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[Contents]
[Handbook of Synonymes]
[Index of Greek Words]
[Errors and Inconsistencies]

DÖDERLEIN’S HAND-BOOK

OF

LATIN SYNONYMES.

TRANSLATED BY

REV. H. H. ARNOLD B.A.

WITH

AN INTRODUCTION

BY

S. H. TAYLOR, LL.D.

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 and J are distinguished in print, but are alpha­betized together. U and V are treated as distinct letters.

[Introduction]

[Author’s Preface]

[Handbook of Synonymes]:

[ A ] [ B ] [ C ] [ D ] [ E ]
[ F ] [ G ] [ H ] [ IJ ] [ L ]
[ M ] [ N ] [ O ] [ P ] [ Q ]
[ R ] [ S ] [ T ] [ U ] [ V ]

[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, ἅπαξ εἰρημένα, 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] (ἀπολέσαι) means ‘to annul,’ to ‘annihilate,’ and, as far as possible, to remove from the universe and cast into oblivion; but delere (διολέσαι, or δηλεῖν) ‘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 (θέσσασθαι) 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 περιεῖναι, redundare is used in a bad sense, as a symbol of over-abundance and luxury, like περισσεύειν: 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 ἀνάπτειν [hence to light a torch, etc.]; incendere, from within, like ἐνδαίειν [hence to set fire to houses, villages]; inflammare, ‘to set on fire,’ either from without or from within, but with bright flames, like ἀναφλογίζειν; comburere and cremare mean ‘to burn up, or consume by fire;’ comburere, with a glowing heat, as the causative of ardere, like κατακαίειν; cremare, with bright flames, as the causative of flagrare like πιμπράναι. 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 (ὠκύς) denotes eagerness in a good sense, as fire and energy, in opp. to frigidus, like ὀξύς: but vehemens (ἐχόμενος) in a bad sense, as heat and passion, in opp. to lenis; Cic. Or. ii. 49, 53, like σφοδρός. (iv. 450.)

[Acerbus]; Amarus. Acerbus (from κάρφω) means a biting bitterness, in opp. to mitis, like ὀξύς; amarus, a nauseous bitterness, in opp. to dulcis, like πικρός. 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 ἀγείρω], like σωρός, 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 θημών. Curt. viii. 7. 11. Passim acervos struesque accendebant; meaning by acervos ‘heaps’ or ‘piles,’ by strues ‘stacks’ of wood. 2. Cumulus (from ἀκμή) 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 κορυφή; and it has this meaning particularly in cumulare, which is like κορυφοῦν. 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 Ἀχαῖοι; 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 cœpissent 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 αἰχμή. (vi. 5.)

Acies, see [Pugna].

Acta, see [Ripa].

[Actor]; Comœdus; Ludio; Histrio. The generic term actor, and the specific terms comœdus and tragœdus, 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 comœdum 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].

[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].[A]

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 ἀντιστάτης. Hostis (from ἔχθω) is ‘the enemy’ in the field, and war, opp. to pacatus. Cic. Rep. ii. 3. Sen. Q. N. vi. 7. like πολέμιος; inimicus, ‘an enemy’ in heart, opp. to amicus, like ἐχθρός. 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 (ἀνασπαστός?) applies to a quiescent state of aversion, like disaffected, unkind, and thus it is applied to inanimate things that threaten hostility; infensus (from πένθος) 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 οἰκοδόμημα; domus, and ædes, ædium, mean ‘a dwelling-house;’ domus, as the residence and home of a family; ædes (αἴθω, αἴθουσα), as composed of several apartments, like δόμοι, δώματα. 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 εἴκελος) is that of which its own component parts are alike, in opp. to varius, Cic. Verr. v. 49; par (from πείρω) 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 ἴσος; æqualis refers to interior qualities, like ὅμοιος. 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, ἴσα; æqualiter, in the same manner, ὁμοίως, ὁμῶς. 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, ἐγγύς and σύνεγγυς. 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 εἴκελος) 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 πλάξ) 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 πίθος, πιθάκνη), ‘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 (ἄγειν) 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 (ἀγείρειν), 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, ἔργον; factum is the result of agere, as the transaction; res gestæ are deeds [e.g. in war], πράξεις; 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 ἐσαγείρω) is a single line, like a dam; vallum or mound (ἀλκή) 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 ἔχω, vehere) denotes ‘the wing,’ as a joint, like πτέρυξ; penna (πέτεσθαι), with reference to its feathers, like πτερόν. Plaut. Pœn. 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 πτίλον. 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 (κόλαφος), 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 (ἀλφός) denotes ‘white,’ as far as it is in general a negation of all color, as that which is colorless; candidus (from ξανθός), 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 λευκόν, to yellowish; candidus, opposed to niger, approaches, like ἀργόν, 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 ἄλθω) 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 γεύω, to chew), natural food, as a means of nourishment; esca (from ἔδω), ‘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 πάσασθαι), 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 ὑψηλός; 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 μετέωρος; 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, ἄφρων; the demens, while he fancies that he is doing right, acts in direct opposition to reason, like the madman, παράφρων. 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, μανικός; delirium (ληρεῖν), a physical and childish remission of the mental faculties; rabies (ῥαβάσσειν, ἄραβος), a half-moral condition of a passionate insanity, as frantic, λύσσα. 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 κόρυζα, mucus narium, and from λέμφος, 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 φίλος; 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 ἐραστής. 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 ἀποβαλεῖν, 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 διολέσαι, 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 (ἐγγυστός) is bounded only by lines, and forms mostly an oblong, narrow, opp. to latus, Cic. Att. iv. 29, like στενός; the arctum (from arcere, εἴργω) 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 στενωπός. 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 ἀδινός? or θαμά?) denotes objects only as pressed near to one another, and without any observable gaps, in opp. to rarus, like δασύς and θαμειός: spissus, as pressed close into one another, and without any intervals between, in opp. to solutus, loose, like πυκνός and συχνός. 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 ἀήρ, and anima (ἄνεμος), in opp. to terra, mare, ignis; but aër, a learned term (ἀήρ, from ἀείρω?) in opp. to æther; aura and spiritus denote ‘air’ when put in motion; aura (αὔρα, from ἀέσαι, or from ἀεῖραι), the gently waving and fanning air; spiritus, the streaming and breath-like air, like πνεῦμα; lastly, sublime (from sublevare?), the air that hovers over us, simply in a local relation, in opp. to humus, like μετάρσιον, μετέωρον. (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 ψυχή: animus (ἄνεμος), psychologically and ethically, as the principle of moral personality, that ceases with the will, like θυμός. 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 (μένος, μανθάνω, 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 ζῶον; 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 βλάξ) 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 θηρίον; fera (φῆρες), 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.)

[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 παλαιός; vetus and vetustum (from ἔτος), 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 γέρων, γεραιός, γερούσιος. 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 πάρος), as a solemn word, with the qualifying accessory notion of a former age worthy of honor, and a sacred primitive age, like ἀρχαῖος, 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 πρότερος. (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 πεπαρεῖν) 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 στέφω, 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 φανερῶς; palam (from planus), ‘openly,’ and without hiding anything, so that everybody can see and hear, in opp. to clam, like ἀναφανδόν; manifesto, palpably, so that one is spared all inquiry, all conjecture, all exertion of the senses and of the mind, like δῆλον. 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 ὠκεανός) denotes water materially as an element, in opp. to terra; unda (from νέδη, wet), as a flowing, continually moving element, in opp., as it were, to solum; lympha (λέμφος) 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 (ἀρκεῖν, from ἐρύκειν) 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 σκαίρω), 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 ἐρεύθειν) means to be in a visible glowing heat, like αἴθειν; on the other hand, flagrare, to be in bright flames, like φλέγεσθαι. 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 ὀρθός) 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 ἀργός) 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 αὖος, in opp. to humidus. Plin. Pan. 30, 4; on the other hand, torrida (from τέρσω), from a heat penetrating from without, in opp. to uvidus, like σκληρός;—siccus denotes dryness that is only external, confined to the surface, in opp. to madidus, like ξηρός. 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 ὦμος; humerus, the flat surface, which in the human body is over the upper arm, the shoulder, like ἐπωμίς; ala and axilla, the cavity which is under the upper arm, the arm-pit, like μασχάλη. 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 θωπεύειν; blandiri (μέλδειν), that which says what is agreeable to another, like ἀρεσκεύειν; adulari (from δοῦλος), that which would please at the expense of self-degradation, like κολακεύειν. 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, κολακεία, 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” printed before “Assequi”.

