DODERLEIFS HAND-BOOK 
 
 O F 
 
 LATIN SYNONYMES 
 
 TRANSLATED BY 
 
 REV. H. H. ARNOLD B.A. 
 
 AN INTRODUCTION 
 
 S. H. TAYLOR, LL. D. 
 
 ANDOVEK: 
 
 WARREN F. DRAPER. 
 
 BOSTON: 
 
 aOULD AND LINCOLN. 
 
 NEW YORK: WILEY AND HALSTED. 
 
 PHILADELPHIA : SMITH, ENGLISH & CO. 
 
 1858. 
 

 ifizo 
 
 Entered, according to Act of Congress, in the year 1858, by 
 
 W. F. DRAPER, 
 
 In the Clerk's Office of the District Court of the District of Massachu?fetts. 
 
 ar transiMr from 
 
 Pat. mWiom MH. 
 
 Apyft 1&14. 
 
 STEREOTYPED AND PRINTED BY 
 "W. F. DRAPER, ANDOVER. 
 
mTRODUCTION 
 
 TO 
 
 THE AMERICAN EDITION. 
 
 Dr. Ludwig Doderlein^ the author of this 
 work, was born in 1791^ and became Professor 
 in the University of Erlangen. He is an emi- 
 nent philologist^ and the author of several val- 
 uable philological works. The most important 
 of these are : '' The Formation of Latin Words ;" 
 ^^A Homeric Glossary;" '^Handbook of Latin 
 Etymology ; " " Latin Synonymes and Etymol- 
 ogies/' 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 
 
IV INTRODUCTION. 
 
 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 m 
 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 distinc- 
 tion 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 
 
INTRODUCTION. 
 
 the more elegant; one is a prose word^ the 
 other poetical; one belongs to one kind of 
 poetry^, and the other to another. The differ- 
 ence 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 neg- 
 lected. 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 appre- 
 ciated^ the writer's thought is either misappre- 
 hended, or but imperfectly understood. 
 
 Again, the habit of observing the proper use 
 
VI INTRODUCTION. 
 
 of words related to each other in meanings 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 arbi- 
 tration 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 in- 
 terest will thereby be given to classical studies. 
 
INTRODUCTION. VU 
 
 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 fea- 
 tures 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 can- 
 not 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 
 
Vm INTRODUCTION. 
 
 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 synonjrnies. 
 
 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 school- 
 masters, 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 under- 
 rating 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 djrect importance ; namely, — 
 
THE author's preface. 
 
 Firstj — 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 con- 
 cerning them. 
 
 Secondly^ — I have omitted all parallel passages, and 
 such as have an affinity with each other, without possess- 
 ing 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 syn- 
 onymes in contrast with each other, and thus taught 
 their differences ; and where such passages were want- 
 ing, I have frequently brought into juxta-position several 
 passages from one and the same author, in which he 
 seems to have indicated some pecuHar force in a par- 
 ticular expression. 
 
 Thirdly, — I have omitted all critical and exegetical 
 discussions. The more scientific form of my larger 
 
 1 
 
THE AUTHOR'S PREFACE. XI 
 
 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 cor- 
 responding 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 w^ere, 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 hterary curiosities, distinctions derived from the 
 Latin grammarians, Varro, Cicero, Agrsetius, Pseudo- 
 fronto, and Pseudo-palsemon ; and I also quoted, whether 
 agreeing with or differing from me, the modern writers 
 on synonymes, Popma, Hill, Dumesnil, Smitson, Ha- 
 bicht, 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 quota- 
 tions 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, aira^ elprj/jieva, 
 that occur but once, and whose differences, on that very 
 
xii THE author's preface. 
 
 account, cannot be deduced from the general usage of 
 the language, but can merely be guessed at from ety- 
 mology 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 equiva- 
 lent. 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 syn- 
 onymes. 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 con- 
 trasted 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 
 
