote the last in
a discrete quantity, or magnitude consisting of separate parts, in a row
of progressive numbers; +postremus+, the last in a row that is
completed, in which it occupies the last place, in opp. to those that
precede it, _primus_, _princeps_, _tertius_, like #hustatos#; whereas
+novissimus+ denotes the last in a row that is not complete, in which,
as the last comer, it occupies the last place, in opp. to that which has
none to follow it, but is last of all, like #neatos#.
EXUVIÆ, see _Præda_.
F.
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.)
FOEDUS, see _Tæter_. [[redirects to _Teter_]]
FOEMINA, see _Femina_.
FOENUS; USURA. +Foenus+ (from #phuô#, foetus,) denotes interest as the
produce of capital, like #tokos#; +usura+ denotes what is paid by the
debtor for the use of capital, like #danos#. (vi. 133.)
FOETUS; FOEDUS, 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+ (#spharagos#) is a
hollow, discordant sound, as crashing, like #doupos#; +strepitus+
(#threô#, #thorubê#?) a loud noisy sound, as roaring, bawling,
shrieking, like #ktupos#; +crepitus+ (from #krembalon#?) a single sound,
or the frequent repeating of the same sound, as clapping, like
#krousis#, #krotos#; +sonitus+ (#enosis#, #Enuô#) a sound consisting of
the vibrations of elastic bodies, as ringing, clinking, like #êchê#.
Cic. Top. 12. Quæruntur pedum _crepitus, strepitus_ hominum. (v. 117.)
FRAGRARE, see _Olere_.
FRANGERE; RUMPERE; DIVELLERE. 1. +Frangere+ (#rhêxai#? or #spharaxai#)
denotes to break to pieces what is hard; +rumpere+ (from #rhepô#,
#rhopalon#,) 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+ (#dielkein#) to
tear asunder what was at first joined together. (v. 321.)
FRAUDARE, see _Fallere_.
FRENUM; HABENA; OREÆ. 1. +Frenum+ (from #phraxai#?) is the bridle with
which the rider breaks the wild horse, like #chalinos#; whereas +habena+
(from hebes, #chabos#, #kampsai#,) the rein with which he turns the
obedient horse, like #hênion#. 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+ (#phrixai#) means to be cold, in opp. to _calere_, Cic. Fam.
viii. 8. Auct. Her. iv. 15. Sen. Ir. ii. 18; whereas +algere+ (#algein#)
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+, (#gloia#) denote, like #kruos#,
cold that produces ice; +gelicidium+, like #krumos#, a single attack of
frost, a frosty night; and +glacies+, like #krustallos#, its effect,
ice. (iii. 89.)
FRUCTUOSUS, see _Foecundus_.
FRUGI, see _Bonus_.
FRUGIFER, see _Foecundus_.
FRUI, FRUNISCI, see _Uti_.
FRUSTRA; NEQUIDQUAM; INCASSUM; IRRITUS. 1. +Frustra+ (from #psuthos#)
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 #matên#; 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, #eis kenon#. (iii. 100.)
FRUSTRARI, see _Fallere_.
FRUTICETUM, see _Rami_.
FUGITIVUS, see _Perfuga_.
FULCIRI; NITI. +Fulciri+, +fultus+ (#phulaxai#) 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 #astrapê#;
+fulgur+, as momentary and single flashes; +fulguratio+, as continued
and repeated; whereas +fulmen+ means the lightning that strikes the
earth, like #keraunos#. 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 #phoinos#, #pephnein#,) denotes
the mere carrying out of the corpse, like #ekphora#; whereas +exsequiæ+
and +pompa+ (#pompê#) 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+
(#ptorthos#?) 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+ (#ozos#) and +trudes+ (#storthê#, the root of
Trüssel, a weapon called the Morning-star) [a sort of truncheon with a
spiked head], are used in battle; +rudis+ (#orsos#) only as a foil in
the fencing-school; +scipio+ (#skêpiôn#, #skêpsai#), serves especially
for ornament and state, as a symbol of superior power, or of the honor
due to age; +baculus+, +bacillum+ (#baktron#), serve more for use and
convenience to lean upon, and at the same time, when necessary, as a
weapon. (iii. 265.)