Astrum, see [Sidus].

[Astutus]; Callidus; Vafer; Versutus. Astutus or in old Latin astus (from ἀκή, 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 κάλλος), 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 κερδαλέος; on the other hand, vafer and versutus denote cunning in a moral sense, as a mark of dishonesty, and, indeed, vafer (ὑφή), adroitness in introducing tricks, particularly in judicial affairs, as the tricks of a lawyer, like πανοῦργος; versutus (ἀρτυτός), 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 στροφαῖος. 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 (αἰθός) denotes black, as a negation of color, in opp. to albus; whereas niger (πνιγόεις) 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 prœlia 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 τρηχύς, ταράξαι), 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 δέος), according to its own nature, as a property of things, means dreadful, δεινός; but sævus (from αἶ, heu!) according to the character of the person, as a property of living beings, means blood-thirsty, cruel, αἰνός. 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 τραχύς; torvus, merely a stern, sharp, and wild look, as τορόν, or ταυρηδὸν βλέπειν. 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 (ταφεῖν) 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, οὖας) means to hear, ἀκούειν, as a mere passive sensation, like olfacere; on the other hand, auscultare (from auricula), to hearken, ἀκροᾶσθαι, 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, αὐγάζειν) 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 (ὄθματα, ὄσσαι) 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 (αὐστηρός, from αὔω) denotes gravity as an intellectual, severus (αὐηρός) 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, τραχύς) 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 (ἰᾶσθαι) 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 εὖ) is a salutation used at meeting and at parting, like χαῖρε; whereas salve is used at meeting only, vale at parting, like ἔῤῥωσο. 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, πίνειν; whereas potare (from ποτός) to drink like a beast, and, metaphorically, to tipple, σπᾶν. 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, δύναμαι), in the popular sense, in which benevolence and goodness of heart constitute the principal part of morality, in opp. to malus, like ἀγαθός; 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 εὔτροπος, probus πραΰς), 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 χρηστός. 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 (βραχύς) means short by nature; whereas curtus (καρτός, from κείρω), 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 ἐκεῖ) denotes others, as in direct opposition to those first mentioned, like οἱ ἄλλοι; whereas reliqui, the rest, as merely the remainder that complete the whole, like οἱ λοιποί. 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 (κηλέῳ πυρί), 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 αἴθω), 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 ἀφαύω), 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 λαμπάς, whereas lucerna can only be considered as a burning light on a table, like λύχνος. (vi. 50.)

Candidus, see [Albus].

[Canere]; Cantare; Psallere; Canticum; Cantilena; Carmen; Poema; Poeta; Vates. 1. Canere (from καναχεῖν) means, in the most general sense, to make music, voce, tibiis, fidibus, like μέλπειν; cantare, with vocal music, like ἀείδειν; psallere, with instrumental music, and indeed with string-instruments, like ψάλλειν. 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, ἐπῳδαί, and, in a wider sense, poems of another sort, mostly, however, minor poems, and of a lyrical sort, like ᾠδαι; but poemata are the products of cultivated art, and extensive poems, mostly of the epic or tragic sort, like ποιήματα. The carmen (κάρω, κράζω) 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 (ἠχέτης) 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; Hœdus. Caper (κάπρος) is the general name for a he-goat, and that which is used in natural history, τράγος; hircus (from χήρ) is an old full-grown he-goat, χίμαρος? whereas hædus, hœdus (χοῖρος), a kid, ἔριφος. (v. 336.)

Capere, see [Sumere].

Capillus, see [Crinis].

Carcer, see [Custodia].

[Carere]; Egere; Indigere. 1. Carere (from κείρειν) 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 χάω, χαίνω ἀχήν) 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 κόττα), is a helmet of metal; galea (γαλέη), a helmet of skin, and properly of the skin of a weasel; cudo (κεύθων), 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 καθαρός) 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, συμβεβηκότως; forte, without particular stress on the casualty, τυχόν; fortuito, fortuitu, emphatically, by mere chance, in opp. to causa, ἀπὸ τύχης; 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, ἴσως; forsitan, forsan, with merely an occasional perception of the possibility, and are in construction with a conjunctive, τάχ’ ἄν; 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 συμφορά; 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 τύχη. 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, ἀγαθὴ τύχη. 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 εἱμαρμένη, μοῖρα. 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 κεύθειν, 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 κρύπτειν, 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 (ἀποθεῖναι) by laying it aside, and putting it away, like ἀποκρύπτειν; condere (καταθεῖναι), by depositing it in a proper place of safety, like κατακρύπτειν; recondere, by hiding it carefully and thoroughly; abscondere, by putting it away, and preserving it. (iv. 45.)

[Celeber]; Inclytus; Clarus; Illustris; Nobilis. Celeber (from κλέος) and inclytus (from κλυτός) 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 (γαληρός) means renowned for eminent services to one’s country; illustris (from ἀναλεύσσω) 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 (αἰσθέσθαι), 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 (ὀπίς) 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 οἶμαι; whereas credo implies irony, like ὡς ἔοικεν, 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 (χορδή is a single string; fides (σφιδή) 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 κορίζομαι) 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 κλάγγειν; 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 clamorque virum clangorque tubarum. (v. 103.)

“Clypeus” and “Codicilli” printed before “Clangere”.

Clypeus, see [Scutum].

Codicilli, see [Literæ].

Cœnum, see [Lutum].

Cœpisse, see [Incipere].

[Coercere]; Compescere. Coercere denotes restriction, as an act of power and superior strength; whereas compescere (from pedica, πεδᾶν) as an act of sovereign authority and wisdom. (iv. 427.)

Cœtus, 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 μέδεσθαι), 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 κολωνός, as an eminence, in opp. to the plain beneath, and therefore somewhat steep; clivus, like κλιτύς, 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 ὄχθος, means either a natural or artificial elevation; grumus, only an artificial elevation, like χῶμα. 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].

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 (κοσμεῖν) denotes ornament as something little and effeminate, often with blame, like nitere, in opp. to nature, noble simplicity, or graceful negligence, like κομμοῦν, whereas decorare and ornare, always with praise, like splendere, as denoting affluence and riches; decorare (from δίκη) in opp. to that which is ordinary and unseemly, like κοσμεῖν; ornare (from ὀρίνω?) in opp. to that which is paltry and incomplete, like ἀσκεῖν. 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, ἀκολουθεῖν; deducere, from friendship, with officiousness; prosequi, from esteem, with respect, προπέμπειν. (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].

Comœdus, 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 συγχωρῆσαι; permittere, from confidence in a person, and liberality, in opp. to forbidding, like ἐφεῖναι; whereas indulgere and connivere mean to grant something, which may properly be forbidden; indulgere (ἐνδελεχεῖν?), from evident forbearance; connivere (κατανεύειν), from seeming oversight.

[Concessum est]; Licet; Fas est. Concessum est means, what is generally allowed, like ἔξεστι, 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 θέμις ἐστί; fas est means what is allowed by divine laws, whether the precepts of religion, or the clear dictates of the moral sense, like ὅσιόν ἐστι. (v. 167.)

