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Title: Döderlein's Hand-book of Latin Synonymes

Author: Ludwig von Doederlein

Author of introduction, etc.: Samuel H. Taylor

Translator: Henry Hamilton Arnold

Release date: July 18, 2010 [eBook #33197]
                Most recently updated: January 6, 2021

Language: English, Latin

Credits: Produced by Louise Hope, Irma Spehar and the Online
        Distributed Proofreading Team at https://www.pgdp.net (This
        file was produced from images generously made available
        by The Internet Archive/American Libraries.)


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  DÖDERLEIN'S HAND-BOOK

  of

  LATIN SYNONYMES.


  Translated By

  REV. H. H. ARNOLD B.A.


  with

  AN INTRODUCTION

  by

  S. H. TAYLOR, LL.D.


    [Publisher's Device: Nolumus Vos Ignorare]


  ANDOVER:
  WARREN F. DRAPER,
  Main Street.
  1875.




  Entered according to Act of Congress, in the year 1867, by
  +WARREN F. DRAPER+,
  In the Clerk's Office of the District Court of the District
    of Massachusetts.


  Stereotyped and Printed by
  W. F. Draper, Andover.




  CONTENTS
  (added by transcriber)

Note that the letterforms I/i and J/j are distinguished in print,
but are alphabetized together. U/u and V/v are treated as distinct
letters.

  Introduction
  Author's Preface
  Handbook of Synonymes
  Index of Greek Words
  Publisher's Advertising




  INTRODUCTION
  TO
  THE AMERICAN EDITION.


Dr. Ludwig Döderlein, the author of this work, was born in 1791, and
became Professor in the University of Erlangen. He is an eminent
philologist, and the author of several valuable philological works. The
most important of these are: "The Formation of Latin Words;" "A Homeric
Glossary;" "Handbook of Latin Etymology;" "Latin Synonymes and
Etymologies," in six volumes; on this he labored more than twelve years,
the first volume appearing in 1826, the last in 1828. From this latter
work, the volume here presented was prepared by the author, and first
published in 1840. After a familiarity of several years with most of the
best manuals on Latin Synonymes, we find this superior to any of them,
and better adapted to the wants of the student. It shows an intimate and
comprehensive acquaintance with the language, and a nice discrimination
between the significations of words having a greater or less similarity
of meaning. The distinctions are generally well founded, and clearly
stated. While at times the distinction may seem to be too refined and
subtle, careful observation and more extended study will usually correct
such an impression. The difference between related words may proceed
from a variety of sources. It may be that of genus and species; or it
may be historical, one being used at one time and the other at a
different one; or one is abstract, the other concrete; one is literal,
the other figurative; one is the more common expression, the other the
more elegant; one is a prose word, the other poetical; one belongs to
one kind of poetry, and the other to another. The difference also
consists in the point of view which the writer takes. _Quies_ is rest;
_requies_ also is rest; but the latter word shows that the writer has in
mind a previous state of _unrest_. There are other differences also
growing out of the essential nature of the words.

The advantages of the study of synonymes in a classical course, are too
great to be neglected. A knowledge of them gives to the student a
fulness and precision of his author's meaning otherwise unattainable.
The point of a sentence often turns upon a delicate shade of thought
conveyed by a particular word, which another of similar signification
would not give; if this delicate shade is not appreciated, the writer's
thought is either misapprehended, or but imperfectly understood.

Again, the habit of observing the proper use of words related to each
other in meaning, as whether one is generic, and the other specific, one
abstract, the other concrete, one literal, the other figurative, or
whatever be the ground and nature of the difference, is one of the
essential benefits of classical study. The whole process of such study,
when rightly conducted, is that of "arbitrating between conflicting
probabilities;" and the closest power of arbitration is often requisite
in determining the particular idea conveyed by related words. Or, if the
distinctions are drawn out, as they are in a treatise on synonymes, the
mind of the student is trained to close and discriminating observation,
in being required to note and fix these distinctions, and to give a
definite form to them in his own mind, and to express them in his own
language.

Besides the more direct advantages resulting from the study of
synonymes, an increased interest will thereby be given to classical
studies There is a natural fondness in the youthful mind for the process
of comparison, for tracing resemblances and differences. This element
should not be neglected when it can be turned to so good account. It
will help to relieve the tedium and barrenness of classical study, as
too often conducted, and to give some living features to languages which
are too generally looked upon as "dead."

The meaning of a particular word is often given more distinctly by
stating its opposite. The relation, or shade of thought, which cannot be
conveyed fully by a direct definition, nor perhaps, indeed, by words at
all, is made clear and distinct by showing to what it is opposed. This
valuable means of elucidation, the author has used with great success in
this work.

While the author has "omitted all detail in the treatment of Greek
synonymes" in this compend, he has very wisely sought out the nearest
corresponding Greek expression, and placed it with the Latin word to be
explained. Thus the Greek word, to the more advanced scholar, will often
throw light upon the Latin, and the Latin in turn upon the Greek. In
this way the work is indirectly valuable in elucidating Greek synonymes.

The present edition of this work is reprinted from the second London
edition, which is essentially the same as the first, with a few
corrections and improvements.

  S. H. T.

ANDOVER, JANUARY, 1858.




THE AUTHOR'S PREFACE.


The wish has been expressed to me from different quarters, and
particularly by several respectable schoolmasters, to see the essential
results of my larger work on Latin Synonymes and Etymologies compressed
into a Hand-book. Although within the twelve years since I began to work
at the long-neglected study of Latin Synonymes, the market has been
almost glutted with works of the same sort, in the form of hand-books,
by Habicht, Ramshorn, Jentzen, and Schmalfeld, I have not, on that
acount, the least hesitation in complying with the wish expressed to me,
by publishing the present Abridgment; for, in asserting that my method
and the arrangement of my materials are totally distinct from what have
been adopted by those deserving authors, I trust that I am neither
extolling myself, nor underrating them. The Abridgment which I here
submit to the Public contains, I hope, all that is essential in my
larger work;--to effect which object I have omitted certain things of
less direct importance; namely,--

First,--All etymological deductions. Not wishing, however, entirely to
renounce my principle of associating the etymology with the synonyme,
I have inserted it between parentheses, whenever it was not either so
obvious as to make the insertion unnecessary, or so far-fetched as to
make the etymology doubtful. Many instances of this sort will and must,
especially to him who is not conversant with etymological researches,
appear singularly uncouth; but it would have led me too far to refer, in
every instance, to the principles established in the Treatise on the
Formation of Latin Words, which I have subjoined to my larger work as a
Supplement. I must, therefore, entreat those readers and critics into
whose hands my treatise has not fallen, to ignore (if I may use a law
term) the words included between parentheses, or to suspend their
verdict concerning them.

Secondly,--I have omitted all parallel passages, and such as have an
affinity with each other, without possessing any stringent force as
proofs. On the other hand, I have given at length those passages in the
classics in which the ancients, in the course of speech, and not by
means of grammatical reflections, have introduced synonymes in contrast
with each other, and thus taught their differences; and where such
passages were wanting, I have frequently brought into juxta-position
several passages from one and the same author, in which he seems to have
indicated some peculiar force in a particular expression.

Thirdly,--I have omitted all critical and exegetical discussions. The
more scientific form of my larger work not only afforded me the
opportunity, but imposed the obligation of entering upon such
discussions; but in the present Abridgment I have thought it best,
except in a very few cases, to omit them altogether.

Fourthly,--I have omitted all detail in the treatment of the Greek
synonymes. Nevertheless, I have thought it of essential importance to
search for the nearest corresponding expression, both in the Greek and
German languages, and place them by the side of the Latin synonyme; and
at the same time to ascertain, and make intuitive, as it were, the
precise meaning and extent of the Latin expression, by the introduction
of such words as are strictly in opposition to it.

Fifthly,--I have omitted the views of other writers on synonymes. In my
larger work I introduced, often only as literary curiosities,
distinctions derived from the Latin grammarians, Varro, Cicero,
Agrætius, Pseudo-fronto, and Pseudo-palæmon; and I also quoted, whether
agreeing with or differing from me, the modern writers on synonymes,
Popma, Hill, Dumesnil, Smitson, Habicht, Ramshorn, Jentzen, and others.
Instead of which I must here content myself with merely referring to
such quotations as are contained in my larger work; and have therefore
added, at the end of each article, the volume and page of that work in
which these quotations are to be found.

Sixthly,--I have omitted such synonymes as are of very rare occurrence,
and distinguished from each other by a very slight difference. In my
larger work I have treated as synonymes many expressions, #hapax
eirêmena#, that occur but once, and whose differences, on that very
account, cannot be deduced from the general usage of the language, but
can merely be guessed at from etymology and other sources. Such
expressions are of no importance with reference to the object of this
Hand-book. The same may be said of many synonymes which can be
distinguished, as it were, only by a microscope. Such synonymes are
found throughout my larger work in great numbers, and have drawn upon me
the reproach of "hair-splitting." The fact I must acknowledge, but
cannot admit it to be a reproach; for surely it is the proper vocation
of a scientific writer on synonymes, not so much to distinguish words
that merely resemble each other in meaning, as those that are apparently
equivalent. The greater their apparent equivalence, the more difficult
it is to grasp their essential difference, and the more indispensable
the aid of a guide to synonymes. If, therefore, it be admitted, that
words identical in meaning do not exist, and that it is morally
impossible, if I may use the expression, that they should exist, the
only questions are, whether, in such cases, it is worth while to search
out their differences, and whether it is possible to find them out.
Science will answer the first question, without hesitation, in the
affirmative; and with respect to the second, there can at least be no
presumption in making the attempt. A distinction is soon obtained when
several words are contrasted with the word under consideration; and if
these contrasted words are also synonymous with each other, it must
follow, that the affinity of the several words in meaning is so close,
as to permit their interchange, as synonymes, under all circumstances.
Their differences are altogether unimportant with reference to speaking
and writing, but highly important as far as the intimate and more
refined knowledge of the language itself is concerned. It is on this
account that hair-splitting is allowable. Can there be a doubt that a
distinction will be slight in proportion as it has its origin in the
individual feelings of those by whom a language is used? Such
distinctions in synonymes are, consequently, most felt in one's native
language; it is only necessary that the feelings in which they have
their origin should not be vague and unformed. In the introduction to
the fourth part of my work I have evinced, I hope, sufficient liberality
and tolerance with regard to the obligation of conforming to these
hair-breadth distinctions, and selecting one's expressions accordingly.
So much in justification of those reprobated hair-splittings; those
discoveries of atoms, or, as my deceased friend Bremi expressed it, keen
discernment of atoms, which in my larger work, more devoted to science
than to instruction, found their proper place; but in the present
Hand-book, intended for the use of schools, especially in the art of
writing Latin, my predilection for such nice distinctions would be sadly
out of place. Distinctions of that sort I have, therefore, for the most
part, omitted, but not with the intention of silently retracting them.

   *   *   *

I here submit a few observations to the notice of schoolmasters. For the
purposes of instruction, synonymes may be divided into three classes;
the first embraces those which the scholar cannot too quickly learn to
distinguish, because their affinity is merely apparent, arising from
their being translated by the same word in the mother-tongue; for
instance, _liberi_ and _infantes_; _animal_ and _bestia_; _hærere_ and
_pendere_; _sumere_ and _adimere_; _hostis_ and _inimicus_. The
interchange of such synonymes may be counted a blunder of the same sort
as that which is called a solecism. To the second class belong those
synonymes which may be distinguished from each other with ease and
certainty, but which are, at the same time, so nearly related in
meaning, that the ancients themselves use them, without hesitation, as
interchangeable; for instance, _lascivus_ and _petulans_; _parere_ and
_obedire_; _ater_ and _niger_; _incipere_ and _inchoare_; _mederi_ and
_sanare_; _vacuus_ and _inanis_; _spernere_ and _contemnere_;
_tranquillus_ and _quietus_. As long as the scholar has to contend with
the elements of grammar, the teacher may leave him in the erroneous
opinion, that these expressions have exactly the same meaning; but, when
further advanced, he must be taught to distinguish them, partly in order
to accustom him to that propriety of expression which is necessary in
writing Latin; partly, without reference to composition, as a very
useful mental exercise. In the third class I rank those words whose
differences are not to be ascertained without trouble, and cannot be
deduced with full evidence from the old authors, and which, probably,
were but dimly discerned even by the ancients themselves; for instance,
_lira_ and _sulcus_; _remus_ and _tonsa_; _pæne_ and _prope_; _etiam_
and _quoque_; _recordari_ and _reminisci_; _lævus_ and _sinister_;
_velox_ and _pernix_; _vesanus_ and _vecors_; _fatigatus_ and _fessus_;
_collis_ and _clivus_. Such distinctions are of little or no consequence
in composition, except when it is necessary to use synonymous terms in
express opposition to each other; for instance, _mare_ and _amnis_, in
opp. to _lacus_ and _fluvius_; _metus_ and _spes_, in opp. to _timor_
and _fiducia_: when such occasions occur, the richness of a language in
synonymes is available. A more scrupulous exactness in this respect
would appear to me arrant pedantry, and necessarily obstruct the free
movement of the mind in writing. As a teacher, I should wish that the
synonymes of the first sort should be distinguished by boys in the
elementary classes; those of the second, I would introduce into the
higher classes, and teach the scholar, when about fourteen, to observe
their differences in the choice of expressions in composition; I would
also explain them in the interpretation of an author, but with
moderation, as a spur to thinking, not as a clog in reading. Those of
the third class I would never introduce, except in explaining such
passages as render their introduction unavoidable; for instance, when an
author combines _flumina et amnes_, I would explain their difference to
defend him from the suspicion of tautology.

I have consulted convenience of reference in interweaving the
alphabetical index with the context. By this means any one can find at
once the word of which he is in search, which a separate index would
render impossible.

These arrangements, combined with an almost studied precision of
expression, have enabled me to reduce the six volumes of my larger work
on Synonymes (which fills, including the Supplement, more than one
hundred and forty-three sheets) to this Abridgment, of about fifteen.
The etymological part of my researches I reserve for a separate volume,
of about the same size as the present, which will make its appearance as
an Etymological Hand-book of the Latin language.

May the present publication, and that which I announce, meet with the
same favorable and indulgent reception that has fallen to the share of
my larger work with all its defects.

_Erlangen, December, 1839._




HANDBOOK

OF

LATIN SYNONYMES.


A.

ABDERE, see _Celare_.

ABESSE; DEESSE; DEFICERE. 1. +Abesse+ denotes absence as a local
relation, 'to be away' from a place; but +deesse+ denotes an absence by
which a thing is rendered incomplete, and means 'to fail,' 'to be
wanting,' in opp. to _esse_ and _superesse_. Cic. Brut. 80. Calidio hoc
unum, si nihil utilitatis habebat, _abfuit_, si opus erat, _defuit_.
2. +Deesse+ denotes a _completed_ (_i.e._ already existing), +deficere+
a commencing state. Cic. Verr. i. 11. Vererer ne oratio _deesset_, ne
vox viresque _deficerent_. (v. 339.)

ABNUERE, see _Negare_.

ABOLERE (#apolesai#) means 'to annul,' to 'annihilate,' and, as far as
possible, to remove from the universe and cast into oblivion; but
+delere+ (#diolesai#, or #dêlein#) 'to destroy,' to bring a thing to
nought, and make it useless.

ABOMINARI; EXSECRARI; DETESTARI. +Abominari+ means to recoil from, as of
evil omen; and to avert a threatening evil by a ceremony, in opp. to
_omen accipere_; +exsecrari+ means to _curse_, when one would exclude a
guilty person from human society as devoted to the infernal gods, in
opp. to blessing; lastly, +detestari+ (#thessasthai#) means to curse,
when one wishes to deprecate evil by an appeal to the gods against a
dreaded person or thing, in opp. to praying in behalf of.

ABSCONDERE, see _Celare_.

ABSOLVERE, see _Finire_.

ABSTINENTIA, see _Modus_.

ABUNDARE; REDUNDARE. +Abundare+ denotes plenteousness in a good sense,
as the symbol of full measure and affluence, like #perieinai#,
+redundare+ is used in a bad sense, as a symbol of over-abundance and
luxury, like #perisseuein#: of that which is _abundans_ there is an
_ample supply_ at hand; that which is _redundans_ is superfluous and
might be dispensed with.

ABUNDE, see _Satis_.

AC, see _Et_.

ACCENDERE; INCENDERE; INFLAMMARE; COMBURERE; CREMARE. +Accendere+,
+incendere+, and +inflammare+, mean 'to set on fire:' +accendere+, from
without, and at a single point, like #anaptein# [hence to _light_ a
torch, etc.]; +incendere+, from within, like #endaiein# [hence to _set
fire_ to _houses_, _villages_]; +inflammare+, 'to set on fire,' either
from without or from within, but with bright flames, like
#anaphlogizein#; +comburere+ and +cremare+ mean 'to burn up, or consume
by fire;' +comburere+, with a glowing heat, as the causative of
_ardere_, like #katakaiein#; +cremare+, with bright flames, as the
causative of _flagrare_ like #pimpranai#. Hence, mortui _cremantur_ on a
bright blazing funeral pile; vivi _comburuntur_, Cic. Fam. x. 32. Verr.
i. 33 and 38, in order to make the torture of that mode of dying felt
the more. (iv. 250.)

ACCEPTUS, see _Gratus_.

ACCERSERE, see _Arcessere_.

ACCIDERE; EVENIRE; CONTIGERE; OBVENIRE; OBTINGERE. +Accidere+ and
+evenire+ denote both favorable and unfavorable occurrences; but the
_accidentia_, unexpected ones, overtaking us by surprise; the
_evenientia_ were expected, foreseen; +contingere+, +obvenire+,
+obtingere+, are generally confined to _fortunate_ occurrences. The
_accidentia_ are fortuitous, the _evenientia_ result from foregoing acts
or circumstances; the _contingentia_ are the favors of Fortune; the
_obtingentia_ and _obvenientia_ are the things that fall to one's _lot_.
Cic. Fam. vi. 21. Timebam, ne _evenirent_, quæ _acciderunt_: the word
_evenirent_ has a _subjective_ reference to his foresight, the word
_acciderunt_ is entirely _objective_; the point of view taken by it
being that of those who _now_ manifest _surprise_. See also Tac. H.
iv. 19, and Sen. Ep. 119. Scies plura mala _contingere_ nobis quam
_accidere_. (v. 339.)

ACCIPERE, see _Sumere_.

ACCIRE, see _Arcessere_.

ACCUSARE, see _Arguere_.

ACER; VEHEMENS. +Acer+ (#ôkus#) denotes eagerness in a good sense, as
fire and energy, in opp. to _frigidus_, like #oxus#: but +vehemens+
(#echomenos#) in a bad sense, as heat and passion, in opp. to _lenis_;
Cic. Or. ii. 49, 53, like #sphodros#. (iv. 450.)

ACERBUS; AMARUS. +Acerbus+ (from #karphô#) means a biting bitterness, in
opp. to _mitis_, like #oxus#; +amarus+, a nauseous bitterness, in opp.
to _dulcis_, like #pikros#. Quintil. xi. 3. 169. Cic. Rep. iii. 8. Plin.
H. N. xxvii. 9. Sen. Ir. i. 4. (vi. 4.)

ACERVUS; CONGERIES; STRUES; CUMULUS. 1. +Acervus+ and +congeries+ mean
'heaps' of homogeneous things collected and piled up in layers;
+acervus+ [from #ageirô#], like #sôros#, with arrangement, and mostly in
a conical shape, but +congeries+, negligently, and altogether without
regard to shape; +strues+ denotes that something new is produced, and a
determinate form given, serving a particular purpose; like #thêmôn#.
Curt. viii. 7. 11. Passim _acervos strues_que accendebant; meaning by
_acervos_ '_heaps_' or '_piles_,' by _strues_ '_stacks_' of wood.
2. +Cumulus+ (from #akmê#) means strictly, not the heap itself, but the
top, by which the heap is completed as a whole, like the key-stone, by
which any thing first reaches its proper and complete height, almost
like #koruphê#; and it has this meaning particularly in +cumulare+,
which is like #koruphoun#. Compare Liv. xxii. 59. Superstantes _cumulis_
cæsorum corporum, with Cannenses campos _acervi_ Romanorum corporum
tegunt: and xxiii. 5. Molibus ex humanorum corporum _strue_ faciendis.
(ii. 118.)

ACHIVI; ACHÆI; ACHAIUS; ACHAICUS; TROIUS; TROICUS. 1. +Achivi+ are the
Homeric Greeks, or #Achaioi#; +Achæi+ are either the inhabitants of
Achaia, or, in the poets, the Greeks at large, as contemporaries of the
Romans. Cic. Divin. i. 16. Cum +Achivi+ coepissent inter se strepere.
Compare this with Cæcil. 20. Quod cum sibi _Achæi_ patronum adoptarant.
2. +Achaius+ is the adj. of Achivus. Hor. Od. i. 15. 37. Virg. Æn.
ii. 462; but +Achaicus+ is the adj. of Achæus. Cic. Att. i. 13.
3. +Troius+ is the more _select_ term, as adj. of the old heroic and
Homeric Troja; +Troicus+, the usual adj. of the country Troas, without
reference to the Trojan war. (v. 306.)

ACIES; ACUMEN; CACUMEN; MUCRO; CUSPIS. 1. +Acies+ is the sharpness of a
line adapted for cutting; +acumen+, of a tip or point adapted for
sticking. Figuratively, the _acies mentis_ is shown in the keen sifting
of what is confused, in clear perception; the _acumen mentis_ is the
fathoming of that which is deeply hidden, in subtle discovery.
2. +Acumen+ and +cacumen+ mean a natural head or top; +acumen+, of a
cone, beak, and so forth; +cacumen+, particularly that of a mountain:
+mucro+ and +cuspis+ mean an artificial head, for the purpose of
piercing and wounding; +mucro+, that of a sword, dagger, and so forth;
+cuspis+, that of a spear, arrow, etc., like #aichmê#. (vi. 5.)

ACIES, see _Pugna_.

ACTA, see _Ripa_.

ACTOR; COMOEDUS; LUDIO; HISTRIO. The generic term +actor+, and the
specific terms +comoedus+ and +tragoedus+, denote the player, as a
respectable artist; but +ludio+, +ludius+, the _comedian_, the player,
who makes acting his _trade_, with the accessory notion of commonness;
lastly, +histrio+, sometimes the actor, sometimes the _comedian_, but
mostly with the accessory notion of buffoonery and boasting. Cic. Sext.
54. Ipse ille maxime _ludius_, non solum spectator, sed _actor_ et
acroama. Rosc. Com. 10. Nemo ex pessimo _histrione_ bonum _comoedum_
fieri posse existimaret. Ep. ad Qu. Fr. i. a. E. Hortor ut tanquam poetæ
boni et _actores_ industrii solent, in extrema parte diligentissimus
sis. Suet. Aug. 74. (v. 334.)

ACUMEN, see _Acies_.

ADAMARE, see _Amare_.  [[redirects to _Diligere_]]

ADESSE; INTERESSE; PRÆSENTEM ESSE. 1. +Adesse+ means to be near a person
or thing; but +interesse+, to assist in a transaction, to _take a part_
in it. Cic. Verr. i. 40. Crimina ea, quæ notiora sunt his qui _adsunt_,
quam nobis . . . . De illo nihil dixit, in quo _interfuit_. 2. +Adesse+
denotes generally the presence in a circle to which we belong;
+præsentem esse+, absolute, audible and visible presence. When an
expected guest is within our walls, _adest_; he who is in the same room
with us, _præsens est_. (v. 337.)

ADHUC; HACTENUS; HUCUSQUE. +Adhuc+ refers to time, up to this moment;
+hactenus+ and +hucusque+ have a local reference, up to this place, or
this point.

ADIGERE, see _Cogere_.

ADIMERE, see _Demere_.

ADIPISCI, see _Invenire_.

ADJUVARE, see _Auxilium_.

ADMIRARI, see _Vereri_.

ADMODUM, see _Perquam_.

ADOLERE, see _Accendere_.

ADOLESCENS, see _Puer_.

ADORARE, see _Vereri_.

ADSCENDERE, see _Scandere_.

ADSOLERE, see _Solere_.

ADSPECTUS, ADSPICERE, see _Videre_.

ADULARI, see _Assentiri_.

ADUNCUS, see _Curvus_.

ADVENA, see _Externus_.

ADVENTOR, see _Hospes_.

ADVERSARIUS; HOSTIS; INIMICUS. 1. +Adversarius+ is the generic term for
every opposer, in the field, in politics, in a court of judicature, like
#antistatês#. +Hostis+ (from #echthô#) is 'the enemy' in the field, and
war, opp. to _pacatus_. Cic. Rep. ii. 3. Sen. Q. N. vi. 7. like
#polemios#; +inimicus+, 'an enemy' in heart, opp. to _amicus_, like
#echthros#. Cic. Man. 10. Pompeius sæpius cum _hoste_ conflixit, quam
quisquam cum _inimico_ concertavit. Phil. xi. 1. Verr. i. 15. Curt.
vii. 10. Liv. xxii. 39. Nescio an infestior hic _adversarius_, quam ille
_hostis_ maneat. 2. +Hostilis+ and +inimicus+ denote states of hatred
become habitual qualities; +infestus+ and +infensus+ only as temporary
states; +infestus+ (#anaspastos#?) applies to a quiescent state of
aversion, like disaffected, unkind, and thus it is applied to inanimate
things that threaten hostility; +infensus+ (from #penthos#) denotes a
passionate state of mind, like enraged, and is therefore applicable to
persons only. Tac. Ann. xv. 28. Non _infensum_, nedum _hostili_ odio
Corbulonis nomen habebatur. Cic. Verr. iii. 24. Sall. Cat. 19. Sen.
N. Q. iii. pr. Animus luxuriæ non _adversus_ tantum, sed et _infestus_.
Liv. ii. 20. Tarquinium _infesto_ spiculo petit; Tarquinius _infenso_
cessit _hosti_. (iv. 393.)

ADVOCATUS; CAUSIDICUS. +Advocatus+ means in the writers of the silver
age 'a counsel' in relation to his services and to his client, as his
friend and assistant; +causidicus+, in relation to his station and
profession, often with the contemptuous accessory notion of his being a
hireling. (vi. 8.)

ÆDES, see _Templum_.

ÆDIFICIUM; DOMUS; ÆDES; FAMILIA. 1. +Ædificium+ is the generic term for
buildings of all sorts, like #oikodomêma#; +domus+, and +ædes+, +ædium+,
mean 'a dwelling-house;' +domus+, as the residence and home of a family;
+ædes+ (#aithô#, #aithousa#), as composed of several apartments, like
#domoi#, #dômata#. Virg. G. ii. 461. Ingentem foribus _domus_ alta
superbis mane salutantum totis vomit _ædibus_ undam. (vi. 8.) 2. +Domus+
denotes 'a family' in the patriarchal sense, as a separate society, of
which the individuals are mutually connected; +familia+, in a political
sense, as part of a gens, civitas, or populus. (v. 301.)

ÆGER; ÆGROTUS; MORBIDUS; MORBUS; VALETUDO; INVALETUDO. 1. +Æger+ is the
generic term for every sort of illness and uneasiness, whether mental or
physical; +ægrotus+ and +morbidus+ indicate bodily illness: +ægrotus+ is
applied particularly to men; +morbidus+, to brutes: the _æger_ feels
himself ill; the _ægrotus_ and _morbidus_ actually are so. 2. +Morbus+
and +valetudo+ denote an actual illness; +morbus+, objectively, that
which attacks men; +valetudo+, subjectively, the state of the sick,
though this distinction was introduced by writers of the silver age;
+invaletudo+ means only an _indisposition_. (iv. 172.)

ÆGRE, see _Vix_.

ÆGRITUDO, see _Cura_.

ÆGROTUS, see _Æger_.

ÆMULATIO, see _Imitatio_.

ÆQUALIS, see _Æquus_.

ÆQUOR, see _Mare_.

ÆQUUS; PAR; ÆQUALIS; PARILIS; COMPAR; IMPAR; DISPAR. 1. +Æquum+ (from
#eikelos#) is that of which _its own_ component parts are alike, in opp.
to _varius_, Cic. Verr. v. 49; +par+ (from #peirô#) is that which is
like to some other person or thing, and stands _in the same rank_ (on
the _same level_) with it or him, in opp. to _superior_ and _inferior_.
Cic. Brut. 59, 215. Orat. ii. 52, 209. 39, 166. In _æquo marte_ the
battle between two parties is considered as a whole; in _pari marte_ the
fortune of one party is set against that of the other, and declared to
be equal to it. 2. +Par+ denotes similarity with respect to greatness,
power, and value, or equality and proportion with regard to number, like
#isos#; +æqualis+ refers to interior qualities, like #homoios#. The
_par_ is considered as in a state of activity, or, at least, as
determined and prepared to measure himself with his match in contest;
the _æqualis_, in a state of rest, and claiming merely comparison and
equality as to rank. The _paria_ are placed in opposition to each other,
as _rivals_ in the contest for pre-eminence; the _æqualia_ are
considered in a _friendly_ relation to each other, in consequence of
their common qualities and sympathies. Hence +pariter+ means, in the
same degree, #isa#; +æqualiter+, in the same manner, #homoiôs#, #homôs#.
Vell. Pat. ii. 124. 3. +Par+ denotes _quite_ like, +parilis+, _nearly_
like, as a middle step between _par_ and _similis_. 4. +Par+ expresses
equal to _another_, and hence may relate to only _one side_; +compar+,
_mutually_ equal, like _finitimi_ and _confines_, #engus# and
#sunengus#. 5. +Impar+ denotes inequality as to _quantity_, either
arithmetical inequality with regard to number [= odd], or a _relative
inferiority_ as to strength; +dispar+ refers to _quality_, without
distinguishing on which side of the comparison the advantage lies.
(iv. 77.)

ÆQUUS; PLANUS; CAMPUS. 1. +Æquum+ (from #eikelos#) denotes that which is
flat, a horizontal flatness, in opposition to that which rises or sinks,
to _superior_, _inferior_, and _acclivis_. Cic. Fam. iii. 8. Orat.
iii. 6. Tac. Agr. 35. Hist. iv. 23; +planum+ (from #plax#) denotes
'evenness,' in opp. to unevenness, to _montosus_, _saxosus_. Cic. Part.
10. Quintil. v. 10, 37. 21. Hence, figuratively, +æquum+ denotes
'justice,' as injustice may be considered as beginning when one part is
raised above another; in the same way +planum+ denotes clearness and
distinctness, where nothing rises to interrupt the view. 2. +Æquor+ and
+planities+ denote a flat surface with regard to its form; +campus+,
with regard to its position, as low-lands in opp. to high-lands.
(iv. 71.)

ÆQUUS ANIMUS, see _Satis habere_.

AER, see _Anima_.

ÆRARIUM; FISCUS. +Ærarium+ is 'the public treasury;' +fiscus+ (from
#pithos#, #pithaknê#), 'the imperial treasury.' Tac. Ann. vi. 2. Bona
Sejani ablata _ærario_, ut in _fiscum_ cogerentur; tanquam referret!
(vi. 10.)

ÆRUMNA, see _Labor_.

ÆSTIMARE, see _Censere_.

ÆSTUARE, see _Calere_.

ÆTERNUS, see _Continuus_.

AFFARI, see _Alloqui_.

AFFATIM, see _Satis_.

AFFINIS, see _Necessarius_.

AFFIRMARE, see _Dicere_.

AGER, see _Rus_ and _Villa_.

AGERE; FACERE; GERERE; OPUS; FACTUM; AGE; I NUNC; DEGERE. 1. +Agere+
(#agein#) has an effect that exists in time only, like to do; +facere+,
an effect that exists in space also, as to make. The _acta_ are past as
soon as the _agens_ ceases, and remain invisible in the memory; the
_facta_ cannot properly be said to exist till the _faciens_ ceases.
Quintil. ii. 18. The _agens_ is supposed to be in a state of activity of
some kind; the _faciens_ in a state of _productive_ activity. 2. +Agere+
means 'to do' something for one's own interest; +gerere+ (#ageirein#),
for the interest of another, to execute a commission. Cic. Verr. i. 38.
Quæ etiamsi voluntate Dolabellæ _fiebant_, per istum tamen omnia
_gerebantur_. 3. +Opus+ is the result of facere, as the work, #ergon#;
+factum+ is the result of agere, as the transaction; +res gestæ+ are
deeds [_e.g._ in war], #praxeis#; +acta+ are only political enactments.
Cic. Att. xiv. 17. Multa de _facto_ ac de _re gesta_; the former by the
exertions of Amatius, the latter by his own wise and spirited
animadversions through Dolabella. 4. +Age, agedum+, is an earnest
exhortation, as 'On, on!' +I nunc+ is an ironical exhortation, as 'Go
to!' 5. +Agere+ means to be active, and in the midst of business;
+degere+, to live somewhere in a state of rest, in voluntary or
involuntary inactivity. Tac. Ann. xv. 74. Deum honor principi non ante
habetur, quam _agere_ inter homines desierit, compared with iv. 54.
Certus procul urbe _degere_. (v. 327.)

AGERE FERRE, see _Vastare_.

AGGER; VALLUM. +Agger+ (from #esageirô#) is a single line, like a dam;
+vallum+ or _mound_ (#alkê#) is a line which helps to enclose a space.
+Agger+ may serve in a warfare as the outwork of a _redoubt_ [which is
protected by a _single line_ in front]; +vallum+ [_rampart_] always
belongs to a fortress, camp, or entrenched place.

AGMEN, see _Caterva_.

AGRESTIS, see _Rus_.

AIO, see _Dicere_.

ALA; PENNA; PLUMA; PINNA. 1. +Ala+ (from #echô#, _vehere_) denotes 'the
wing,' as a joint, like #pterux#; +penna+ (#petesthai#), with reference
to its feathers, like #pteron#. Plaut. Poen. iv. 2. 48. Meæ _alæ pennas_
non habent. 2. +Penna+ denotes the larger and harder feathers; +pluma+,
the smaller and softer feathers, which serve as a clothing to the body
of the bird, like #ptilon#. Sen. Ep. 42. Meministi, cum quendam
affirmares esse in tua potestate, dixisse me volaticum esse ac levem, et
te non pedem ejus tenere, sed _pennam_. Mentitus sum; _pluma_ tenebatur,
quam remisit et fugit. Cic. N. D. ii. 47. 121. 3. +Penna+ denotes the
whole, consisting of quill and feathers; +pinna+, the feather only, in
opposition to the quill. (v. 204.)

ALACER, see _Gaudere_.

ALA, see _Armus_.

ALAPA; COLAPHUS. +Alapa+ (Goth. _lofa_, 'the flat hand,') denotes a blow
with the flat hand on the face, as a gentle punishment, like a slap on
the cheek, or box on the ear; +colaphus+ (#kolaphos#), a blow on the
head with the clenched fist, betokening anger and rage, like a cuff,
a thump. (vi. 14.)

ALBUS; CANDIDUS; ALBIDUS. 1. +Albus+ (#alphos#) denotes 'white,' as far
as it is in general a negation of all color, as that which is colorless;
+candidus+ (from #xanthos#), as being itself a positive color, and, as
such, the purest and brightest, near which all other colors have a shade
of darkness and duskiness, as a fine brilliant white. +Albus+, opposed
to _ater_, approaches, like #leukon#, to yellowish; +candidus+, opposed
to _niger_, approaches, like #argon#, to bluish. +Alba cutis+ is the
skin of the sick and dropsical; +candida+, that of the fair girl.
Figuratively, +albor+ is the symbol of good fortune and joy; +candor+,
of purity of mind and innocence. 2. +Albus+ denotes 'white;' +albidus+,
only 'whitish.' (iii. 193.)

ALERE; NUTRIRE; NUTRICARE. +Alere+ (from #althô#) denotes nourishment,
as conducive to development and growth; +nutrire+ and +nutricare+, only
as it prolongs and secures existence. Or, +alimenta+ adjuvant,
+nutrimenta+ sustentant. Cic. N. D. ii. 63. Neque _ali_ neque
sustentari. +Nutrire+ involves a general notion; +nutricare+ is usually
applied more particularly to brutes. (ii. 99.)

ALGERE, ALGIDUS, see _Frigere_.

ALIENIGENA, see _Externus_.

ALIMENTA; PENUS; CIBUS; ESCA; EDULIA; CIBARE; PASCERE. 1. +Alimenta+ and
+penus+ are victuals in general, meat and drink; +alimenta+, mostly with
reference to the wants of an individual; +penus+, to the wants of a
whole family. +Cibus+ and +esca+ denote 'food,' in opposition to drink.
Cic. Fin. i. 11, and ii. 28. +Cibus+ (from #geuô#, to chew), natural
food, as a means of nourishment; +esca+ (from #edô#), 'the food' that is
artificially prepared as a dish. Hence +cibus+ denotes the food of
brutes also; but +esca+, only a bait, prepared as it were like a dish,
and set before them. Cic. N. D. ii. 47. Animalia _cibum_ partim dentibus
capessunt: compare this with ii. 23. Dii nec _escis_ nec potionibus
vescuntur. 2. +Cibaria+ are the most general and usual sorts of food;
+edulia+ are savory and select sorts of food. Suet. Tib. 46. Comites
nunquam salario, _cibariis_ tantum sustentavit; compare with Cal. 40.
Pro _eduliis_ certum statumque exigebatur. 3. +Cibare+ means to feed
with one's hand, as nurses, etc.; +pascere+ (from #pasasthai#), only to
give out food, as a feeder or master. Suet. Tib. 72. Draconem manu sua
_cibaturus_; compare with Vesp. 18. Sineret se plebeculam _pascere_.
(v. 192.)

ALIQUANDO, see _Nonnunquam_.

ALITES, see _Volucres_.

ALLOQUI; APPELLARE; AFFARI. +Alloqui+ denotes accosting, as addressing
the first word, a salutation, and so forth, to a person with whom one is
not unacquainted; +appellare+ (from an old Gothic substantive, spellan),
when one wishes to draw a person into conversation, and direct to him
serious, or, at any rate, not insignificant words; +affari+ denotes
_addressing_ from the impulse of a _feeling_; through peculiar
friendliness or with solemnity. Cic. Cluent. 61. Quum nemo recipere
tecto, nemo audire, nemo _alloqui_, nemo respicere vellet: compare with
Phil. xiii. 2. Salutabunt benigne, comiter _appellabunt_ unumquemque
nostrum; and Brut. 3. Salutatio libri, quo me hic _affatus_ quasi
jacentem excitavit. (v. 107.)

ALSUS, see _Frigere_.

ALTERCATIO, see _Disceptatio_.

ALTUS; EDITUS; PROCERUS; ARDUUS; CELSUS; EXCELSUS; SUBLIMIS. 1. +Altus+
denotes, as a general expression, height or depth, as mathematical
dimensions, in opp. to length and breadth, and, consequently, height, in
opp. to _humilis_; Cic. Tusc. v. 13. 24. Orat 57. N. D. ii. 47, like
#hupsêlos#; +editus+ denotes height, in opp. to _planus_, Tac. Ann.
xv. 38: lastly, +procerus+ denotes height or length in reference to
growth. The _altum_ has no measure and no limits; the _editum_ has the
bulk of a hill; the _procerum_ has the bulk of a tree, the full stature
of the human figure, and so forth. 2. +Altus+, +editus+, and +procerus+,
denote height merely in relation to space; +arduus+ means height, which
is at the same time steep and inaccessible; thence, figuratively,
'difficult, impossible;' +celsus+, height, that thrusts itself out, and
stretches upwards; thence, figuratively, 'proud;' +excelsus+ and
+præcelsus+, what overtops something that is itself high, hence
'pre-eminent;' +sublimis+, what is on high without touching the ground,
soaring in the air, like #meteôros#; thence, figuratively, 'grand,' of
an elevated nature. (ii. 99.)

AMANS, AMATOR, see _Amicus_.

AMARE, see _Diligere_.

AMARUS, see _Acerbus_.

AMBIGUUS, see _Dubius_.

AMBIRE; CIRCUMIRE. +Circumire+ denotes motion in any circular form, but
on the boundaries of a space, so as to go round it; +ambire+ denotes
going hither and thither in zigzag, or going about. Plin. Ep. ii. 9.
_Ambio_ domos, stationesque _circumeo_: and Cic. Att. xiv. 21. Antonium
_circumire_ veteranos, ut acta Cæsaris sancirent; that is, He made in
his canvassing the round, from first to last;--stronger than _ambire_,
which would only express his canvassing, and addressing the veterans in
general.

AMBO, see _Uterque_.

AMBULARE; SPATIARI; DEAMBULARE; INAMBULARE; OBAMBULARE. 1. +Ambulare+
(from _ambire_) denotes taking a walk as a leisurely motion, like going
up and down, in opp. both to _stare_ and _cubare_, and also to _currere_
and _salire_; Plaut. Bacch. iv. 8. 56. Plin. Ep. ix. 36. Cic. Fat. 5.
Fin. v. 17. Sen. Ep. 113. Gell. ii. 9. Sen. Ir. ii. 35. Plin. H. N.
x. 38: +spatiari+ denotes motion in open space, as to walk out, in opp.
to the confinement which a room imposes. 2. +Deambulare+ denotes going
up and down till one is tired; +inambulare+, within a bounded space;
+obambulare+, with reference to a fixed object, _along which_ one walks,
or to a person walking with us. (iii. 48.)

AMENS; DEMENS; INSANUS; VESANUS; EXCORS; VECORS; FUROR; DELIRIUM;
RABIES; CERRITUS; LYMPHATUS. 1. +Amentia+ shows itself negatively and
passively; +dementia+, positively and energetically. The _amens_ is
without reason, and either acts not at all, or acts without reason, like
the idiot, #aphrôn#; the _demens_, while he fancies that he is doing
right, acts in direct opposition to reason, like the madman,
#paraphrôn#. Hence, _amens_ metu, terrore; _demens_ scelere, discordia,
etc. 2. +Insanus+ has a _privative_; +vesanus+, a _depravative_ meaning.
The _insanus_ in his passion oversteps the measure and bounds of right,
and gives one the impression of a guilty person; the _vesanus_, in his
delusion, wanders from the right path, follows a false object, and gives
one the impression of an unfortunate person. 3. +Excors+ means of weak
understanding in general, without the ability of reflecting and
examining, in opp. to _cordatus_; +vecors+ means, of a perverted
understanding, without the ability of reflecting calmly, from the mind
being taken up with one fixed idea. 4. +Furor+ (fervere) denotes mental
irritation, ecstasy, as raging, #manikos#; +delirium+ (#lêrein#),
a physical and childish remission of the mental faculties; +rabies+
(#rhabassein#, #arabos#), a half-moral condition of a passionate
insanity, as frantic, #lussa#. The _furibundus_ forgets the bounds of
sense, the _delirus_ babbles nonsense, the _rabidus_ will bite and
injure when he can. 5. +Cerritus+ and +lymphatus+ betoken frenzy, as a
demoniacal state, as possessed, +cerritus+ or +ceritus+, by Ceres,
+lymphatus+, by the nymphs; they may also be considered as derived from
#koruza#, mucus narium, and from #lemphos#, mucus, as symbols of
stupidity. (v. 89.)

AMICTUS, AMICULUM, see _Vestis_.

AMICUS; AMANS; AMATOR. +Amicus+ involves the notion of reciprocity, but
means only a sincere and calm affection, like #philos#; +amans+ and
+amator+ denote a more glowing affection, but do not imply reciprocity;
+amans+ denotes this affection as a temporary state; +amator+ as an
habitual feeling, like #erastês#. Cic. Verr. v. 63. Alba tunc
antiquissimus non solum _amicus_, verum etiam _amator_. Tusc. iv. 12.
Inter ebriositatem et ebrietatem interest, aliudque est _amatorem_ esse,
aliud _amantem_. (iv. 102.)

AMICUS, see _Socius_.

AMITTERE; PERDERE; JACTURA. 1. +Amittere+ means to lose something, so
that it ceases to be in our possession, like #apobalein#, opp. to
_retinere_, Cic. Rep. v. i. Sext. 47. Suet. Tib. 15. Ter. Phorm. iii. 2,
22; +perdere+ means, to lose something, so that it is destroyed, and
rendered useless, like #diolesai#, opp. to _servare_. Plaut. Rud. iv. 4,
120. Ter. Ad. ii. 2, 32. Sen. Contr. iii. 21.--Tac. Ann. ii. 25.
_Perdita_ classe, _amissis_ armis. 2. +Amissio+ is an involuntary,
+jactura+, a voluntary, loss, which a person undergoes, a sacrifice that
is made to avoid a greater loss, as in the case of the master of a ship,
who throws the freight overboard, to save his ship and his life. Plin.
Ep. i. 12. _Jacturam_ gravissimam feci, si _jactura_ dicenda est tanti
viri _amissio_. (iii. 289.)

AMITTERE, see _Mittere_.

AMNIS, see _Fluvius_.

AMOR, see _Diligere_.

AMPLECTI; COMPLECTI. +Amplecti+ denotes embracing, often with one arm
only, as a sign of calm affection and protection; +complecti+, clasping
and surrounding with both arms, as a sign of passionate love, or
familiar confidence. +Amplecti+ means, figuratively, to lay hold of
something, in opp. to slighting and disdaining; +complecti+, to take
fully in one's grasp, in opp. to a half and superficial possession.
(v. 281.)

AMPLUS, see _Magnus_.

ANCILLA, see _Servus_.

ANCEPS, see _Dubius_.

ANGUIS, see _Repere_.

ANGOR, see _Cura_.

ANGUSTUS; ARCTUS; DENSUS; SPISSUS. 1. +Angustus+ and +arctus+ relate to
space itself, and to the proximity of its enclosing limits; +densus+ and
+spissus+, to things existing in space, and to their proximity to one
another. The _angustum_ (#engustos#) is bounded only by lines, and forms
mostly an oblong, _narrow_, opp. to _latus_, Cic. Att. iv. 29, like
#stenos#; the _arctum_ (from _arcere_, #eirgô#) is fenced in by lists,
walls, or mounds, and forms mostly a square or circle, and so forth,
_close_, in opp. to _laxus_, Cic. Orat. 25, like #stenôpos#. The clavus
angustus can therefore never be arctus. Mel. iii. 2, 8. Rhenus ad
dextram primo _angustus_, et sui similis, post ingens lacus Flevo
dicitur . . . fitque iterum _arctior_, iterumque fluvius emittitur, in
which passage the banks of the Rhine are considered only as lines, or as
walls, 3. +Densus+ (from #adinos#? or #thama#?) denotes objects only as
pressed near _to_ one another, and without any observable gaps, in opp.
to _rarus_, like #dasus# and #thameios#: +spissus+, as pressed close
_into_ one another, and without any intervals between, in opp. to
_solutus_, loose, like #puknos# and #suchnos#. In +densus+ the principal
notion is, the rich abundance of objects, which have no need to keep far
apart, if they are to fill a wide space; in +spissus+, the want of empty
space, from all the spaces between objects being filled up, owing to
their being crowded together. (iv. 431.)

ANIMA; AER; AURA; SPIRITUS; SUBLIME. +Anima+ and +aër+ denote 'air' as
an element, like #aêr#, and +anima+ (#anemos#), in opp. to _terra_,
_mare_, _ignis_; but +aër+, a learned term (#aêr#, from #aeirô#?) in
opp. to _æther_; +aura+ and +spiritus+ denote 'air' when put in motion;
+aura+ (#aura#, from #aesai#, or from #aeirai#), the gently waving and
_fanning_ air; +spiritus+, the _streaming_ and breath-like air, like
#pneuma#; lastly, +sublime+ (from sublevare?), the air that hovers over
us, simply in a local relation, in opp. to _humus_, like #metarsion#,
#meteôron#. (v. 92.)

ANIMA; ANIMUS; MENS. 1. +Anima+ denotes 'the soul,' physiologically, as
the principle of animal life, in men and brutes, that ceases with the
breath, like #psuchê#: +animus+ (#anemos#), psychologically and
ethically, as the principle of moral personality, that ceases with the
will, like #thumos#. The souls of the departed also are called, in a
mythological point of view, +animæ+, as shades; but, in a metaphysical
point of view, +animi+, as spirits. +Anima+ is a part of bodily
existence; +animus+, in direct opposition to the body. Sen. Ep. 4.
Difficile est _animum_ perducere ad contemtionem _animæ_: and 58. Juven.
xv. 148. Principio indulsit communis conditor illis tantum _animas_,
nobis _animum_ quoque. 2. +Animus+ denotes also the human soul, as
including all its faculties, and is distinguished from +mens+ (#menos#,
#manthanô#, the thinking faculty, as a whole from one of its parts. Cic.
Rep. ii. 40. Ea quæ latet in _animis_ hominum, quæque pars _animi mens_
vocatur. Lucr. iii. 615. iv. 758. Catull. 65, 3. Plaut. Cist. iii. 1, 6.
As in practical life the energy of the soul is displayed in the faculty
of volition, so +animus+ itself stands for a part of the soul, namely,
feeling and energy of will in co-ordinate relation to +mens+, the
intellect or understanding. Tac. II. i. 84. Quem nobis _animum_, quas
_mentes_ imprecentur. Ter. Andr. i. 1. 137. Mala _mens_, malus _animus_.
And, lastly, so far as thought precedes the will, and the will itself,
or determination, stands as mediator between thought and action, in the
same way as the body is the servant of the will, so +mens+ is related to
+animus+, as a whole to its part. Cic. Tusc. iii. 5. _Mens_, cui regnum
totius _animi_ a natura tributum est. Liv. xxxvii. 45. (v. 94.)

ANIMADVERTERE; NOTARE. +Animadvertere+ means, to observe mentally, and
take notice of; but +notare+, to make distinguishable by a mark.
(vi. 20.)

ANIMAL; ANIMANS; BELLUA; BESTIA; PECUS; FERA. 1. +Animal+ and +animans+
are the animal as a living being, including man; +animal+, with
reference to his nature, according to which he belongs to the class of
living animals, in opp. to _inanimus_, like #zôon#; +animans+, with
reference to his state, as still living and breathing,[1] in opp. to
_exanimus_; +bellua+, +bestia+, and +pecus+, as irrational beings, in
opp. to man, and +bellua+ and +pecus+, with intellectual reference, as
devoid of reason, in peculiar opp. to _homo_, Cic. N. D. ii. 11;
+bestia+ and +fera+, with moral reference, as wild, and hostile to man.
2. +Bellua+ (from #blax#) denotes, particularly, a great unwieldy
animal, as the elephant, whale, principally sea-monsters; +pecus+, a
domestic animal, particularly of the more stupid kinds, as a bullock,
sheep, in opp. to the wild; +bestia+, a destructive animal, particularly
those that are ravenous, as the tiger, wolf, etc., in opp. to birds,
Justin, ii. 14, like #thêrion#; +fera+ (#phêres#), a wild animal of the
wood, as the stag, wolf, tiger, in opp. to domestic animals. Curt.
ix. 10. Indi maritimi _ferarum_ pellibus tecti piscibus sole duratis, et
majorum quoque _belluarum_, quos fluctus ejecit, carne vescuntur. And
Tac. G. 17. (iv. 291.)

    [Footnote 1: Hence _animalium cadavera_, not _animantium_.]

ANNALES; HISTORIÆ. +Annales+ means a comprehensive historical work,
principally and especially a history of former ages, composed from
documents, like Livy and Tacitus; +historiæ+, particularly a work on the
history of the times in which the author himself has lived, as Sallust
and Tacitus.

ANTIQUUS; PRISCUS; VETUS; VETUSTUS; VETERNUS; PRISTINUS. 1. +Antiquum+
and +priscum+ denote the age that formerly existed, and is now no more,
in opp. to _novum_, like #palaios#; +vetus+ and +vetustum+ (from
#etos#), what has existed for a long time, and has no longer any share
in the disadvantages or advantages of youth, in opp. to _recens_, like
#gerôn#, #geraios#, #gerousios#. Hence +antiquus homo+ is a man who
existed in ancient times; +vetus+, an old man. +Antiqui scriptores+
means the classics, inasmuch as the age in which they flourished has
long been past; +veteres+, inasmuch as they have lived and influenced
manhood for 2000 years. Cic. Verr. i. 21. Vereor ne hæc nimis _antiqua_
et jam obsoleta videantur: compare with Orat. i. 37. Ut illi _vetus_
atque usitata exceptio daretur. 2. +Vetus+ refers only to length of
time, and denotes age, sometimes as a subject of praise, sometimes as a
reproach; +vetustus+ refers to the superiority of age, inasmuch as that
which is of long standing is at the same time stronger, more worthy of
honor, more approved of, than that which is new, in opp. to _novicius_;
lastly, +veternus+ refers to the disadvantages of age, inasmuch as,
after many years' use, a thing becomes worn out, or, through long
existence, weak and spiritless. Moreover, +veternus+, in the writers of
the golden age, is only admitted as a substantive, +veternum+, as
lethargy; +vetus+ regularly supplies its place, and denotes more
frequently the weakness than the strength of age. Tac. Ann. xi. 14 and
15. _Veterrimis_ Græcorum, and _vetustissima_ Italiæ disciplina.
3. +Antiquus+ denotes age only in relation to time, as a former age in
opp. to the present; +priscus+ (from #paros#), as a solemn word, with
the qualifying accessory notion of a former age worthy of honor, and a
sacred primitive age, like #archaios#, in opp. to the fashion of the
day. 4. +Antiquus+ and +priscus+ denote a time long past; +pristinus+,
generally, denotes only a time that is past, like #proteros#. (iv. 83.)

ANTRUM, see _Specus_.

ANUS; VETULA. +Anus+ (as the fem. to _senex_) denotes an old lady, with
respect, and also as a term of reproach; an old woman, with reference to
her weakness, credulity, loquacity, and so forth: +vetula+, an old
woman, with reference to her ugliness and disagreeableness. (iv. 92.)

APERIRE; PATEFACERE; APERTE; PALAM; MANIFESTO; PROPALAM. 1. +Aperire+
(from #peparein#) means 'to open' a space that is covered at top, and
therefore in a horizontal direction, as, for instance, pits and springs,
and thereby to make them visible; +patefacere+, 'to open' a space whose
sides are closed; hence, to open in a perpendicular direction, as, for
instance, gates, roads, and fields, and thereby to make them accessible.
2. +Returare+ (from #stephô#, German stopfen) means, to make accessible
an opening that has been stopped up; +recludere+, an opening that has
been shut up; +reserare+, an opening that has been barred up.
3. +Aperte+ means 'openly,' and without concealment, so that everybody
can perceive and know, in opp. to _occulte_, like #phanerôs#; +palam+
(from planus), 'openly,' and without hiding anything, so that everybody
can see and hear, in opp. to _clam_, like #anaphandon#; +manifesto+,
palpably, so that one is spared all inquiry, all conjecture, all
exertion of the senses and of the mind, like #dêlon#. 4. +Palam+ denotes
that openness which does not shun observation; +propalam+, that which
courts observation. Cic. Orat. i. 35. Neque proposito argento neque
tabulis et signis _propalam_ collocatis; that is, to everybody's
admiration: compare with Pis. 36. Mensis _palam_ propositis; that is,
without fear and constraint. (v. 291.)

APPARET; EMINET. +Apparet+ means what is visible to him who observes;
+eminet+, what forces itself upon observation, and attracts the eye.
Sen. Ir. i. 1. _Apparent_ alii affectus, hic (scil. iræ) _eminet_.
(vi. 23.)

APPARET, see _Constat_.

APPELLARE, see _Alloqui_ and _Nominare_.

APTUS, see _Idoneus_.

AQUA; UNDA; FLUCTUS; FLUENTUM. 1. +Aqua+ (from #ôkeanos#) denotes water
materially as an element, in opp. to _terra_; +unda+ (from #nedê#, wet),
as a flowing, continually moving element, in opp., as it were, to
_solum_; +lympha+ (#lemphos#) is merely a poetical synonyme of _aqua_,
with the accessory notion of clearness and brightness, to which the
similar sound of the adjective _limpidus_, though not derived from it,
gave occasion. 2. +Unda+ stands in the middle, between _aqua_ and
_fluctus_, as _aura_ does between _aër_ and _ventus_. For +unda+
denotes, like wave, that which apparently moves _itself_, whereas
+fluctus+ and +fluenta+, like billows, the water moved by something
external, as storms and so forth; +fluctus+, the billows more in
connection with the whole, the billowy sea, whereas +fluentum+ denotes a
single billow. It is only the stormy sea, the boisterous stream, that
urges on its billows, but every piece of water, that is not entirely
stagnant, has its waves. Hence there is a great distinction between
these two images in Cicero, Mil. 2, 5. Tempestates et procellas in illis
duntaxat _fluctibus_ concionum semper putavi Miloni esse subeundas; that
is, in the tumultuously agitated assemblies: and Planc. 6, 15. Si campus
atque illæ _undæ_ comitiorum, ut mare profundum et immensum, sic
effervescunt quodam quasi æstu; that is, the lightly moving assemblies.
Sen. N. Q. iii. 10. Quid si ullam _undam_ superesse mireris, quæ
superveniat tot _fluctibus_ fractis. And iv. 2. Nec mergit cadens
_unda_, sed planis _aquis_ tradit. (ii. 10.)

AQUOSUS, see _Udus_.

ARBITRARI, see _Censere_.

ARCANA; SECRETA; MYSTERIA. +Arcana+ denotes secrets, in a good sense,
such as are so of themselves, and from their own nature, and should be
spoken of with awe; thus +arcana+, as a popular term, denotes secrets of
all sorts; on the other hand, +mysteria+, as a learned term, denotes
religious secrets, like the Eleusinian mysteries; lastly, +secreta+
denotes secrets, in the most ordinary sense, such as are made so by men,
and which seek concealment from some particular fear. Tac. Ann. i. 6.
Sallustius Crispus particeps _secretorum_ . . . monuit Liviam, ne
_arcana_ domus vulgarentur. (iv. 429.)

ARCERE; PROHIBERE. +Arcere+ (#arkein#, from #erukein#) means to keep off
and bar the entry, in opp. to _admittere_, Plin. H. N. xii. 1; on the
other hand, +prohibere+ means to keep at a distance, and prevent the
approach, in opp. to _adhibere_. The _arcens_ makes defensive
opposition, like the _resistens_, and protects the threatened; but the
_prohibens_ acts on the offensive, like the _propulsans_, and retaliates
hostility on the assailant. (iv. 430.)

ARCESSERE; ACCIRE; EVOCARE; ACCERSERE. 1. +Arcessere+ and +accersere+
denote, in the most general sense, merely, to send for; +accire+
supposes a co-ordinate relation in those that are sent for, as, to
invite; +evocare+, a subordinate relation, as, to summon. The
_arcessens_ asks, the _acciens_ entreats, the _evocans_ commands,
a person to make his appearance. Cic. Att. v. 1. Tu invita mulieres, ego
_accivero_ pueros: compare with Dejot. 5. Venit vel rogatus ut amicus,
vel _arcessitus_ ut socius, vel _evocatus_ ut qui senatui parere
didicisset. Or, Liv. x. 19. Collegæ auxilium, quod _acciendum_ ultro
fuerit, with xliv. 31. _Evocati_ literis imperatoris. And xxix. 11.
Æbutia _accita_ ad Sulpiciam venit; and 12. Ut Hispalam libertinam
_arcesseret_ ad sese. 2. +Arcessere+ (from cedere) means, originally, to
order to approach; on the other hand, +accersere+ (from #skairô#), to
come quickly, or, to make haste; but both words have been confounded
with each other, from similarity of sound. (iii. 283.)

ARCTUS, see _Angustus_.

ARDERE; FLAGRARE. +Ardere+ (from #ereuthein#) means to be in a visible
glowing heat, like #aithein#; on the other hand, +flagrare+, to be in
bright flames, like #phlegesthai#. Hence, metaphorically, +ardere+ is
applied to a secret passion; +flagrare+, to a passion that bursts forth.
Cic. Or. iii. 2, 8. Non vidit Crassus _flagrantem_ bello Italiam, non
_ardentem_ invidia senatum. (iv. 21.)

ARDUUS; DIFFICILIS. +Arduus+ (from #orthos#) means difficult to ascend,
in opp. to _pronus_; on the other hand, +difficilis+ means difficult to
execute, in opp. to _facilis_. +Arduus+ involves a stronger notion of
difficulty, and denotes the difficult when it borders on the impossible.
Plin. Ep. iv. 17. Est enim res _difficilis ardua_. Tac. Hist. ii. 76.
Æstimare debent, an quod inchoatur, reipublicæ utile, ipsis gloriosum,
aut promptum effectu, aut certe non _arduum_ sit. Cic. Verr. i. 51. Cum
sibi omnes ad illum allegationes _difficiles_, omnes aditos _arduos_, ac
pæne interclusos, viderent. (ii. 105.)

ARDUUS, see _Altus_.

ARENA, see _Sabulo_.

ARGUERE; INCUSARE; CULPARE; CRIMINARI; INSIMULARE; DEFERRE; ACCUSARE.
+Arguere+ (from #argos#) is the most general expression for any
imputation of supposed or actual guilt, whether in a court of justice or
not, as to tax or charge with; +incusare+, and the less frequent term
+culpare+, denote only a complaint made out of a court of justice;
+criminari+, an accusation with hostile or evil intention, in a
calumnious spirit; +insimulare+, in an undeserved or slanderous manner,
through suspicion; +deferre+, to impeach before a judge; +accusare+, to
impeach in a criminal court. Cic. Lig. 4, 10. _Arguis_ fatentem. Non est
satis. _Accusas_ eum. (ii. 163.)

ARIDUS; TORRIDUS; SICCUS. +Aridus+ and +torridus+ denote an internal
want of moisture; but things that are _arida_ (from areo) have lost
their moisture from a heat acting within, like #auos#, in opp. to
_humidus_. Plin. Pan. 30, 4; on the other hand, _torrida_ (from
#tersô#), from a heat penetrating from without, in opp. to _uvidus_,
like #sklêros#;--+siccus+ denotes dryness that is only external,
confined to the surface, in opp. to _madidus_, like #xêros#. Plin. H. N.
xii. 12. Ne sint fragilia et _arida_ potius quam _sicca_ folia. And
xv. 29. Cato docuit vinum fieri ex nigra myrta _siccata_ usque in
_ariditatem_ in umbra. Colum. vii. 4. (vi. 244.)

ARISTA, see _Culmus_.

ARMENTUM, see _Pecus_.

ARMUS; HUMERUS; ALA; AXILLA. +Armus+ (ramus?) is the highest part of the
upper arm in men; the fore-leg in beasts; the shoulder-blade, as part of
the whole body, distinguished from _scapula_, as part of the skeleton,
like #ômos#; +humerus+, the flat surface, which in the human body is
over the upper arm, the shoulder, like #epômis#; +ala+ and +axilla+, the
cavity which is under the upper arm, the arm-pit, like #maschalê#. Ovid,
Met. xii. 396. Ex _humeris_ medios coma dependebat in _armos_. And
x. 599. xiv. 304. Plin. H. N. xi. 43. (iv. 27.)

ARROGANTIA, see _Superbia_.

ARTES, see _Literæ_.

ARTIFEX, see _Faber_.

ARTUS, see _Membrum_.

ARUNDO, see _Culmus_.

ARVUM, see _Villa_.

ASCIA; SECURIS. +Ascia+ is the carpenter's axe, to split wood;
+securis+, the butcher's cleaver, to cut meat.

ASPER, see _Horridus_.

ASPERNARI, see _Spernere_.

ASSENTIRI; ASSENTARI; BLANDIRI; ADULARI. 1. +Assentiri+ means to assent
from conviction, in opp. to _dissentire_; but +assentari+, to express
assent, whether from conviction or from hypocrisy, in opp. to
_adversari_. Vell. P. ii. 48. Cic. Rosc. Am. 16, 99. Plaut. Most. i. 3,
100. Amph. ii. 2, 70. 2. +Assentari+ denotes the flattery which shuns
contradicting a person, like #thôpeuein#; +blandiri+ (#meldein#), that
which says what is agreeable to another, like #areskeuein#; +adulari+
(from #doulos#), that which would please at the expense of
self-degradation, like #kolakeuein#. The _assentans_, as a flatterer,
would, by surrendering his right to an independent opinion; the
_blandiens_, by complaisance and visible signs of affection; the
_adulans_, by self-degradation, and signs of an unworthy subserviency,
gain the favor of another. +Assentatio+, or the art of the assenter, has
its origin in cowardice or weakness; +blanditiæ+, or fair-speaking, in
the endeavor to be amiable, and, at worst, in self-interest; +adulatio+,
or flattery, and servility, #kolakeia#, in a degrading, slavish,
spaniel-like spirit. Sen. Ir. iii. 8. Magis adhuc proderunt submissi et
humani et dulces, non tamen usque in _adulationem_; nam iracundos nimia
_assentatio_ offendit. Erit certe amicus . . . . cui non magis tutum
erat _blandiri_ quam maledicere. And ii. 28. Sæpe _adulatio_, dum
_blanditur_, offendit. (ii. 174.)

ASSEVERARE, see _Dicere_.

ASSES, see _Axes_.

ASSIDUITAS, see _Opera_.

ASSEQUI, see _Invenire_.

ASTRUM, see _Sidus_.

ASTUTUS; CALLIDUS; VAFER; VERSUTUS. +Astutus+ or in old Latin +astus+
(from #akê#, acuere), and +callidus+, denote cunning, more in an
intellectual sense, as a mark of cleverness; +astutus+, indeed,
acuteness in the invention and execution of a secret project, synonymous
with _solers_; but +callidus+ (from #kallos#), sharp-sightedness in
judging of a complicated question of conduct, or worldly wisdom, as the
consequence of a knowledge of mankind, and of intercourse with the
world, synonymous with _rerum peritus_, as judicious, and, in its
degenerate signification, crafty, like #kerdaleos#; on the other hand,
+vafer+ and +versutus+ denote cunning in a moral sense, as a mark of
dishonesty, and, indeed, +vafer+ (#huphê#), adroitness in introducing
tricks, particularly in judicial affairs, as the tricks of a lawyer,
like #panourgos#; +versutus+ (#artutos#), versatility in dissimulation,
and in the art of getting out of a scrape by some means or other; in
opp. to _simplex_, Cic. Fin. iv. 25, like #strophaios#. Plin. Ep.
vii. 6. Juvenis ingeniosus, sed parum _callidus_. Cic. Brut. 48.
_Callidus_, et in capiendo adversario _versutus_. (iii. 220.)

ATER; NIGER; PULLUS. 1. +Ater+ (#aithos#) denotes black, as a negation
of color, in opp. to _albus_; whereas +niger+ (#pnigoeis#) denotes
black, as being itself a color, and indeed the darkest, in opp. to
_candidus_. The _atrum_ makes only a dismal and dark impression; but the
_nigrum_, a positive, and imposing and beautiful impression, as Hor.
Carm. i. 32, 11. Lycum _nigris_ oculis, _nigroque_ crine decorum. Tac.
G. 43. _Nigra_ scuta, tincta corpora; _atras_ ad proelia noctes legunt.
(iii. 194.) 2. +Ater+ and +niger+ denote a deep dark black; whereas
+pullus+ only swarthy, with reference to the affinity of the dark color
to dirt. (iii. 207.)

ATQUE, see _Et_.

ATROX; TRUX; TRUCULENTUS; DIRUS; SÆVUS; TORVUS. 1. +Atrox+, +trux+, and
+truculentus+, (from #trêchus#, #taraxai#), denote that which has an
exterior exciting fear; that which makes an impression of terror on the
fancy, and eye, and ear; +atrox+, indeed, as a property of things, but
+trux+ and +truculentus+ as properties of persons; whereas +dirus+ and
+sævus+ mean that which is really an object of fear, and threatens
danger; +dirus+, indeed (from #deos#), according to its own nature, as a
property of things, means dreadful, #deinos#; but +sævus+ (from #ai#,
heu!) according to the character of the person, as a property of living
beings, means blood-thirsty, cruel, #ainos#. Plin. Pan. 53.
_Atrocissima_ effigies _sævissimi_ domini. Mela ii. 7. Ionium pelagus
. . . _atrox_, _sævum_; that is, looking dangerous, and often enough
also bringing misfortune. 2. +Trux+ denotes dreadfulness of look, of the
voice, and so forth, in the tragic or heroic sense, as a mark of a wild
disposition or of a cruel purpose; but +truculentus+, in the ordinary
and comic sense, as a mark of ill-humor or trivial passion; the slave in
Plautus is _truculentus_; the wrathful Achilles is _trux_. Sometimes,
however, _truculentior_ and _truculentissimus_ serve as the comparative
and superlative of _trux_. 3. +Trux+ and +truculentus vultus+ is a
terrific, angry look, like #trachus#; +torvus+, merely a stern, sharp,
and wild look, as #toron#, or #taurêdon blepein#. Plin. H. N. xi. 54.
Contuitu quoque multiformes; _truces_, _torvi_, flagrantes. Quintil.
vi. 1. 43. (i. 40.)

ATTONITUS; STUPENS. +Attonitus+, thunderstruck, denotes a momentary,
+stupens+ (#taphein#) a petrified, a lasting condition. Curt. viii. 2,
3. _Attoniti_, et _stupentibus_ similes. Flor. ii. 12. (vi. 31.)

AUDERE; CONARI; MOLIRI. +Audere+ denotes an enterprise with reference to
its danger, and the courage of him who undertakes it, whereas +conari+
(from incohare), with reference to the importance of the enterprise, and
the energy of him who undertakes it; lastly, +moliri+, with reference to
the difficulty of the enterprise, and the exertion required of him who
undertakes it. (iii. 295.)

AUDENTIA, AUDACIA, see _Fides_.

AUDIRE; AUSCULTARE. +Audire+ (from _ausis_, _auris_, #ouas#) means to
hear, #akouein#, as a mere passive sensation, like _olfacere_; on the
other hand, +auscultare+ (from auricula), to hearken, #akroasthai#, that
is, to wish to hear, and to hear attentively, whether secretly or
openly, by an act of the will, like _odorari_. Ter. And. iv. 5, 45.
Æsch. Pater, obsecro, _ausculta_. Mic. Æschine, _audivi_ omnia. Cato ap.
Gell. i. 15. Pacuv. ap. Cic. Div. i. 57. (iii. 293.)