G.
GALEA, see _Cassis_.
GANEUM, see _Deversorium_.
GANNIRE, see _Latrare_.
GARRIRE; FABULARI; BLATIRE; BLATERARE; LOQUAX; VERBOSUS. 1. +Garrire+
(#gêruô#) denotes talking, with reference to excessive fondness for
speaking; +fabulari+, to the nullity; +blatire+, and the intensive
+blaterare+, to the foolishness of what is said. 2. The _garrulus_ is
tiresome from the quality, the _loquax_ from the quantity, of what he
says. For +garrulitas+ expresses childish or idle talkativeness, from
the mere pleasure of talking and hearing one's self talk, without regard
to the value and substance of what is said, and has its origin in a
degeneracy of youthful vivacity, and even in the abuse of superior
talents, like #lalia#; whereas +loquacitas+ (#lakazein#) expresses a
quaint talkativeness, from inability to stop short, which has its origin
in the diminished energy of old age, like #adoleschia#. The _garrulus_,
in his efforts to please and entertain by light conversation, is silly
and imbecile; the _loquax_, in his efforts to instruct, and make himself
clearly understood, is often tedious. 3. +Garrulus+ and +loquax+ denote
qualities of persons, speakers; +verbosus+, of things, speeches, and
writings. (iii. 81.)
GAUDERE; LÆTARI; HILARIS; ALACER; GESTIRE; EXSULTARE. 1. +Gaudere+ (from
#gauros#) denotes joy as an inward state of mind, in opp. to _dolor_,
like #hêdesthai#; whereas +lætari+ and +hilarem esse+, the utterance of
joy. Tac. Hist. ii. 29. Ut valens processit, _gaudium_, miseratio,
favor; versi in _lætitiam_ . . . . laudantes gratantesque. 2. The
_lætus_ (from #lilaiomoi#) shows his joy in a calm cheerfulness, which
attests perfect satisfaction with the present, in opp. to _moestus_,
Tac. Ann. xv. 23; the _hilaris_ (#hilaros#) in awakened mirth, disposing
to jest and laughter, in opp. to _tristis_; the _alacer_ (#alkê#) in
energetic vivacity, evincing spirit and activity, in opp. to _territus_.
Cic. Coel. 28. The _gaudens_, the _lætus_, the _hilaris_, derive joy
from a piece of good fortune; the _alacer_ at the same time from
employment and action. Cic. Divin. i. 33, 73. Equum _alacrem lætus_
adspexit. +Lætitia+ shows itself chiefly in an unwrinkled forehead, and
a mouth curled for smiling; +hilaritas+, in eyes quickly moving,
shining, and radiant with joy; +alacritas+, in eyes that roll, sparkle,
and announce spirit. Sen. Ep. 116. Quantam serenitatem _lætitia_ dat.
Tac. Agr. 39. Fronte _lætus_, pectore anxius. Cic. Pis. 5. Te
_hilarioribus_ oculis quam solitus es intuente. 3. +Gaudere+ and
+lætari+ denote a moderate; +exsultare+ and +gestire+, and perhaps the
antiquated word +vitulari+, a passionate, uncontrolled joy, as to exult
and triumph; the _gestiens_ (#gêthein#) discovers this by an involuntary
elevation of the whole being, sparkling eyes, inability to keep quiet,
etc.; the _exsultans_, by a voluntary, full resignation of himself to
joy, which displays itself, if not by skipping and jumping, at least by
an indiscreet outbreak of joy, bordering on extravagance. 4. +Jucundus+
denotes, like juvat me, a momentary excitement of joy; +lætus+, a more
lasting state of joy; hence _lætus_ is used as the stronger expression,
in Plin. Ep. v. 12. Quam mihi a quocunque excoli _jucundum_, a te vero
_lætissimum_ est. (iii. 242.)