[Concilium]; Concio; Comitia; Cœtus; Conventus. 1. Concilium, concio, and comitia are meetings summoned for fixed purposes; concilium (ξυγκαλεῖν), an assembly of noblemen and persons of distinction, of a committee, of the senate, the individual members of which are summoned to deliberate, like συνέδριον; whereas concio and comitia mean a meeting of the community, appointed by public proclamation, for passing resolutions or hearing them proposed; concio (ciere, κιών) means any orderly meeting of the community, whether of the people or of the soldiery, in any state or camp, like σύλλογος; comitia (from coire) is an historical term, confined to a Roman meeting of the people, as ἐκκλησία to an Athenian, and ἁλία to a Spartan. 2. Cœtus and conventus are voluntary assemblies; cœtus (from coire) for any purpose, for merely social purposes, for a conspiracy, and so forth, like σύνοδος; whereas conventus, for a serious purpose, such as the celebration of a festival, the hearing of a discourse, and so forth, like ὁμήγυρις, πανήγυρις. (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 (ξύνθεσις, συνθεσία) is a state regulated by the will; status is a state arising from connection. Cic. Fam. xii. 23. Omnem conditionem imperii tui, statumque 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, πεποιθῶς; whereas fretus (φρακτός, ferox) means, objectively, like tutus, protected by something, ἐῤῥωμένος. (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 κατιδεῖν) denotes consideration as an act of the understanding, endeavoring to form a judgment; contemplari (from καταθαμβεῖν) 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, ἔθος; 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, ἦθος; 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 ἀριθμός, ῥυθμός), 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 (κηδεμονία) 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 πίνος), in its loathsome effect, as marring what is beautiful, like μορύσσειν; polluere (from pullus, πελλός), in its moral effect, as the desecration of what is holy and pure, like μιαίνειν. Cic. Cæcil. 21, 70. Judiciis corruptis et contaminatis; compare with Cœl. 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 ἀΐδιος, the everlasting, what lasts as long as time itself, and keeps pace with time; æternum (from ætas) like αἰώνιον, 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 emendatorque 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 (κοχώνη) 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 κύρω) means, by one’s own will and creative power to call something out of nothing; gignere (γίγνεσθαι, γενέσθαι) by procreation or parturition; gignere is allied to generare only by procreation, and to parere (πεπαρεῖν, πείρειν, 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 θρίξ; crinis (from κάρηνον), 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 (κόμη) is especially applicable to the hair of females; cæsaries, to that of males, like ἔθειρα. 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 καρηκομόωντες. 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 (κόῤῥη) is a natural, cincinnus (κίκιννος) an artificial curl. (iii. 23.)

[Cruciatus]; Tormentum. Cruciatus, crucimenta (κρόκα, κρέκω), 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 κείω) denotes the lying down of living beings; situm esse (ἑτόν, εἶσαι) 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 κοίτη, εὐνή; lectus, an artificial couch, merely for men, a bed, like λέκτρον. (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 κολοφών; but fastigium with reference to rank, as the principal and most imposing point of position, something like κορυφή; 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 (κάλαμος) 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 ῥοδανός) is a longer and stronger reed; canna (from κανών?) 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 (κολάψαι) 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 αὐάτη, ἄτη) 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 βλαβερός; but sons (ὀνοτός) morally and juridically, as one condemned, or worthy of condemnation, like θῶος. (ii. 152.)

Culpare, see [Arguere].

Cultus, see [Vestis].

Cumulus, see [Acervus].

[Cunæ]; Cunabula. Cunæ (κοῖται) 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 ξυνέκειν, or κατέχειν), means to delay from consideration, like μέλλειν; hæsitare, from want of resolution; cessare (καθίζειν?) from want of strength and energy, like ὀκνεῖν. 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 λίψ) 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 κῶς;) 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 κοίρανος) as thoughtfulness, uneasiness, apprehension, in opp. to incuria, like φροντίς; sollicitudo, as sensitiveness, discomposure, anxiety, in opp. to securitas, Tac. H. iv. 58, like μέριμνα; angor (from ἄγχω) as a passion, anguish, fear, in opp. to solutus animus; whereas dolor and ægritudo relate to a present evil; dolor (from θλᾶν?) as a hardship or pain, in opp. to gaudium, ἄλγος; ægritudo, as a sickness of the soul, like ἀνία, 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].

“Curtus” printed as continuation of previous entry.

[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 ἐπικαμπής, 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 κεύθω) is the place where prisoners are confined, or the prison; carcer (κάρκαρον, redupl. of καρίς, circus), that part of the prison that is meant for citizens; ergastulum (from ἐργάζομαι, or εἴργω), the house of correction for slaves.

Cutis, see [Tergus].

Cyathus, see [Poculum].

Cymba, see [Navigium].

[ D.]

[Damnum]; Detrimentum; Jactura. Damnum (δαπάνη) 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].

Degere, see [Agere].

De integro, see [Iterum].

Delectatio, see [Oblectatio].

Delere, see [Abolere].

[Delibutus]; Unctus; Oblitus. Delibutus (from λείβειν, λιβάζειν), besmeared with something greasy, is the general expression; unctus (from ὑγρός? or νήχειν?) 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 παχύς), 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 βλαγίς) 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 (σκληρόν) 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 (ἄφατον) 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 (φωρᾶν, φέρω) 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 χείρων, that which has degenerated from a good state, that which has become less worthy; whereas pejor (from πεζός), like κακίων, 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 καρποῦσθαι?) 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, πέψαι), for gentlefolks and gourmands, like ordinaries; ganea (from ἀγανός?), 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 λέγειν; 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 φάναι. 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 (δεῖξαι) denotes to say, without any accessory notion, whereas loqui (λακεῖν), 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 λαλεῖν; lastly, dicere, as a neuter verb, denotes a speech prepared according to the rules of art, a studied speech, particularly from the rostrum, like λέγειν. 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 ἀσαφῶς loquatur, qui possit quum declamat σαφῶς dicere quæ dicenda sunt non video. 6. Fari (φάναι) denotes speaking, as the mechanical use of the organs of speech to articulate sounds and words, nearly in opp. to infantem esse; whereas loqui (λακεῖν), 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 ἔνδιος) 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 χρόνος; whereas tempus docebit refers to a particular point of time which shall bring information, like καιρός. (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 ἀλέγειν) is love arising from esteem, and, as such, a result of reflection on the worth of the beloved object, like φιλεῖν; whereas amare is love arising from inclination, which has its ground in feeling, and is involuntary, or quite irresistible, like ἐρᾶν, ἔρασθαι; 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 ἀγάπη or στοργή; whereas amor denotes ardent passionate love to persons or things, like ἔρως; lastly, pietas (from ψήχω, ψίης, 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 (ὀρέκτης) 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 ὀργή) 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 (διακρίνειν) means to distinguish by discrimination and judgment; distinguere (διαστίξαι, or διατέγγειν), 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 (διερεῖν) means to express an opinion in a didactic form, and at the same time to explain the grounds of that opinion; but disputare (διαπυθέσθαι) 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 μαντεύεσθαι; præsagire (præ and ἡγεῖσθαι), 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 προφητεία, 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 δεύειν) denotes the riches of a private person, like πλοῦτος; opes (opulentus, πολύς), the instrument of the statesman, or of the ambitious in political life; gazæ, the treasure of a king or prince, like θησαυροί. 2. Dives means rich in opp. to poor, Quintil. v. 10, 26, like πλούσιος; locuples (loculos πλήθων), well-off, in opp. to egens, egenus, Cic. Planc. 35. Ros. Com. 8, like ἀφνειός; opulentus and copiosus, opulent, in opp. to inops, Cic. Parad. 6. Tac. H. iii. 6, like εὔπορος. (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; Mœstitia; Luctus. 1. Dolor (from θλᾶν, ἄθλιος?) denotes an inward feeling of grief, opp. to gaudium, Cic. Phil. xiii. 20. Suet. Cæs. 22, like ἄλγος; whereas tristitia, mœror, luctus, denote an utterance or external manifestation of this inward feeling. Tristitia and mœstitia are the natural and involuntary manifestation of it in the gestures of the body and in the countenance; luctus (ἀλυκτός), its artificial manifestation, designedly, and through the conventional signs of mourning, as cutting off the hair, mourning clothes, etc., at an appointed time, like πένθος. Mœror also serves for a heightened expression of dolor, and luctus of mœror 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 mœrore 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 mœrebant. Cic. Sext. 29, 39. Luctum nos hausimus majorem dolorem ille animi non minorem. 2. Tristitia (from ταρακτός?) 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 mœstitia (from μύρω) 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; mœstitia, of feeling. The tristis, like the truculentus, is known by his forbidding look, his wrinkled forehead, the contraction of his eyebrows; the mœstus, like the afflictus, by his lack-lustre eyes and dejected look. Tac. Hist. i. 82. Rarus per vias populus mœsta plebs; dejecti in terram militum vultus, ac plus tristitæ quam pœnitentiæ. Cic. Mur. 24, 49. Tristem ipsum, mœstos amicos: and Orat. 22, 74. (iii. 234.)

Dolor, see [Cura].

Domus, see [Ædificium].

[Donum]; Munus; Largitio; Donarium; Donativum; Liberalitas. 1. Donum (δωτίνη) means a present, as a gratuitous gift, by which the giver wishes to confer pleasure, like δῶρον; whereas munus, as a reward for services, whereby the giver shows his love or favor, like γέρας; 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 δέρας) denotes the back, in an horizontal direction, consequently the back of an animal, in opp. to the belly, like νῶτον; tergum (from τράχηλος), the back, in a perpendicular direction, consequently the part between the shoulders in a man, in opp. to the breast, like μετάφρενον. Hence dorsum montis denotes the uppermost surface; tergum montis, the hinder part of a mountain. (v. 15.)