AUFERRE, see _Demere_.

AUGURIA; AUSPICIA; PRODIGIA; OSTENTA; PORTENTA; MONSTRA; OMINA.
+Auguria+ and +auspicia+ are appearances in the ordinary course of
nature, which for the most part possess a meaning for those only who are
skilful in the interpretation of signs; +auguria+ (from augur,
#augazein#) for the members of the college of augurs, who are skilled in
such things; +auspicia+, for the magistrates, who have the right to take
auspices: whereas +prodigia+, +ostenta+, +portenta+, +monstra+, are
appearances out of the ordinary course of nature, which strike the
common people, and only receive a more exact interpretation from the
soothsayer: lastly, +omina+ (#othmata#, #ossai#) are signs which any
person, to whom they occur, can interpret for himself, without
assistance. The primary notion in +prodigium+ is, that the appearance is
replete with meaning, and pregnant with consequences; in +ostentum+,
that it excites wonder, and is great in its nature: in +portentum+, that
it excites terror, and threatens danger; in +monstrum+, that it is
unnatural and ugly. (v. 178.)

AURA, see _Anima_.

AUSCULTARE, see _Audire_.

AUSPICIA, see _Auguria_.

AUSTERUS; SEVERUS; DIFFICILIS; MOROSUS; TETRICUS. 1. +Austerus+
(#austêros#, from #auô#) denotes gravity as an intellectual, +severus+
(#auêros#) as a moral quality. The _austerus_ in opp. to _jucundus_,
Plin. H. N. xxxiv. 8. xxxv. 11, is an enemy to jocularity and frivolity,
and seeks in science, learning, and social intercourse, always that
which is serious and real, at the risk of passing for dull; the
_severus_, in opp. to _luxuriosus_, Quintil. xi. 3, 74, is rigid, hates
all dissoluteness and laxity of principle, and exacts from himself and
others self-control and energy of character, at the risk of passing for
harsh. The stoic, as a philosopher, is _austerus_, as a man, _severus_.
2. +Austerus+ and +severus+ involve no blame; whereas +difficilis+,
+morosus+, and +tetricus+, denote an excess or degeneracy of rigor. The
_difficilis_ understands not the art of easy and agreeable converse,
from hypochondria and temperament; the _morosus_ (from mos) is
scrupulous, and wishes everything to be done according to rule, from
scrupulosity and want of tolerance; the _tetricus_ (redupl. of trux,
#trachus#) is stiff and constrained, from pedantry and want of temper.
(iii. 232.)

AUTUMARE, see _Censere_.

AUXILIUM; OPEM FERRE; OPITULARI; JUVARE; ADJUVARE. 1. +Auxilium+, +opem
ferre+, and +opitulari+, suppose a person in a strait, whom one would
rescue from necessity and danger, in opp. to _deserere_, _destituere_,
and so forth; the _auxilium ferens_ is to be considered as an ally, who
makes himself subservient to the personal safety, or to the interest of
him who is in a strait; the _opem ferens_, as a benefactor, who employs
his power and strength for the benefit of the weak; whereas +juvare+ and
+adjuvare+ (#iasthai#) suppose only a person striving to do something,
which he may be enabled to do better and quicker by help, in opp. to
_impedire_, Cic. Verr. i. 6. Ter. Heaut. v. 2, 39. Matres solent esse
filiis in peccato _adjutrices_, _auxilio_ in paterna injuria. When in
Liv. ii. 6, Tarquin entreats the Veientes, _ferrent opem_, _adjuvarent_,
he is first considered as exulans, then as regnum repetiturus. 2. +Opem+
and +auxilium ferre+ derive their emphasis from the noun, to bring help,
and nothing else; whereas +opitulari+, and the poetical word,
+auxiliari+, derive their emphasis from their verbal form, and mean to
bring help, and not to refuse. (v. 70.)

AVE; SALVE; VALE. +Ave+ (from #eu#) is a salutation used at meeting and
at parting, like #chaire#; whereas +salve+ is used at meeting only,
+vale+ at parting, like #errhôso#. Suet. Galb. 4. Ut liberti mane
_salvere_, vespere _valere_ sibi singuli dicerent. (i. 28.)

AVES, see _Volucres_.

AVIDUS, see _Velle_.

AXES; PLANCÆ; TABULÆ. +Axes+ or +asses+, and +plancæ+, are unwrought
boards, as they come from the saw, and +asses+ as a usual term, +plancæ+
as a technical term; whereas +tabulæ+ are boards that have been made
smooth by the plane, to serve the purposes of luxury. (vi. 34.)

AXILLA, see _Armus_.


B.

BALBUS; BLÆSUS. +Balbus+ (from balare) denotes stammering as an habitual
quality, whereas +Blæsus+, as a temporary condition. (iii. 79.)

BACULUS, see _Fustis_.

BAJULARE, see _Ferre_.

BARDUS, see _Stupidus_.

BASIUM, see _Osculum_.

BAUBARI, see _Latrare_.

BEATUS, see _Felix_.

BELLUA, see _Animal_.

BENE MORATUS, see _Bonus_.

BENEVOLENTIA, see _Studium_.

BENIGNUS, see _Largus_.

BESTIA, see _Animal_.

BIBERE; POTARE. +Bibere+ (reduplic. of bua) means to drink like a human
being, #pinein#; whereas +potare+ (from #potos#) to drink like a beast,
and, metaphorically, to tipple, #span#. Sen. Ep. 122. Inter nudos
_bibunt_, imo _potant_. Plaut. Curc. i. 1, 88. Agite, _bibite_, festivæ
fores, _potate_, fite mihi volentes propitiæ. (1. 149.)

BIFARIAM, see _Duplex_.

BILIS, see _Fel_.

BLÆSUS, see _Balbus_.

BLANDIRI, see _Assentiri_.

BLATIRE, BLATERARE, see _Garrire_.

BONI CONSULERE, see _Satis habere_.

BONUS; BENE MORATUS; PROBUS; FRUGI; HONESTUS; SANCTUS. 1. +Bonus+, +bene
moratus+, +probus+, and +frugi+, denote a low degree of morality, in
which a man keeps himself free from blame and punishment, hatred and
contempt:--+bonus+ (anciently duonus, #dunamai#), in the popular sense,
in which benevolence and goodness of heart constitute the principal part
of morality, in opp. to _malus_, like #agathos#; +bene moratus+, in a
more philosophical sense, as an acquired character, in which, before all
things, self-control, conscientiousness, and freedom from common
selfishness are cultivated, like #eutropos#, +probus+ #praus#), so far
as a man injures no one, nor does what is unjust, as a worthy, upright,
just man; +frugi+, so far as a man, by discretion, conscientiousness,
and diligence, qualifies himself to be useful in practical life, in opp.
to _nequam_, like #chrêstos#. Quintil. vi. 4, 11. Non est altercandi ars
. . . res animi jacentis et mollis supra modum frontis, fallitque
plerumque quod _probitas_ vocatur, quæ est imbecillitas. Dic. Dejot. 10.
_Frugi_ hominem dici non multum laudis habet in rege. Quintil. i. 6, 29.
2. Whereas +honestus+ and +sanctus+ denote a higher degree of morality,
which, from higher motives, rises above the standard of ordinary men,
and what is called social morality; +honestus+, as an honorable and
chivalrous spirit and demeanor, derived from a principle of honor and
distinction, in opp. to _turpis_; +sanctus+, as a saintly and holy
spirit, derived from a principle of piety. (v. 347.)

BRACHIUM, see _Ulna_.

BREVIS; CURTUS. +Brevis+ (#brachus#) means short by nature; whereas
+curtus+ (#kartos#, from #keirô#), means shortened.

BRUTUS, see _Stupidus_.


C.

CABALLUS, see _Equus_.

CACHINNARI, see _Ridere_.

CACUMEN, see _Acies_.

CADAVER; CORPUS. +Cadaver+ denotes the dead body as a mere material
substance, like _carcass_: but +corpus+ as the remains of personality,
like _corpse_, and is always used when the dead body is spoken of with
feeling. (vi. 45.)

CADERE, see _Labi_.

CÆDERE, see _Verberare_.

CÆRIMONIA, see _Consuetudo_.

CÆSAR, see _Primus_.

CÆSARIES, see _Crinis_.

CÆTERI; RELIQUI. +Cæteri+ (comparat. from #ekei#) denotes others, as in
direct opposition to those first mentioned, like #hoi alloi#; whereas
+reliqui+, the rest, as merely the remainder that complete the whole,
like #hoi loipoi#. Cic. Brut. 2, 6. Si viveret Hortensius, _cætera_
fortasse desideraret una cum _reliquis_ bonis civibus; hunc aut præter
_cæteros_, aut cum paucis sustineret dolorem. (i. 183.)

CALAMITAS, see _Infortunium_.

CALAMUS, see _Culmus_.

CALCULUS, see _Saxum_.

CALERE; FERVERE; ÆSTUARE; CALEFACERE; FOVERE. 1. +Calere+ and +fervere+
denote, objectively, warmth by itself, and, indeed, +calidus+ (#kêleô
puri#), in opp. to _frigidus_, a moderate degree of warmth, but
+fervidus+, in opp. to _gelidus_, a degree of warmth on the point of
boiling, heat; whereas +æstuare+ (from #aithô#), subjectively, the
feeling of heat, in opp. to _algere_. (iii. 89.) 2. +Calefacere+ means
to make warm, in a purely physical sense, without any accessory notion;
whereas +fovere+ (from #aphauô#), with reference to the genial
sensation, or salutary effect of the warmth. (vi. 48.)

CALIGO, see _Obscurum_.

CALIX, see _Poculum_.

CALLIDUS, see _Astutus_ and _Sapiens_.

CALLIS, see _Iter_.

CAMPUS, see _Æquum_ and _Villa_.

CANDELA; LUCERNA. +Candela+ is a candle, which can be carried about like
a torch, as #lampas#, whereas +lucerna+ can only be considered as a
burning light on a table, like #luchnos#. (vi. 50.)

CANDIDUS, see _Albus_.

CANERE; CANTARE; PSALLERE; CANTICUM; CANTILENA; CARMEN; POEMA; POETA;
VATES. 1. +Canere+ (from #kanachein#) means, in the most general sense,
to make music, voce, tibiis, fidibus, like #melpein#; +cantare+, with
vocal music, like #aeidein#; +psallere+, with instrumental music, and
indeed with string-instruments, like #psallein#. 2. +Cantica+ and
+cantilenæ+ are only songs adapted for singing, in which, as in popular
ballads, the words and melodies are inseparable, and serve to excite
mirth and pleasure, in opp. to speech, and that which is spoken; and,
indeed, +canticum+ means a favorite piece, still in vogue; +cantilena+,
a piece which, being generally known, has lost the charm of novelty, and
is classed with old songs; whereas +carmina+ and +poemata+ are poems
which may be sung, but the words of which claim value as a work of art,
and serve religion or music as an art, in opp. to prose and real truth;
+carmina+, indeed, were originally religious hymns, #epôdai#, and, in a
wider sense, poems of another sort, mostly, however, minor poems, and of
a lyrical sort, like #ôdai#; but +poemata+ are the products of
cultivated art, and extensive poems, mostly of the epic or tragic sort,
like #poiêmata#. The _carmen_ (#karô#, #krazô#) is the fruit of natural,
but the _poema_ of calm and self-conscious inspiration. 3. +Poeta+ is a
technical expression, and denotes a poet only as an artist; +vates+
(#êchetês#) is an old Latin and religious expression, and denotes a poet
as a sacred person. Tac. Dial. 9. (v. 99.)

CANNA, see _Culmus_.

CANTARE, see _Canere_.

CANTERIUS, see _Equus_.

CANTICUM, CANTILENA, see _Canere_.

CAPER; HIRCUS; HOEDUS. +Caper+ (#kapros#) is the general name for a
he-goat, and that which is used in natural history, #tragos#; +hircus+
(from #chêr#) is an old full-grown he-goat, #chimaros#? whereas +hædus+,
+hoedus+ (#choiros#), a kid, #eriphos#. (v. 336.)

CAPERE, see _Sumere_.

CAPILLUS, see _Crinis_.

CARCER, see _Custodia_.

CARERE; EGERE; INDIGERE. 1. +Carere+ (from #keirein#) relates to a
desirable possession, in opp. to _habere_, Cic. Tusc. i. 36; whereas
+egere+ and +indigere+, to a necessary and indispensable possession, in
opp. to _abundare_, Lucil. Fr. Sat. viii. Senec. Vit. B. 7. Voluptate
virtus sæpe _caret_, nunquam _indiget_. Epist. 9. Sapiens _eget_ nulla
re; _egere_ enim necessitatis est. Cic. Ep. ad. Qu. Fr. i. 3, 2. Nunc
commisi, ut me vivo _careres_, vivo me aliis _indigeres_. 2. +Egere+
(from #chaô#, #chainô achên#) denotes, objectively, the state of need,
in opp. to _uti_, Cato ap. Gell. xiii. 23; +indigere+, subjectively, the
galling sense of need, and eager longing to satisfy it. (iii. 113.)

CARITAS, see _Diligere_.

CARMEN, see _Canere_.

CARO; PULPA; VISCERA; EXTA; INTESTINA; ILIA. 1. +Caro+ means flesh in
its general sense, as a material substance, in opp. to fat, nerves,
muscles, and so forth; +pulpa+, especially, eatable and savory flesh, in
opp. to bones; +viscera+, all flesh, and every fleshy substance between
the skin and the bones. 2. +Viscera+, in a narrower sense, means
generally, the inner parts of the body; whereas +exta+ means the inner
parts of the upper part of the body, as the heart, lungs, and so forth;
+intestina+, +interanea+, and +ilia+, the inner parts of the lower part
of the body, namely, the entrails; and indeed +intestina+, and, in the
age after Augustus, +interanea+, meant the guts as digestive organs;
+ilia+, all that is contained in the lower part of the body, and
particularly those parts that are serviceable. (v. 145.)

CASSIS; GALEA; CUDO. +Cassis+, +cassida+ (from #kotta#), is a helmet of
metal; +galea+ (#galeê#), a helmet of skin, and properly of the skin of
a weasel; +cudo+ (#keuthôn#), a helmet of an indefinite shape. Tac. G.
6. Paucis loricæ; vix uni alterive _cassis_ aut _galea_.

CASSIS, see _Rete_.

CASTIGATIO, see _Vindicta_.

CASTUS; PUDICUS; PUDENS; PUDIBUNDUS. 1. +Castus+ (from #katharos#)
denotes chastity as a natural quality of the soul, as pure and innocent;
whereas +pudicus+, as a moral sentiment, as bashful and modest.
2. +Pudicus+, +pudicitia+, denote natural shame, aversion to be exposed
to the gaze of others, and its fruit, chaste sentiment, merely in its
sexual relation, like bashfulness; whereas +pudens+, +pudor+, denote
shame in a general sense, or an aversion to be exposed to the
observation of others, and to their contempt, as a sense of honor. Cic.
Catil. ii. 11, 25. Ex hac parte _pudor_ pugnat, illinc petulantia; hinc
_pudicitia_, illinc stuprum. 3. +Pudicus+ and +pudens+ denote shame as
an habitual feeling; +pudibundus+ as a temporary state of the sense of
shame, when excited. (iii. 199.)

CASU; FORTE; FORTUITO; FORTASSE; FORSITAN; HAUD SCIO AN. +Casu+,
+forte+, and +fortuito+, denote a casualty, and indeed, +casu+, in opp.
to _consulto_, #sumbebêkotôs#; +forte+, without particular stress on the
casualty, #tuchon#; +fortuito+, +fortuitu+, emphatically, by mere
chance, in opp. to _causa_, #apo tuchês#; whereas +fortasse+,
+forsitan+, and +haud scio an+, denote possibility, and indeed
+fortasse+, +fortassis+, with an emphatic perception and affirmation of
the possibility, as approaching to probability, and are in construction
with the indicative, #isôs#; +forsitan+, +forsan+, with merely an
occasional perception of the possibility, and are in construction with a
conjunctive, #tach' an#; +haud scio an+, with a modest denial of one's
own certainty; consequently, +haud scio an+ is an euphemistic limitation
of the assertion. +Fortasse verum est+, and +forsitan verum sit+, mean,
perhaps it is true, perhaps not; but +haud scio an verum sit+ means,
I think it true, but I will not affirm it as certain. (v. 294.)

CASUS; FORS; FORTUNA; FORS FORTUNA; FATUM. 1. +Casus+ denotes chance as
an inanimate natural agent, which is not the consequence of human
calculation, or of known causes, like #sumphora#; whereas +fors+ denotes
the same chance as a sort of mythological being, which, without aim or
butt, to sport as it were with mortals, and baffle their calculations,
influences human affairs, like #tuchê#. 2. +Fors+, as a mythological
being, is this chance considered as blind fortune; whereas +Fortuna+ is
fortune, not considered as blind, and without aim, but as taking a part
in the course of human affairs from personal favor or disaffection;
lastly, +fors fortuna+ means a lucky chance, #agathê tuchê#. 3. All
these beings form an opposition against the +Dii+ and +Fatum+, which do
not bring about or prevent events from caprice or arbitrary will, but
according to higher laws; and the gods, indeed, according to the
intelligible laws of morality, according to merit and worth, right and
equity; +fatum+, according to the mysterious laws by which the universe
is eternally governed, like #heimarmenê#, #moira#. Tac. Hist. iv. 26.
Quod in pace _fors_ seu natura, tunc _fatum_ et ira deorum vocabatur.
(295.)

CATENÆ, see _Vincula_.

CATERVA; COHORS; AGMEN; GREX; GLOBUS; TURBA. +Caterva+, +cohors+, and
+agmen+, denote an assembled multitude in regular order, and +caterva+,
as a limited whole, according to a sort of military arrangement;
+cohors+, as respecting and observing the leadership of a commanding
officer; +agmen+, as a solemn procession; whereas +turba+, +grex+, and
+globus+, denote a multitude assembled in no regular order, +grex+,
without form or order; +turba+, with positive disorder and confusion;
+globus+, a thronging mass of people, which, from each person pressing
towards the centre, assumes a circular form. (v. 361.)

CATUS, see _Sapiens_.

CAUPONA, see _Deversorium_.

CAUSIDICUS, see _Advocatus_.

CAUTES, see _Saxum_.

CAVERNA, see _Specus_.

CAVILLATOR, see _Lepidus_.

CELARE; OCCULERE; OCCULTARE; CLAM; ABDERE; CONDERE; ABSCONDERE;
RECONDERE. 1. +Celare+ has an abstract or intellectual reference to its
object, like #keuthein#, in opp. to _fateri_, and so forth; synonymously
with +reticere+, Liv. xxiv. 5. Curt. vi. 9; whereas +occulere+,
+occultare+, have a concrete and material reference to their object,
like #kruptein#, in opp. to _aperire_, synonymously with +obtegere+;
Cic. Acad. iv. 19. N. D. ii. 20. Fin. i. 9, 30. Att. v. 15: the
_celanda_ remain secret, unless they happen to be discovered; but the
_occultanda_ would be exposed to sight, unless particular circumspection
and precaution were used. 2. In the same manner +clam+ and +clanculum+
denote secretly, in opp. to _palam_, Cic. Rosc. Am. 8; whereas
+occulte+, in opp. to _aperte_, Cic. Rull. i. 1. 3. +Occulere+ denotes
any concealment; +occultare+, a careful or very anxious concealment, and
on this account finds no place in negative propositions, or as seldom,
for example, as _redolere_. 4. +Occultare+ means to prevent anything
being seen, by keeping it covered; whereas +abdere+, +condere+, and
+abscondere+, by removing the thing itself; +abdere+ (#apotheinai#) by
laying it aside, and putting it away, like #apokruptein#; +condere+
(#katatheinai#), by depositing it in a proper place of safety, like
#katakruptein#; +recondere+, by hiding it carefully and thoroughly;
+abscondere+, by putting it away, and preserving it. (iv. 45.)

CELEBER; INCLYTUS; CLARUS; ILLUSTRIS; NOBILIS. +Celeber+ (from #kleos#)
and +inclytus+ (from #klutos#) denote celebrity, as general expressions,
chiefly as belonging to things, and seldom as belonging to persons,
except in poetry; +clarus+, +illustris+, and +nobilis+, with an especial
political reference; +clarus+ (#galêros#) means renowned for eminent
services to one's country; +illustris+ (from #analeussô#) renowned for
rank and virtue; +nobilis+ (from novisse) belonging to a family whose
members have already been invested with the honors of the state.

CELEBRARE, see _Sæpe_.

CELER, see _Citus_.

CELER, see _Navigium_.

CELSUS, see _Altus_.

CENSERE; JUDICARE; ARBITRARI; ÆSTIMARE; OPINARI; PUTARE; RERI; AUTUMARE;
EXISTIMARE; CREDERE. 1. +Censere+, +judicare+, +arbitrari+, +æstimare+,
denote passing judgment with competent authority, derived from a call to
the office of judge; +censere+, as possessing the authority of a censor,
or of a senator giving his vote; +judicare+, as possessing that of a
judge passing sentence; +arbitrari+, as possessing that of an
arbitrator; +æstimare+ (#aisthesthai#), as that of a taxer, making a
valuation; whereas, +opinari+, +putare+, +reri+, and +autumare+, denote
passing judgment under the form of a private opinion, with a purely
subjective signification; +opinari+ (#opis#) as a mere sentiment and
conjecture, in opp. to a clear conviction and knowledge. Cic. Orat.
i. 23. Mur. 30. Tusc. iv. 7. Rosc. Am. 10; +putare+, as one who casts up
an account; +reri+ as a poetical, and +autumare+ as an antiquated term.
2. +Æstimare+ denotes passing judgment under the form of the political
function of an actual taxer, to estimate anything exactly, or according
to its real value, or price in money; but +existimare+, as a moral
function, to estimate anything according to its worth or truth; hence
Cicero contrasts _existimatio_, not _æstimatio_, as a private opinion,
with competent judgment, _judicio_; Cluent. 29. Verr. v. 68.
3. +Censere+ denotes judgment and belief, as grounded upon one's own
reflection and conviction; +credere+, as grounded on the credit which is
given to the testimony of others. 4. +Opinor+, parenthetically, implies
modesty, like #oimai#; whereas +credo+ implies irony, like #hôs eoiken#,
sometimes in propositions that are self-evident, whereby the irony
reaches the ears of those to whom the truth could not be plainly spoken
or repeated, or who might be inclined to doubt it; sometimes, in absurd
propositions which a man thinks fit to put in the mouth of another;
sometimes, in propositions so evident as scarcely to admit of
controversy. (v. 300.)

CERNERE, see _Videre_.

CERRITUS, see _Amens_.

CERTARE, see _Imitatio_.

CESSARE, see _Vacare_ and _Cunctari_.

CHORDA; FIDES. +Chorda+ (#chordê# is a single string; +fides+ (#sphidê#)
in the sing. and plur. means a complete collection of strings, or a
string-instrument.

CIBARE, CIBUS, see _Alimenta_.

CICATRIX, see _Vulnus_.

CICUR; MANSUETUS. +Cicur+ (redupl. of #korizomai#) denotes tameness,
merely in a physical sense, and as a term in natural history, in opp. to
_ferus_; whereas +mansuetus+, in a moral sense also, as implying a mild
disposition, in opp. to _sævus_. (iv. 257.)

CINCINNUS, see _Crinis_.

CIRCULUS, see _Orbis_.

CIRCUMIRE, see _Ambire_.

CIRCUMVENIRE, see _Fallere_.

CIRRUS, see _Crinis_.

CITUS; CELER; VELOX; PERNIX; PROPERUS; FESTINUS. 1. +Citus+ and +celer+
denote swiftness, merely as quick motion, in opp. to _tardus_, Cic. Or.
iii. 57. Sall. Cat. 15. Cic. Fin. v. 11. N. D. ii. 20. Rosc. Com. 11.
Top. 44; +velox+ and +pernix+, nimbleness, as bodily strength and
activity, in opp. to _lentus_; +properus+ and +festinus+, haste, as the
will to reach a certain point in the shortest time, in opp. to _segnis_
Gell. x. 11. 2. +Citus+ denotes a swift and lively motion, approaching
to _vegetus_; +celer+, an eager and impetuous motion, approaching to
_rapidus_. 3. +Pernicitas+ is, in general, dexterity and activity in all
bodily movements, in hopping, climbing, and vaulting; but +velocitas+,
especially in running, flying, and swimming, and so forth. Plaut. Mil.
iii. 1, 36. Clare oculis video, _pernix_ sum manibus, pedibus mobilis.
Virg. Æn. iv. 180. Curt. vii. 7, 53. Equorum _velocitati_ par est
hominum _pernicitas_. 4. +Properus+, +properare+, denote the haste
which, from energy, sets out rapidly to reach a certain point, in opp.
to _cessare_; whereas +festinus+, +festinare+, denote the haste which
springs from impatience, and borders upon precipitation. (ii. 144.)

CIVILITAS, see _Humanitas_.

CIVITAS, see _Gens_.

CLAM, see _Celare_.

CLARITAS, see _Gloria_.

CLARUS, see _Celeber_.

CLAUSTRUM, see _Sera_.

CLEMENTIA, see _Mansuetudo_.

CLIVUS, see _Collis_.

CLANGERE; CLAMARE; VOCIFERARI. +Clangere+ is the cry of animals and the
clang of instruments, like #klangein#; +clamare+ and +vociferari+, the
cry of men; +clamare+, an utterance of the will, but +vociferari+, of
passion, in anger, pain, in intoxication. Rhet. ad. Her. iii. 12. Acuta
exclamatio habet quiddam illiberale et ad muliebrem potius
_vociferationem_, quam ad virilem dignitatem in dicendo accommodatum.
Senec. Ep. 15. Virg. Æn. ii. 310. Exoritur _clamor_que virum
_clangor_que tubarum. (v. 103.)

CLYPEUS, see _Scutum_.

CODICILLI, see _Literæ_.

COENUM, see _Lutum_.

COEPISSE, see _Incipere_.

COERCERE; COMPESCERE. +Coercere+ denotes restriction, as an act of power
and superior strength; whereas +compescere+ (from pedica, #pedan#) as an
act of sovereign authority and wisdom. (iv. 427.)

COETUS, see _Concilium_.

COGERE; ADIGERE. +Cogere+ (from co-igere) means by force and power to
compel to something; +adigere+, by reflection and the suggestion of
motives to persuade to something. Tac. Ann. vi. 27. Se ea necessitate ad
preces _cogi_, per quas consularium aliqui capessere provincias
_adigerentur_. (vi. 70.)

COGITARE; MEDITARI; COMMENTARI. 1. +Cogitare+ (from the Goth. hugjan)
denotes the usual activity of the mind, which cannot exist without
thinking, or employing itself about something; +meditari+ (from
#medesthai#), the continued and intense activity of the mind, which aims
at a definite result. Ter. Heaut. iii. 3, 46. Quid nunc facere
_cogitas_? Compare this with Adelph. v. 6, 8. _Meditor_ esse affabilis.
Cic. Cat. i. 9, 22. In Tusc. iii. 6, +cogitatio+ means little more than
consciousness; whereas +meditatio+ means speculative reflection.
2. +Meditari+ has an intensive meaning, with earnestness, exertion, and
vivacity; +commentari+ (only in Cicero) means to reflect leisurely,
quietly, and profoundly. (v. 198.)

COGNATUS, see _Necessarius_.

COGNITIO; NOTITIA; SCIENTIA; IGNARUS; INSCIUS; NESCIUS. 1. +Cognitio+ is
an act of the mind by which knowledge is acquired, whereas +notitia+ and
+scientia+ denote a state of the mind; +notitia+, together with +nosse+,
denotes a state of the merely receptive faculties of the mind, which
brings an external appearance to consciousness, and retains it there;
whereas +scientia+, together with +scire+, involves spontaneous
activity, and a perception of truth; +notitia+ may be the result of
casual perception; +scientia+ implies a thorough knowledge of its
object, the result of mental activity. Cic. Sen. 4, 12. Quanta _notitia_
antiquitatis! quanta _scientia_ juris Romani! 2. The _ignarus_ is
without _notitia_, the _inscius_ without _scientia_. Tac. H. i. 11.
Ægyptum provinciam _insciam_ legum, _ignaram_ magistratuum; for
legislation is a science, and must be studied; government an art, and
may be learnt by practice. 3. +Inscius+ denotes a person who has not
learnt something, with blame; +nescius+, who has accidentally not heard
of, or experienced something, indifferently. Cic. Brut. 83. _Inscium_
omnium rerum et rudem. Compare this with Plin. Ep. viii. 23, Absens et
impendentis mali _nescius_. (v. 266.)

COGNOSCERE, see _Intelligere_.

COHORS, see _Caterva_.

COLAPHUS, see _Alapa_.

COLERE, see _Vereri_.

COLLIS; CLIVUS; TUMULUS; GRUMUS; +Collis+ and +clivus+ denote a greater
hill or little mountain; +collis+ (from _celsus_) like #kolônos#, as an
eminence, in opp. to the plain beneath, and therefore somewhat steep;
+clivus+, like #klitus#, as a sloping plain, in opp. to an horizontal
plain, and therefore only gradually ascending; whereas +tumulus+ and
+grumus+ mean only a hillock, or great mound; +tumulus+, like #ochthos#,
means either a natural or artificial elevation; +grumus+, only an
artificial elevation, like #chôma#. Colum. Arbor. a. f. _Collem_ autem
et _clivum_, modum jugeri continentem repastinabis operis sexaginta.
Liv. xxi. 32. Erigentibus in primos agmen _clivos_, apparuerunt
imminentes _tumulos_ insidentes montani. Hirt. B. Hisp. 24. Ex _grumo_
excelsum _tumulum_ capiebat. (ii. 121.)

COLLOQUIUM, see _Sermo_.

COLONUS, see _Incolere_.

COLUBER, see _Anguis_.  [[redirects to _Repere_]]

COMA, see _Crinis_.

COMBURERE, see _Accendere_.

COMERE; DECORARE; ORNARE. 1. +Comere+ and +decorare+ denote ornament,
merely as an object of sense, as pleasing the eye; +ornare+, in a
practical sense, as at the same time combining utility. 2. +Comere+
(#kosmein#) denotes ornament as something little and effeminate, often
with blame, like _nitere_, in opp. to nature, noble simplicity, or
graceful negligence, like #kommoun#, whereas +decorare+ and +ornare+,
always with praise, like _splendere_, as denoting affluence and riches;
+decorare+ (from #dikê#) in opp. to that which is ordinary and unseemly,
like #kosmein#; +ornare+ (from #orinô#?) in opp. to that which is paltry
and incomplete, like #askein#. 3. +Comere+ implies only a change in
form, which by arranging and polishing gives to the whole a smart
appearance, as in combing and braiding the hair; but +decorare+ and
+ornare+ effect a material change, inasmuch as by external addition new
beauty is conferred, as by a diadem, and so forth. Quintil. xii. 10, 47.
_Comere_ caput in gradus et annulos; compare with Tibull. iii. 2, 6.
Sertis _decorare_ comas; and Virg. Ecl. vi. 69. Apio crines _ornatus_
amaro. (iii. 261.)

COMMISSATIO, see _Epulæ_.

COMITARI; DEDUCERE; PROSEQUI. +Comitari+ means to accompany for one's
own interest, #akolouthein#; +deducere+, from friendship, with
officiousness; +prosequi+, from esteem, with respect, #propempein#.
(vi. 73.)

COMITAS, see _Humanitas_.

COMITIA, see _Concilium_.

COMMENTARI, see _Cogitare_.

COMMITTERE, see _Fidere_.

COMMODARE; MUTUUM DARE. +Commodare+ means to lend without formality and
stipulation, on the supposition of receiving the thing lent again when
it is done with. +Mutuum dare+ is to grant a loan on the supposition of
receiving an equivalent when the time of the loan expires. +Commodatio+
is an act of kindness; +mutuum datio+ is a matter of business.
(iv. 137.)

COMMUNICARE, see _Impertire_.

COMOEDUS, see _Actor_.

COMPAR, see _Æquus_.

COMPEDES, see _Vincula_.

COMPENDIUM, see _Lucrum_.

COMPESCERE, see _Coercere_.

COMPLECTI, see _Amplecti_.

COMPLEMENTUM; SUPPLEMENTUM. +Complementum+ serves, like a keystone, to
make anything complete, to crown the whole, whereas +supplementum+
serves to fill up chasms, to supply omissions.

CONARI, see _Audere_.

CONCEDERE; PERMITTERE; CONNIVERE. +Concedere+ and +permittere+ mean, to
grant something which a man has full right to dispose of; +concedere+,
in consequence of a request or demand, in opp. to refusing, like
#sunchôrêsai#; +permittere+, from confidence in a person, and
liberality, in opp. to forbidding, like #epheinai#; whereas +indulgere+
and +connivere+ mean to grant something, which may properly be
forbidden; +indulgere+ (#endelechein#?), from evident forbearance;
+connivere+ (#kataneuein#), from seeming oversight.

CONCESSUM EST; LICET; FAS EST. +Concessum est+ means, what is generally
allowed, like #exesti#, and has a kindred signification with +licet+,
+licitum est+, which mean what is allowed by human laws, whether
positive, or sanctioned by custom and usage, like #themis esti#; +fas
est+ means what is allowed by divine laws, whether the precepts of
religion, or the clear dictates of the moral sense, like #hosion esti#.
(v. 167.)

CONCILIUM; CONCIO; COMITIA; COETUS; CONVENTUS. 1. +Concilium+, +concio+,
and +comitia+ are meetings summoned for fixed purposes; +concilium+
(#xunkalein#), an assembly of noblemen and persons of distinction, of a
committee, of the senate, the individual members of which are summoned
to deliberate, like #sunedrion#; whereas +concio+ and +comitia+ mean a
meeting of the community, appointed by public proclamation, for passing
resolutions or hearing them proposed; +concio+ (ciere, #kiôn#) means any
orderly meeting of the community, whether of the people or of the
soldiery, in any state or camp, like #sullogos#; +comitia+ (from coire)
is an historical term, confined to a Roman meeting of the people, as
#ekklêsia# to an Athenian, and #halia# to a Spartan. 2. +Coetus+ and
+conventus+ are voluntary assemblies; +coetus+ (from coire) for any
purpose, for merely social purposes, for a conspiracy, and so forth,
like #sunodos#; whereas +conventus+, for a serious purpose, such as the
celebration of a festival, the hearing of a discourse, and so forth,
like #homêguris#, #panêguris#. (v. 108.)

CONCLAVE, CUBICULUM. +Conclave+ is the most general term for any closed
room, and especially a room of state; +cubiculum+ is a particular
expression for a dwelling-room. (vi. 75.)

CONCORDIA, see _Otium_.

CONCUBINA, see _Pellex_.

CONDERE, see _Celare_ and _Sepelire_.

CONDITIO; STATUS. +Conditio+ (#xunthesis#, #sunthesia#) is a state
regulated by the will; +status+ is a state arising from connection. Cic.
Fam. xii. 23. Omnem _conditionem_ imperii tui, _statum_que provinciæ
demonstravit mihi Tratorius. (vi. 76.)

CONFESTIM, see _Repente_.

CONFIDENTIA, see _Fides_.

CONFIDERE, see _Fidere_.

CONFINIS, see _Vicinus_.

CONFISUS; FRETUS. +Confisus+ means, subjectively, like _securus_,
depending on something, and making one's self easy, #pepoithôs#; whereas
+fretus+ (#phraktos#, ferox) means, objectively, like _tutus_, protected
by something, #errhômenos#. (i. 20.)

CONFITERI, see _Fateri_.

CONFLIGERE, see _Pugnare_.

CONFUTARE, see _Refutare_.

CONGERIES, see _Acervus_.

CONJUX, see _Femina_.

CONNIVERE, see _Concedere_.

CONSANGUINEUS, see _Necessarius_.

CONSCENDERE, see _Scandere_.

CONSECRARE, see _Sacrare_.

CONSEQUI, see _Invenire_.

CONJUGIUM; MATRIMONIUM; CONTUBERNIUM; NUPTIÆ. +Conjugium+ and
+matrimonium+ denote the lasting connection between man and wife, for
the purpose of living together and bringing up their offspring;
+conjugium+ is a very general term for a mere natural regulation, which
also takes place among animals; +contubernium+ means the marriage
connection between slaves; +matrimonium+, the legal marriage between
freemen and citizens, as a respectable and a political regulation;
whereas +nuptiæ+ means only the commencement of _matrimonium_, the
wedding, or marriage-festival.

CONSIDERARE; CONTEMPLARI. +Considerare+ (from #katidein#) denotes
consideration as an act of the understanding, endeavoring to form a
judgment; +contemplari+ (from #katathambein#) an act of feeling, which
is absorbed in its object, and surrenders itself entirely to the
pleasant or unpleasant feeling which its object excites. (v. 130.)

CONSORS, see _Socius_.

CONSPECTUS, CONSPICERE, see _Videre_.

CONSTAT; APPARET; ELUCET; LIQUET. +Constat+ means a truth made out and
fixed, in opp. to a wavering and unsteady fancy or rumor; whereas
+apparet+, +elucet+, and +liquet+ denote what is clear and evident;
+apparet+, under the image of something stepping out of the back-ground
into sight; +elucet+, under the image of a light shining out of
darkness; +liquet+, under the image of frozen water melted. (vi. 78.)

CONSTITUERE, see _Destinare_.

CONSUETUDO; MOS; RITUS; CÆRIMONIA. +Consuetudo+ denotes the uniform
observance of anything as a custom, arising from itself, and having its
foundation in the inclination or convenience of an individual or people,
#ethos#; whereas +mos+ (modus) is the habitual observance of anything,
as a product of reason, and of the self-conscious will, and has its
foundation in moral views, or the clear dictates of right, virtue, and
decorum, #êthos#; lastly, +ritus+ denotes the hallowed observance of
anything, either implanted by nature as an instinct, or introduced by
the gods as a ceremony, or which, at any rate, cannot be traced to any
human origin. +Consuetudines+ are merely factitious, and have no moral
worth; +mores+ are morally sanctioned by silent consent, as +jura+ and
+leges+ by formal decree; +ritus+ (from #arithmos#, #rhuthmos#), are
natural, and are hallowed by their primæval origin, and are peculiar to
the animal. (v. 75.) 2. +Ritus+ is a hallowed observance, as directed
and taught by the gods or by nature; whereas +cærimonia+ (#kêdemonia#)
is that which is employed in the worship of the gods.

CONSUEVISSE, see _Solere_.

CONSUMMARE, see _Finire_.

CONTAGIUM, see _Lues_.

CONTAMINARE; INQUINARE; POLLUERE. +Contaminare+ (from contingo,
contagio) means defilement in its pernicious effect, as the corruption
of what is sound and useful; +inquinare+ (from cunire, or from #pinos#),
in its loathsome effect, as marring what is beautiful, like #morussein#;
+polluere+ (from pullus, #pellos#), in its moral effect, as the
desecration of what is holy and pure, like #miainein#. Cic. Cæcil. 21,
70. Judiciis corruptis et _contaminatis_; compare with Coel. 6.
Libidinibus _inquinari_; and Rosc. Am. 26, 71. Noluerunt in mare
deferri, ne ipsum _pollueret_, quo cætera quæ violata sunt, expiari
putantur. (ii. 56.)

CONTEMNERE, see _Spernere_.

CONTEMPLARI, see _Considerare_.

CONTENDERE, see _Dicere_.

CONTENTIO, see _Disceptatio_.

CONTENTUM ESSE, see _Satis habere_.

CONTINENTIA, see _Modus_.

CONTINGERE, see _Accidere_.

CONTINUO, see _Repente_.

CONTINUUS; PERPETUUS; SEMPITERNUS; ÆTERNUS. 1. +Continuum+ means that
which hangs together without break or chasm; +perpetuum+, that which
arrives at an end, without breaking off before. Suet Cæs. 76.
_Continuos_ consulatus, _perpetuam_ dictaturam. 2. +Perpetuus+,
+sempiternus+, and +æternus+, denote continued duration; but
+perpetuus+, relatively, with reference to a definite end, that of life
for example; +sempiternus+ and +æternus+, absolutely, with reference to
the end of time in general; +sempiternus+ means, like #aidios#, the
everlasting, what lasts as long as time itself, and keeps pace with
time; +æternum+ (from ætas) like #aiônion#, the eternal, that which
outlasts all time, and will be measured by ages, for Tempus est pars
quædam _æternitatis_. The sublime thought of that which is without
beginning and end, lies only in +æternus+, not in +sempiternus+, for the
latter word rather suggests the long duration between beginning and end,
without noting that eternity _has_ neither beginning nor end.
+Sempiternus+ involves the mathematical, +æternus+ the metaphysical
notion of eternity. Cic. Orat. ii. 40, 169. Barbarorum est in diem
vivere; nostra consilia _sempiternum_ tempus spectare debent; compare
with Fin. i. 6, 17. Motum atomorum nullo a principio, sed _æterno_
tempore intelligi convenire. (i. 1.)

CONTRARIUS, see _Varius_.

CONTROVERSIA, see _Disceptatio_.

CONTUBERNIUM, see _Conjugium_.

CONTUMACIA, see _Pervicacia_.

CONTUMELIA; INJURIA; OFFENSIO. 1. +Contumelia+ (from contemnere) denotes
a wrong done to the honor of another; +injuria+, a violation of
another's right. A blow is an _injuria_, so far as it is the infliction
of bodily harm; and a _contumelia_, so far as it brings on the person
who receives it, the imputation of a cowardly or servile spirit. Senec.
Clem. i. 10. _Contumelias_, quæ acerbiores principibus solent esse quam
_injuriæ_. Pacuv. Non. Patior facile _injuriam_, si vacua est
_contumelia_. Phædr. Fab. v. 3, 5. Cic. Quint. 30, 96. Verr. iii. 44.
2. +Contumelia+ and +injuria+ are actions, whereas +offensio+ denotes a
state, namely, the mortified feeling of the offended person, resentment,
in opp. to _gratia_. Plin. H. N. xix. 1. Quintil. iv. 2. Plin. Pan. 18.
(iv. 194.)

CONVENTUS, see _Concilium_.

CONVERTERE, see _Vertere_.

CONVIVIUM, see _Epulæ_.

CONVICIUM, see _Maledictum_.

COPIA, see _Occasio_.

COPIÆ, see _Exercitus_.

COPIOSUS, see _Divitiæ_.

CORDATUS, see _Sapiens_.

CORPULENTUS, see _Pinguis_.

CORPUS, see _Cadaver_.

CORRIGERE; EMENDARE. +Corrigere+ means to amend, after the manner of a
rigid schoolmaster or disciplinarian, who would make the crooked
straight, and set the wrong right; whereas +emendare+, after the manner
of an experienced teacher, and sympathizing friend, who would make what
is defective complete. Plin. Pan. 6, 2. Corrupta est disciplina
castrorum, ut tu _corrector emendator_que contingeres; the former by
strictness, the latter by wisdom. Cic. Mur. 29. Verissime dixerim, nulla
in re te (Catonem) esse hujusmodi ut _corrigendus_ potius quam leviter
inflectendus viderere; comp. with Plin. Ep. i. 10. Non castigat
errantes, sed _emendat_. (v. 319.)

CORRUMPERE, see _Depravare_.

CORUSCARE, see _Lucere_.

COXA; LATUS; FEMUR. +Coxa+ and +coxendix+ (#kochônê#) mean the hip;
+latus+, the part between the hip and shoulder; +femur+ and +femen+, the
part under the hip, the thigh. (vi. 84.)

CRAPULA, see _Ebrietas_.

CRATER, see _Poculum_.

CREARE; GIGNERE; PARERE; GENERARE. 1. +Creare+ (from #kurô#) means, by
one's own will and creative power to call something out of nothing;
+gignere+ (#gignesthai#, #genesthai#) by procreation or parturition;
+gignere+ is allied to +generare+ only by procreation, and to +parere+
(#peparein#, #peirein#, only by parturition. 2. +Gignere+ is a usual
expression, which represents procreation as a physical and purely animal
act, and supposes copulation, conception, and parturition; whereas
+generare+ is a select expression, which represents procreation as a
sublime godlike act, and supposes only creative power; hence, for the
most part, homines et belluæ _gignunt_, natura et dii _generant_. And,
Corpora _gignuntur_, poemata _generantur_. Cic. N. D. iii. 16. Herculem
Jupiter _genuit_, is a mythological notice; but Legg. i. 9. Deus hominem
_generavit_, is a metaphysical axiom. (v. 201.)

CREBRO, see _Sæpe_.

CREDERE, see _Censere_ and _Fidere_.

CREMARE, see _Accendere_.

CREPITUS, see _Fragor_.

CREPUSCULUM, see _Mane_.

CRIMINARI, see _Arguere_.

CRINIS; CAPILLUS; COMA; CÆSARIES; PILUS; CIRRUS; CINCINNUS. 1. +Crinis+
and +capillus+ denote the natural hair merely in a physical sense, like
#thrix#; +crinis+ (from #karênon#), any growth of hair, in opposition to
the parts on which hair does not grow; +capillus+ (from caput), only the
hair of the head, in opp. to the beard, etc. Liv. vi. 16. Suet. Aug. 23.
Cels. vi. 2. Cic. Tusc. v. 20. Rull. ii. 5; whereas in +coma+ and
+cæsaries+ the accessory notion of beauty, as an object of sense, is
involved, inasmuch as hair is a natural ornament of the body, or itself
the object of ornament; +coma+ (#komê#) is especially applicable to the
hair of females; +cæsaries+, to that of males, like #etheira#. Hence
+crinitus+ means nothing more than covered with hair; +capillatus+ is
used in opp. to bald-headed, Petron. 26, and the Galli are styled
_comati_, as wearing long hair, like #karêkomoôntes#. 2. +Crinis+,
+capillus+, +coma+, +cæsaries+, denote the hair in a collective sense,
the whole growth of hair; whereas +pilus+ means a single hair, and
especially the short and bristly hair of animals. Hence +pilosus+ is in
opp. to the beautiful smoothness of the skin, as Cic. Pis. I; whereas
+crinitus+ and +capillatus+ are in opp. to ugly nakedness and baldness.
(iii. 14.) 3. +Cirrus+ and +cincinnus+ denote curled hair; +cirrus+
(#korrhê#) is a natural, +cincinnus+ (#kikinnos#) an artificial curl.
(iii. 23.)

CRUCIATUS; TORMENTUM. +Cruciatus+, +crucimenta+ (#kroka#, #krekô#),
denote in general any pangs, natural and artificial; +tormenta+ (from
torquere), especially pangs caused by an instrument of torture, like the
rack. Cic. Phil. xi. 4. Nec vero graviora sunt carnificum _tormenta_
quam interdum _cruciamenta_ morborum. (vi. 87.)

CRUDELITAS, see _Sævitia_.

CRUENTUS, CRUOR, see _Sanguis_.

CUBARE; JACERE; SITUM ESSE. +Cubare+ (from #keiô#) denotes the lying
down of living beings; +situm esse+ (#heton#, #heisai#) of lifeless
things; +jacere+, of both. +Cubare+ and +jacere+ are neuter; +situm
esse+, always passive. Further, +cubare+ gives the image of one who is
tired, who wishes to recruit his strength, in opp. to standing, as
requiring exertion, whereas +jacere+ gives the image of one who is weak,
without any accessory notion, in opp. to standing, as a sign of
strength. (i. 138.)

CUBICULUM, see _Conclave_.

CUBILE; LECTUS. +Cubile+ is a natural couch for men and animals, a place
of rest, like #koitê#, #eunê#; +lectus+, an artificial couch, merely for
men, a bed, like #lektron#. (v. 279.)

CUBITUS, see _Ulna_.

CUDERE, see _Verberare_.

CUDO, see _Cassis_.

CULCITA; PULVINUS; PULVINAR. +Culcita+ (from calcare?) is a hard-stuffed
pillow; +pulvinus+ and +pulvinar+, a soft elastic pillow; +pulvinus+,
such as is used on ordinary civil occasions; +pulvinar+, such as is used
on solemn religious occasions. (vi. 89.)

CULMEN; FASTIGIUM. +Culmen+ means the top, the uppermost line of the
roof; +fastigium+, the summit, the highest point of this top, where the
spars of the roof by sloping and meeting form an angle; therefore
+fastigium+ is a part of +culmen+. Virg. Æn. ii. 458. Evado ad summi
_fastigia culminis_. Liv. xl. 2. Vitruv. iv. 2. Arnob. ii. 12. And
figuratively +culmen+ denotes the top only, with a local reference, as
the uppermost and highest point, something like #kolophôn#; but
+fastigium+ with reference to rank, as the principal and most imposing
point of position, something like #koruphê#; therefore +culmen tecti+ is
only that which closes the building, but +fastigium+ that which crowns
it; and +fastigium+ also denotes a throne, whence _culmina montium_ is a
much more usual term than _fastigia_. (ii. 111.)

CULMUS; CALAMUS; STIPULA; SPICA; ARISTA; ARUNDO; CANNA. 1. +Culmus+
means the stalk, with reference to its slender height, especially of
corn; +calamus+ (#kalamos#) with reference to its hollowness, especially
of reeds. 2. +Culmus+ means the stalk of corn, as bearing the ear, as
the body the head, as an integral part of the whole; +stipula+, as being
compared with the ear, a worthless and useless part of the whole, as
stubble. 3. +Spica+ is the full ear, the fruit of the corn-stalk,
without respect to its shape, +arista+, the prickly ear, the tip or
uppermost part of the stalk, without respect to its substance, sometimes
merely the prickles. Quintil. i. 3, 5. Imitatæ _spicas_ herbulæ inanibus
_aristis_ ante messem flavescunt. 4. +Calamus+, as a reed, is the
general term; +arundo+ (from #rhodanos#) is a longer and stronger reed;
+canna+ (from #kanôn#?) a smaller and thinner reed. Colum. iv. 32. Ea
est _arundineti_ senectus, cum ita densatum est, ut gracilis et _cannæ_
similis _arundo_ prodeat. (v. 219.)

CULPA; NOXIA; NOXIUS; NOCENS; SONS. 1. +Culpa+ (#kolapsai#) denotes
guilt as the state of one who has to answer for an injury, peccatum,
delictum, maleficium, scelus, flagitium, or nefas; hence a
responsibility, and, consequently, a rational being is supposed, in opp.
to _casus_, Cic. Att. xi. 9. Vell. P. ii. 118, or to _necessitas_, Suet.
Cl. 15; whereas +noxia+, as the state of one who has caused an injury,
and can therefore be applied to any that is capable of producing an
effect, in opp. to _innocentia_. Liv. iii. 42, 2. Illa modo in ducibus
_culpa_, quod ut odio essent civibus fecerant; alia omnis penes milites
_noxia_ erat. Cic. Marc. 13. Etsi aliqua _culpa_ tenemur erroris humani,
a scelere certe liberati sumus; and Ovid, Trist. iv. 1, 23. Et _culpam_
in facto, non scelus esse meo, coll. 4, 37; hence +culpa+ is used as a
general expression for every kind of fault, and especially for a fault
of the lighter sort, as delictum. 2. +Culpa+ and +noxia+ suppose an
injurious action; but +vitium+ (from #auatê#, #atê#) merely an action or
quality deserving censure, and also an undeserved natural defect.
3. +Nocens+, +innocens+, denote guilt, or absence of guilt, in a
specified case, with regard to a single action; but +noxius+,
+innoxius+, together with the poetical words +nocuus+, +innocuus+,
relate to the nature and character in general. Plaut. Capt. iii. 5, 7.
Decet _innocentem_ servum atque _innoxium_ confidentem esse; that is,
a servant who knows himself guiltless of some particular action, and
who, in general, does nothing wrong. 4. +Noxius+ denotes a guilty person
only physically, as the author and cause of an injury, like #blaberos#;
but +sons+ (#onotos#) morally and juridically, as one condemned, or
worthy of condemnation, like #thôos#. (ii. 152.)

[**error for ontos?]

CULPARE, see _Arguere_.

CULTUS, see _Vestis_.

CUMULUS, see _Acervus_.

CUNÆ; CUNABULA. +Cunæ+ (#koitai#) is the cradle itself; +incunabula+,
the bed, etc., that are in the cradle. Plaut. Truc. v. 13. Fasciis opus
est, pulvinis, _cunis_, _incunabulis_. (vi. 69.)

CUNCTARI; HÆSITARE; CESSARE. +Cunctari+ (from #xunekein#, or
#katechein#), means to delay from consideration, like #mellein#;
+hæsitare+, from want of resolution; +cessare+ (#kathizein#?) from want
of strength and energy, like #oknein#. The _cunctans_ delays to begin an
action; the _cessans_, to go on with an action already begun.
(iii. 300.)

CUNCTI, see _Quisque_.

CUPERE, see _Velle_.

CUPIDO; CUPIDITAS; LIBIDO; VOLUPTAS. 1. +Cupido+ is the desire after
something, considered actively, and as in action, in opp. to aversion;
whereas +cupiditas+ is the passion of desire, considered neutrally, as a
state of mind, in opp. to tranquillity of mind. +Cupido+ must
necessarily, +cupiditas+ may be, in construction with a genitive,
expressed or understood; in this case, +cupido+ relates especially to
possession and money, +cupiditas+, to goods of every kind. Vell. P.
ii. 33. Pecuniæ _cupidine_: and further on, Interminatam imperii
_cupiditatem_. 2. +Cupido+ and +cupiditas+ stand in opp. to temperate
wishes; +libido+ (from #lips#) the intemperate desire and capricious
longing after something, in opp. to rational will, _ratio_, Suet. Aug.
69, or _voluntas_, Cic. Fam. ix. 16. +Libidines+ are lusts, with
reference to the want of self-government; +voluptates+, pleasures, in
opp. to serious employments, or to pains. Tac. H. ii. 31. Minus Vitellii
ignavæ _voluptates_ quam Othonis flagrantissimæ _libidines_ timebantur.
(v. 60.)

CUR; QUARE. +Cur+ (from quare? or #kôs?#) serves both for actual
questions, and for interrogative forms of speech; whereas +quare+ serves
for those questions only, to which we expect an answer. (vi. 93.)

CURA; SOLLICITUDO; ANGOR; DOLOR; ÆGRITUDO. +Cura+, +sollicitudo+, and
+angor+, mean the disturbance of the mind with reference to a future
evil and danger; +cura+ (from the antiquated word _coera_, from
#koiranos#) as thoughtfulness, uneasiness, apprehension, in opp. to
_incuria_, like #phrontis#; +sollicitudo+, as sensitiveness,
discomposure, anxiety, in opp. to _securitas_, Tac. H. iv. 58, like
#merimna#; +angor+ (from #anchô#) as a passion, anguish, fear, in opp.
to _solutus animus_; whereas +dolor+ and +ægritudo+ relate to a present
evil; +dolor+ (from #thlan#?) as a hardship or pain, in opp. to
_gaudium_, #algos#; +ægritudo+, as a sickness of the soul, like #ania#,
in opp. to _alacritas_. Cic. Tusc. v. 16. Cic. Fin. i. 22. Nec præterea
res ulla est, quæ sua natura aut _sollicitare_ possit aut _angere_.
Accius apud Non. Ubi _cura_ est, ibi _anxitudo_. Plin. Ep. ii. 11. Cæsar
mihi tantum studium, tantam etiam _curam_--nimium est enim dicere
_sollicitudinem_--præstitit, ut, etc. Quintil. viii. pr. 20. _Curam_ ego
verborum, rerum volo esse _sollicitudinem_. (iv. 419.)

CURTUS, see _Brevis_.

CURVUS; UNCUS; PANDUS; INCURVUS; RECURVUS; REDUNCUS; REPANDUS; ADUNCUS.
1. +Curvus+, or in prose mostly +curvatus+, denotes, as a general
expression, all crookedness, from a slight degree of crookedness to a
complete circle; +uncus+ supposes a great degree of crookedness,
approaching to a semi-circle, like the form of a hook; +pandus+, a
slight crookedness, deviating but a little from a straight line, like
that which slopes. 2. The +curva+ form a continued crooked line; the
+incurva+ suppose a straight line ending in a curve, like #epikampês#,
the augur's staff, for example, or the form of a man who stoops, etc.
3. +Recurvus+, +reduncus+, and +repandus+, denote that which is bent
outwards; +aduncus+, that which is bent inwards. Plin. H. N. xi. 37.
Cornua aliis _adunca_, aliis _redunca_. (v. 184.)

CUSPIS, see _Acies_.

CUSTODIA; CARCER; ERGASTULUM. +Custodia+ (from #keuthô#) is the place
where prisoners are confined, or the prison; +carcer+ (#karkaron#,
redupl. of #karis#, circus), that part of the prison that is meant for
citizens; +ergastulum+ (from #ergazomai#, or #eirgô#), the house of
correction for slaves.

CUTIS, see _Tergus_.

CYATHUS, see _Poculum_.

CYMBA, see _Navigium_.


D.

DAMNUM; DETRIMENTUM; JACTURA. +Damnum+ (#dapanê#) is a loss incurred by
one's self, in opp. to _lucrum_. Plaut. Cist. i. 1, 52. Capt. ii. 2, 77.
Ter. Heaut. iv. 4, 25. Cic. Fin. v. 30. Sen. Ben. iv. 1. Tranq. 15;
whereas +detrimentum+ (from detrivisse) means a loss endured, in opp. to
_emolumentum_. Cic. Fin. i. 16. iii. 29; lastly, +jactura+ is a
voluntary loss, by means of which one hopes to escape a greater loss or
evil, a sacrifice. Hence +damnum+ is used for a fine; and in the form,
Videant Coss., ne quid resp. _detrimenti_ capiat, the word _damnum_
could never be substituted for _detrimentum_. (v. 251.)

DAPES, see _Epulæ_.

DEAMARE, see _Diligere_.

DEAMBULARE, see _Ambulare_.

DEBERE, see _Necesse est_.

DECERNERE, see _Destinare_.

DECIPERE, see _Fallere_.

DECLARARE, see _Ostendere_.

DECORARE, see _Comere_.

DEDECUS, see _Ignominia_.

DEDICARE, see _Sacrare_.

DEDUCERE, see _Comitari_.

DEESSE, see _Abesse_.

DEFENDERE, see _Tueri_.

DEFERRE, see _Arguere_.

DEFICERE, see _Abesse_ and _Turbæ_.

DEFLERE, see _Lacrimare_.

DEFORMIS, see _Tæter_.  [[redirects to _Teter_]]

DEGERE, see _Agere_.

DE INTEGRO, see _Iterum_.

DELECTATIO, see _Oblectatio_.

DELERE, see _Abolere_.

DELIBUTUS; UNCTUS; OBLITUS. +Delibutus+ (from #leibein#, #libazein#),
besmeared with something greasy, is the general expression; +unctus+
(from #hugros#? or #nêchein#?) means anointed with a pleasant ointment;
and +oblitus+ (from oblino), besmeared with something impure. (vi. 98.)

DELICTUM; PECCATUM; MALEFACTUM; MALEFICIUM; FACINUS; FLAGITIUM; SCELUS;
NEFAS; IMPIETAS. 1. +Delictum+ and +peccatum+ denote the lighter sort of
offences; +delictum+, more the transgression of positive laws, from
levity; +peccatum+ (from #pachus#), rather of the laws of nature and
reason, from indiscretion. 2. A synonyme and as it were a circumlocution
of the above words is +malefactum+; whereas +maleficium+ and +facinus+
involve a direct moral reference; +maleficium+ is any misdeed which, as
springing from evil intention, deserves punishment; but +facinus+, a
crime which, in addition to the evil intention, excites astonishment and
alarm from the extraordinary degree of daring requisite thereto. 3.
There are as many sorts of evil deeds, as there are of duties, against
oneself, against others, against the gods; +flagitium+ (from #blagis#)
is an offence against oneself, against one's own honor, by gluttony,
licentiousness, cowardice; in short, by actions which are not the
consequence of unbridled strength, but of moral weakness, as evincing
_ignavia_, and incurring shame; whereas +scelus+ (#sklêron#) is an
offence against others, against the right of individuals, or the peace
of society, by robbery, murder, and particularly by sedition, by the
display, in short, of malice; +nefas+ (#aphaton#) is an offence against
the gods, or against nature, by blasphemy, sacrilege, murder of kindred,
betrayal of one's country; in short, by the display of _impietas_, an
impious outrage. Tac. G. 12. (ii. 139.)

DELIGERE; ELIGERE. +Deligere+ means to choose, in the sense of not
remaining undecided in one's choice; +eligere+, to choose, in the sense
of not taking the first thing that comes. (v. 98.)

DELIRIUM, see _Amens_.

DELUBRUM, see _Templum_.

DEMENS, see _Amens_.

DEMERE; ADIMERE; EXIMERE; AUFERRE; ERIPERE; SURRIPERE; FURARI.
1. +Demere+, +adimere+, and +eximere+, denote a taking away without
force or fraud; +demere+ (from de-imere) means to take away a part from
a whole, which thereby becomes less, in opp. to _addere_, or _adjicere_.
Cic. Orat. ii. 25. Fam. i. 7. Acad. iv. 16. Cels. i. 3. Liv. ii. 60;
+adimere+, to take away a possession from its possessor, who thereby
becomes _poorer_, in opp. to _dare_ and _reddere_. Cic. Verr. i. 52.
Fam. viii. 10. Phil. xi. 8. Suet. Aug. 48. Tac. Ann. xiii. 56;
+eximere+, to remove an evil from a person oppressed by it, whereby he
feels himself lightened. 2. +Auferre+, +eripere+, +surripere+, and
+furari+, involve the notion of an illegal and unjust taking away;
+auferre+, as a general expression for taking away anything; +eripere+,
by force to snatch away; +surripere+ and +furari+, secretly and by
cunning; but +surripere+ may be used for taking away privily, even when
just and prudent self-defence may be pleaded as the motive; whereas
+furari+ (#phôran#, #pherô#) is only applicable to the mean handicraft
of the thief. Sen. Prov. 5. Quid opus fuit _auferre_? accipere
potuistis; sed ne nunc quidem _auferetis_, quia nihil _eripitu_ nisi
retinenti. Cic. Verr. i. 4, 60. Si quis clam _surripiat_ aut _eripiat_
palam atque _auferat_: and ii. 1, 3. Non _furem_ sed _ereptorem_.
(iv. 123.)

DEMOLIRI, see _Destruere_.

DEMORI, see _Mors_.

DENEGARE, see _Negare_.

DENSUS, see _Angustus_.

DENUO, see _Iterum_.

DEPLORARE, see _Lacrimare_.

DEPRAVARE; CORRUMPERE. +Depravare+ denotes to make anything relatively
worse, provided it is still susceptible of amendment, as being merely
perverted from its proper use; whereas +corrumpere+ denotes to make
anything absolutely bad and useless, so that it is not susceptible of
amendment, as being completely spoilt. (v. 321.)

DERIDERE, see _Ridere_.

DESCISCERE, see _Turbæ_.

DESERERE, see _Relinquere_.

DESERTUM, see _Solitudo_.

DESIDERARE, see _Requirere_.

DESIDIA, see _Ignavia_.

DESINERE; DESISTERE. +Desinere+ denotes only a condition in reference to
persons, things, and actions, as, to cease; whereas +desistere+, an act
of the will, of which persons only are capable, as to desist.
(iii. 101.)

DESOLATUS, see _Relinquere_.

DESPERANS, see _Exspes_.

DESPICERE, see _Spernere_.

DESTINARE; OBSTINARE; DECERNERE; STATUERE; CONSTITUERE. 1. +Destinare+
and +obstinare+ denote forming a resolution as a psychological, whereas
+decernere+ and +statuere+ as a political, act. 2. +Destinare+ means to
form a decided resolution, by which a thing is set at rest; +obstinare+,
to form an unalterable resolution, whereby a man perseveres with
obstinacy and doggedness. 3. +Decernere+ denotes the final result of a
formal consultation, or, at least, of a deliberation approaching the
nature and seriousness of a collegial discussion; +statuere+, to settle
the termination of an uncertain state, and +constituere+ is the word
employed, if the subject or object of the transaction is a multitude.
Cic. Fr. Tull. Hoc judicium sic expectatur, ut non unæ rei _statui_, sed
omnibus _constitui_ putetur. (iv. 178.)

DESTINATIO, see _Pervicacia_.

DESTITUERE, see _Relinquere_.

DESTRUERE; DEMOLIRI. +Destruere+ means to pull down an artificially
constructed, +demoliri+, a solid, building. (vi. 2.)

DETERIOR; PEJOR. +Deterior+ (a double comparative from de) means, like
#cheirôn#, that which has degenerated from a good state, that which has
become less worthy; whereas +pejor+ (from #pezos#), like #kakiôn#, that
which has fallen from bad to worse, that which is more evil than it was.
Hence Sallust. Or. Phil. 3. Æmilius omnium flagitiorum postremus, qui
_pejor_ an ignavior sit deliberari non potest:--in this passage
_deterior_ would form no antithesis to _ignavior_. The _deterrimi_ are
the objects of contempt, the _pessimi_ of abhorrence; Catullus employs
the expression _pessimas puellas_, 'the worst of girls,' in a jocular
sense, in a passage where this expression has a peculiar force; whereas
_deterrimus_ could, under no circumstances, be employed as a jocular
expression, any more than the words _wretched_, _depraved_. (i. 53.)

DETESTARI, see _Abominari_.

DETINERE, see _Manere_.

DETRECTATIO, see _Invidia_.

DETRIMENTUM, see _Damnum_.

DEUS, see _Numen_.

DEVERSORIUM; HOSPITIUM; CAUPONA; TABERNA; POPINA; GANEUM. +Deversorium+
is any house of reception on a journey, whether one's own property, or
that of one's friends, or of inn-keepers; +hospitium+, an inn for the
reception of strangers; +caupona+ (from #karpousthai#?) a tavern kept by
a publican. These establishments afford lodging as well as food; whereas
+tabernæ+, +popinæ+, +ganea+, only food, like restaurateurs; +tabernæ+
(from trabes?), for the common people, as eating-houses; +popinæ+ (from
popa, #pepsai#), for gentlefolks and gourmands, like ordinaries; +ganea+
(from #aganos#?), for voluptuaries. (vi. 101.)

DEVINCIRE, see _Ligare_.

DICARE, see _Sacrare_.

DICERE; AIO; INQUAM; ASSEVERARE; AFFIRMARE; CONTENDERE; FARI; FABULARI.
1. +Dicere+ denotes to say, as conveying information, in reference to
the hearer, in opp. to _tacere_, like the neutral word _loqui_. Cic.
Rull. ii. 1. Ver. ii. 1, 71, 86. Plin. Ep. iv. 20. vii. 6, like
#legein#; but +aio+ expresses an affirmation, with reference to the
speaker, in opp. to _nego_. Cic. Off. iii. 23. Plaut. Rud. ii. 4, 14.
Terent. Eun. ii. 2, 21, like #phanai#. 2. +Ait+ is in construction with
an indirect form of speech, and therefore generally governs an
infinitive; whereas +inquit+ is in construction with a direct form of
speech, and therefore admits an indicative, imperative, or conjunctive.
3. +Aio+ denotes the simple affirmation of a proposition by merely
expressing it, whereas +asseverare+, +affirmare+, +contendere+, denote
an emphatic affirmation; +asseverare+ is to affirm in earnest, in opp.
to a jocular, or even light affirmation, _jocari_. Cic. Brut. 85;
+affirmare+, to affirm as certain, in opp. to doubts and rumors,
_dubitare_, Divin. ii. 3, 8; +contendere+, to affirm against
contradiction, and to maintain one's opinion, in opp. to yielding it up,
or renouncing it. 4. +Dicere+ (#deixai#) denotes to say, without any
accessory notion, whereas +loqui+ (#lakein#), as a transitive verb, with
the contemptuous accessory notion that that which is said is mere idle
talk. Cic. Att. xiv. 4. Horribile est quæ _loquantur_, quæ minitentur.
5. +Loqui+ denotes speaking in general; +fabulari+, a good-humored, or,
at least, pleasant mode of speaking, to pass away the time, in which no
heed is taken of the substance and import of what is said, like
#lalein#; lastly, +dicere+, as a neuter verb, denotes a speech prepared
according to the rules of art, a studied speech, particularly from the
rostrum, like #legein#. Liv. xlv. 39. Tu, centurio, miles, quid de
imperatore Paulo senatus decreverit potius quam quid Sergio Galba
_fabuletur_ audi, et hoc _dicere_ me potius quam illum audi; ille nihil
præterquam _loqui_, et id ipsum maledice et maligne _didicit_. Cic.
Brut. 58. Scipio sane mihi bene et _loqui_ videtur et _dicere_. Orat.
iii. 10. Neque enim conamur docere eum _dicere_ qui _loqui_ nesciat.
Orat. 32. Muren. 34, 71. Suet. Cl. 4. Qui tam #asaphôs# _loquatur_, qui
possit quum declamat #saphôs# _dicere_ quæ _dicenda_ sunt non video.
6. +Fari+ (#phanai#) denotes speaking, as the mechanical use of the
organs of speech to articulate sounds and words, nearly in opp. to
_infantem esse_; whereas +loqui+ (#lakein#), as the means of giving
utterance to one's thoughts, in opp. to _tacere_. And as +fari+ may be
sometimes limited to the utterance of single words, it easily combines
with the image of an unusual, imposing, oracular brevity, as in the
decrees of fate, _fati_; whereas +loqui+, as a usual mode of speaking,
is applicable to excess in speaking, _loquacitas_. (iv. 1.)

DICTERIUM, see _Verbum_.

DICTO AUDIENTEM ESSE, see _Parere_.

DIES; TEMPUS; TEMPESTAS; DIE; INTERDIU. 1. +Dies+ (from #endios#)
denotes time in its pure abstract nature, as mere extension and
progression; whereas +tempus+ and +tempestas+, with a qualifying and
physical reference, as the weather and different states of time;
+tempus+ denotes rather a mere point of time, an instant, an epoch;
+tempestas+, an entire space of time, a period. Hence +dies docebit+
refers to a long space of time, after the lapse of which information
will come, like #chronos#; whereas +tempus docebit+ refers to a
particular point of time which shall bring information, like #kairos#.
(iv. 267.) 2. +Die+ means by the day, in opp. to by the hour or the
year; whereas +interdiu+ and +diu+, by day, in opp. to _noctu_; but
+interdiu+ stands in any connection; +diu+ only in direct connection
with _noctu_. (iv. 288.)