XIU 
 
 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 indi- 
 vidual 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, suffi- 
 cient liberahty and tolerance with regard to the obliga- 
 tion 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, syn- 
 onymes may be divided into three classes ; the first 
 embraces those which the scholar cannot too quickly 
 learn to distinguish, because their affinity is merely 
 
XIV 
 
 apparent, arising from their being translated by the 
 same word in the mother-tongue ; for instance, liberi 
 and infantes ; animal and hestia, ; hcerere and pendere ; 
 sumere and adimere ; hostis and inimicus. The inter- 
 change 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, laseivus 
 and petulans ; parere and obedire ; ater and niger ; in- 
 cipere and inchoare ; mederi and sanare ; vacuus and 
 inanis ; spernere and contemner e ; 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 ; re- 
 mus and tonsa ; pcene and prope ; etiam and quoque , 
 recordari and reminisci ; loevus and sinister ; velox and 
 pernix ; vesanus and vecors ; fatigatus and fessus , 
 collis and clivus. Such distinctions are of httle or no 
 
THE author's preface. XV 
 
 consequence in composition, except when it is necessary 
 to use synonymous terms in express opposition to each 
 other ; for instance, mare and lacus^ in opp. to amnis 
 andy?ifcz;ms; m^^i^s and sp^s, inopp. to timor and fidu- 
 eia : when such occasions occur, the richness of a lan- 
 guage 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 distin- 
 guished 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 
 diflferences 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 inter- 
 weaving 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 
 
XVi THE author's PREFACE. 
 
 and forty-three sheets) to this Abridgmentj 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 pubhcation, and that which I an- 
 nounce, meet with the same favorable and indulgent 
 reception that has fallen to the share of my larger work 
 with all its defects. . 
 
 Urlangeuy December^ 1839. 
 
 1 
 
HANDBOOK 
 
 OF 
 
 LATIN SYNONYMES. 
 
 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 ren- 
 dered incomplete, and means ' to fail,' ' to be wanting,' 
 in opp. to esse and siiperesse, 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 deessety ne vox 
 viresque defieerent. (v. 339.) 
 
 Abnuere, see Negare. 
 
 Abolere (aTTokeaai) means ' to annul,' to ' annihi- 
 late,' and, as far as possible, to remove from the uni- 
 verse and cast into oblivion ; but d e 1 e r e (pLoXeaat^ 
 or hrfKelv) ' to destroy,' to bring a thing to nought, 
 and make it useless. 
 
 Abominari ; Exsecrari ; Detestari. Ab o m i n a r i 
 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 
 
 1 
 
2 ABSCONDERE — ACCIDERE. 
 
 would exclude a guilty person from human society as 
 devoted to the infernal gods, in opp. to blessing ; 
 lastly, detestari (^eaaaa^ai) 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 ; Rebunbare. Abundare denotes 
 plenteousness in a good sense, as the symbol of full 
 measure and affluence, like TrepielvaL ; redundare 
 is used in a bad sense, as a symbol of over-abundance 
 and luxury, like irepLaaeveLv : of that which is abun- 
 dans there is an ample supply at hand ; that which is 
 redundans is superfluous and might be dispensed with. 
 
 Abunde, see Satis* 
 
 Ac, see M. 
 
 AccENDERE ; Incendere ; Inflammare ; Combu- 
 rere ; Cremare. Accendere, incendere, and 
 inflammare, mean ' to set on fire : ' accen- 
 dere, from without, and at a single point, like avdir- 
 T€tv [hence to light a torch, etc.] ; incendere, 
 from within, like ivBatecv [hence to set fire to houses^ 
 villages'] ; inflammare, ^ to set on fire,' either 
 from without or from within, but with bright flames, 
 like dvacp^oyl^etv ; comburere and cremare 
 mean ' to burn up, or consume by fire ;' comburere, 
 with a glowing heat, as the causative of ardere^ like 
 KaraKaieiv ; cremare, with bright flames, as the 
 causative oi ftagrare like infiTrpdvai. Hence, mortui 
 cremantur on a bright blazing funeral pile ; vivi com- 
 buruntur^ 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. 
 