[Dubius]; Ambiguus; Anceps. Dubius (δοιός) and ambiguus (ἀμφὶς ἔχων) 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 (δίπλαξ) denotes double, as distinct magnitudes to be counted: duplum (διπλοῦν) 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 διπλοῦς), doubleness is the primary, similarity and equality the secondary notion; in geminus (as in δίδυμος), 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 μέθη; 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 οἴνωσις; lastly, crapula, the objective cause of this condition, like κραιπάλη. 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 πρίασθαι; whereas mercari (from ἀμέργειν) means to buy, as a more formal transaction, generally as the mercantile conclusion of a bargain, like ἐμπολᾶν. 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 (ἠνί) means, see here what was before hidden from thee! like ἤν, ἠνί, ἠνίδε; whereas ecce (ἔχε? or the reduplication of the imperative of Eco, to see, oculus?) means, see there what thou hast not before observed! like ἰδού. (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 δάψαι, δεῖπνον), a religious meal, a meal of offerings; epulum, a solemn meal, mostly political, a meal in honor of something, a festival; comissatio (from κομάζειν), 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 καφάζω), 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 (ἔῤῥειν) is to go astray, πλανᾶσθαι, an involuntary wandering about, when one knows not the right way; vagari and palari, on the other hand, mean a voluntary wandering; vagari, like ἀλᾶσθαι, 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] (singular).

Esca, see [Alimenta].

Escendere, see [Scandere].

Esuries, see [Fames].

[Et]; Que; Ac; Atque. Et (ἔτι) is the most general copulative particle; que and et—et connect opposites; que (καί), 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 (μακρός, 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 (τανύς, 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 ἔσχατος; 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 λοῖσθος. 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 ὕστατος; 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 νέατος.

Exuviæ, see [Præda].

[ F.]

[Faber]; Opifex; Artifex. Fabri (from favere, fovere,) are such workmen as labor with exertion of bodily strength, carpenters and smiths, χειρώνακτες; opifices such as need mechanical skill and industry, βάναυσοι; artifices such as employ mind and invention in their mechanical functions, τεχνῖται. (v. 329.)

Fabulari, see [Loqui], [Garrire], and [Dicere].

Facere, see [Agere].

Facetiæ, see [Lepidus].

[Facies]; Os; Vultus; Oculi. Facies (from species) and oculi (from ὄκκος) 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 ὄθομαι), by the glance of the eye, and the corresponding expression of the mouth; vultus (from ἑλικτός), 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, σφάλλειν; the fallens (σφάλλων) deceives by erroneous views; the frustrans (from ψύθος), by false hopes; the imponens, by practising on the credulity of another. Decipere and circumvenire mean to outwit, and obtain an unfair advantage, ἀπατᾶν; the decipiens, by a suddenly executed; the circumveniens, by an artfully laid plot. Fraudare (ψεύδειν) 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 λιμός, 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 ἀσιτία. 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].

“Fari” printed “Fanum” but alphabetized immediately before “Fateri”.

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 prœliorum 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 (γλῶττα), in men; ingluvies, in animals; faux (φάρυγξ), 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 φλέγω, φλέγμα) 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, fœlix, (φῦλον ἔχων) 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 (πρόσφορος) as far as men’s hopes and wishes are fulfilled; faustum (from ἀφαύω, φαυστήριος) 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 εὐτυχής; beatus (ψίης) as conscious of happiness, and contented, resembling the θεοὶ ῥεῖα ζάωντες, like μακάριος. (vi. 125.)

[Femina]; Mulier; Uxor; Conjux; Marita. 1. Femina (φυομένη) 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 pœnas 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 [Fœcundus].

Fere, see [Pæne].

Feriæ, see [Solemnia].

Feriari, see [Vacare].

Ferire, see [Verberare].

Ferme, see [Pæne].

[Ferocia]; Ferocitas; Virtus; Fortitudo. Ferocia and ferocitas (from φράξαι) 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 φέρειν, to carry any thing portable from one place to another; portare and bajulare, like βαστάζειν, to carry a load; portare (from πορίζειν), 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 (ἀγείρειν) gestare, like φόρειν, 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 (φέρειν) represents the bearing, only with reference to the burden which is borne, altogether objectively, like φέρειν; 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 τολμῶν; the patiens and perpetiens (παθεῖν) 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 τλῆναι) 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 (ἀνεῖναι) 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 [Fœcundus].

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 (πείθειν) 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 πίστις, 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 πιστότης, 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 θάρσος; 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 θράσος. 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 τόλμα; 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 Pœnis. 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, φέγγειν,) denotes shape altogether indifferently, in its mathematical relation, as far as it possesses a definite outline, like σχῆμα; whereas forma (φόριμος, φόρημα,) 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 μορφή; 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 εἶδος. 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 (σκεδάσαι) 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 (φθίνειν?) 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 ἐντελής; perfectus, an intensive signification, and refers to the excellence of the work, like τέλεῖος. (iv. 366.)

[Finis]; Terminus; Limes. Finis (from φθίνω) denotes a boundary, as a mathematical line, like τέλος; terminus and limes, a mark, as the material sign of a boundary; terminus (τειρόμενος, τέρμα,) a stone set up, as the sign of a bounding point, like τέρμα; limes, a ridge, as the sign of a bounding line, like ὅρος. 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 (φλύω) denotes flowing, with reference to the motion of the fluid; manare (from μανός, 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 φλύω) denote, like ῥόος, ῥεῦμα, an ordinary stream, in opp. to a pond and lake; whereas amnis (ἀμένας, manare,) like ποταμός, 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.)

[Fœcundus]; Fertilis; Ferax; Uber; Frugifer; Fructuosus. 1. Fœcundus (from φύω, fœtus,) denotes the fruitfulness of a living and breeding being, in opp. to effatus, like εὔτόκος; whereas fertilis and ferax (from (φέρω) the fruitfulness of inanimate and productive nature, and of the elements, opposed to sterilis, like εὔφορος. Tac. Ann. xii. 63. Byzantium fertili solo fœcundoque mari, quia vis piscium hos ad portus adfertur. Germ. 5. Terra satis ferax, frugiferarum arborum impatiens, pecorum fœcunda, sed plerumque improcera. Mela. i. 9, 1. Terra mire fertilis et animalium perfœcunda 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 εὐθηνής; frugifer, under the image of a corn-field; fructuosus, under that of a tree rich in fruit, like ἔγκαρπος. (iv. 831.)

[Fœdus]; Societas. Fœdus (πεποιθός) 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 fœdus ex societate faciendum. Sall. Jug. 14. Cic. Phil. ii. 35. Neque ullam societatem . . . . fœdere ullo confirmari posse credidi. (vi. 132.)

Fœdus, see [Tæter].

Fœmina, see [Femina].

[Fœnus]; Usura. Fœnus (from φύω, fœtus,) denotes interest as the produce of capital, like τόκος; usura denotes what is paid by the debtor for the use of capital, like δάνος. (vi. 133.)

Fœtus; Fœdus, 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 (σφάραγος) is a hollow, discordant sound, as crashing, like δοῦπος; strepitus (θρέω, θορυβή?) a loud noisy sound, as roaring, bawling, shrieking, like κτύπος; crepitus (from κρέμβαλον?) a single sound, or the frequent repeating of the same sound, as clapping, like κροῦσις, κρότος; sonitus (ἔνοσις, Ἐνυώ) a sound consisting of the vibrations of elastic bodies, as ringing, clinking, like ἠχή. Cic. Top. 12. Quæruntur pedum crepitus, strepitus hominum. (v. 117.)

Fragrare, see [Olere].

[Frangere]; Rumpere; Divellere. 1. Frangere (ῥῆξαι? or σφαράξαι) denotes to break to pieces what is hard; rumpere (from ῥέπω, ῥόπαλον,) 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 (διέλκειν) to tear asunder what was at first joined together. (v. 321.)

Fraudare, see [Fallere].