DIES FESTI, see _Solemnia_.

[[IN SINGULOS DIES, see _Quotidie_.]]

DIFFERRE; PROFERRE; PROCRASTINARE; PROROGARE. 1. +Differre+ denotes
delay in a negative sense, whereby a thing is not done at present, but
laid aside; whereas +proferre+ and +procrastinare+, delay in a positive
sense, as that which is to take place at a future time; +proferre+
refers to some other time in general; +procrastinare+, to the very next
opportunity. 2. +Differre+ denotes an action, the beginning of which is
put off; +prorogare+, a condition or state, the ending of which is put
off, as to protract. (vi. 102.)

DIFFICILIS, see _Arduus_ and _Austerus_.

DIGLADIARI, see _Pugnare_.

DIGNUM ESSE, see _Merere_.

DILIGENTIA, see _Opera_.

DILIGERE; AMARE; DEAMARE; ADAMARE; CARITAS; AMOR; PIETAS. 1. +Diligere+
(from #alegein#) is love arising from esteem, and, as such, a result of
reflection on the worth of the beloved object, like #philein#; whereas
+amare+ is love arising from inclination, which has its ground in
feeling, and is involuntary, or quite irresistible, like #eran#,
#erasthai#; +diligere+ denotes a purer love, which, free from sensuality
and selfishness, is also more calm; +amare+, a warmer love, which,
whether sensual or platonic, is allied to passion. Cic. Att. xiv. 17.
Tantum accessit ut mihi nunc denique _amare_ videar, ante _dilexisse_.
Fam. xiii. 47. Brut. i. 1. Plin. Ep. iii. 9. 2. +Amare+ means to love in
general; +deamare+, as an intensive, to love desperately, like _amore
deperire_; and +adamare+, as an inchoative, to fall in love.
3. +Caritas+, in an objective sense, means to be dear to some one;
+amor+, to hold some one dear: hence the phrases, _Caritas_ apud
aliquem; _amor_ erga aliquem. 4. +Caritas+, in a subjective sense,
denotes any tender affection, especially that of parents towards their
children, without any mixture of sensuality, and refers merely to
persons, like #agapê# or #storgê#; whereas +amor+ denotes ardent
passionate love to persons or things, like #erôs#; lastly, +pietas+
(from #psêchô#, #psiês#, the instinctive love to persons and things,
which we are bound to love by the holy ties of nature, the gods, those
related to us by blood, one's native country, and benefactors. +Caritas+
rejoices in the beloved object and its possession, and shows itself in
friendship and voluntary sacrifices; +amor+ wishes evermore to get the
beloved object in its power, and loves with a restless unsatisfied
feeling; +pietas+ follows a natural impulse and religious feeling.
(iv. 97.)

DILUCULUM, see _Mane_.

DIMETARI, DIMETIRI, see _Metiri_.

DIMICARE, see _Pugnare_.

DIMITTERE, see _Mittere_.

DIRIMERE, see _Dividere_.

DIRIPERE, see _Vastare_.

DIRUS, see _Atrox_.

DISCEPTATIO; LITIGATIO; CONTROVERSIA; CONTENTIO; ALTERCATIO; JURGIUM;
RIXA. 1. +Disceptatio+, +litigatio+, and +controversia+, are
dissensions, the settling of which is attempted quietly, and in an
orderly way; +contentio+, +altercatio+, and +jurgium+, such as are
conducted with passion and vehemence, but which are still confined to
words; +rixæ+ (#orektês#) such as, like frays and broils come to blows,
or at least threaten to come to blows, and are mid-way between _jurgium_
and _pugna_. Liv. xxxv. 17. Ex _disceptatione altercationem_ fecerunt.
Tac. Hist. i. 64. _Jurgia_ primum, mox _rixa_ inter Batavos et
legionarios. Dial. 26. Cassius Severus non pugnat, sed _rixatur_.
2. +Controversia+ takes place between two parties the moment they place
themselves in array on opposite sides; +disceptatio+, when they commence
disputing with each other, in order to arrive at the path of truth, or
to discover what is right, but without a hostile feeling; +litigatio+,
when a hostile feeling and a personal interest are at the bottom of the
dispute. 3. +Contentio+ would maintain the right against all opponents,
and effect its purpose, whatever it may be, by the strenuous exertion of
all its faculties; +altercatio+ would not be in debt to its opponent a
single word, but have the last word itself; +jurgium+ (from #orgê#)
will, without hearkening to another, give vent to its ill-humor by harsh
words. +Contentio+ presents the serious image of strenuous exertion;
+altercatio+, the comic image of excessive heat, as in women's quarrels;
+jurgium+, the hateful image of rude anger. (v. 274.)

DISCERNERE; DISTINGUERE. +Discernere+ (#diakrinein#) means to
distinguish by discrimination and judgment; +distinguere+ (#diastixai#,
or #diatengein#), by signs and marks. (vi. 103.)

DISCIPLINÆ, see _Literæ_.

DISCRIMEN, see _Tentare_.

DISERTUS; FACUNDUS; ELOQUENS. +Disertus+ and +facundus+ denote a natural
gift or talent for speaking, whereas +eloquens+, an acquired and
cultivated art. +Disertus+ is he who speaks with clearness and
precision; +facundus+, he who speaks with elegance and beauty;
+eloquens+, he who combines clearness and precision with elegance and
beauty. The _disertus_ makes a good teacher, who may nevertheless be
confined to a one-sided formation of intellect; the _facundus_ is a good
companion, whose excellence may nevertheless be confined to a
superficial adroitness in speaking, without acuteness or depth, whereas
the _eloquens_, whether he speaks as a statesman or as an author, must,
by talent and discipline in all that relates to his art, possess a
complete mastery over language, and the resources of eloquence. Cic.
Orat. 5, 19. Antonius . . . . _disertos_ ait se vidisse multos,
_eloquentem_ omnino neminem. Quintil. viii. pr. 13. _Diserto_ satis
dicere quæ oporteat; ornate autem dicere proprium est _eloquentissimi_.
Suet. Cat. 53. _Eloquentiæ_ quam plurimum adtendit, quantumvis
_facundus_ et promptus. (iv. 14.)

DISPAR, see _Æquus_.

DISPERTIRE, see _Dividere_.

DISPUTARE, see _Disserere_.

DISSERERE; DISPUTARE. +Disserere+ (#dierein#) means to express an
opinion in a didactic form, and at the same time to explain the grounds
of that opinion; but +disputare+ (#diaputhesthai#) in a polemical form,
and to take into consideration the arguments against it, and with one's
opponent, whether an imaginary person or actually present, to weigh
argument against argument, and ascertain on which side the balance of
truth lies. The _disserens_ takes only a subjective view of the
question; but the _disputans_ would come at a result of objective
validity. +Disserere+, moreover, denotes a freer, +disputare+ a more
methodical discussion of the subject. Cic. Rep. iii. 16 i. 24. Fin.
i. 9, 31. Orat. ii. 3, 13. (iv. 19.)

DISTINGUERE, see _Discernere_.

DISTRIBUERE, see _Dividere_.

DIU, DIUTIUS, DIUTINUS, see _Pridem_.

DIVELLERE, see _Frangere_.

DIVERSUS, see _Varius_.

DIVIDERE; PARTIRI; DIRIMERE; DISPERTIRE; DISTRIBUERE. 1. +Dividere+ and
+dirimere+ mean to divide something, merely in order to break the unity
of the whole, and separate it into parts, whereas +partiri+ means to
divide, in order to get the parts of the whole, and to be able to
dispose of them. Hence the phrases _divide et impera_, and _dividere
sententias_, but _partiri prædam_. 2. +Divisio+ denotes, theoretically,
the separation of a genus into its species, whereas +partitio+, the
separation of the whole into its parts. Quintil. v. 10, 63. Cic. Top. 5.
3. +Dividere+ refers to a whole, of which the parts are merely locally
and mechanically joined, and therefore severs only an exterior
connection; but +dirimere+ refers to a whole, of which the parts
organically cohere, and destroys an interior connection. Liv. xxii. 15.
Casilinum urbs . . . Volturno flumine _dirempta_ Falernum ac Campanum
agrum _dividit_: for the separation of a city into two halves by a
river, is an interior separation, whereas the separation of two
neighboring districts by a city, is an exterior separation.
4. +Dividere+ means also to separate into parts, without any accessory
notion, whereas +dispertire+, with reference to future possessors, and
+distribuere+, with reference to the right owners, or to proper and
suitable places. (iv. 156.)

DIVINARE; PRÆSAGIRE; PRÆSENTIRE; PRÆVIDERE; VATICINARI; PRÆDICERE.
1. +Divinare+ denotes foreseeing by divine inspiration and supernatural
aid, like #manteuesthai#; +præsagire+ (præ and #hêgeisthai#), in a
natural way, by means of a peculiar organization of mind bordering on
the supernatural; +præsentire+ and +prævidere+, by an unusual measure of
natural talent; +præsentire+, by immediate presentiment; +prævidere+, by
foresight, by an acute and happy combination. 2. +Divinare+, etc., are
merely acts of perception, whereas +vaticinatio+ and +prædictio+, the
open expression of what is foreseen; +vaticinatio+, that of the
_divinans_ and _præsagiens_, like #prophêteia#, prophecy; but
+prædictio+, that of the _præsentiens_ and _prævidens_, prediction.
(vi. 105.)

DIVITIÆ; OPES; GAZÆ; LOCUPLES; OPULENTUS; COPIOSUS. 1. +Divitiæ+ and
+gazæ+ denote riches quite generally, as possessions and the means of
satisfying one's wishes of any sort, whereas +opes+, as the means of
attaining higher ends, of aggrandizing one's self, and of acquiring and
maintaining influence. +Divitiæ+ (from #deuein#) denotes the riches of a
private person, like #ploutos#; +opes+ (opulentus, #polus#), the
instrument of the statesman, or of the ambitious in political life;
+gazæ+, the treasure of a king or prince, like #thêsauroi#. 2. +Dives+
means rich in opp. to poor, Quintil. v. 10, 26, like #plousios#;
+locuples+ (loculos #plêthôn#), well-off, in opp. to _egens_, _egenus_,
Cic. Planc. 35. Ros. Com. 8, like #aphneios#; +opulentus+ and
+copiosus+, opulent, in opp. to _inops_, Cic. Parad. 6. Tac. H. iii. 6,
like #euporos#. (v. 81.)

DIVORTIUM, see _Repudium_.

DIVUS, see _Numen_.

DOCTOR; PRÆCEPTOR; MAGISTER. +Doctor+ means the teacher, as far as he
imparts theory, with reference to the student, in opp. to the mere
hearer; +præceptor+, as far as he leads to practice, in reference to the
pupil, in opp. to the mere scholar; +magister+, in a general sense, with
reference to his superiority and ascendency in knowledge, in opp. to the
laity. Cic. Orat. iii. 15. Vetus illa doctrina eadem videtur et recte
faciendi et bene dicendi magistra, neque disjuncti _doctores_, sed iidem
erant vivendi _præceptores_ atque dicendi. And. Mur. 31. (vi. 105).

DOCTRINA; ERUDITIO. +Doctrina+ denotes learning as a particular species
of intellectual cultivation, whereas +eruditio+ the learned result, as
the crown of intellectual cultivation. +Doctrina+ evinces a superiority
in particular branches of knowledge, and stands as a co-ordinate notion
with +exercitatio+, which is distinguished from it by involving a
superiority in the ready use of learning, and can therefore, even as a
mere theory, be of more evident service in practice than that which is
indirectly important; +eruditio+ stands in still closer relation to
practice, and involves the co-operation of the different branches of
knowledge and different studies to the ennobling of the human race; it
denotes genuine zeal for the welfare of mankind in an intellectual, as
_humanitas_ does in a moral, point of view. (v. 268.)

DOCTRINÆ, see _Literæ_.

DOLOR; TRISTITIA; MOESTITIA; LUCTUS. 1. +Dolor+ (from #thlan#,
#athlios#?) denotes an inward feeling of grief, opp. to _gaudium_, Cic.
Phil. xiii. 20. Suet. Cæs. 22, like #algos#; whereas +tristitia+,
+moeror+, +luctus+, denote an utterance or external manifestation of
this inward feeling. +Tristitia+ and +moestitia+ are the natural and
involuntary manifestation of it in the gestures of the body and in the
countenance; +luctus+ (#aluktos#), its artificial manifestation,
designedly, and through the conventional signs of mourning, as cutting
off the hair, mourning clothes, etc., at an appointed time, like
#penthos#. +Moeror+ also serves for a _heightened_ expression of
_dolor_, and +luctus+ of _moeror_ and _tristitia_, as far as the
manifestation _is added_ to distinguish the feeling from it. Cic. Att.
xii. 28. _Mærorem_ minui; _dolorem_ nec potui, nec si possem vellem.
Phil. xi. 1. Magno in _dolore_ sum, vel in _moerore_ potius, quem ex
miserabili morte C. Trebonii accepimus. Plin. Ep. v. 9. Illud non
_triste_ solum, verum etiam _luctuosum_, quod Julius avitus decessit.
Tac. Agr. 43. Finis vitæ ejus nobis _luctuosus_, amicis _tristis_; for
relations only put on mourning. Tac. Ann. ii. 82. Quanquam nec
insignibus lugentium abstinebant, altius animis _moerebant_. Cic. Sext.
29, 39. _Luctum_ nos hausimus majorem _dolorem_ ille animi non minorem.
2. +Tristitia+ (from #taraktos#?) denotes the expression of grief in a
bad sense, as gloom, fretfulness, and ill-humor, opp. to _hilaratus_,
Cic. Att. xii. 40. Fin. v. 30. Cæcil. ap. Gell. xv. 9. Quintil. xi. 3,
67, 72, 79, 151; whereas +moestitia+ (from #murô#) denotes grief, as
deserving of commiseration, as affliction, when a most just grief gives
a tone of sadness, in opp. to _lætus_, Sall. Cat. f. Tac. Ann. i. 28.
+Tristitia+ is more an affair of reflection; +moestitia+, of feeling.
The _tristis_, like the _truculentus_, is known by his forbidding look,
his wrinkled forehead, the contraction of his eyebrows; the _moestus_,
like the _afflictus_, by his lack-lustre eyes and dejected look. Tac.
Hist. i. 82. Rarus per vias populus _moesta_ plebs; dejecti in terram
militum vultus, ac plus _tristitæ_ quam poenitentiæ. Cic. Mur. 24, 49.
_Tristem_ ipsum, _moestos_ amicos: and Orat. 22, 74. (iii. 234.)

DOLOR, see _Cura_.

DOMUS, see _Ædificium_.

DONUM; MUNUS; LARGITIO; DONARIUM; DONATIVUM; LIBERALITAS. 1. +Donum+
(#dôtinê#) means a present, as a gratuitous gift, by which the giver
wishes to confer pleasure, like #dôron#; whereas +munus+, as a reward
for services, whereby the giver shows his love or favor, like #geras#;
lastly, +largitio+, as a gift from self-interested motives, which under
the show of beneficence would win over and bribe, generally for
political ends. Suet. Cæs. 28. Aliis captivorum millia _dono_ afferens;
that is, not merely as a loan: compare with Ner. 46. Auspicanti Sporus
annulum _muneri_ obtulit; that is, as a handsome return. Tac. H. ii. 30.
Id comitatem bonitatemque faventes vocabant, quod sine modo (Vitellius)
_donaret_ sua _largiretur_ aliena. 2. +Donarium+ denotes particularly a
gift to a temple; +donativum+, a military gift, or earnest-money, which
the new emperor at his accession to the throne distributes among the
soldiers; +liberalitas+, a gift which the emperor bestowed, generally on
a poor nobleman, for his support. (iv. 142.)

DORSUM; TERGUM. +Dorsum+ (from #deras#) denotes the back, in an
horizontal direction, consequently the back of an animal, in opp. to the
belly, like #nôton#; +tergum+ (from #trachêlos#), the back, in a
perpendicular direction, consequently the part between the shoulders in
a man, in opp. to the breast, like #metaphrenon#. Hence +dorsum montis+
denotes the uppermost surface; +tergum montis+, the hinder part of a
mountain. (v. 15.)

DUBIUS; AMBIGUUS; ANCEPS. +Dubius+ (#doios#) and +ambiguus+ (#amphis
echôn#) denote doubt, with reference to success or failure, fortune or
misfortune; +anceps+, with reference to existence itself, to the being
or not being. Vell. Pat. ii. 79. Ea patrando bello mora fuit, quod
postea _dubia_ et interdum _ancipiti_ fortuna gestum est. Tac. Ann.
iv. 73. (v. 282.)

DUDUM, see _Pridem_.

DULCIS, see _Suavis_.

DUMI; SENTES; VEPRES. +Dumi+ denotes bushes growing thickly together,
which present the appearance of a wilderness; +sentes+, prickly and
wounding bushes, thorn-bushes; +vepres+ combines both meanings;
thorn-bushes which make the ground a wilderness. (vi. 108.)

DUPLEX; DUPLUM; GEMINUS; DUPLICITER; BIFARIAM. 1. +Duplex+ (#diplax#)
denotes double, as distinct magnitudes to be counted: +duplum+
(#diploun#) as continuous magnitudes to be weighed or measured. +Duplex+
is used as an adjective, +duplum+ as a substantive. Quintil. viii. 6,
42. In quo et numerus est _duplex_ et _duplum_ virium. 2. In +duplex+
(as in #diplous#), _doubleness_ is the _primary_, _similarity_ and
_equality_ the _secondary_ notion; in +geminus+ (as in #didumos#), the
notion of _similarity_ and _equality_ is the _primary_, that of
_doubleness_ the _secondary_ one. In Cic. Part. 6. Verba _geminata_ et
_duplicata_ vel etiam sæpius iterata; the word _geminata_ refers to the
repetition of the same notion by synonymes; _duplicata_ to the
repetition of the same word. 3. +Dupliciter+ is always modal; in two
different manners, with double purpose; +bifariam+ is local, in two
places, or two parts. Cic. Fam. ix. 20. _Dupliciter_ delectatus sum
literis tuis; compare with Tusc. iii. 11. _Bifariam_ quatuor
perturbationes æqualiter distributæ sunt. (v. 281.)


E.

EBRIUS; VINOLENTUS; TREMULENTUS; CRAPULA; EBRIOSUS. 1. +Ebrietas+ places
the consequences of the immoderate use of wine in its most favorable
point of view, as the exaltation and elevation of the animal spirits,
and in its connection with inspiration, like #methê#; whereas
+vinolentia+, and the old word +temulentia+, in its disgusting point of
view, as brutal excess, and in its connection with the loss of
recollection, like #oinôsis#; lastly, +crapula+, the objective cause of
this condition, like #kraipalê#. 2. +Ebrius+, and the word of rare
occurrence, +madusa+, denote a person who is drunk, with reference to
the condition; +ebriosus+, a drunkard, with reference to the habit.
(v. 330.)

ECCE, see _En_.

EDITUS, see _Altus_.

EDULIA, see _Alimenta_.

EGERE, see _Carere_.

EGESTAS, see _Paupertas_.

EJULARE, see _Lacrimare_.

ELABORARE, see _Labor_.

[[ELEMENTUM, see _Litera_.]]

ELIGERE, see _Deligere_.

E LONGINQUO, see _Procul_.

ELOQUENS, see _Disertus_.

ELOQUI; ENUNCIARE; PROLOQUI; PRONUNCIARE; RECITARE. 1. +Eloqui+ and
+enunciare+ denote an act of the intellect, in conformity to which one
utters a thought that was resting in the mind; but the _eloquens_
regards therein both substance and form, and would express his thought
in the most perfect language; whereas the _enuncians_ regards merely the
substance, and would only make his thought _publici juris_, or
communicate it; hence +elocutio+ belongs to rhetoric, +enuntiatio+ to
logic. 2. On the other hand, +proloqui+ denotes a moral act, in
conformity to which one resolves to give utterance to a secret thought,
in opp. to _reticere_, like _profiteri_; lastly, +pronuntiare+, a
physical act, by which one utters any thing, whether thought of, or
written mechanically by the organs of speech, and makes it heard, like
_recitare_. +Pronuntiare+, however, is a simple act of the organs of
speech, and aims merely at being fully heard; +recitare+ is an act of
refined art, and aims by just modulation, according to the laws of
declamation, to make a pleasing impression. +Pronuntiatio+ relates only
to single letters, syllables, and words, as the elements and body of
speech, whereas +recitatio+ relates both to the words and to their
import, as the spirit of speech. (iv. 4.)

ELUCET, see _Constat_.

EMENDARE, see _Corrigere_.

EMERE; MERCARI; REDIMERE. 1. +Emere+ means to buy, where furnishing
one's self with the article is the main point, the price the next point,
like #priasthai#; whereas +mercari+ (from #amergein#) means to buy, as a
more formal transaction, generally as the mercantile conclusion of a
bargain, like #empolan#. 2. +Emere+ refers to the proper objects of
trade; +redimere+ to things which, according to the laws of justice and
morality, do not constitute articles of trade, and which the buyer might
either claim as his due, or ought to receive freely and gratuitously,
such as peace, justice, love, and so forth. Cic. Sext. 30, 36. Quis
autem rex qui illo anno non aut _emendum_ sibi quod non habebat, aut
_redimendum_ quod habebat, arbitrabatur? (iv. 116.)

EMINENS; EXCELLENS; PRÆCLARUS; PRÆSTANS; INSIGNIS; SINGULARIS; UNICUS.
1. +Eminens+, +excellens+, +præclarus+, and +præstans+, involve a quiet
acknowledgment of superiority; whereas +egregius+, with an expression of
enthusiasm, like glorious; +eximius+, with an expression of admiration,
like excellent. 2. +Eximius+, &c. relate altogether to good qualities,
like superior, and can be connected with vices and faults only in irony;
whereas +insignis+, +singularis+, and +unicus+, are indifferent, and
serve as well to heighten blame as praise, like distinguished,
matchless. (vi. 111.)

EMINET, see _Apparet_.

EMINUS, see _Procul_.

EMISSARIUS, see _Explorator_.

EMOLUMENTUM, see _Lucrum_.

EMORI, see _Mors_.

EN; ECCE. +En+ (#êni#) means, see here what was before hidden from thee!
like #ên#, #êni#, #ênide#; whereas +ecce+ (#eche#? or the reduplication
of the imperative of Eco, to see, oculus?) means, see there what thou
hast not before observed! like #idou#. (vi. 112.)

ENSIS, see _Gladius_.

ENUNCIARE, see _Eloqui_.

EPISTOLA, see _Literæ_.

EPULÆ; CONVIVIUM; DAPES; EPULUM; COMISSATIO. +Epulæ+ is the general
expression, the meal, whether frugal or sumptuous, whether en famille or
with guests, at home or in public; +convivium+ is a social meal,
a convivial meal; +dapes+ (from #dapsai#, #deipnon#), a religious meal,
a meal of offerings; +epulum+, a solemn meal, mostly political, a meal
in honor of something, a festival; +comissatio+ (from #komazein#),
a gormandizing meal, a feast. (v. 195.)

EQUUS; CABALLUS; MANNUS; CANTERIUS. +Equus+ (from the antiquated word,
ehu) denotes a horse, as a general expression, a term in natural
history; +caballus+ (from #kaphazô#), a horse for ordinary services;
+mannus+, a smaller kind of horse, like palfrey, for luxury;
+canterius+, a castrated horse, a gelding. Sen. Ep. 85. Cato censorius
_canterio_ vehebatur et hippoperis quidem impositis. Oh quantum decus
sæculi! Catonem uno _caballo_ esse contentum, et ne toto quidem! Ita non
omnibus obesis _mannis_ et asturconibus et tolutariis præferres unum
illum _equum_ ab ipso Catone defrictum. (iv. 287.)

ERGASTULUM, see _Custodia_.

ERIPERE, see _Demere_.

ERRARE; VAGARI; PALARI. +Errare+ (#errhein#) is to go astray,
#planasthai#, an involuntary wandering about, when one knows not the
right way; +vagari+ and +palari+, on the other hand, mean a voluntary
wandering; +vagari+, like #alasthai#, when one disdains a settled
residence, or straight path, and wanders about unsteadily; +palari+
(from pandere?) when one separates from one's company, and wanders about
alone. +Erramus+ _ignari_, +vagamur+ _soluti_, +palamur+ _dispersi_.
Tac. H. i. 68. Undique populatio et cædes; ipsi in medio +vagi+;
abjectis armis magna pars, saucii aut _palantes_ in montem Vocetiam
perfugiunt. (i. 89.)

ERUDIRE; FORMARE; INSTITUERE. +Erudire+ and +formare+ denote education
as an ideal good, and as a part of human improvement; +erudire+,
generally, and as far as it frees from ignorance; +formare+, specially,
and as far as it prepares one in a particular sphere, and for a
particular purpose, and gives the mind a bent thereto; whereas
+instituere+ denotes education as a real good, in order to qualify for a
particular employment. (vi. 113.)

ERUDITIO, see _Literæ_.
  [[printed as shown, but correct cross-reference is _Doctrina_]

ESCA, see _Alimenta_.

ESCENDERE, see _Scandere_.

ESURIES, see _Fames_.

ET; QUE; AC; ATQUE. +Et+ (#eti#) is the most general copulative
particle; +que+ and +et--et+ connect opposites; +que+ (#kai#), simply
because they are opposites, as _terra marique_; but +et--et+, in order
to point them out emphatically as opposites [and closely connected
notions of _the same kind_], as _et terra et mari_; whereas +ac+ and
+atque+ connect synonymes, _atque_ before vowels and gutturals; +ac+
before the other consonants; as, for example, vir fortis _ac_ strenuus.
(vi. 114.)

EVENIRE, see _Accidere_.

EVERTERE, see _Perdere_.

EVESTIGIO, see _Repente_.

EVOCARE, see _Arcessere_.

EXCELLENS, see _Eminens_.

EXCELSUS, see _Altus_.

EXCIPERE, see _Sumere_.

EXCORS, see _Amens_.

EXCUBIÆ; STATIONES; VIGILIÆ. +Excubiæ+ are the sentinels before the
palace, as guards of honor and safeguards; +stationes+, guards stationed
at the gate as an outpost; +vigiliæ+, guards in the streets during the
night as a patrol.

EXCUSATIO, see _Purgatio_.

EXEMPLUM; EXEMPLAR. +Exemplum+ means an example out of many, chosen on
account of its relative aptness for a certain end; whereas +exemplar+
means an example before others, chosen on account of its absolute
aptness to represent the idea of a whole species, a model. Cic. Mur. 31.
Vell. P. ii. 100. Antonius singulare _exemplum_ clementiæ Cæsaris;
compare with Tac. Ann. xii. 37. Si incolumem servaveris, æternum
_exemplar_ clementiæ ero; not merely tuæ _clementiæ_, but of clemency in
general. (v. 359.)

EXERCITUS; COPIÆ. +Exercitus+ is an army that consists of several
legions; but +copiæ+ mean troops, which consist of several cohorts.

EXHIBERE, see _Præbere_.

EXIGERE, see _Petere_.

EXIGUUS, see _Parvus_.

EXILIS; MACER; GRACILIS; TENUIS. +Exilis+ and +macer+ denote leanness,
with reference to the interior substance and with absolute blame, as a
consequence of want of sap, and of shrivelling; +exilis+ (from egere,
exiguus,) generally as applicable to any material body, and as poverty
and weakness, in opp. to _uber_, Cic. Or. i. 12; +macer+ (#makros#,
meagre,) especially to animal bodies, as dryness, in opp. to _pinguis_,
Virg. Ecl. iii. 100; whereas +gracilis+ and +tenuis+, with reference to
the exterior form, indifferently or with praise; +tenuis+ (#tanus#,
thin), as approaching to the notion of _delicate_, and as a _general_
term, applicable to all bodies, in opp. to _crassus_, Cic. Fat. 4.
Vitruv. iv. 4; but +gracilis+ as approaching to the notion of _tall_,
_procerus_, and especially as applicable to animal bodies, like slender,
in opp. to _opimus_, Cic. Brut. 91; _obesus_, Cels. i. 3, 30. ii. 1.
Suet. Dom. 18. (v. 25.)

EXIMERE, see _Demere_.

EXISTIMARE, see _Censere_.

EXITIUM, EXITUS, see _Lues_.

EXPERIRI, see _Tentare_.

EXPETERE, see _Velle_.

EXPILARE, see _Vastare_.

EXPLORATOR; SPECULATOR; EMISSARIUS. +Exploratores+ are scouts, publicly
ordered to explore the state of the country or the enemy;
+speculatores+, spies, secretly sent out to observe the condition and
plans of the enemy; +emissarii+, secret agents, commissioned with
reference to eventual measures and negotiations. (vi. 117.)

EXPROBRARE, see _Objicere_.

EXSECRARI, see _Abominari_.

EXSEQUIÆ, see _Funus_.

EXSOMNIS, see _Vigil_.

EXSPECTARE, see _Manere_.

EXSPES; DESPERANS. +Exspes+ denotes hopelessness, as a state; but
+desperans+, despondency, as the painful feeling of hopelessness.

EXSTRUCTUS, see _Præditus_.

EXSUL, see _Perfuga_.

EXSULTARE, see _Gaudere_.

EXTA, see _Caro_.

EXTEMPLO, see _Repente_.

EXTERUS; EXTERNUS; PEREGRINUS; ALIENIGENA; EXTRARIUS; EXTRANEUS; ADVENA;
HOSPES. 1. +Exterus+ and +externus+ denote a foreigner, as one dwelling
in a foreign country; whereas +peregrinus+, +alienigena+, +advena+, and
+hospes+, as one who sojourns for a time in a country not his own.
2. +Externus+ denotes a merely local relation, and is applicable to
things as well as to persons; but +exterus+, an intrinsic relation, and
is an epithet for persons only. _Externæ nationes_ is a merely
geographical expression for nations that are situated without; _exteræ
nationes_, a political expression for foreign nations. 3. +Extraneus+
means, that which is without us, in opp. to relatives, family, native
country; whereas +extrarius+, in opp. to one's self. Cic. ap. Colum.
xii. Comparata est opera mulieris ad domesticam diligentiam; viri autem
ad exercitationem forensem et _extraneam_: comp. with Juv. ii. 56.
Utilitas aut in corpore posita est aut in _extrariis_ rebus: or Quintil.
vii. 2, 9, with vii. 4, 9. 4. +Peregrinus+ is one who does not possess
the right of citizenship, in opp. to _civis_, Sen. Helv. 6;
+alienigena+, one born in another country, in opp. to _patrius_ and
_indigena_; +advena+, the emigrant, in opp. to _indigena_, Liv. xxi. 30;
+hospes+, the foreigner, in opp. to _popularis_. 5. +Peregrinus+ is the
political name of a foreigner, as far as he is without the rights of a
citizen and native inhabitant, with disrespect; +hospes+, the name given
to him from a feeling of kindness, as possessing the rights of
hospitality. Cic. Rull. ii. 34. Nos autem hinc Romæ, qui veneramus, jam
non _hospites_ sed _peregrini_ atque _advenæ_ nominabamur. (iv. 386.)

EXTORRIS, see _Perfuga_.

EXTRANEUS, EXTRARIUS, see _Exterus_.

EXTREMUS; ULTIMUS; POSTREMUS; NOVISSIMUS. +Extremus+ and +ultimus+
denote the last in a continuous magnitude, in a space; +extremus+, the
outermost part of a space, or of a surface, in opp. to _intimus_ and
_medius_, Cic. N. D. ii. 27, 54. Cluent. 65, like #eschatos#; +ultimus+
(superl. from ollus), the outermost point of a line, in opp. to
_citimus_ and _proximus_. Cic. Somn. 3. Prov. cons. 18. Liv. v. 38, 41,
like #loisthos#. Whereas +postremus+ and +novissimus+ denote the last in
a discrete quantity, or magnitude consisting of separate parts, in a row
of progressive numbers; +postremus+, the last in a row that is
completed, in which it occupies the last place, in opp. to those that
precede it, _primus_, _princeps_, _tertius_, like #hustatos#; whereas
+novissimus+ denotes the last in a row that is not complete, in which,
as the last comer, it occupies the last place, in opp. to that which has
none to follow it, but is last of all, like #neatos#.

EXUVIÆ, see _Præda_.


F.

FABER; OPIFEX; ARTIFEX. +Fabri+ (from favere, fovere,) are such workmen
as labor with exertion of bodily strength, carpenters and smiths,
#cheirônaktes#; +opifices+ such as need mechanical skill and industry,
#banausoi#; +artifices+ such as employ mind and invention in their
mechanical functions, #technitai#. (v. 329.)

FABULARI, see _Loqui_, _Garrire_, and _Dicere_.
  [["Loqui" redirects to "Dicere"]]

FACERE, see _Agere_.

FACETIÆ, see _Lepidus_.

FACIES; OS; VULTUS; OCULI. +Facies+ (from species) and +oculi+ (from
#okkos#) denote the face and eyes only in a physical point of view, as
the natural physiognomy and the organs of sight; but +os+ and +vultus+
with a moral reference, as making known the temporary, and even the
habitual state of the mind by the looks and eyes; +os+ (from #othomai#),
by the glance of the eye, and the corresponding expression of the mouth;
+vultus+ (from #heliktos#), by the motion of the eye, and the
simultaneous expression of the parts nearest to it, the serene and the
darkened brow. Tac. Agr. 44. Nihil metus in _vultu_; gratia _oris_
supererat. (iv. 318.)

FACILITAS, see _Humanitas_.

FACINUS, see _Delictum_.

FACULTAS, see _Occasio_.

FACTUM, see _Agere_.

FACUNDUS, see _Disertus_.

FACTIO, see _Partes_.

FALLACITER, see _Perperam_.

FALLERE; FRUSTRARI; DECIPERE; CIRCUMVENIRE; FRAUDARE; IMPONERE.
+Fallere+, +frustrari+, and +imponere+, mean to deceive, and effect an
exchange of truth for falsehood, #sphallein#; the _fallens_ (#sphallôn#)
deceives by erroneous views; the _frustrans_ (from #psuthos#), by false
hopes; the _imponens_, by practising on the credulity of another.
+Decipere+ and +circumvenire+ mean to outwit, and obtain an unfair
advantage, #apatan#; the _decipiens_, by a suddenly executed; the
_circumveniens_, by an artfully laid plot. +Fraudare+ (#pseudein#) means
to cheat, or injure and rob anybody by an abuse of his confidence.
(v. 357.)

FALSE, FALSO, see _Perperam_.

FAMA, see _Rumor_.

FAMES; ESURIES; INEDIA. +Fames+ is hunger from want of food, like
#limos#, in opp. to _satietas_; whereas +esuries+ is hunger from an
empty and craving stomach, in opp. to _sitis_; lastly, +inedia+ is not
eating, in a general sense, without reference to the cause, though for
the most part from a voluntary resolution, like #asitia#. Hence _fame_
and _esurie perire_ mean to die of hunger, whereas _inedia perire_ means
to starve one's self to death. (iii. 119.)

FAMILIA, see _Ædificium_.

FAMILIARIS, see _Socius_.

FAMULUS, see _Servus_.

FANUM, see _Templum_.

FARI, see _Dicere_.

FAS EST, see _Concessum est_.

FASTIDIUM, see _Spernere_.

FASTIGIUM, see _Culmen_.

FASTUS, see _Superbia_.

FATERI; PROFITERI; CONFITERI. +Fateri+ means to disclose, without any
accessory notion, in opp. to _celare_, Liv. xxiv. 5. Curt. vi. 9;
+profiteri+ means to avow, freely and openly, without fear and reserve,
whether questioned or not; +confiteri+, to confess in consequence of
questions, menaces, compulsion. The _professio_ has its origin in a
noble consciousness, when a man disdains concealment, and is not ashamed
of that which he has kept secret; the _confessio_, in an ignoble
consciousness, when a man gives up his secret out of weakness, and is
ashamed of that which he confesses. Cic. Cæc. 9, 24. Ita libenter
_confitetur_, ut non solum _fateri_, sed etiam _profiteri_ videatur.
Planc. 25, 62. Rabir. perd. 5. (iv. 30.)

FATIGATUS; FESSUS; LASSUS. +Fatigatus+ and +fessus+ express the
condition in which a man after exertion longs for rest, from subjective
weariness; whereas +lassus+ and +lassatus+, the condition in which a man
after active employment has need of rest, from objective weakness. Cels.
i. 2, 15. Exercitationis finis esse debet sudor aut certe _lassitudo_,
quæ citra _fatigationem_ sit. Sall. Jug. 57. Opere castrorum et
proeliorum _fessi lassique_ erant. (i. 105.)

FATUM, see _Casus_.

FATUUS, see _Stupidus_.

FAUSTUS, see _Felix_.

FAUX; GLUTUS; INGLUVIES; GUTTUR; GURGULIO; GULA. +Faux+, +glutus+, and
+ingluvies+, denote the space within the throat; +glutus+ (#glôtta#), in
men; +ingluvies+, in animals; +faux+ (#pharunx#), the upper part, the
entrance into the throat; whereas +guttur+, +gurgulio+, and +gula+,
denote that part of the body which encloses the space within the throat;
+gurgulio+ (redupl. of gula), in animals; +gula+, in men; +guttur+, in
either. (v. 149.)

FAX; TÆDA; FUNALE. +Fax+ is the general expression for any sort of
torch; +tæda+ is a natural pine torch; +funale+, an artificial
wax-torch.

FEL; BILIS. +Fel+ (from #phlegô#, #phlegma#) is the gall of animals,
and, figuratively, the symbol of bitterness to the taste; whereas
+bilis+ is the gall of human beings, and, figuratively, the symbol of
exasperation of mind. (v. 120.)

FELIX; PROSPER; FAUSTUS; FORTUNATUS; BEATUS. +Felix+, +foelix+, (#phulon
echôn#) is the most general expression for happiness, and has a
transitive and intransitive meaning, making happy and being happy;
+prosper+ and +faustus+ have only a transitive sense, making happy, or
announcing happiness; +prosperum+ (#prosphoros#) as far as men's hopes
and wishes are fulfilled; +faustum+ (from #aphauô#, #phaustêrios#) as an
effect of divine favor, conferring blessings; whereas +fortunatus+ and
+beatus+ have only an intransitive or passive meaning, being happy;
+fortunatus+, as a favorite of fortune, like #eutuchês#; +beatus+
(#psiês#) as conscious of happiness, and contented, resembling the
#theoi rheia zaôntes#, like #makarios#. (vi. 125.)

FEMINA; MULIER; UXOR; CONJUX; MARITA. 1. +Femina+ (#phuomenê#) denotes
woman with regard to her physical nature and sex, as bringing forth, in
opp. to _mas_; whereas +mulier+ (from mollis), woman, in a physical
point of view, as the weaker and more tender sex, in opp. to _vir_;
whence +femina+ only can be used for the female of an animal.
2. +Mulier+ denotes also the married woman, in opp. to _virgo_, Cic.
Verr. ii. 1; whereas +uxor+ and +conjux+, the wife, in opp. to the
husband; +uxor+, merely in relation to the man who has married her, in
opp. to _maritus_, Tac. G. 18; +conjux+ (from conjungere), in mutual
relation to the husband, as half of a pair, and in opp. to _liberi_,
Cic. Att. viii. 2. Catil. iii. 1. Liv. v. 39, 40. Tac. Ann. iv. 62. H.
iii. 18. 67. Suet. Cal. 17. Accordingly, +uxor+ belongs to the man;
+conjux+ is on a par with the man; +uxor+ refers to an every-day
marriage, like wife; +conjux+, to a marriage between people of rank,
like consort. Vell. Pat. ii. 100. Claudius, Gracchus, Scipio, quasi
cujuslibet _uxore_ violata poenas perpendere, quum Cæsaris filiam et
Nerones violassent _conjugem_. 3. +Uxor+ is the ordinary, +marita+ a
poetical, expression for a wife. (iv. 327.)

FEMUR, see _Coxa_.

FERA, see _Animal_.

FERAX, see _Foecundus_.

FERE, see _Pæne_.

FERIÆ, see _Solemnia_.

FERIARI, see _Vacare_.

FERIRE, see _Verberare_.

FERME, see _Pæne_.

FEROCIA; FEROCITAS; VIRTUS; FORTITUDO. +Ferocia+ and +ferocitas+ (from
#phraxai#) denote natural and wild courage, of which even the barbarian
and wild beast are capable; +ferocia+, as a feeling, +ferocitas+, as it
shows itself in action; whereas +virtus+ and +fortitudo+ denote a moral
courage, of which men only of a higher mould are capable; +virtus+, that
which shows itself in energetic action, and acts on the offensive;
+fortitudo+ (from the old word forctitudo, from farcire,) that which
shows itself in energetic resistance, and acts on the defensive, like
_constantia_. Pacuv. Nisi insita _ferocitate_ atque _ferocia_. Tac. Ann.
xi. 19. Nos _virtutem_ auximus, barbari _ferociam_ infregere: and
ii. 25. (i. 44.)

FERRE; PORTARE; BAJULARE; GERERE. 1. +Ferre+ means, like #pherein#, to
carry any thing portable from one place to another; +portare+ and
+bajulare+, like #bastazein#, to carry a load; +portare+ (from
#porizein#), for one's self, or for others; +bajulare+, as a porter. In
Cæs. B. G. i. 16. Ædui frumentum . . . . _conferri_, _comportari_,
adesse dicere; +conferre+ refers to the delivery and the contribution
from several subjects to the authorities of the place; +comportare+, the
delivery of these contributions by the authorities of the place to
Cæsar. 2. +Ferre+, +portare+, and +bajulare+, express only an exterior
relation, that of the carrier to his load, whereas +gerere+ (#ageirein#)
+gestare+, like #phorein#, an interior relation, that of the possessor
to his property. As, then, +bellum ferre+ means only either _inferre
bellum_ or _tolerare_, so +bellum gerere+ has a synonymous meaning with
_habere_, and is applicable only to the whole people, or to their
sovereign, who resolved upon the war, and is in a state of war; but not
to the army fighting, nor to the commander who is commissioned to
conduct the war. _Bellum geret_ populus Romanus, administrat consul,
capessit miles. (i. 150.)

FERRE; TOLERARE; PERFERRE; PERPETI; SUSTINERE; SINERE; SUSTENTARE.
1. +Ferre+ (#pherein#) represents the bearing, only with reference to
the burden which is borne, altogether objectively, like #pherein#;
whereas +tolerare+, +perferre+, and +pati+, +perpeti+, with subjective
reference to the state of mind of the person bearing; the _tolerans_ and
_perferens_ bear their burden without sinking under it, with strength
and self-control, synonymously with _sustinens_, sustaining, like
#tolmôn#; the _patiens_ and _perpetiens_ (#pathein#) without striving to
get rid of it, with willingness or resignation, enduring it,
synonymously with _sinens_. +Ferre+ and +tolerare+ have only a noun for
their object, but +pati+ also an infinitive. 2. +Perferre+ is of higher
import than _tolerare_, as +perpeti+ is of higher import than _pati_, to
endure heroically and patiently. Poet. ap. Cic. Tusc. iv. 29. Nec est
malum, quod non natura humana patiendo _ferat_: compare with Tac. Ann.
i. 74. Sen. Thyest. 307. Leve est miserias _ferre_; _perferre_ est
grave. Plin. H. N. xxvi. 21. Qui _perpeti_ medicinam non _toleraverant_.
Tac. Ann. iii. 3. Magnitudinem mali _perferre_ visu non _toleravit_.
3. +Tolerare+ (from #tlênai#) means to keep up under a burden, and not
sink down; but +sustinere+ means to keep up the burden, and not let it
sink. 4. +Pati+ denotes an intellectual permission, no opposition being
made, like to let happen; whereas +sinere+ (#aneinai#) denotes a
material permission, not to hold any thing fast nor otherwise hinder, to
leave free. +Pati+ has, in construction, the action itself for its
object, and governs an infinitive; +sinere+, the person acting, and is
in construction with _ut_. (iv. 259.) 5. +Sustinere+ means to hold up,
in a general sense, whereas +sustentare+, to hold up with trouble and
difficulty. Curt. viii. 4, 15. Forte Macedo gregarius miles seque et
arma _sustentans_ tandem in castra venit; compare with v. 1, 11. Tandem
Laconum acies languescere, lubrica arma sudore vix _sustinens_. Also,
Liv. xxiii. 45. Senec. Prov. 4. a. f. (iii. 293.)

FERTILIS, see _Foecundus_.

FERULA, see _Fustis_.

FERVERE, see _Calere_.

FESSUS, see _Fatigatus_.

FESTA, see _Solemnia_.

FESTINUS, see _Citus_.

FESTIVUS, see _Lepidus_.

FIDELIS, see _Fidus_.

FIDELITAS, see _Fides_.

FIDERE; CONFIDERE; FIDEM HABERE; CREDERE; COMMITTERE; PERMITTERE.
1. +Fidere+ (#peithein#) means to trust; +confidere+, to trust firmly,
both with reference to strength and assistance; whereas +fidem habere+,
to give credit, and +credere+, to place belief, namely, with reference
to the good intentions of another. Liv. ii. 45. Consules magis non
_confidere_ quam non _credere_ suis militibus; the former with reference
to their valor, the latter with reference to their fidelity.
2. +Fidere+, etc., denote trust as a feeling; +committere+,
+permittere+, as an action; the _committens_ acts in good trust in the
power and will of another, whereby he imposes upon him a moral
responsibility; to intrust; the _permittens_ acts to get rid of the
business himself, whereby he imposes at most only a political or legal
responsibility, as to leave (or, give up) to. Cic. Font. 14. Ita ut
_commissus_ sit fidei, _permissus_ potestati. Verr. i. 32. v. 14.
(v. 259.)

FIDES; FIDELITAS; FIDUCIA; CONFIDENTIA; AUDACIA; AUDENTIA. 1. +Fides+
and +fidelitas+ mean the fidelity which a man himself observes towards
others; +fides+, in a more general sense, like #pistis#, the keeping of
one's word and assurance from conscientiousness, together with the
reliance of others upon us as springing from this quality, the credit we
possess; +fidelitas+ denotes, in a more special sense, like #pistotês#,
the faithful adherence to persons to whom we have once devoted
ourselves; whereas +fiducia+ and +confidentia+ denote the trust we place
in others; +fiducia+, the laudable trust in things, in which we actually
can trust, which is allied to the courage of trusting in ourselves, in
opp. to _timor_; Cic. Div. ii. 31. Plin. Ep. v. 17, like #tharsos#; but
+confidentia+ denotes a blamable blind trust, particularly in one's own
strength, in opp. to foresight and discretion, and which converts spirit
into presumption, like #thrasos#. 5. +Fiducia+ and +confidentia+ have
their foundation in trusting to the prosperous issue of anything;
+audacia+ and +audentia+, in the contempt of danger; +audacia+ sometimes
means a laudable boldness, as a word of higher import than _fiducia_;
sometimes a blamable boldness, as a civil term for _temeritas_, like
#tolma#; but +audentia+ is always a laudable spirit of enterprise.
Juven. xiii. 108. Quum magna malæ superest _audacia_ causæ, creditur a
multis _fiducia_. Sen. Ep. 87. Quæ bona sunt, _fiduciam_ faciunt,
divitiæ _audaciam_. (v. 256.)

FIDES, see _Religio_.

FIDES, see _Chorda_.

FIDUCIA, see _Fides_.

FIDUS; FIDELIS; INFIDUS; INFIDELIS; PERFIDUS; PERFIDIOSUS. 1. +Fidus+
denotes a natural quality, like trustworthy, with relative praise;
whereas +fidelis+ denotes a moral characteristic, as faithful, with
absolute praise. Liv. xxii. 22. Eo vinculo Hispaniam vir unus solerti
magis quam _fideli_ consilio exsolvit. Abellex erat Sagunti, nobilis
Hispanus, _fidus_ ante Poenis. 2. +Infidus+ means unworthy of trust;
+infidelis+, unfaithful; +perfidus+, treacherous, in particular actions;
+perfidiosus+, full of treachery, with reference to the whole character.
(v. 255.)

FIGURA; FORMA; SPECIES. +Figura+ (from fingere, #phengein#,) denotes
shape altogether indifferently, in its mathematical relation, as far as
it possesses a definite outline, like #schêma#; whereas +forma+
(#phorimos#, #phorêma#,) denotes it in an _æsthetical_ relation, as far
as it is a visible stamp and copy of an interior substance, to which it
corresponds, like #morphê#; lastly, +species+, in its physical relation,
as far as it stands opposed to the inner invisible substance, which it
covers as a mere outside, like #eidos#. Hence +figurare+ means to shape,
that is, to give a definite outline to a formless mass; whereas
+formare+ means to form, that is, to give the right shape to an
unwrought mass; and lastly, +speciem addere+ means to bedeck any thing,
in the old sense of the word, that is, to give to a mass already formed
an exterior that shall attract the eye. According to this explanation
+figura+ refers exclusively to the outline or lineaments, whilst
+forma+, or at least +species+, involves color, size, and the like.
(iii. 25.)

FIMUS, see _Lutum_.

FINDERE; SCINDERE. +Findere+ means to separate a body according to its
natural joints, consequently to divide it, as it were, into its
component parts, to cleave; but +scindere+ (#skedasai#) to divide it by
force, without regard to its joints, and so separate it into fragments,
to chop or tear to pieces. Hence +findere lignum+ means to cleave a log
of wood, with the assistance of nature herself, lengthways; +scindere+,
to chop it by mere force breadthways. The _findens æquor nave_ considers
the sea as a conflux of its component waters; the _scindens_, merely as
a whole. (iv. 154.)

FINIRE; TERMINARE; CONSUMMARE; ABSOLVERE; PERFICERE. +Finire+ and
+terminare+ denote the mere ending of anything, without regard to how
far the object of the undertaking is advanced; +finire+ (#phthinein#?)
to end, in opp. to _incipere_, Cic. Orat. iii. 59; but +terminare+, to
make an end, in opp. to _continuare_; whereas +consummare+, +absolvere+,
and +perficere+ denote the completion of a work; +consummare+, as the
most general term in opp. to doing a thing by halves; +absolvere+ refers
to a duty fulfilled, and a difficult work which is now done, and leaves
the workman free, in opp. to _inchoare_; +perficere+ refers to an end
attained, and a self-chosen task, which is now done, and may be called
complete, in opp. to _conari_. Cic. Orat. 29, 30. Verr. i. 27.
+Absolutus+ also has an extensive signification, and refers to the
completeness of the work, like #entelês#; +perfectus+, an intensive
signification, and refers to the excellence of the work, like #teleios#.
(iv. 366.)

FINIS; TERMINUS; LIMES. +Finis+ (from #phthinô#) denotes a boundary, as
a mathematical line, like #telos#; +terminus+ and +limes+, a mark, as
the material sign of a boundary; +terminus+ (#teiromenos#, #terma#,)
a stone set up, as the sign of a bounding point, like #terma#; +limes+,
a ridge, as the sign of a bounding line, like #horos#. Cic. Læl. 16.
Constituendi sunt qui sint in amicitia _fines_ et quasi _termini_
diligendi. Hor. Carm. ii. 18, 24. Revellis agri _terminos_ et ultra
_limites_ clientium salis avarus. (iv. 359.)

FINITIMUS, see _Vicinus_.

FIRMUS, see _Validus_.

FISCUS, see _Ærarium_.

FLAGITARE, see _Petere_.

FLAGITIUM, see _Delictum_.

FLAGRARE, see _Ardere_.

FLAVUS, see _Luteus_.

FLERE, see _Lacrimare_.

FLUCTUS, see _Aqua_.

FLUENTUM, see _Aqua_.

FLUERE; MANARE; LIQUERE. +Fluere+ (#phluô#) denotes flowing, with
reference to the motion of the fluid; +manare+ (from #manos#, or
_madere_,) with reference to the imparting of the fluid; and +liquere+,
with reference to the nature of the fluid. The cause of the _fluendi_
is, that the fluid has no dam, and according to the law of gravity flows
on; whereas the cause of the _manandi_ is the over-fulness of the
spring; lastly, +liquere+, to be fluid, is the negative state of
_fluere_ and _manare_. Hence +fluere+, with its synonyme +labi+, is more
opposed to _hærere_ and _stare_; and moreover +labari+, with its
synonyme +effundi+, more opposed to _contineri_, _claudi_; lastly,
+liquere+, with its synonyme +dissolvi+, more opposed to _concrevisse_,
_rigere_. Gell. xvii. 11. Plato potum dixit _defluere_ ad pulmonem,
eoque satis humectato, demanare per eum, quia sit rimosior, et
_confluere_ inde in vesicam. (ii. 1.)

FLUVIUS; FLUMEN; AMNIS. +Fluvius+, +flumen+, (from #phluô#) denote, like
#rhoos#, #rheuma#, an ordinary stream, in opp. to a pond and lake;
whereas +amnis+ (#amenas#, _manare_,) like #potamos#, a great and mighty
river, in opp. to the sea. Cic. Div. i. 50. and Divin. i. 35, 78. Ut
_flumina_ in contrarias partes fluxerint, atque in _amnes_ mare
influxerit. Tac. Ann. xv. 58. Senec. N. Q. iii. 19. Habet ergo non
tantum venas aquarum terra, ex quibus corrivatis _flumina_ effici
possunt, sed et _amnes_ magnitudinis vastæ. Then: Hanc magnis _amnibus_
æternam esse materiam, cujus non tangantur extrema sicut _fluminum_ et
fontium. Tac. Hist. v. 23. Quo Mosæ _fluminis_ os _amnem_ Rhenum oceano
affundit. Curt. ix. 4, 5. (ii. 7.)

FOECUNDUS; FERTILIS; FERAX; UBER; FRUGIFER; FRUCTUOSUS. 1. +Foecundus+
(from #phuô#, foetus,) denotes the fruitfulness of a living and breeding
being, in opp. to _effatus_, like #eutokos#; whereas +fertilis+ and
+ferax+ (from (#pherô#) the fruitfulness of inanimate and productive
nature, and of the elements, opposed to _sterilis_, like #euphoros#.
Tac. Ann. xii. 63. Byzantium _fertili_ solo _foecundoque_ mari, quia vis
piscium hos ad portus adfertur. Germ. 5. Terra satis _ferax,
frugiferarum_ arborum impatiens, pecorum _foecunda_, sed plerumque
improcera. Mela. i. 9, 1. Terra mire _fertilis_ et animalium
_perfoecunda_ genetrix. And ii. 7. 2. +Fertilis+ denotes the actual
fruitfulness which has been produced by cultivation; +ferax+, the mere
capability which arises from the nature of the soil. Cicero uses
_fertilis_ in a proper, _ferax_, in a figurative sense. 3. +Fertilis+
and +ferax+ denote fruitfulness under the image of creative and
productive power, as of the father and mother; +uber+, under the image
of fostering and sustaining, as of the nurse, like #euthênês#;
+frugifer+, under the image of a corn-field; +fructuosus+, under that of
a tree rich in fruit, like #enkarpos#. (iv. 831.)

FOEDUS; SOCIETAS. +Foedus+ (#pepoithos#) is an engagement for mutual
security, on the ground of a sacred contract; whereas +societas+, an
engagement to some undertaking in common on the ground of a mere
agreement. Liv. xxiv. 6. Hieronymus legatos Carthaginem mittit ad
_foedus_ ex _societate_ faciendum. Sall. Jug. 14. Cic. Phil. ii. 35.
Neque ullam _societatem . . . . foedere_ ullo confirmari posse credidi.
(vi. 132.)

FOEDUS, see _Tæter_.  [[redirects to _Teter_]]

FOEMINA, see _Femina_.

FOENUS; USURA. +Foenus+ (from #phuô#, foetus,) denotes interest as the
produce of capital, like #tokos#; +usura+ denotes what is paid by the
debtor for the use of capital, like #danos#. (vi. 133.)

FOETUS; FOEDUS, see _Prægnans_.

FORES, see _Ostium_.

FORMA, see _Figura_.

FORMARE, see _Erudire_.

FORMIDO, see _Vereri_.

FORMOSUS; PULCHER; VENUSTUS. 1. +Formosus+ means beauty, as far as it
excites pleasure and delight by fineness of form; +pulchrum+, as far as
it excites admiration, is imposing, and satisfies the taste by its
perfectness; +venustum+, as far as by its charms it excites desire, and
captivates. +Formositas+ works on the natural sense of beauty;
+pulchritudo+, on the cultivated taste; +venustas+, on the more refined
sensuality. Suet. Ner. 51. Fuit vultu _pulchro_ magis quam _venusto_;
that is, it had perfect and regular beauty rather than pleasing
features, and possessed a cold, heartless sort of beauty, by which no
one felt attracted. Comp. Catull. lxxxvi. Hor. A. P. 99. Cic. Off.
i. 36. 2. +Venustas+, loveliness, is of higher import than _gratia_,
grace; the former transports, the latter only attracts. (iii. 29.)

FORS, see _Casus_.

FORTE, FORTUITO, FORTASSE, FORSITAN, see _Casu_.

FORTITUDO, see _Ferocia_.

FORTUNA, see _Casus_.

FORTUNATUS, see _Felix_.

FOVEA, see _Specus_.

FOVERE, see _Calere_.

FRAGOR; STREPITUS; CREPITUS; SONITUS. +Fragor+ (#spharagos#) is a
hollow, discordant sound, as crashing, like #doupos#; +strepitus+
(#threô#, #thorubê#?) a loud noisy sound, as roaring, bawling,
shrieking, like #ktupos#; +crepitus+ (from #krembalon#?) a single sound,
or the frequent repeating of the same sound, as clapping, like
#krousis#, #krotos#; +sonitus+ (#enosis#, #Enuô#) a sound consisting of
the vibrations of elastic bodies, as ringing, clinking, like #êchê#.
Cic. Top. 12. Quæruntur pedum _crepitus, strepitus_ hominum. (v. 117.)

FRAGRARE, see _Olere_.

FRANGERE; RUMPERE; DIVELLERE. 1. +Frangere+ (#rhêxai#? or #spharaxai#)
denotes to break to pieces what is hard; +rumpere+ (from #rhepô#,
#rhopalon#,) to rend to pieces what is flexible. Cato ap. Prisc. Si quis
membrum _rupit_, aut os _fregit_: for by breaking a limb, not the
invisible bones, but the visible flesh, is rent asunder. When, however,
+rumpere+ is applied to any thing hard, it involves the notion of
exertion employed, and of danger; the _frangens_ breaks to pieces what
is entire; the _rumpens_ rends to pieces what is obstructive.
2. +Disrumpere+ and +diffringere+ mean to rend to pieces, and break to
pieces, what was originally entire; whereas +divellere+ (#dielkein#) to
tear asunder what was at first joined together. (v. 321.)

FRAUDARE, see _Fallere_.

FRENUM; HABENA; OREÆ. 1. +Frenum+ (from #phraxai#?) is the bridle with
which the rider breaks the wild horse, like #chalinos#; whereas +habena+
(from hebes, #chabos#, #kampsai#,) the rein with which he turns the
obedient horse, like #hênion#. Hor. Ep. i. 15, 13. Læva stomachosus
_habena_ dicet eques; sed equi _frenato_ est auris in ore; that is, he
minds not the reins, and must feel the bit. Cic. Orat. i. 53. Senatum
servire populo, cui populus ipse moderandi et regendi sui potestatem
quasi quasdam _habenas_ tradidisset: comp. with Tac. Dial. 38. Pompeius
adstrinxit, imposuitque quasi _frenos_ eloquentiæ. 2. +Oreæ+, +aureæ+,
now only to be found in +auriga+, were, perhaps, the generic term of
_frenum_ and _habena_, like harness. (v. 137.)

FREQUENTER, see _Sæpe_.

FRETUS, see _Confisus_.

FRICARE, see _Lævis_.

FRIGERE; ALGERE; ALGIDUS; ALSUS; GELIDUS; FRIGUS; GELU; GLACIES.
+Frigere+ (#phrixai#) means to be cold, in opp. to _calere_, Cic. Fam.
viii. 8. Auct. Her. iv. 15. Sen. Ir. ii. 18; whereas +algere+ (#algein#)
means to feel cold, in opp. to _æstuare_. Cic. Tusc. ii. 14, 34. Sen.
Ir. iii. 12. Plin. H. N. xvii. 26. 2. +Algidus+ denotes cold, as an
unpleasant chill; +alsus+, as a refreshing coolness. 3. +Frigidus+
denotes a moderate degree of coldness, in opp. to _calidus_; whereas
+gelidus+ means on the point of freezing, in opp. to _fervidus_.
4. +Frigus+ denotes, objectively, cold in itself, which attacks a man,
and leaves him; whereas +frigedo+ denotes cold, subjectively, as the
state of a man attacked by cold, which begins and ends; it is an
antiquated word which has become obsolete by the general use of
_frigus_. 5. +Gelu+, +gelus+, +gelum+, (#gloia#) denote, like #kruos#,
cold that produces ice; +gelicidium+, like #krumos#, a single attack of
frost, a frosty night; and +glacies+, like #krustallos#, its effect,
ice. (iii. 89.)

FRUCTUOSUS, see _Foecundus_.

FRUGI, see _Bonus_.

FRUGIFER, see _Foecundus_.

FRUI, FRUNISCI, see _Uti_.

FRUSTRA; NEQUIDQUAM; INCASSUM; IRRITUS. 1. +Frustra+ (from #psuthos#)
means in vain, with reference to the subject, whose expectation and
calculations have been disappointed; whereas +nequidquam+ (that is, in
nequidquam, in nihil), to no purpose, refers to the nullity in which the
thing has ended. 2. Hence +frustra+, used adjectively, refers to the
person; whereas +irritus+, the actual adjective, refers to the thing.
3. +Frustra+ and +nequidquam+ denote merely a failure, without imputing
a fault, like #matên#; whereas +incassum+ involves the accessory notion
of a want of consideration, by which the failure might have been
calculated upon, and foreseen, as in attempting any thing manifestly or
proverbially impossible, #eis kenon#. (iii. 100.)

FRUSTRARI, see _Fallere_.

FRUTICETUM, see _Rami_.

FUGITIVUS, see _Perfuga_.

FULCIRI; NITI. +Fulciri+, +fultus+ (#phulaxai#) means to prop one's self
up in order to be secure against falling, generally by leaning against a
pillar, etc.; whereas +niti+, +nixus+, in order to climb a height, or to
get forward, generally by standing on a basis. (ii. 127.)

FULGUR; FULGURATIO; FULMEN. +Fulgur+, +fulgetrum+, and +fulguratio+,
denote the shining of the lightning in the horizon, like #astrapê#;
+fulgur+, as momentary and single flashes; +fulguratio+, as continued
and repeated; whereas +fulmen+ means the lightning that strikes the
earth, like #keraunos#. Liv. xl. 59. _Fulguribus_ præstringentibus aciem
oculorum, sed _fulmina_ etiam sic undique micabant, ut petit viderentur
corpora. Curt. viii. 4, 3. Ovid, Met. iii. 300. Cic. Divin. ii. 19.
Plin. H. N. ii. 43. Si in nube erumpat ardens, _fulmina_; si longiore
tractu nitatur _fulgetra_; his findi nubem, illis perrumpi. Sen. Q. N.
i. 1. (iii. 318.)

FUNALE, see _Fax_.

FUNDAMENTUM, FUNDUS, see _Solum_.

FUNDUS, see _Villa_.

FUNIS, see _Laqueus_.

FUNUS; EXSEQUIÆ; POMPA. +Funus+ (from #phoinos#, #pephnein#,) denotes
the mere carrying out of the corpse, like #ekphora#; whereas +exsequiæ+
and +pompa+ (#pompê#) denote the solemn procession; +exsequiæ+, of the
living, as relations and friends; +pompa+, of the inanimate, as the
images of ancestors, and other pageants. Cic. Quint. 15. _Funus_, quo
amici conveniunt ad _exsequias_ cohonestandas. And Plin. H. N. x. 43.
Flor. iii. 20. Nep. Att. 22. Elatus est in lecticula, sine ulla _funeris
pompa_, comitantibus omnibus bonis, maxima vulgi frequentia. And Cic.
Mil. 13. Tac. Ann. iii. 5. (iv. 408.)

FURARI, see _Demere_.

FUROR, see _Amens_.

FUSTIS; FERULA; SUDES; TRUDES; RUDIS; SCIPIO; BACULUS. 1. +Fustis+ and
+ferula+ denote sticks for striking; +sudes+, +trudes+, and +rudis+, for
thrusting; +scipio+ and +baculus+, for walking. 2. +Fustus+
(#ptorthos#?) is a cudgel or club, large enough to strike a man dead;
but +ferula+, a little stick, or rod for the chastisement of
school-boys; +sudes+ (#ozos#) and +trudes+ (#storthê#, the root of
Trüssel, a weapon called the Morning-star) [a sort of truncheon with a
spiked head], are used in battle; +rudis+ (#orsos#) only as a foil in
the fencing-school; +scipio+ (#skêpiôn#, #skêpsai#), serves especially
for ornament and state, as a symbol of superior power, or of the honor
due to age; +baculus+, +bacillum+ (#baktron#), serve more for use and
convenience to lean upon, and at the same time, when necessary, as a
weapon. (iii. 265.)


G.

GALEA, see _Cassis_.

GANEUM, see _Deversorium_.

GANNIRE, see _Latrare_.

GARRIRE; FABULARI; BLATIRE; BLATERARE; LOQUAX; VERBOSUS. 1. +Garrire+
(#gêruô#) denotes talking, with reference to excessive fondness for
speaking; +fabulari+, to the nullity; +blatire+, and the intensive
+blaterare+, to the foolishness of what is said. 2. The _garrulus_ is
tiresome from the quality, the _loquax_ from the quantity, of what he
says. For +garrulitas+ expresses childish or idle talkativeness, from
the mere pleasure of talking and hearing one's self talk, without regard
to the value and substance of what is said, and has its origin in a
degeneracy of youthful vivacity, and even in the abuse of superior
talents, like #lalia#; whereas +loquacitas+ (#lakazein#) expresses a
quaint talkativeness, from inability to stop short, which has its origin
in the diminished energy of old age, like #adoleschia#. The _garrulus_,
in his efforts to please and entertain by light conversation, is silly
and imbecile; the _loquax_, in his efforts to instruct, and make himself
clearly understood, is often tedious. 3. +Garrulus+ and +loquax+ denote
qualities of persons, speakers; +verbosus+, of things, speeches, and
writings. (iii. 81.)

GAUDERE; LÆTARI; HILARIS; ALACER; GESTIRE; EXSULTARE. 1. +Gaudere+ (from
#gauros#) denotes joy as an inward state of mind, in opp. to _dolor_,
like #hêdesthai#; whereas +lætari+ and +hilarem esse+, the utterance of
joy. Tac. Hist. ii. 29. Ut valens processit, _gaudium_, miseratio,
favor; versi in _lætitiam_ . . . . laudantes gratantesque. 2. The
_lætus_ (from #lilaiomoi#) shows his joy in a calm cheerfulness, which
attests perfect satisfaction with the present, in opp. to _moestus_,
Tac. Ann. xv. 23; the _hilaris_ (#hilaros#) in awakened mirth, disposing
to jest and laughter, in opp. to _tristis_; the _alacer_ (#alkê#) in
energetic vivacity, evincing spirit and activity, in opp. to _territus_.
Cic. Coel. 28. The _gaudens_, the _lætus_, the _hilaris_, derive joy
from a piece of good fortune; the _alacer_ at the same time from
employment and action. Cic. Divin. i. 33, 73. Equum _alacrem lætus_
adspexit. +Lætitia+ shows itself chiefly in an unwrinkled forehead, and
a mouth curled for smiling; +hilaritas+, in eyes quickly moving,
shining, and radiant with joy; +alacritas+, in eyes that roll, sparkle,
and announce spirit. Sen. Ep. 116. Quantam serenitatem _lætitia_ dat.
Tac. Agr. 39. Fronte _lætus_, pectore anxius. Cic. Pis. 5. Te
_hilarioribus_ oculis quam solitus es intuente. 3. +Gaudere+ and
+lætari+ denote a moderate; +exsultare+ and +gestire+, and perhaps the
antiquated word +vitulari+, a passionate, uncontrolled joy, as to exult
and triumph; the _gestiens_ (#gêthein#) discovers this by an involuntary
elevation of the whole being, sparkling eyes, inability to keep quiet,
etc.; the _exsultans_, by a voluntary, full resignation of himself to
joy, which displays itself, if not by skipping and jumping, at least by
an indiscreet outbreak of joy, bordering on extravagance. 4. +Jucundus+
denotes, like juvat me, a momentary excitement of joy; +lætus+, a more
lasting state of joy; hence _lætus_ is used as the stronger expression,
in Plin. Ep. v. 12. Quam mihi a quocunque excoli _jucundum_, a te vero
_lætissimum_ est. (iii. 242.)

GAZÆ, see _Divitiæ_.

GELICIDIUM, GELIDUS, GELU, see _Frigere_.

GEMERE, see _Suspirare_.

GEMINUS, see _Duplex_.

GENA, see _Mala_.

GENERARE, see _Creare_.

GENS; NATIO; POPULUS; CIVITAS. 1. +Gens+ and +natio+ denote a people, in
a physical sense, in the description of nations, as a society
originating in common descent and relationship, without any apparent
reference to civilization; whereas +populus+ and +civitas+ denote a
people in a political sense, as a society formed by civilization and
compact. Sall. Cat. 10, 1. _Nationes_ feræ et _populi_ ingentes subacti.
Cic. Rep. i. 25. 2. +Gens+ (#genetê#) includes all people of the same
descent, like #phulon#; +natio+ (from #gnêsios#) a single colony of the
same, like #ethnos#. Vell. P. ii. 98. Omnibus ejus _gentis nationibus_
in arma accensis. Tac. G. 2, 38. But as _gens_, in this physical sense,
as the complex term for several colonies, has a more comprehensive
meaning than _natio_, so has it, at the same time, in its political
accessory meaning, as a clan, #genos#, or as the complex term for
several families, a narrower meaning than _populus_; hence sometimes
_populus_ forms, as a civilized _natio_, a part of the natural _gens_.
Liv. iv. 49. Bolanis suæ _gentis populo_, and Virg. A. x. 202; sometimes
+gens+, as a political society, forms a part of _populus_: Justin.
vii. 1. Adunatis _gentibus_ variorum _populorum_. 3. +Civitas+ (from
#keiô#) denotes the citizens of a town collectively, #polis#, merely
with regard to their interior connection, as including the inhabitants
who are in the enjoyment of the full rights of citizenship, and the
lawful possessors of the land; +populus+ (redupl. of #polis#) means the
people, #dêmos#, more commonly in reference to their social relations,
interior and exterior, and with the included notion of belonging to the
state. A people can determine upon war as a _civitas_; but can carry it
on only as a _populus_. A _civitas_ is necessarily stationary; but a
_populus_ may consist of _Nomades_, or wanderers from one pasture to
another.