 AcciDERE ; EvENiRE ; CoNTiNGERE ; Obvenire ; 
 Obtingere. a c c i d e r e and e v e n i r e denote both 
 
ACCIPERE ACERVUS. 6 
 
 favorable and unfavorable occurrences; but the acci- 
 dentia^ 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 circum- 
 stances ; the contingentia are the favors of Fortune ; 
 the ohtingentia and ohvenientia are the things that fall 
 to one's lot. Cic. Fam. vi. 21. Timebam, ne evenirent^ 
 quse 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 eontingere 
 nobis quam accidere. (v. 339.) 
 
 AcciPERE, see Sumere, 
 
 AcciRE, see Arcessei-e. 
 
 AccuSARE, see Arguere. 
 
 Acer ; Vehemens. Acer (w/cu?) denotes eagerness 
 in a good sense, as fire and energy, in opp. iofrigidus^ 
 like 6^v^\ but vehemens (ep^o/iez^o?) in a bad sense, 
 as heat and passion, in opp. to lenis ; Cic. Or. ii. 49, 
 63, like (T(f)oSp6<;. (iv. 450.) 
 
 AcERBus ; Amarus. A c e r b u s (from Kdp(f)co) 
 means a biting bitterness, in opp. to mitis^ like o^v^ ; 
 amarus, a nauseous, bitterness, in opp. to dulcis^ like 
 7nKp6<;, Quintil. xi. 3. 169. Cic. Rep. iii. 8. Plin. 
 H. N. xxvii. 9. Sen. Ir. i. 4. (vi. 4.) 
 
 AcERVUs ; Congeries ; Strues ; Cumulus. 1. 
 A c e r V u s and congeries mean ' heaps ' of homo- 
 geneous things collected and piled up in layers ; a c e r- 
 V u s [from dyetpco'] , like <TQ)p6<;^ with arrangement, and 
 mostly in a conical shape, but congeries, neghgently, 
 and altogether without regard to shape; strues de- 
 notes that something new is produced, and a determi- 
 nate form given, serving a particular purpose ; like 
 ^rjfjLcov, Curt. viii. 7. 11. Passim acervos st7^uesqne 
 accendebant ; meaning by acervos ' heaps ' or ' piles ^^ 
 
4 ACHIVI — ^ACTA. 
 
 by strues ^ stacW of wood. 2. Cumulus (from 
 cLKfirf) 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 Kopv(f)7] ; and it has 
 this meaning particularly in c u m u 1 a r e, which is Hke 
 /copvcf)ovv. Compare Li v. xxii. 69. Superstantes eu- 
 mulis caesorum corporum, with Cannenses ca^lpos acervi 
 ' Romanorum corporum tegunt : and xxiii. 5. Molibus 
 ex humanorum corporum strue faciendis. (ii. 118.) 
 
 AcHivi; AcH^i; Achaius ; Achaicus ; Troius ; 
 Troicus. 1. Achivi are the Homeric Greeks, or 
 ^A')(aioi\ Achaei 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 Csecil. 
 20. Quod cum sibi Achcei patronum adoptarant. 2. 
 A c h a i u s is the adj. of Achivus. Hor. Od. i. 15. 37. 
 Virg. ^n. ii. 462; but Achaicus is the adj. of 
 Achaeus. 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. 
 A c i e s is the sharpness of a line adapted for cutting ; 
 a c u m e n, of a tip or point adapted for sticking. Fig- 
 uratively, 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 ; a c u m e n, of a cone, beak, 
 and so forth ; cacumen, particularly that of a moun- 
 tain : 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 al^rj, (vi. 6.) 
 
 Acies, see Pugna. 
 