[Frenum]; Habena; Oreæ. 1. Frenum (from φράξαι?) is the bridle with which the rider breaks the wild horse, like χαλινός; whereas habena (from hebes, χαβός, κάμψαι,) the rein with which he turns the obedient horse, like ἡνίον. 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 (φρίξαι) means to be cold, in opp. to calere, Cic. Fam. viii. 8. Auct. Her. iv. 15. Sen. Ir. ii. 18; whereas algere (ἀλγεῖν) 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, (γλοία) denote, like κρύος, cold that produces ice; gelicidium, like κρυμός, a single attack of frost, a frosty night; and glacies, like κρύσταλλος, its effect, ice. (iii. 89.)

Fructuosus, see [Fœcundus].

Frugi, see [Bonus].

Frugifer, see [Fœcundus].

Frui, Frunisci, see [Uti].

[Frustra]; Nequidquam; Incassum; Irritus. 1. Frustra (from ψύθος) 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 μάτην; 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, εἴς κενόν. (iii. 100.)

Frustrari, see [Fallere].

Fruticetum, see [Rami].

Fugitivus, see [Perfuga].

[Fulciri]; Niti. Fulciri, fultus (φυλάξαι) 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 ἀστραπή; fulgur, as momentary and single flashes; fulguratio, as continued and repeated; whereas fulmen means the lightning that strikes the earth, like κεραυνός. 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 φοινός, πεφνεῖν,) denotes the mere carrying out of the corpse, like ἐκφορά; whereas exsequiæ and pompa (πομπή) 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 (πτορθός?) 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 (ὄζος) and trudes (στορθή, the root of Trüssel, a weapon called the Morning-star) rudis (ὀρσός) only as a foil in the fencing-school; scipio (σκηπίων, σκῆψαι), serves especially for ornament and state, as a symbol of superior power, or of the honor due to age; baculus, bacillum (βάκτρον), 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 (γηρύω) 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 λαλία; whereas loquacitas (λακάζειν) expresses a quaint talkativeness, from inability to stop short, which has its origin in the diminished energy of old age, like ἀδολεσχία. 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 γαῦρος) denotes joy as an inward state of mind, in opp. to dolor, like ἥδεσθαι; 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 λιλαίομοι) shows his joy in a calm cheerfulness, which attests perfect satisfaction with the present, in opp. to mœstus, Tac. Ann. xv. 23; the hilaris (ἱλαρός) in awakened mirth, disposing to jest and laughter, in opp. to tristis; the alacer (ἀλκή) in energetic vivacity, evincing spirit and activity, in opp. to territus. Cic. Cœl. 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 (γηθεῖν) 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 (γενετή) includes all people of the same descent, like φῦλον; natio (from γνήσιος) a single colony of the same, like ἔθνος. 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, γένος, 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 κείω) denotes the citizens of a town collectively, πόλις, 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 πόλις) means the people, δῆμος, 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 κλάδος) 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 γέλως) denotes renown, under the image of something said, like κλέος; claritas (from γαληρός) under that of some thing bright, and that is seen, like δόξα. (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 mœnia: 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 χάριν εἰδέναι; whereas gratias agere, to return thanks in words, like εὐχαριστεῖν; lastly, gratiam referre, to show one’s self thankful by deeds, like χάριν φέρειν, ἀντιχαρίζεσθαι. 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 cœlites. 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 κεχαρῆσθαι) 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, especially in the female sex, and figuratively the symbol of protection and refuge. Cic. Pis. 37. Ætolia procul a barbaris disjuncta gentibus in sinu pacis posita medio fere Græciæ gremio continetur. (vi. 150.)

Gressus, see [Gradus].

Grex, see [Caterva] and [Pecus].

Grumus, see [Collis].

Gula, see [Faux].

Gurges, see [Vorago].

Gurgulio, see [Faux].

Gustus, Gustare, see [Sapor].

[Gutta]; Stilla; Stiria. Gutta is a natural, stilla (στίλη, σταλάξαι), an artificial measured drop. Further, the principal notion in gutta is that of smallness, hence guttatim means drop by drop; whereas in stilla the principal notion is that of humidity, hence stillatim means trickling or dripping. Stilla means a liquid; stiria (στερεά) a frozen drop. (iii. 4.)

Guttur, see [Faux].

Gyrus, see [Orbis].

[ H.]

Habena, see [Frenum].

Habere, see [Tenere].

Habitare, see [Incolere].

Habitus, see [Vestis].

Hactenus, see [Adhuc].

Hædus, see [Caper].

[Hærere]; Pendere. Hærere (χειρόω?) means to stick, and not to be loose, or able to get forwards; pendere (πέτεσθαι), to be suspended, and prevented from falling to the ground. Cic. Acad. ii. 39. Ut videamus terra penitusne defixa sit et radicibus suis hæreat, an media pendeat. (vi. 154.)

Hæsitare, see [Cunctari].

Harena, see [Sabulo].

[Hariolari]; Vaticinari. Hariolari (from χρᾶν) means to foretell, with the accessory notion of charlatanism, like χρησμολογεῖν; whereas vaticinari (from vates, ἠχέτης,) to foretell, with the accessory notion of inspiration, like μαντεύεσθαι. In Cic. Divin. i. 2, Hariolorum et vatum furibundæ prædictiones, it is only the harioli, who from their position and in public estimation already pass for charlatans; whereas the vates are charlatans only, as Cicero himself views them from his philosophical elevation. (iii. 76.)

Hasta, see [Missile].

Haud scio an, see [Casu].

Helluo, see [Prodigus].

Helvus, see [Luteus].

Heros, see [Numen].

Hilaris, see [Gaudere].

Hircus, see [Caper].

Hirsutus, Hirtus, Hispidus, see [Horridus].

Historiæ, see [Annales].

Histrio, see [Actor].

Hœdus, see [Caper].

[Homicida]; Interfector; Peremtor; Interemtor; Percussor; Sicarius. Homicida denotes the manslayer in a general sense, as far as manslaughter is a crime, like ἀνδροφόνος; whereas interfector, peremtor, and interemtor, only the slayer of a particular person, whether the deed be a crime or not, like φονεύς; percussor and sicarius denote the instruments of another’s will, and mere mechanical executioners of another’s decree; but the percussor executes a public sentence of condemnation, as the headsman, while the sicarius lends and hires out his hand to a secret assassination, like the bandit. Cic. Rosc. Am. 33, 93. Erat tum multitudo sicariorum . . et homines impune occidebantur. . . Si eos putas . . . quos qui leviore nomine appellant, percussores vocant, quæro in cujus fide sint et tutela. (iii. 191.)

[Homo]; Mas; Vir; Homunculus; Homuncio; Homullus. 1. Homo (Goth. guma, from humus, χθών, ἐπιχθόνιος), means a human being, man or woman, in opp. to deus and bellua, like ἄνθρωπος; mas and vir mean only the man; mas in a physical sense, in opp. to femina, like ἄρσην; vir (Goth. wair, from ἰρῆνες), in a physical sense, in opp. to mulier, like ἀνήρ. Sen. Polyb. 36. Non sentire mala sua non est hominis, at non ferre non est viri. Ep. 103. Cic. Tusc. ii. 22. Fam. v. 17. Justin, xi. 13. 2. Homunculus denotes the weak and powerless being called man, with reference to the whole race, in opp. to the Deity, to nature in general, to the universe, etc.; homuncio and homullus denote the weak and insignificant man, as an individual, in opp. to other men; homuncio, with a feeling of pity; homullus, with a feeling of scorn. (v. 133.)

Honestas, see [Virtus].

Honestus, see [Bonus].

Honorare; Honestare. Honorare means to honor any body, by paying him singular respect, and yielding him honor; but honestare means to dignify, or confer a permanent mark of honor upon any body.

Hornus; Hornotinus. Hornus (χθεσινός) that which is of this year, as a poetical, hornotinus, as a prosaic word.

[Horridus]; Hirtus; Hirsutus; Hispidus; Asper. Horridus (from χέρσος, χορταῖος), is the most general expression for whatever is rough and rugged, from want of formation; hirtus and hirsutus refer particularly to what is covered with rough hair, in opp. to what is soft and smooth; hispidus and asper, to rough elevations, in opp. to what is level; hispidus, to the roughness that offends the eye; asper, to the roughness that causes pain. Vell. P. ii. 4. describes Marius as hirtus et horridus; hirtus referring to his neglected exterior, horridus, to his rough nature. (vi. 161.)

Horror, see [Vereri].