GENS, GENUS, see _Stirps_.

GERERE, see _Ferre_ and _Agere_.

GESTIRE, see _Velle_ and _Gaudere_.

GIGNERE, see _Creare_.

GILVUS, see _Luteus_.

GLABER, see _Lævis_.

GLACIES, see _Frigere_.

GLADIUS; ENSIS; PUGIO; SICA. 1. +Gladius+ (from #klados#) is the usual,
+ensis+ (from ansa?) the select and poetical name for a sword. Quintil.
x. 1, 11. (v. 188.) 2. +Pugio+ (from pungere) is a dagger, as a fair and
openly used soldier's weapon, on a level with the sword; whereas +sica+
(from secare) is the unfair and secret weapon of the bandit, on a level
with poison. (vi. 291.)

GLOBUS; SPHÆRA. +Globus+ is the popular term for any body that is round
like a ball; whereas +sphæra+ is the scientific term, derived from the
Greek for a mathematical globe. (vi. 147.)

GLOBUS, see _Caterva_.

GLORIA; CLARITAS. +Gloria+ (from #gelôs#) denotes renown, under the
image of something said, like #kleos#; _claritas_ (from #galêros#) under
that of some thing bright, and that is seen, like #doxa#. (v. 235.)

GLORIATIO, see _Jactatio_.

GLUTUS, see _Faux_.

GNAVITAS, see _Opera_.

GRACILIS, see _Exilis_.

GRADATIM, see _Paulatim_.

GRADIRI, see _Ire_.

GRADUS; GRESSUS; PASSUS. 1. +Gressus+ denotes a step subjectively,
whereas +gradus+ objectively. +Gressus+ is a step that is being taken;
+gradus+ that is taken. 2. +Gressus+ is a product of going, but
+passus+, of standing also, if the feet are at the same distance from
each other as in walking. +Gressus+ denotes any separation of the feet,
whether longer or shorter, quicker or slower, whether deserving the name
of step or not; whereas +passus+ means a regular measured step, which at
the same time serves as a measure of length. Virg. Æn. i. 414. Tendere
_gressus_ ad moenia: comp. with ii. 723. Iulus sequitur patrem non
_passibus_ æquis. (iv. 58.)

GRÆCI; GRAII; GRÆCULI; GRÆCANICUS. 1. +Græci+ denotes the Greeks merely
as a term in the description of different nations, and a historical
name, without any accessory moral reference; whereas +Graii+, with
praise, as the classical name for a nation of heroes in days of yore:
+Græculi+, with blame, as the degenerate people, false and unworthy of
trust, that existed in the times of the Roman writers. 2. +Græcum+ means
what is really Grecian, whether in or out of Greece; but +Græcanicus+,
what is made after the Grecian manner, what is merely à la Grecque.
(v. 304.)

GRANDÆVUS, see _Vetus_.

GRANDIS, see _Magnus_.

GRATIA, see _Studium_.

GRATIAS AGERE, HABERE, REFERRE; GRATES; GRATARI; GRATULARI. 1. +Gratiam+
or +gratias habere+ means to feel thankful, like #charin eidenai#;
whereas +gratias agere+, to return thanks in words, like #eucharistein#;
lastly, +gratiam referre+, to show one's self thankful by deeds, like
#charin pherein#, #anticharizesthai#. Cic. Marc. ii. 33. Maximas tibi
omnes _gratias agimus_; majores etiam _habemus_. Off. ii. 20. Inops
etiamsi _referre gratiam_ non potest, _habere_ tamen potest. And Fam.
v. 11. x. 11. Planc. 28. Balb. 1. Phil. iii. 2. 2. +Gratias agere+ is
the usual; +grates agere+, a select and solemn form of speech. Cic.
Somn. _Grates_ tibi _ago_, summe Sol, vobisque reliqui coelites. 3. In
the same manner +gratulari+ denotes an occasional expression of thanks
without oblation, and a congratulation without formality, whereas
+gratari+, a solemn thanksgiving, or congratulation. Liv. vii. 3. Jovis
templum _gratantes_ ovantesque adire: comp. with Ter. Heaut. v. 1, 6.
Desine deos _gratulando_ obtundere. (ii. 213.)

GRATUS; JUCUNDUS; ACCEPTUS; GRATIOSUS. 1. +Gratum+ (from #kecharêsthai#)
means that which is acceptable only in reference to its value with us,
as precious, interesting, and worthy of thanks; but +jucundum+ (from
juvare) in reference to the joy which it brings us, as delightful. Cic.
Att. iii. 24. Ista veritas etiam si _jucunda_ non est, mihi tamen
_grata_ est. Fam. v. 18. Cujus officia _jucundiora_ scilicet sæpe mihi
fuerunt, nunquam _gratiora_. And v. 15. xiii. 18. 2. +Gratus+ refers to
the feeling, as wished for; +acceptus+, to its expression, as welcome.
3. The _gratus alicui_ meets with no antipathy, but is liked; the
_gratiosus apud aliquem_ is the object of distinguished favor, and
enthusiastic attachment, as the favorite or darling. (iii. 254.)

GRAVIDUS, see _Prægnans_.

GRAVITAS, see _Moles_ and _Severitas_.

GREMIUM; SINUS. +Gremium+ is the lap, or surface formed by the knees in
a sitting posture, and figuratively the symbol of the fostering care of
a mother; whereas +sinus+, the bosom, between the two breasts,
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+ (#stilê#,
#stalaxai#), 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+ (#sterea#) 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+ (#cheiroô#?) means to stick, and not to be
loose, or able to get forwards; +pendere+ (#petesthai#), 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 #chran#) means to foretell,
with the accessory notion of charlatanism, like #chrêsmologein#; whereas
+vaticinari+ (from vates, #êchetês#,) to foretell, with the accessory
notion of inspiration, like #manteuesthai#. 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_.

HOEDUS, see _Caper_.

HOMICIDA; INTERFECTOR; PEREMTOR; INTEREMTOR; PERCUSSOR; SICARIUS.
+Homicida+ denotes the manslayer in a general sense, as far as
manslaughter is a crime, like #androphonos#; whereas +interfector+,
+peremtor+, and +interemtor+, only the slayer of a particular person,
whether the deed be a crime or not, like #phoneus#; +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, #chthôn#, #epichthonios#), means a human being, man or
woman, in opp. to _deus_ and _bellua_, like #anthrôpos#; +mas+ and +vir+
mean only the man; +mas+ in a physical sense, in opp. to _femina_, like
#arsên#; +vir+ (Goth. wair, from #irênes#), in a physical sense, in opp.
to _mulier_, like #anêr#. 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+ (#chthesinos#) that which is of this year,
as a poetical, +hornotinus+, as a prosaic word.

HORRIDUS; HIRTUS; HIRSUTUS; HISPIDUS; ASPER. +Horridus+ (from #chersos#,
#chortaios#), 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+ (#orthôsis#, #erethô#), 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 #kosmos#) 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 #anthrôpeiôs#, #anthrôpinôs#; 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 #philanthrôpôs#; _humaniter facere_ is the
result of social cultivation, like #epieikôs#. (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 #epitêdeios#; the aptus (from potis, potens), by
his worth and adequacy, like #hikanos#. 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, #oknos#,)
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 #atimia#; 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 #dusphêmia#.
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 #propherô# 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+ (#anagignôskein#) is a moral act;
as, to forgive from one's heart; to forgive and forget, in opp. to
retaining anger, #sungignôskein#; whereas +veniam dare+ (#anian# or
#anesin dounai#) is a political act, to allow clemency to take place of
justice, in opp. to punishment, like #methienai#. 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+ (#mêchanê#) is allied to the original,
as to a pattern, by a striking likeness of form, like #eikôn#;
+simulacrum+ is opposed to the original, as a real being, by a deceptive
imitation of its form, like #eidôlon#; 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 #agalma#; +statua+, the profane
statue of a man, like #andrias#. 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 #aisimos#) 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 #inaô#) 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; COEPISSE. 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 #erdein#, 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. +Coepi+ has
nearly the same words in opp. to it as _incipere_ has; Sen. Cons. Polyb.
20. Quicquid _coepit_, et desinit. Cic. Rab. Post. 2. Ovid, Ep. ix. 23;
+coepi+ refers more to the action which is begun; +incepi+, more to the
beginning which has been made. +Coepi+ is a sort of auxiliary verb;
+incepi+ is emphatic; hence +coepi+ has an infinitive, +incipere+ a
substantive, for its object. Cic. Verr. v. 10. Quum ver esse _coeperat_
(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 #stixai#) to spur on a
reluctant person by more vehement exhortations, promises, threatenings,
to an adventurous act, synonymously with _stimulare_; +irritare+
(#anerethizô#) 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 #metoikos#; +inquilinus+, the tenant, in opp. to the owner of the
house, _dominus_, Cic. Phil. ii. 41, like #sunoikos#; +colonus+, the
farmer, in opp. to the landowner, Cic. Cæc. 32; something like #thês#.

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 #kolouô#) 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
#musaros#?) 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, #anêrithmos#; +innumerabilis+, a prosaic
and usual expression, like innumerable, #anarithmêtos#. (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 #kteinein#; 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;
#anairein#; +necare+, that of injustice, or, at least, cruelty, to
murder, #phoneuein#. 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 #sphaxai#;
+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_.

INTERROGARE, see _Rogare_.

INTERRUPTIO, see _Intercapedo_.

INTESTINA, see _Caro_.

INTRARE, INTROIRE, see _Inire_.

INTUERI, see _Videre_.

I NUNC, see _Agere_.

INVADERE, see _Irruere_.

INVALETUDO, see _Æger_.

INVENIRE; REPERIRE; DEPREHENDERE; NANCISCI; ADIPISCI; CONSEQUI; ASSEQUI.
+Invenire+ denotes, as a general term, to find; +reperire+ and
+deprehendere+ suppose a previous concealment of the thing found, and an
intention, and pains employed on the part of the finder; but the
_reperiens_ (from #peparein#) merely discovers what was concealed, and
now lies before his eyes, like #aneurein#; the _deprehendens_, what
desired to hide itself, or to escape, and now is in his power. Tac. Ann.
i. 74. Perniciem aliis ac postremo sibi _invenere_: comp. with xiv. 3.
Cædes quonam modo occultaretur nemo _reperit_. 2. +Invenire+,
+reperire+, +deprehendere+, imply a concealed object, which is
discovered; whereas +nancisci+, +adipisci+, +assequi+, and +consequi+,
only a distant object, which is reached; the _nanciscens_ (from
#enenkesthai#) arrives at his object with or without trouble, sometimes
even against his wish, as to light upon; the _adipiscens_ (from potiri)
only by exertion, as to achieve; the _consequens_ arrives at the object
of his wish with or without assistance; the _assequens_, at the object
of his endeavors, by means of exertion. Suet. Tib. 10. Titus ad primam
statim mansionem febrim _nactus_: comp. with Dom. 15. Nero in
_adipiscenda_ morte manu Epaphroditi adjutus est. Cic. Att. x. 12.
_Nactus_ Curionem omnia me _consecutum_ putavi. Rosc. Com. 4. Ut neque
nihil neque tantum quantum postulavimus _consequamur_. In Cic. Mil. 11.
Nihil dico quid resp. _consecuta_ sit, nihil quod vos, nihil quod omnes
boni; namely, by the death of Clodius, to which certainly nobody but
Milo had contributed; _assecuta sit_ could not be substituted; and, on
the other hand, in Sen. Brev. 17. Operose _assequuntur_ quæ volunt,
anxii tenent quæ _assecuti_ sunt; the word _consequuntur_ would be too
weak. Cic. Fam. i. 7, 10. Omnia quæ ne per populum quidem sine seditione
_assequi_ arbitrabantur, per senatum _consecuti_ sunt. (iii. 142.)

INVERTERE, see _Vertere_.

INVESTIGARE, s. _Quærere_.

INVICEM, see _Vicissim_.

INVIDIA; LIVOR; INVIDENTIA; MALIGNITAS; OBTRECTATIO; DETRECTATIO.
+Invidia+ denotes looking askance, as a sign that a man grudges
something to another, from moral or immoral motives, not _necessarily_,
though especially, from self-love, like #hupopsia#; whereas +livor+
(from #chleuê#, or #chloia#), denotes the self-tormenting envy, which
poisons the whole soul, and deprives the body itself of its fresh
healthy color. 2. +Invidia+ is the usual term for envy, whether active,
as that which a man harbors, or passive, as a state in which a man
stands; whereas +invidentia+ is a new term of Cicero's for the envy
which a man harbors. 3. +Invidia+ and +livor+ denote envy as a temporary
state, whereas +malignitas+ as an habitual quality and disposition, in
opp. to goodness of heart. The _invidus_ and _lividus_ grudge particular
persons particular advantages, in particular cases; but the _malignus_
wishes well to nobody but himself. 4. +Invidia+, +livor+, +malignitas+,
denote a feeling and state of mind, whereas +obtrectatio+ denotes an
action, or manner of acting, proceeding from this feeling, inasmuch as
it seeks to injure the envied person by dishonorable means, namely,
detraction. _Obtrectatio_ can scarcely be conceived as existing without
_invidia_, but _invidia_ may without _obtrectatio_, if the envious
person is too cowardly to enter into conflict with the envied.
5. +Obtrectatio+ supposes a rival, and has its origin in jealousy;
whereas +detrectatio+ only an enemy in general, and proceeds principally
from antipathy. (iii. 65.)

INVIDIA, see _Odium_.

JOCUS, see _Ludus_.

IRASCI, see _Succensere_.

IRE; MEARE; GRADIRI; INGREDI; INCEDERE; VADERE. 1. +Ire+ and +meare+
denote to go, in the most general sense, as motion from one place to
another; +ire+ especially applies to persons, in consequence of an act
of the will, like #ienai#; but +meare+ (from #ameuô#) especially to
beasts, ships, rivers, stars, as mere mechanical motion, in which reason
has no share, like #phoitan#; whereas +gradiri+ and +ingredi+,
+incedere+ and +vadere+, with particular accessory notions in regard to
the manner of going; +gradiri+ and +ingredi+, in a quiet manner, and
with a regular measured step, in opp. to _serpere_, _currere_, _stare_;
Cic. N. D. ii. 47. Att. ii. 23, like #badizein#; +incedere+, in a proud
manner, and with a graceful measured step, as in a procession and march,
in opp. to _ambulare_; Sen. N. Q. vii. 31, like #embainein#; and
+vadere+ (#elthein#?) with alacrity and a quick step, as in travelling,
and in attacking the enemy, in opp. to repere? like #chôrein#; Thuc.
v. 70. 2. +Ingressus+ means going in general; +incessus+ a manner of
going peculiar to the individual, and by which he is known as well as by
his physiognomy. +Ingressus+ is purely physical; +incessus+ is moral and
characteristic. (iv. 53.)

IRRIDERE, see _Ridere_.

IRRITARE, see _Incitare_ and _Lacessere_.

IRRITUS, see _Frustra_.

IRRUERE; IRRUMPERE; INGRUERE; INVADERE. +Irruere+ (#eisreusai#) means to
rush on hastily and inconsiderately; +irrumpere+, to force one's way
with violence; +ingruere+ (ingravare) to press on with threats and
importunity; +invadere+, to fall upon with boldness, and without regard
to consequences. (vi. 180.)

ITER; VIA; TRAMES; SEMITA; CALLIS. 1. +Iter+ and +meatus+ denote the
progress which a person makes, the going, the journey, in an abstract
sense; +iter+, that which a rational being makes; +meatus+, that which a
being void of reason and of will makes; +via+, the path on which a
person goes, in a concrete sense. Hor. Od. iii. 2, 22. Virtus negata
tentat _iter via_. Cic. Att. v. 14. _Iter_ conficiebamus æstuosa et
pulverulenta _via_. 2. +Iter+ in a concrete sense, denotes a way which
leads directly to a particular point, whether beaten and trodden, or
not, like #keleuthos#; whereas +via+ (from the old word veha, way),
a way, which, if not beaten, is the ordinary and usual way, like
#hodos#. Cæs. B. G. vi. 27, means by _viarum atque itinerum duces_, the
guides, who partly point out the frequented roads and paths, partly give
information as to where they lead out. 3. +Via+ and +iter+ may be narrow
or wide; whereas, +trames+, +callis+, and +semita+, denote only a narrow
way or path; +trames+ (#trêma#) a by-road in a plain and town, by which
one may arrive, partly in a shorter time, partly without being so much
observed as in the open road, to a given point; +semita+ (from secare,
segmen), a foot-path, which often runs by the side of the high-road,
like #oimos#; +callis+ (from #keleuthos#) a path over a mountain or
through a wood, which is scarcely passable except for cattle, like
#atrapos#. Plaut. Cas. iii. 5, 42. De _via_ in _semitam_ degredi; and
Liv. xliv. 43. Cic. Phil. xiii. 9, 19. Egressus est non _viis_, sed
_tramitibus_ paludatus; and Rull. ii. 35. Virg. Æn. ix. 383. Rara per
occultos lucebat _semita calles_; and Curt. vii. 11, 2. (iv. 64.)

ITER FACERE, see _Proficisci_.

ITERUM; RURSUS; DENUO; DE INTEGRO; REPETERE; INTEGRARE. 1. +Iterum+
(#heteron#) means, like #deuteron#, a second time; +rursum+ or +rursus+,
(revorsus) like #authis# and #palin#, again, once more; +denuo+ (de
novo) like #neothen#, anew; +de integro+, like #authis ex huparchês#,
quite afresh. Justin. xxi. 4, 6. Hoc consilio præventus _iterum_
servitia concitat, statutaque _rursus_ cædium die, quum _denuo_ se
proditum videret. 2. In the same manner +pugnam iterare+, Liv. vi. 32,
means to join battle a second time; +pugnam repetere+, x. 36, to repeat
the battle; +pugnam renovare+, Cæs. B. G. iii. 20, to renew the battle;
and +pugnam integrare+, Liv. vii. 7, to begin the battle again quite
from the beginning. Aut. Herenn. ii. 3, 47. Enumeratio est per quam
colligimus et commonemus quibus de rebus verba fecerimus, breviter, ut
_renovetur_, non _redintegretur_ oratio. (i. 184.)

JUBERE; IMPERARE; PRÆCIPERE; MANDARE. +Jubere+ (from #iotês#) means to
bid, merely in consequence of one's own wish and will, in opp. to
_vetare_, like #keleuein#; +imperare+, to command, by virtue of a
military supreme authority, like #archein#; +præcipere+ to enjoin, by
virtue of an authority as a teacher, etc., something like
#entellesthai#; +mandare+ (from #mêdomai#) to charge, in consequence of
thorough confidence in a person, like #ephiesthai#.

JUCUNDUS, see _Gratus_.

JUDICARE, see _Censere_.

JUGULARE, see _Interficere_.

JUGUM, see _Mons_.

JUMENTUM, see _Pecus_.

JURGIUM, see _Disceptatio_.

JUSJURANDUM; JURAMENTUM; SACRAMENTUM. +Jusjurandum+, and the later word
+juramentum+, denote a civil oath, by which a man confirms or promises
something; +sacramentum+ denotes a military oath, by which the soldier
solemnly pledges and binds himself not to forsake his standard. Liv.
xxii. 38. Milites tunc quod nunquam antea factum erat, _jurejurando_ a
tribunis militum adacti jussu consulum conventuros neque injussu
abituros; nam ad eam diem nihil præter _sacramentum_ fuerat. And
xxxv. 19. (vi. 183.)

JUVARE, see _Auxilium_.

JUVENIS, see _Puer_.

JUVENTA; JUVENTUS; JUVENTAS; JUVENALIS; JUVENILIS. 1. +Juventa+ (from
#zeô#, #zoê#), is the season of youth; +juventus+, a collection of young
men; +Juventas+, the goddess of youth. 2. +Juvenalis+ denotes youthful,
either indifferently, as that which belongs to young people, or with
praise, in opp. to the weakness of old age; whereas +juvenilis+ denotes
youthful, with the accessory moral notion of what is in conformity with
the character of young people, mostly with blame, in opp. to the
maturity of age. (v. 46.)


L.

LABARE; TITUBARE; VACILLARE; NUTARE. +Labare+ (the ancient Gothic word,
slipan, from #lôphan#), denotes tottering, with reference to the whole
body, which rests on no firm basis; +titubare+ (from #taphein#,
#tuphlos#), with reference to the feet, which refuse their service, and
stagger; +vacillare+ (#hêka#) with reference to the upper part of the
body, which wants its upright, steady, secure position; lastly, +nutare+
(from #neuein#) with reference to the head, which seems ready to fall
off. The _titubans_ threatens to sink to the ground; the _vacillans_, to
fall over. +Titubatio+ betrays bodily weakness; +vacillatio+, want of
external dignity, and a steady carriage. (iii. 62.)

LABES, see _Vitium_.

LABI; CADERE. +Labi+ (from #leibô#) means to fall, with reference to the
point from which, and to the space through which, any one glides or
sinks down, like #olisthein#; whereas +cadere+ means to fall, with
reference to the point which a man reaches by his fall, as to come to
the ground, like #pesein#. Virg. Æn. vi. 310. _Lapsa cadunt_ folia. Cic.
Brut. 49. Quibus vitiis _labatur_ aut _cadat_ orator. (i. 128.)

LABOR; MOLESTIA; ÆRUMNA. 1. +Labor+ is the toil which requires strength
and causes weariness, like #ponos#; +molestia+ (from #molis#, #maleros#)
the trouble which, by its greatness or unseasonableness, dispirits, like
#chalepotês#; +ærumna+ (#airomenê#) the hardship that almost exceeds
human strength, and bows down even the hero, like #talaipôria#; an
antiquated, half-poetical expression, in Cic. Fin. ii. 35, and Quintil.
viii. 3, 26. Cic. Fin. v. 32. Ut ubi virtus sit resque magnæ et summe
laudabiles virtute res gestæ, ibi esse miseria et _ærumna_ non possit,
tamen _labor_ possit, possit _molestia_. (iv. 422.) 2. +Laborare+
denotes, as an intransitive verb, to be in a state of trouble and toil;
but +elaborare+, as a transitive verb, to produce something by trouble
and toil. (i. 116.)

LABOR, see _Opera_.

LACERARE; LANIARE. +Lacerare+ (from #lakis#) denotes to tear by mere
force, which may be done by the hands, claws, teeth; whereas +laniare+
denotes the effect of a _cutting_ instrument, under which _teeth_ and
_claws_ may be included. Appul. Met. iv. p. 84. Morsibus _laceratus_,
ferroque _laniatus_. Liv. xxii. 51. (v. 176.)

LACERTUS, see _Ulna_.

LACESSERE; IRRITARE; SOLLICITARE. 1. +Lacessere+ (#lakizein#) means to
excite the reason and will of another to resistance; +irritare+
(#anerethizô#) to provoke his feelings or passions to anger. Cic. Mil.
31. Ut vi _irritare_ ferroque _lacessere_ fortissimum virum auderet.
2. +Lacessere+ means to excite, when a man in a coarse manner disturbs
the peace of another; +sollicitare+, when a man disturbs the quiet of
another in a refined manner. (v. 176.)

LACRIMARE; PLORARE; FLERE; LAMENTARI; EJULARE; DEFLERE; DEPLORARE.
1. +Lacrimare+ (from #dakru#) denotes the physical consequence of a
certain emotion of the mind, whether joyful or sorrowful, like
#dakruein#, to shed tears; whereas +plorare+ (from pluere) denotes a
passionate expression of grief, like #thrênein#, to wail and cry.
Between the two stands +flere+ (#phleô#) in opp. to _ridere_, partaking
of the passionless feeling denoted by _lacrimare_, and of the feeling of
grief denoted by _plorare_, like #klaiein#, to weep. Sen. Ep. 63. Nec
sicci sint oculi amisso amico, nec fluant; _lacrimandum_ est, non
_plorandum_. 2. +Lamentari+ and +ejulare+ denote a higher degree of
_ploratus_; but +lamentatio+ (from #klauma#?) is, like #kôkuein#,
a longer continued wailing; +ejulare+ (from #eia#) a wailing interrupted
by cries and sobs, like #ololuzein#. 3. +Plorare+ and +flere+ are
intransitive verbs, as to weep; +deplorare+ and +deflere+ transitive, as
to deplore.

LACUNA; LACUS; STAGNUM; PALUS; ULIGO; LAMA; LUSTRUM. +Lacuna+ denotes,
in poetical language, any standing water, from a sea to a pool; +lacus+
and +stagnum+ are collections of standing water kept sound and fresh by
their own springs, or by ebbing and flowing; +lacus+ (liquere) is large
enough to bring to mind the image of the open sea, in opp. to the main
sea, like #limnê#; +stagnum+, like a pond, not so large as to resemble a
lake, in opp. to a stream, like #tenagos#; whereas +palus+ and +uligo+
are collections of standing water corrupted and grown foul; +palus+
(#pludan#) is, like a marsh, a district covered with a surface of foul
water, like #helos#; +uligo+ (from #olos#) like a moor, a district
soaked through with foul water. The +palus+ appears as a mass of water
made thick by mud and bog-earth, in which a person may be drowned;
+uligo+ only as ground thoroughly soaked with water, in which a man may
sink down. Lastly, +lamæ+ and +lustra+ denote standing waters of small
extent; +lama+, a mere dirty and filthy puddle on a high road; +lustra+,
an ill-smelling and noisome quagmire in woods, etc. (v. 30.)

LÆDERE; VIOLARE; OFFENDERE. +Lædere+ denotes a physical injury, as to
hurt; +violare+, an injury to a person's rights, as to offer violence;
+offendere+ (from #penthos#) an injury to a person's feelings, as to
affront. +Lædere+ refers to whatever object is capable of receiving
injury; +violare+, to one that has a just claim to protection;
+offendere+, to a rational and feeling being. Cic. Off. i. 28, 99.
Justitiæ partes sunt non _violare_ homines, verecundiæ non _offendere_.
Fin. iii. 11. Sen. Ir. iii. 18. Pleraque eorum propter quæ irascimur
_offendunt_ nos magis quam _lædunt_. Const. 4. Contumelia tantum
delicatis gravis est, qua non _læduntur_, sed _offenduntur_. Ovid, Am.
iii. 3, 31. Formosa superi metuunt _offendere_ læsi. (iii. 138.)

LÆTARI, see _Gaudere_.

LÆVIS; GLABER; FRICARE; TERERE. 1. +Lævis+, +levis+, (#leios#) means
smooth, in opp. to rough and rugged, and gives a pleasant impression of
elegance; whereas +glaber+ (#glaphuros#) in opp. to rough, covered with
hair, and grown up, and gives an unpleasant impression of deficiency.
2. +Fricare+ means to rub, and thereby make smooth, like #psêchein#;
whereas +terere+ (#teirein#) means to rub, and thereby make less, like
#tribein#.

LÆVUS, see _Sinister_.

LAMA, see _Lacuna_.

LAMBERE; LINGERE. +Lambere+ means to lick, inasmuch as one uses the
tongue, like the hand, as an instrument to take hold of, or to touch
anything, whether eatable, and possessing a taste, or not; +lingere+
(#leichein#) when one uses the tongue as the organ of the sense of
taste, in order to ascertain the flavor of any thing. Plin. H. N.
xxxv. 7. Canem ex ære vulnus suum _lambentem_; compare with xxxi. 4.
Pecoribus saldatur _lingendus_. (v. 152.)

LAMENTARI, see _Lacrimare_.

LANCEA, see _Missile_.

LANIARE, see _Lacerare_.

LANIENA; MACELLUM. +Laniena+ is the butcher's stall, where the _lanius_
sells slaughtered and ready-jointed meat; +macellum+, the market in
which the _macellarius_ sells all sorts of meat, including poultry and
fish.

LAPIS, see _Saxum_.

LAQUEUS; FUNIS; RESTIS. 1. +Laqueus+ (from #helixai#) is the noose at
the end of a rope; whereas +funis+ and +restis+ mean the rope itself;
+funis+, a thicker rope, which is meant more for drawing and pulling,
and on that account must have a proper length, like #schoinos#;
+restis+, a thinner rope, which serves more for fastening and hanging
up, and therefore may be short, like #spartê#. The trace by which the
_equus funalis_ is attached; the rope on which the _funambulus_ balances
himself; the tow which draws the boat to the ship, are never rendered in
prose by _restis_: whereas the rope with which the self-murderer hangs
himself, or the slave is whipped, or the garment girded, is seldom
rendered by _funis_, unless the poet gives the preference to the last
word as a more elevated term. (v. 36.) 2. +Rudentes+ are the sail ropes;
+retinacula+, and +oræ+, the cables or anchor-ropes; +retinacula+, as a
more general and popular term; +oræ+, +oras+, +solvere+, as more
technical expressions in nautical language.

LARGITIO, see _Donum_.

LARGUS; BENIGNUS; LIBERALIS; MUNIFICUS. +Largus+ means any one who makes
a rich present, to whomever he makes it, and from whatever motive, in
opp. to _parcus_. Ter. Heaut. iii. 1, 31; whereas +benignus+,
+liberalis+, and +munificus+, denote virtuous qualities in the giver.
The _benignus_ follows a pure impulse of humanity, love towards his
fellow men; the _liberalis_, a noble pride, or feeling of self-respect;
the _munificus_, a princely feeling, or, at any rate, a feeling of
laudable ambition. _Benignitas_ gives richly, because it has no wish to
possess and enjoy alone, like goodness; _liberalitas_ gives as much as,
and not less than, a man of noble sentiment believes suitable to his own
rank and to another's merits, without scrupulous mercantile calculation,
like a gentlemanly spirit; _munificentia_ gives rather too much than too
little, from the pleasure of making people happy, and causing an
agreeable surprise, like generosity. (iv. 146.)

LARVA; PERSONA. +Larva+ (from lar?) is a caricatured, frightful mask;
+persona+ (#parisôn#) an ingeniously formed, characteristic mask.

LASCIVUS, see _Petulans_.

LASSUS, see _Fatigatus_.

LATEBRA; LATIBULUM. +Latebra+ is a retired or obscure place, where a man
can conveniently remain concealed; +latibulum+, a lurking-hole, into
which a man must creep like a beast. (vi. 189.)

LATRARE; GANNIRE; BAUBARI. +Latrare+ means the hostile bark of a great
dog, and, figuratively, to wrangle, like #hulaktein#; whereas +gannire+,
the harmless bark of a little dog, and, figuratively, to chatter, like
#knuzasthai#; lastly, +baubari+, the whining and howling of a dog, like
#bauezein#. Lucret. v. 1064-1070.

LATRO, see _Præda_.

LATUS, see _Coxa_.

LECTUS, see _Cubile_.

LEGARE, see _Mittere_.

LEMBUS, see _Navigium_.

LEMURES, see _Spectrum_.

LENIS, see _Mitis_.

LENTUS, see _Tardus_.

LEPIDUS; FACETUS; FESTIVUS; SALSUS; DICAX; CAVILLATOR. +Lepos+,
+facetiæ+, and +festivitas+, denote the harmless wit, which, like humor,
is only opposed to seriousness, and is the attribute of a benevolent
mind; +lepos+ (from #lepô#, #leptos#,) the lightest wit, in opp. to dull
gravity; +festivitas+ (from #spathan#) the more cheerful sort of wit, in
opp. to gloomy seriousness; +facetiæ+, the jocund wit, in opp. to sober
seriousness; whereas +sales+, +dicacitas+, and +cavillatio+, denote the
more pungent wit, which is a sign of an acute intellect; +sales+
(#hales#) the piquant wit, in opp. to what is flat and trivial, which
aims at a point, whether others may be pleasantly or painfully affected
by it; +dicacitas+ (from #dakein#) the satirical wit, which is exercised
at the cost of others, yet so that the jest is still the principal
aim,--the pain inflicted, only an accidental adjunct; +cavillatio+, the
scoffing wit, in which the mortification of others is the principal aim,
the jest only a means and unimportant form. Cic. Orat. 30. Demosthenes
non tam _dicax_ fuit, quam _facetus_. Est autem illud acrioris ingenii,
hoc majoris artis. (v. 21).

LETUM, see _Mors_.

LEVIS, see _Lævis_.

LIBARE, see _Sapor_.

LIBENTER, see _Sponte_.

LIBERALIS, see _Largus_.

LIBERALITAS, see _Donum_.

LIBERTUS; LIBERTINUS. +Libertus+ means the freed-man, with reference to
his master, in opp. to _servus_; Cic. Mil. 33. Sext. 35. Tac. G. 25.
Suet. Cæs. 75; +libertinus+, with reference to his rank, in opp. to
_civis_ and _ingenuus_. Liv. x. 21. xli. 8. Suet. Cl. 54. Senec. Contr.
iii. 21. Quærendus mihi gener erat aliquis _libertinus_; quid ergo?
alieno potius _liberto_? Cic. Verr. i. 47. Trebonius fecit heredem
_libertum_ suum . . . Equiti Romano _libertinus_ homo fit heres. Suet.
Cl. 25. Tac. H. iii. 58. (vi. 194.)

LIBIDO, see _Cupido_.

LIBRA; PONDO. +Libra pondo+ is the full expression, literally a balance
in weight, that is, a scale, filled so as to balance a pound; +libra+
(#leios#) is a less definite expression, inasmuch as leaving out the
_pondo_, makes it doubtful whether the balance itself be not understood;
+pondo+ is an elliptical expression, in which the principal notion,
weight, is expressed, and the accessory notion left out; the scale that
is filled must balance the definite weight. In a similar manner _operæ
pretium est_, is distinguished from _operæ est_, and from _pretium est_.
(vi. 195.)

LIBRARE; VIBRARE. +Librare hastam+ (from #leios#) means to raise the
spear in a horizontal direction, in order to hurl it with greater force,
and with a surer aim; +vibrare+ (#huphê#) to brandish it backwards and
forwards, or up and down, that is, either in a horizontal or
perpendicular direction, in order to testify an eager desire for the
combat. (v. 196.)

LIBURNA, see _Navigium_.

LICET, see _Concessum est_.

LIGARE; VIERE; VINCIRE; NECTERE; OBLIGARE; OBSTRINGERE; DEVINCIRE.
1. +Ligare+ and +viere+ denote to bind, in order to prevent things
falling asunder, synonymously with _copulare_, like #deein#; whereas
+vincire+ and +nectere+ mean to fetter, in order to hinder free
movement, synonymously with _coercere_, like #desmeuein#. 2. +Ligare+ is
the general, +viere+ (#ochein#) the technical expression for binding
fast, etc. 3. +Obligare+ means to oblige by acts of kindness;
+obstringere+, to oblige by benefits; +devincire+, to rivet to one's
self by a lasting intimate connection. The _obligatus_ feels himself
bound by the conventional duties of social life; the _obstrictus_, by
the duties of morality or religion; the _devinctus_, by the duties of
piety. (iv. 282.)

LIMA; SCOBINA. +Lima+ is a tool for filing smooth; +scobina+, for filing
off. (vi. 197.)

LIMES, see _Finis_.

LIMUS, see _Lutum_.

LINGERE, see _Lambere_.

LINGUA; SERMO. +Lingua+ denotes the speech of any, even the most
uncultivated people, gens or natio, in as far as they possess proper
words to express their notions; whereas +sermo+, only the speech of a
cultivated people, populus, in as far as it is adapted for the
expression of connected thoughts. +Lingua+ is, like the tongue, born
with us, and refers more to the mere gift of speech; +sermo+ requires
voluntary activity, and involves the rules of grammar and of style. Cic.
Fin. i. 3, 10. Sæpe disserui Latinam _linguam_ non modo non inopem, sed
locupletiorem etiam esse quam Græcam: comp. with Off. i. 31. _Sermone_
debemus uti eo, qui notus est nobis. (iv. 22.)

LINTER, see _Navigium_.

LIQUERE, see _Fluere_ and _Constat_.

LIRA, see _Porca_.

LITERA; ELEMENTUM. +Litera+ is a letter, as the most indivisible part of
writing, like #gramma#; +elementum+ (#alêma#) as the most indivisible
part of language or of knowledge in general, like #stoicheion#.
(iii. 210.)

LITERÆ; EPISTOLA; CODICILLI. +Literæ+ is the most general expression for
a letter; +epistola+ is one directed to a distant friend, and sent by a
messenger; +codicilli+, an address to one within the same walls, as a
note. Sen. Ep. 55. Adeo tecum sum ut dubitem an incipiam non _epistolas_
sed _codicillos_ tibi scribere. Cic. Fam. vi. 18. Simul accepi a Seleuco
tuo _literas_; statim quæsivi e Balbo per _codicillos_ quid esset in
lege. (vi. 198.)

LITERÆ; ARTES; DOCTRINÆ; DISCIPLINÆ. +Literæ+ and +artes+ denote the
sciences as the general objects of scientific education; +literæ+, in a
narrower sense, only as literature, or the sciences so far as they are
laid down in books, and, together with other branches of knowledge,
enrich the mind, and are the means of sharpening the understanding and
forming the taste, +artes+ (#aretai#?) in the widest sense, so far as
the knowledge of them immediately attests intellectual cultivation, and
readiness in the practical application of the sciences; whereas
+doctrinæ+ and +disciplinæ+ denote particular parts of the general
objects of knowledge formed into systems; +doctrinæ+, more the
speculative and abstract parts of philosophical and learned education;
+disciplinæ+, more the practical parts, that are conducive to the
purposes of life. (v. 269.)

LITIGATIO, see _Disceptatio_.

LITUS, see _Ripa_.

LIVOR, see _Invidia_.

LOCUPLES, see _Divitiæ_.

LOCUS; TRACTUS; REGIO; PLAGA. +Locus+ (#lochos#) denotes a space, as a
single point, like #topos#; +tractus+ (from trahere) as a line, with the
notion of extension to a distance, as a tract of country, something like
#klima#; +regio+ (from #rhêchos#, #orchos#,) as a circle, with the
included notion of the environs, like the surrounding country, #chôros#;
+plaga+ (#plax#) principally as a surface or plain.

LONGÆVUS, see _Vetus_.

LONGE, see _Procul_.

LOQUAX, see _Garrire_.

LOQUI, see _Fari_, _Dicere_.  [["Fari" redirects to _Dicere_]]

LUCERE; FULGERE; SPLENDERE; NITERE; RENIDERE; CORUSCARE; MICARE;
RADIARE. 1. +Lucere+, +fulgere+, +splendere+, +nitere+, denote a steady
and continued brightness; +fulgere+ (#phlogein#) through a glaring
light, or a dazzling fiery color, like #phlegô#, +lucere+ (from
#leukos#) through a beneficial light, and a soft fiery color, like
#phainô#, #phengô#; +splendere+ (from #phalanthos#) as the consequence
of a clear and pure light, in opp. to _sordere_; Cic. Sext. 28. Sen. Ep.
5. Martial, Ep. ii. 36. Tac. A. i. 84. Suet. Aug. 35; like #lampô#;
+nitere+ (from #nizô#) as the consequence of humidity, oiling or
washing, to glisten, in opp. to _squalere_. Cic. Fin. iv. 3. Orat. 32.
Sen. Q. N. i. 17. Quintil. ii. 5, 23; like #stilbô#. 2. Whereas
+coruscare+, +micare+, +radiare+, mean an unsteady, tremulous light;
+coruscare+ (from #korussô#) to shine like forked lightning; +micare+,
to sparkle, like metal placed in the sun; +radiare+, to beam, like the
shooting rays of the sun. Cic. Cat. ii. 3. qui _nitent_ unguentis, qui
_fulgent_ purpura. Auct. ad Herenn. iv. 33. Tantus erat in armis
_splendor_, ut solis _fulgor_ obscurior videretur. Plin. H. N.
xxxvii. 2. _Splendor_ murrhinis sine viribus: _nitor_que verius quam
_splendor_; for _splendor_ denotes brightness, with regard to its
intensity; _nitor_, with regard to its beauty. Auct. ad Herenn. iv. 50.
Gemmæ _nitore_ et auri _splendore_: hence, figuratively, +splendor+
denotes pomp; +nitor+, only neatness. (ii. 76.)

LUCERNA, see _Candela_.

LUCRUM; EMOLUMENTUM; QUÆSTUS; COMPENDIUM. +Lucrum+ and +emolumentum+
denote gain, in any condition of life; +lucrum+ (from lucar, locare,)
gain deserved and earned by one's self, in opp. to _damnum_; Cic. Fin.
v. 30, etc.; like #kerdos#; +emolumentum+ (from molere) gain falling to
one's share without any exertion of one's own, in opp. to _detrimentum_;
Cic. Fin. i. 16, like #ôphelêma#; whereas +quæstus+ and +compendium+
denote gain in the course of trade; +quæstus+, rather the steadily
continued gains of a regular occupation, _earnings_, in opp. to
_sumptus_; Cic. Parad. vi. 3. Hor. Sat. i. 2. 19, like #chrêmatismos#;
+compendium+, more a single gain of considerable amount, in opp. to
_dispendium_. (v. 257.)

LUCTUS, see _Dolor_.

LUCULENTUS; ILLUSTRIS. +Luculentus+ means, what may be seen, and need
not shun the light, synonymously with _probabilis_; whereas +illustris+
(from #leussô#) what makes itself seen, attracts the eye, and spreads
its rays, synonymously with _excellens_. Hence _luculentus_ never
implies emphatic praise. Cic. Off. iii. 14, 60. Hoc quidem satis
_luculente_, that is, it is probable enough. And Fin. ii. 5, 15. Cum
Græce ut videor _luculenter_ sciam, without presumption; just like, sic
satis. (ii. 84.)

LUCUS, see _Silva_.

LUDIO, see _Actor_.

LUDUS; SCHOLA. +Ludus+ is a lower school for boys, who are compelled to
learn; +schola+, a higher school for youths and men, who wish to learn.
+Ludus+ supposes _discipulos_, _ludi-magistrum_, and school-discipline;
+schola+ supposes _auditores_, _doctorem_, and academical regulations.
(vi. 203.)

LUDUS; LUSUS; LUDICRUM; JOCUS. 1. +Ludus+ (from #loidoros#) denotes play
in an objective sense, inasmuch as it is at hand for a man's
entertainment; whereas +lusus+, in a subjective sense, inasmuch as a man
carries it on and produces it himself; further, +ludus+ denotes play, as
a means of recreation, in opp. to exertion; +lusus+, as a childish,
useless pastime, in opp. to real business. Plin. Ep. ix. 33. 3. Pueri
quos otium _ludus_que sollicitat: comp. with ix. 25. _Lusus_ et ineptias
nostras legis. Or, Cic. Flacc. 5, 12. Græci quibus jusjurandum _jocus_
est, testimonium _ludus_; that is, to whom it is a mere trifle to bear
false witness; compare with Sen. Contr. i. 2. Piratas . . . quibus omne
fas nefasque _lusus_ est; that is, to whom the distinction between right
and wrong is a mere sporting with words. 2. The plur. +ludi+ assumes the
special meaning of public spectacles, and in this sense has a singular
peculiar to itself in the word _ludicrum_. 3. +Ludus+ and +lusus+ have
more a negative character, as mere pastimes and amusements, as a guard
against ennui; whereas +jocus+ more a positive character, as an
utterance of humor and wit. The _ludens_ wishes merely to be free from
exertion, to do nothing serious, and to amuse himself; the _jocans_ will
be as active at the command of mirth, as others at the command of
seriousness. (ii. 33.)

LUES; CONTAGIUM; PESTILENTIA; PESTIS; PERNICIES; EXITIUM; INTERITUS;
EXITUS. 1. +Lues+ (from #loimos#) denotes epidemic disease, as
proceeding from an impure morbid matter; +contagium+ (from contingere?
or #katatêkein#?) as contagious; +pestilentia+, as a disease reigning in
the land, and especially as a pestilence. Sall. Cat. 10. Post ubi
_contagia_ quasi _pestilentia_ invasit. Plin. H. N. xxiii. 28. Laurus
folia _pestilentiæ contagia_ prohibent. Lucan. vi. 86. Fluidæ _contagia_
pestis. 2. +Pestis+ is used for pestilence itself only by the poets;
otherwise it denotes, like _exitium_ and _pernicies_ (from necare), that
which destroys in general, without reference to disease; but +pestis+
is, according to rule, used as a concrete, +exitium+ and +pernicies+ as
abstract terms. Sen. N. Q. iii. pr. Philippi aut Alexandri . . . . qui
_exitio_ gentium clari non minores fuere _pestes_ mortalium quam
inundatio. 3. +Pernicies+ has an active meaning, and denotes the
destruction of a living being by murder; whereas +exitium+ has a passive
meaning, and denotes the destruction even of lifeless objects by
annihilation; lastly, +interitus+ has, like _exitus_, a neutral meaning,
the destruction of living or lifeless objects by decay. Tac. Ann.
xiv. 65. Poppæa non nisi in _perniciem_ uxoris nupta; postremo crimen
omni _exitio_ gravius: and ii. 68. Cic. Cat. iv. 3. Cum de _pernicie_
populi Romani, _exitio_ hujus urbis cogitarit. Rull. ii. 4, 10. Extremi
_exitiorum exitus_. 4. +Exitium+ is a violent, +exitus+ a natural end.
Cic. Rull. ii. 4, 10. Qui civitatum afflictarum perditis jam rebus
extremi _exitiorum_ solent esse _exitus_, is, as it were, the last
breath of a state that is being destroyed; like Verr. v. 6, 12 _Exitus_
exitiales. (ii. 62. iii. 176.)

LUMEN; LUX. +Lumen+ (#leussomenon#) is a luminous body, like #phengos#;
+lux+ (#leukê#) a streaming mass of light, like #phaos#. Cic. Fin.
iii. 14, 45. Ut obscuratur et offunditur _luce_ solis _lumen_ lucernæ.
Curt. viii. 2, 21. Sed aditus specus accipit _lucem_; interiora nisi
allato _lumine_ obscura sunt. Cic. Acad. iv. 8, 28. Si ista vera sunt,
ratio omnis tollitur quasi quædam _lux lumen_que vitæ; that is, reason
alone is in itself bright and light, and at the same time spreads
brightness and light over life. Also, in a figurative sense, +lumen+
denotes distinction, +lux+ only clearness. Cicero (Man. 5.) calls
Corinth, Græciæ totius _lumen_, but Rome (Catil. iv. 6.) _Lucem_ orbis
terrarum; Corinth is compared to a glimmering point of light; Rome is
distinguished as that city in comparison with which all other cities lie
in darkness. (ii. 66.)

LURIDUS, see _Luteus_.

LUSTRUM, see _Lacuna_.

LUSUS, see _Ludus_.

LUTEUS; GILVUS; HELVUS; FLAVUS; LURIDUS. +Luteus+ (from #lôtos#) denotes
a decided yellow, as the yolk of an egg; +gilvus+, (#aglaos#) and
+helvus+, a fainter reddish yellow, like that of honey; +flavus+ and
+luridus+, a lighter whitish yellow; +flavus+ (from #phleuô#) a glossy
beautiful yellow, like that of light auburn hair; +luridus+ (from
#chlôros#) a wan unpleasant yellowishness, like that of pale death.

LUTUM; LIMUS; COENUM; SORDES; SQUALOR; PÆDOR; SITUS; STERCUS; FIMUS;
OLETUM; MERDA. 1. +Lutum+, +limus+, +coenum+, all denote impurity, as a
substance, and as of a wet sort; +lutum+ (from #luthron#) is the dirt of
the streets or roads, like #pêlos#; +limus+ (#leibomenos#) the mud of a
river, like #ilus#; +coenum+ (from cunire) the mire of a moor or morass,
like #borboros#. Tac. Ann. i. 63. Cætera _limosa_, tenacia gravi _coeno_
aut rivis incerta erant; whereas +sordes+, +squalor+, +poedor+, +situs+,
denote impurities as a form, and of a dry sort; +sodes+ (from #arda#) in
opp. to _splendor_, through indigence, or niggardliness and vulgarity,
for example, clothes dirty from long wear, like #rhupos#; +squalor+
(from #skellô#) in opp. to _nitor_, through want of civilized habits,
and of delicacy in the senses, for example uncombed hair, like
#auchmos#; +pædor+ (from #psoithos#) in opp. to _munditiæ_, through
neglect of the person, for example, through _pædiculos_, vermin, itch,
etc., like #pinos#; +situs+ (#asis#) in opp. to _usus_, in consequence
of long disuse, for example, through mould, rust, etc., like #azê#.
Hence the different forms of the adjectives lutosus, limosus, coenosus,
that is, full of lutum, etc.; and of sordidus, squalidus, pædidus, that
is, resembling sordes, etc., and in circumlocution, _oblitus luto_,
_limo_, _coeno_, but _obsitus_, _sordibus_, _squalore_, _pædore_.
2. +Stercus+ (from #targanon#) denotes in dung its disgusting sense, as
filth, like #kopros#; whereas +fimus+ (opimus?) in its useful sense, as
manure. 3. For offensive excrements +coenum+ is the most general;
+oletum+ denotes human; +merda+ (#minthos#) animal excrements.

LUX, see _Lumen_.

LUXUS; LUXURIA. +Luxus+ denotes luxury as an act or as a condition, and
sometimes even objectively, as an object of luxury; whereas +luxuria+,
always subjectively, as a propensity and disposition, as the
desiderative of _luxus_. Sen. Ir. i. 11. Animis delicias, _luxus_, opes
ignorantibus: and further on; Opinionem _luxuriæ_ segnitiæque. Sall.
Cat. 13. Romani famem aut sitim . . . . _luxu_ antecapere; that is, by
the arts of luxury: compare with Jug. 90. _Luxuria_ atque ignavia
pessimæ artes: that is, as proceeding from voluptuousness. (ii. 23.)

LYMPHATUS, see _Amens_.


M.

MACELLUM, see _Laniena_.

MACER, see _Exilis_.

MACERIA, see _Murus_.

MACULA, see _Vitium_.

MADIDUS, see _Udus_.

MAGISTER, see _Doctor_.

MAGNOPERE, see _Perquam_.

MAGNUS; GRANDIS; AMPLUS; INGENS; IMMANIS; VASTUS. 1. +Magnus+,
+grandis+, and +amplus+, denote a becoming greatness; +ingens+,
+immanis+, and +vastus+, an overwhelming greatness. Sen. Ir. i. 16. Nec
enim _magnitudo_ ista est, sed _immanitas_. Cic. Læl. 26. 2. +Magnus+
(from #mega#, mactus,) denotes greatness without any accessory notion,
in opp. to _parvus_, like #megas#; whereas +grandis+, with the accessory
notion of intrinsic strength and grandeur, in opp. to exilis, Sen. Ep.
100; subtilis, Quintil. xii. 10, 58; tumidus, in the same book, § 80;
minutus, Cels. ii. 18; exiguus, Quintil. xi. 3, 15; lastly, +amplus+
(adj. from ambi) with the accessory notion of comeliness, and of an
imposing impression. 3. +Ingens+ (#agonos#) denotes excessive greatness
merely as extraordinary, like #apletos#; +immanis+ (#amêchanos#) as
exciting fear, like #pelôrios#; +vastus+ (from vagus?) as wanting
regularity of form like #achanês#. (iii. 228.)

MALA; MAXILLA; GENA. 1. +Mala+ (from #memacha#, or from Mandere) denotes
the upper, +maxilla+, the under jaw. Cels. Med. viii. 1. 2. +Mala+
denotes the cheek as a usual expression, and in a merely physiological
sense; +gena+ (from #genus#) as a more ancient and select expression,
and with an _æsthetic_ reference. (vi. 208.)

MALEDICTUM; PROBRUM; CONVICIUM. +Maledictum+ is any utterance of what is
injurious to another, whether to bring him ill-luck by cursing, or
disgrace by verbal injuries, like #kakêgoria#; +probrum+ (from
#propherô#) an invective, like #oneidos#, consisting of attacks and
assertions wounding the honor of another; +convicium+ (#kataikia#) the
abusive word, like #loidoria#, consisting of single words and
appellations wounding the honor of another. For example, _fur!_ is a
_convicium_, _fur es_, a _probrum_; each of them a _maledictum_.
(iv. 198.)

MALEFACTUM, MALEFICIUM, see _Delictum_.

MALITIA; MALIGNITAS; MALEVOLENTIA; MALUS; NEQUAM; PRAVUS. 1. +Malitia+
denotes the baseness which shows itself in the love of lying and
deceiving, from want of conscience; +malignitas+, the ill-will which
grudges good to another, and wishes it only to itself, from pure
selfishness; +malevolentia+, the ill-will which wishes evil to another
rather than good, from personal aversion. +Malitia+ is a way of thinking
and acting deserving of punishment as endangering the security of
society; +malignitas+ is a despicable disposition, which implies the
want of philanthropy; lastly, +malevolentia+, a detestable quality, as
connected with deriving pleasure from the misfortunes of others.
2. +Malus homo+ is a morally bad man, but +nequam+ a good-for-nothing
man, whose faultiness shows itself in aversion to useful labor, and a
propensity to roguish tricks, in opp. to _frugi_. Plaut. Pseud, i. 5.
53. Cic. Font. 13. Or. ii. 61. Fin. ii. 8. Sen. Contr. iii. 21; +pravus+
(#peraios#) a man whose character has taken a vicious direction, in a
physical, or intellectual, or moral point of view in opp. to _rectus_.
Plaut. Bacch. iii. 3, 8. Cic. Fin. ii. 8. Acad. i. 10. Quintil. viii. 3,
48. Nec parricidam _nequam_ dixeris hominem, nec meretrici forte deditum
_nefarium_; quod alterum parum, alterum nimium est. Afric. ap. Gell.
vii. 11. (i. 62.)

MALIGNITAS, see _Invidia_.

MAMMA; MAMILLA; UBER; PAPILLA. 1. +Mamma+ and +uber+ denote the breast
in the female body; +mamma+ (#mammê#) denotes the visible breast as a
fleshy part of the body, particularly of a female body; whereas +uber+
(#ouaron#) the nourishing breast as filled with milk, which is only
found in the female body, like #outhar#. 2. +Papilla+ and +mamilla+
denote the nipples of the breast, common to the male and female;
+papilla+ (redupl. of #palla#) with reference to their spherical shape,
without distinction of the sexes, like #mazos#; +mamilla+ (redupl. from
#amelgô#) with reference to their adaptation for suckling, and therefore
belonging only to the female sex, like #titthê#, and teats. (iv. 133.)

MANARE, see _Fluere_.

MANCIPARE, see _Vendere_.

MANCIPIUM, see _Servus_.

MANDARE, see _Jubere_.

MANE; CREPUSCULO; DILUCULO. +Mane+ (from #mênuein#) denotes in the
morning, in the early course of the bright day, in opp. to the night,
and the forenoon hours, like #orthrô#; +crepusculo+ (from creperus,
#krupsai#) in the twilight, in opp. to the bright day; +diluculo+, in
the twilight, in opp. to the dark night, like #lukophôs#.

MANERE; MORARI; TARDARE; DETINERE. 1. +Manere+ (from #menein#) denotes
remaining, in opp. to going away; whereas +morari+ (from #bradus#)
denotes tarrying, as an interruption of motion, in opp. to going
forwards. Cic. Sen. 23. _Commorandi_ natura deversorium nobis, non
habitandi dedit. Hence in Tac. H. ii. 48. Irent propere neu _remanendo_
iram victoris asperarent,--the reading _remorando_ deserves the
preference. 2. +Morari+ _aliquem_ means, to prevail upon any one to stay
of his own free will by proposing conditions, like #diatribein#;
+tardare+, to prevent a person's hastening on his way by opposing
difficulties, like #bradunein#; +detinere+, to hinder him from going
forwards by force, like #katechein#. +Tardare+ has generally an action
for its object[2]; +detinere+, a person; +morari+, either. (iii. 298.)

    [Footnote 2: [But: _nos_ Etesiæ valde _tardarunt_.]]

MANERE; EXSPECTARE; PRÆSTOLARI; OPPERIRI. 1. +Manere+ (from #menein#)
denotes a mere physical act to remain in a place, till something has
happened; whereas +exspectare+, +præstolari+, and +opperiri+, denote a
mental act, to wait for, to wait in conscious expectation of some event,
or of some person. 2. +Exspectare+ denotes waiting for, almost as a mere
mental act, as a feeling, without practical reference or accessory
meaning; whereas +præstolari+ and +opperiri+, with the accessory notion
that the person waiting intends, after the arrival of the object waited
for, to do something. 3. The +præstolans+ (from #parastellesthai#) waits
for a person in order to perform services for him; the +opperiens+, for
an occurrence, in order not to be taken by surprise. The +præstolans+
stands in subordinate relation to the person waited for; the
+opperiens+, in co-ordinate, whether as friend or foe. Lastly,
+præstolari+ is a prose expression; +opperiri+, a poetical, or at least,
a select expression. For the German distinction between _warten_ and
_harren_, the former denoting calm, passionless waiting for, the latter,
eager, impatient longing for, the Latins have no correspondent
synonymes. (iii. 57.)

MANES, see _Spectrum_.

MANICÆ, see _Vincula_.

MANIFESTO, see _Aperire_.

MANNUS, see _Equus_.

MANSUETUDO; CLEMENTIA. +Mansuetudo+ (from manui suetus) is the mildness
and magnanimity of a private individual, who does not take vengeance for
a mortification suffered, in opp. to _iracundia_; whereas +clementia+
(from #akalos#, #kêlein#, and mens,) the mercifulness and humanity of
the ruler, or the judge, who does not inflict upon the malefactor the
punishment which he deserves, in opp. to _crudelitas_. Sen. Clem. 2.
Cic. Lig. 3. Att. viii. 9. Plin. Pan. 3. (v. 11.)

MANSUETUS, see _Cicur_.

MANUBIÆ, see _Præda_.

MARE; ÆQUOR; PONTUS; PELAGUS. 1. +Mare+ (from #murô#) denotes the sea,
as a mass of water, in opp. to _terra_ and _aër_, like #hals#,
#thalassa#; +æquor+, +pelagus+, and +pontus+, with reference to its
dimensions; +æquor+ and +pelagus+, with reference to its horizontal
dimension, the surface of the sea, like #pelagos#, whence #pelagizein#,
to float on the sea; +pontus+ (from #pesein#, #pitnein#,) with reference
to its perpendicular dimension, the depth of the sea, like #pontos#,
whence #pontizein#, to sink into the sea. Colum. viii. 17. Ut in solo
piscinæ posita libella septem pedibus sublimius esset _maris æquor_.
Ovid, Met. ii. 872. Mediique per _æquora ponti_ fert prædam. 2. +Æquor+
(from æquus) denotes the surface of the sea in a merely physical sense;
whereas +pelagus+ (from #plax#) with the accessory notion of its great
extent and immensity. (iv. 72.)

MARGO; ORA. +Margo+ (#amergôn#) denotes the brink, the natural boundary
of a surface, considered almost as a mere mathematical line, and only
improperly as including an exterior portion of the surface; whereas
+ora+ (#ôa#, #ouros#, #horos#) denotes the brim, or border, the
artificial edging of a surface, generally for the sake of ornament, and
therefore necessarily including a certain portion of the surface. Hence
we say, _ora togæ_, but not _margo_; and, on the other hand, _margo
fluminis_ and _ripæ_, if the mere line of shore is meant, without any
portion of the bank. (iii. 212.)

MARITA, see _Femina_.

MAS, see _Homo_.

MATRIMONIUM, see _Conjugium_.

MAXILLA, see _Mala_.

MEARE, see _Ire_.

MEDERI; MEDICARI; SANARE; MEDICAMEN; MEDICINA; REMEDIUM. 1. +Mederi+ and
the poetical word +medicari+ (#medein#) denote healing, as the act of
the physician, who heals with humane sympathy, judgment, and art,
synonymously with _curare_, like #iasthai#; +sanare+, as the effect of
the physic, which in a mechanical way makes the sick well again,
synonymously with _restituere_, like #akeisthai#. 2. +Medicamentum+
means a remedy, with reference to its material substance, as it is
prepared by the apothecary, like #pharmakon#; +medicina+, with reference
to its healing virtues, as ordered by the physician; each with reference
to an illness; whereas +remedium+ denotes a remedy for any of the evils
to which we are subject, like #akos#. Cic. N. D. ii. 53.
_Medicamentorum_ salutarium plenissimæ terræ: comp. with Divin. ii. 51.
Quam a medico petere _medicinam_. (v. 198.)

MEDITARI, see _Cogitare_.

MEDIUS; MODICUS; MEDIOCRIS. +Medius+ #mesos# is purely local, in the
middle, in opp. to the extremes; +modicus+ denotes quantity, with
reference to number and magnitude, as moderate, in opp. to over-measure;
+mediocris+ denotes quality, with reference to worth, as middling, in
opp. to distinction; hence _modicæ facultates_ and _mediocre ingenium_
are identical. Cic. Rep. ii. 31. Haud _mediocris_ vir fuit, qui _modica_
libertate populo data facilius tenuit auctoritatem principum. (v. 202.)

MEDIUS DIES, see _Meridies_.

MEMBRUM; ARTUS. +Membrum+ (redupl. of #meros#) denotes a limb of the
body itself, like #melos# and #kôlon#; whereas +artus+ (#rhethos#,
#arthron#,) properly only a joint of a limb, like #arthron# and
#hapsos#. Senec. Contr. ii. 13. Differebatur distortis _articulis_;
nondum in sua _membra artus_ redierant. Virg. Æn. v. 422. Magnos _artus
membrorum_. Quintil. Decl. ult. Ut per singulos _artus membra_ laxaret.
Further, +membra+ denotes the limbs collectively, including the head and
trunk, as parts of the body; whereas +artus+ only the extremities, which
_per commissuras_ with the body, properly so called, namely, the head
and trunk, hang together. Gell. N. A. i. 14. (iv. 150.)

MEMINISSE; REMINISCI; RECORDARI. +Meminisse+ denotes remembrance as a
state of mind, like #memnêsthai#, in as far as one has retained
something in memory, without ever having forgotten it, like _memorem
esse_; whereas +reminisci+ and +recordari+ denote remembrance as an act
of the mind, in as far as one again brings to one's mind what had
already been driven out of one's thoughts, like #anamimnêskesthai#. But
+reminisci+ denotes this act of the mind as momentary, like _in memoriam
revocare_; whereas +recordari+ denotes it as of some duration, like
_revocata in memoriam contemplari_. Cic. Lig. 12, 35. Equidem, cum tuis
omnibus negotiis interessem, _memoria teneo_, qualis T. Ligarius,
quæstor urbanus, fuerit erga te et dignitatem tuam; sed parum est, me
hoc _meminisse_; spero etiam te, qui oblivisci nihil soles, nisi
injurias, quoniam hoc est animi, quoniam etiam ingenii tui, te aliquid
de hujus illo quæstorio officio cogitantem, etiam de aliis quibusdam
quæstoribus _reminiscentem recordari_. This passage shows, that _memoria
tenere_ is only a circumlocution for _meminisse_: there is another
passage where _recordari_ is employed as the consequence of _reminisci_,
but there is no instance of the converse; for _reminisci_ and
_recordari_ have the same relation to each other as _intueri_ and
_conspicere_. Cic. Sen. 21. Pueri . . . . ita celeriter res
innumerabiles arripiunt, ut eas non tum primum accipere videantur, sed
_reminisci_ et _recordari_: he might have added, Quæ non satis
_meminerint_, sed in aliquantum temporis obliti sint. Tusc. i. 24, 58.
Animus, quum se collegit atque recreavit, tum agnoscit illa
_reminiscendo_; ita nihil aliud est discere, quam _recordari_. Senec.
Ep. 100. Magis _reminiscor_ quam teneo. (i. 166.)

MENDA, MENDUM, see _Vitium_.

MENDICITAS, see _Paupertas_.

MENS, see _Anima_.

MERACUS, see _Purus_.

MERCARI, see _Emere_.

MERCENARII; OPERARII; OPERÆ. +Mercenarii+ mean laborers as far as they
work, not for their own interest, but for pay, in opp. to the
proprietor, who hires their services; whereas +operarii+ and +operæ+, as
far as they undertake to perform for others, a mere mechanical work, in
opp. to the principal or director, who gives out the plan. +Mercenarii+
refer to the motive; +operarii+, to the art employed being of an
inferior sort. (vi. 217.)

MERCES, see _Præmium_.

MERCIMONIUM, see _Merx_.

MERDA, see _Lutum_.

MERERE; DIGNUM ESSE; MERERI. 1. +Merere+ and +Mereri+ (#meiresthai#)
suppose an activity, as to deserve; whereas +dignum esse+ (from _decet_,
#dikê#,) only a quality, as to be worthy. 2. +Merere+ is usually a
transitive verb, as to deserve, and is in construction with an
accusative, or with a sentence, as its complement; whereas +mereri+, an
intransitive verb, as to be deserving, and is in construction with an
adverb. Cic. Rosc. Com. 15. Fructum, quem _meruerunt_, retribuam: comp.
with Catil. ii. 2, 4. Si illum, ut erat _meritus_, morte mulctassem.
Cæs. B. G. vi. 5, with B. Civ. iii. 53. Suet. Cal. 40, with Aug. 56.
3. +Merere+ as an intransitive, or without an object, denotes to serve
as a warrior, by the ellipsis of _stipendia_; whereas +mereri+ as a
transitive, or with an object, means to earn something for one's self,
without any stress being laid upon the worthiness. (v. 213.)

MERETRIX, see _Pellex_.

MERIDIES; MEDIUS DIES. +Meridies+ denotes noon, as a point of time,
which separates the forenoon from the afternoon; +medius dies+, the
middle of the day, as a space of time which lies between the morning and
the evening.

MERUS, see _Purus_.

MERX; MERCIMONIUM. +Merx+ means wares, in as far as they are already
wrought up, as an article of trade; +mercimonium+, in as far as they can
become so, like the materials of wares. Tac. A. xi. 5. Nec quidquam
publicæ _mercis_ tam venale fuit: comp. with xv. 38. _Mercimonium_ quo
flamma alitur.

METIRI; METARI; DIMETIRI; DIMETARI. 1. +Metiri+ means to measure a space
in order to know its magnitude; whereas +metari+, to mark the boundaries
of the space that has been measured, that they may be known to others.
2. By +dimetiri+ and +dimetari+, the measuring and marking out of
sub-divisions is especially meant; wherefore _metari castra_ refers
merely to the whole circumference of the entrenchments; when, therefore,
Liv. viii. 38. uses the phrase _locum castris dimetari_, it is evident
of itself that he expressly means, to mark the boundaries of the
_principia_ and of the _prætorium_, etc., that are within the camp.
(ii. 169.)

METUERE, see _Vereri_.

MICARE, see _Lucere_.

MINIME, see _Neutiquam_.

MINISTER, see _Servus_.

MINUTUS, see _Parvus_.

[_Mirari_ is indifferent: _admirari_ usually involves praise, _demirari_
blame.]

MISERERI; MISERARI; MISERET ME. +Misereri+ means to feel pity in the
heart, to compassionate, like #eleein#; whereas +miserari+, to express
pity in words, to commiserate, like #oikteirein#. For the German word
_erbarmen_, to show pity by actions, the Latins have no separate word.
2. By +misereor tui+, pity is represented as an act of the free-will,
and thereby the noble nature of the compassionate is depicted; whereas
by +miseret me tui+, pity is represented as a suffering, which cannot be
resisted, whereby all moral merit is taken away, and the greatness of
another's misfortune more strongly expressed. +Miserere+ is a causative,
like #oiktizein#. (ii. 171.)

MISERIA, see _Infortunium_.

MISSILE; HASTA; LANCEA; JACULUM; VERUTUM; TRAGULUM; PILUM. +Missile+ is
the most general name for a weapon used in fighting at a distance, from
the spear to the arrow; +hasta+ and +lancea+ serve both for thrusting
and hurling; +hasta+ (from #schastêrion#, #schazô#,) as a genuine Roman
weapon, #doru#; +lancea+, as a foreign weapon, supposed to have come
originally from the Suevi, #lonchê#; +pilum+, +jaculum+, +verutum+, are
more for hurling; +jaculum+, as the most general expression, including
the hunting spear, #belos#; +verutum+ (from #oruchê#) and +tragulum+
(#trôglê#) military weapons for hurling, #akôn#; +pilum+ (from #pêlai#)
in the singular, as the peculiar weapon for hurling used by the Roman
legion. Liv. ix. 19. Romano _pilum_ haud paulo quam _hasta_ vehementius
ictu _missu_que telum.

MITIS; LENIS; PLACIDUS. +Mitis+ means mild, in opp. to _acerbus_, like
#meilichos#; +lenis+ (from lana? or from the Goth, latjan, lassus?)
gentle, in opp. to _vehemens_, like #praos#; +placidus+, composed, in
opp. to _turbidus_, like #êpios#.

MITTERE; LEGARE; AMITTERE; DIMITTERE; OMITTERE. 1. +Mittere+ #metheinai#
is the general expression, to send; +legare+ (from #legô#) has a special
political meaning, to delegate. The _missus_ makes his appearance as a
servant or messenger; the _legatus_, as a representative. 2. +Amittere+
and +dimittere+ mean to let go any thing already in one's possession;
+amittere+, against one's will, as to lose; +dimittere+, after having
used it, as to dismiss; whereas +omittere+ means to let anything pass
by, without taking possession of it; to speak with precision, _Amittimus
inviti et casu, omittimus volentes et sponte_. Hence _amittere
occasionem_ means, to let slip an opportunity, so as not to be able to
take advantage of it, from negligence; whereas _omittere occasionem_
means, to renounce an opportunity, so as not to wish to take advantage
of it, from attaching little value to it. _Vitam amittere_ means, to
lose one's life; _vitam omittere_, to sacrifice it. (iii. 285.)