 Acta, see Bipa. 
 
ACTOR ADYENTOR. O 
 
 Actor ; Comgedus ; Ludio ; Histrio. The generic 
 term actor, and the specific terms c o m oe d u s 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. 64. Ipse 
 ille maxime ludius^ non solum spectator, sed actor et 
 acroama. Rose. Com: 10. Nemo ex'pessimo histrione 
 bonum comoedum fieri posse existimaret. Ep. ad Qu. 
 Fr. i. a. E. Hortor ut tanquam poetse boni et actores 
 industrii solent, in extrema parte diligentissimus sis. 
 Suet. Aug. 74, (v. 334.) 
 
 Acumen, see Acies, 
 
 Adamare, see Amare. 
 
 Adesse ; Interesse ; Pr.esentem esse. 1. A d e s s e 
 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, quae notiora sunt his qui 
 adsunt^ quam nobis . . . . De illo nihil dixit, in quo 
 interfuit. 2. Adesse denotes generally the presence 
 in a circle to w^hich we belong ; prsesentem esse, 
 absolute, audible and visible presence. When an ex- 
 pected guest is within our walls, adest ; he who is in the 
 same room w^ith us, prcesens est, (v. 337.) 
 
 Adhuc ; Hactenus ; Hucusque. A d h u c refers 
 to time, up to this moment ; hactenus and h u- 
 c u s q u e have a local reference, up to this place, or 
 this point. 
 
 Adigere, see Cogere. Adimere, see Demere, 
 
 Adipisci, see Invenire. 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 Cicrmis, 
 
 Advena, see Hxternus. Adventor, see Hospes, 
 
b AD VERSARIUS ^DIFICIUM. 
 
 Adversarius; Hostis; Inimicus. 1. Adver- 
 s a r i u s is the generic term for every opposer, in the 
 field, in politics, in a court of judicature, like avrtardrT]^. 
 Hostis (from e^^co^ is ' the enemy ' in the field, and 
 war, opp. to pacat us, Cic. Rep. ii. 3. Sen. Q. N. vi. 7. 
 like TToXefiLo^ ; i n i m i c u s, ' an enemy ' in heart, opp. 
 to amicus^like 6p^^/>09. Cic. Man. 10. Pompeius ssepius 
 cum hoste conflixit, quam quisquam cum inimico concer- 
 tavit. PhiJ. xi. 1. Verr. i. 15. Curt. vii. 10. Liv. 
 xxii. 39. Nescio an infestior hie adversarius^ quam 
 ille hostis maneat. 2. H o s t i 1 i s and i n i m i c u s 
 denote states of hatred become habitual qualities ; i n- 
 festus and infensus only as temporary states; 
 infest us (avaairaaTo^ ?) applies to a quiescent 
 state of aversion, like disaffected, unkind, and thus it is 
 applied to inanimate things that threaten hostility ; i n- 
 f e n s u s (from irkv^o^^ denotes a passionate state of 
 mind, like enraged, and is therefore applicable to per- 
 sons only. Tac. Ann. xv. 28. Non irifensum^ nedum 
 hostili odio Corbulonis nomen habebatur. Cic. Verr. iii. 
 24. Sail. Cat. 19. Sen. N. Q. iii. pr. Animus luxuriae 
 non adversus tantum, sed et infestus. Liv. ii. 20. 
 Tarquinium infesto spicule 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 assis- 
 tant ; causidicus, in relation to his station and pro- 
 fession, often with the contemptuous accessory notion 
 of his being a hireling, (vi. 8.) 
 