[Hortari]; Monere. The hortatio (ὄρθωσις, ἐρέθω), addresses itself immediately to the will and resolution; whereas the monitio, almost entirely to the consciousness and judgment. The hortatio has always an action for its object; the monitio, only a representation, and by the medium of that representation, an action for its object. Sall. Jug. 60. Monere alii, alii hortari. Cat. 60. Nequidquam hortere . . . Sed ego vos quo pauca monerem, convocavi. Sen. Ep. 13. Nimium diu te cohortor, cum tibi admonitione magis quam exhortatione opus sit. Cic. Fam. x. 40. Si aut aliter sentirem, certe admonitio tua me reprimere, aut si dubitarem, hortatio impellere posset. (i. 164.)

[Hospes]; Adventor. Hospes is the guest who visits his friend; adventor, the person who puts up at his host’s. Sen. Benef. i. 14. Nemo se stabularii aut cauponis hospitem judicat. (iv. 392.)

Hospes, see [Externus].

Hospitium, see [Deversorium].

Hostis, see [Adversarius].

Hucusque, see [Adhuc].

[Humanitas]; Comitas; Facilitas; Civilitas. Humanitas is a virtue of universal extent, which, like the mental cultivation, proceeding from intelligence, ennobles the whole man in mind and heart, and gives to his nature mildness and philanthropy, as a principle; in opp. to feritas; comitas (from κόσμος) is a moral virtue, which, like affability, without respect to higher rank in society, treats every man as a man; facilitas, a social virtue, which, like complaisance, by forbearance and meeting the views of others, facilitates mutual intercourse in life, and makes it pleasant; civilitas, a political virtue, which, like the republican feeling of a prince, makes the specific difference between a ruler and his people unfelt, and treats his subjects as fellow-citizens. Nep. Milt. 8. In Miltiade erat quum summa humanitas, tum mira comitas, ut nemo tam humilis esset cui non ad eum aditus pateret. (v. 6.)

Humanitus; Humane; Humaniter. Humanitus means in a human manner, in objective reference to the exterior condition of man, namely, that of weakness and mortality, like ἀνθρωπείως, ἀνθρωπίνως; whereas humane and humaniter, in subjective reference to man’s capacity for and propensity towards cultivation; humane facere is the result of moral cultivation, like φιλανθρώπως; humaniter facere is the result of social cultivation, like ἐπιεικῶς. (v. 8.)

Humare, see [Sepelire].

Humerus, see [Armus].

Humidus, see [Udus].

Humus, see [Tellus].

[ I & J.]

Jacere, see [Cubare].

[Jactatio]; Gloriatio; Ostentatio; Venditatio. Jactatio and gloriatio have their foundation in vanity and self-complacency; jactatio is making much ado of one’s excellencies and merits, and shows itself in words and actions, with the accessory notion of folly; gloriatio is talking big, proclaiming one’s excellencies and merits, with the accessory notion of insolence; whereas ostentatio and venditatio have their foundation in a crafty calculation of the effect to be produced, and a disregard to truth; ostentatio would conceal real emptiness under a false show; venditatio would, by exaggerating one’s excellencies, pass them off for greater than they are.

Jactura, see [Amittere] and [Damnum].

Jaculum, see [Missile].

Janua, see [Ostium].

Icere, see [Verberare].

[Idoneus]; Aptus. Idoneus denotes a passive, aptus an active fitness for any thing. F. A. Wolf. Or, the idoneus is fitted by his qualifications, and, through outward circumstances, for any particular destination, like the ἐπιτήδειος; the aptus (from potis, potens), by his worth and adequacy, like ἱκανός. The idoneus is in himself inactive, and suffers himself to be employed for a particular purpose, for which he is qualified; the aptus himself engages in the business, because he is adequate to it. (iii. 276.)

Ignarus, see [Cognitio].

[Ignavia]; Inertia; Segnitia; Desidia; Socordia; Pigritia. 1. Ignavia denotes the love of idleness, in an ideal sense, inasmuch as the impulse to action distinguishes the more noble from the ordinary man, and gives him an absolute value; in opp. to industria, Tac. Ann. xii. 12. xvi. 18; whereas inertia denotes the love of idleness in a real tangible sense, inasmuch as activity makes a man a useful member of society, and gives him a relative value. Ignavia is inherent in the temperament, and has no inclination for action; inertia lies in the character and habits, and has no desire to work. A lazy slave is called inors; a person of rank, that passes his time in doing nothing, is ignavus. 2. Segnitia, desidia, socordia, and pigritia, are the faults of a too easy temperament. Segnitia (from sequi, ὄκνος,) wants rousing, or compulsion, and must be conquered, before it resigns its ease, in opp. to promptus. Tac. Agr. 21. Desidia (from sedere) lays its hands on its lap, and expects that things will happen of themselves; socordia is susceptible of no lively interest, and neglects its duties from want of thought, like phlegm; pigritia has an antipathy to all motion, and always feels best in a state of absolute bodily rest, like slothfulness. (iv. 212.)

Ignavia, see [Vereri].

[Ignominia]; Infamia; Dedecus; Probrum; Opprobrium. 1. Ignominia deprives one of political honor, which is independent of the reports circulated concerning a man, and is the consequence of an official denunciation, the justice of which is supposed; that of the censor, for example, like ἀτιμία; whereas infamia deprives one of moral honor, of one’s good name, has a reference to public scorn, and is the consequence of shameless and dishonorable conduct, like δυσφημία. 2. Ignominia and infamia are abstract, and denote subjective states; dedecus and probrum are concrete, and denote, objectively, disgrace itself; dedecus is a deviation from the conduct that becomes a man of honor, from whom noble actions are expected; probrum is a stain on the morality of a man, from whom, at least, irreproachable conduct is expected. Dedecus is incurred generally in our public relations, by abjectness of spirit, etc.; probrum, in our private relations, by licentiousness, etc. 3. Probrum (from προφέρω is reproach, as far as it can justly be made; opprobrium, reproach, as far as it actually is made. In probrum the disgrace itself is more considered; in opprobrium, the open proclamation of it.

[Ignoscere]; Veniam dare. Ignoscere (ἀναγιγνώσκειν) is a moral act; as, to forgive from one’s heart; to forgive and forget, in opp. to retaining anger, συγγιγνώσκειν; whereas veniam dare (ἀνίαν or ἄνεσιν δοῦναι) is a political act, to allow clemency to take place of justice, in opp. to punishment, like μεθιέναι. The friend ignoscit a person of his own rank; one who is of higher rank and greater power veniam dat. Cic. Man. 3. Illis imperatoribus laus est tribuenda quod egerunt; venia danda quod reliquerunt; comp. with Att. xvi. 16. Ignosce mihi quod eadem de re sæpius scribam. (v. 170.)

Ilia, see [Caro].

Illico, see [Repente].

Illustris, see [Celeber] and [Luculentus].

[Imago]; Simulacrum; Statua; Signum. 1. Imago and simulacrum denote, as the most general terms, any representation, whether a work of statuary or of painting; imago (μηχανή) is allied to the original, as to a pattern, by a striking likeness of form, like εἰκών; simulacrum is opposed to the original, as a real being, by a deceptive imitation of its form, like εἴδωλον; whereas statua, signum, and effigies, are merely plastic works; tabula and pictura, merely pictures. 2. Simulacrum and statua denote the copying of the whole figure, consequently, in the plastic art, standing figures; effigies and imago, principally the copying of the characteristic parts, namely, the features; effigies, in statuary, as busts; imago, in painting, as half-length portraits. Tac. Ann. i. 74. Alia in statua amputato capite Augusti effigiem Tiberii inditam. Hist. ii. 3. Simulacrum deæ effigie humana. Cic. Tusc. iii. 2, 3. Optimus quisque consectatur nullam eminentem effigiem (virtutis) sed adumbratam imaginem gloriæ. Signum (from sequo, to proclaim,) means any plastic work, in opp. to tabulæ and picturæ. Sal. Cat. 11. Cic. Orat. i. 35. Man. 14. Suet. Cæs. 47. Quintil. ix. 2. Cic. Verr. iv. 1; simulacrum means the sacred statue of a god, like ἄγαλμα; statua, the profane statue of a man, like ἀνδριάς. Cic. Cat. iii. 8. Simulacra deorum immortalium depulsa sunt et statuæ veterum hominum dejectæ. Tac. Ann. i. 73. Suet. Tib. 26. Cic. Verr. i. 22. Legati deorum simulacra venerabantur, itemque cætera signa et ornamenta lacrimantes intuebantur. (v. 237.)