MODERATUS, MODESTIA, see _Modus_.

MODICUS, see _Medius_.

MODO-MODO; NUNC-NUNC. +Modo-modo+ is properly applicable only to
transactions of the past and of the future; +nunc-nunc+ only to those of
the present. This distinction is neglected, yet +nunc-nunc+ gives a
livelier color to description, and belongs to poetry, or to the more
elevated style of prose; +modo-modo+, like 'just now,' is the proper
prose expression, which Cicero always uses. (iv. 276.)

MODO, see _Nuper_.

MODUS; MODESTIA; MODERATIO; TEMPERATIO; CONTINENTIA; ABSTINENTIA.
1. +Modus+, in a moral sense, denotes the #metrion#, or the included
notion of the #mêden agan# in objective relation; +modestia+ and
+moderatio+, in subjective relation; +Modestia+ is the feeling of
preference for this _modus_; +moderatio+, the habit of acting in
conformity to this feeling. 2. +Moderatio+ is moderation, as springing
from the understanding, from calculation and reflection, akin to
_prudentia_; +temperatio+ and +temperantia+ are qualities pervading the
whole man, and ennobling his whole being, akin to _sapientia_.
+Moderatio+ supposes, like self-government, a conflict between the
passions and reason, in which reason comes off conqueror; in
+temperatio+, as in tranquillity of mind, the reason is already in
possession of superiority, whether through nature or moral worth.
3. +Temperatus+, +temperatio+, denote merely a laudable property, which
may belong even to things; whereas +temperans+, +temperantia+, a virtue
of which reasonable beings alone are capable. 4. +Moderatio+ denotes
moderation in _action_, in opp. to _cupiditas_; whereas +continentia+,
moderation in enjoyment, in opp. to _libido_, Cic. Cat. ii. 11, 25.
Verr. iv. 52. 5. +Continentia+ denotes command over sensual desires,
continence; +abstinentia+, over the desire for that which belongs to
another, firm integrity; the translation of _abstinentia_ by
'disinterestedness,' is not precise enough, for this virtue is required
by morality only, _abstinentia_, by _law_ also. Quintil. v. 10, 89. Cic.
Sext. 16. 6. +Modestia+ shuns overstepping the right measure, out of
regard to the morals which the _modus_ prescribes; whereas +verecundia+
and +reverentia+ out of regard to persons, whom the _verecundus_ is
afraid of displeasing, and whom the _reverens_ thinks worthy of respect;
lastly, +pudor+, out of self-respect, that one may not bring one's self
into contempt. Varro, ap. Non. Non te tui saltem _pudet_, si nihil mei
_revereare_. Terent. Phorm. i. 5, 3. or ii. 1, 3. Non simultatem meam
_revereri_? Saltem _pudere_? (ii. 203.)

MOENIA, see _Murus_.

MOESTITIA, see _Dolor_.

MOLES; ONUS; PONDUS; GRAVITAS. +Moles+ and +onus+ denote the heaviness
of an object in its disadvantageous sense; +moles+ (from #môlos# or
#mochlos#) absolutely, as unwieldiness, so far as through its greatness
it is inconvenient to move, like #onkos#; +onus+, relatively to its
pressure, so far as it is irksome to the person carrying it, as a
burden, #phortos#; whereas +pondus+ (from pendere) in an advantageous
sense, as force and strength, like weight, #achthos#; lastly, +gravitas+
(from #geraos#) unites both senses, and sometimes denotes the irksome
heaviness, sometimes the effective weightiness, like #baros#. (iv. 223.)

MOLESTIA, see _Labor_.

MOLIRI, see _Audere_.

MONERE, see _Hortari_.

MONETA, see _Pecunia_.

MONS; JUGUM. +Mons+ (from minari, eminere,) denotes the mountain with
reference to its dimension of height; whereas +jugum+, with reference to
its breadth and length, sometimes as the uppermost ridge, which,
according as it is flat or pointed, is with yet greater precision called
either _dorsum_ or _cacumen_, in opp. to _radices montis_; sometimes as
a range of mountains, particularly in an ascending direction, by which
several mountains become joined, so as to form a chain, or pile of
mountains, in opp. to the mountain itself. Liv. xxii. 18. Sub _jugo
montis_ proelium fuit: comp. with xli. 18. Petilius adversus Balistæ et
Leti _jugum_, quod eos _montes_ perpetuo _dorso_ conjungit, castra
habuit. Or, Tac. G. 10, with 43, and Agr. 10. Or, Virg. Ecl. v. 76, with
Ovid, Met. iv. 657. (v. 225.)

MONSTRA, see _Auguria_.

MONSTRARE, see _Ostendere_.

MORARI, see _Tardare_.  [[redirects to _Manere_]]

MORBIDUS, MORBUS, see _Æger_.

MORIGERARI, see _Parere_.

MOROSUS, see _Austerus_.

MORS; LETUM; NEX; OBITUS; INTERITUS; PERIRE; OPPETERE; DEMORI;
INTERMORI; EMORI. 1. +Mors+ and +letum+ denote a natural death; +mors+
(#moros#) the usual expression in a merely physical sense, as the way to
corruption, like #thanatos#; +letum+ (from #lachein#, #lachesis#,) the
select and solemn expression, as the lot of death, like #oitos#; whereas
+nex+ (from #nekros#) a violent death, as the passive of _cædes_.
2. +Mors+, +letum+, +nex+, are proper, whereas +obitus+ and +interitus+
only softer, expressions. +Obitus+, decease, denotes, like _exitus_, a
natural death; whereas +interitus+, together with +perire+, usually
denotes, like _exitium_, a violent death. Plin. Ep. iii. 7. Silius
ultimus ex Neronianis consularibus _obiit_, quo consule Nero _periit_.
Plaut. Epid. iii. 4, 56. Malo cruciatu _pereas_, atque _obeas_ cito.
3. +Perire+ represents death as destruction and corruption; +interire+
as a vanishing, so that the former applies more to the body, the latter
to the soul. Plaut. Capt. iii. 5, 32. Qui per virtutem _periit_, at non
_interit_; that is, he who dies a noble death, though his body perishes,
still lives in name and posthumous renown. Further, +perire+ denotes a
sudden and violent death, particularly by self-murder; +interire+, a
gradual and painful, but, it may be, also a peaceful, death. Tac. Ann.
xv. 44. Et _pereuntibus_ Christianis addita ludibria, ut ferarum tergis
contecti laniatu canum _interirent_. Serv. ap. Cic. Fam. iv. 5. Si quis
nostrum _interiit_, aut occisus est. 4. +Obire mortem+ denotes to die,
as a physical event, by which one ends all suffering; whereas +oppetere
mortem+ denotes to die, as a moral act, in as far as a man, if he does
not seek death, at any rate awaits it with firmness and contempt of it.
5. +Demori+ denotes to die off, as one belonging to a society, and
thereby to occasion a vacancy; +intermori+, to be apparently dying, to
be sick of a lingering disease, like #ekthanein#; +emori+, to die
entirely, in opp. to a mere semblance of life in misfortune, slavery,
and disgrace, like #pandikôs thanein#. Cic. Pis. 7. Ut _emori_ potius
quam servire præstaret. (iii. 182.)

MOS, see _Consuetudo_.

MOSTELLUM, see _Spectrum_.

MUCRO, see _Acies_.

MULCARE, see _Verberare_.

MULCERE; PALPARE. +Mulcere+ (#mullein#, #malakos#) means to stroke any
thing in itself rough, as the hair, for instance, in order to make it
smooth; thence, figuratively, to pacify an enraged person, like
#katapsên#; whereas +palpare+ (#psêlaphan#, #hapalos#,) to stroke any
thing already smooth, in order to excite a pleasant sensation; thence,
figuratively, to caress and coax, like #psêlaphan#. (v. 109.)

MULCTA, see _Vindicta_.

MULIER, see _Femina_.

MUNDUS, see _Purus_.

MUNIFICUS, see _Largus_.

MUNIMENTA, see _Murus_.

MUNUS, see _Donum_ and _Officium_.

MURUS; PARIES; MOENIA; MACERIA; PARIETINÆ; MUNIMENTA. 1. +Murus+
(#moira#, #meirô#,) denotes any sort of wall, merely with reference to
its form, without reference to its use, like #teichos#; +paries+
(#peirô#) especially a wall, as the side of a building, or as a
partition to separate the rooms, like #toichos#; +moenia+ (#amunô#) the
walls of a city, as a defence against the enemy, like #peribolos#?
+maceria+, the wall of an enclosure, to mark the boundaries and to
exclude thieves, the garden or vineyard wall, like #thrinkos#. Virg. Æn.
vi. 549. _Moenia_ lata videt triplici circumdata _muro_. And Flor. i. 4.
Vitruv. viii. 4. Tac. Ann. xv. 43. Nero instituit, ut urbis domus non
communione _parietum_, sed propriis quæque _muris_ ambirentur.
2. +Muri+, +moenia+, etc., are walls in a good condition; +parietinæ+,
walls that are falling into ruins. 3. +Moenia+ denote walls as a defence
of a city against a first assault; +munimenta+, the proper
fortifications of fortresses and camps, which are of themselves a
bulwark against being taken by storm. (v. 350.)

MUTILARE; TRUNCARE. +Mutilare+ denotes smaller mutilations, such as the
breaking off of horns, the cutting off of a finger, the nose, etc.;
+truncare+ denotes greater mutilations, such as the chopping off of
arms, feet, hands. The _mutilata membra_ may be compared to twigs and
shoots broken off; the _truncata membra_, to principal branches chopped
off. (iv. 325.)

MUTUO, see _Vicissim_.

MUTUUM DARE, see _Commodare_.

MYSTERIA, see _Arcana_.


N.

NANCISCI, see _Invenire_.

NARES, see _Nasus_.

NASUS; NARES. +Nasus+ is the exterior of the nose, as a prominent part
of the face, like #rhin#; +nares+ (#naros#) the interior of the nose, as
the organ of smell, like #muktêres#. (vi. 231.).

NATIO, see _Gens_.

NAVIGIUM; NAVIS; CELOX; LEMBUS; LIBURNA; SCAPHA; CYMBA; LINTER.
+Navigium+ is the most general expression, like vessel; +navis+ (#naus#)
an ordinary ship for distant voyages; +celox+, +lembus+, and +liburna+,
are boats which may be manned and armed for service in war; +scapha+,
+cymba+, and +linter+, are only skiffs and wherries, intended merely for
short distances and for crossing over; +scapha+ and +cymba+, of the
broader sort, in the form of small barges; +linter+, long and narrow,
like a canoe. (vi. 232.)

NECESSARIUS; PROPINQUUS; COGNATUS; CONSANGUINEUS; AFFINIS.
1. +Necessarius+ means any one to whom one is bound by a permanent
connection, whether of an official kind, as _collega_, _patronus_,
_cliens_, or of a private nature, as _familiaris_, _amicus_, like
#prosêkontes#; +propinquus+, any one to whom one is bound by a family
connection, a relation, like #anchisteis# and #etai#, as a species of
_cognatus_ and _consanguineus_, related by blood; +affinis+, a relation
by marriage, or in law, like #kêdestês#. 2. +Cognatio+ is the
relationship by blood existing among members of the same family, like
#sunaimos#; +consanguinitas+, the relationship of nations by derivation
from a common origin, like #sungenês#. Cæs. B. G. vii. 32. Hominem summæ
potentiæ et magnæ _cognationis_: comp. with i. 11. Ambarri necessarii et
_consanguinei_ Æquorum. Liv. vii. 9. Suet. Cl. 25. Justin, xviii. 5.
(v. 179.)

NECESSE EST; OPORTET; OPUS EST; DEBERE. 1. +Necesse est+ (#anankazô#)
denotes an obligation of nature and necessity, like #anankê estin#;
+oportet+, an obligation of morality and of honor, like #chrê#; +opus
est+ (#pothos#, optare?) an obligation of prudence, like #dei#. Cic.
Orat. ii. 25. Jure omnia defenduntur quæ sunt ejus generis, ut aut
_oportuerit_ aut licuerit aut _necesse fuerit_. Att. iv. 6. Si loquor de
republica quod _oportet_, insanus; si, quod _opus est_, servus
existimor. And xiii. 25. Cat. ap. Sen. Ep. 94. Emo non quod _opus est_,
sed quod _necesse est_; quod non _opus est_, asse carum est. And Cic.
Or. ii. 43. 2. +Oportet+ denotes objectively, the moral claim which is
made upon any man; +debere+ (#deuesthai#, #dein#? or, dehibere?)
subjectively, the moral obligation which any man is under, like
#opheilein#. Tac. Hist. iv. 7. Accusatores etiamsi puniri non
_oporteat_, ostentari non _debere_. (v. 323.)

NECTERE, see _Ligare_.

NEFANDUS, NEFARIUS, see _Scelestus_.

NEFASTUS, see _Delictum_.

NEGARE; INFITIARI; INFITIAS IRE; DENEGARE; PERNEGARE; RECUSARE; ABNUERE;
RENUERE; REPUDIARE. 1. +Negare+ means to deny, from objective motives,
when a man has, or professes to have, the truth in view, like
#apophanai#, #ou phanai#; whereas +infiteri+, +infitiari+, and +infitias
ire+, mean to disown from subjective motives, when personal interest is
in some way implicated, like #arneisthai#. 2. +Infiteri+ is an obsolete
expression; +infitiari+ (#ana-phatizein#,) the usual and general
expression; +infitias+ (#amphasias#) +ire+ is only connected with a
negation, and answers to the phrase, not to assent to. 3. +Negatio+ is a
denial, merely conveying information to the hearer; +pernegatio+, or
+negitatio+, to convince him, when he is incredulous; +denegatio+, to
get rid of his importunity, when his request is useless. Martial, Ep.
iv. 82. _Negare_ jussi, _pernegare_ non jussi. Cic. Phil. xi. 8, 19. In
quo maximum nobis onus imposuit, assensero; ambitionem induxero in
curiam; _negaro_; videbor suffragio meo tanquam comitiis honorem
amicissimo _denegasse_. 4. +Negare+ supposes a question only, whether
actual or possible, which is denied; whereas +recusare+, a request which
is refused; hence +negare+ is a more general and mild expression than
_recusare_; for the _negans_ merely denies the possibility of granting
what he is asked or requested; whereas the _recusans_ also calls in
question the justice of the request, which he protests against as a
threat, or as an encroachment. Hence +negare+, +denegare+, are more used
in private transactions; +recusare+, in public affairs. 5. +Negare+ and
+recusare+ take place by means of words and speeches; +abnuere+ and
+renuere+, mostly by signs and gestures; +abnuere+, by waving a person
from one with the hand, like #aponeuô#; +renuere+, by drawing back the
head, like #ananeuô#. 6. +Abnuere+ is a more friendly, +renuere+ a
haughtier manner of denying. 7. +Recusare+ refers to an object which is
considered as a burden, and claims resignation, in opp. to _suscipere_,
Suet. Ner. 3; whereas +repudiare+ (from repedare?) refers to an object
which is considered as a good, and promises profit or pleasure, in opp.
to _assumere_. Cic. Orat. 62. Cic. Fin. i. 10, 33. Sæpe eveniet ut et
voluptates _repudiandæ_ sint, et molestia non _recusanda_. (iv. 40.)

NEGLIGERE, see _Spernere_.

NEMUS, see _Silva_.

NEPOS, see _Prodigus_.

NEQUAQUAM, s. _Neutiquam_.

NEQUIDQUAM, see _Frustra_.

NEQUITIA, see _Malitia_.

NESCIUS, see _Cognitio_.

NEUTIQUAM; NEQUAQUAM; MINIME. +Neutiquam+ means, in no case, in opp. to
_utique_; +nequaquam+, by no means; +minime+, not in the least.

NEX, see _Mors_.

NIGER, see _Teter_ and _Ater_.

NIHIL AGERE, see _Vacare_.

NIHIL EST; NIHILI EST; NULLUS EST. +Nihil est+ denotes the entire want
of virtue and efficacy; as, he is good for nothing; whereas +nihili
est+, the entire want of value and usefulness, as he is of no use;
lastly, +nullus est+, the negation of existence in general, as it is all
over with him. (i. 56.)

NITERE, see _Lucere_.

NITI, see _Fulciri_.

NOBILIS, see _Celeber_.

NOCENS, see _Culpa_.

NOMINARE; NUNCUPARE; VOCARE; APPELLARE. +Nominare+ and +nuncupare+ mean,
to call anybody by his name; +nominare+, to call him by the name which
he already possesses; +nuncupare+, to give a name to an object that has
hitherto been without a name; whereas +appellare+ and +vocare+ mean to
designate a person by any name, title, or appellation belonging to him.
(v. 105.)

NONNUNQUAM; INTERDUM; ALIQUANDO. +Nonnunquam+, sometimes in opp. to
_nunquam_ and _semper_, approximates to the meaning of _sæpius_, like
#esth' hote#; +interdum+, at times, is in opp. to _crebro_, and
approximates to the meaning of _rarius_, like #eniote#; lastly,
+aliquando+, now and then, is in opp. to _semel_, and approximates to
the meaning of _prope nunquam_, like #pote#. The _interdum facta_
denotes actions repeated at considerable intervals of time; the
_nonnunquam facta_, actions repeated at shorter intervals; the
_aliquando facta_, actions repeated at very distant intervals of time.
Cic. Sext. 54. Comitiorum et concionum significationes _interdum_ veræ
sunt, _nonnunquam_ vitiatæ et corruptæ. And Acad. i. 7. Off. ii. 18.
Brut. 67. Mur. 30. (iv. 273.)

NOTARE, see _Animadvertere_.

NOTITIA, see _Cognitio_.

NOVISSIMUS, see _Extremus_.

NOVUS; RECENS; NOVICIUS. 1. +Novus+ means new, as that which did not
exist in former times, in opp. to _antiquus_, like #neos#; whereas
+recens+ (from candere) new, as one that has not long been in existence,
in opp. to _vetus_. Cic. Verr. ii. 2. Mur. 7. 16. Tusc. iv. 17. Tac.
Ann. ii. 88. iv. 12. Colum. vi. 12; like #kainos#. 2. +Novus+ denotes
new, indifferently; +novicius+ (from #neax#) with the accessory notion
of being a novice, who must accustom himself, or be instructed by
others, before he is qualified for something, in opp. to _vetustus_?
(iv. 95.)

NOXIA, NOXIUS, see _Culpa_.

NULLUS SUM, see _Nihil sum_.

NUMEN; DEUS; DIVUS; SEMO; HEROS. +Numen+ (#pneuma#) in a wider sense is
any divine being, like #daimôn#; in a narrower sense it is used as a
species of _Deus_, or ancient _Divus_, #theos#; and for _semideus_, a
half-god; or _semo_, a half-man; for which last, besides the foreign
word _heros_, _numen_ also is used. Plin. Pan. 2, 3. Nusquam ut _deo_,
nusquam ut _numini_ blandimur. (vi. 239.)

NUMMUS, see _Pecunia_.

NUNC-NUNC, see _Modo-modo_.

NUNCUPARE, see _Nominare_.

NUPER; MODO. +Nuper+ (#neon#, #peri#) means several days, months, also,
years since, lately, like #neôsti#; whereas +modo+, a few moments since,
just now, like #arti#. Cic. Verr. iv. 3, 6. _Nuper_ homines nobiles
ejusmodi; sed quid dico _nuper_? imo vero _modo_ ac plane paulo ante
vidimus. Tusc. i. 24. Quanta memoria fuit _nuper_ Charmadas! quanta qui
_modo_ fuit Scepsius Metrodorus!

NUPTIÆ, see _Conjugium_.

NUTARE, see _Labare_.

NUTRIRE, NUTRICARE, see _Alere_.


O.

OBAMBULARE, see _Ambulare_.

OBEDIRE, see _Parere_.

OBESUS, see _Pinguis_.

OBEX, see _Sera_.

OBJICERE; EXPROBRARE. +Objicere+ means to charge a person with
something, from which he must vindicate himself as against an
accusation; whereas +exprobrare+ means to upbraid a person with
something, which he must let remain as it is. The _objiciens_ will call
a person to account; the _exprobrans_ only put him to the blush.
(iv. 198.)

OBITUS, see _Mors_.

OBLECTATIO; DELECTATIO. +Oblectatio+ (from #alegein#?) is a pleasant
occupation, conversation, amusement, which disperses ennui, and confers
a relative pleasure; whereas +delectatio+ is a real delight, which
procures positive enjoyment, and confers absolute pleasure. Cic. Orat.
i. 26. In iis artibus, in quibus non utilitas quæritur necessaria, sed
animi libera quædam _oblectatio_. And Ep. Q. Fr. ii. 14. Satis commode
me _oblectabam_: comp. with Fam. ix. 24. Magna te _delectatione_ et
voluptate privavisti. Or, Suet. Dom. 21. with Aug. 29. Plin. Ep. iv. 14.
with iv. 8. (v. 10.)

OBLIGARE, see _Ligare_.

OBLIQUUS, see _Transversus_.

OBLITUS, see _Delibutus_.

OBSCURUM; TENEBRÆ; CALIGO; TENEBRICOSUS; OPACUS; UMBROSUS. 1. +Obscurum+
(#skoteron#) denotes darkness as an obstruction of light, like #skotos#
in opp. to _illustre_. Auct. ad Her. iii. 19, 32. Plin. Pan. 69; whereas
+tenebræ+ (#dnopherai#) as the absence of light,) like #zophos#,
#knephas#,) in opp. to _lux_. Cic. Ep. ad Q. Fr. i. 2; lastly, +caligo+
(from celare) as the positive opposite to light and brightness, like
#achlus#. +Caligo+ denotes a greater degree of darkness than _tenebræ_;
+tenebræ+ than _obscuritas_; +obscuritas+ than _opacum_ and _umbrosum_.
Cic. Acad. iv. 23, 72. Sensus quidem non _obscuros_ facit sed
_tenebricosos_. Plin. Ep. vii. 21. Cubicula obductis velis _opaca_, nec
tamen _obscura_ facio. Tac. H. ii. 32. Senatum et populum nunquam
_obscurari_ nomina, etsi aliquando _obumbrentur_. Hence, figuratively,
+obscurus+ denotes only an insignificant person, of whom nobody takes
notice; whereas +tenebricosus+ something positively bad, which seeks
darkness that it may remain unobserved. 2. +Opacus+ denotes shady, with
reference to a pleasant and beneficial coolness, in opp. to _apertus_
and _apricus_, like #euskios#; whereas +umbrosus+ (umbra, #amauros#,)
implies a depth of shade approaching to darkness, like #skioeis#.
(iii. 168.)

OBSECRARE, see _Rogare_.

OBSECUNDARE and OBSEQUI, see _Parere_.

OBSERVARE, see _Vereri_.

OBSTINARE, s. _Destinare_.

OBSTINATIO, s. _Pervicacia_.

OBSTRINGERE, s. _Ligare_.

OBTEMPERARE, see _Parere_.

OBTESTARI, see _Rogare_.

OBTINGERE, see _Accidere_.

OBTRECTATIO, s. _Invidia_.

OBTRUNCARE, s. _Interficere_.

OBTUTUS, see _Invidia_.

OBVENIRE, see _Accidere_.

OCCASIO; OPPORTUNITAS; POTESTAS; COPIA; FACULTAS. +Occasio+ and
+opportunitas+ are the opportunities which fortune and chance offer;
+occasio+, the opportunity to undertake something in a general sense,
like #kairos#; +opportunitas+, the opportunity to undertake something
with facility and the probability of success, like #eukairia#; whereas
+potestas+ and +copia+ are opportunities offered by men, and through
their complaisance; +potestas+ denotes the possibility of doing
something with legal authority; +copia+ the possibility of doing
something with convenience; lastly, +facultas+, as the most general
expression, the possibility to do something in a general sense.

OCCIDERE, see _Interficere_.

OCCULERE, OCCULTARE and OCCULTE, see _Celare_.

OCULI, see _Facies_.

ODIUM; INVIDIA; INIMICITIA; SIMULTAS. 1. +Odium+ and +invidia+ denote
the feeling of aversion; +inimicitia+ and +simultas+, the exterior state
arising from this feeling. 2. +Invidia+ has a negative character, like
disaffection, like #dusnoia#, and is a temporary feeling, in opp. to
_gratia_ or _favor_; whereas +odium+ (from #odusasthai#) has a character
thoroughly positive, like hatred, #misos#, and is a deep-rooted feeling,
in opp. to _amor_. Plin. Pan. 68, 7. Hence, +invidia+ is the beginning
of _odium_. +Invidia+ has merely persons; +odium+, persons and things
for its objects. Tac. Ann. ii. 56. Armenii . . . sæpius discordes sunt,
adversus Romanos _odio_, et in Parthum _invidia_. xiii. 15. Nero
intellecta _invidia odium_ intendit. Plin. Pan. 84, 2. Exardescit
_invidia_, cujus finis est _odium_. 3. +Inimicitia+ denotes any enmity
which has its foundation in antipathy or disagreement, like #dusmeneia#,
#echthra#; whereas +simultas+ (#homalotês#) denotes a political enmity,
which has its foundation in rivalship, like #philoneikia#. Suet. Vesp.
6. _Simultas_ quam ex æmulatione non obscuræ gerebant. (iii. 73.)

ODORARI, ODORUS, see _Olere_.

OFFENDERE, see _Lædere_.

OFFENSIO, see _Contumelia_.

OFFICIUM; MUNUS. +Officium+ means an employment, as imposing a moral
obligation, undertaken from conscientious feelings; +munus+, as imposing
a political obligation, undertaken merely as a charge or office. Cic.
Mur. 35. Hæc sunt _officia_ necessariorum, commoda tenuiorum, _munia_
candidatorum. (v. 352.)

OLERE; OLFACERE; FRAGRARE; ODORARI; OLIDUS; ODORUS; REDOLERE; PEROLERE.
1. +Odor+ and +olere+ (#odôda#) denote, objectively, the smell which a
thing has in itself, in opp. to _sapor_, etc., like #osmê#; whereas
+olfactus+ and +olfacere+ denote, subjectively, the sensation caused by
this smell, or the sense of smell, in opp. to _gustus_, etc., like
#osphrêsis#. 2. +Olere+ means to smell, in opp. to being without smell,
and especially denotes a rank and bad smell; whereas +fragrare+ (from
#brechein#) denotes a good smell. +Redolere+ and +perolere+ are used as
frequentatives; +redolere+ denotes a strong smell in an indifferent
sense; +perolere+, a penetrating smell, in a bad sense. 3. +Olfactus+ is
a smell, as far as it is an involuntary effect of the sense of smell;
+odoratus+, as far as it is an intentional exertion of that sense.
4. +Olfacere+, to smell, is of a passive nature, like _audire_, the
smell mounting up to the nose of itself; +odorari+, to smell at, to
sniff, #rhinêlatein#, is of an active nature, like _auscultare_, the man
drawing up the smell into his nose of himself. _Olfaciens_ sentit
odorem, _odorans_ captat. 5. +Olidus+ denotes smelling, and particularly
with a bad smell; +odorus+, with a good smell. Hence, +bene olidus+
denotes merely the negative of a stench; +odorus+, a positive good
smell; and the antiquated word +olor+ denoted a stench, like _oletum_;
but +odor+ denotes only a smell. (iii. 131.)

OLETUM, see _Lutum_.

OLFACERE, OLIDUS, see _Olere_.

OMINA, see _Auguria_.

OMITTERE, see _Intermittere_, _Mittere_, and _Relinquere_.

OMNES, see _Quisque_.

OMNINO, see _Plane_.

ONUS, see _Moles_.

OPACUS, see _Obscurum_.

OPEM FERRE, see _Auxilium_.

OPERA; LABOR; INDUSTRIA; GNAVITAS; ASSIDUITAS; DILIGENTIA. 1. +Opera+
(from #peran#, #prassein#,) denotes activity without intense exertion,
as merely doing, or turning one's hand to, something, in opp. to
momentary inactivity; and also in opp. to thinking, speaking, advising,
like #ergasia#; whereas +labor+ denotes strenuous exertion, which is
followed by fatigue, labor, in opp. to pleasure, like #ponos#. Plaut.
Aul. iii. 3. 7. _Opera_ huc est conducta vestra, non oratio: comp. with
Bacch. iii. 6, 11. Cic. Rep. i. 9. Otiosiorem _opera_ quam animo. Liv.
xxii. 22. Ut _opera_ quoque impensa consilium adjuvem meum. And Liv.
v. 4. _Labor_ voluptasque dissimillima natura, societate quadam naturali
inter se sunt conjuncta: comp. with Cic. Mur. 35. Plin. Ep. ix. 10.
Senec. Tranq. 2. 2. +Industria+, +gnavitas+, and +sedulitas+, denote
activity as an habitual quality, in opp. to the love of idleness;
+industria+, of an elevated sort, the impulse to activity that animates
the hero or the statesman, in opp. to _ignavia_, _gnavitas_
(#gennaiotês#) of a useful sort, the diligence of ordinary men, and of
the industrious citizen; +sedulitas+ (sine dolore) an activity that
shows itself in small matters, often even of a comic sort, the
indefatigable bustling of the busy housewife, of the good-natured nurse,
of any one who pays officious court to another. Colum. xii. præf. 8. Ut
cum forensibus negotiis matronalis _sedulitas industriæ_ rationem parem
faceret. 3. +Assiduitas+ and +diligentia+ denote industry; +assiduitas+
(from sedere) like #sunecheia#, more in an extensive sense with
continued and uninterrupted efforts; +diligentia+, (#alegein#) more in
an intensive sense, with careful and close application, in order to
attain the end of one's industry. 4. +Studium+ denotes inclination and
love towards the object of one's industry, and an inward impulse.
(i. 111.)

OPERÆ, see _Mercenarii_.

OPES, see _Divitiæ_.

OPIFEX, see _Faber_.

OPIMUS, see _Pinguis_.

OPINARI, see _Censere_.

OPINIO, see _Sententia_.

OPITULARI, see _Auxilium_.

OPORTET, see _Necesse est_.

OPPERIRI, see _Manere_.

OPPETERE, see _Mors_.

OPPORTUNITAS, s. _Occasio_.

OPPRIMERE, s. _Vincere_.

OPPROBRIUM, s. _Ignominia_.

OPTARE, see _Velle_.

OPTIMATES, see _Primores_.

OPULENTIA, see _Divitiæ_.

OPUS EST, see _Necesse est_.

OPUS, see _Agere_.

ORA, see _Margo_ and _Ripa_.

ORARE, see _Rogare_.

ORATIO, see _Sermo_.

ORBIS; CIRCULUS; GYRUS. +Orbis+ (from #rhaibos#) denotes a circular
motion, and the periphery described by it; whereas +circulus+ denotes a
circular level; lastly, +gyrus+ (from #guros#) a curved, and especially
a serpentine line. The phrase _in orbem consistere_ could not be changed
into _in circulum_, and a limited social circle, _circulus_, could not
be expressed by _orbis_. Tac. G. 6. Equi nec variare _gyros_ nostrum in
modum docentur; in rectum aut uno flexu dextros agunt, ita conjuncto
_orbe_ ut nemo posterior sit. (v. 182.)

ORDIRI, see _Incipere_.

ORDO, see _Series_.

OREÆ, see _Frenum_.

ORNARE, see _Comere_.

ORNATUS, see _Præditus_.

OS, see _Facies_.

OSCULUM; SUAVIUM; BASIUM. +Osculum+ is a friendly; +suavium+, a tender;
+basium+, an ardent kiss. (vi. 251.)

OSTENDERE; MONSTRARE; DECLARARE. +Ostendere+ means to show, as far as
one makes something observable, lets it be seen, and does not keep it
secret, like #phênai#, #emphanisai#; +monstrare+ (intensive from
#manthanein#) means to show, as far as one imparts information thereby;
lastly, +declarare+, to make evident, as far as one makes a thing clear,
and dispels doubt, like #dêlôsai#.

OSTENTA, see _Auguria_.

OSTENTATIO, see _Jactatio_.

OSTIUM; JANUA; FORES; VALVÆ. +Ostium+ and +janua+ denote the door, as
the opening through which one goes in and out; +ostium+, as the most
general expression for any door, like #thura#; +janua+, as a particular
expression only for a house-door; whereas +fores+ and +valvæ+ denote the
leaves of a door, which serve to close the opening; +fores+, of ordinary
doors, like #thurides#; +valvæ+, of stately buildings and temples, as
double or folding doors. Tac. Ann. xiv. 8. Anicetus refracta _janua_
obvios servorum adripit, donec ad _fores_ cubiculi veniret. (v. 214.)

OTIARI, see _Vacare_.

OTIUM; PAX; CONCORDIA. +Otium+ (#ausios#, #autôs#,) denotes quiet times
in general, as a species of _pax_ (#pêxai#), with reference to foreign
relations; +concordia+, with reference to internal relations. (v. 246.)


P.

PÆDOR, see _Lutum_.

PÆNE; PROPE; FERE; FERME. +Pæne+ and +prope+ serve to soften an
expression that is much too strong, and as a salvo to an hyperbole;
+pæne+, in opp. to _plane_, is translated 'almost;' +prope+, 'nearly;'
whereas +fere+ and +ferme+ serve only as a salvo to the accuracy of an
expression, like 'about.'

PÆSTUS, see _Strabo_.

PALAM, see _Aperire_.

PALARI, see _Errare_.

PALPARI, see _Mulcere_.

PALUS, see _Lacuna_.

PALUS, see _Stipes_.

PANDUS, see _Curvus_.

PAR, see _Æquus_.

PARATUS, see _Instructus_.  [[redirects to _Præditus_]]

PARERE, see _Creare_.

PARERE; OBEDIRE; DICTO AUDIENTEM ESSE; OBSEQUI; OBSECUNDARE; MORIGERARI;
OBTEMPERARE. +Parere+, +obedire+ and +dicto audientem esse+, denote
obedience as an obligation, and a state of duty and subjection;
+parere+, in a lower relation, as that of a servant to his master,
a subject to his sovereign, in opp. to _imperare_, Cic. Fam. ix. 25;
+obedire+, +oboedire+, in a freer relation, as that of an inferior to
his superior, of a citizen to the law and magistrate; +dicto audientem
esse+, in a relation of the greatest subordination, as that of a soldier
to his general, as to obey orders; whereas +obsequi+, +obsecundare+,
+obtemperare+, and +morigerari+, as an act of free will. The _obsequens_
and _obsecundans_ obey from love and complaisance, showing their
readiness to obey; the _morigerans_ and _obtemperans_, from persuasion,
esteem, or fear, evincing their conformity to another's will. Hirt. B.
Afr. 51. Jubæ barbaro potius _obedientem_ fuisse quam nuntio Scipionis
_obtemperasse_. Cic. Cæc. 18. Man. 16. Tac. H. ii. 14. Parata non arma
modo sed _obsequium_ et _parendi_ amor; that is, readiness to obey, from
respect and love to the general, and from taking a pleasure in
obedience, from a feeling that without order and subordination their
cause could not be upheld. Cic. Orat. 71. Dum tibi roganti voluerim
_obsequi_; comp. with Fam. ix. 25. _Obtemperare_ cogito præceptis tuis.
(v. 271.)

PARIES, PARIETINÆ, see _Murus_.

PARILIS, see _Æquus_.

PARMA, see _Scutum_.

PARS; PORTIO. +Pars+ (from #peirô#) denotes a part, with reference to a
whole; whereas +portio+, a part or share with reference to a possessor.
Plin. H. N. xi. 15. Æstiva mellatione decimam _partem_ apibus relinqui
placet, si plenæ fuerint alvi; si minus, pro rata _portione_. (iv. 148.)

PARTES; FACTIO. +Partes+ denote the party, which is formed of itself by
difference of principles and interests; whereas +factio+ (from
#sphêkoô#) the clique of partisans, formed by narrow differences of the
members of a party with each other, and who act together with a blind
party-spirit, in order necessarily and by force to give the upper hand
to their own cause. Sall. Jug. 31. Inter bonos amicitia, inter malos
_factio_ est.

PARTICEPS, see _Socius_.

PARTICIPARE, see _Impertire_.

PARTIRI, see _Dividere_.

PARUMPER; PAULISPER. +Parumper+ means in a short time; +paulisper+,
during a short time. Hence acts of the mind are particularly in
construction with _parumper_; acts of the body, with _paulisper_; for
with the former is necessarily connected the glance at the future, which
_lies_ in _parumper_; in _paulisper_, duration of time only is
considered; for example, we use the expression _paulisper morari_, but
_parumper dubitare_. (i. 145.)

PARVUS; MINUTUS; EXIGUUS; PUSILLUS. +Parvus+ and +minutus+ denote
littleness, quite indifferently, and in a purely mathematical sense,
without any accessory notion; +parvus+ (#pauros#) a natural and
intrinsic littleness, in opp. to _magnus_, like #mikros#; +minutus+
(#minuthô#) an artificial and fabricated littleness; whereas +exiguus+
and +pusillus+ with a contemptuous accessory notion; +exiguus+ from
(egere) in a pitiable sense, as paltry and insignificant, in opp. to
_amplus_. Planc. ap. Cic. Fam. x. 24; or in opp. to _grandis_, Quintil.
xi. 3, 15; but +pusillus+ (#psilos#?) in a ludicrous sense, as petty,
nearly in opp. to _ingens_, like #tutthos#. (v. 28.)

PASCERE, see _Alimenta_.

PASSI; PROLIXI; SPARSI. +Passi capilli+ denotes loose hair, in opp. to
_cohibiti nodo_; whereas +prolixi capilli+ denotes hair suffered to hang
down, in opp. to _religati in verticem_; lastly, +sparsi capilli+
denotes dishevelled hair, in opp. to _pexi_. (vi. 258.)

PASSUS, see _Gradus_.

PATEFACERE, see _Aperire_.

PATERNUS; PATRIUS. +Paternus+ denotes, like #patrôos#, what belongs to a
father, and is derived from him, like paternal; whereas +patrius+, what
belongs to and is derived from one's ancestors or native country, like
#patrios#.

PAULATIM; SENSIM; GRADATIM; PEDETENTIM. +Paulatim+ and +sensim+
represent gradual motion under the image of an imperceptible progress;
+paulatim+, by little and little, in opp. to _semel_, at once, Sen.
Q. N. ii. 8. Coel. Aurel. Acut. ii. 37; +sensim+, (#anesimôs#)
imperceptibly in opp. to _repente_; Cic. Off. i. 33. Suet. Tib.
11;--whereas +gradatim+ and +pedetentim+, under the image of a
self-conscious progress; +gradatim+, step by step, like #badên#, in opp.
to _cursim_, _saltuatim_, etc.; whereas +pedetentim+ denotes at a foot's
pace, in opp. to _curru_, _equo_, _volatu_, _velis_. (iii. 97.)

PAULISPER, see _Parumper_.

PAUPERTAS; INOPIA; EGESTAS; MENDICITAS. +Paupertas+ (redupl. of parum)
denotes poverty only as narrowness of means, in consequence of which one
must economize, in opp. to _dives_, Cic. Parad. 6. Quintil. v. 10, 26,
like #penia#; whereas +inopia+ and +egestas+ denote galling poverty, in
consequence of which one suffers want, and has recourse to shifts;
+inopia+, like #aporia#, objectively, as utterly without means, so that
one cannot help one's self, in opp. to _copia_ or _opulentia_; Cic.
Parad. 6. Sen. Vit. B. 15. Tac. Hist. iii. 6; +egestas+, like #endeia#,
subjectively, as penury, when a man feels want, in opp. to _abundantia_;
lastly, +mendicitas+ (from #madizein#,) as absolute poverty, in
consequence of which one must beg, like #ptôcheia#. The _pauper_
possesses little enough; the _inops_ and _egenus_, too little; the
_mendicus_, nothing at all. In the kingdom of Plutus, according to the
order of rank, the _pauperes_ would occupy the middle station, who must
live the life of citizens, and economize; the _inopes_ and _egeni_, if
not in a state of overwhelming necessity, would occupy the station of
the poor, who live from hand to mouth, and must occasionally starve; the
_mendici_, the station of the beggars, who, without property of any
sort, or the means of earning it, live on alms. Cic. Parad. 6. Istam
_paupertatem_ vel potius _egestatem_ et _mendicitatem_ tuam nunquam
obscure tulisti. Sen. Ep. 17. 50. Ovid, Rem. 748. Suet. Gr. 11. Vixit in
summa _pauperie_, et pæne _inopia_. Plin. Ep. iv. 18. _Inopia_ vel
potius, ut Lucretius ait, _egestas_ patrii sermonis. Cic. Inv. i. 47.
Propter _inopiam_ in _egestate_ esse. (iii. 111.)

PAVIRE, see _Verberare_.

PAX, see _Otium_.

PECCATUM, see _Delictum_.

PECULARI, see _Vastare_.

PECULIARIS, see _Privus_.

PECUNIA; NUMMUS; MONETA. +Pecunia+ (from #pachunô#) is money, as a
collective expression; +nummus+ (#nomimos#) a piece of money, in
reference to its value and currency; +moneta+, a coin in reference to
its coinage and appearance. (vi. 240.)

PECUS; JUMENTUM; ARMENTUM; GREX. 1. +Pecus, pecoris+, is the most
general expression for domestic beasts; +jumenta+ and +armenta+ denote
the larger sort, bullocks, asses, horses; +pecus, pecudis+ (from the
Goth. faihu) the smaller sort, swine, goats, and especially sheep.
2. +Jumenta+ denotes beasts used in drawing carriages, bullocks, asses,
horses; +armenta+ (#aromata#) beasts used in ploughing, oxen and horses,
with the exclusion of cows, pack-asses, riding-horses, etc., which are
neither fit for drawing carriages, nor for the plough. 3. As a singular
and collective noun, +armentum+ denotes a herd or drove of the larger
cattle, like #agelê#; +grex+ (from #ageirô#) a herd or flock of the
smaller animals, like #poimnê#, #pôu#. Plin. Ep. ii. 16. Multi _greges_
ovium, multa ibi equorum boumque _armenta_ (iv. 298.)

PECUS, see _Animal_.

PEDETENTIM, see _Paulatim_.

PEDICA, see _Vincula_.

PEJERARE, see _Perlucidus_.

PEJOR, see _Deterior_.

PELAGUS, see _Mare_.

PELLEGERE, PELLICERE, see _Perlucidus_.

PELLEX; CONCUBINA; MERETRIX; SCORTUM. 1. +Pellex+ and the foreign word
+pallaca+ (#pallakê#, #paralegesthai#,) mean the bed-fellow of a married
man with reference to his wife, and in opp. to her, as her rival;
whereas +concubina+ means any bed-fellow, without further limitation
than that she does not live in a state of lawful wedlock. Suet. Cæs. 49.
_Pellicem_ reginæ Dolabella Cæsarem dixit: comp. with Ner. 44.
_Concubinas_, quas secum educeret. 2. +Pellex+ and +concubina+ are bound
to one man; +meretrix+, +scortum+, +lupa+, +prostibulum+, are common
prostitutes. 3. The +meretrices+ and +scorta+ are not _so low_ as
_lupæ_, _prostibula_. They exercise some choice and selection, and
support themselves by the work of their own hands, from which
_meretrices_ derive their name (from mereri); +meretrices+ are
considered with ref. to the _class_ they belong to; +scorta+ (#korê#,
#korasion#), with ref. to their moral character, as enticing men to sin,
like #hetairai#, filles de joie. The +meretrices+ are common; the
+scorta+, lascivious and dissolute. (v. 241.)

PELLIS, see _Tergus_.

PELLUCIDUS, see _Perlucidus_.

PENDERE, see _Hærere_.

PENITUS, see _Plane_.

PENNA, see _Ala_.

PENUS, see _Alimenta_.

PERCONTARI, s. _Rogare_.

PERCUSSOR, see _Homicida_.

PERCUTERE, see _Interficere_.

PERDERE; PESSUNDARE; PERVERTERE; EVERTERE. +Perdere+ and +pessundare+
denote complete destruction; +perdere+, by breaking to pieces, or by any
other mode of destroying; +pessundare+ (#pezon theinai#) by sinking, or
any other mode of getting rid of; whereas +evertere+, +pervertere+, and
+subvertere+ merely denote throwing down; +evertere+, by digging up and
tearing up what is fastened in the ground, in opp. to _fundare_, Plin.
Pan. 34. Cic. Acad. iv. 10. Fin. ii. 25. Verr. iii. 18. Pis. 35;
+pervertere+, by pushing down what stands fast; +subvertere+, by
secretly digging under, and withdrawing the basis. Cic. Pis. 24.
Provincia tibi ista manupretium fuerit non _eversæ_ per te sed _perditæ_
civitatis. Ad. Att. v. 16.

PERDERE, see _Amittere_.

PEREGRINARI, s. _Proficisci_.

PEREGRINUS, s. _Externus_.

PEREMTOR, see _Homicida_.

PERFERRE, see _Ferre_.

PERFICERE, see _Finire_.

PERFIDIOSUS, PERFIDUS, see _Fidus_.

PERFUGA; TRANSFUGA; PROFUGUS; FUGITIVUS; EXTORRIS; EXUL; PERFUGIUM;
SUFFUGIUM; REFUGIUM. 1. +Perfuga+ and +transfuga+ denote the deserter
who flees from one party to another, like #automolos#; but the +perfuga+
goes over as a delinquent, who betrays his party; the +transfuga+, as a
waverer, who changes and forsakes his party; whereas +profugus+ and
+fugitivus+ denote the fugitive, who forsakes his abode, but +profugus+
is the unfortunate man, who is obliged to forsake his home, and, like a
banished man, wanders in the wide world, like #phugas#; +fugitivus+, the
guilty person, who flees from his duty, his post, his prison, his
master, like #drapetês#. The +perfuga+ and +transfuga+ are generally
thought of as soldiers; the +profugus+, as a citizen; the +fugitivus+,
as a slave. Liv. xxx. 43. De _perfugis_ gravius quam de _fugitivis_
consultum. 2. +Perfugium+ is an open secure place of shelter in serious
dangers; +suffugium+, if not a secret, is at least an occasional and
temporary place of shelter from inconveniences; +refugium+ is a place of
shelter prepared, or at least thought of beforehand in case of a
retreat. 3. +Profugus+ denotes a merely physical state, something like
fugitive; +extorris+, a political state, like homeless, or without a
country; +exul+, a juridical state, like banished. The +extorris+
suffers a misfortune, as not being able to remain in his native land;
the +exul+, a punishment, as not being allowed. Appul. Met. v. p. 101.
_Extorres_ et . . . velut _exulantes_. (iv. 239.)

PERICLITARI, PERICULUM, see _Tentare_.

PERIMERE, see _Interficere_.

PERIRE, see _Mors_.

PERLUCIDUS; PELLUCIDUS; PERLEGERE; PELLEGERE; PERLICERE; PELLICERE;
PERJURARE; PEJERARE. 1. +Perlucidus+ means very bright, whereas
+pellucidus+, transparent. Cic. Civ. i. 57. 2. +Perlegere+ means to read
through, that is, from beginning to end; whereas +pellegere+, to read
over, that is, not to leave unread. Plaut. Pseud. i. 1. 3. +Perlicere+
means completely to inveigle, Liv. iv. 15. Tac. Ann. xiii. 48; whereas
+pellicere+, to lead astray. 4. +Perjurare+ means to swear falsely;
+pejerare+, to violate an oath. (ii. 82.)

PERMITTERE, see _Concedere_ and _Fidere_.

PERNEGARE, see _Negare_.

PERNICIES, see _Lues_.

PERNIX, see _Citus_.

PERPERAM; FALSO; FALSE; FALLACITER. 1. +Perperam+ (redupl. of #para#)
denotes that which is not true, objectively, with reference to the
object, as incorrect; whereas +falso+, subjectively, in reference to the
person, as mistaken. 2. +Falso agere+ has its foundation in error and
self-deceit; whereas +false+ and +fallaciter+ happens against better
knowledge and conscience; +false+, through fear and weakness of
character; +fallaciter+, like deceitfully, with the wicked intention of
deceiving and betraying. Comp. Tac. Ann. i. 1. Tiberii res . . . ob
metum _false_ compositæ sunt, according to Wolf's reading; comp. with
Germ. 36. Inter impotentes et validos _falso_ quiescas. 3. The adjective
+falsus+ combines the notions of _falso_ and of the participle _falsus_,
and is distinguished only from _fallax_. Cic. Phil. xii. 2. Spes _falsa_
et _fallax_. Tac. Ann. xvi. 33. Specie bonarum _falsos_ et amicitiæ
_fallaces_. (i. 66.)

PERPETI, see _Ferre_.

PERPETUUS, see _Continuus_.

PERQUAM; VALDE; ADMODUM; MAGNOPERE. +Perquam+ means, in an extraordinary
degree, with an indication of astonishment on the part of the speaker;
whereas +valde+, very, +admodum+, tolerably, and +multum+, are a simple
and quiet enhancing of the attributive, or of the verb; +magnopere+,
only of the verb. (v. 262.)

PERSEVERANTIA, see _Pervicacia_.

PERSONA, see _Larva_.

PERTINACIA, see _Pervicacia_.

PERVERTERE, see _Vertere_ and _Perdere_.

PERVICACIA; PERSEVERANTIA; PERTINACIA; CONTUMACIA; DESTINATIO;
OBSTINATIO. 1. +Pervicacia+ and +perseverantia+ denote adherence to what
is once resolved upon as a virtue; +pervicacia+ (from vincere? vigere?)
has its foundation in natural energy of disposition; +perseverantia+, in
earnestness of character, formed by cultivation; whereas +pertinacia+
and +contumacia+ as a fault; +pertinacia+ has its foundation in a
stiff-necked adherence to what is once resolved upon, like obstinacy and
stubbornness, in opp. to condescension; +contumacia+ (from temere,
contemnere) in a haughty maintenance of one's free-will, even against
proper and legitimate superiority,[3] like insolence and refractoriness,
in opp. to complaisance, _obsequium_. Tac. Ann. iv. 20. Hist. iv. 74.
Accius apud Non. Tu _pertinacem_ esse, Antiloche, hanc prædicas, ego
_pervicaciam_ esse aio et a me uti volo, etc. Cic. inv. ii. 54.
Unicuique virtuti finitimum vitium reperietur, ut _pertinacia_, quæ
finitima _perseverantiæ_ est: comp. with Balb. 27. Marc. 10.
2. +Pervicacia+, etc. denote persisting in a resolution once made;
+destinatio+ and +obstinatio+ are more immediately connected with the
making of the resolution; +destinatio+, the making of an unalterable
resolution, decidedness; +obstinatio+, adhering to it in spite of
insurmountable obstacles and reasonable remonstrances, obstinacy.
(iv. 176.)

    [Footnote 3: [But, adhibere _liberam_ contumaciam. Cic. Tus.
    1, 29.]]

PESSULUS, see _Sera_.

PESSUMDARE, see _Perdere_.

PESTILENTIA, PESTIS, see _Lues_.

PETERE; ROGARE; POSTULARE; EXIGERE; POSCERE; FLAGITARE. 1. +Petere+ and
+rogare+ are the most general expressions for asking any thing, whether
as a request or as a demand, and stand therefore in the middle between
+poscere+ and +orare+, yet somewhat nearer to a request; +petere+ (from
#pothein#) generally refers to the object which is wished for; whereas
+rogare+ to the person who is applied to; hence we say, _petere aliquid
ab aliquo_, but _rogare aliquem aliquid_. Cic. Verr. * * Iste _petit_ a
rege, et cum pluribus verbis _rogat_, uti ad se mittat. Planc. 10, 25.
Phil. ii. 30. Fam. ix. 8. and ii. 6. Ne id quod _petat_, exigere magis
quam _rogare_ videatur. Pseudoquintil. Decl. 286. Curt. iv. 1, 8.
2. +Postulare+ and +exigere+ denote simply a demand, without any
enhancing accessory notion, as a quiet utterance of the will;
+postulare+ (diminutive of #pothos#) more as a wish and will; +exigere+,
more as a just claim; whereas +poscere+ and +flagitare+, as an energetic
demand; +poscere+ (from #pothos#) with decision, with a feeling of right
or power; +flagitare+, with importunity, in consequence of a passionate
and impatient eagerness. Tac. Hist. ii. 39. Othone per literas
_flagitante_ ut maturarent, militibus ut imperator pugnæ adesset
_poscentibus_; plerique copias trans Padum agentes acciri _postulabant_.
Cic. Verr. iii. 34. Incipiunt _postulare, poscere_, minari. Planc. 19.
_Poscere_ atque etiam flagitare crimen. Legg. i. 5. _Postulatur_ a te
jamdiu vel _flagitatur_ potius historia. (v. 230.)

PETRA, see _Saxum_.

PETULANS; PROCAX; PROTERVUS; LASCIVUS. The +petulans+ (#spatalôn#) sins
against _modestia_ through wantonness, raillery, and needless attack;
the +procax+, through importunity and boisterous forwardness; the
+protervus+ (from proterere? or #taraxai#?) from impetuosity and haughty
recklessness; the +lascivus+, through unrestrained frolicksomeness and
inclination for play. Hence +petulantia+ has its foundation in aversion
to rest and quietness, or in the love of mischief; +procacitas+, in
assurance or complete impudence; +protervitas+, in a feeling of
strength, or in insolence; +lascivia+, in high spirits, or the want of
seriousness. (iii. 40.)

PIETAS, see _Diligere_.

PIGET; TÆDET; POENITET. +Piget+ (from #pachus#) means, what one can
neither do nor suffer, in general terms; +tædet+ (from tardus?) what one
can no longer do or suffer; +poenitet+, what one would fain never have
done or suffered. (vi. 269.)

PIGRITIA, see _Ignavia_.

PILUM, see _Missile_.

PILUS, see _Crinis_.

PINGUIS; OPIMUS; OBESUS; CORPULENTUS. 1. +Pinguis+ (#pachus#, #panchu#,)
denotes fat, indifferently, or, on its dark side, as that component part
of the body that is most without sensation and strength; thence,
figuratively, sluggish: whereas +opimus+ (from #pimelês#) on its bright
side, as a sign of plenty and good living; thence, figuratively,
opulent. 2. +Obesus+ denotes fatness, on its dark side, with reference
to the unwieldiness connected with it, in opp. to _gracilis_, Cels.
i. 3. ii. 1. Suet. Dom. 18; whereas +corpulentus+, on its bright side,
with reference to the portliness connected with it. (v. 222.)

PINNA, see _Ala_.

PIRATA, see _Præda_.

PLACIDUS, see _Mitis_.

PLAGA, see _Locus_, _Rete_, and _Vulnus_.

PLANCÆ, see _Axis_.

PLANE; OMNINO; PRORSUS; PENITUS; UTIQUE. +Plane+ means completely, in
opp. to _pæne_, Cic. Brut. 97, 33; or _vix_, Att. xi. 9; +omnino+,
altogether and generally, in opp. to partly, in some instances, with
some exceptions; in opp. also to _magna ex parte_, Cic. Tusc. i. 1. Fam.
ix. 15, or _separatim_, Plin. Ep. viii. 7, #holôs#; +prorsus+, exactly,
in opp. to in some measure, or almost; +penitus+, thoroughly, deeply, in
opp. to in a certain degree, or superficially, #pantôs#; +utique+
[related to _utcunque_, as _quisque_ to _quicunque_: opp. _neutiquam_],
at any rate, in opp. to at all events, or _perhaps_ #hopôsdêpote#.
(v. 260.)

PLANUS, see _Æquus_.

PLERIQUE; PLURIMI. +Plerique+ means a great many, in an absolute sense;
+plurimi+, most, in a superlative sense. Tac. Ann. xiii. 27. _Plurimis_
equitum, _plerisque_ senatorum non aliunde originem trahi. (vi. 273.)

PLORARE, see _Lacrimare_.

PLUMA, see _Ala_.

PLURIMI, see _Plerique_.

PLUVIA; IMBER; NIMBUS. +Pluvia+ (from #pleusai#) denotes rain as a
beneficial natural phenomenon, which, as it falls on the land, the
thirsty ground absorbs, like #huetos#; +imber+ and +nimbus+ involve the
notion of an unfriendly phenomenon, which, falling in a particular
district, disperses the fine weather; +imber+ (#ombros#, from #murô#) so
far as the rain is attended by cold and stormy weather; +nimbus+ (from
_nivere_, #nipha#, #niptô#) so far as it is attended with cloudy
weather. (ii. 88.)

POCULUM; CALIX; SCYPHUS; SIMPUVIUM; CYATHUS; CRATER. 1. +Poculum+ and
+calix+ denote, as old Latin words, any sort of drinking vessel, merely
with reference to its use; +poculum+, a usual cup for meals; +calix+, a
rarer chalice, or goblet, for feasts; whereas +scyphus+, +cantharus+,
+cymbium+, +culigna+, are foreign words, of Greek origin, denoting
particular sorts of cups, with reference to their form. 2. +Poculum+,
etc. all serve as drinking cups; whereas the old Roman word +simpuvium+,
and the modern +cyathus+, are ladles to fill the _pocula_ from the
_crater_, as with the punch-ladle we fill the punch-glasses from the
punch-bowl. (v. 318.)

POEMA, see _Canere_.

POENA, see _Vindicta_.

POENITET, see _Piget_.

POETA, see _Canere_.

POLLERE, see _Posse_.

POLLICERI; PROMITTERE; SPONDERE; RECIPERE. +Polliceri+ (from pro and
loqui, #lakein#) means to promise, generally from a free impulse, and as
an act of obliging courtesy, like #epangellesthai#; +promittere+, to
promise, generally, at the request of another, as an act of agreement,
and in reference to the fulfilment of the promise, like
#hupischneisthai#; +spondere+ and +despondere+ (#meta spondôn#) to
promise in a solemn manner, as the consequence of a stipulation with
judicially binding strength, as to pledge one's self, #enguan#;
+recipere+, to take upon one's self, and pass one's word of honor, as an
act of generosity, inasmuch as one sets at ease the mind of a person in
trouble, like #anadechesthai#. The _pollicens_ makes agreeable offers,
the _promittens_ opens secure prospects; the _spondens_ gives legal
security; the _recipiens_ removes anxiety from another. Cic. Att.
xiii. 1. Quoniam de æstate _polliceris_ vel potius _recipis_; for the
_pollicens_ only engages his good-will, the _recipiens_ undertakes to
answer for consequences. Sen. Ep. 19; Jam non _promittunt_ de te, sed
_spondent_. Cic. Fam. vii. 5. Neque minus ei prolixe de tua voluntate
_promisi_, quam eram solitus de mea _polliceri_; for with regard to
Trebatius, Cicero could only express his hope, with regard to himself he
could actually promise. (iv. 109.)

POLLUERE, s. _Contaminare_.

POMPA, see _Funus_.

PONDO, see _Libra_.

PONDUS, see _Moles_.

PONTUS, see _Mare_.

POPINA, s. _Deversorium_.

POPULARI, see _Vastare_.

POPULUS, see _Gens_.

PORCA; SULCUS; LIRA. +Porca+ (from #sparaxai#) is the ridge between two
furrows, the soil thrown up; +sulcus+ (#holkos#) the furrow itself, the
trench made by the plough; +lira+ (#lechrios#?) sometimes one, sometimes
the other. (vi. 277.)

PORCUS, see _Sus_.

PORTARE, see _Ferre_.

PORTENTA, see _Auguria_.

PORTIO, see _Pars_.

POSCERE, see _Petere_.

POSSE; QUIRE; VALERE; POLLERE. 1. +Posse+ and +quire+ were originally
transitive; +posse+ (from #potnios#) denotes being able, as a
consequence of power and strength, like #dunasthai#; +quire+ (#koein#)
as the consequence of complete qualification, like #hoion t' einai#.
Cic. Tusc. ii. 27. Barbari ferro decertare acerrime _possunt_, viriliter
ægrotare non _queunt_; whereas +valere+ and +pollere+ are intransitive.
Hence we say, _possum_ or _queo vincere_, but _valeo_ or _polleo ad
vincendum_. 2. +Valere+ (from #helein#) means to possess the right
measure of strength, and thereby to match another, in opp. to
insufficient strength, like #sthenein#; whereas +pollere+ (#pollos#)
means to have very considerable strength and means, and thereby to
distinguish one's self from others, in opp. to an ordinary degree of
strength, like #ischuein#. iv. (160.)

POSSIDERE, see _Tenere_.

POSTERITAS, see _Stirps_.

POSTREMUS, see _Extremus_.

POSTULARE, see _Petere_.

POTARE, see _Bibere_.

POTENTIA; POTENTATUS; POTESTAS; VIS; ROBUR.

+Potentia+, +potentatus+, and +potestas+ (#potnios#) denote an exterior
power, which acts by means of men, and upon men; whereas +vis+ and
+robur+ denote an interior power and strength, independent of the
co-operation and good-will of others. +Potentia+ denotes a merely
factitious power, which can be exerted at will, like #dunamis#;
+potentatus+, the exterior rank of the ruler, which is acknowledged by
those who are subject to him, like #dunasteia#; +potestas+, a just and
lawful power, with which a person is entrusted, like #exousia#. Tac.
Ann. xiii. 19. Nihil tam fluxum est quam fama _potentiæ_ non sua _vi_
nixæ. +Vis+ (#is#) is the strength which shows itself in moving and
attacking, as an ability to constrain others, like #kratos#; +robur+
(from #errhôsthai#) the strength which shows itself in remaining quiet,
as an ability to resist attack, and remain firm, like #rhômê#. (v. 83.)

POTESTAS, see _Occasio_.

PRÆBERE; EXHIBERE; PRÆSTARE; REPRESENTARE. +Præbere+ and +exhibere+
denote a voluntary act of the giver, by which a want or wish of the
receiver is satisfied; the _præbens_ (præhibens) is considered in
relation to the receiver, to whom he gives up what he himself before
possessed; the _exhibens_, in relation to the world at large, and
generally gives to him who has the best claim, what he himself before
possessed; whereas +præstare+ and +repræsentare+ denote an involuntary
act of the giver, who only fulfils a duty, as to perform or discharge;
the _præstans_ releases himself from an obligation by discharging it, in
opp. to being longer in a state of liability; the _repræsentans_ fulfils
a promise, in opp. to longer putting off. (iv. 132.)

PRÆCEPTOR, see _Doctor_.

PRÆCIPERE, see _Jubere_.

PRÆCLARUS, see _Eminens_.

PRÆDA; MANUBIÆ; SPOLIA; EXUVIÆ; RAPINA. 1. +Prædia+ and +manubiæ+ denote
booty only as a possession and gain that has been made by conquest;
whereas +spolia+ and +exuviæ+, at the same time, as signs of victory and
of honor. 2. +Præda+ denotes any sort of booty; whereas +manubiæ+ only
the honorable booty of the soldier, taken in war; and +rapina+, the
dishonorable booty of the _prædo_, who violates the peace of the
country, robbery. (iv. 337.) 3. +Prædo+ is the robber in general, in as
far as he commits the robbery with his own hands, like #lêstês#, as a
species of _latro_ (from #oletêr#) the highwayman, who lays wait for
travellers, like #sinis#, and _pirata_ (#peiratês#) the sea-robber;
whereas +raptor+ means the robber of some particular person or thing,
like #harpaktêr#.

PRÆDICERE, see _Divinare_.

PRÆDITUS; INSTRUCTUS; EXSTRUCTUS; ORNATUS. 1. +Præditus+ (præ-#thetos#)
refers to a distinction which sheds lustre; +instructus+ and
+exstructus+ to a qualification which attests usefulness; +ornatus+
refers to both, for _ornamentum_ is not, on the one side, that which is
merely of use, like _instrumentum_, nor, on the other, that which is
merely for show, like _decus_, but that which is of such eminent utility
as to be prized even as an ornament. +Instructus+ paints the
qualification, etc., as a perfection which protects and secures;
+ornatus+, as an accomplishment of an imposing nature. It is only in a
higher point of view, and with reference to ideal claims, that _ornatus_
is considered as a want; but, according to ordinary pretensions, it
passes for a distinction of life. Cic. Phil. x. 4. Græcia copiis non
_instructa_ solum, sed etiam _ornata_. Sen. Tranq. 9. Sicut plerisque
libri non studiorum _instrumenta_, sed coenationum _ornamenta_ sunt.
2. +Instructus+ refers to persons and things, which act either
offensively or defensively; +exstructus+ to things which are for the
most part only destined to be acted upon; for example, we say,
_instructæ naves_ but _exstructæ mensæ_. The _exstructa_ are absolutely
ready; the _instructa_ are only relatively so, only fully prepared to be
employed according to their destination. (iii. 260.) 3. +Instructus+
refers to the possession of the means; +paratus+ to the readiness of the
possessor to employ them. (vi. 175.)

PRÆDIUM, see _Villa_.

PRÆGNANS; GRAVIDUS; FOETUS; FORDUS; INCIENS. +Prægnans+ (from
#genesthai#, gnasci) denotes pregnancy quite in a general sense;
+gravidus+, that of human beings; +foetus+, +fordus+, +inciens+, that of
animals, as with young; +foetus+ (from #phuô#) that of all animals;
+fordus+ or +hordus+ (#phoras#) that of cows; +inciens+ (#enkuos#) that
of small animals, and particularly of swine. Varro, R. R. ii. 5. Quæ
sterilis est vacca, taura appellatur; Quæ _prægnans, horda_. _Gravida
mulier_ is the physical and medical expression, like #enkuos#;
_prægnans_, the more select and decorous expression, something like 'in
a family way.' (v. 226.)

PRÆMIUM; PRETIUM; MERCES. +Præmium+ is a prize of honor, that confers
distinction on the receiver, as a reward, in opp. to _poena_; Tac. Ann.
i. 26. Cic. Rep. iii. 16. Rabir perd. 11. Liv. xxxvi. 40, like #athlon#,
#geras#; whereas +pretium+ and +merces+ are only a price, for the
discharge of a debt, as a payment; +pretium+, as a price for an article
of merchandise, in opp. to _gratia_, Cic. Verr. ii. 36. Suet. Galb. 15.
Appul. Apol. p. 296, like #ônos#; +merces+ denotes wages for personal
services of some duration, or hire for something hired, like #misthos#.
(iv. 139.)

PRÆS, see _Sponsor_.

PRÆSAGIRE, see _Divinare_.

PRÆSENTEM ESSE, see _Adesse_.

PRÆSENTIRE, see _Divinare_.

PRÆSTANS, s. _Eminens_.

PRÆSTOLARI, see _Manere_.

PRÆTEREA; INSUPER; ULTRO. +Præterea+ intimates something that completes
what is gone before, as #pros toutois#; +insuper+, something in addition
to what is gone before, like #proseti#; lastly, +ultro+, something that
exceeds what has gone before, so striking as to cast it into the
back-ground. (iii. 108.)

PRÆVIDERE, see _Divinare_.

PRAVITAS, see _Malitia_.

PRECARI, see _Rogare_.

PREHENDERE, s. _Sumere_.

PRETUM, see _Præmium_.

PRIDEM; DIU; DUDUM; DIUTURNUS; DIUTINUS. 1. +Pridem+ (#prin dê#) denotes
a point of time, as long before; +diu+ and +dudum+, a space of time as
long since; +diu+ denotes many days, months, years ago; +dudum+
(#daron#?) several minutes or hours since. _Jam pridem mortuus est_
means, he died long ago, as an aorist; _jam diu mortuus est_, he has
already long been in his grave as a perfect. Cic. Cat. i. 1. Ad mortem
te duci _jam pridem_ oportebat; in te conferri pestem illam quam tu in
nos omnes _jamdiu_ machinaris. Tac. Ann. xv. 64. Seneca Annæum _diu_
sibi amicitiæ fide et arte medicinæ probatum orat, proviram _pridem_
venenum promeret. 2. +Diutunus+ denotes long duration indifferently, as
something long in a general sense, or with praise, as something lasting
and possessing durability, in opp. to that which quickly passes away,
like #chronios#; whereas +diutinus+, with blame, something protracted
and wearisome, like #aianos#. Cic. Senect. 19. Nihil mihi _diuturnum_
videtur, in quo est aliquid extremum: comp. with Fam. xi. 8: Libertatis
desiderio et odio _diutinæ_ servitutis.

PRIMORDIUM, see _Initium_.

PRIMORES; PRINCIPES; PROCERES; OPTIMATES. +Primores+ and +principes+
denote the most eminent persons in a state, as a class of the most
influential and respectable citizens, in opp. to insignificant persons;
+primores+, so far as they are so by their connections, birth, power,
and credit; +principes+, so far as they have raised themselves by their
intellect, commanding talent, and activity to take the lead in debates,
to be at the head of parties, to be the first men even among the
_primores_, and in the whole state; whereas +proceres+, as far as they
are so from their natural position, as the nobility, in opp. to the
commonalty; +optimates+, as a political class, as the aristocracy, in
opp. to the democracy. Accius apud Non. _Primores procerum_ provocaret
nomine. (v. 346.)

PRIMUS; PRINCEPS; IMPERATOR; CÆSAR. 1. +Primus+ is the first, so far as,
in space of time, he makes his appearance first, and others follow him;
+princeps+, so far as he acts first, and others follow his example.
(v. 344.) 2. +Princeps+ means the Roman emperor, as holder of the
highest civil power, which gradually devolved to him as _princeps
senatus_; whereas +imperator+, as holder of the highest military power,
inasmuch as, except him and the members of his family, no one had any
longer a claim to the title of _imperator_; lastly, +Cæsar+ means the
Roman emperor, as a member, and from the time of Galba, as a mere
successor, of the imperial family and dynasty.

PRINCIPIUM, see _Initium_.

PRISCUS, PRISTINUS, see _Antiquus_.

PRIVUS; PROPRIUS; PECULIARIS. +Privus+ means one's own, in opp. to
_alienus_, that which belongs to another, like #oikeios#; +proprius+,
that which is exclusively one's own, in opp. to _communis_, that which
is common, like #idios#; lastly, +peculiaris+, that which is especially
one's own, in opp. to _universalis_, that to which all are entitled.
(iv. 344.)

PROBRUM, see _Ignominia_ and _Maledictum_.