 ^DES, see Templum, 
 
 ^DiFiciUM ; DoMus ; ^Edes ; Familia. 1. ^ d i- 
 ficium is the generic term for buildings of all sorts, 
 like olfcoBofirjfia ; d o m u s, and ae d e s, ae d i u m, 
 mean ' a dwelling-house ;' d o m u s, as the residence 
 and home of a family; sedes (al^^o), at^ovcra), as 
 composed of several apartments, like hojioi^ Suofjuara, 
 Virg. (j. ii. 461. Ingentem foribus domus alta super- 
 
bis mane salutantum totis vomit cedibus undam. (vi. 8.) 
 2. D m u s denotes ' a family ' in the patriarchal 
 sense, as a separate society, of which the individuals are 
 mutually connected ; f a m i 1 i a, in a political sense, as 
 part of a gens, civitas, or populus. (v. 301.) 
 
 ^GER ; ^GROTUS ; MoRBiDus ; Morbus ; Vale- 
 TUDO ; Invaletudo. 1. ^ g e r is the generic term 
 for every sort of illness and uneasiness, whether mental 
 or physical ; se g r o t u s and m o r b i d u s indicate 
 bodily illness: aegrotus is apphed particularly to 
 men ; m o r b i d u s, to brutes : the oeger feels himself 
 ill ; the cegrotus and morbidus actually are so. 2. M o r- 
 b u s and v a 1 e t u d o denote an actual illness ; m o r- 
 bus, objectively, that which attacks men ; v a 1 e t u d o, 
 subjectively, the state of the sick, though this distinction 
 was introduced by writers of the silver age ; invale- 
 tudo means only an indisposition, (iv. 172.) 
 
 ^GRE, see Vix, ^gritudo, see Oara. 
 
 ^GROTUS, see j^ger. JEmulatio, see Imitatio^ 
 
 ^QUALis, see j^quus, ^quor, see Mare. 
 
 ^Quus ; Par ; ^qualis ; Parilis ; Compar ; Im- 
 PAR ; DrsPAR. 1. -^ q u u m (from el'/ceXo?) is that 
 of w^hich its otvn component parts are alike, in opp. to 
 varius^ Cic . Verr. v. 49 ; par (from irelpco^ 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 cequo ma.rte 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. P a r denotes 
 similarity with respect to greatness, power, and value, 
 or equahty and proportion with regard to number, like 
 tcro? ; 96 q u a 1 i s refers to interior qualities, like ojmolo^;. 
 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 cequalis^ in a state of 
 rest, and claiming merely comparison and equality as to 
 
8 -aEQUUS ^RARIUM. 
 
 rank. The paria are placed in opposition to each, as 
 rivals in the contest for pre-eminence ; the cequalia are 
 considered in Si friendly relation to each other, in con- 
 sequence of their common qualities and sympathies. 
 Hence p a r i t e r means, in the same degree, iaa ; 
 86 q u a 1 i t e r, in the same manner, 6/jlolco<;^ ofjioj^. 
 Veil. Pat. ii. 124. 3. P a r denotes quite like, p a r- 
 i 1 i s, nearly like, as a middle step between par and 
 similis. 4. P a r expresses equal to another, and hence 
 may relate to only one side ; c o m p a r, mutually equal, 
 like finitimi and confines, iyyv<^ and avveyyv^;, 6. I m- 
 p a r denotes inequality as to quantity, either arithmeti- 
 cal inequality with regard to number [= odd], or a 
 relative inferiority as to strength ; d i s p a r refers to 
 quality, without distinguishing on which side of the 
 comparison the advantage lies. (iv. 77.) 
 
 ^Quus ; Planus ; Campus. 1. ^ q u u m (from 
 eUeko^') denotes that which is flat, an 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 irXd^} 
 denotes ' evenness,' in opp. to unevenness, to mo7itosus, 
 saxosus. Cic. Part. 10. Quintil. v. 10, 37. 21. Hence, 
 figuratively, se q u u m 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 inter- 
 rupt the view. 2. ^ q u o r 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.) 
 
 ^QUUS ANIMUS, see Satis habere. 
 
 Aer, see Anima. 
 