Imber, see [Pluvia].

[Imitatio]; Æmulatio; Certatio; Rivalitas; Simulatio. 1. Imitari means merely the effort to produce something like some other thing, without any accessory moral notion; æmulari (from αἴσιμος) means, at the same time, to do something which shall gain equal or superior consideration, honor, and approbation, when compared with the thing imitated. Imitatio has in view only the thing itself, and is generally moderate and laudable; æmulatio has in view chiefly the person, who is already in possession of the quality worthy of imitation, and always seems more or less a passion, which deserves praise or blame, according as it has its foundation in the lover of honor, or in immoderate ambition. Plin. Ep. vii. 30. Demosthenis orationem habui in manibus, non ut æmularer (improbum enim ac pæne furiosum) at tamen imitarer ac sequerer tantum. Comp. i. 2, 2. viii. 5, 13. Quintil. i. 2, 26. Cic. Tusc. iv. 8, 17. 2. The æmulus is at first behind his opponent, and strives for a time only to come up to him, and be like him; whereas the certator and concertator are already on a par with their opponent, and strive to outdo him, and conquer him. 3. Æmulatio contends for superiority in any art; rivalitas, only for preference in estimation. Cic. Tusc. iv. 26, 56. Illa vitiosa æmulatione, quæ rivalitati similis est, quid habet utilitatis? 4. Imitatio is an effort to become something which a man at present is not, but fain would be, and really can become; whereas simulatio, an effort to pass for something which a man properly and naturally is not, nor ever can be. Imitatio is the means of attaining to an actual or presumptive ideal; whereas simulatio remains for ever a mere counterfeit. (iii. 64.)

Impar, see [Æquus].

Impensæ, see [Sumptus].

Imperare, see [Jubere].

[Impertire]; Tribuere; Participare; Communicare. Impertire and tribuere denote giving a portion, without reference to any share, which the giver is to retain for himself; impertire means giving, as an act of free will and of goodness; tribuere, as an act of justice, or of judiciousness; whereas participare and communicare, the giving a share of something of which one also retains a share one’s self; participare has generally the receiver for its object, who is to share a possession; but communicare, generally the thing shared, in the use of which the receiver is to have a share. (iv. 158.)

Impietas, see [Delictum].

Impius, see [Scelestus].

Imponere, see [Fallere].

[Imus]; Infimus. Imum (superl. from in) denotes the lowest part of a whole; infimum (superl. from inferus) either the lowest part of all the parts, that is, the basis, or the lowest in a discrete magnitude, that is, a magnitude consisting of distinct parts. The imum is the lowest extremity of a part; then the infimum, the lowest part, with reference to the other parts. Cic. Rosc. Com. 7. Ab imis unguibus usque ad summum verticem: compare with Divin. i. 33. Ut ab infima ara subito anguis emergeret; and with N. D. ii. 20. Luna infima est quinque errantium. Further, imus denotes the lowest in a purely local relation; infimus, with the accessory notion of the lowest rank. (iv. 377.)

Inambulare, see [Ambulare].

[Inanis]; Vacuus. Inanis (from ἰνάω) means the emptiness of that which has been full, but is now without its contents, in opp. to plenus, Cic. Orat. i. 9, 37. Parad. 6, 1. Brut. 8, 34; whereas vacuus denotes the emptiness of that which may be filled, but is at present vacant, in opp. to occupatus, Tac. Hist. iv. 17; or to obsessus, Cic. N. T. i. 24. Tac. Ann. vi. 34. Jason post avectam Medeam genitosque ex ea liberos inanem mox regiam Æetæ vacuosque Colchos repetivit; that is, the palace deserted and desolate, and the people without a governor. Figuratively, inane means a nullity; vacuum, a vacancy. (i. 100.)

Incassum, see [Frustra].

Incastus, see [Inficetus].

Incedere, see [Ire].

Incendere, see [Accendere].

Incestus, see [Inficetus].

Inchoare, see [Incipere].

Inciens, see [Prægnans].

[Incipere]; Ordiri; Inchoare; Cœpisse. 1. Incipere denotes the beginning, in opp. to the state of rest, which precedes and follows, consequently it is in opp. to cessare and desinere, desistere, finire; whereas ordiri (from ἔρδειν, radix,) in opp. to an advancement; consequently in opp. to continuare, and its intransitive pergere; lastly, inchoare (from conari) in opp. to ending and accomplishing, consequently in opp. to perficere, consummare, peragere, absolvere, etc. Cic. Off. i. 37. Ut incipiendi ratio fuerit, ita sit desinendi modus. Tusc. i. 49. Sen. Ep. 116. Plin. H. N. xi. 51. Plin. Pan. 54, 6. 57, 2. Ep. ix. 4. Quintil. xi. 3, 34. Tac. Agr. 32. Varro R. R. iii. 16. Apes cum evolaturæ sunt, aut etiam inciperunt, consonant vehementer. Cic. Fin. iv. 6. Hoc inchoati cujusdam officii est, non perfecti. Brut. 33. Liv. xl. 9. Plin. Ep. iii. 8, 7. Plin. H. N. x. 63. Tac. Dial. 33. Suet. Claud. 3. Cic. Fr. ap. Non. Perge, quæso, nec enim imperite exorsus es. 2. Cœpi has nearly the same words in opp. to it as incipere has; Sen. Cons. Polyb. 20. Quicquid cœpit, et desinit. Cic. Rab. Post. 2. Ovid, Ep. ix. 23; cœpi refers more to the action which is begun; incepi, more to the beginning which has been made. Cœpi is a sort of auxiliary verb; incepi is emphatic; hence cœpi has an infinitive, incipere a substantive, for its object. Cic. Verr. v. 10. Quum ver esse cœperat (sed cum rosam viderat, tum ver incipere arbitrabatur), dabat se labori. (iii. 157.)

[Incitare]; Instigare; Irritare; Instinctus. 1. Incitare (from ciere) denotes to urge an inactive person by merely bidding, speaking to, and calling upon him, to an action, generally of a laudable kind, synonymously with hortari; instigare (from στίξαι) to spur on a reluctant person by more vehement exhortations, promises, threatenings, to an adventurous act, synonymously with stimulare; irritare (ἀνερεθίζω) to incite a quiet person by rousing his passions, ambition, revenge, to a violent action, synonymously with exarcerbare. Ter. And. iv. 2, 9. Age, si hic non insanit satis sua sponte, instiga. Lucr. iv. 1075. Et stimuli subsunt qui instigant lædere id upsum. 2. Instigatus means spurred on by an exterior and profane power, by words, commands, etc.; instinctus means impelled by an interior and higher power, by inspiration, love, the voice of the gods. (iii. 314.)

Inclytus, see [Celeber].

[Incolere]; Habitare; Incola; Inquilinus; Colonus. 1. Incolere is transitive, as to inhabit; habitare, intransitive, as to dwell. At the same time incolere has reference to the country, to which a man, as a citizen or inhabitant, belongs; whereas habitare has reference to the house, in which a man, as owner or tenant, has his stationary residence. 2. Incola is the inhabitant, in opp. to the citizen, Cic. Off. i. 34, like μέτοικος; inquilinus, the tenant, in opp. to the owner of the house, dominus, Cic. Phil. ii. 41, like σύνοικος; colonus, the farmer, in opp. to the landowner, Cic. Cæc. 32; something like θής.

Incolumis, see [Salvus].

Incunabula, see [Cunæ].

Incuriosus, see [Tutus].

Incurvus, see [Curvus].

Incusare, see [Arguere].

Indagare, see [Quærere].

Indigere, see [Carere].

Indignari, see [Succensere].

Indoles, see [Ingenium].

Indulgere, see [Concedere].

Industria, see [Opera].

Inedia, see [Fames].

Inertia, see [Ignavia].

Infamia, see [Ignominia].

Infans, see [Puer].

Infensus, Infestus, see [Adversarius].

[Inficetus]; Infacetus; Incestus; Incastus. 1. Inficetus involves positive blame, a tasteless and heavy fellow; whereas infacetus only negative, a man not remarkable for wit. 2. In the same manner incestus denotes an incestuous person; whereas incastus only an unchaste person. Sen. Contr. ii. 13. (ii. 83.)

Infidelis, Infidus, see [Fidus].

Infimus, see [Imus].