PROBUS, see _Bonus_.

PROCAX, see _Petulans_.

PROCELLA, see _Ventus_.

PROCERES, see _Primores_.

PROCERUS, see _Altus_.

PROCLIVIS, see _Pronus_.

PROCRASTINARE, see _Differre_.

PROCUL; LONGE; EMINUS; E LONGINQUO. 1. +Procul+ means at a considerable
distance, but yet generally within sight, in opp. to _juxta_, Tac. H.
ii. 74, like #apothen#; whereas +longe+, at a great distance, generally
out of sight, in opp. to _prope_, Plin. Ep. vii. 27, like #têle#.
2. +Eminus+ means at such a distance as to be in reach only of missile
weapons, in opp. to _cominus_, like #porrhôthen#; whereas +e longinquo+,
from afar, means from a great distance, in opp. to _e propinquo_, like
#têlothen#.

PRODIGIA, see _Auguria_.

PRODIGUS; PROFUSUS; HELLUO; NEPOS. +Prodigus+ and +profusus+ denote
prodigality, as a single feature in a man's character; +prodigus+ (from
#dechô#?) inasmuch as he regards not the value of money, and neither can
nor will carefully put it out to interest, from a genial disposition, as
the squanderer; +profusus+, inasmuch as he thinks nothing too dear, that
can minister to his pleasures, from levity of character, as the
spendthrift; whereas +helluo+ and +nepos+ denote prodigality as
pervading the whole character, which shows itself fully in the quality
of prodigality; +helluo+ (from #chlidê#) the habitual gourmand and
glutton; +nepos+ (#anapotês#) a young and harebrained prodigal, who runs
through his own property and that of his parents. (vi. 286.)

PROELIUM, see _Pugna_.

PROFERRE, see _Differre_.

PROFICISCI; ITER FACERE; PEREGRINARI. 1. +Proficisci+ (from facere,
facessere,) denotes only the starting-point of a journey, as to set out,
#poreuesthai#; whereas +iter facere+ and +peregrinari+, the duration, as
to travel, #hodoiporein#. 2. +Iter facere+ applies to an inland journey,
as well as to travelling abroad; but +peregrinari+, #ekdêmein#, supposes
that one travels beyond the bounds of one's own country; in which case
the _peregrinatio_ lasts, even when the point of destination is arrived
at, and the _iter_ ended. (ii. 133. iv. 69.)

PROFITERI, see _Fateri_.

PROFUGUS, see _Perfuga_.

PROFUSUS, see _Prodigus_.

PROGENIES, see _Stirps_.

PROHIBERE, see _Arcere_.

PROLES, see _Stirps_.

PROLIXI, see _Passi_.

PROLOQUI, see _Eloqui_.

PROMITTERE, s. _Polliceri_.

PRONUNTIARE, s. _Eloqui_.

PRONUS; PROCLIVIS; PROPENSUS. +Pronus+ (from #prôn#, #prênês#,) in its
moral meaning denotes inclination in general; +proclivis+, oftener the
inclination to something good; +propensus+, to something bad. (vi. 287.)

PROPALAM, see _Aperire_.

PROPE, see _Pæne_.

PROPENSUS, see _Pronus_.

PROPERUS, see _Citus_.

PROPINQUUS, s. _Necessarius_.

PROPRIUS, s. _Privus_.

PROROGARE, see _Differre_.

PRORSUS, see _Plane_.

PROSAPIA, see _Stirps_.

PROSEQUI, s. _Comitari_.

PROSPER, see _Felix_.

PROTERVUS, s. _Petulans_.

PROTINUS, see _Repente_.

PRUDENS, see _Sapiens_.

PSALLERE, see _Canere_.

PUDENS; PUDIBUNDUS; PUDICUS, see _Castus_.

PUELLA, see _Virgo_.

PUER; INFANS; ADOLESCENS; JUVENIS; VIR; VETUS; SENEX. +Puer+ (from
parere, #païs#,) in a wider sense, is the man in his dependent years, so
long as he neither can be, nor is, the father of a family, as a young
person, in three periods, as +infans+, #nêpios#, #paidion#, from his
first years till he is seven; as +puer+, in a narrower sense, #pais#,
from his seventh year till he is sixteen; as commencing +adolescens+
(from #althein#) a youngster, #meirakion#, #neanias#, from his sixteenth
year. +Juvenis+, in a wider sense, is as long as he remains in his years
of greatest strength, from about the time of his being of age to the
first appearances of advanced age, as the young man #neos#, which also
may be divided into three periods;--as ceasing to be +adolescens+, from
his eighteenth year; as +juvenis+ (from #zeô#) in a narrower sense,
#neanias#, from his four-and-twentieth year; as beginning to be +vir+,
#anêr#, from his thirtieth year. +Maturus+ is the man in his ripest
years, when the wild fire of youth has evaporated, and may be divided
into three periods;--as ceasing to be +vir+, #anêr#, from his fortieth
year; as +vetus+, #gerôn#, from his fiftieth year; as +senex+, (#anax#)
#presbutês#, from his sixtieth year. (v. 45.)

PUGIO, see _Gladius_.

PUGNA; ACIES; PROELIUM. +Pugna+ (#puknê#, #pux#,) denotes in a general
sense, any conflict, from a single combat to the bloodiest pitched
battle, like #machê#; +acies+, the conflict of two contending armies
drawn up in battle array with tactical skill, the pitched battle;
+proelium+ (from #prulees#) the occasional rencounter of separate
divisions of the armies, as an engagement, action, skirmish, like
#sumbolê#. (v. 189.) [No: _proelium_ is frequently used of _general_
engagements: e.g. illustrissimum est _proelium_ apud Platæas. _Nep._]

PUGNARE; CONFLIGERE; DIMICARE; DIGLADIARI. 1. +Pugnare+ and +confligere+
mean, to decide a quarrel by force, generally in a mass, in a battle;
+dimicare+ and +digladiari+, to decide a quarrel by arms, and generally
in a single combat. 2. +Pugnare+ denotes a battle, more with reference
to its form, and on its brightest side, as requiring skill and courage;
+confligere+, as a mere engagement, in consequence of an occasional
collision, on its rough side as aiming at slaughter and carnage. Cic.
Balb. 9. Qui cum hoste nostro cominus sæpe in acie _pugnavit_: comp.
with Off. i. 23. Tenere in acie versari et manu cum hoste _confligere_,
immane quiddam et belluarum simile est. Or, Nep. Eum. 4. and 8.
3. +Dimicare+ denotes a fight with weapons agreed upon by the parties,
such as swords, spears, lances, clubs, and gives the harmless image of a
man who fights in his own defence; whereas +digladiari+ denotes a fight
with sword or poniard, and gives the hateful image of a practised
gladiator, whose calling and art consist in nothing but fighting and
assassinating. Cic. Tusc. iv. 19. Convenit _dimicare_ pro legibus, pro
libertate, pro patria: comp. with Leg. iii. 9. Iis sicis, quas ipse se
projecisse dicit in forum, quibus inter se _digladientur_ cives.
(v. 187.)

PULCHER, see _Formosus_.

PULLUS, see _Ater_.

PULPA, see _Caro_.

PULSARE, see _Verberare_.

PULVINAR, PULVINUS, see _Culcita_.

PUNGERE; STIMULARE. +Pungere+ means to thrust at with any pointed
instrument, in order to inflict a wound or occasion pain; whereas
+stimulare+, with a sharp-pointed or penetrating instrument, in order,
by inflicting pain, to rouse to watchfulness and activity. (vi. 292.)

PUNIRE, see _Vindicta_.

PURGATIO; EXCUSATIO; SATISFACTIO. +Purgatio+ consists, like
justification, in clearing one's self of a suspicion or accusation by
proving it groundless; +excusatio+, like making an excuse, is
acknowledging something wrong, but with the assertion of, or reference
to, subjective innocence; +satisfactio+, like atonement, is the
satisfaction made to the suffering, or injured party, in case of
innocence, by _purgatio_ or _excusatio_,--in case of guilt, by _veniæ
petitio_ or by _poena_ (vi. 293.)

PURUS; MUNDUS; MERUS; PUTUS; MERACUS. 1. +Purus+ (#psôros#) denotes
purity, as a synonyme of _integer_, and in opp. to _contaminatus_, like
#katharos#, Suet. Vesp. 9; whereas +mundus+, as a synonyme of _nitidus_,
and in opp. to _spurcus_ or _sordidus_, like #kompsos#; Senec. Ep. 70.
Sall. Jug. 85. Hor. Sat. ii. 1, 65; lastly, +merus+ (from #meirô#) as a
synonyme of _simplex_, and in opp. to _mixtus_, like #akêratos#,
#akeraios#. Colum. iii. 21. 2. +Purus+ is the general and popular,
+putus+, or usually +purus putus+, +purus ac putus+, the technical
expression for the purity of gold and silver, that are solid and without
alloy. 3. +Merus+ denotes anything unmixed, indifferently, or with
praise, as a mixture may be an adulteration; whereas +meracus+ refers
especially to unmixed wine, and, figuratively, it is transferred to
other objects, and means unmixed in a bad sense, as that which is
without its proper ingredients, like the old German word, eitel, thin
and poor in quality, in opp. to _temperatus_. Cic. Rep. i. 43.
(iii. 204.)

PUS, see _Sanies_.

PUSILLUS, see _Parvus_.

PUTARE, see _Censere_.

PUTUS, see _Purus_.


Q.

QUÆRERE; SCRUTARI; RIMARI; INVESTIGARE; INDAGARE. 1. +Quærere+ denotes
seeking, in a general sense, as the wish and want to get at something;
whereas +scrutari+, +rimari+, +investigare+, and +indagare+, involve the
accessory notion of taking pains. 2. +Scrutari+ and +rimari+ mean to
search for something hidden; +scrutari+ (from #grutê#) by rummaging,
with evident interest and eagerness; +rimari+, by digging for, with
evident exertion and skill on the part of the searcher; whereas
+investigare+ and +indagare+ mean to search after something at a
distance; +investigare+, like the huntsman, who cautiously follows the
visible track of the wild animal; +indagare+ (from #dechesthai#,
#dêein#) like the hound who, guided by instinct, follows the scent.
Curt. ix. 10. 11. Famem sentire coeperunt, radices palmarum ubique
_rimantes_: comp. with ix. 9. 5. _Scrutati_ omnia tuguria tandem
latentes reperere. Or, Tac. Ann. vi. 3. _Rimans_ secreta omnium; that
is, what were intentionally kept secret; with xii. 52. Quasi finem
principis per Chaldæos _scrutaretur_; which was done without opposition.
(v. 121.)

QUÆSTUS, see _Lucrum_.

QUARE, see _Cur_.

QUE, see _Et_.

QUESTUS; QUIRITATIO; QUERIMONIA; QUERELA. +Questus+ and +Quiritatio+ are
expressions of pain; +questus+, in single, +quiritatio+ in continued
tones of lamentation; whereas +querimonia+ and +querela+ are expressions
of indignation; +querimonia+ in the just feeling of the injured person,
who will not brook an act of injustice; +querela+ in, for the most part,
the blamable feeling of the discontented person, who will brook no
hardship. The _Querimonia_ is an act of the understanding, and aims at
redress or satisfaction; the _querela_ is an act of feeling, and aims,
for the most part, only at easing the heart. Cic. Cæcil. 3. In populi
Romani quotidiana _querimonia_: comp. with Fam. v. 14. Tu non intelliges
te _querelis_ quotidianis nihil proficere. (v. 310.)

QUIES; TRANQUILLITAS; REQUIES. 1. +Quies+ (from #keisthai#?) denotes
absolute rest, in opp. to activity in general, like #hêsuchia#;
+tranquillitas+, quietness in acting, in opp. to hasty or passionate
activity, like #hekêlia#. Sen. Ep. 3. Et _quiescenti_ agendum et agenti
_quiescendum_ est; comp. with Cic. Top. 3. Ut aut perturbentur animi aut
_tranquillentur_. Hence is +quietus+ allied in sense with _otiosus_,
_segnis_, _languidus_; whereas +tranquillus+ with _lenis_, _placidus_,
_moderatus_. 2. +Quies+ is rest in itself; +requies+, rest after
activity and exertion. Curt. ix. 6. § 2. Ne _quies_ corpori invalido
adhuc necessaria pulsu remorum impediretur: comp. with § 3. Placuit hic
locus ad suam et militum _requiem_. (i. 80.)

QUIRE, see _Posse_.

QUIRITATIO, see _Questus_.

QUISQUE; QUIVIS; QUILIBET; UNUSQUISQUE; OMNES; UNIVERSI; CUNCTI; TOTUS.
1. +Quisque+, +quivis+, and +quilibet+, denote a totality, which is cut
up into several individualities; whereas +omnes+, +universi+, and
+cuncti+, denote a combined totality. 2. +Quisque+ means each
individual; +quivis+, any individual you choose, without exception, and
with emphasis; +quilibet+, any individual whatever, without selection,
and with indifference, like #hostisoun#, synonymously with _primus
quisque_, #ho tuchôn#. Propert. ii. 6, 26. Templa pudicitiæ quid opus
statuisse puellis, si _cuivis_ nuptæ _cuilibet_ esse licet? apud
Lachmann. Cic. Fam. viii. 10. _Quidvis quamlibet_ tenue munusculum.
3. +Quisque+ is an enclitic, that is, throws back the accent on the
preceding word, and in prose never stands at the beginning of a
sentence, like #hekastos#; whereas +unusquisque+ is accented and
emphatic, like #heis hekastos#. 4. +Unusquisque+ denotes each
individual, in opp. to some individuals; whereas +singuli+, individuals,
in opp. to the undivided totality, like #hekastoi#. 5. +Omnes+
(#hapantes#) denotes all without exception, merely as a totality, in
opp. to _nemo_, _unus_, _aliquot_. Cic. Sext. 12, 27. Off. iii. 6, like
#pantes#; whereas +universi+, all taken collectively, in opp. to
_singuli_ and _unusquisque_. Cic. N. D. ii. 17. 65, 66. Off. iii. 6,
like #sumpantes#; lastly, +cuncti+ (#xunektoi#) all in their combined
reality, in opp. to _dispersi_, like #hapantes#. Liv. vii. 35.
Admonitione paventibus _cunctis_ quum omnium in se vertisset oculos
Decius. Nep. Dat. 5. Qui illum unum pluris quam se _omnes_ fieri
videbant. Quo facto _cuncti_ ad eum opprimendum consenserunt.
6. +Totus+, +solidus+, and +integer+ denote that which is originally a
whole, but which is liable to fall to pieces by accident, like #holos#;
whereas +omnis+, +universus+, and +cunctus+, denote original
individualities, which form a whole by their association, like #pas#,
#sumpas#, #hapas#. (iv. 352.)

QUOTIDIE; IN SINGULOS DIES. +Quotidie+ applies to things that are daily
repeated; whereas +in singulos dies+, to things that, from day to day,
are making an advance. Cic. Att. v. 7. _Quotidie_ vel potius _in
singulos dies_ breviores literas ad te mitto. Fam. vi. 4. Catil. i. 2.


R.

RABIES, see _Amens_.

RADIARE, see _Lucere_.

RAMI; RAMALIA; VIRGA; TERMES; TURIO; SURCULUS; TALEA; SARMENTUM; STOLO;
VIRGULTUM; FRUTICETUM. 1. +Rami+ and +ramalia+ are the boughs of a tree;
+rami+ (from #rhakos#) the living, green boughs, #thalloi#; +ramalia+,
the withered dry boughs. Whereas +virga+, +termes+, +turio+, +surculus+,
+talea+, +sarmentum+, and +stolo+, are only twigs; +virga+, and the
words of rare occurrence, +termes olivæ+, and +turio lauri+, without any
accessory reference, like #klados#, #klôn#, #klêma#; +surculus+ and
+talea+ as members and offspring of the tree, which as scions and shoots
should be subservient to the parent-stock, like #orsos#; +sarmentum+ and
+stolo+, as mere off-shoots of the tree, are set aside, and cast away;
+sarmentum+ (from sarpere, #harpê#,) as a completely useless twig;
+stolo+, as at the same time an injurious sucker. 2. +Virgultum+ is a
place grown over with bushes, and not bare; +fruticetum+ (from frutices)
a place grown over with shrubs, and not passable. (v. 283.)

RAPINA, RAPTOR, see _Præda_.

[[RATIONEM HABERE, see _Respectum habere_.]]

RECENS, see _Novus_.

RECIPERE, see _Polliceri_ and _Sumere_.

RECITARI, see _Eloqui_.

RECLUDERE, see _Aperire_.

RECONDERE, see _Celare_.

RECORDARI, s. _Meminisse_.

RECUPERARE, s. _Sumere_.

RECURVUS, see _Curvus_.

RECUSARE, see _Negare_ and _Spernere_.

REDIMERE, see _Emere_.

REDIRE, see _Reverti_.

REDOLERE, see _Olere_.

REDUNCUS, see _Curvus_.

REDUNDARE, s. _Abundare_.

REFELLERE, see _Refutare_.

REFUGIUM, see _Perfuga_.

REFUTARE; CONFUTARE; REFELLERE. 1. +Refutare+ and +confutare+ (from
sputare? or #phoitan#?) denote a refutation, in whatever manner;
+refellere+ (from fallere) on good grounds, and by convincing arguments.
2. The +refutans+ acts on the defensive in refuting the arguments that
are opposed to him; the +confutans+, on the offensive, in exposing their
nullity, and cutting them up. Cic. Font. 1. Plus laboris consumo in
poscendis testibus quam defensores in _refutandis_; comp. with N. D.
ii. 17. Cujus opinionis levitas _confutata_ a Cotta non desiderat
orationem meam. (iv. 43.)

REGALIS, see _Regius_.

REGIO, see _Locus_.

REGIUS; REGALIS. +Regius+ means, what belongs to a king, and descends
from kings; +regalis+, what is suitable to a king, and worthy of him.
(iv. 93 v. 48.)

RELIGIO; FIDES. +Religio+ (from #alegein#) is conscientiousness, on the
ground of an inward obligation, through the conscience; +fides+ (from
#pithein#) on the ground of an outward obligation, through a promise.
(vi. 268.)

RELINQUERE; DESERERE; OMITTERE; DESTITUERE; DESOLATUS. 1. +Relinquere+,
to leave behind, has reference to an object, to which one stands in a
mere outward and local relation of proximity; whereas +deserere+ and
+omittere+, to an object to which one stands in an inward and moral
relation as an owner or friend; +desertio+, like leaving in the lurch,
has its ground in cowardice, or other forgetfulness of duty, in opp. to
_defensio_, _tutatio_; +omissio+, like giving up, has its ground in a
conviction of being able to dispense with, in opp. to _obtinere_. Tac.
Dial. 16. Partes quas intellexerimus te non tam _omisisse_ quam nobis
_reliquisse_. And 9. _Relinquenda_ conversatio amicorum et jucunditas
urbis, _deserenda_ cætera officia. Cic. Verr. i. 4. 11. _Desertum_
exercitum, _relictam_ provinciam. 2. +Deserere+ means to forsake, and
expose to a possible and remote danger; +destituere+ to an actual and
impending danger. Curt. iv. 2, 32. _Desertus_, _destitutus_, hostibus
deditus. Liv. vi. 2. Quod defensores suos in ipso discrimine periculi
_destituat_. 3. +Desertus+ and +destitutus+ denote, especially,
forgetfulness of duty; whereas +desolatus+, the unmercifulness of the
action. Suet. Cal. 12. Deserta, _desolataque reliquis_ subsidiis aula.
(iii. 290.)

RELIQUI, see _Cæteri_.

REMEDIUM, see _Mederi_.

REMINISCI, see _Meminisse_.

RENIDERE, see _Ridere_.

RENUERE, see _Negare_.

REPAGULUM, see _Sera_.

REPANDUS, see _Curvus_.

REPENTE; SUBITO; EXTEMPLO; E VESTIGIO; ILLICO; STATIM; PROTINUS;
CONFESTIM; CONTINUO. +Repente+ and +subito+ denote suddenly; +repens+
means sudden, in opp. to _exspectatus_, expected, Cic. Tusc. iii. 22; to
sensim, Cic. Off. i. 33. Suet. Tib. 11, like #exapinês#; but +subitus+,
in opp. to foreseen, ante provisus, Cic. Tusc. iii. 22; meditatus, Plin.
Ep. i. 16; paratus, Cic. Or. i. 33, like #parachrêma#. +Extemplo+ and +e
vestigio+, in opp. to delay; +extemplo+ (ex tempore) in a moment, with
reference to time; +e vestigio+, on the spot, sur-le-champ, with
reference to place. +Illico+ and +ilicet+, in opp. to slowness; +illico+
(in loco) is used in prose, like #parautika#; +ilicet+, by writers of
comedy and poets. +Statim+ and +protinus+, in opp. to, at a future time;
+statim+, immediately, in opp. to _deinde_, Tac. Ann. vi. 3; _postea_,
Suet. Cl. 39. A. 51. N. 34, like #euthus#; +protinus+, forthwith, like
#proka#. +Confestim+ and +continuo+, in opp. to ex intervallo, Cic. Inv.
ii. 12. (v. 157.)

REPERE; SERPERE; SERPENS; ANGUIS; COLUBER. 1. +Repere+ means, with small
feet and short steps, to move slowly along, to creep; whereas +serpere+,
without feet, by merely twisting the whole body, and without noise to
move forward, to creep on the belly. 2. +Serpens+ (#herpôn#) is the
general name for whatever creeps like a snake, like #herpeton#; +anguis+
(#enchos#, #enchelus#?) is a great formidable snake, #ophis#; +coluber+
(#askalaphos#) a small, spiteful snake, #echis#, #echidna#. (v. 341.)

REPERIRE, see _Invenire_.

REPETERE, see _Iterum_.

REPREHENDERE; VITUPERARE. +Reprehendere+ has in view the amendment of a
fault, and warning for the future, like showing the right path, and
#mempsis#; +vituperare+ (from vitii #peparein#) has in view the
acknowledgment of a fault, better judgment, shame and repentance, like a
rebuke, and #psogos#. +Reprehensio+ is in opp. to _probatio_; for
examples, see Cic. Or. 48, 159. Mur. 20, 142. Senec. Vit. B. 1; whereas
+vituperatio+ is in opp. to _laudatio_; for examples, see Cic. Fat. 5.
Off. iii. 82. Quintil. iii. 7, 1. (ii. 259, iii. 323.)

REPUDIARE, see _Negare_.

REPUDIUM; DIVORTIUM. +Repudium+ is a one-sided putting away of a
betrothed bride, or of a married woman; +divortium+, a mutual agreement,
acquiescing in the dissolution of a marriage, or a formal divorce, by
which each party was released. The formula of the _repudium_ was:
Conditione tua non utor:--that of the _divortium_: Res tuas tibi habeto.
We say: _Repudium mittere_, _remittere_, _renunciare_, _dicere alicui_;
whereas _divortium facere cum aliqua_.

REQUIES, see _Quietus_.

REQUIRERE; DESIDERARE. +Requirere+ denotes requisition as an act of the
understanding, which has in view the usefulness of the object;
+desiderare+, as an act of feeling, which surrounds the object with love
and sympathy. The _requirens_ claims a right, and expects the fulfilment
of his claim from others; the _desiderans_ harbors a wish, and expects
its fulfilment from the course of things, from fortune. Cic. Fam.
vii. 26. Magis tuum officium _desiderari_, quam abs te _requiri_ putavi
meum. (v. 128.)

RERI, see _Censere_.

RESERARE, see _Aperire_.

RESPECTUM; RATIONEM HABERE. +Respectum habere+ means, to have regard in
thoughts and intentions; +rationem habere+, in acts and measures.
(vi. 304.)

RESTARE; SUPERESSE. +Restare+ means to remain, in opp. to _præteriisse_,
_interiisse_; whereas +superesse+, in opp. to _deesse_. (vi. 304.)

RESTAURARE, see _Instituere_.

RESTIS, see _Laqueus_.

RESTITUERE, see _Instituere_.

RETE; CASSIS; PLAGA. +Retia+ (from #rhêchos#, #arachnê#,) is the most
general expression for fishing and hunting nets; +casses+ and +plagæ+
are implements used in hunting only; +casses+ (from #kottanê#), nets for
catching the smaller wild animals; +plagæ+ (from #plexai#), nets of a
stronger texture to get larger animals into one's power by entangling
them. Hor. Ep. 2, 32. Aut trudit acres apros in obstantes _plagas_, aut
amite levi rara tendit _retia_. (vi. 304.)

RETICERE, see _Silere_.

RETURARE, see _Aperire_.

REVERERI, see _Vereri_.

REVERTI; REVENIRE; REDIRE. +Reverti+ and +revenire+ denote properly only
momentary actions; +reverti+, in opp. to _proficisci_, the turning back;
+revenire+, in opp. to _advenire_, the return; whereas +redire+ denotes
a more lasting action, which lies between turning back and the return,
in opp. to _porro ire_, the journey home. Cic. Att. xvi. 7. p. m. Quam
valde ille _reditu_ vel potius _reversione_ mea lætatus effudit.
(iv. 63.)

RIDERE; CACHINNARI; RENIDERE; SUBRIDERE; IRRIDERE; DERIDERE. 1. +Ridere+
and +cachinnari+ denote an audible laugh; +ridere+, a joyous and
temperate laugh, like #gelan#; +cachinnari+ (from hinnire) an
unrestrained and resounding fit of laughter, like #kanchazein#; whereas
+subridere+, and +renidere+ only a visible smile; +subridere+, as the
expression of a waggish or satirical humor; +renidere+ (from nidor,
#oneidos#,) as the expression of a friendly, and also of a dissembling
humor, like #meidian#. Cic. Tusc. iv. 31. Si _ridere_ concessum sit,
vituperatur tamen _cachinnatio_. Verr. iii. 25. Herenn. iii. 14, 25.
Ovid, Art. iii. 287. 2. +Deridere+ denotes laughing at, as an act of
loftiness and contempt, inasmuch as others are laughed down, like
#katagelan#; +irridere+, as an act of insolence and malignant pleasure,
inasmuch as others are laughed at before their faces, like #engelan#.
Cic. Orat. iii. 14. Istos omnes _deridete_ atque contemnite; and Verr.
v. 92: comp. with N. D. ii. 3. Claudius etiam per jocum deos _irridens_;
and Suet. Aug. 36. (iii. 251.)

RIMARI, see _Quærere_.

RIPA; LITUS; ORA; ACTA. 1. +Ripa+ (#rhipê#, #ereipô#,) is the bank of a
river, like #ochthê#; whereas +litus+, +ora+, +acta+, the shores of the
sea. Mela. lii. 9. _Oras_ ad Eurum sequentibus nihil memorabile
occurrit; vasta omnia vastis præcisa montibus _ripæ_ potius sunt quam
_litora_: and iii. 3, 4. i. 2, 2. Vitruv. ii. 9, 14. Circa _ripam_
fluminis Padi et _litora_ maris Adriatici. Colum. i. 5. Ovid, Met.
i. 42. 2. +Litus+ denotes the shore only as the line which separates the
land from the sea, as the strand, like #êiôn# and #rhêgmin#; whereas
+ora+ and +acta+, as the space and tract of land that borders on the
sea, as the coast, like #aktê# and #aigialos#; +ora+ (#ôa#, #ouros#,)
only in geographical reference to the adjacent land, in opp. to the
inland country; but +acta+ (#aktê#) with the accessory notion of being
distinguishable by the senses, inasmuch as the coast affords striking
views and a pleasant residence. Liv. xxiv. 8. Classem paravimus ut
Africæ _oram_ popularemur, ut tuta nobis Italiæ _litora_ essent. Plin.
Ep. v. 6, 2. Gravis et pestilens _ora_ Tuscorum, quæ per _litus_
extenditur. Hence _litoris ora_, that is, _ora per litus extensa_, Virg.
G. ii. 44. Tac. Ann. ii. 78. Appul. Met. iv. p. 92. Avian. Fab.
xx. 10.--And Prudent. adv. Symm. iv. 136. Invenit expositum secreti in
_litoris acta_. Cic. Fam. ix. 6. Ea tractes quorum et usus et delectatio
est omnibus illis _actis_ et voluptatibus anteponenda. _Acta_ is a
foreign word of Greek extraction, which Tacitus (Hist. iii. 76.)
expresses by the circumlocution _amoena litorum_. (iii. 207.)

RITUS, see _Consuetudo_.

RIVALITAS, see _Imitatio_.

RIXA, see _Disceptatio_.

ROBUR, see _Potentia_.

ROBUSTUS, see _Validus_.

ROGARE; ORARE; OBSECRARE; OBTESTARI; PRECARI; SUPPLICARE. 1. +Rogare+
and +orare+ denote simply a request as the quiet utterance of a wish;
but the _rogans_ (#organ#, #oregesthai#) feels himself _al pari_, on a
par with the person whom he asks, and asks only a courtesy, like
#aitein#; the _orans_ acknowledges the superiority of the other, and
asks a benefit, like #deisthai#; whereas +obsecrare+ and +obtestari+
denote a passionate asking, as to conjure; but the _obsecrans_ asks
urgently, like #liparein#; the _obtestans_ (from #thessasthai#) in a
suppliant manner. Cic. Att. xvi. 10. Igitur, mi Plance, _rogo_ te atque
etiam _oro_. Pseudocic. p. Red. 16. Pro mea vos salute non _rogavit_
solum, verum etiam _obsecravit_. 2. +Precari+ denotes the calm act of
prayer, in which one raises one's hand to heaven, like #euchesthai#; but
+supplicare+ denotes the passionate act of supplication, in which one
throws one's self on one's knees, or on the ground, and wrings one's
hands, like #hiketeuein#. By hyperbole, however, +precor+ denotes any
urgent request; +supplicare+, any humble request, addressed to a human
being. Cic. Parad. v. 3. Noctu venire domum ad eum, _precari_, denique
_supplicare_. (v. 232.)

ROGARE; INTERROGARE; PERCONTARI; SCISCITARI. +Rogare+, +interrogare+,
and +quærere+, denote a simple questioning; +rogare+ (#organ#,
#oregesthai#), as willing to know; +interrogare+, as wishing to know;
whereas +percontari+ and +sciscitari+ denote urgently asking;
+percontari+ (from #gnônai#) always from a desire of knowledge, with
seriousness and calmness; +sciscitari+ (redupl. of scitari) often from
curiosity, with inquisitiveness, eagerness, or also with cunning, like
pumping or ferreting out. (v. 125.)

ROGARE, see _Petere_.

RUDIS, see _Fustis_.

RUINA; STRAGES. +Ruina+ (from #rheusai# is the falling down of things
raised one upon another, in consequence of the basis giving way; whereas
+strages+ is the throwing down of bodies standing upright, in
consequence of a push from without. Liv. iv. 33. _Strages ruinæ_
similis. (vi. 309.)

RUMOR; FAMA. +Rumor+ (from #rheuma#), like report, is the uncertain,
dark, often clandestine propagation of intelligence, in opp. to
authentic assurance; +fama+ (#phêmê#), like information, is the open and
public propagation of intelligence, in opp. to ocular demonstration. The
_rumor_ interests only by its novelty, is an object of curiosity, and
passes away with the generation in which it sprung up; the _fama_
interests through its importance, is an object of research, and as a
permanent property descends to posterity. (v. 233.)

RUMPERE, see _Frangere_.

RUPES, see _Saxum_.

RURSUS, see _Iterum_.

RUS, see _Villa_.

RUS; AGER; RUSTICUS; AGRESTIS; RUSTICANUS. 1. +Rus+ (#aroton#) denotes
the country, in opp. to the town or city, the village with what belongs
to it; whereas +ager+ (#agros#) the country, in opp. to the district in
general, the open country or fields. Cels. Med. 1. Sanum oportet . . .
modo _ruri_ esse, modo in urbe, sæpiusque in _agro_. 2. +Rusticus+
denotes, like #agroikos#, merely residing in the country; +agrestis+,
like #agrios#, growing wild in the fields, like _ferus_, but as a milder
expression, for _ferus_ (#phêres#) denotes wildness as an inward nature;
+agrestis+, merely as a mark of the place of residence, or of
extraction. 3. In a spiritual sense, +rusticus+ denotes more an
intellectual, +agrestis+ more a moral roughness; +rusticus+, like
countrified, has a reference to bashfulness and uncouthness; in its best
sense, it is allied to innocence; in its worst, to awkwardness; whereas
+agrestis+, like boorish, has a reference to shamelessness and
vulgarity, is never used in a good sense, but borders on _feritas_, and
answers to the German word Flegelei, 'churlishness.' The _rusticus_, in
opp. to _urbanus_, violates only the conventional laws of decorum; the
_agrestis_, in opp. to _humanus_, the natural laws of decorum also. 4.
When Cicero wishes to give to _rusticus_ a still milder sense, and
secure it from ambiguity, he adopts the word _rusticanus_; so that,
according to him, +rusticus+ is one who actually lives in a
country-village, +rusticanus+, one who resembles those who live in
country-villages; hence among the _rusticani_ the _municipes_ may be
reckoned, as _rusticorum similes_.


S.

SABULO; HARENA; SABURA. +Sabulo+ (from #psapharos#, #psêphos#,) and in
Pliny +sabulum+, denote sand, as a sort of light soil; +harena+, +arena+
(from #cheras#), as a dry stony soil, as small or pounded pebbles, in
opp. to a fruitful soil; +sabura+, +saburra+, with especial reference to
its use, as shipsand, ballast. (vi. 311.)

SACELLUM, see _Templum_.

SACER; SANCTUS. +Sacer+ (#agos#) denotes that which is sacred, inasmuch
as it belongs to the gods, in opp. to +profanus+, like #hieros#; whereas
+sanctus+ (from #hagnos#) inasmuch as it is under the protection of the
gods, and, being guarded from profanation, is, in consequence, pure and
spotless, in opp. to _pollutus_, like #hosios#. Hence +sanctus homo+ is
a pure, pious man; +sacer+, one accursed, devoted to the gods as an
expiatory sacrifice. In the same manner +sancire+ means to place under
the immediate protection of the gods, as laws and compacts, for example;
whereas +sacrare+ means to dedicate to the gods, as temples and altars,
for example. (iii. 198.)

SACRAMENTUM, see _Jusjurandum_.

SACRARE; CONSECRARE; DICARE; DEDICARE. +Sacrare+, +consecrare+, mean to
hallow, with reference to men, with regard to whom the profane use of a
thing is withdrawn and forbidden; +dicare+, +dedicare+ (from
#dechesthai#) mean to dedicate with reference to the gods, to whom the
thing is set apart as their property. Hence +consecrare+ may be used in
an absolute sense, but +dedicare+ has always a reference to the new
proprietors.

SÆPE; CREBRO; FREQUENTER; FREQUENTARE; CELEBRARE. 1. +Sæpe+ denotes
often, in opp. to _semel_, Suet. Ner. 33; _nonnunquam_, Cic. Or. 66;
_semper_, like #pollakis#; whereas +crebro+ and +frequenter+, in opp. to
_raro_, Rhet. ad Her. iv. 23. Cic. Or. 66; +crebro+, often, and in quick
succession, and rather too often than too seldom, like #thama#; but
+frequenter+ (partic. from farcire) often, and not too seldom; for in
general +creber+ denotes a multifarious assembly, inasmuch as it is
dense and crowded; whereas +frequens+, inasmuch as it is numerously
attended. Consequently, +frequens+ rather implies praise, like _largus_;
+creber+, blame, like _spissus_. And _frequentes senatores_ denote the
senate, when represented as complete; _crebri senatores_, as wanting
room on account of their number, and forced to sit close.
2. +Frequentare+ means to visit a place often, and not neglect it:
whereas +celebrare+, to visit it often, and thereby to enliven it, and
to fill it with festive sounds. (i. 17.)

SÆVITIA; CRUDELITAS. +Sævitia+ (from #ai#, #ainos#) denotes the
blood-thirsty cruelty of the tyrant, who acts like a ravenous beast,
that kills and tears its prey, in opp. to _mansuetudo_; whereas
+crudelitas+ (from #kruos#, crudus) denotes the reckless cruelty of the
judge, who enforces the utmost rigor of the law, in opp. to _clementia_.
Sen. Clem. 2. Cic. Lig. 3. Att. viii. 9. Plin. Pan. 3.

SÆVUS, see _Atrox_.

SALSUS, see _Lepidus_.

SALTUS, see _Silva_.

SALUBER, see _Salus_.

SALUS; SANITAS; VALENS; SALUBER; SANUS; SALUTARIS. 1. +Salus+ denotes
existence in general, in opp. to _interitus_; whereas +sanitas+, the
health of the person existing, in opp. to _ægritudo_; first of the body,
then, in a higher degree, of the soul. 2. +Sanus+ and +valens+ denote
health as a temporary state, and are allied in sense with _integer_;
whereas +saluber+ and +validus+ denote habitual qualities, and are
allied in sense with _robustus_. Hence _salubris oratio_ means a speech
sound in matter, possessing original strength; _sana_, a temperate and
discreet speech. Cic. Brut. 13. 51. Tac. Dial. 25. Plin. Ep. ix. 26.
3. +Sanus+ and +saluber+ represent health, merely as finding one's self
well; +valens+ and +validus+, as possessing strength to act.
4. +Saluber+ in a transitive sense means, what brings _sanitas_, in opp.
to _pestilens_, like #hugieinos#; whereas +salutaris+, what brings
_salus_, in opp. to _pestiferus_, like #sôtêrios#. Cato, apud Plin.
H. N. xviii. 6. Nihil _salutare_ est nisi quod toto anno _salubre_.
(i. 31.)

SALUS, see _Vita_.

SALUTARIS, see _Salus_.

SALVE, see _Ave_.

SALVUS; SOSPES; INCOLUMIS; INTEGER. +Salvus+ and +sospes+ denote, like
#sôs#, being safe and sound, in opp. to being killed; +salvus+ is the
customary, +sospes+ a select expression; whereas +incolumis+ and
+integer+, like #askêthês#, denote being unhurt and untouched;
+incolumis+ (from calvere, calamitas, #kolouô#), in opp. to being
wounded, etc.; +integer+ (from tangere) in opp. to being attacked. Tac.
Hist. i. 84. Mea cum vestra _salus incolumitate_ senatus firmatur; that
is, our safety is assured by the senate not having had a hair touched.
And, i. 66. Verba Fabii _salutem incolumitatemque_ Viennensium
commendantis; _salus_ refers to being killed, _incolumitas_ to being
plundered: comp. with Cic. Orat. iii. 45, 178. Dejot. 15. Sunt tuæ
clementiæ monumenta . . . eorum _incolumitates_ quibus _salutem_
dedisti. (iii. 306.)

SANARE, see _Mederi_.

SANCTUS, see _Sacer_ and _Bonus_.

SANGUIS; CRUOR; SANGUINEUS; SANGUINOLENTUS; CRUENTUS. 1. +Sanguis+
denotes the blood circulating in the body, living and supporting life,
like #haima#; +cruor+ (#kruos#) the blood gushing from the body, like
#brotos#. Cic. N. D. ii. 55. _Sanguis_ per venas in omne corpus
diffunditur: comp. with Rosc. Am. 7, 19. Ut _cruorem_ inimici quam
recentissimum ostenderet. Tac. Ann. xii. 46. Mox ubi _sanguis_ artus
extremos suffuderit, levi ictu _cruorem_ eliciunt atque invicem lambunt.
+Sanguis+ is the condition of physical life; +cruor+, the symbol of
death by slaughter. 2. +Sanguineus+ means, consisting of blood,
+sanguinolentus+, smelling after blood, or blood-thirsty; +cruentus+,
red with blood. (iv. 258.)

SANIES; PUS. +Sanies+ (from #sisanon#) denotes running, consequently,
offensive matter; +pus+ (from #puthô#), corroding, consequently,
pernicious matter. Cels. v. 26, 20. (vi. 316.)

SANITAS, SANUS, see _Salus_.

SAPIENS; PRUDENS; CALLIDUS; SCITUS; SOLERS; CORDATUS; CATUS.
1. +Sapiens+ (from #sêpô#) is the person who chooses right objects, from
ennobling views, and pursues them with quietness of mind; +prudens+ and
+callidus+ denote the person who chooses right means, and regulates them
with circumspection; +prudentia+ is a natural judiciousness, pervading a
man's whole nature: +calliditas+, an acquired knowledge of the world and
of men, gained by experience and practice. Cic. Fr. Scaur. 5. Hominis
_prudentis_ natura, _callidi_ usu, doctrina eruditi. 2. +Prudens+ is the
person who has accurate practical views, in opp. to _stultus_; +scitus+,
who has tact, mother-wit, and the faculty of combination; +solers+, who
possesses practical genius and inventive power; +cordatus+, who has his
head in the right place, in opp. to _excors_; +catus+, who discovers and
knows secret means and ways. (v. 114.)

SAPOR; GUSTUS; GUSTARE; LIBARE. 1. +Sapor+ denotes objectively the
flavor which a thing has, or gives out, in opp. to _odor_, etc.;
+gustus+ or +gustatus+ (#geusai#) denotes, subjectively, the sensation
occasioned by this flavor, or the sense of taste, in opp. to _olfactus_,
etc. Sen. Ep. 109. Debet esse optatus ad hujus modi _gustum_, ut ille
tali _sapore_ capiatur. 2. The +libans+ puts only a small portion of any
thing to, or into, his mouth; whereas the +gustans+ has the sense of the
effect of what he tastes, and is conscious of its flavor. Ovid, Amor.
i. 4, 34. Si tibi forte dabit, quæ _prægustaverit_ ipse, rejice
_libatos_ illius ore dapes. (iii. 125.)

SARMENTUM, see _Rami_.

SATELLES; STIPATOR. +Satelles+ (from #stellô#) denotes an attendant, as
a hired servant; +stipator+ (from #stiphos#) as a guard. Cic. Rull.
ii. 13. Ex equestri loco ducentos in singulos annos _stipatores_
corporis constituit, eosdem ministros et _satellites_ potestatis.
(vi. 318.)

SATIS; AFFATIM; ABUNDE. 1. +Satis+ (from #asê#) denotes, like #hikanôs#,
a sufficient measure, without any accessory reference; whereas +affatim+
and +abunde+ with the accessory notion of rather too much than too
little; +abunde+, like #halis#, with an objective and absolute
reference; whereas +affatim+, like #aphthonôs#, in a subjective and
relative sense. A person may have worked _affatim_, according to his own
opinion, and yet not _satis_. Cic. Att. ii. 16. Puto enim me Dicæarcho
_affatim satis_ fecisse. And, xvi. 1. _Satis_ est et _affatim_ prorsus.
Liv. iv. 22. Frumentum non necessitati _satis_, sed copiæ quoque
_abunde_ ex ante confecto sufficiebat. 2. +Satiare+ denotes satisfying,
as the appeasing of a want generally, of hunger, of a longing, etc.;
whereas +saturare+, as the appeasing of an unnatural craving, of an
over-eager longing, or a voracious hunger, of hatred, of the thirst for
blood. (i. 109.)

SATIS HABERE; CONTENTUM ESSE; BONI CONSULERE; CONTENTUS; ÆQUUS ANIMUS.
1. +Satis habere+, that is, to consider as enough, expresses a judgment,
and is only a sign of an unimpassioned judgment of the right measure;
whereas +contentum esse+, to be satisfied, expresses a feeling and is a
sign of moderation and self-government; lastly, +boni consulere+, to
take in good part, an act of the will, by which a person resigns the
realizing of his wish, and acquiesces as becomes a man, in what is
inevitable. +Satis habere+ is in construction with an infinitive;
+contentum esse+, generally with an ablative, or with _quod_. Cic. Orat.
iii. 19; comp. with Fr. Clod. 6. 2. +Contentus animus+ denotes a
relative contentedness, which puts up with and does not murmur at the
want of complete success; +æquus animus+, an absolute contentedness,
which feels quite satisfied, and does not wish for a more prosperous
state. (v. 343.)

SATISFACTIO, see _Purgatio_.

SATURARE, see _Satis_.

SAUCIUS, see _Vulnus_.

SAXUM; RUPES; CAUTES; PETRA; SCOPULI; LAPIS; CALCULUS; SCRUPULUS.
1. +Saxum+, +rupes+, and +cautes+, are greater; +lapis+, +calx+, and
+scrupus+, smaller masses of stone. Plin. H. N. xxxvi. 22. Silex viridis
ubi invenitur, _lapis_, non _saxum_ est. 2. +Saxa+ (from #psekas#,
#psêchô#) are greater masses of stone, in whatever form, like #petrai#;
+rupes+ and +petræ+ (#petrai#, from #pesein#) are steep and high, like
rocks, and therefore difficult to climb; +cautes+ and +scopuli+ are
rough and pointed, like crags, and therefore threaten danger; the
+cautes+ are smaller, and also not visible in the water, and therefore
deceitful; the +scopuli+ (from #kopsai#) jutting upwards, threaten and
announce danger, like #skopeloi#. 3. +Lapis+ (#alips#) is the most
general expression, and denotes the stone only as a material substance,
without regard to its form, like #lithos#; +calculus+, is a smooth,
generally round pebble; +scrupulus+, a rough, generally angular pebble;
but for this meaning of _scrupulus_, the dimin. of _scrupus_, we have
only the authority of grammarians; in authors it has only the figurative
meaning of scruple. (v. 191.)

SCANDERE; ADSCENDERE; ESCENDERE; CONSCENDERE; INSCENDERE. +Scandere+
means to mount a steep height, which is connected with exertion, and
generally brings both hands and feet into requisition, as to climb;
whereas +adscendere+, +escendere+, +conscendere+, and +inscendere+, mean
to mount a height, in a general sense; +adscendere+, without any
accessory notion, merely in opp. to _descendere_; whereas +escendere+
means to mount a height which is fortified, like ramparts, walls, or
which confers distinction, as the _rostrum_; +conscendere+, to mount
something in company with others, a ship for instance; +inscendere+, to
mount an enclosed space, a carriage for instance. (iv. 60.)

SCAPHA, see _Navigium_.

SCELESTUS; SCELERATUS; NEFARIUS; NEFANDUS; IMPIUS. +Scelestus+ (from
scelus, #sklêros#) has reference to the mind, like _ad scelera pronus_
and _promptus_; whereas +sceleratus+, to actions, like _sceleribus
pollutus atque opertus_. Hence the epithet +sceleratus+ is applied to
things, to _porta_, _campus_, _vicus_; and, in general, things can be
called _scelesta_ only by personification. In the like manner +nefarius+
and +impius+ as applied to the impiety of the person who acts, only with
this distinction, that the _impius_ is impious only in mind, the
_nefarius_ in his actions also; whereas +nefandus+ refers to the
horrible enormity of an action. (ii. 149.)

SCELUS, see _Delictum_.

SCHOLA, see _Ludus_.

SCIENTIA, see _Cognitio_.

SCINDERE, see _Findere_.

SCIPIO, see _Fustis_.

SCISCITARI, see _Rogare_.

SCITUS, see _Sapiens_.

SCOBINA, see _Lima_.

SCOPULI, see _Saxum_.

SCORTUM, see _Pellex_.

SCROBS, see _Specus_.

SCROPHA, see _Sus_.

SCRUPULUS, see _Saxum_.

SCRUTARI, see _Quærere_.

SCUTUM; CLYPEUS; PARMA. +Scutum+ (#skutos#) is a larger shield, covering
the whole body, #sakos#; +clypeus+ and +parma+ smaller shields of a
round form, #aspis#; +clypeus+ (#klopios#, #kalupsai#) for
foot-soldiers; +parma+ (#palmê#) for horse-soldiers also; lastly,
+pelta+ (#peltê#) a small shield in the form of a half-moon; +cetra+, a
small leathern shield. Liv. ix. 19. Macedonibus _clupeus_ . . . Romano
_scutum_, majus corpori tegumentum. Liv. xxxi. 36. Cetratos, quos
_peltastas_ vocant, in insidiis abdiderat.

SCYPHUS, see _Poculum_.

SECESSIO, see _Turbæ_.

SECRETA, see _Arcana_.

SECURIS, see _Ascia_.

SECURUS, see _Tutus_.

SEDES; SEDILE; SELLA. +Sedes+ is simply a place for sitting, like
#hedos#; whereas +sedile+ and +sella+ are artificially prepared seats;
+sedile+, in any form chosen, as a stool or bench, whether movable or
immovable, like #hedra#; +sella+, of a particular form, as a chair or
throne, like #thronos#.

SEDITIO, see _Turbæ_.

SEGNITIA, see _Ignavia_.

[[SELLA, see _Sedes_.]]

SEMITA, see _Iter_.

SEMO, see _Numen_.

SEMPER; USQUE. +Semper+ (#amperes#) means 'always' and 'ever,'
absolutely, without reference to any definite limit; whereas +usque+
only relatively 'always,' within a definite limit, _in_ usque dum, etc.;
but by the poets it is used without any additional clause, as in Horace,
for example, Sat. i. 9. _Usque_ sequar te (i. 14.)

SEMPITERNUS, see _Continuus_.

SENECTA, SENECTUS, SENIUM, see _Vetus_.

SENEX, see _Puer_ and _Vetus_.

SENSIM, see _Paulatim_.

SENTENTIA; OPINIO; SUFFRAGIUM. 1. +Sententia+ is the view of a subject,
resting upon clear perception and acquired conviction, like #gnômê#;
+opinio+, an opinion resting upon mere feeling, like #doxa#.
2. +Sententia+ is the vote of a senator upon any motion, etc., like
#gnômê#; whereas +suffragium+, the simple voting, pronouncing yes or no,
or a name, like #psêphos#.

SENTES, see _Dumi_.

SENTIRE, see _Intelligere_.

SEORSUM; SEPARATIM. +Seorsum+ means set apart, in order to prevent a
thing being common, with the accessory notion of secrecy; whereas
+separatim+ means separated, in order to prevent confusion, with the
accessory notion of arrangement.

SEPELIRE; CONDERE; HUMARE. +Sepelire+ and +condere+ denote complete
burial, the more or less solemn interment of the remains of a dead
person, with or without previous burning; +sepelire+ (Goth. filhan,
#aspalax#) as a proper and technical expression; +condere+
(#katatheinai#) as a general and softer expression; whereas +humare+
means depositing in the earth, as the last part of burial, in opp. to
_cremare_.

SERA; CLAUSTRUM; PESSULUS; REPAGULUM; OBEX. +Seræ+ and +claustra+ are
bolts; +sera+ (seruisse, #eirein#) a movable bolt, that is put on the
door; +claustrum+, a bolt that is fastened to the door; whereas
+pessuli+, +repagula+, and +obices+, are merely bars, which supply the
place of bolts; +pessulus+ (#passalos#) a smaller bar for the _fores_,
Plaut. Aul. i. 2, 25. Ter. Heaut. ii. 3, 47; whereas +repagulum+ (from
#pêxai#), pangere, a greater bar for the _valvæ_, Cic. Verr. iv. 43.
Plin. H. N. xvi. 42, and +obex+ (from objicere) for the _portæ_, Tac. H.
iii. 30. Ann. xiii. 39. (v. 292.)

SERIES; ORDO. +Series+ (from serere, #eirein#) means a row, as an
outward, mechanical, accidental association of things, which, according
to their nature, are of the like sort; whereas +ordo+ (from #arithmos#,
#rhuthmos#) an inward, ideal, necessary association of things, which,
according to their destination, belong to one another. +Series+ is a
mathematical; +ordo+, a moral notion. (vi. 330.)

SERIUS; SEVERUS. +Severus+ (#auêros#) means, actively, one who cuts no
jokes; +serius+, in a neutral sense, what is no subject for joking; and
+severe+ means earnestly; +serio+, in earnest; whence +severus+ is an
epithet for persons, +serius+ for things; Hor. A. P. 105. Decent vultum
_severum seria_ dictu. Senec. Tranq. 15. Nihil magnum, nihil _severum_
nec _serium_ quidem ex tanto apparatu putat. +Severus+ is in opp. to
_hilaris_, Cic. Brut. 93, _remissus_, Orat. ii. 17, _luxuriosus_,
Quintil. xi. 3, 74; whereas +serius+ is in opp. to _jucundus_,
_jocosus_; and +serio+ to _joco_, _per jocum_. Yet +severus+ also
supplies the place of _serius_; particularly in _severior_,
_severissimus_, and _severitas_, because _serius_ does not possess these
forms. (i. 75.)

SERMO; COLLOQUIUM; ORATIO. 1. +Sermo+ (#eiromenos#) denotes a
conversation accidentally arising, or at least carried on without any
fixed and serious purpose; whereas +colloquium+, generally a
conversation agreed upon for a particular purpose, like a conference.
2. +Sermo+ is a natural mode of speaking; +oratio+, a speech
premeditated and prepared according to the rules of art. The _sermo_
arises when, in ordinary life, an individual speaks longer than usual,
and continues speaking, and is accidentally not interrupted; the
_oratio_ has a definite extent with an observable beginning, middle, and
end, and in it the speaker calculates upon not being interrupted. In the
_sermo_, the language of ordinary life predominates, whether in prose or
verse, as in the comic poets, and in the _Sermones_ of Horace; whereas
in the _oratio_ the language is select, and in conformity to the rules
of rhetoric. Cic. Orat. 16. Mollis est _oratio_ philosophorum et
umbratilis . . . Itaque _sermo_ potius quam _oratio_ dicitur. Tac. Hist.
i. 19. Apud senatum non comptior Galbæ, non longior . . . _sermo_;
Pisonis comis _oratio_. (iv. 23.)

SERMO, see _Lingua_.

SERPENS, SERPERE, see _Repere_.

SERVUS; FAMULUS; MANCIPIUM; MINISTER; ANCILLA; SERVITUS; SERVITIUM.
1. +Servus+, +ancilla+, +famulus+, and +mancipium+, denote a servant who
is not free, a slave; +minister+, one who is free, or only in
subordination. Plin. Ep. x. 97. _Ancillæ_, quæ _ministræ_ dicebantur;
that is, in Christian assemblies. 2. +Servus+ (from #eireros#) means a
slave, in a political and juridical sense, as in a state of subjugation,
in opp. to _dominus_, Cic. Verr. iv. 50, like #doulos# and #dmôs#;
+famulus+ (#chamalos#?) in a patriarchal sense, as belonging to and part
of the family, in opp. to _herus_, Cic. Off. ii. 7, like #oiketês#;
+mancipium+, in an economical sense, as a possession and marketable
commodity, like #andrapodon#. 3. +Serva+ means a female slave, with
especial reference to her legal condition; +ancilla+, in ordinary life,
as the feminine of servus. +Servitus+ denotes slavery, quite
indifferently, as a regular, natural, legal state; whereas +servitium+,
either with contempt or compassion, as an irregular, compulsory,
ignominious state. Most prose writers, however, use _servitus_ merely as
the abstract; _servitium_, and especially _servitia_, as the concrete
term for _servi_. (v. 136.)

SEVERITAS; GRAVITAS; STRENUITAS. +Severitas+ (#auêrotês#) means
earnestness, so far as it is seated in the mind; +gravitas+ (from
#geraios#) so far as it makes an impression on others; +strenuitas+
(from #strênês#, #drainô#) so far as it shows itself in action.
(ii. 129.)

SEVERUS, see _Austerus_ and _Serius_.

SICA, see _Gladius_.

SICARIUS, see _Homicida_.

SICCUS, see _Aridus_.

SIDUS, see _Stella_.

SIGNUM, see _Imago_.

SILERE; TACERE; RETICERE; OBTICERE. 1. +Silere+ (from #hellos#) means to
be still, #siôpan#, in opp. to _strepere_, Suet. Aug. 94; whereas
+tacere+ (from tegere?) means to be silent, #sigan#, in opp. to _loqui_,
_dicere_. And the compound word +reticere+, if a man has something to
say, and keeps it to himself, in opp. to _eloqui_, _proloqui_; but
+obticere+, if a man does not speak to one who asks or expects an
explanation, in opp. to _respondere_. Cic. Harusp. 28. Sed tamen facile
_tacentibus_ cæteris _reticuissem_. 2. +Tacens+ and +tacitus+ denote
being silent merely as a temporary state; +tacens+ means any one who
does not speak; +tacitus+, one who, when an opportunity for speaking
offers, purposely refrains, and observes a significant silence; whereas
+taciturnus+ denotes silence as an habitual quality, like close and
reserved. (i. 85.)

SILVA; SALTUS; NEMUS; LUCUS. +Silva+ (#hulê#) denotes a wood, in a
general sense, merely with reference to the timber, like #hulê#; whereas
+saltus+ (#alsos#) as a wild place, or wood in the midst of mountains,
like #napê#; +nemus+ (#nemos#) as a pleasant place, as a grove; +lucus+
(#lochmê#) as a sacred place, as a grove consecrated to the gods, like
#alsos#, #altis#. (ii. 93.)

SIMPUVIUM, see _Poculum_.

[[SIMUL, see _Una_.]]

SIMULACRUM, see _Imago_.

SIMULATIO, see _Imitatio_.

SIMULTAS, see _Odium_.

SINERE, see _Ferre_.

SINGULARIS, s. _Eminens_.

SINISTER; LÆVUS. +Sinister+ (old Germ. winistra) denotes the left, as a
usual and prosaic expression, like #aristeros#; +lævus+ (#laios#) as a
select and poetical expression, like #skaios#. In a figurative sense
+sinister+ is the symbol of unpropitiousness and of disaster; +lævus+,
of perverseness and of awkwardness. (vi. 336.)

SINUS, see _Gremium_.

SISTERE; INHIBERE; STATUERE. +Sistere+ and +inhibere+ mean, to make any
thing stand still; +sistere+ (#histanai#) with reference to a living and
running object; +inhibere+, to a lifeless object, that has merely been
put in motion; whereas +statuere+ means to make any thing stand fast.
(iv. 299.)

SITUM ESSE, see _Cubare_.

SITUS, see _Lutum_.

SOCIETAS, see _Foedus_.

SOCIUS; SODALIS; AMICUS; FAMILIARIS; PARTICEPS; CONSORS. 1. +Socii+
(from sequi) are bound by common interests to act together, as partners,
companions, etc.; +sodales+ and +socienni+, like #hetairoi#, are bound
only by being pleased with each to the common enjoyment of life, as
comrades and good friends; but +sodalis+ (from #ethos#, #êtheios#) is
the more elevated, +sociennus+, a more comic expression. +Socius+ is
generally in construction with an objective genitive, which names the
purpose of the _sociatio_; whereas +sodalis+ only with a subjective
genitive, which names the other _sodalis_; _socius periculi_, _culpæ_,
but _sodalis meus_. 2. +Sodalis+ is a good friend, with whom one stands
in a sociable, that is to say, a calm state of intercourse; +amicus+, a
friend, with whom one exchanges the sacred feeling of love and respect;
+familiaris+, a confidant, to whom one is bound, as one heart and soul,
in mirth and sorrow. 3. The +socius rei+ is considered in the state of a
fellow-laborer or fellow-sufferer; the +particeps+ and +consors+ as
sharers in an enjoyment or in a possession; the +particeps+, because he
voluntarily takes a part in a thing, in opp. to _expers_, like
#metochos#; the +consors+, because, without co-operating, he is entitled
to a share, in opp. to _exsors_. Cic. Balb. 28. Fuit hic multorum illi
laborum _socius_ aliquando; est fortasse nunc nonnullorum _particeps_
commodorum. Liv. xxi. 41, and Suet. Aug. 25. The co-regent is _socius
imperii_, so far as he shares in the business of government; _consors_,
so far as the office is merely honorary. (iv. 208.)

SOCORDIA, see _Ignavia_.

SODALIS, see _Socius_.

SOLEMNIA; FERIÆ; DIES FESTI; FESTA. +Solemnia+ means festivals, so far
as they are solemn or regularly returning institutions; +feriæ+, so far
as they are days of rest and recreation; +festa+, or, in prose, +dies
festi+, so far as they are days of rejoicing. (vi. 339.)

SOLERE; CONSUEVISSE; ADSOLERE. 1. +Solere+ (from #helein#) is used of
events and of actions, like #philein#, to be used; whereas +consuevisse+
only of an action, with reference to a person, like #eiôthenai#, to be
wont. In Liv. xxxviii. 17, Hæc quibus _insolita_ atque _insueta_ sunt
Græci timeant!--the word +insolitus+ refers to the frequency of their
appearance; +insuetus+, to the connection of their appearance with the
individuality of the subject acting or suffering. 2. +Solet+ is used
indifferently; +assolet+ involves praise, and may be resolved into
_recte_ or _rite solet_. (v. 73.)

SOLERS, see _Sapiens_.

SOLICITARE, see _Lacessere_.

SOLICITUDO, see _Cura_.

SOLITUDO; VASTA; DESERTA; TESCA. +Solitudo+ denotes the solitude of a
place, indifferently or with praise; whereas +vasta+, +deserta+, +tesca
loca+, with blame; +vasta loca+, as uncultivated wastes, in opp. to
_sulta_; whereas +deserta+, as uninhabited deserts, in opp. to
_habitata_; and +tesca+, or +tesqua+, (from tacere,) as lonely places,
where an awful stillness reigns, in opp. to _celebria_. (iii. 226.)

SOLUM; FUNDUS; VADUM; FUNDAMENTUM. +Solum+, +fundus+, +vadum+, denote
the natural ground and bottom of a thing; +solum+, that of the earth, on
which one can place a firm foot, in opp. to the movable elements air and
water; +fundus+ (from fodere, #buthos#,) that of a vessel, in opp. to
the remaining space in the vessel; +vadum+ (#hedos#) that of a river,
ocean, or sea, in opp. to the water, which flows into it, or to standing
water; whereas +fundamentum+ denotes a foundation artificially laid, on
which a building, etc. rests, and which, in addition to the _solum_, it
particularly needs. Hence the proverbial phrase, _Omnis res jam in vado
est_; like a swimmer who has reached the bottom of the water: and
_Largitio fundum non habet_, like the vessel of the Danaides. Cic. Brut.
74. Solum et quasi fundamentum oratoris vides. (v. 35.)

SOLUM, see _Tellus_.

SOMNUS; SOPOR; SOMNIUM; INSOMNIUM. 1. +Somnus+ (#hupnos#) denotes sleep,
as a usual prosaic expression; +sopor+ (#hupar#) as a select poetical
expression. In prose +sopor+ has only a causative meaning, a means of
producing sleep, but not a deep sleep. 2. +Somnium+ denotes a dream, in
prose, like #onar#; +insomnium+, in poetry, like #enupnion#. (v. 278.)

SONITUS, see _Fragor_.

SONS, see _Culpa_.

SOPOR, see _Somnus_.

SORDES, see _Lutum_.

SOSPES, see _Salvus_.

SPARSI, see _Passi_.

SPATIARI, see _Ambulare_.

SPECIES, see _Figura_.

SPECTARE, see _Videre_.

SPECTRUM; MOSTELLUM; MANES; LEMURES. +Spectrum+ denotes the apparition
of a departed spirit, as a supernatural appearance; +mostellum+ (dimin.
from monstrum) as a horrible apparition; +manes+ (from #amenêna karêna#)
as the apparition of a good spirit; +lemures+, as that of a hobgoblin.
(vi. 344.)

SPECULATOR, see _Explorator_.

SPECUS; CAVERNA; ANTRUM; SPELUNCA; SPELÆUM; FOVEA; SCROBS. 1. +Specus+
and +caverna+ are cavities, whether under-ground, or on a level with the
ground,--consequently, a species of _antrum_; +spelunca+ and +spelæum+,
cavities with a perpendicular opening, leading up into a mountain;
+scrobs+, +fovea+, and +favissa+, pits with an horizontal opening,
leading down into the earth. 2. +Specus+ (#speos#) is a gap, with a
longish opening; +caverna+ (from #kuar#) a hole, with a round opening.
3. +Spelunca+ (#spêlunx#) is a cavity, in a merely physical relation,
with reference to its darkness and dreadfulness; +antrum+ (#antron#)
a grotto, as a beautiful object, with reference to its romantic
appearance and cooling temperature; lastly, +spelæum+ (#spêlaion#) is
used only by the poets, as the abode and lurking-hole of wild beasts.
4. +Fovea+ (from #phuein#) is a pit meant to remain open, or only
covered in order to keep in or to catch a wild beast; +scrobs+, a pit
meant to be filled up again, and only dug, in order to bury something,
the root of a tree, for instance, or a corpse. (v. 140.)

SPERARE, see _Vereri_.

SPERNERE; CONTEMNERE; DESPICERE; ASPERNARI; RECUSARE; FASTIDIRE;
NEGLIGERE. 1. _Spernimus_ rejicienda, fugienda ut libidines.
_Contemnimus_ magna, metuenda ut pericula, mortem. _Despicimus_ infra
nos posita, ut vulgi opiniones; according to Lambinus. Or, +spernere+,
+spernari+, +aspernari+ (#ekperainein#) mean, not to care for a thing,
in opp. to _appetere_, _concupisse_, Cic. Fin. ii. 10, 51. Plaut. Mil.
iv. 2, 59, something like #apoballein#; whereas +contemnere+, poetically
+temnere+ (from temere), not to fear a thing, in opp. to _timere_,
_metuere_, Cic. Fam. vii. 32. Att. ii. 24. Sen. Prov. 6. Tac. H. ii. 92,
like #kataphronein#; lastly, +despicere+, +despectare+, not to value a
thing, in opp. to _suspicere_, _revereri_, _admirari_. Cic. Off. ii. 11,
38. Tac. Ann. ii. 43, like #oligôrein#. 2. +Spernere+ denotes despising,
as an inward feeling, synonymously with _parvi putare_, _negligere_;
+spernari+, and the more usual word, +aspernari+, as an utterance of
that feeling, synonymously with _recusare_, _abnuere_, _rejicere_, like
waving from one. In +spernere+, the notion of holding cheap
predominates; in +aspernari+, that of aversion or rejection. +Spernere+
refers to an object which is at one's command; +aspernari+, to something
offered to us, or obtruded upon us. 3. +Aspernari+ is confined to the
simple avowal of aversion; whereas +recusare+ includes the decided
declaration of unwillingness. Curt. vi. 6, 7. Principes _aspernantes_
quidem, sed recusare non ausos Persicis ornaverat vestibus. 4. The
+spernens+ follows a moral and rational aversion, and acts more or less
with a consciousness of his grounds for despising anything; whereas the
+fastidiens+ follows a physical and instinctive aversion, whether it be
an innate or temporary antipathy, which arises either from an actual
loathing, or from what appears like it; lastly, the +negligens+ follows
the suggestion neither of reason, nor yet of instinct and feeling, but
acts without thought or purpose. (ii. 178.)

SPHÆRA, see _Globus_.

SPICA, see _Culmus_.

SPIRITUS, see _Anima_.

SPISSUS, see _Angustus_.

SPLENDERE, see _Lucere_.

SPOLIA, see _Præda_.

SPOLIARE, see _Vastare_.

SPONDERE, see _Polliceri_.

SPONSOR; VAS; PRÆS. +Sponsor+ is a surety in a general sense, who
guarantees any thing whatever; whereas +vas+ and +præs+ are sureties in
a court of justice; +vas+ (from #aethlos#) one who gives security for
the appearance of one or other party in court; +præs+, who gives
security for a claim of government. (iv. 113.)

SPONTE; ULTRO; SUA SPONTE; VOLUNTATE; LIBENTER. 1. +Sponte+ (#pothos#)
means voluntarily; whereas +ultro+, in an over-ready manner; so that
+sponte+ refers to the mind of the agent, +ultro+ to the thing itself.
Liv. x. 19. Orare ne collegæ auxilium, quod acciendum _ultro_ fuerit,
_sua sponte_ oblatum sperneretur; and Tac. Hist. iv. 79. Suet. Cæs.
6. +Sponte accusare+ means to accuse of one's own accord; whereas +ultro
accusare+ means to obtrude one's self into the office of an accuser,
when one should be satisfied with not being one's self accused;
according to which, +ultro accusavit+ may be resolved into the complete
phrase: Haud contentus non accusari ab altero, _ultro_ etiam progressus
est, ut ipse accusaret alterum, or, _ultro_ progressus accusavit
alterum. 2. +Sponte+, from choice, is in opp. to _casu_, or
_necessitate_, Colum. ii. 1, 13. Plin. Ep. v. 14. Tac. Ann. vi. 23;
whereas +sua sponte+, quite of one's own accord, like #automatôs#, in
opp. to _rogatus_, _provocatus_, or _invitatus_. Cæs. B. G. i. 44. Cic.
Fam. i. 7. iv. 3. vii. 5. (iii. 103.) 3. +Sponte+ and +spontaneus+, like
#hekôn# and #hekousios#, paint the voluntary action as an act of the
understanding; +voluntate+ and +voluntarius+, like #ethelontês#, as an
act of the will, in opp. to _invite_; +libenter+ and +libens+, like
#asmenos#, as an act of feeling, in opp. to _tædio_. (iv. 277.)

SQUALOR, see _Lutum_.

STAGNUM, see _Lacuna_.

STATIM, see _Repente_.

[[STATIONES, see _Excubiæ_.]]

STATUA, see _Imago_.

STATUERE, see _Destinare_ and _Sistere_.

STATUS, see _Conditio_.

STELLA; ASTRUM; SIDUS. +Stella+ (dimin. of #astêr#) means any one of the
innumerable individual stars, like #astêr#; +astrum+ (#astron#), any one
of the greater bright heavenly bodies, the sun, moon, and principal
stars, with their peculiar names, like #astron#; +sidus+ (#eidos#),
a complication of stars, a constellation, and, by affinity of the notion
with number and magnitude, a great star, like #teras#, #teirea#.
+Astrum+ and +stella+ denote the stars more in a mere physical relation,
as bright heavenly bodies; +sidus+, more in an astronomical and
astrological relation, as portentous and influencing human affairs. Sen.
Helv. 9. Dum ortus _siderum_, occasus intervallaque, et causas
investigare velocius meandi vel tardius spectare tot per noctem
_stellas_ micantes liceat. (iv. 409.)

STERCUS, see _Lutum_.

STILLA, see _Gutta_.

STIMULARE, see _Pungere_.

STIPATOR, see _Satelles_.