 .^RARiUM ; Fiscus. .ZE r a r i u m is ^ the public 
 treasury ;' fiscus (from irl^o^;, TTL^dKvrf) , ' the im- 
 perial treasury.' Tac. Ann. vi. 2. Bona Sejani ablata, 
 cerario, ut in fiscum cogerentur ; tanquam referret ! 
 (vi. 10.) 
 
-ffiRUMNA AGGER. Vl 
 
 JErumna, see Lahor. ^stimare, see Censere, 
 
 -^STUARE, see Calere. ^ternus, see Continuus. 
 
 Affari, see Alloqui. Affatim, see Satis, 
 
 Affinis, see Necessarius, Affirmare, see Dicere. 
 
 Ager, see BjUS and Villa, 
 
 Agere ; Facere ; Gerere ; Opus ; Factum ; Age ; 
 I nunc; Degere. 1. Agere (arieiv) has an effect 
 that exists in time only, hke 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 
 (^dyetpecp^^ for the interest of another, to execute a com- 
 mission. Cic. Verr. i. 38. Quae etiamsi voluntate Do- 
 l^heWsQ fieb ant ^ per istum tamen omnia gerehantur, 3. 
 p u s is the result of facere, as the work, epyov ; f a c- 
 tum is the result of agere, as the transaction; res 
 gestae are deeds \je, g, in war], 7rpd^€L<^; acta are 
 only political enactments. Cic. Att. xiv. 17. Malta de 
 facto ac de re gesta ; the former by the exertions of 
 Amatius, the latter by his own wise and spirited ani- 
 madversions through Dolabella. 4. Age, a g e d u m, 
 is an earnest exhortation, as ' On, on !' I n u n c is an 
 ironical exhortation, as ' Go to !' 5. Agere means to 
 be active, and in the midst of business ; d e g e r e, to 
 live somewhere in a state of rest, in voluntary or in- 
 voluntary 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 io-ayelpco^ is a 
 single line, like a dam; vallum or mound (^dXurf) is 
 aline which helps to enclose a space. Agger may 
 serve in a warfare as the outwork of a redoubt [which 
 
10 AGMEN ALBUS. 
 
 is protected by a single line in front] ; vallum [ram- 
 part] 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 
 ej^o), vehere') denotes ' the wing,' as a joint, like Trrepv^ ; 
 p e n n a (Trerecr^a^), with reference to its feathers, like 
 irrepov. Plant. Poen. iv. 2. 48. Meae alee 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 
 ittlKov, Sen. Ep. 42. Meministi, cum quondam affir- 
 mares 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. 
 
 A LAP A ; CoLAPHus. A 1 a p a (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 (/coXa^o?), a blow on the 
 head with the clenched fist, betokening anger and rage, 
 like a cuiF, a thump, (vi. 14.) 
 
 Albls ; Candidus ; Albidus. 1. A 1 b u s {aX(j>6^} 
 denotes ' white,' as far as it is in general a negation of 
 all color, as that which is colorless : candidus (trom 
 faz/^09), 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 bril- 
 liant white. Album, opposed to ater, approaches, 
 like XevKov^ to yellowish ; c a n d i d u m, opposed to 
 niger^ approaches, like ap<y6v, to bluish. Alba cutis 
 is the skin of the sick and dropsical ; Candida, that 
 of the fair girl. Figuratively, a 1 b r is the symbol of 
 
ALEEE — ALITES. 11 
 
 good fortune and joy ; c a n d o r, of purity of mind and 
 innocence. 2. A 1 b u s denotes ' white ;' a 1 b i d u s, 
 only ' whitish.' (iii. 193.) 
 
 Alere ; NuTRiRE ; Nutricare. A 1 e r e (from 
 aX^w) denotes nourishment, as conducive to develop- 
 ment and growth ; n u t r i r e and nutricare, only 
 as it prolongs and secures existence. Or, a 1 i m e n t a 
 adjuvant, nutriment a 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. 
 
 Alienigexa, see Externus. 
 