GAZÆ, see _Divitiæ_.
GELICIDIUM, GELIDUS, GELU, see _Frigere_.
GEMERE, see _Suspirare_.
GEMINUS, see _Duplex_.
GENA, see _Mala_.
GENERARE, see _Creare_.
GENS; NATIO; POPULUS; CIVITAS. 1. +Gens+ and +natio+ denote a people, in
a physical sense, in the description of nations, as a society
originating in common descent and relationship, without any apparent
reference to civilization; whereas +populus+ and +civitas+ denote a
people in a political sense, as a society formed by civilization and
compact. Sall. Cat. 10, 1. _Nationes_ feræ et _populi_ ingentes subacti.
Cic. Rep. i. 25. 2. +Gens+ (#genetê#) includes all people of the same
descent, like #phulon#; +natio+ (from #gnêsios#) a single colony of the
same, like #ethnos#. Vell. P. ii. 98. Omnibus ejus _gentis nationibus_
in arma accensis. Tac. G. 2, 38. But as _gens_, in this physical sense,
as the complex term for several colonies, has a more comprehensive
meaning than _natio_, so has it, at the same time, in its political
accessory meaning, as a clan, #genos#, or as the complex term for
several families, a narrower meaning than _populus_; hence sometimes
_populus_ forms, as a civilized _natio_, a part of the natural _gens_.
Liv. iv. 49. Bolanis suæ _gentis populo_, and Virg. A. x. 202; sometimes
+gens+, as a political society, forms a part of _populus_: Justin.
vii. 1. Adunatis _gentibus_ variorum _populorum_. 3. +Civitas+ (from
#keiô#) denotes the citizens of a town collectively, #polis#, merely
with regard to their interior connection, as including the inhabitants
who are in the enjoyment of the full rights of citizenship, and the
lawful possessors of the land; +populus+ (redupl. of #polis#) means the
people, #dêmos#, more commonly in reference to their social relations,
interior and exterior, and with the included notion of belonging to the
state. A people can determine upon war as a _civitas_; but can carry it
on only as a _populus_. A _civitas_ is necessarily stationary; but a
_populus_ may consist of _Nomades_, or wanderers from one pasture to
another.
GENS, GENUS, see _Stirps_.
GERERE, see _Ferre_ and _Agere_.
GESTIRE, see _Velle_ and _Gaudere_.
GIGNERE, see _Creare_.
GILVUS, see _Luteus_.
GLABER, see _Lævis_.
GLACIES, see _Frigere_.
GLADIUS; ENSIS; PUGIO; SICA. 1. +Gladius+ (from #klados#) is the usual,
+ensis+ (from ansa?) the select and poetical name for a sword. Quintil.
x. 1, 11. (v. 188.) 2. +Pugio+ (from pungere) is a dagger, as a fair and
openly used soldier's weapon, on a level with the sword; whereas +sica+
(from secare) is the unfair and secret weapon of the bandit, on a level
with poison. (vi. 291.)
GLOBUS; SPHÆRA. +Globus+ is the popular term for any body that is round
like a ball; whereas +sphæra+ is the scientific term, derived from the
Greek for a mathematical globe. (vi. 147.)
GLOBUS, see _Caterva_.
GLORIA; CLARITAS. +Gloria+ (from #gelôs#) denotes renown, under the
image of something said, like #kleos#; _claritas_ (from #galêros#) under
that of some thing bright, and that is seen, like #doxa#. (v. 235.)
GLORIATIO, see _Jactatio_.
GLUTUS, see _Faux_.
GNAVITAS, see _Opera_.
GRACILIS, see _Exilis_.
GRADATIM, see _Paulatim_.
GRADIRI, see _Ire_.