STIPES; VALLUS; PALUS; SUDES. +Stipes+ and +vallus+ mean a larger sort
of pale or stake, like a pole or the stem of a tree, which must be
driven into the earth with a rammer; +stipes+ serves for various uses,
in war and upon other occasions; +vallus+ (the dimin. of #suaros#?) is
chiefly used as a palisade; whereas +palus+ and +sudes+ mean a smaller
sort of stake, which may be driven into the earth in the ordinary way;
+palus+ (from pangere) serves for various uses, as a hedge-stake, etc.,
and especially for fastening any thing to it; +sudes+ (from #ozos#?) is
also used, on account of its spike, for a palisade, a lance, a javelin.
(iv. 324.)

STIPULA, see _Culmus_.

STIRIA, see _Gutta_.

STIRPS; GENUS; GENS; PROSAPIA; POSTERITAS; PROGENIES; PROLES; SUBOLES.
1. +Stirps+, +genus+, and +gens+, denote the race usually in an
ascending line, as abstract and collective terms, for _majores_; whereas
+prosapia+, +progenies+, +propago+, +proles+, +suboles+, in a descending
line, as abstract and collective terms for _posteri_. 2. +Prosapia+ is
an antiquated solemn expression, and only to be used of ancient noble
families, Cic. Univ. 11. Quintil. i. 6, 40; +posteritas+, the usual
prosaic, +progenies+, a select, elevated expression, Cic. Rep. ii. 22;
+proles+ and +suboles+, poetical expressions, Cic. Or. iii. 38; +proles+
denotes children, as fruits destined, as a younger race, to exist with
their parents; +suboles+, as an after-growth, destined to supply the
place of the generation that is dying off. 3. +Gens+ (#genetê#) is a
political, +genus+ (#genos#), a natural race. +Gens+ consists of
families, whom the founder of states has united into a community or
complex family; +genus+ consists of species and individuals, that by
their common properties belong to one and the same class of beings.
(v. 307).

STIRPS; TRUNCUS. +Stirps+ (#steriphos#) denotes the stock as the
animating and supporting principal part of a tree, in opp. to the
branches and leaves, as growing from it and dependent upon it;
+truncus+, the naked, dry part of the tree, in opp. to the branches and
leaves, and even to the top itself, as its ornament; in short, so far as
it answers to the trunk of the human body. (iv. 322.)

STOLIDUS, see _Stupidus_.

STOLO, see _Rami_.

STOMACHARI, see _Succensere_.

STRABO; PÆTUS. +Strabo+ (#strabos#) means, one who squints from nature,
or sickness, or bad habit; whereas +pætus+, one who squints designedly
and waggishly. (vi. 350.)

STRAGES, see _Ruina_.

STRENUITAS, see _Severitas_.

STREPIDUS, see _Fragor_.

STRUES, see _Acervus_.

STUDIUM; BENEVOLENTIA; FAVOR; GRATIA. 1. +Studium+ is usually the
attachment and dependent feeling of the lower towards the higher, of the
soldier towards the general, of the subject towards the ruler, of the
scholar towards the teacher, of the individual towards his party;
whereas +favor+ is the love and favor of the higher towards the lower,
of the public towards the player, of the people towards the candidate,
of the judge towards one of the parties, etc.; lastly, +benevolentia+ is
love and good-will towards one of equal rank. In Cic. Rosc. Com. 10.
Quod _studium_ et quem _favorem_ secum in scenam attulit Panurgus? the
public is first considered as an auditor, then as a judge of the player.
Orat. i. 21. Ego qui incensus essem _studio_ utriusque vestrûm, Crassi
vero etiam amore. 2. +Studium+, +favor+, and +benevolentia+, denote a
temporary affection, occasioned by and contracted from external
circumstances,--consequently, of a quieter, or entirely latent sort;
whereas +amor+ is love deeply rooted in the soul, bordering on passion.
Cic. Fam. i. 9. Nihil est quod _studio_ et _benevolentia_ vel potius
_amore_ effici non possit. Att. v. 10. _Amores_ hominum in te, et in nos
quædam _benevolentia_. 3. +Favor+ is, subjectively, the favor which a
person entertains towards another, in opp. almost to _invidentia_;
whereas +gratia+ is, objectively, the favor in which a person stands
with another, in opp. to _invidia_. (iv. 106.)

[[STUPENS, see _Attonitus_.]]

STUPIDUS; BRUTUS; BARDUS; STULTUS; FATUUS; STOLIDUS. +Stupidus+,
+brutus+, and +bardus+, denote a merely negative quality, want of
intellect; +stupidus+ (from #tuphô#, #taphein#), that of a human being
who comprehends with difficulty, as dull-witted, like #anaisthêtos#;
+brutus+ (#maurôtos#), that of beasts, and of men whose organization is
like that of beasts, who comprehend nothing, as without reason, like
#blax#; +bardus+, who comprehends slowly, as without talent, like
#bradus#; whereas +stultus+, +fatuus+, and +stolidus+, denote a positive
quality of the mind, which has false notions and a perverse judgment;
+stultus+ (from #tellô#, #atallô#, #atalophrôn#), a want of practical
wisdom, as folly, like #môros#, in opp. to _prudens_; +fatuus+, a want
of æsthetical judgment, as silliness; +stolidus+, a want of reasonable
moderation, as brutality. Liv. xxv. 19. Id non promissum magis _stolide_
quam _stulte_ creditum. (iv. 229.)

SUAVIS; DULCIS. +Suavis+ (#êus#) denotes, like #hêdus#, a pleasant odor,
and, figuratively that which gives a calm pleasure; +dulcis+, like
#glukus#, a pleasant flavor, and, figuratively, that which gives a
lively pleasure; hence +dulcis+ is a stronger expression than _suavis_,
in Plin. Ep. v. 8, 10. Hæc vel maxima vi, amaritudine, instantia; illa
tractu et _suavitate_, atque etiam _dulcedine_ placet. Plin. H. N.
xv. 27. _Dulce_, et pingue, et _suave_. (iii. 256.)

SUAVIUM, see _Osculum_.

SUBITO, see _Repente_.

SUBLIMIS, see _Altus_.

SUBOLES, see _Stirps_.

SUCCENSERE; IRASCI; INDIGNARI; STOMACHARI. +Succensere+ and +ægre+,
+graviter+, +moleste+, +difficiliter ferre+, to take any thing ill,
denote a silent, +irasci+, +indignari+, and +stomachari+, a loud
displeasure; +ira+, anger, has the character of a passion, inasmuch as
it thirsts after vengeance; +indignatio+, indignation, that of an
awakened or excited moral feeling, inasmuch as it expresses with energy
its disapprobation or contempt; +stomachatio+, a fit of passion, that of
a choleric temperament, inasmuch as it suffers the bile to overflow, and
gives vent to its irritability by blustering and brawling. The +iratus+
makes his appearance as an enemy, and excites fear; the +indignabundus+,
as a judge, and inspires awe; the +stomachans+, as a hypochondriac, and
is a subject for comedy. (v. 119.)

SUDES, see _Fustis_ and _Stipes_.

SUFFRAGIUM, see _Sententia_.

SUFFUGIUM, see _Perfuga_.

SULCUS, see _Porca_.

SUMERE; CAPERE; PREHENDERE; ACCIPERE; EXCIPERE; RECIPERE; SUSCIPERE;
RECUPERARE. 1. +Sumere+ (sub-imere) means to take up any thing, in order
to use it, like #hairein#; +capere+ (from #kaptein#) to lay hold on any
thing, in order to possess it, like #labein#; lastly +prehendere+,
+præhendere+ (from #chandanein#) to lay hold on any thing, in order, in
a mere physical sense, to have it in one's hand. Cic. Phil. xii. 7. Saga
_sumpsimus_, arma _cepimus_. 2. +Accipere+ means to take any thing
offered, with willingness, #dechesthai#; +excipere+, to intercept, or
catch any thing that is escaping, #hupodechesthai#; +recipere+, to take
any thing that wants protection, with a generous feeling; +suscipere+,
to undertake, or take upon one's self any thing burdensome, with
self-denial. The +accipiens+ usually takes in his hand; the +excipiens+,
in his arms; the +recipiens+, in his bosom; the +suscipiens+, on his arm
or back. 3. +Recipere+ means to receive again, without taking pains;
whereas +recuperare+, to regain by one's own exertion. Liv. xiii. 53,
urbem _recipit_, by merely taking possession; comp. with xxvi. 39, urbe
_recuperata_, by conquest. (iv. 131.)

SUMMUS; SUPREMUS. +Summus+ (superl. of sub) denotes the uppermost,
indifferently, and with mere local reference, like #akros#, in opp. to
_imus_. Rhet. ad Her. iii. 18. Cic. Rosc. Com. 7. Vell. P. ii. 2. Tac.
H. iv. 47; whereas +supremus+ is a poetical and solemn expression, with
the accessory notion of elevation, like #hupatos#, almost in opp. to
_infimus_. (iv. 357.)

SUMPTUS; IMPENSÆ. +Sumptus+ means expense, so far as it diminishes
wealth and capital, allied to prodigality; +impensæ+, so far as it
serves to the attainment of an object, allied to sacrifice. (vi. 357.)

SUPERARE, see _Vincere_.

SUPERBIA; ARROGANTIA; FASTUS; INSOLENTIA. +Superbia+, from
self-sufficiency, thinks others beneath itself, and considers them only
as to the inferiority of their endowments; pride, in opp. to humility,
+arrogantia+ would make others, who owe it no homage, sensible of its
endowments or privileges, in opp. to modesty; +fastus+ (from #spathan#?)
pushes men from itself, as unworthy to stand in connection with it, as a
presumptuous, in opp. to a sober, unassuming disposition; +insolentia+
(from salire, insilire,) misemploys its superiority, in a rude manner,
to the humiliation of the weaker, as insolence, in opp. to humanity and
magnanimity. The +superbus+ would outshine others, the +arrogans+ would
encroach upon them; the +fastosus+ despises them; the +insolens+ insults
them. (iv. 187.)

SUPERESSE, see _Restare_.

SUPPLEMENTUM, see _Complementum_.

SUPPLICARE, see _Rogare_.

SUPREMUS, see _Summus_.

SURCULUS, see _Rami_.

SURRIPERE, see _Demere_.

SUS; VERRES; SCROFA; PORCUS. +Sus+ (#hus#, #sus#,) is the most general
name for swine, and that which is used by natural historians, like
#hus#; +verres+, +scrofa+, +porcus+, are economical names; +verres+
(from #ersês#), a boar-pig; +scrofa+ (#gromphas#), a sow kept for
breeding; +porcus+ (#porkos#), a young pig, like #choiros#. With +sus+
is associated the accessory notion of filthiness; with +porcus+, that of
fatness. (v. 335.)

SUSCIPERE, see _Sumere_.

SUSPICERE, see _Vereri_.

SUSPIRARE; GEMERE. +Suspirare+, to sigh, is a deep drawing of the breath
and then forcible emission of it, as the immediate consequence of an
afflicted heart; whereas +gemere+ (#gemein#), to groan, is more of a
voluntary act, in order to give vent to the afflicted heart; hence
+suspirium+ is more an expression of uneasiness and distress, +gemitus+
of actual pain. Cic. Att. ii. 21. Cum diu occulte _suspirassent_; postea
jam _gemere_, ad extremum vero loqui omnes et clamare coeperunt.
(v. 244.)

SUSTINERE, SUSTENTARE, see _Ferre_.


T.

TABERNA, see _Deversorium_.

TABULÆ, see _Axes_.

TACERE, TACITURNUS, see _Silere_.

TÆDA, see _Fax_.

TÆDET, see _Piget_.

TÆTER, see _Teter_.

TALEA, see _Rami_.

TALIO, see _Vindicta_.

TARDARE, see _Manere_.

TARDUS; LENTUS. +Tardus+ denotes slowness, with reference to the great
length of time spent, in opp. to _citus_, Sall. Cat. 5; whereas
+lentus+, with reference to quietness of motion, in opp. to _acer_, etc.
Quintil. ix. 4. (iv. 218.)

TELLUS; TERRA; SOLUM; HUMUS. +Tellus+ denotes the earth as a whole, as
the centre of the universe, as a goddess, in opp. to other bodies in the
universe, or other divinities, like #Gaia#, #Gê#; whereas +terra+
(#tersô#, torreo,) as matter and one of the elements in opp. to the
other elements, like #gaia#, #gê#); _solum_ (#holon#) as a solid
element, in opp. especially to water, like #pedon#; lastly, +humus+
(#chthôn#, #chamai#), as the lowest part of the visible world, in opp.
to the sky, like #chthôn#. Hence the derivative +terrenus+ is in opp. to
_igneus_; +solidus+ is in opp. to _fluidus_; lastly, +humilis+, in opp.
to _sublimis_. (i. 173.)

TEMETUM, see _Vinum_.

TEMPERATIO, see _Modus_.

TEMPESTAS, see _Ventus_.

TEMPLUM; FANUM; DELUBRUM; ÆDES; SACELLUM. 1. +Templum+, +fanum+, and
+delubrum+, denote properly the temple, together with the consecrated
environs, like #hieron#; whereas +ædes+, the building only, like #naos#;
lastly, +sacellum+, a consecrated place without the building, with
merely an altar. 2. In a narrower sense, +templum+ denotes a great
temple of one of the principal gods; whereas +fanum+ and +delubrum+, a
smaller temple of an inferior god, or of a hero, etc.

TEMPUS, see _Dies_.

TEMULENTUS, see _Ebrietas_.

TENEBRÆ, see _Obscurum_.

TENERE; HABERE; POSSIDERE. +Tenere+ (from #teinein#) means, to have
anything fast in one's hand, and in physical possession; +habere+ (from
#scheô#) to have in one's power, and in effective possession;
+possidere+ (from #poti# and sedere) to have, as one's own property, and
in legal possession, Plin. Ep. i. 16. Tenet, habet, possidet. (vi. 366.)

TENTARE; EXPERIRI; PERICLITARI; PERICULUM; DISCRIMEN. 1. +Tentare+
means, to make an experiment, in order to form a judgment of something,
from a desire of knowledge, and with activity; +periclitari+, with
courage and contempt of the danger associated with the experiment;
+experiri+, merely to learn something by actual experiment.
2. +Periculum+ denotes danger, as occupying duration, of time;
+discrimen+, as a point of time, as the critical moment and the
culminating point of _periculum_. Liv. vi. 17. In ipso _discrimine
periculi_ destituat. (v. 263.)

TENUIS, see _Exilis_.

TERERE, see _Lævis_.

TERGUM, see _Dorsum_.

TERGUS; CUTIS; PELLIS; VELLUS. +Tergus+ and +cutis+ denote the outermost
covering of the flesh, as merely bare skin; +tergus+ (from
#storchazein#, to enclose), the coarse skin of an animal, which covers
the soft and eatable flesh, like #derma#; +cutis+ (#kutos#), the finer
skin of human beings, which protects the sensitive flesh like #chrôs#;
whereas +pellis+ and +vellus+ denote the flesh together with a covering;
+pellis+ (from palla) more bristly, consisting of _pili_, like #dora#;
+vellus+ (from #eilar#? or villus?), more woolly, consisting of _villi_,
like #mallos#. Men have _cutis_; elephants, snakes, etc. _tergora_;
lions, goats, dogs, etc., _pelles_; sheep, _vellera_. Juven. x. 192.
Deformem pro _cute pellem_. (v. 17.)

TERMES, see _Rami_.

TERMINARE, TERMINUS, see _Finire_, _Finis_.

TETER; FOEDUS; TURPIS; DEFORMIS. +Teter+, +tæter+ (#atartêros#) is the
ugliness which disturbs the feeling of security, and excites fear or
shuddering, like hideous, shocking, #blosuros#; +foedus+ (#psoithos#),
that which offends natural feelings, and excites loathing and aversion,
like #miaros#; +turpis+ (from torpere) that which offends the moral
feeling, or sense of decency, and excites disapprobation or contempt, in
opp. to _honestus_, _gloriosus_, like #aischros#; +deformis+, that which
offends the finer sensations, and excites dislike, in opp. to
_formosus_, like #duseidês#. Cic. Off. i. 34. Luxuria cum omni ætate
_turpis_, tum senectuti _foedissima_ est. Rep. ii. 26. Tyrannus quo
neque _tetrius_ neque _foedius_ . . . animal ullum cogitari potest.
Vatin. 3. Quanquam sis omni diritate _teterrimus_. Vell. Pat. ii. 69. In
Vatinio _deformitas_ corporis cum _turpitudine_ certabat ingenii.
(v. 111.)

TESCA, see _Solitudo_.

TETRICUS, see _Austerus_.

TIGNUM, see _Trabes_.

TIMERE, TIMOR, see _Vereri_.

TITUBARE, see _Labare_.

TOLERARE, see _Ferre_.

TORMENTUM, s. _Cruciatus_.

TORQUERE, see _Vertere_.

TORRIDUS, see _Aridus_.

TORVUS, see _Atrox_.

TOTUS, see _Quisque_.

TOXICUM; VENENUM; VIRUS. +Toxicum+ (from taxus) denotes poison, as a
mere term in natural history, without accessory reference; +venenum+, as
an artificial poison, of a sweet and tempting flavor; +virus+ (#eiar#,
#ios#), as a noxious and distasteful juice or drink. Liv. ii. 52.
Tribuni plebem agitare suo _veneno_, agraria lege; comp. with Cic. Læl.
23. Evomat _virus_ acerbitatis suæ. (v. 355.)

TRABES; TIGNUM. +Trabes+, +trabs+ (#traphêx#) denotes a longer and
narrower beam, like a pole; +tignum+, a shorter and thicker beam, like a
block. A raft consists of _trabes_, not of _tigna_; whereas the
wood-work of a building, which, as a pillar, is destined to support
something, is composed of _tigna_, not of _trabes_, by which the
cross-beams only are denoted. Cæs. B. Civ. ii. 9. Supra eum locum duo
_tigna_ transversa injecerunt, quibus suspenderent eam contignationem
supraque ea _tigna_ directo transversas _trabes_ injecerunt easque
axibus religaverunt. (v. 290.)

TRACTUS, see _Locus_.

TRAGULUM, see _Missile_.

TRAMES, see _Iter_.

TRANQUILLUS, see _Quietus_.

TRANS; ULS; ULTRA. +Trans+ and +uls+, like #peran#, in opp. to _cis_,
denote, on the other side, with the character of unaccented
prepositions, as a mere geometrical designation of place, like _super_;
+trans+ (#tranes#) is the usual, +uls+ the antiquated and obsolete
expression; whereas +ultra+ (comparative from ollus, ille), like #pera#,
in opp. to _citra_, with emphasis and distinction of the relative
distance of that which lies on the other side, like _supra_. The
separation denoted by +ultra+ is merely that of a boundary; the
separation denoted by +trans+, that of an obstruction. Tac. Germ. 29.
Protulit magnitudo populi Romani _ultra_ Rhenum _ultraque_ veteres
terminos imperil reverentiam . . . Non numeraverim inter Germaniæ
populos, quanquam _trans_ Rhenum Danubiumque considerint, eos, qui
decumates agros exercent. Eutrop. vii. 9. Liv. xxii. 43. Tac. Ann.
xvi. 17. (iii. 109.)

TRANSFUGA, see _Perfuga_.

TRANSVERSUS; OBLIQUUS. +Transversum+ means, that which crosses a
straight line at right angles, like across; +obliquum+, that which is
not perpendicular to a straight line, but forms with it unequal angles,
the one acute, the other obtuse, like awry or slanting. (vi. 375.)

TRIBUERE, see _Impertire_.

TRISTITIA, see _Dolor_.

TROICUS, TROIUS, see _Achivi_.

TRUCIDARE, s. _Interficere_.

TRUCULENTUS, s. _Atrox_.

TRUDIS, see _Fustis_.

TRUNCARE, see _Mutilare_.

TRUNCUS, see _Stirps_.

TRUX, see _Atrox_.

TUERI; DEFENDERE. +Tueri+ (from #stochazesthai#) supposes only possible
danger, as to protect, in opp. to _negligere_, Cic. Fin. iv. 14;
+defendere+, an actual attack, as to defend, in opp. to _deserere_.
Hence those that are under age have _tutores_; those that are accused,
_defensores_. The _tuens_ shows more of carefulness and love, as seeking
to prevent danger; the _defendens_, more of spirit and strength, as
resisting danger. (iv. 307.)

TUMERE, see _Turgere_.

TUMULUS, see _Collis_.

TURBA, see _Caterva_.

TURBÆ; TUMULTUS; SEDITIO; SECESSIO; DEFICERE; DESCISCERE. +Turbæ+ and
+tumultus+ denote the civil broils of public life; +turbæ+ (#turbê#)
interruptions of public order; +tumultus+ (from tumere) of the public
peace; whereas +seditio+ and +secessio+ are political commotions, in
consequence of decided, evident differences of opinion, and of
conflicting principles; +seditio+ (from se and ire) when concord is
first disturbed, and the parties as yet contend with words only;
+secessio+, when the prospect of reconciliation is already given up, and
the parties either stand opposite each other, ready to come to blows,
or, at least, have broken off all connection with each other. 2. The
+seditiosi+ and +secedentes+ are citizens and members of a free
community, and only suspend public concord; whereas the +deficientes+
and +desciscentes+ break a compact, because, either as subjected states
they rebel, or as allies fall off; +deficere+, as the most general
expression, represents the falling off, in a moral point of view, as a
treacherous, fickle, cowardly desertion; +desciscere+ (from scindere) in
a political point of view, as an alteration in the constitution and
political system. (v. 363.)

TURBO, see _Ventus_.

TURGERE; TUMERE. +Turgere+ (#tragan#) denotes being swoln, with
reference to actual corpulency and fulness, like #spargan#, #sphrigan#;
whereas +tumere+ (from #stomphos#) with reference to concealed
nothingness and emptiness, like #oidan#. Hence sails are called
_turgida_, inasmuch as the wind, which swells them out, is something,
and actually fills them; and _tumida_, inasmuch as it is merely air,
consequently nothing, and only seems to fill them. (iv. 191.)

TURIO, see _Rami_.

TURPIS, see _Teter_.

TUTUS; SECURUS; INCURIOSUS. 1. +Tutus+ denotes safety objectively, he
who actually is safe, like #asphalês#; +securus+ (sine cura)
subjectively, he who thinks himself safe; hence +tutus+ is used for
provident, with reference to foresight; +securus+ is used as a softer
expression, for improvident, with reference to the want of foresight.
Sen. Ep. 97. _Tuta_ scelera esse possunt, _secura_ non possunt: and 105.
The substantive _securitas_, however, must be used to supply the want of
a similar substantive from _tutus_. 2. +Securus+, +securitas+, denote
freedom from care and anxiety merely as a state of mind, like
#amerimnos#, in opp. to _sollicitus_, Tac. Hist. iv. 58; whereas
+incuriosus+, +incuria+, denote the want of carefulness and attention,
with a practical reference, like heedless, #oligôros#, in opp. to
_cura_. Sen. Ep. 100. Fabianus non erat negligens in oratione, sed
_securus_. (iii. 120.)


U.

UBER, see _Foecundus_ and _Mamma_.

UDUS; UVIDUS; HUMIDUS; AQUOSUS; MADIDUS. 1. +Uvidum+ and +udum+ (#huas#,
vadum, from #huô#, uveo) denote, like #hugron#, the wetness which
consists entirely of water or other fluid particles, whether actually,
apparently, or only by hyperbole, _humore constans_; whereas +humidum+
and +humectum+ (from #chumos#) is the wetness which is caused by water
soaking through, _humore mixtum_. Senec. N. Q. ii. 25. Dicis nubes
attritas edere ignem cum sint _humidæ_, imo _udæ_. Hence is +udus+ (in
opp. to _sudus_ and _solidus_) used by Tertullian as synonymous with
_aquanus_; whereas _humidus_ (in opp. to _aridus_) is synonymous with
_aquosus_, only that by _aquosus_ is meant a separation and
juxta-position of wet and dry; by _humidus_, a mixture and association
of wet and dry; hence _pratum aquosum_ means a meadow with ponds and
puddles; _pratum humidum_, a meadow soaked with water. 2. +Udus+ is only
a contracted form of _uvidus_; +humectus+ is distinguished from
_humidus_ only as a sort of participle. Pacuv. ap. Varr. Terra exhalabat
auroram _humidam, humectam_. 3. +Humidus+, +humens+, refer, like moist,
to the inward quality of a body; whereas +madidus+, +madens+, like
#mudaleos# and dripping, only to the exterior and surface of a body, in
opp. to _siccus_. Cic. Phil. xiv. 3. Imbuti sanguine gladii legionum
exercituumque nostrorum, vel _madefacti_ potius duobus consulum, tertio
Cæsaris proelio; for +imbuere+, as the causative of _imbibere_, refers
to a _humectatio_, a moisture of the inner part; +madefieri+, to a
_redundatio_, the cause of which lies in this, that the inner part is so
over-full, that nothing further can be forced into it. (ii. 12.)

ULCUS, see _Vulnus_.

ULIGO, see _Lacuna_.

ULNA; LACERTUS; BRACHIUM; CUBITUS. +Ulna+ (#ôlenê#) is the whole arm,
from the shoulder to the hand, which serves as a measure, an ell;
+lacertus+ (#alkê#) the upper arm; +brachium+ (#branchion#, #brachiôn#),
the under-arm; +cubitus+, the bending between the two, the elbow.
(vi. 383.)

ULS, ULTRA, see _Trans_.

ULTIMUS, see _Extremus_.

ULTIO, s. _Vindicta_.

ULTRO, s. _Præterea_ and _Sponte_.

UMBROSUS, see _Obscurus_.

UNA; SIMUL. +Una+ means together, at the same place, like #homou#;
whereas +simul+ (#homalôs#) at once, at the same time or moment, like
#hama#.

UNCTUS, see _Delibutus_.

UNCUS, see _Curvus_.

UNDA, see _Aqua_.

UNICUS, see _Eminens_.

UNIVERSUS, UNUSQUISQUE, see _Quisque_.

USQUE, see _Semper_.

USURA, see _Fænus_.  [[main entry spelled "Foenus"]]

USURPARE, see _Uti_.

UTERQUE; AMBO; UTERVIS; UTERLIBET. 1. +Uterque+ denotes 'both,' as two
unities, like #hekateros#; +ambo+, as the halves of a pair, like
#amphô#. Cic. Fin. ii. 7. Hic, qui _utramque_ probat, _ambobus_ debuit
uti. Orat. 6, 21. Terent. Ad. i. 2, 50. Curemus æquam _uterque_ partem;
tu alterum, ego alterum; nam _ambos_ curare propemodum reposcere illum
est quem dedisti. Plin. Pan. 90, 4. Vell. P. ii. 66. This difference is
palpable from Cic. Mur. 18, 37. Duæ res vehementer in prætura desideratæ
sunt, quæ _ambæ_ in consulatu Murenæ profuerunt . . . . Horum _utrumque_
ei fortuna ad consulatus petitionem reservavit. And Orat. iii. 26.
A quibus _utrisque_ submittitur aliquid. 2. +Uterque+ and +ambo+ are
copulative, and may be resolved into _unus et alter_, and have their
predicate actually in common; whereas +utervis+ and +uterlibet+ are
disjunctive, and may be resolved into _unus vel alter_, and have their
predicate in common only by possibility. Ter. Andr. prol. 10. Qui
_utramvis_ recte norit, _ambos_ noverit. (iv. 349.)

UTI; USURPARE; FRUI; FRUNISCI. +Uti+ and +usurpare+ denote the mere act
of using, by which a person turns a thing to his advantage; but +uti+
(from #oiô#) a permanent use; +usurpare+ (usui rapere) a single act of
using; whereas +frui+ and the antiquated word +frunisci+ (from
#phronein#), the pleasant feeling of this use, as to enjoy; +frui+ is
the primitive, +frunisci+ the inchoative of the verb. Sen. Vit. B. 10.
Tu voluptate _frueris_, ego _utor_. Flor. ii. 6. Hannibal cum victoria
posset _uti_, _frui_ maluit. Cic. Rosc. Am. 45, 131. Commoda, quibus
_utimur_, lucem, qua _fruimur_, spiritumque, quem ducimus, a Deo nobis
dari. Cic. Cat. iii. 2, 5. Quorum opera . . . assidue _utor_; comp. with
Fin. ii. 35, 118. In ea, quam sæpe _usurpabas_, tranquillitate degere
omnem vitam. Cic. Orat. 51, 169. Post inventa conclusio est, qua credo
_usuros_ veteres illos fuisse, si jam nota et _usurpata_ res esset.
(iii. 134.)

UTIQUE, see _Plane_.

UVIDUS, see _Udus_.

UXOR, see _Foemina_.  [[redirects to _Femina_]]


V.

VACARE; OTIARI; FERIARI; CESSARE; NIHIL AGERE. +Vacare+ (from #hêka#?)
means to have one's time free, in opp. to _occupatio_, which compels one
to work; +otiari+ (from #ausios#, #autôs#), to be at leisure, in opp. to
_negotia_, which oblige one to work; +feriari+, to enjoy a holiday, in
opp. to working all day; +cessare+ (from cedere? or from #kathizein#?),
to make a half-holiday, and enjoy a short cessation, in opp. to previous
activity; +nihil agere+, to do nothing, in opp. to activity in general.
(vi. 388.)

VACILLARE, see _Labare_.

VACUUS, see _Inanis_.

VADERE, see _Ire_.

VADUM, see _Solum_.

VAFER, see _Astutus_.

VAGARI, see _Errare_.

VALDE, see _Perquam_.

VALE, see _Ave_.

VALENS, see _Salus_.

VALERE, see _Posse_.

VALETUDO, see _Æger_.

VALIDUS; FIRMUS; ROBUSTUS. 1. +Validus+ (from #holos#, #oulos#), means
strong, in an active sense, as able to perform something, in opp. to
_imbecillis_, Cic. Fam. vii. 1. Plin. H. N. xiv. 21, like #sthenaros#;
whereas +firmus+ and +robustus+, in a passive sense, as able to endure;
+firmum+ (from #phraxai#, #phargnumi#), strong from an immovable
position, and, consequently, stedfast, in opp. to _labans_, _vacillans_,
and, for want of a corresponding adjective, to _imbecillus_, Cic. Fam.
ix. 16. Sall. Jug. 10. Quintil. v. 10, 49, like #bebaios#; +robustum+
(from #errhôsthai#) through its compact nature, and its impenetrable
and, consequently, durable materials, nearly in opp. to _tenerum_, like
#rhômaleos# and #ischuros#. 2. +Imbecillitas+ denotes generally a
mental, +infirmitas+, a bodily weakness, according to Cic. Fin. v. 45.
In _infirma_ ætate, _imbecillaque_ mente: both are sometimes used in a
mental sense, in which case +imbecillitas+ denotes a natural weakness of
the head or heart, a want of talent or of spirit; whereas +infirmitas+,
a moral weakness of character, fickleness and uncertainty, for example:
Cæs. B. G. vii. 77. Nolite stultitia ac temeritate vestra aut
_imbecillitate_ animi omnem Galliam prosternere; comp. with iv. 5. Cæsar
_infirmitatem_ Gallorum veritus, quod sunt in consiliis capiendis
mobiles et rebus plerumque novis student. Or, Cic. Divin. ii. 60, with
Fam. xv. 1. Or, Tac. Ann. iv. 8, with Hist. i. 9. (iv. 164.)

VALLUM, see _Agger_.

VALLUS, see _Stipes_.

VALVÆ, see _Ostium_.

VARIUS; DIVERSUS; CONTRARIUS; VERSICOLOR; VARIEGARE. 1. +Varium+ (from
#aiolos#) means, possessing differences in its own texture, varied;
whereas +diversum+, differing from something else, distinct. Catull. 47,
10. Quos longe simul a domo profectos _diverse variæ_ viæ reportant;
that is, whom various ways, in an entirely different direction, bring
home. Tac. Hist. i. 25. Otho postquam _vario_ sermone callidos et
audaces cognovit pretio et promissis onerat . . . Suspensos cæterorum
animos _diversis_ artibus (namely, spe et metu) stimulant. 2. The
+diversa+ will have nothing in common, and go different or even opposite
ways from each other; whereas the +contraria+ confront and stand
directly opposite to each other. Hence the following climax in Cic.
Divin. ii. 26, 55. _Diversas_ aut etiam _contrarias_. Vell. Pat. ii. 75.
_Diversa_ præsentibus et _contraria_ exspectatis sperare. Quintil.
v. 10, 26. 3. +Varium+ denotes variegated, as exhibiting different
colors at the same time, like #poikilon#; whereas +versicolor+, that
which changes its color, according to the light in which it is held,
like #aiolon#. Propert. iii. 13, 32. Aut _variam_ plumæ _versicoloris_
avem. Pliny is describing two different properties, xxxvii. 10, when he
describes the stone Mithrax, as at the same time _multicolor_ and
_contra solem varie refulgens_. 4. +Variare+ means to give a varied
appearance in general; +variegare+, to give a varied appearance,
especially by different colors. (iii. 269.)

VAS, see _Sponsor_.

VASTA, see _Solitudo_.

VASTARE; POPULARI; DIRIPERE; AGERE FERRE; EXPILARE; SPOLIARE; PECULARI.
1. +Vastare+ (from ustus?) means to lay waste, from rage or from policy
to destroy the property of an enemy, like #perthein#, #porthein#;
whereas +populari+, +diripere+, and +agere ferre+, to plunder for one's
own use; +populari+, on a great scale, for example, to lay waste all the
crops, and drive off the herds; +diripere+, on a small scale, to break
into the houses, and break open the closets; +agere ferre+ includes both
meanings, like #agein kai pherein#. 2. +Spoliare+ and +populari+ mean to
plunder, in a state of open warfare; whereas +expilare+ and +peculari+,
+depeculari+, in a state of peace; +expilare+ (#psiloô#) by open force;
+peculari+ (dimin. of #pekô#) by fraud, and by secretly purloining the
property of the state. Cic. Parad. vi. 1. Si socios _spolias_, ærarium
_expilas_. (iv. 339.)

VATES, see _Canere_.

VATICINARI, see _Divinare_ and _Hariolari_.

VECORS, see _Amens_.

VEGETUS, see _Vigens_.

VEHEMENS, see _Acer_.

VELLE; OPTARE; EXPETERE; CUPERE; AVERE; GESTIRE. 1. +Velle+, +optare+,
and +expetere+, are acts of calm reason and self-determination; whereas
+cupere+, +avere+, and +gestire+, acts of excited feeling and of
passion. Senec. Ep. 116. Cum tibi _cupere_ interdixero, _velle_
permittam. 2. +Velle+ (#helein#) means to wish, and co-operate towards
the realization of one's wish, like #thelein# and #boulesthai#; +optare+
(from #pothein#) to wish, and leave the realization of one's wish to
others, or to fate, like #pothein#; +expetere+, to wish, and apply to
others for the realization of one's wish, like #oregesthai#. Sen. Ep.
95. Sæpe aliud _volumus_, aliud _optamus_. Cic. Off. i. 20. Nihil nisi
quod honestum sit homines aut admirari aut _optare_ aut _expetere_
oportet. 3. +Cupere+ (#kaptein#) denotes a vehement, passionate desire;
+gestire+ (#gêthein#), a lively desire, showing itself by gestures;
+avere+ (from #chainein#, #chaos#), an impatient, hasty desire.
+Cupidus+ means, being eagerly desirous of something, like #epithumôn#;
+gestiens+, rejoicing in anticipation of something, like #chrêzôn#;
+avidus+, being greedy after something. Cic. Sen. 8. Græcas literas sic
_avide_ arripui, quasi diuturnam sitim explere _cupiens_; comp. with
Att. ii. 18. Intellexi quam suspenso animo et sollicito scire _averes_,
quid esset novi. And, iv. 11. Perge reliqua; _gestio_ scire ista omnia.
(v. 57.)

VELLUS, see _Tergus_.

VELOX, see _Citus_.

VENDERE; VENUNDARE; MANCIPARE. +Vendere+ and +venundare+ denote the
selling of any thing as a mercantile act; but in +vendere+ (#anadounai#)
the disposing of the thing is the principal notion, the price merely
secondary, in opp. to emere, like #apodosthai#; in +venundare+, the
previous having for sale, or offering for sale, is the principal notion,
as in #pipraskein#, #pôlein#, #apempolan#; whereas +mancipare+ denotes a
juridical act, in consequence of which a thing is alienated, and, with
all that belongs to it, transferred to another, in a legal form, as his
property. (iv. 118.)

VENDITATIO, s. _Jactatio_.

VENENUM, see _Toxicum_.

VENERARI, see _Vereri_.

VENIAM DARE, s. _Ignoscere_.

VENTUS; PROCELLA; TEMPESTAS; VORTEX; TURBO. +Ventus+ (#aeis#, or #antê#,
Hesiod) is the generic term for wind; +procella+ and +tempestas+ denote
a violent wind; +procella+ (#kelados#), a mere squall or gust of wind;
+tempestas+, a complete storm, or stress of weather, generally
accompanied by thunder and lightning, rain or hail; whereas +vortex+ and
+turbo+ denote a whirlwind; +vortex+ (vertere), a weaker sort, that
merely raises the dust; +turbo+ (#strephô#, #strophalinx#), a strong
whirlwind that causes destruction. (v. 287.)

VENUDARE, see _Vendere_.

VENUSTUS, see _Formosus_.

VEPRES, see _Dumi_.

VERBERARE; ICERE; FERIRE; CÆDERE; PULSARE; MULCARE; PAVIRE; CUDERE.
1. +Verberare+, +ferire+, and +icere+, mean, in a general sense, to
strike, whether by throwing, hitting, or pushing; but the _verberans_
makes his blow rebound; the _iciens_ and _feriens_ penetrate and wound,
or break to pieces; the _iciens_ (resembling in form jaciens) chiefly by
throwing, for instance, _fulmine ictus_; the _feriens_, by pushing, for
instance, _murum ariete_; whereas +cædere+, +pulsare+, and +mulcare+,
denote especially striking, generally with a weapon; +cædere+, with a
weapon that cuts and wounds, a hatchet, sword, whip, rod, strap;
+pulsare+ and +mulcare+, with a hard weapon, stick or fist. +Pulsare+
has any object whatever, man, a door, the ground; +mulcare+, like to
cudgel, only an object that can feel pain, especially man.
2. +Verberare+, in a narrower sense, denotes a quiet chastisement by the
blows of a stick, which is generally appointed, as a formal punishment,
by the competent authorities; whereas +pulsare+ and +mulcare+, a
misusage by blows or thrusts, which is administered as mere vengeance by
unauthorized persons; +pulsare+ (from pellere) as a slighter misusage
with hand or stick, which principally hurts the honor and dignity of the
person misused; +mulcare+ (#malaxai#, malaxare), a rougher misusage,
with fists or clubs, which aims principally at physical pain, like a
sound drubbing. 3. +Pavire+ (#paiein#) means to beat, in order to make a
soft mass solid; +cudere+, in order to widen or extend a solid mass.
+Fulgere+, +battuere+, and +cajare+ are antiquated or vulgar expressions
for beating. (v. 67.)

VERBOSUS, see _Garrire_.

VERBUM; VOCABULUM; VOX; DICTUM; DICTERIUM. 1. +Verbum+ (#arabos#) is a
word, as a part of speech; whereas +vocabulum+, as a part of language.
The _verba_ are verbs, the _vocabula_ words in general. 2. +Verba+
denote words in general, with reference to their meaning; +voces+, with
reference to their form and their sound. 3. As a grammatical term, +vox+
comprehends all the eight parts of speech; +vocabulum+, all legitimate
words, consequently with the exclusion of interjections or natural
sounds; +nomen+, only the nouns, adjectives, substantives, and pronouns;
and +verbum+, only the verbs. 4. +Verbum+, in a collective sense,
denotes a general notion, that which is said; whereas +vox+, +dictum+,
and +dicterium+, are particular expressions; +vox+ (#êchê#), an
expression of feeling or passion, like an exclamation; +dictum+, an
expression of wit or intellect, like a _bon mot_. Tac. Hist. iii. 39.
Audita est sævissima Vitellii _vox_, qua se pavisse oculos spectata
inimici morte jactavit; comp. with Ann. vi. 20. Scitum Passieni _dictum_
percrebuit, neque meliorem unquam servum neque deteriorem dominum
fuisse. 5. +Dictum+ is the general and popular expression for any
pointed saying; +dicterium+, a select term of later times for a
particularly smart _dictum_, which is not merely the product of natural
wit, but also of cultivation refined by literature and intercourse with
polished society. (iv. 29.)

VERERI; TIMERE; METUERE; SPES; FIDUCIA; TIMOR; TIMIDITAS; IGNAVIA;
FORMIDO; HORROR. 1. +Vereri+ (#horan#?) like #aideisthai#, has its
foundation in what is strikingly venerable; +metuere+ and +timere+, like
#deisai#; and #phobeisthai#, in the threatening danger of an object. The
_timens_ and _metuens_ fear the danger; the _verens_, the disgrace and
shame. Cic. Phil. xii. 12. Quid? veteranos non _veremur_? nam _timeri_
ne ipsi quidem volunt. Sen. 11, 37. _Metuebant_ eum servi, _verebantur_
liberi, carum omnes habebant. Liv. xxxix. 37. _Veremur_ quidem vos
Romani et si ita vultis etiam _timemus_. Afran. ap. Gell. xv. 13. Ubi
malunt _metui_, quam _vereri_ se ab suis. Senec. Ir. iii. 32. Quibusdam
_timeamus_ irasci, quibusdam _vereamur_. 2. +Metus+ (#matan#) is fear,
only as the anticipation of an impending evil, and reflection upon it,
the apprehension that proceeds from foresight and prudence, like #deos#,
synonymously with _cautio_; whereas +timor+ (from #tremô#), the fear
that proceeds from cowardice and weakness. Or, +metus+ is an
intellectual notion; fear, as from reflection, in opp. to _spes_; for
instances, see Cic. Verr. ii. 54. Off. ii. 6. Liv. xxx. 9. Suet. Aug.
25. Tac. H. i. 18. Ann. ii. 12, 38. Sen. Ep. 5. Suet. Aug. 5. Cels.
ii. 6. Curt. viii. 6:--whereas +timor+ is a moral notion, fear as a
feeling, in opp. to _fiducia_, _animus_. Cic. Divin. ii. 31. Att. v. 20.
Rull. i. 8. Sallust. Jug. ii. 3. Tac. Hist. ii. 80. Plin. Ep. v. 17. 3.
In the like manner are +spes+, hope, and +fiducia+, confidence,
distinguished. Sen. Ep. 16. Jam de te _spem_ habeo, nondum _fiduciam_.
Tac. Agr. 2. Nec _spem_ modo ac votum securitas publica, sed ipsius voti
_fiduciam_ ac robur assumpserit. Suet. Cl. 10. Aliquanto minore _spe_
quam _fiducia_. Liv. x. 25. Curt. ix. 4, 25. 4. +Timor+ denotes fear, as
a temporary state; +timiditas+, fearfulness, as an habitual quality,
which is connected with _ignavia_, as a more precise expression for the
more general feeling. Lactant. iii. 17. Epicurus . . . _ignavum_
prohibet accedere ad rem publicam, pigrum exercere, _timidum_ militare.
+Ignavia+ is inaptitude for any noble action, and particularly for deeds
of valor; +timiditas+ is, under certain circumstances, excusable;
+ignavia+ is absolutely blamable. 5. +Metus+ and +timor+ have their
foundation in reflection, whereby a person is made clearly aware of the
object and ground of his apprehension; whereas +horror+ and +formido+ is
an immediate feeling, which overpowers the understanding by the dreadful
image of the nearness of some horrid object, and can give no account of
the ground of its fear; +formido+ (fremere) expresses this state
immediately as a state of mind, like #orrhôdia#; whereas +horror+
(#chersos#) as the bodily expression of this state, by the hair standing
on end, the eyes wildly staring, etc., like #phrikê#. Tac. H. iv. 45.
_Metus_ per omnes ac præcipua Germanici militis _formido_. (ii. 190.)

VERERI; REVERERI; VENERARI; COLERE; OBSERVARE; ADORARE; ADMIRARI;
SUSPICERE. 1. +Vereri+ and +revereri+ mean, to feel reverence; whereas
+venerari+, to show reverence. Tac. Ann. xiv. 13; comp. _venerationem_
sui with matris _reverentia_. 2. +Vereri+ (#horan#?) denotes respect
bordering on fear and bashfulness; whereas +revereri+, fear and
bashfulness arising from respect. In _vereri_, fear, in _revereri_,
respect is the principal notion: hence +verecundia+ is the dread of
exposing one's self before the person respected; whereas +reverentia+,
the calm consciousness that some one is worthy of this reverential
feeling. 3. +Venerari+ (#antesthai#?) is used (at least in Cicero) only
for demonstrations of reverence towards the gods and sacred things;
+observare+, only for such demonstrations towards men; +colere+, towards
either. Cic. Rep. i. 12. Ut . . . Africanum ut deum _coleret_ Lælius,
domi vicissim Lælium _observaret_ in parentis loco Scipio. And, N. D.
i. 42. ii. 28. The +venerans+ seeks only to express due reverence, and
by self-humiliation to avert the anger of the gods; the +colens+ (from
#kolax#) seeks by acts of courtesy, of service, and of respect, to win
the affection of some one, and the fruits of it, as from a cultivated
field. +Veneratio+ shows itself more in prayer; +cultus+, more in
sacrifice: +veneratio+ is more a single, transient act; +cultus+ more a
permanent expression of respect. Tac. H. i. 10. Vespasianus . . . Titum
filium ad _venerationem cultumque_ (ejus) miserat; that is, that he
might do homage to the new emperor, and then also remain in his circle
of courtiers. 4. +Observare+ (from #eruesthai#) involves a mere negative
notion, and denotes having regard for, in opp. to slighting; yet is not,
on this account, _colere_ a stronger, _observare_ a weaker term.
+Colere+, indeed, involves more palpable activity, _operam_; whereas
+observare+, more tender regard, _pietatem_; hence sometimes the one,
sometimes the other, is the stronger expression. 5. +Adorare+ is the
most general expression for any sort of worship; whereas +veneratio+
consists more in gestures, +precatio+ in words. 6. _Reveremur validas
auctoritates; admiramur raras virtutes; suspicimus excellentia
dignitate._ At the same time it appears to me, that the _reverens_ is in
a state of silent awe; the _admirans_ with the expression of loud, or at
least visible enthusiasm; the _suspiciens_, under the image of one
looking up to another with an humble feeling of his own inferiority.
+Revereri+ refers especially to moral; +admirari+, to intellectual and
moral; +suspicere+, to any, even adventitious, pre-eminences. (ii. 185.)

VERRES, see _Sus_.

VERSICOLOR, see _Varius_.

VERSUTUS, see _Astutus_.

VERTERE; TORQUERE; CONVERTERE; INVERTERE; PERVERTERE. +Vertere+ means to
turn, that is, to move anything in order to give it another position or
situation, like #trepein#; +torquere+ (from #trekô#), #atrekês#), to
twist, that is, in order to move a fixed point, like #strephein#.
2. +Convertere+ means, either to turn in a body, with reference to those
acting, as, for instance, Ut pæne terga _convertant_; or, with reference
to the action, to turn completely; whereas +invertere+ means, to turn
only half round, so that the reverse side of the thing turned is
exposed; lastly, +pervertere+ means to turn upside down, so that the
thing turned becomes useless, or falls to the ground. (v. 289.)

VERUTUM, see _Missile_.

VESANUS, see _Amens_.

VESTIS; VESTITUS; VESTIMENTUM; AMICTUS; AMICULUM; CULTUS; HABITUS.
1. +Vestis+ (from vas, Goth. wastjan) is the most general expression,
and denotes sometimes the whole clothes; +vestitus+, sometimes only a
single article of dress, _vestimentum_. +Vestem mutare+ denotes, to go
into mourning; +vestimenta mutare+, to shift one's clothes. 2. +Vestis+
and +vestimentum+ denote the clothes which cover the body, as necessary
or decent; +amictus+ and +amiculum+ (from ambi and jacere) the cloak or
mantle which covers the under-clothing, for the sake of warmth or of
ornament; +amictus+, the whole of the over-clothing; +amiculum+, a
single article, as a mantle. Tac. G. 17. Feminæ sæpius lineis
_amictibus_ velantur, partemque _vestitus_ superioris in manicas non
extendunt. Curt. v. 1, 38. Sil. It. vii. 447. 3. +Cultus+ and +habitus+
have a wider meaning than _vestis_; +cultus+ (occulere) whatever belongs
to dress, girdle, hat, ornaments, arms, etc.; +habitus+, whatever
belongs to the exterior in general, cleanliness, mode of dressing the
hair, carriage of the body, etc. Suet. Cæs. 44. Dicam ea, quæ ad formam
et _habitum_ et _cultum_ et mores pertinebant. Cal. 52. _Vestitu_
calceatuque cæteroque _habitu_. (v. 209.)

VETARE; INTERDICERE. +Vetare+ means to forbid by virtue of the law, in
opp. to _jubere_; whereas +interdicere+, to forbid, by virtue of
official authority, in opp. to _addicere_, _permittere_.

VETERNUS, see _Antiquus_.

VETULA, see _Anus_.

VETUS; SENEX; GRANDÆVUS; LONGÆVUS; SENECTA; SENECTUS; SENIUM. 1. +Vetus
homo+ (#etos#) denotes an old man, from the fiftieth year of his life,
in opp. to _juvenis_, a young man, like #gerôn#; whereas +senex+
(#anax#? or #henous echôn#?), an old man from his sixtieth year, with
the accessory notion of his being worthy of respect, like #presbutês#;
lastly, +grandævus+ and +longævus+ denote a very aged man, who has
already exceeded the usual duration of life, and who is, consequently,
somewhere about eighty or upwards. 2. +Senecta+ denotes old age
indifferently, merely as a period of life; +senectus+, as a venerable
and experienced age, that commands respect and indulgence; +senium+, the
infirm and burdensome age, which is to be looked upon as a disease.
(iv. 89.)

VETUS, VETUSTUS, see _Antiquus_ and _Puer_.

VIA, see _Iter_.

VIBRARE, see _Librare_.

VICINUS; FINITIMUS; CONFINIS. +Vicini+ (#oikeioi#) are neighbors, in
reference to house and yard; whereas +finitimi+ and +confines+, with
reference to the boundaries of the land; +finitimi+, in a one-sided
relationship, as the neighbors of others, who dwell near their
boundaries, in a mere geographical sense; +confines+, in a mutual
relationship, as opposite neighbors, who have boundaries in common, with
the moral accessory notion of friendship associated with neighborhood.
The _finitimi_ are _finibus diremti_; whereas the _confines_ are
_confinio conjuncti_. (v. 181.)

VICISSIM; INVICEM; MUTUO. +Vicissim+ (from #eikazô#) denotes, like on
the other hand, and in hand, and in turn, a successive; +invicem+ and
+mutuo+, like reciprocally and in return, a mutual acting and suffering
between two persons or things; +invicem+, more with reference to
reciprocal actions; +mutuo+, to reciprocal or mutual states. (vi. 402.)

VICTUS, see _Vita_.

VIDERE; CERNERE; SPECTARE; INTUERI; CONSPICERE; ADSPICERE; ADSPECTUS;
CONSPECTUS; OBTUTUS. 1. +Videre+ and +cernere+ denote seeing, as
perceiving by the organ of sight; +videre+ (#idein#) as perception in
general, in opp. to an obstruction of the view, like #horan#; +cernere+
(#krinein#) especially as a clear perception, in opp. to a transient or
dim view; whereas +spectare+, +intueri+, +tueri+, and +contueri+, denote
looking, as the dwelling of the eyes upon an object; +spectare+ means,
quietly to fix the eye upon an object that interests the understanding,
and dwell upon it as upon a theatrical representation, like #theasthai#;
whereas +intueri+ (from #stochazomai#), to fix the eye upon something
that strikes the fancy or soul, as to contemplate, #theôrein#. Cic. Fam.
vii. 1. Neque nos qui hæc _spectavimus_, quidquam novi _vidimus_.
2. +Intueri+ denotes merely to contemplate attentively; +contueri+, to
gaze upon fixedly, keenly, and with eyes widely opened. 3. +Conspicere+
means to descry, that is, to get sight of an object of one's self, and
generally of an unexpected object; whereas +adspicere+ means to look at,
that is, to cast one's eye upon an object, whether consciously or not.
4. +Adspectus+ has an active meaning, as the looking at; +conspectus+, a
passive meaning, as the sight of, that is, the appearance, often also
the _field of view_, _sight_ [as in _to be_ or _come in sight_];
+obtutus+ has a neutral sense, as the look. Suet. Tib. 43. Ut _adspectu_
deficientes libidines excitaret; comp. with Cal. 9. Tumultuantes
_conspectu_ suo flexit; and with Cic. Orat. iii. 5. Qui vultum ejus cum
ei dicendum esset, _obtutumque_ oculorum in cogitando probe nosset.
(iv. 305.)

VIERE, see _Ligare_.

VIGENS; VEGETUS; VIVIDUS; VIVUS; ANIMANS; VITALIS; VIVAX. 1. +Vigens+
(#aixai#) denotes a man, both in body and mind, fresh and in full
strength; +vegetus+, one, in a mental sense, on the alert and animated;
+vividus+ (from #êus#? or from vis?), one, in a moral sense, full of
life and energy. Liv. vi. 22. Exactæ jam ætatis Camillus erat . . . sed
_vegetum_ ingenium in _vivido_ pectore _vigebat_, virebatque integris
sensibus. 2. +Vivus+ (Goth. quiws) means living, in opp. to dead;
+animans+, possessing life, in opp. to inanimate. 3. +Vitalis+ means
long-lived; +vivax+, tenacious of life. (iv. 445.)

VIGIL; INSOMNIS; EXSOMNIS. +Vigil+ denotes the state of being awake as
positive, and involves consciousness and will, and the application of
vital energy, like #agrupnos#; whereas +insomnis+ and +exsomnis+, only
negatively, as sleepless, #aupnos#; but the +insomnis+ cannot sleep; the
+exsomnis+ will not sleep. Tac. Ann. i. 65. Cum oberrarent tentoriis
_insomnes_ magis quam _pervigiles_. Vell. P. ii. 88. Mæcenas ubi rem
_vigiliam_ exigeret, sane _exsomnis_. Hor. Od. iii. 7, 6. Frigidas
noctes non sine multis _insomnis_ lacrimis agit; comp. with 25, 7. Non
secus in jugis _exsomnis_ stupet Evias; or Virg. Æn. ix. 167, with
vi. 556. (iv. 444.)

[[VIGILIÆ, see _Excubiæ_.]]

VILLA; FUNDUS; PRÆDIUM; AGER; CAMPUS; RUS; ARVUM. 1. +Villa+ (dimin. of
#hedos#) denotes a country-house, usually with a real estate; +fundus+,
a real estate, usually with a country-house; +prædium+, sometimes a
country-house, sometimes a real estate, like landed property. At the
same time +villa+ is an architectural term; +fundus+, an economical
term; +prædium+, a juridical term. Cato, R. R. 3. Ita ædifices, ne
_villa fundum_ quærat, neve _fundus villam_. 2. +Villa+, +fundus+, and
+prædium+, suppose a proprietor, like _portio_; whereas +ager+, +arvum+,
+rus+, and +campus+, are thought of without reference to a proprietor,
like _pars_. 3. +Ager+ and +campus+ denote the field, whether cultivated
or not; +ager+ (#agros#), the open field, in opp. to ground that is
built upon, or planted with trees, consequently in opp. to _urbs_,
_oppidum_, _vicus_, _hortus_, _silva_, like #agros#; whereas +campus+
(#kêpos#) denotes the low-lands and plains, like #pedion#, consequently
in opp. to the high-lands, _mons_ and _collis_; Cic. Div. i. 42. N. D.
ii. 60. Colum. i. 2. Herenn. iv. 18. 25. Curt. viii. 1, 4. 4. +Rus+ and
+arvum+ denote the corn-field; +rus+ (#arotos#) in opp. to the village
or the town, like #aroura#; +arvum+, in opp. to pasture-lands and
plantations, consequently in opp. to _pabulum_, _pascuum_, _pratum_,
_olivetum_, Sall. Jug. 95. Cic. N. D. i. 45. Plaut. Truc. i. 2, 47. Hor.
Ep. i. 16, 2. like #arotos#. Cic. Fr. ap. Quintil. iv. 2. _Fundum_ habet
in _agro_ Tiburino Tullius paternum. Orat. iii. 33. De _fundo_ emendo,
de _agro_ colendo. Tac. G. 26. _Arva_ per annos mutant, et superest
_ager_. (iii. 5.)

VINCERE; SUPERARE; OPPRIMERE. 1. +Vincere+ (#eikein#? or #ankas
anankazein#?) means, to drive an adversary from his place, like #nikan#;
+superare+ to win a place from an adversary, like #huperballesthai#. The
+vincens+ has more to do with living objects, with enemies; the
+superans+ with inanimate objects, with difficulties. Tac. Ann. i. 25.
_Invictos_ et nullis casibus _superabiles_ Romanos. 2. +Evincere+
denotes especially the exertion and duration of the conflict;
+devincere+, its consequence, and the completeness of the victory.
3. +Vincere+ means to conquer by fighting; +opprimere+, without
fighting, by merely appearing, in consequence of a surprisal, or of a
decided superiority of forces. Cic. Mil. 11. Vi _victa_ vis, vel potius
_oppressa_ virtute audacia est: and to the same purport, Muren. 15.
Mithridatem L. Murena repressum magna ex parte, non _oppressum_
reliquit. (iv. 278.)

VINCIRE, see _Ligare_.

VINCULA; CATENÆ; COMPEDES; PEDICÆ; MANICÆ. +Vincula+ (#ankalê#, from
nectere) are bands of any sort, as a generic term for _catenæ_, etc.,
like #desmoi#; +catenæ+ are chains, whether for fettering or for other
uses, like #haluseis#; +compedes+ (from #pedê#), for fettering in
general, the hands or the feet; +pedicæ+, irons for fettering the feet;
+manicæ+, irons for fettering the hands. Tac. Ann. vi. 14. Celsus in
_vinculis_ laxatam _catenam_, et circumdatam in diversum tendens suam
ipse cervicem perfregit. (iv. 284.)

VINDICTA; ULTIO; TALIO; POENA; MULCTA; CASTIGATIO; PUNIRI. 1. +Vindicta+
(#anadektês#) is an act of justice, like avenging: +ultio+ (#alalkein#,
#alexein#), an act of anger, like revenge; +talio+ (#tlênai#), an act of
retaliation. 2. +Ultio+, +vindicatio+, and +talio+, take place in
consequence of the supreme authority of an individual; +punitio+,
+mulctatio+, and +castigatio+, in consequence of the demand of others;
+poena+ (#poinê#, #peina#, #penomai#), as a punishment which the
violated and offended law demands, by any mode of suffering; +mulcta+
(#malaxai#) as an amercement, which justice and equity demand, as a
compensation for injuries done, especially a fine; +castigatio+, as a
chastisement, which may serve to improve the individual, especially a
rebuke. +Poena+ is for the general good; +mulcta+, for the good of the
injured party; +castigatio+, for that of the guilty party. (v. 249.)
3. +Poenire+ means to punish, according to the principles of justice;
whereas +puniri+, in Cicero, to take vengeance into one's own hands.

VINOLENTUS, see _Ebrietas_.

VINUM; TEMETUM. +Vinum+ (#oinos#) is the general and usual; +temetum+
(from taminia), the antiquated and poetical name for wine.

VIOLARE, see _Lædere_.

VIR, see _Homo_ and _Puer_.

VIRGA, VIRGULTUM, see _Rami_.

VIRGO; PUELLA; VIRAGO. +Virgo+ is an unmarried woman, whether young or
old, in opp. to _mulier_, like #parthenos#; whereas +puella+, a young
woman, whether married or not; for instance, Nero's wife, Octavia,
twenty years old, in Tac. Ann. xiv. 64, like #korê#; +virago+, a
masculine, strong, heroic, young woman; for instance, the Amazones,
#antianeirai#.

VIRTUS; INNOCENTIA; HONESTAS. +Virtus+ (#artutê#) means virtue, as far
as it shows itself in becoming and meritorious actions; +innocentia+, as
far as it shows itself in blameless, especially disinterested conduct;
+honestas+ (#chnoastos#) as far it shows itself in virtuous and noble
sentiments. (vi. 406.)

VIRTUS, see _Ferocia_.

VIS, see _Potentia_.

VISCERA, see _Caro_.

VITA; SALUS; VICTUS. 1. +Vita+ (#oitos#) denotes the duration of life,
in opp. to _mors_; whereas +salus+ (from #holos#?), the safety of life,
in opp. to _interitus_, _exitium_. 2. +Vita+ denotes the public;
+victus+ the private life of a man. Nep. Alc. 1. Splendidus non minus in
_vita_ quam in _victu_. (iv. 448.)

VITALIS, see _Vigens_.

VITIUM; MENDA; MENDUM; LABES; MACULA. +Vitium+ (from #auatê#, #atê#),
denotes any fault; +menda+ (#matê#), a natural fault, especially of the
body, a blemish, like #blabê#; +mendum+, a fault committed, especially
in writing, a blunder or mistake, like #hamartêma#; +labes+ (#lôbê#),
a degrading fault, a stain of ignominy, like #lumê#; +macula+ (dimin.
from #môkos#), a disfiguring fault, a blot, like #kêlis#. (v. 319.)

VITUPERARE, see _Reprehendere_.

VIVAX, VIVIDUS, see _Vivens_.

VIRUS, see _Toxicum_.

VIVUS, see _Vigens_.

VIX; ÆGRE. +Vix+ (#hêka#) means scarcely, and refers, like #scholê#,
only to a thing that was near not taking place, in opp. to _omnino non_,
Cic. Att. iii. 23; whereas +ægre+ means with much ado, like #molis# and
#logis#, and refers to the agent, who is in a state of anxiety as to
whether he shall succeed or fail, in opp. to _facile_, Cic. Sen. 20.
(iii. 94.)

VOCABULUM, see _Verbum_.

VOCARE, see _Nominare_.

VOCIFERARI, see _Clangere_.

VOLUCRES; AVES; ALITES. +Volucres+ (from #helixai#) means whatever
flies, including winged insects, like #ptênos#; whereas +aves+ and
+alites+ mean only birds; +avis+ (#aetos#) as a general term in natural
history for any bird, like #ornis#; +ales+ (from ala) as a select
expression only for a larger bird, like #oiônos#, especially the eagle,
and +alites+ is used in the language of the augurs as a technical term
for those birds whose _flight_ must be observed and interpreted, in opp.
to _oscines_, or those birds whose _song_ and _cry_ must be interpreted.
Ovid, Art. Am. iii. 410. Jovis in multis devolat _ales aves_. Hor. Od.
iv. 2, 2. 4. Virg. Æn. xii. 247. Cic. N. D. ii. 64. (v. 207.)

VOLUNTATE, see _Sponte_.

VOLUPTAS, see _Cupido_.

VORAGO; VORTEX; GURGES. +Vorago+ (#orêchos#) and the poetical word, of
foreign origin, +barathrum+, denote an abyss in water, which may be
either in a pool, pond, or sea; whereas +vortex+ and +gurges+ suppose
water in motion; +vortex+ moves in a horizontal direction, so that its
water turns in a circle, and hinders whatever swims therein from
escaping; +gurges+ (from #gorgos#? or #gurgathos#?), in a perpendicular
direction, so that it drags down whatever comes into its eddy, into the
depth below. Liv. xxviii. 30. Navis retro _vortice_ intorta; compare
with xxii. 6. Deficientibus animis hauriebantur _gurgitibus_. (v. 155.)

VOX, see _Verbum_.

VULNUS; PLAGA; ULCUS; CICATRIX; SAUCIUS. 1. +Vulnus+ and +plaga+ denote
a wound from without; +vulnus+ (from lanius?) by means of a weapon, or
other cutting instrument; +plaga+, by means of any instrument carried
with intention to injure; whereas +ulcus+ (#alox#, #ôlx#) means any open
or sore place in the body, that has begun to fester, etc.; +cicatrix+,
the scar that is left when a wound is healed. Suet. Vit. 10. Verbera et
_plagas_, sæpe _vulnera_, nonnunquam necem repræsentantes adversantibus.
Plin. H. N. xvi. 12. Cels. viii. 4. 2. +Vulneratus+ means wounded in
general; +saucius+, so wounded as to be unfit for fighting, and is the
proper expression for those that are wounded in battle. Cic. Verr.
i. 27. Servi nonnulli _vulnerantur_; ipse Rubrius _sauciatur_.
(iv. 255.)

VULTUS, see _Facies_.




INDEX OF GREEK WORDS.


This Index embraces all the Greek words contained in the Latin Synonyms,
and will afford valuable aid in elucidating many Greek synonyms.

The figures refer to the pages of the book.