 Alimenta ; Penus ; Cibus ; Esca ; Edulia ; Ci- 
 BARE ; Pascere. 1. Alimenta and penus are 
 victuals in general, meat and drink ; alimenta, 
 mostly with reference to the wants of an individual; 
 p e n u s, to the wants of a whole family. Gibus and 
 esca denote ' food,' in opposition to drink. Cic. Fin. i. 
 11, and ii. 28. Cibus (from 7ev6), to chew), natural 
 food, as a means of nourishment; esca (from eSo)), 
 ' 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 cihwm partim denti- 
 bus capessunt: compare this with ii. 23. Dii nee escis 
 nee potionibus vescuntur. 2. C i b a r i a are the most 
 general and usual sorts of food ; edulia are savory 
 and select sorts of food. Suet. Tib. 46. Comites nun- 
 quam salario, cibariis tantum sustentavit ; compare with 
 Cal. 40. Pro eduliis certum statumque exigebatur. 
 3. C i b a r e means to feed with one's hand, as nurses, 
 etc. ; pascere (from Trdaaa^at)^ only to give out 
 food, as a feeder or master. Suet. Tib. 72. Draconem 
 manu sua eibaturus ; compare with Vesp. 18. Sineret 
 se plebeculam j(;as(?^r^. (v. 192.) 
 
 Aliquando, see Nonnanquam. 
 
 Alites, see Volucres. 
 
12 ALLOQUI — ALTUS. 
 
 Alloqui ; Appellare ; Affari. A 1 1 o q u i de- 
 notes accosting, as addressing the first word, a saluta- 
 tion, and so forth, to a person with whom one is not 
 unacquainted ; appellare (from an old Gothic sub- 
 stantive, spellan), when one wishes to draw a person 
 into conversation, and direct to him" serious, or, at any 
 rate, not insignificant words; affari denotes address- 
 ing from the impulse of di 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 appellahint unumquemque nostrum ; 
 and Brut. 3. Salutatio libri, quo me hie affatus quasi 
 jacentem excitavit. (v. 107.) 
 
 Alsus, see Frigere. 
 
 Altercatio, see Disceptatio. 
 
 Altus ; Editus ; Procerus ; Arduus ; Celsus ; 
 Excelsus ; SuBLiMis. 1. Altus denotes, as a gen- 
 eral expression, height or depth, as mathematical di- 
 mensions, in opp. to length and breadth, and, conse- 
 quently, height, in opp. to humilis^ Cic. Tusc. v. 13. 24. 
 Orat 57. N. D. ii. 47, like vylrr)\6<; ; editus denotes 
 height, in opp. to planus^ Tac. Ann. xv. 38 : lastly, 
 procerus denotes height or length in reference to 
 growth. The altiiudo has no measure and no limits ; 
 the editum has the bulk of a hill ; the proceritas has 
 the bulk of a tree, the full stature of the human figure, 
 and so forth. 2. A 1 1 u s, e d i t u s, and procerus, 
 denote height merely in relation to space ; arduus 
 means height, which is at the same time steep and inac- 
 cessible ; thence, figurativelj^, ' difiicult, impossible ;' 
 celsus, height, that thrusts itself out, and stretches 
 upwards ; thence, figuratively, ' proud ;' excelsus 
 and pr^ecelsus, what overtops something that is 
 itself high, hence ' pre-eminent ; ' s u b 1 i rn i s, what is 
 on high without touching the ground, soaring in the air, 
 like /jb6Tecopo<; ; thence, figuratively, ' grand,' of an ele- 
 vated nature, (ii. 99.) 
 
AMANS AMENS. 13 
 
 Amans, Amator, see Amicus. 
 
 Amare, see Diligere. 
 
 Ambiguus, see Bubius. 
 