Infitiari, Infitias ire, see [Negare].

Inflammare, see [Accendere].

[Infortunium]; Calamitas; Infelicitas; Miseria. Infortunium and calamitas denote a single misfortune; infortunium, more as a vexatious accident, like malheur, for example, the loss of a purse, receiving blows, etc.; calamitas (from κολούω) a tragic accident, as the loss of a beloved person, of power, etc.; whereas infelicitas and miseria denote an unfortunate state of considerable duration; infelicitas, merely as the absence of success; miseria (from μυσαρός?) as an actual, pressing state of affliction.

[Ingenium]; Natura; Indoles. Ingenium and natura denote the disposition, as far as it constitutes the immovable ground of human individuality, and is susceptible of no change; ingenium, more with reference to the faculties of the mind, natura to the feelings of the heart; whereas indoles denotes the disposition, as far as it constitutes only the beginning of individuality, and is susceptible of improvement. (vi. 172.)

Ingluvies, see [Faux].

Ingredi, see [Inire] and [Ire].

Ingruere, see [Irruere].

Inimicitia, see [Odium].

Inimicus, see [Adversarius].

[Inire]; Intrare; Introire; Ingredi. 1. Inire denotes almost always only a figurative entering, as to engage in any thing, for example, inire pugnam, numerum, etc.; whereas intrare, introire, ingredi, a literal entering; intrare is usually transitive, as to enter, and has an emphasis on the verbal part of the word; whereas introire is intransitive, as to step in, and has an emphasis on the adverbial part of the word. In the phrase intrare curiam one thinks more of the mere threshold, which is to be stepped over; in the phrase introire one thinks more of the four walls by which one is to be enclosed. 2. Intrare and introire suppose a space distinctly limited by walls, boundaries, marks; whereas ingredi supposes, generally, any limited space, for example, viam, pontem, etc. (iv. 521.)

[Initium]; Principium; Primordium. 1. Initium denotes the beginning in an abstract sense, as the mere point from which a thing begins, in opp. to exitus. Cic. Rosc. Com. 13, 39. Tusc. i. 38. Brut. 34. Sen. Ep. 9. N. Q. iii. 29; whereas principium denotes the beginning as a concrete notion, as that part of the whole which stands before the other parts in things, and goes before them in actions, in opp. to extremum. Cic. Cleunt. 4. Orat. 61, 204. Cæc. 15, 44. In initium the beginning is made only with reference to time; in principium the foundation also is laid with reference to space. The initium is pushed out of the way by that which follows; the principium serves as a basis for that which follows. The initia philosophiæ are the rudiments over which the scholar goes, and which are superseded by further studies; the principia are the fundamental principles, to which he must always recur. Initio usually means “at the beginning, but differently (or, not at all) afterwards;” whereas principio means from the very beginning, and so onwards. 2. Primordium is a more solemn and comprehensive term than principium, and supposes a whole of great extent, the beginning of which is so far removed that one can distinguish a merely apparent beginning from the actual and primeval source and origin. (iii. 163.)

Injuria, see [Contumelia].

Innocentia, see [Virtus].

Innumerus; Innumerabilis. Innumerus is a poetical and choice expression, like numberless, ἀνήριθμος; innumerabilis, a prosaic and usual expression, like innumerable, ἀναρίθμητος. (vi. 173.)

Inopia, see [Paupertas].

Inquam, see [Dicere].

Inquilinus, see [Incolere].

Inquinare, s. [Contaminare].

Insanus, see [Amens].

Inscendere, see [Scandere].

Inscius, see [Cognitio].

Insignis, see [Eminens].

Insimulare, see [Arguere].

Insolentia, see [Superbia].

Insomnis, see [Vigil].

Insomnium, see [Somnus].

Instigare, see [Incitare].

[Instituere]; Instaurare; Restituere; Restaurare. Instituere means to establish a profane, instaurare, a sacred, or honorable, or generally important institution, such as sacrifices, sacred games, wars and battles. Hence is instituere itself a usual, instaurare, a solemn, select expression. In the same manner restituere is distinguished from restaurare. (iv. 300.)

Instituere, see [Erudire].

Instructus, see [Præditus].

Insuper, see [Præterea].

Integer, see [Salvus].

Integrare, see [Iterum].

[Intelligere]; Sentire; Cognoscere. Intelligere denotes a rational discernment, by means of reflection and combination; sentire, a natural discernment, by means of the feelings, immediate images, or perceptions, whether of the senses or of the mind; lastly, cognoscere denotes an historical discernment, by means of the senses and of tradition. Sen. Ir. iii. 13. Quidni gauderet, quod iram suam multi intelligerent, nemo sentiret? Cic. N. D. iii. 24. Quare autem in his vis deorum insit, tum intelligam quum cognovero. (vi. 175.)

[Intercapedo]; Interruptio; Interpellatio; Interlocutio. Intercapedo and interruptio are any interruption of another person’s business; intercapedo, a quiet, often even a benevolent interruption; interruptio, a violent and turbulent interruption; whereas interpellatio and interlocutio are only the interruption of a speech by speaking between; the interpellator will nearly prevent the speaker from going on; the interlocutor will make himself also heard in the midst of another’s speech. (vi. 176.)

Interdicere, see [Vetare].

Interdiu, see [Dies].

Interdum, see [Nonnunquam].

[Interea]; Interim. Interea refers to a business of some duration, which takes place in a space of time, as in the mean time; interim, to a momentary business, as in the midst of this. They have the same relation to each other, as a point of time to a space of time. Cic. Quint. 6. Hæc dum Romæ geruntur . . . Quintius interea de agro detruditur; that is, gradually; comp. with Fam. x. 12. Interim ad me venit Manutius noster. Tac. Ann. xi. 32. Non rumor interea, sed undique nuntii incedunt . . . Atque interim Ostiensem viam intrat. (iv. 271.)

Interemtor, see [Homicida].

Interesse, see [Adesse].

Interfector, see [Homicida].

[Interficere]; Perimere; Interimere; Necare; Occidere; Jugulare; Obtruncare; Trucidare; Percutere. Interficere and perimere are the most general expressions for putting to death, in whatever manner, and from whatever motive, fame, veneno, suspendio, ferro, suppliciis, dolo, like κτείνειν; but interficere as a usual, perimere as an old, forcible, poetical expression. Interimere involves the accessory notion of privacy, as to remove out of the way; ἀναιρεῖν; necare, that of injustice, or, at least, cruelty, to murder, φονεύειν. Cic. Tusc. v. 20. Dionysius alterum jussit interfici, quia viam demonstravisset interimendi sui. Curt. ix. 7, 8. Boxum protinus placuit interfici; Biconem etiam per cruciatus necari. 2. Occidere, jugulare, trucidare, obtruncare, percutere, denote a sanguinary death-blow; occidere means by cutting down, especially the business of the soldier in honorable open battle; jugulare, by cutting the throat or neck, or rather by a skilfully-directed thrust into the collar-bone, especially the business of the bandit, after the pattern of the gladiator, like σφᾶξαι; obtruncare means to butcher, massacre, and cut to pieces, after the manner of the awkward murderer; trucidare, to slaughter as one would a steer, after the manner of the blood-thirsty miscreant, who, without meeting with resistance, plays the hero on the defenceless; percutere, to execute, as a mere mechanical act, after the manner of the headsman, or other executioner of a sentence of condemnation, or, at least, of a death-warrant. Senec. Contr. iii. 21. Nec dominum occidit, nec domino venenum dedit. Hor. Ep. i. 2. Ut jugulent hominem, surgunt de nocte latrones. Sallust. Fr. Cæteri vice pecorum obtruncantur; so that you may see a mangled mass of limbs, as in the heap of slain in a battle. Tac. Hist. . . . Juberet interfici; offerre se corpora iræ; trucidaret. Cic. Cat. iv. 6. and Rosc. Am. 34. Cujus consilio occisus sit invenio; cujus manu percussus sit non invenio. (iii. 181.)

Interim, see [Interea].

Interitus, see [Lues] and [Mors].

Interlocutio, see [Intercapedo].

[Intermittere]; Omittere. Intermittere means merely to leave off for a time,—in tempus mittere cum spe consilioque resumendi; whereas omittere, to leave out altogether. Varro Fr. Studia tantum intermittantur, ne omittantur. (i. 3.)

Intermori, see [Mors].

Interpellatio, see [Intercapedo].