GRADUS; GRESSUS; PASSUS. 1. +Gressus+ denotes a step subjectively,
whereas +gradus+ objectively. +Gressus+ is a step that is being taken;
+gradus+ that is taken. 2. +Gressus+ is a product of going, but
+passus+, of standing also, if the feet are at the same distance from
each other as in walking. +Gressus+ denotes any separation of the feet,
whether longer or shorter, quicker or slower, whether deserving the name
of step or not; whereas +passus+ means a regular measured step, which at
the same time serves as a measure of length. Virg. Æn. i. 414. Tendere
_gressus_ ad moenia: comp. with ii. 723. Iulus sequitur patrem non
_passibus_ æquis. (iv. 58.)
GRÆCI; GRAII; GRÆCULI; GRÆCANICUS. 1. +Græci+ denotes the Greeks merely
as a term in the description of different nations, and a historical
name, without any accessory moral reference; whereas +Graii+, with
praise, as the classical name for a nation of heroes in days of yore:
+Græculi+, with blame, as the degenerate people, false and unworthy of
trust, that existed in the times of the Roman writers. 2. +Græcum+ means
what is really Grecian, whether in or out of Greece; but +Græcanicus+,
what is made after the Grecian manner, what is merely à la Grecque.
(v. 304.)
GRANDÆVUS, see _Vetus_.
GRANDIS, see _Magnus_.
GRATIA, see _Studium_.
GRATIAS AGERE, HABERE, REFERRE; GRATES; GRATARI; GRATULARI. 1. +Gratiam+
or +gratias habere+ means to feel thankful, like #charin eidenai#;
whereas +gratias agere+, to return thanks in words, like #eucharistein#;
lastly, +gratiam referre+, to show one's self thankful by deeds, like
#charin pherein#, #anticharizesthai#. Cic. Marc. ii. 33. Maximas tibi
omnes _gratias agimus_; majores etiam _habemus_. Off. ii. 20. Inops
etiamsi _referre gratiam_ non potest, _habere_ tamen potest. And Fam.
v. 11. x. 11. Planc. 28. Balb. 1. Phil. iii. 2. 2. +Gratias agere+ is
the usual; +grates agere+, a select and solemn form of speech. Cic.
Somn. _Grates_ tibi _ago_, summe Sol, vobisque reliqui coelites. 3. In
the same manner +gratulari+ denotes an occasional expression of thanks
without oblation, and a congratulation without formality, whereas
+gratari+, a solemn thanksgiving, or congratulation. Liv. vii. 3. Jovis
templum _gratantes_ ovantesque adire: comp. with Ter. Heaut. v. 1, 6.
Desine deos _gratulando_ obtundere. (ii. 213.)
GRATUS; JUCUNDUS; ACCEPTUS; GRATIOSUS. 1. +Gratum+ (from #kecharêsthai#)
means that which is acceptable only in reference to its value with us,
as precious, interesting, and worthy of thanks; but +jucundum+ (from
juvare) in reference to the joy which it brings us, as delightful. Cic.
Att. iii. 24. Ista veritas etiam si _jucunda_ non est, mihi tamen
_grata_ est. Fam. v. 18. Cujus officia _jucundiora_ scilicet sæpe mihi
fuerunt, nunquam _gratiora_. And v. 15. xiii. 18. 2. +Gratus+ refers to
the feeling, as wished for; +acceptus+, to its expression, as welcome.
3. The _gratus alicui_ meets with no antipathy, but is liked; the
_gratiosus apud aliquem_ is the object of distinguished favor, and
enthusiastic attachment, as the favorite or darling. (iii. 254.)
GRAVIDUS, see _Prægnans_.
GRAVITAS, see _Moles_ and _Severitas_.
GREMIUM; SINUS. +Gremium+ is the lap, or surface formed by the knees in
a sitting posture, and figuratively the symbol of the fostering care of
a mother; whereas +sinus+, the bosom, between the two breasts,
es
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