  #agathê tuchê#, 35
  #agathos#, 30
  #agalma#, 103
  #aganos#, 58
  #agapê#, 61
  #agein#, 9
  #agein kai pherein#, 221
  #ageirein, 9, 80
  #ageirô#, 3, 160
  #agelê#, 160
  #ankalê#, 232
  #ankas anankazein#, 231
  #aglaos#, 129
  #hagnos#, 188
  #agonos#, 131
  #agos#, 188
  #agrios#, 187
  #agroikos#, 187
  #agros#, 231 bis
  #agrupnos#, 230
  #anchisteis#, 145
  #anchô#, 53
  #adinos#, 16
  #adoleschia#, 91
  #aethlos#, 204
  #aeidein#, 32
  #aeirai#, 16
  #aeirô#, 16
  #aeis#, 222
  #aesai#, 16
  #aetos#, 234
  #azê#, 130
  #aêr#, 16 bis
  #athlios#, 66
  #athlon#, 171
  #ai#, 26, 189
  #aianos#, 172
  #aigialos#, 185
  #aideisthai#, 224
  #aidios#, 46
  #aithein#, 22
  #aithos#, 25
  #aithousa#, 6
  #aithô#, 6, 31
  #haima#, 191
  #ainos#, 26, 189
  #aixai#, 230
  #aiolon#, 220
  #aiolos#, 220
  #hairein#, 209
  #airomenê#, 117
  #aisthesthai#, 37
  #aisimos#, 103
  #aischros#, 213
  #aitein#, 186
  #aichmê#, 4
  #aiônion#, 46
  #akalos#, 134
  #akeisthai#, 135
  #akeraios#, 177
  #akê#, 24
  #akêratos#, 177
  #akmê#, 4
  #akolouthein#, 42
  #akos#, 135
  #akouein#, 26
  #akroasthai#, 27
  #akros#, 209
  #aktê#, 185 bis
  #akôn#, 139
  #alalkein#, 232
  #alasthai#, 71
  #algein#, 88
  #algos#, 53, 66
  #alegein#, 61, 150, 154, 181
  #alexein#, 232
  #hales#, 122
  #alêma#, 124
  #althein#, 175
  #althô#, 11
  #halia#, 43
  #halis#, 192
  #alips#, 194
  #alkê#, 9, 91, 217
  #alloi#, 31
  #alox#, 235
  #hals#, 134
  #alsos#, 199 bis
  #altis#, 199
  #aluktos#, 66
  #haluseis#, 232
  #alphos#, 10
  #hama#, 217
  #hamartêma#, 233
  #amauros#, 151
  #amelgô#, 133
  #amenas#, 85
  #amenêna karêna#, 202
  #amergein#, 70
  #amergôn#, 135
  #amerimnos#, 216
  #ameuô#, 114
  #amêchanos#, 131
  #amperes#, 195
  #amunô#, 144
  #amphasias#, 146
  #amphis echôn#, 68
  #amphô#, 218
  #anagignôskein#, 102
  #anankazô#, 146
  #anankê estin#, 146
  #anadektês#, 232
  #anadechesthai#, 167
  #anadounai#, 222
  #anairein#, 111
  #anaisthêtos#, 207
  #analeussô#, 37
  #anamimnêskesthai#, 136
  #ananeuô#, 147
  #anax#, 175, 228
  #anaptein#, 2
  #anapotês#, 174
  #anarithmêtos#, 109
  #anaspastos#, 6
  #anaphandon#, 20
  #ana-phatizein#, 146
  #anaphlogizein#, 2
  #andrapodon#, 198
  #andrias#, 103
  #androphronos#, 97
  #aneinai#, 81
  #anemos#, 16 bis
  #anerethizô#, 106, 118
  #anesimôs#, 158
  #anesin dounai#, 102
  #aneurein#, 112
  #anêr#, 97, 175 bis
  #anêrithmos#, 109
  #anthropinôs#, 99
  #anthrôpeiôs#, 99
  #anthrôpos#, 97
  #ania#, 53
  #anian#, 102
  #antesthai#, 226
  #antê#, 222
  #antianeirai#, 233
  #antistatês#, 6
  #anticharizesthai#, 94
  #antron#, 202
  #hapalos#, 144
  #hapantes#, 179 bis
  #hapas#, 180
  #apatan#, 76
  #apempolan#, 222
  #apletos#, 131
  #apobalein#, 14
  #apoballein#, 203
  #apodosthai#, 222
  #apotheinai#, 36
  #apothen#, 173
  #apokruptein#, 36
  #apolesai#, 1
  #aponeuô#, 147
  #aporia#, 158
  #apo tuchês#, 34
  #apophanai#, 146
  #arabos#, 14, 223
  #aroton#, 187
  #apachnê#, 184
  #argon#, 10
  #argos#, 23, 187
  #arda#, 129
  #areskeuein#, 24
  #aretai#, 125
  #arthron#, 136 bis
  #arithmos#, 45, 197
  #aristeros#, 199
  #arkein#, 21
  #arneisthai#, 146
  #aromata#, 159
  #arotos#, 231 bis
  #aroura#, 231
  #harpaktêr#, 170
  #harpê#, 180
  #arsên#, 97
  #arti#, 149
  #artutê#, 233
  #artutos#, 25
  #archaios#, 19
  #archein#, 116
  #asaphôs#, 59
  #asê#, 192
  #asis#, 130
  #asitia#, 76
  #askalaphos#, 183
  #askein#, 41
  #askêthês#, 190
  #asmenos#, 205
  #aspalax#, 196
  #aspis#, 195
  #astêr#, 205 bis
  #astrapê#, 89
  #astron#, 205 bis
  #asphalês#, 216
  #atallô#, 208
  #atalophrôn#, 208
  #atartêros#, 213
  #atê#, 51, 233
  #atimia#, 101
  #atrapos#, 115
  #atrekês#, 227
  #auatê#, 51, 233
  #augazein#, 27
  #auêros#, 27, 197
  #auêrotês#, 198
  #authis ex huparchês#, 115
  #auos#, 23
  #aupnos#, 230
  #aura#, 16
  #ausios#, 155, 219
  #austêros#, 27
  #automatôs#, 204
  #automolos#, 161
  #autôs#, 155, 219
  #auchmos#, 130
  #auô#, 27
  #aphaton#, 55
  #aphauô#, 31, 78
  #aphthonôs#, 192
  #aphneios#, 65
  #aphrôn#, 13
  #Achaioi#, 4
  #achanês#, 131
  #achên#, 33
  #achthos#, 142
  #achlus#, 150
  #hapsos#, 136


  #badên#, 158
  #badizein#, 114
  #baktron#, 90
  #banausoi#, 75
  #baros#, 142
  #bastazein#, 79
  #bauezein#, 122
  #bebaios#, 219
  #belos#, 139
  #blaberos#, 52
  #blabê#, 233
  #blagis#, 55
  #blax#, 17, 207
  #blepein#, 26
  #blosuros#, 213
  #borboros#, 129
  #boulesthai#, 221
  #branchion#, 217
  #bradunein#, 133
  #bradus#, 133, 208
  #brachiôn#, 217
  #brachus#, 30
  #brechein#, 152
  #brotos#, 191
  #buthos#, 201

  #Gaia#, 211 bis
  #galeê#, 34
  #galêros#, 37, 94
  #gauros#, 91
  #gelan#, 185
  #gelôs#, 93
  #gemein#, 210
  #genesthai#, 48, 170
  #genetê#, 92, 206
  #gennaiotês#, 154
  #genos#, 92, 206
  #genus#, 131
  #geraios#, 18, 198
  #geraos#, 142
  #geras#, 67, 171
  #gerousios#, 18
  #gerôn#, 18, 175, 228
  #geusai#, 192
  #geuô#, 11
  #Gê#, 211 bis
  #gêthein#, 92, 222
  #gêruô#, 90
  #gignesthai#, 48
  #glaphuros#, 120
  #gloia#, 88
  #glukus#, 208
  #glôtta#, 77
  #gnêsios#, 92
  #gnômê#, 196 bis
  #gnônai#, 187
  #gorgos#, 234
  #gramma#, 124
  #gromphas#, 210
  #grutê#, 177
  #gurgathos#, 234
  #guros#, 154


  #daimôn#, 149
  #dakein#, 122
  #dakru#, 118
  #dakruein#, 118
  #danos#, 86
  #dapanê#, 54
  #daron#, 171
  #dasus#, 16
  #dapsai#, 71
  #deein#, 123
  #dei#, 146
  #dein#, 146
  #deinos#, 26
  #deixai#, 59
  #deipnon#, 71
  #deisai#, 224
  #deisthai#, 186
  #deos#, 26, 225
  #deras#, 67
  #derma#, 212
  #desmeuein#, 124
  #desmoi#, 232
  #deuein#, 65
  #deuesthai#, 146
  #deuteron#, 115
  #dechesthai#, 178, 189, 209
  #dechô#, 173
  #dêein#, 178
  #dêlein#, 1
  #dêlon#, 20
  #dêlôsai#, 155
  #dêmos#, 93
  #diakrinein#, 62
  #diaputhesthai#, 63
  #diastixai#, 62
  #diatengein#, 62
  #diatribein#, 133
  #didumos#, 68
  #dielkein#, 87
  #dierein#, 63
  #dikê#, 41, 137
  #diolesai#, 1, 15
  #diplax#, 68
  #diploun#, 68
  #diplous#, 68
  #dmôs#, 198
  #dnopherai#, 150
  #doios#, 68
  #domoi#, 6
  #doxa#, 94, 196
  #dora#, 212
  #doru#, 139
  #doulos#, 24, 198
  #drainô#, 198
  #drapetês#, 161
  #dunamai#, 30
  #dunamis#, 168
  #dunasthai#, 168
  #dunasteia#, 168
  #duseidês#, 213
  #dusmeneia#, 152
  #dusnoia#, 151
  #dusphêmia#, 101
  #dômata#, 6
  #dôron#, 67
  #dôtinê#, 67


  #engelan#, 185
  #enguan#, 167
  #engus#, 8
  #engustos#, 15
  #enkarpos#, 86
  #enkuos#, 170, 171
  #enchelus#, 183
  #enchos#, 183
  #hedos#, 195, 201, 231
  #hedra#, 195
  #hedô#, 11
  #etheira#, 49
  #ethelontês#, 205
  #ethnos#, 92
  #ethos#, 45, 200
  #eia#, 119
  #eiar#, 213
  #eidos#, 83, 205
  #eidôlon#, 102
  #eikazô#, 229
  #eikein#, 231
  #eikelos#, 5, 8
  #eikôn#, 102
  #eilar#, 212
  #heimarmenê#, 35
  #eirgô#, 54
  #eirgôn#, 15
  #eirein#, 196 bis
  #eireros#, 198
  #eiromenos#, 197
  #heisai#, 49
  #heis hekastos#, 179
  #eis kenon#, 89
  #eisreusai#, 114
  #eiôthenai#, 201
  #hekateros#, 218
  #hekastoi#, 179
  #hekastos#, 179
  #ekdêmein#, 174
  #ekei#, 31
  #hekêlia#, 178
  #ekthanein#, 143
  #ekklêsia#, 43
  #hekousios#, 204
  #ekperainein#, 203
  #ekphora#, 90
  #ekôn#, 204
  #eleein#, 139
  #helein#, 168, 201, 221
  #elthein#, 114
  #heliktos#, 76
  #elixai#, 120
  #helixai#, 234
  #hellos#, 199
  #helos#, 119
  #embainvein#, 114
  #empolan#, 70
  #emphanisai#, 155
  #endaiein#, 2
  #endeia#, 159
  #endelechein#, 43
  #endios#, 60
  #enenkesthai#, 112
  #eniote#, 148
  #enosis Enuô#, 87
  #henous#, 228
  #entelês#, 84
  #entellesthai#, 116
  #enupnion#, 202
  #exapinês#, 182
  #exesti#, 43
  #exousia#, 168
  #epangellesthai#, 167
  #epieikôs#, 99
  #epithumôn#, 222
  #epikampês#, 54
  #epitêdeios#, 100
  #epichthonios#, 97
  #epôdai#, 32
  #epômis#, 23
  #eran#, 61
  #erasthai#, 61
  #erastês#, 14
  #ergazomai#, 54
  #ergasia#, 153
  #ergon#, 9
  #erdein#, 105
  #erethô#, 98
  #ereipô#, 185
  #ereuthein#, 22
  #eriphos#, 33
  #herpeton#, 183
  #herpôn#, 183
  #errhein#, 71
  #errhômenos#, 44
  #errhôsthai#, 169, 219
  #errhôso#, 29
  #ersês#, 210
  #eruesthai#, 226
  #erukein#, 21
  #erôs#, 61
  #esageirô#, 9
  #esth' hote#, 148
  #eschatos#, 75
  #etai#, 145
  #hetairai#, 160
  #hetairos#, 200
  #heteron#, 115
  #eti#, 72
  #heton#, 49
  #etos#, 18, 228
  #eu#, 29
  #euthênês#, 86
  #euthus#, 182
  #eukairia#, 151
  #eunê#, 50
  #euporos#, 65
  #euskios#, 151
  #eutokos#, 85
  #eutropos#, 30
  #eutuchês#, 78
  #euphoros#, 85
  #eucharistein#, 94
  #euchesthai#, 186
  #epheinai#, 43
  #ephiesthai#, 116
  #eche#, 71
  #echthra#, 152
  #echthros#, 6
  #echthô#, 6
  #echidna#, 183
  #echis#, 183
  #echomenos#, 3
  #echô#, 10
  #echôn#, 228


  #zeô#, 116, 175
  #zoê#, 116
  #zophos#, 150
  #zôon#, 17


  #hêgeisthai#, 64
  #hêdesthai#, 91
  #hêdus#, 208
  #êtheios#, 200
  #êthos#, 45
  #êiôn#, 185
  #hêka#, 117, 219, 234
  #ên#, 71
  #êni#, 71 bis
  #ênide#, 71
  #hênion#, 88
  #êpios#, 140
  #hêsuchia#, 178
  #êus#, 208, 230
  #êchetês#, 32, 96
  #êchê#, 87, 224


  #thalassa#, 134
  #thalloi#, 180
  #thama#, 16, 189
  #thameios#, 16
  #thanatos#, 142
  #tharsos#, 82
  #theasthai#, 229
  #thelein#, 221
  #themis esti#, 43
  #theoi rheia zaôntes#, 78
  #theos#, 149
  #thessasthai#, 2, 186
  #thetos#, 170
  #theôrein#, 229
  #thêmôn#, 3
  #thêrion#, 18
  #thês#, 106
  #thêsauroi#, 65
  #thlan#, 53, 66
  #thorubê#, 87
  #thrasos#, 82
  #threô#, 87
  #thrênein#, 118
  #thrinkos#, 144
  #thrix#, 49
  #thronos#, 195
  #thumos#, 16
  #thura#, 155
  #thurides#, 155
  #thôos#, 52
  #thôpeuein#, 24


  #iasthai#, 28, 135
  #idein#, 229
  #idios#, 173
  #idou#, 71
  #ienai#, 114
  #hieron#, 211
  #hieros#, 188
  #hikanos#, 100
  #hikanôs#, 192
  #hiketeuein#, 186
  #hilaros#, 91
  #ilus#, 129
  #inaô#, 105
  #ios#, 213
  #iotês#, 116
  #irênes#, 97
  #is#, 169
  #isa#, 8
  #isos#, 5
  #histanai#, 199
  #ischuein#, 168
  #ischuros#, 219
  #isôs#, 34


  #kanchazein#, 185
  #katharos#, 177
  #kathizein#, 52, 219
  #kai#, 72
  #kainos#, 149
  #kairos#, 60, 151
  #kakêgoria#, 131
  #kakiôn#, 58
  #kalamos#, 50
  #kallos#, 25
  #kalupsai#, 195
  #kampsai#, 88
  #kanachein#, 32
  #kanôn#, 51
  #kapros#, 33
  #kaptein#, 209, 222
  #karêkomoôntes#, 49
  #karênon#, 49
  #karis#, 54
  #karkaron#, 54
  #karpousthai#, 58
  #kartos#, 30
  #karphô#, 3
  #karô#, 32
  #katagelan#, 185
  #katathambein#, 44
  #katatheinai#, 36, 196
  #kataikia#, 131
  #katakaiein#, 2
  #katakruptein#, 36
  #kataneuein#, 43
  #katatêkein#, 128
  #kataphronein#, 203
  #katapsên#, 143
  #kateidein#, 44
  #katechein#, 52, 133
  #kaphazô#, 71
  #keirein#, 33
  #keirô#, 30
  #keisthai#, 178
  #keiô#, 49, 93
  #kelados#, 222
  #kekeuein#, 116
  #keleuthos#, 115 bis
  #keraunos#, 89
  #kerdaleos#, 25
  #kerdos#, 126
  #keuthein#, 36
  #keuthô#, 54
  #keuthôn#, 34
  #kecharêsthai#, 95
  #kêdemonia#, 45
  #kêdestês#, 145
  #kêlein#, 134
  #kêleô puri#, 31
  #kêlis#, 234
  #kêpos#, 231
  #kikinnos#, 49
  #kiôn#, 43
  #klangein#, 39
  #klados#, 93, 180
  #klaiein#, 118
  #klauma#, 119
  #kleos#, 37, 94
  #klêma#, 180
  #klima#, 125
  #klitus#, 41
  #klopios#, 195
  #klutos#, 37
  #klôn#, 180
  #knephas#, 150
  #knuzasthai#, 122
  #koein#, 168
  #koiranos#, 53
  #koitai#, 52
  #koitê#, 50
  #kolakeia#, 24
  #kolakeuein#, 24
  #kolax#, 226
  #kolaphos#, 10
  #kolapsai#, 51
  #kolouô#, 107, 190
  #kolophôn#, 50
  #kolônos#, 41
  #komazein#, 71
  #komê#, 49
  #kommoun#, 41
  #kompsos#, 177
  #kopros#, 130
  #korasion#, 160
  #korê#, 160, 233
  #korizomai#, 38
  #korrhê#, 49
  #koruza#, 14
  #korussô#, 126
  #koruphê#, 4, 50
  #koruphoun#, 4
  #kosmein#, 41 bis
  #kosmos#, 99
  #kotta#, 34
  #kottanê#, 184
  #kochônê#, 48
  #kopsai#, 194
  #krazô#, 32
  #kraipalê#, 69
  #kratos#, 169
  #krekô#, 49
  #krembalon#, 87
  #krinein#, 229
  #kroka#, 49
  #krotos#, 87
  #krousis#, 87
  #krumos#, 88
  #kruos#, 88, 190, 191
  #kruptein#, 36
  #krustallos#, 88
  #krupsai#, 133
  #kteinein#, 110
  #ktupos#, 87
  #kuar#, 202
  #kupô#, 48
  #kutos#, 212
  #kôkuein#, 119
  #kôlon#, 136
  #kôs#, 53


  #labein#, 209
  #laios#, 199
  #lakazein#, 91
  #lakein#, 59, 60, 167
  #lakizein#, 118
  #lakis#, 118
  #lalein#, 59, 60
  #lalia#, 91
  #lampas#, 32
  #lampô#, 126
  #lachein#, 142
  #lachesis#, 142
  #legein#, 59
  #legô#, 140
  #leibein#, 55
  #leibomenos#, 129
  #leibô#, 117
  #leios#, 120, 123 bis
  #leichein#, 120
  #lektron#, 50
  #lemphos#, 14, 20
  #leptos#, 122
  #lepô#, 122
  #leukê#, 129
  #leukon#, 10
  #leukos#, 126
  #leussomenon#, 128
  #leussô#, 127
  #lechrios#, 168
  #lêrein#, 14
  #lêstês#, 169
  #libazein#, 55
  #lithos#, 194
  #lilaiomoi#, 91
  #limnê#, 119
  #limos#, 76
  #liparein#, 186
  #lips#, 52
  #logis#, 234
  #lonchê#, 139
  #loidoria#, 131
  #loidoros#, 127
  #loimos#, 128
  #loisthos#, 75
  #lochmê#, 199
  #lochos#, 125
  #luthron#, 129
  #lukophôs#, 133
  #lumê#, 234
  #lussa#, 14
  #luchnos#, 32
  #lôbê#, 234
  #lôtos#, 129
  #lôphan#, 117


  #madizein#, 159
  #mazos#, 132
  #makarios#, 78
  #makros#, 73
  #malaxai#, 223, 232
  #malakos#, 143
  #maleros#, 117
  #mallos#, 212
  #mammê#, 132
  #manthanein#, 155
  #manthanô#, 17
  #manikos#, 14
  #manos#, 84
  #manteuesthai#, 64, 96
  #maschalê#, 23
  #matan#, 224
  #matê#, 233
  #matên#, 89
  #maurôtos#, 207
  #machê#, 175
  #mega#, 131
  #megas#, 131
  #medein#, 145
  #medesthai#, 40
  #metheinai#, 140
  #methê#, 69
  #methienai#, 102
  #meidian#, 185
  #meilichos#, 139
  #meirakion#, 175
  #meiresthai#, 137
  #meirô#, 144, 177
  #meldein#, 24
  #mellein#, 52
  #melos#, 136
  #melpein#, 32
  #memacha#, 131
  #memnêsthai#, 136
  #mempsis#, 183
  #menein#, 133 bis
  #menos#, 17
  #merimna#, 53
  #meros#, 136
  #mesos#, 136
  #meta spondôn#, 167
  #metarsion#, 16
  #metaphrenon#, 68
  #meteôron#, 16
  #meteôros#, 12
  #metoikos#, 106
  #metochos#, 200
  #metrion#, 140
  #mêden agan#, 140
  #mêdomai#, 116
  #mênuein#, 133
  #mêchanê#, 102
  #miainein#, 46
  #miaros#, 213
  #mikros#, 157
  #minthos#, 130
  #minuthô#, 157
  #misthos#, 171
  #misos#, 152
  #moira#, 35, 144
  #molis#, 117, 234
  #moros#, 142
  #morussein#, 46
  #morphê#, 83
  #mochlos#, 141
  #mudaleos#, 217
  #muktêres#, 145
  #mullein#, 143
  #murô#, 67, 134, 166
  #musaros#, 107
  #môkos#, 234
  #môlos#, 141
  #môros#, 208


  #naos#, 211
  #napê#, 199
  #naros#, 145
  #naus#, 145
  #neanias#, 175 bis
  #neax#, 149
  #neatos#, 75
  #nedê#, 20
  #nekros#, 142
  #nemos#, 199
  #neothen#, 115
  #neon#, 149
  #neos#, 148, 175
  #neuein#, 117
  #neôsti#, 149
  #nêpios#, 175
  #nêchein#, 55
  #nizô#, 126
  #nikan#, 231
  #niptô#, 166
  #nipha#, 166
  #nomimos#, 159
  #nôton#, 68


  #xanthos#, 10
  #xêros#, 23
  #xunkalein#, 43
  #xunekein#, 52
  #xunektoi#, 179
  #xunthesis#, 44


  #onkos#, 142
  #hodoiporein#, 174
  #hodos#, 115
  #odusasthai#, 152
  #odôda#, 152
  #ozos#, 90, 205
  #othmata#, 27
  #othomai#, 76
  #hoi alloi#, 31
  #oidan#, 215
  #oiketoi#, 229
  #oikeios#, 173
  #oiketês#, 198
  #oikodomêma#, 4
  #oikteirein#, 139
  #oiktizein#, 139
  #hoi loipoi#, 31
  #oimai#, 38
  #oimos#, 115
  #oinos#, 233
  #oinôsis#, 69
  #hoion t' einai#, 168
  #oitos#, 142, 233
  #oiô#, 218
  #oiônos#, 234
  #okkos#, 76
  #oknein#, 52
  #oknos#, 101
  #oletêr#, 169
  #oligôrein#, 203
  #oligôros#, 216
  #olisthein#, 117
  #holkos#, 168
  #ololuzein#, 119
  #holon#, 211
  #olos#, 119
  #holos#, 180, 219, 233
  #holôs#, 166
  #homalotês#, 152
  #homalôs#, 217
  #ombros#, 166
  #homêguris#, 43
  #homoios#, 5
  #homoiôs#, 8
  #homou#, 217
  #homôs#, 8
  #onar#, 202
  #oneidos#, 185
  #ontos#, 52
  #oxus#, 3 bis
  #opis#, 37
  #hopôsdêpote#, 166
  #horan#, 224, 226, 229
  #organ#, 186, 187
  #orgê#, 62
  #oregesthai#, 186, 187, 221
  #orektês#, 62
  #orêchos#, 234
  #orthos#, 22
  #orthrô#, 133
  #orthôsis#, 98
  #orinô#, 41
  #ornis#, 234
  #horos#, 84, 135
  #orrhôdia#, 225
  #orsos#, 90, 180
  #oruchê#, 139
  #orchos#, 125
  #hosion esti#, 43
  #hosios#, 188
  #osmê#, 152
  #ossai#, 27
  #hostisoun#, 179
  #osphrêsis#, 152
  #ho tuchôn#, 179
  #ouaron#, 132
  #ouas#, 26
  #outhar#, 132
  #oulos#, 219
  #ouros#, 135, 185
  #ou phanai#, 146
  #opheilein#, 146
  #ophis#, 183
  #ochein#, 124
  #ochthê#, 185
  #ochthos#, 41


  #pathein#, 80
  #paidion#, 175
  #paiein#, 223
  #païs#, 175
  #pais#, 175
  #palaios#, 18
  #palin#, 115
  #palla#, 132
  #pallakê#, 160
  #palmê#, 195
  #pandikôs thanein#, 143
  #panêguris#, 43
  #panourgos#, 25
  #pantes#, 179
  #pantôs#, 166
  #panchu#, 165
  #para#, 162
  #paralegesthai#, 160
  #parastellesthai#, 134
  #parautika#, 182
  #paraphrôn#, 13
  #parachrêma#, 182
  #parthenos#, 233
  #parisôn#, 121
  #paros#, 19
  #pas#, 180
  #pasasthai#, 11
  #passalos#, 196
  #patrios#, 158
  #patrôos#, 158
  #pauros#, 157
  #pachunô#, 159
  #pachus#, 55, 165 bis
  #pedan#, 39
  #pedê#, 232
  #pedion#, 231
  #pedon#, 211
  #pezon theinai#, 161
  #pezos#, 58
  #peithein#, 81
  #peina#, 232
  #peiratês#, 169
  #peirein#, 48
  #peirô#, 5, 144, 157
  #pekô#, 221
  #pelagizein#, 134
  #pelagos#, 134
  #pellos#, 46
  #peltê#, 195
  #pelôrios#, 131
  #penthos#, 4, 66, 119
  #penia#, 158
  #penomai#, 232
  #peparein#, 19, 48, 112, 183
  #pepoithos#, 86
  #pepoithôs#, 44
  #pera#, 214
  #peraios#, 132
  #péran#, 214
  #perãn#, 153
  #perthein#, 221
  #peri#, 149
  #peribolos#, 144
  #perieinai#, 2
  #perisseuein#, 2
  #pesein#, 117, 134, 193
  #petesthai#, 10, 96
  #petrai#, 193 bis
  #pephnein#, 90
  #pepsai#, 58
  #pêlai#, 139
  #pêlos#, 129
  #pêxai#, 155, 196
  #pithaknê#, 8
  #pithein#, 181
  #pithos#, 8
  #pikros#, 3
  #pimelês#, 165
  #pimpranai#, 2
  #pinein#, 29
  #pinos#, 46, 130
  #pipraskein#, 222
  #pistis#, 82
  #pistotês#, 82
  #pitnein#, 134
  #planasthai#, 71
  #plax#, 8, 125, 135
  #plexai#, 184
  #pleusai#, 166
  #plêthôn#, 65
  #plousios#, 65
  #ploutos#, 65
  #pludan#, 119
  #pneuma#, 16, 149
  #pnigoeis#, 25
  #pothein#, 164, 221 bis
  #pothos#, 146, 164 bis, 204
  #poiêmata#, 32
  #poikilon#, 220
  #poimnê#, 160
  #poinê#, 232
  #polemios#, 6
  #polis#, 93 bis
  #pollakis#, 189
  #pollos#, 168
  #polus#, 65
  #pompê#, 90
  #ponos#, 117, 153
  #pontizein#, 134
  #pontos#, 134
  #poreuesthai#, 174
  #porthein#, 221 bis
  #porizein#, 79
  #porkos#, 210
  #porrhôthen#, 173
  #potamos#, 85
  #pote#, 148
  #poti#, 212
  #potnios#, 168
  #potos#, 29
  #praxeis#, 9
  #praos#, 140
  #prassein#, 153
  #praus#, 30
  #presbutês#, 175, 228
  #prênês#, 174
  #priasthai#, 70
  #prin dê#, 171
  #proka#, 183
  #proseti#, 171
  #prosêkontes#, 145
  #pros toutois#, 171
  #prosphoros#, 78
  #proteros#, 19
  #propempein#, 42
  #propherô#, 102, 131
  #prophêteia#, 65
  #prulees#, 175
  #prôn#, 174
  #pteron#, 10
  #pterux#, 10
  #ptênos#, 234
  #ptilon#, 10
  #ptorthos#, 90
  #ptôcheia#, 159
  #puthô#, 191
  #puknê#, 175
  #puknos#, 16
  #pux#, 175
  #pôlein#, 222
  #pôu#, 160


  #rhabassein#, 14
  #rhaibos#, 154
  #rhachos#, 180
  #rhethos#, 136
  #rhepô#, 87
  #rheuma#, 85, 187
  #rheusai#, 187
  #rhêgmin#, 185
  #rhêxai#, 87
  #rhêchos#, 125, 184
  #rhin#, 145
  #rhinêlatein#, 153
  #rhipê#, 185
  #rhodanos#, 51
  #rhoos#, 85
  #rhopalon#, 87
  #rhuthmos#, 45, 197
  #rhupos#, 130
  #rhômaleos#, 219
  #rhômê#, 169


  #sakos#, 195
  #saphôs#, 59
  #sêpô#, 191
  #sthenaros#, 219
  #sthenein#, 168
  #sigan#, 199
  #sisanon#, 191
  #siôpan#, 199
  #skaios#, 199
  #skairô#, 22
  #skedasai#, 83
  #skellô#, 130
  #skêpiôn#, 90
  #skêpsai#, 90
  #skioeis#, 151
  #sklêron#, 55
  #sklêros#, 23, 194
  #skopeloi#, 194
  #skoteron#, 150
  #skotos#, 150
  #skutos#, 195
  #spathan#, 122, 210
  #span#, 29
  #sparaxai#, 167
  #spargan#, 215
  #spartê#, 121
  #spatalôn#, 165
  #speos#, 202
  #spêlaion#, 202
  #spêlunx#, 202
  #stalaxai#, 96
  #stellô#, 192
  #stenos#, 15
  #stenôpos#, 15
  #sterea#, 96
  #steriphos#, 206
  #stephô#, 19
  #stilbô#, 126
  #stilê#, 96
  #stixai#, 106
  #stiphos#, 192
  #stoicheion#, 124
  #stomphos#, 215
  #storgê#, 61
  #storthê#, 90
  #storchazein#, 212
  #stochazesthai#, 214
  #stochazomai#, 229
  #strabos#, 206
  #strephein#, 227
  #strephô#, 19, 222
  #strênês#, 198
  #strophaios#, 25
  #strophalinx#, 222
  #suaros#, 205
  #sungenês#, 145
  #sungignôskein#, 102
  #sunchôrêsai#, 42
  #sullogos#, 43
  #sumbebêkotôs#, 34
  #sumbolê#, 175
  #sumpantes#, 179
  #sumpas#, 180
  #sumphora#, 35
  #sunaimos#, 145
  #sunengus#, 8
  #sunedrion#, 43
  #sunecheia#, 154
  #sunthesia#, 44
  #sunodos#, 43
  #sunoikos#, 106
  #sus#, 210
  #suchnos#, 16
  #sphallein#, 76
  #sphallôn#, 76
  #sphaxai#, 111
  #spharagos#, 87
  #spharaxai#, 87
  #sphêkoô#, 157
  #sphidê#, 38
  #sphodros#, 3
  #sphrigan#, 215
  #schazô#, 139
  #schastêrion#, 139
  #scheô#, 212
  #schêma#, 83
  #schoinos#, 121
  #scholê#, 234
  #sôros#, 3
  #sôs#, 190
  #sôtêrios#, 190


  #talaipôria#, 117
  #tanus#, 73
  #taraktos#, 67
  #taraxai#, 25, 165
  #targanon#, 130
  #taurêdon blepein#, 26
  #taphein#, 26, 117, 207
  #tach' an#, 35
  #teinein#, 212
  #teirea#, 205
  #teirein#, 120
  #teiromenos#, 84
  #teichos#, 144
  #teleios#, 84
  #tellô#, 208
  #telos#, 84
  #tenagos#, 119
  #teras#, 205
  #terma#, 84 bis
  #tersô#, 23, 211
  #technitai#, 75
  #têle#, 173
  #têlothen#, 173
  #titthê#, 133
  #tlênai#, 80, 232
  #toichos#, 144
  #tokos#, 86
  #tolma#, 82
  #tolmôn#, 80
  #topos#, 125
  #toron#, 26
  #tragan#, 215
  #tragos#, 33
  #tranes#, 214
  #traphêx#, 213
  #trachêlos#, 68
  #trachus#, 26, 28
  #trekô#, 227
  #tremô#, 225
  #trepein#, 227
  #trêma#, 115
  #trêchus#, 25
  #tribein#, 120
  #trôglê#, 139
  #turbê#, 215
  #tutthos#, 158
  #tuphlos#, 117
  #tuphô#, 207
  #tuchê#, 35
  #tuchon#, 34


  #huas#, 216
  #hugieinos#, 190
  #hugron#, 216
  #hugros#, 55
  #huetos#, 166
  #hulaktein#, 122
  #hulê#, 199 bis
  #hupar#, 202
  #hupatos#, 209
  #huperballesthai#, 231
  #hupischneisthai#, 167
  #hupnos#, 202
  #hupodechesthai#, 209
  #hupopsia#, 113
  #hus#, 210 bis
  #hustatos#, 75
  #huphê#, 25, 123
  #hupsêlos#, 12
  #huô#, 216


  #phainô#, 126
  #phalanthos#, 126
  #phanai#, 59, 60
  #phanerôs#, 19
  #phaos#, 129
  #phargnumi#, 219
  #pharmakon#, 135
  #pharunx#, 77
  #phaustêrios#, 78
  #phengein#, 83
  #phengos#, 129
  #phengô#, 126
  #pherein#, 76, 80 bis
  #pherô#, 56, 85
  #phêmê#, 187
  #phênai#, 155
  #phêres#, 18, 187
  #phthinein#, 83
  #phthinô#, 84
  #philanthrôpôs#, 99
  #philein#, 61, 201
  #philoneikia#, 152
  #philos#, 14
  #phlegesthai#, 22
  #phlegma#, 78
  #phlegô#, 78, 126
  #phleuô#, 129
  #phleô#, 118
  #phlogein#, 125
  #phluô#, 84, 85
  #phobeisthai#, 224
  #phoinos#, 90
  #phoitan#, 114, 181
  #phoneuein#, 111
  #phoneus#, 97
  #phoras#, 170
  #phorein#, 80
  #phorêma#, 83
  #phorimos#, 83
  #phortos#, 142
  #phraktos#, 44
  #phraxai#, 79, 87, 219
  #phrikê#, 226
  #phrixai#, 88
  #phronein#, 218
  #phrontis#, 53
  #phugas#, 161
  #phuein#, 203
  #phulaxai#, 89
  #phulon#, 92
  #phulon echôn#, 78
  #phuomenê#, 78
  #phuô#, 85, 86, 170
  #phôran#, 56

  #chabos#, 88
  #chainein#, 222
  #chainô#, 33
  #chaire#, 29
  #chalepotês#, 117
  #chalinos#, 87
  #chamai#, 211
  #chamalos#, 198
  #chandanein#, 209
  #chaos#, 222
  #chran#, 96
  #charin eidenai#, 94
  #charin pherein#, 94
  #chaô#, 33
  #cheiroô#, 96
  #cheirôn#, 58
  #cheirônaktes#, 75
  #cheras#, 188
  #chersos#, 98, 225
  #chêr#, 33
  #chthesinos#, 98
  #chthôn#, 97, 211, bis
  #chimaros#, 33
  #chleuê#, 113
  #chlidê#, 174
  #chloia#, 113
  #chlôros#, 129
  #chnoastos#, 233
  #choiros#, 33, 210
  #chordê#, 38
  #chortaios#, 98
  #chran#, 96
  #chrê#, 146
  #chrêzôn#, 222
  #chrêmatismos#, 126
  #chresmologein#, 96
  #chrêstos#, 30
  #chronios#, 172
  #chronos#, 60
  #chrôs#, 212
  #chumos#, 216
  #chôma#, 41
  #chôrein#, 114
  #chôros#, 125


  #psallein#, 32
  #psapharos#, 188
  #psekas#, 193
  #pseudein#, 76
  #psêlaphan#, 144 bis
  #psêphos#, 188
  #psêchein#, 120
  #psêchô#, 61, 193
  #psiês#, 61, 78
  #psilos#, 157
  #psiloô#, 221
  #psogos#, 183
  #psoithos#, 130, 213
  #psuthos#, 76, 88
  #psuchê#, 16
  #psôros#, 177


  #ôa#, 135, 185
  #ôdai#, 32
  #ôkeanos#, 20
  #ôkus#, 3
  #ôlenê#, 217
  #ôlx#, 235
  #ômos#, 23
  #ônos#, 171
  #hôs eoiken#, 38
  #ôphelêma#, 126


       *       *       *       *       *
           *       *       *       *


  WARREN F. DRAPER,
  PUBLISHER AND BOOKSELLER,

  +ANDOVER, MASS.,+

  Publishes and offers for Sale the following Works, which will be
  sent, post-paid, on receipt of the sums affixed.


+GARDINER'S GREEK HARMONY.+ A Harmony of the Four Gospels in Greek,
according to the Text of Tischendorf, with a Collation of the Textus
Receptus, and of the Texts of Griesbach, Lachmann, and Tregelles. By
Frederic Gardiner, D.D., Professor in the Berkeley Divinity School. 8vo.
$2.50.

"A very important matter in the preparation of the Harmony is, of
course, the choice of a text. The one chosen by Professor Gardiner is
that of Tischendorf's eighth edition of the New Testament. This text was
chosen because 'it embodied the latest results of criticism, having had
the advantage throughout of the Codex Sinaiticus and of a more close
collation of the Codex Vaticanus.' Professor Gardiner would, indeed,
have published his Harmony more than a year ago, but waited till
opportunity could be given for consulting this last edition of
Tischendorf. It is an obvious merit in this Harmony, that the student
can see at a glance whether or not the text of Tischendorf agrees or
conflicts with that of Griesbach, Lachmann, and Tregelles in places
where there is a difference of opinion. It is another excellence of the
work that the Greek text is so accurate, evincing the most scrupulous
care and thorough scholarship on the part of the editor." --_Bibliotheca
Sacra._

"The notes of the author are marked by scholarship and good sense. The
student will find it a convenient manual for the study of the Gospels,
because he sees upon one and the same page the readings of the principal
editions and manuscripts, together with the quotations made by the
evangelists from the Old Testament." --_Princeton Review._

"Dr. Gardiner's work has been well done, and he has given us a Harmony
of great value." --_Quarterly Review Evang. Luth. Church._

"By this scholarly work Dr. Gardiner has rendered all diligent students
of the Gospel narrative an invaluable service. In a single volume, and
by the most satisfactory arrangement of the several and inspired
accounts of the life and doings of our Lord, the book furnishes the best
results of the ablest and most laborious investigation of all known
sources of knowledge regarding the original sacred text." --_Reformed
Church Monthly._

"It is a superior work of its kind." --_National Baptist._

"This book, the result of great research and utmost painstaking, is well
worthy the consideration of all Bible scholars." --_Watchman and
Reflector._


+GARDINER'S ENGLISH HARMONY.+ A Harmony of the Four Gospels in English,
according to the Authorized Version; corrected by the best Critical
Editions of the Original. By Frederic Gardiner, D.D., Professor in the
Berkeley Divinity School. 8vo. Cloth, $2.00.

"The Harmony in English, the title of which is given above, is a
reproduction of the Harmony in Greek; no other changes being made than
such as were required to fit the work for the use of the English reader
who desires to learn some of the improvements which modern criticism has
made in the authorized English text." --_Bibliotheca Sacra._

"We gladly commend this Harmony to every intelligent reader of the
Scriptures. The need of such a guide is felt by every thoughtful
Churchman at least once a year--in Holy Week--when he desires to read
the events of each day in the order in which they happened so many years
ago. We do not think that our laymen know how much they will be helped
to the understanding of the Gospels by a simple Harmony, perhaps read as
we suggested above, in connection with some standard Life of our
Lord." --_The Churchman._


+LIFE OF CHRIST.+ The Life of our Lord in the Words of the Gospels. By
Frederic Gardiner, D.D., Professor in the Berkeley Divinity School.
16mo. pp. 256. $1.00

"It is well adapted to the convenience of pastors, to the needs of
teachers in the Bible-class and Sabbath-school, to the religious
instruction of families. It bids fair to introduce improvements into the
style of teaching the Bible to the young." --_Bibliotheca Sacra._

"This little volume will not only answer as a Harmony of the Gospels for
the use of those who only care to have results, but it will be an
excellent book to read at family prayers, or to study with a
Bible-class." --_Christian Union._


+ELLICOTT'S COMMENTARY, CRITICAL AND GRAMMATICAL+, on St. Paul's Epistle
to the Galatians. With an Introductory Notice by C. E. STOWE, Professor
in Andover Theological Seminary. 8vo. pp. 183. $1.50.

The Commentaries of Prof. Ellicott supply an urgent want in their sphere
of criticism. Prof. Stowe says of them, in his Notice: "It is the
crowning excellence of these Commentaries that they are exactly what
they profess to be, _critical_ and _grammatical_, and therefore, in the
best sense of the term, _exegetical_. . . . . . His results are worthy
of all confidence. He is more careful than Tischendorf, slower and more
steadily deliberate than Alford, and more patiently laborious than any
other living New Testament critic, with the exception, perhaps, of
Tregelles."

"They [Ellicott's Commentaries] have set the first example, in this
country, [England] of a thorough and fearless examination of the
grammatical and philological requirements of every word of the sacred
text. I do not know of anything superior to them, in their own
particular line, in Germany; and they add, what, alas! is so seldom
found in that country, profound reverence for the matter and subjects on
which the author is laboring; nor is their value lessened by Mr.
Ellicott's having confined himself for the most part to one department
of a commentator's work--the grammatical and philological." --_Dean
Alford._

"The _critical_ part is devoted to the settling of the text, and this is
admirably done, with a labor, skill, and conscientiousness
unsurpassed." --_Bib. Sacra._

"We have never met with a learned commentary on any book of the New
Testament so nearly perfect in every respect as the 'Commentary on the
Epistle to the Galatians,' by Prof. Ellicott, of King's College,
London,--learned, devout, and orthodox." --_Independent._

"We would recommend all scholars of the original Scriptures who seek
directness, luminous brevity, the absence of everything irrelevant to
strict grammatical inquiry, with a concise and yet very complete view of
the opinions of others, to possess themselves of Ellicott's
Commentaries." --_American Presbyterian._


+COMMENTARY ON EPHESIANS.+ 8vo. pp. 190. $1.50.

+COMMENTARY ON THESSALONIANS.+ 8vo. pp. 171. $1.50.

+COMMENTARY ON THE PASTORAL EPISTLES.+ 8vo. $2.00.

+COMMENTARY ON PHILIPPIANS, COLOSSIANS, AND PHILEMON.+ $2.00.

  THE SET in five vols., on fine paper, extra cloth, bevelled, gilt
  tops. $10.00.
  THE SET in two vols., black cloth $8.00.


+HENDERSON ON THE MINOR PROPHETS.+
THE BOOK OF THE TWELVE MINOR PROPHETS.
Translated from the Original Hebrew. With a Commentary, Critical,
Philological, and Exegetical. By E. HENDERSON, D.D. With a Biographical
Sketch of the Author, by E. P. BARROWS, Hitchcock Professor in Andover
Theological Seminary. 8vo. pp. 490. $3.50.

"This Commentary on the Minor Prophets, like that on the Prophecy of
Isaiah, has been highly and deservedly esteemed by professional
scholars, and has been of great service to the working ministry. We are
happy to welcome it in an American edition, very neatly printed."
--_Bib.
Sacra._

"Clergymen and other students of the Bible will be glad to see this
handsome American edition of a work which has a standard reputation in
its department, and which fills a place that is filled, so far as we
know, by no other single volume in the English language. Dr. Henderson
was a good Hebrew and Biblical scholar, and in his Commentaries he is
intelligent, brief, and to the point." --_Boston Recorder._

"The American publisher issues this valuable work with the consent and
approbation of the author, obtained from himself before his death. It is
published in substantial and elegant style, clear white paper and
beautiful type. The work is invaluable for its philological research and
critical acumen. The notes are learned, reliable, and practical, and the
volume deserves a place in every theological student's
library." --_American Presbyterian, etc._

"Of all his Commentaries none are more popular than his Book of the
Minor Prophets." --_Christian Observer._

"This is probably the best Commentary extant on the Minor Prophets. The
work is worthy of a place in the library of every scholar and every
diligent and earnest reader of the Bible." --_Christian Chronicle._


+COMMENTARY ON THE EPISTLE TO THE ROMANS.+ By MOSES STUART, late
Professor of Sacred Literature in the Theological Seminary at Andover.
Third Edition. Edited and revised by PROF. R. D. C. ROBBINS. 12mo. pp.
544. $2.25.

"His Commentary on the Romans is the most elaborate of all his works. It
has elicited more discussion than any of his other exegetical volumes.
It is the result of long continued, patient thought. It expresses, in
clear style, his maturest conclusions. It has the animating influence of
an original treatise, written on a novel plan, and under a sense of
personal responsibility. Regarding it in all its relations, its
antecedents and consequents, we pronounce it the most important
Commentary which has appeared in this country on this Epistle."
  --_Bib. Sacra._

"We heartily commend this work to all students of the Bible. The
production of one of the first Biblical scholars of our age, on the most
important of all the doctrinal books of the New Testament, it deserves
the careful study, not only of those who agree with Prof. Stuart in his
theological and exegetical principles, but of those who earnestly
dissent from some of his views in both respects." --_Watchman and
Reflector._

"This contribution by Prof. Stuart has justly taken a high place among
the Commentaries on the Epistle to the Romans, and, with his other
works, will always be held in high estimation by the student of the
Sacred Scriptures." --_New York Observer._


+COMMENTARY ON THE EPISTLE TO THE HEBREWS.+ By PROF. M. STUART. Third
Edition. Edited and revised by PROF. R. D. C. ROBBINS. 12mo. pp. 575.
$2.25.

"It is a rich treasure for the student of the original. As a
commentator, Prof. Stuart was especially arduous and faithful in
following up the thought and displaying the connection of a passage, and
his work as a scholar will bear comparison with any that have since
appeared on either side of the Atlantic." --_American Presbyterian._

"This Commentary is classical, both as to its literary and its
theological merits. The edition before us is very skilfully edited, by
Professor Robbins, and gives in full Dr. Stuart's text, with additions
bringing it down to the present day." --_Episcopal Recorder._

"We have always regarded this excellent Commentary as the happiest
effort of the late Andover Professor. It seems to us well-nigh to
exhaust the subjects which the author comprehended in his
plan." --_Boston Recorder._

"It is from the mind and heart of an eminent Biblical scholar, whose
labors in the cause of sacred learning will not soon be
forgotten." --_Christian Observer._


+COMMENTARY ON THE BOOK OF PROVERBS.+ By PROF. M. STUART. 12mo. pp. 432.
$1.75.

"This is the last work from the pen of Prof. Stuart. Both this
Commentary and the one preceding it, on Ecclesiastes, exhibit a
mellowness of spirit which savors of the good man ripening for heaven;
and the style is more condensed, and, in that respect, more agreeable,
than in some of the works which were written in the unabated freshness
and exuberant vigor of his mind. In learning and critical acumen they
are equal to his former works. No English reader, we venture to say, can
elsewhere find so complete a philological exposition of these two
important books of the Old Testament." --_Bib. Sacra._


+COMMENTARY ON ECCLESIASTES.+ By MOSES STUART, late Professor of Sacred
Literature in the Theological Seminary at Andover. Second Edition.
Edited and revised by R. D. C. ROBBINS, Professor in Middlebury College.
12mo. $1.50

The Introduction discusses the general nature of the book; its special
design and method, diction, authority, credit, and general history;
ancient and modern versions, and commentaries. The Commentary is
strictly and minutely exegetical.


+STUART'S MISCELLANIES.+ pp. 369. 12mo. $1.00.

CONTENTS.--I. Letters to Dr. Channing on the Trinity.--II. Two Sermons
on the Atonement.--III. Sacramental Sermon on the Lamb of God.--IV.
Dedication Sermon.--Real Christianity.--V. Letter to Dr. Channing on
Religious Liberty.--VI. Supplementary Notes and Postscripts.


+COMMENTARY ON THE APOCALYPSE.+ 2 vols. 8vo. pp. 564, 504. $5.00.


+CRITICAL HISTORY AND DEFENCE OF THE OLD TESTAMENT CANON.+ 12mo. pp.
450.    $1.75.




+Angel over the Right Shoulder, The;+ or the Beginning of a New Year.
By the Author of "Sunnyside."    40 cents.

"It is as provokingly short as it is exquisitely beautiful." --_Boston
Recorder._

"What a blessed thing is a sunny spirit, ever cheerful and happy, and
ever diffusing joy over all around it. Such a spirit is the Author of
"Sunny Side." She comes to us again as a living angel--in good omen over
the _right_ shoulder. We commend it to all mothers, and especially to
all Mrs. Jellabys." --_Independent._


+Carlyle, Thomas. Latter-Day Pamphlets.+ 12mo.    $1.00

  CONTENTS.--The Present Time.--Model Prisons.--Downing Street.--The
  New Downing Street.--Stump Orator.--Parliaments.--Hudson's
  Statue.--Jesuitism.


+A Collection of the Proverbs of all Nations.+ Compared, Explained, and
Illustrated. By WALTER B. KELLY. 12mo.    $1.25

"This is one of those books, like Roget's Thesaurus, Haydn's Dictionary
of Dates, and Lippincott's Pronouncing Gazetteer, which contains a vast
amount of information in a very small space--books that a writer cannot
afford to be without, for they contain information that by days of
research in libraries one would hardly be able to obtain. This
collection contains all the proverbs which are familiar in all nations.
They are classified under various heads, such as Women, Love, Marriage,
Home, Self-conceit, Ingratitude, and so on. There is also a full index,
which enables one at once to find any particular proverb. Another
excellent feature is, that when a proverb is taken from another
language, not only the English, but the original is given. The book is
replete with good things. It supplies a want that many a one has felt--a
want that no dictionary, gazetteer, or book of quotations now
supplies." --_College Courant._

"It is not possible, perhaps, to collect the proverbial wisdom of the
world in any more attractive form than this of Mr. Kelly's. . . . . . As
a book for the library, an armory where a writer or a speaker may be
armed and equipped in a single line; as a book for the centre-table,
something that you can read a page or twenty pages of, have your reading
cut short anywhere, and still be complete and intensely interesting
besides,--as a book for either of these purposes, the "Proverbs of all
Nations" will be found very acceptable. Certain it is, at least, that
"you may go farther and fare worse."" --_Christian Freeman._


+Value of the Study of Church History in Ministerial Education.+
A Lecture delivered to the Senior Class of Andover Theological Seminary.
By EGBERT C. SMYTH. 8vo. Paper,    25 cents.


+God's Ownership of the Sea.+ By LEONARD SWAIN, D.D. Reprinted from the
Bibliotheca Sacra. Paper,    25 cents.

  A remarkably interesting Essay on the office and uses of the sea.


+Political Economy.+ Designed as a Text-Book for Colleges. By JOHN
BASCOM, A. M., Professor in Williams College. 12mo. pp. 366.    $1.50

"It goes over the whole ground in a logical order. The matter is
perspicuously arranged under distinct chapters and sections; it is a
compendious exhibition of the principles of the science without
prolonged disquisitions on particular points." --_Princeton Review._

"This is a valuable work upon a subject of much interest. Professor
Bascom writes well, and his book makes an excellent manual." --_Boston
Recorder._

"The book is worthy a careful study, both for the views it contains and
as a mental training." --_Evening Express._


+Questions on Kühner's Elementary Greek Grammar.+ By CHARLES W. BATEMAN,
LL.D.; with Modifications and Notes by SAMUEL H. TAYLOR, LL.D.,
Principal of Phillips Academy. 12mo. pp. 57. Paper covers.    40 cts.

These "Questions" are a valuable aid to the pupil in making his
knowledge of the principles of the Grammar more definite, and in fixing
them more permanently in his mind. They will also greatly aid the
teacher to systematize his work, and lighten the labor of teaching.
These "Questions," though prepared with special reference to Kühner's
Grammar, are equally applicable to any elementary Greek Grammar. They
are a valuable aid.


+Döderlein's Hand-Book of Latin Synonymes.+ Translated by REV. H. H.
ARNOLD, B.A., with an Introduction by S. H. TAYLOR, LL.D. New Edition,
with an Index of Greek words. 16mo. pp. 267.    $1.25

"The present hand-book of Döderlein is remarkable for the brevity,
distinctness, perspicuity, and appositeness of its definitions. It will
richly reward not merely the classical, but the general student for the
labor he may devote to it. It is difficult to open the volume, even at
random, without discovering some hint which may be useful to a
theologian. . . . . . From the preceding extracts it will be seen that
this hand-book is useful in elucidating many Greek, as well as Latin
synonymes." --_Bib. Sacra._

"The little volume mentioned above, introduced to the American public by
an eminent scholar and teacher, Samuel H. Taylor, LL.D., is one of the
best helps to the thorough appreciation of the nice shades of meaning in
Latin words that have met my eye. It deserves the attention of teachers
and learners, and will amply reward patient study." --_Prof. E. D.
Sanborn._

"We have been acquainted for some years with the merits of this work,
and cordially commend it as one of the best manuals on Latin synonymes,
and admirably adapted to the wants of the student." --_Evangelical
Review._

"It is well adapted to school purposes, and embraces all that is
necessary on this subject. He has often introduced also the nearest
corresponding expression both in the Greek and German languages, and
placed them side by side with the Latin synonyme." --_Evening Express._

"We have no hesitation in saying that this is the best work on Latin
synonymes that has yet been published." --_Universalist Quarterly._


+Classical Study:+ Its Usefulness illustrated by Selections from the
Writings of Eminent Scholars. Edited, with an Introduction, by SAMUEL H.
TAYLOR, LL.D., Principal of Phillips Academy. 12mo.    $2.00

Professor _J. R. Boise, of the University of Chicago_, thus writes in
the March number of the _Illinois Teacher_: "The selection of essays
made by Dr. Taylor is eminently judicious, and presents the views of
many leading writers, both in Europe and in this country. The
Introduction, containing about thirty pages, gives, first, a concise and
clear sketch of the history of the controversy on the value of classical
studies; and then, several reasons why the highest benefits of classical
study are seldom reached in this country. On this latter point, we know
of no one better qualified by education and long experience as a teacher
to speak wisely . . . . . To all who desire the best collection of
essays in our language on classical study, the work of Dr. Taylor
will be very welcome. It should have a conspicuous place in every
school-library, and in the private library of every educator in our land
. . . . . Not the least valuable part of the volume is the Introduction,
in which Dr. Taylor so ably, clearly, and fairly balances the arguments
on the two sides."

"We commend the book as a valuable collection of essays on the higher
methods of mental training." --_American Presbyterian._


+The Theology of the Greek Poets.+ By W. S. TYLER, Williston Professor
of Greek in Amherst College. 12mo. Cloth.    $1.75

"Professor Tyler has here produced a work which is an honor to American
literature. It is well fitted to be a classic in our Colleges and
Theological Seminaries. It furnishes admirable illustrations of the
truth of both natural and revealed theology, and suggests original
methods for the defence of these truths." --_Bibliotheca Sacra._

"The book is an important contribution to natural theology. It traces
the relation of the theology of the Greek poets to that of Christ. Prof.
Tyler does his work with the mind of a master." --_Zion's Herald._


+The Kingdom of Christ on Earth:+ Twelve Lectures delivered before the
Students of the Theological Seminary, Andover. By SAMUEL HARRIS, Dwight
Professor of Systematic Theology in Yale College. 8vo.    $1.75

"These lectures are characterized by a firm grasp of the subject, by
profound and thorough comprehension of the facts and principles which it
involves, by a lucid and connected method, and a perspicuous and popular
style. The subject is of the very essence of the Christian system. The
specific views presented are judicious and sound. The student in
theology will find that a careful study of these lectures, pursued so
far as to bring the whole presentation into living and shaping relation
to his religious thought, will be of inestimable advantage to him in
clearing away mists and difficulties, in harmonizing and systematizing
his religious knowledge, in opening views into remoter fields of truth,
in guiding and quickening his mind generally in its contemplation of
religious truth." --_The College Courant._


+_Works of William G. T. Shedd, recently Professor of Ecclesiastical
History in Andover Theol. Sem._+


+Discourses and Essays.+ 12mo. pp. 324.    $1.50

"These elaborate articles are written in a lucid and racy style, and
invest with a rare interest the themes of which they treat."
--_Bibliotheca Sacra._

"These Discourses are all marked by profound thought and perspicuity of
sentiment." --_Princeton Review._

"These Essays are, every one of them, a rich treat for the thinkers, the
lovers of deep thought; of thought clothed in a strong, terse, stern,
clear expression." --_Methodist Quarterly Review._

"Papers like these are worthy the deepest study and the warmest
admiration of the best minds; the entire volume is a storehouse from
which thoughts rich and truthful may be drawn." --_Presbyterian
Quarterly._


+Lectures upon the Philosophy of History.+ 12mo.    75 cts.

"This volume consists of four Lectures, of which the following are the
titles: The Abstract Idea of History; The Nature and Definition of
Secular History; The Nature and Definition of Church History; The
Verifying Test in Church History. It is written in a lucid style, and
will interest the students of theology and of history." --_Bibliotheca
Sacra._

"The style of these Lectures has striking merits. The author chooses his
words with rare skill and taste, from an ample vocabulary; and writes
with strength and refreshing simplicity." --_New Englander._


+Outlines of a Systematic Rhetoric.+ From the German of DR. FRANCIS
THEREMIN, by W. G. T. SHEDD.    $1.00

"The Introductory Essay which Professor Shedd has prefixed to this
valuable Treatise, is elaborate, vigorous, impressive. It excites the
mind not only to thought, but also to the expression of thought--to
inward and outward activity. The whole volume is characterized by
freshness and originality of remark, a purity and earnestness of moral
feeling." --_Bibliotheca Sacra._

"The subject is ably unfolded in this compact yet thorough treatise.
What, however, is exhibited by Theremin in a dry light, in the form of
naked philosophic statement, is displayed by Professor Shedd in his
Introductory Essay, with that glow of life, beauty, and force which
distinguishes his writings." --_Princeton Review._


+Guericke's Church History+ (Ancient Church; including the First Six
Centuries). 8vo.    $3.00

"Characterized by research, devoutness, firm grasp of evangelical truth,
and careful exhibition of the practical as well as the intellectual
aspects of Christianity." --_North British Review._

"We regard Professor Shedd's version as a happy specimen of the
_transfusion_, rather than a _translation_, which many of the German
treatises should receive. The style of his version is far superior to
that of the original." --_Bibliotheca Sacra._


+Guericke's Church History--Mediæval Church.+    $1.50

"This portion of Guericke's Church History continues the account down to
A.D. 1073, when Hildebrand ascended the Papal chair as Gregory VII. With
the previous volume, this addition comprises the History of the Church
during the first ten centuries."


+Remarks on the Internal Evidence for the Truth of Revealed Religion.+
By THOMAS ERSKINE, Esq., Advocate. Third American, from Fifth Edinburgh
Ed. 16mo.    75 cts.

"The entire treatise cannot fail to commend the positions which it
advocates to intelligent and considerate minds. It is one of the best,
perhaps the best, of all the discussions of this momentous
subject." --_Congregationalist._

"This argument of Erskine for the Internal Evidence of the Truth of
Revealed Religion, is the most compact, natural, and convincing we have
ever read from any author." --_Christian Chronicle._

"No man ought to consider himself as having studied theology unless he
has read and pondered and read again 'Erskine on the Internal
Evidence.'" --_Independent._


+_Writings of Archbishop Whately._+ Published under the sanction of the
author, from the latest revised editions; viz.


+Essays on some of the Difficulties in the Writings of St. Paul.+ 12mo.
Cloth extra, gilt tops.    $1.50

"Dr. Whately's writings are characterized by sound thought and solid
judgment. Clear and solid sense is his peculiar characteristic. He is
often ingenious, generally candid, almost always plain and
transparent." --_Bibliotheca Sacra._

"An excellent work." --_New York Evangelist._

"The Archbishop's writings are a part of the sterling theological
letters of the age, and ought to be possessed by all the studious and
thoughtful." --_Journal and Messenger._

"This book had passed through at least eight editions in England before
its publication in this country. Dr. Whately is always entitled to a
hearing. Never profound, he is always clear; never very original, he is
always instructive; never disgustingly dogmatic, he always seems to feel
a serene assurance that he has exhausted the whole subject, and that his
verdict is final; always positive and didactic, he is yet never extreme,
but always takes the middle and moderate view." --_Watchman and
Reflector._


+Essays on some of the Pecularities of the Christian Religion, and
Historic Doubts concerning Napoleon.+ 12mo. pp. 264 and 48. Bound in 1
vol. Cloth extra, gilt tops.    $1.50

+Historic Doubts concerning Napoleon.+ 12mo. Paper covers, 25 cents;
cloth, 50 cents.

About the year 1821 Whately published this Essay anonymously. It was
designed as an answer to Hume's objections to the credibility of the
Christian miracles. Following Hume's method, Whately gravely argued the
improbability of the existence of the first Napoleon, and demonstrated
that, on Hume's principles, the testimony in relation thereto could not
be credited.


       *       *       *       *       *
           *       *       *       *
       *       *       *       *       *


_Errors and Inconsistencies_ (noted by transcriber)

The brackets around footnotes 2 and 3 are in the original. Some short
entries--generally cross-references--were printed two to a line; they
have been separated for this e-text.

In English, the spelling "Synonymes" is used consistently _except_ in
the paragraph introducing the Greek word list. In Latin, variation
between "æ" (ae) and "oe" (oe) is unchanged except in cases of
unambiguous error such as plural endings.

Missing punctuation at line-end--that is, adjacent to the right
margin--has been silently supplied. Other errors are listed below.
Unless otherwise noted, the number and spacing of ellipses ... is as in
the original. Errors in Greek diacritics are omitted from this version
of the file.


_Preface_

  I have evinced, I hope, sufficient liberality  [evinced. I hope]
  _etiam_ and _quoque_;  [_etiam_ and _quoque_,]
  _fatigatus_ and _fessus_;  [_fatigatus_ and _fessus_,]


_Body Text_

  ACTOR ... Rosc. Com. ... Suet. Aug. 74. (v. 334.)
    [Rosc. Com: ... Suet. Aug. 74,]
  ADJUVARE, see _Auxilium_.
    [_entry printed at bottom of page, in line with signature,
    following "Adventor"_]
  ÆQUUS ... the _æqualia_ are considered in a _friendly_ relation
    [oequalia]
  AGER, see _Rus_ and _Villa_.  [_word "and" printed in italics_]
  ANTIQUUS; PRISCUS; VETUS; VETUSTUS  [PRISCUS: VETUS;]
  ASTRUM, see _Sidus_.  [_printed before "Assequi"_]
  BENIGNUS, see _Largus_.
    [_word "Largus" printed in small capitals instead of italics_]
  CATERVA; COHORS; AGMEN; GREX; GLOBUS; TURBA.  [GLOBUS, TURBA.]
  CIRCUMVENIRE, see _Fallere_.  [_final . missing_]
  CITUS; CELER; VELOX  [CITUS: CELER;]
  CLYPEUS, see _Scutum_.
  CODICILLI, see _Literæ_.
    [_entries printed before "Clangere"_]
  CONCESSUM EST; LICET; FAS EST  [LICET: FAS EST]
  CONSTAT ... whereas +apparet+, +elucet+, and +liquet+
    [whereas +apparet+ +elucet+]
  CONTAMINARE; INQUINARE; POLLUERE. +Contaminare+  [Contamnare]
  CONTUMELIA; INJURIA; OFFENSIO. 1. +Contumelia+  [I. +Contumelia+]
  CRINIS ... #karêkomoôntes#.  [#karekomoôntes#]
  CURTUS, see _Brevis_.  [_printed as if part of preceding entry_]
  DELIBUTUS ... and +oblitus+ (from oblino)  [_open parenthesis mising_]
  DICERE ... Terent. Eun.  [Terent Eun.]
  DIES ... in opp. to _noctu_  [in opp to]
  DOCTOR; PRÆCEPTOR; MAGISTER.  [DOCTOR, PRÆCEPTOR]
  DOCTRINÆ, see _Literæ_.  [DOCTRINA]
  DOLOR ... Cic. Att. xii. 28. _Mærorem_ minui;
    [_anomalous spelling unchanged_]
  DOMUS, see _Ædificium_.  [Aedificium_]
  DORSUM ... the part between the shoulders
    [_text has "should-/ders" at line break_]
  DUMI ... thorn-bushes which make  [_first h in "which" invisible_]
  ELIGERE, see _Deligere_.  [Diligere]
  EPULÆ; CONVIVIUM; DAPES; EPULUM; COMISSATIO.  [COMMISSATIO]
  EVENIRE, see _Accidere_.  [_word "see" missing_]
  EXSECRARI, see _Abominari_.  [Abominare]
  EXTERUS; EXTERNUS; PEREGRINUS; ALIENIGENA; EXTRARIUS
    [ALIENIGENA. EXTRARIUS]
  FALLERE ... +Fraudare+ (#pseudein#)
    [_word "Fraudare" printed in italics_]
  FARI see _Dicere_.
    [_entry printed FANUM, but alphabetized immediately before FATERI_]
  FRAGOR ... +sonitus+ (#enosis#, #Enuô#)  [(#enosis# #Enuô#)]
  GARRIRE ... in his efforts to instruct  [efferts]
  GLABER, see _Lævis_.  [Lævus]
  GURGES, see _Vorago_.  [Virago]
  HOMICIDA ... Erat tum multitudo sicariorum . . .
    [_printed . . with two dots_]
  IMAGO ... +effigies+, in statuary, as busts  [staturary]
  INCUNABULA, see _Cunæ_.  [Cunae]
  INFIMUS, see _Imus_.
    [_"Imus" printed in small capitals instead of italics_]
  INTELLIGERE ... Cic. N. D. iii. 24.  [_final . missing_]
  INVENIRE ... per senatum _consecuti_ sunt. (iii. 142.)
    [_missing . after "sunt"_]
  IRASCI, see _Succensere_.  [_final . missing_]
  IRE ... +incessus+ is moral and characteristic.  [incesus]
  IRRUERE ... consequences. (vi. 180.)  [vi., 180.]
  ITERUM ... +de integro+, like  [+de integro+. like]
  JUDICARE, see _Censere_.
    [_entry printed after "Jurgium"_]
  JUVENTA ... whereas +juvenilis+ denotes youthful  [donotes]
  LABARE ... +titubare+ (from #taphein#, #tuphlos#)
    [#taphein# #tuphlos#]
  LAMENTARI, see _Lacrimare_.  [Lacrima]
  LANIENA; MACELLUM.
    [_"Macellum" printed in plain type instead of small capitals_]
  LEPIDUS ... +Lepos+, +facetiæ+, and +festivitas+  [+Lepos+ +facetiæ+]
  LIBERTUS ... Suet. Cæs. 75  [Suet Cæs. 75]
  LITUS, see _Ripa_.  [Rpia]
  LUMEN .... Si ista vera sunt  [Si. ista]
  LUTUM ... but _obsitus_, _sordibus_  [_obsitus sordibus_]
  MATRIMONIUM, see _Conjugium_.  [_final . missing_]
  MEDIUS ... as moderate, in opp. to over-measure ... Haud
  _mediocris_ vir fuit
    [in opp, to ... medioeris]
  MERERE ... (v. 213.)  [(v. 213.).]
  MUTILARE ... +truncare+ denotes greater mutilations  [donotes]
  NECESSE EST ... aut licuerit aut _necesse fuerit_.
    [_final . missing_]
  NEGLIGERE, see _Spernere_.  [see _Spernere_,]
  NEUTIQUAM; NEQUAQUAM; MINIME.  [NEQUAQUAM,; MINIME.]
  OBLITUS, see _Delibutus_.  [Delibatus]
  OBSCURUM ... like #skotos# in opp. to _illustre_.  [#skotos#. in opp.]
  OLERE ... +perolere+, a penetrating smell, in a bad sense.  [sence]
  OPERA ... 2. +Industria+  [Idustria]
  ORBIS ... could not be expressed by _orbis_.
    [_word "orbis" not italicized_]
  ORNATUS, see _Præditus_.  [Proeditus]
  PÆNE; PROPE; FERE; FERME.  [PÆNE: PROPE;]
  PARERE; OBEDIRE ...
    [_text has paragraph break after headwords_]
  PEREGRINUS, s. _Externus_.  [s. _Externus_,]
  PERLUCIDUS ... 4. +Perjurare+ means to swear falsely  [faslely]
  PETERE ... Cic. Verr. * * Iste _petit_ a rege, et cum pluribus
  verbis _rogat_
    [_printed as shown: modern citation is 2,4,65, sometimes read
    "eum" instead of "cum"_]
  PETULANS ... the +lascivus+, through unrestrained frolicksomeness
  and inclination for play. Hence +petulantia+
    [unrestrined ... peutlantia]
  POLLICERI; PROMITTERE; SPONDERE; RECIPERE. +Polliceri+ ...
  Jam non _promittunt_ de te
    [_text has paragraph break after headwords_]
    [Jam. non]
  PORCA ... sometimes the other. (vi. 277.)  [the other, (vi. 277.)]
  PORTIO, see _Pars_.  [_final . missing_]
  PRÆDA; MANUBIÆ; SPOLIA; EXUVIÆ; RAPINA.  [EXUVIAE]
  PRÆDITUS ... 3. +Instructus+  [Istructus]
  PRIDEM ... odio _diutinæ_ servitutis.  [diutinoe]
  PRISCUS, PRISTINUS, see _Antiquus_.  [PRISCUS; PRISTINUS; see]
  PROCUL ... in opp. to _prope_  [in opp, to]
  PROFERRE, see _Differre_.  [PRFERRE]
  PUER ... #païs#,)
    [_printed with dieresis on alpha_]
  PULVINAR, PULVINUS, see _Culcita_.  [PULVINUS see]
  QUISQUE ... in opp. to _dispersi_  [in opp, to]
  REFUTARE ... non desiderat orationem meam.  [_final . missing_]
  RESPECTUM HABERE; RATIONEM HABERE.
    [_first "habere" added by transcriber for consistency_]
  RIPA ... Ovid, Met. i. 42. 2.  [Ovid. Met. i. 42. 2.]
  ROGARE ... +percontari+ and +sciscitari+ denote urgently asking
    [suscitari]
  SACER ... Hence _sanctus_ +homo+ is a pure, pious man
    [_printed "_sanctus_ +homo+" with italics for gesperrt_]
  SANGUIS ... red with blood. (iv. 258.)  [(iv. 258.).]
  SCROPHA, see _Sus_.  [SCROPHA. see _Sus_.]
  SOLEMNIA ... days of rejoicing. (vi. 339.)  [rejoicing,]
  SUPPLICARE, see _Rogare_.  [_final . missing_]
  TRANS; ULS; ULTRA. +Trans+ and +uls+ [+Uls+]
  UBER, see _Foecundus_ and _Mamma_.
  UDUS ... imo _udæ_.  [udoe]
  UNA; SIMUL. +Una+ means together, at the same place, like #homou#;
  whereas +simul+
    [_the words "Una" and "simul" are printed in italic instead of
    gesperrt_]
  UXOR, see _Foemina_.
    [_entry "Foemina" redirects to "Femina"_]
  VACARE ... +Vacare+ (from #hêka#?) ... +cessare+ (from cedere?
  or from #kathizein#?)
    [_close parenthesis misprinted after "cedere?" instead of after
    "#hêka#?"_]
  VALETUDO, see _Æger_.  [VALETUDO see]
  VELLE ... like #chrêzôn#; +avidus+
    [_semicolon after #chrêzôn# misprinted as question mark:
    apparent confusion with Greek question mark_]
  VENTUS ... that causes destruction. (v. 287.)
    [destruction, (v. 287.)]
  VERBUM ... +vocabulum+, as a part of language.  [_final . missing_]
  VESANUS, see _Amens_.  [Amans]
  VESTIS; VESTITUS; VESTIMENTUM  [VESTIS: VESTITUS;]
  VIGIL ... with vi. 556. (iv. 444.)  [_close parenthesis missing_]
  VILLA ... +villa+ is an architectural term  [villla]
  VINCERE ... +opprimere+, without fighting  [apprimere]
  VITIUM ... like #kêlis#. (v. 319.)
    [_superfluous close parenthesis after "#kêlis#."_]
  VIVAX, VIVIDUS, see _Vigens_.  [Vivens]

_Index of Greek Words_

  #anesin dounai#, 102  [dourai]
  #anticharizesthai#, 94  [anticharezesthai]
  #apophanai#, 146  [apopharai]
  #astêr#, 205 bis  [astês]
  #astron#, 205 bis  [205, bis]
  #Gaia#, 211 bis  [_second occurrence "gaia"_]
  #Gê#, 211 bis [_second occurrence "gê"_]
  #dêlôsai#, 155  [dêlôsai 155]
  #eirein#, 196 bis  [196, bis]
  #enenkesthai#, 112  [enechkesthai]
  #eniote#, 148  [enoite]
  #errhôsthai#, 169, 219  [errhôsthai 169]
  #hetairos#, 200  [_body text has plural "hetairoi"_]
  #eukairia#, 151  [eukaraia]
  #karêkomoôntes#, 49  [_misprinted "karekomoôntes" as in body text_]
  #kerdos#, 126  [_printed and alphabetized as "kedros"_]
  #krustallos#, 88  [kpustallos]
  #malaxai#, 223, 232  [malazai]
  #môros#, 208 [_missing entry_]
  #oregesthai#, 186, 187, 221  [122]
  #pepoithôs#, 44  [pepoithô]
  #polemios#, 6  [4]
  #ptênos#, 234  [324]
  #taraxai#, 25, 165  [_printed as two entries: taraxai 165, traxai 25_]
  #phrixai#, 88  [_missing entry_]
  #chthôn#, 97, 211 bis  [211, bis]
  #chran#, 96  [_printed and alphabetized as "charan"_]


_Advertising_

Inconsistent format of nested quotation marks (single or double) is as
printed.

  GARDINER'S ENGLISH HARMONY ... perhaps read as we suggested above
    [perhaps reads]
  COMMENTARY ON THE EPISTLE TO THE HEBREWS. By PROF. M. STUART.
    [PROF. M STUART.]
  +Angel over the Right Shoulder, The;+ or the Beginning of a New Year.
  By the Author of "Sunnyside." 40 cents.
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  and of history."
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  +Guericke's Church History+ ... that of the original."  [orignal]
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