 Ambire : CiRCUMiRB. C i r c u m 1 r e 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. Am- 
 bio domes, stationesque circumeo : and Cic. Att. xiv. 21. 
 Antonium circumire veteranos, ut acta Caesaris sanci- 
 rent ; 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^ de- 
 notes taking a walk as a leisurely motion, like going up 
 and down, in opp. both to stare and cubare^ and also to 
 currere and satire ; Plant. Bacch. iv. 8. 66. 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. Deambu- 
 lare denotes going up and down till one is tired ; i n- 
 ambulare, within a bounded space ; obambulare, 
 with reference to a fixed object, along which one walks, 
 or to a person walking with us. (iii. 48.) 
 
 Ambns ; Demens ; Insanus ; Vesanus ; Excors ; 
 Vecors ; Furor ; Delirium ; Rabies ; Cerritus ; 
 Lymphatus. 1. Amentia shows itself negatively 
 and passively ; dementia, positively and energetic- 
 ally. The amens is without reason, and either acts not 
 at all, or acts without reason, like the idiot, d^pcop ; 
 the demens, while he fancies that he is doing right, acts 
 in direct opposition to reason, like the madman, Trapd- 
 (ppcov. Hence, amens metu, terrore ; demens scelere, 
 discordia, etc. 2. Insanus has a privative ; v e- 
 s a n u s, a depravative meaning. The insanus in his 
 
14 AMICTUS — AMITTERE. 
 
 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 unfortu- 
 nate person. 3. E x c o r s means of weak understand- 
 ing in general, without the ability of reflecting and 
 examining, in opp. to cordatus ; v e c o r s means, of a 
 perverted understanding, without the abihty of reflect- 
 ing calmly, from the mind being taken up with one fixed 
 idea. 4. Furor (fervere) denotes mental irritation, 
 ecstasy, as raging, /jLavLfc6<;; delirium (Xrjpetvy^ ^ 
 physical and childish remission of the mental faculties ; 
 rabies (^pa^da-aeiv^ dpa^o^^, a half-moral condition 
 of a passionate insanity, as frantic, Xvaaa. The furi' 
 bundus forgets the bounds of sense, the delirus babbles 
 nonsense, the rahidus will bite and injure when he can. 
 6. Cerritus and lymphatus betoken frenzy, as 
 a demoniacal state, as possessed, cerritus or ceri- 
 t u s, by Ceres, lymphatus, by the nymphs ; they 
 may also be considered as derived from icopv^a^ mucus 
 narium, and from Xeyit^o?, 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 ^/\o9 ; amans and amator de- 
 note a more glowing aflection, but do not imply recipro- 
 city ; amans denotes this affection as a temporary 
 state ; amator as an habitual feeling, like epaarrj^. 
 Cic. Verr. v. 63. Alba tunc antiquissimus non solum 
 amicus^ verum etiam amator. Tusc. iv. 12. Inter 
 ebriositatem et ebrietatem interest, aliudque est ama- 
 torem 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 airo^dkelv^ opp. to retinere, Cic. 
 Rep. V. i. Sext. 47. Suet. Tib. 15. Ter. Phorm. iii. 2, 
 
AMITTERE ANGUSTUS. 15 
 
 22 ; p e r d e r e means, to lose something, so that it is 
 destroyed, and rendered useless, like SLokeaat^ opp. to 
 servaie. Plant. End. iv. 4, 120. Ter. Ad. ii. 2, 32. 
 Sen. Contr. iii. 21. — Tac. Ann. ii. 25. Perdita classe, 
 amissis armis. 2. A m i s s i o is an involuntary, j a c- 
 tura, 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, sijactura dicenda est tanti 
 viri amissio. (iii. 289.) 
 
 Amittere, see Mittere. 
 
 Amnis, see Fluvius, 
 
 Amor, see Diligere, 
 
 Amplecti ; CoMPLECTi. A m p 1 e c t i denotes em- 
 bracing, often with one arm only, as a sign of calm affec- 
 tion and protection ; complect i, clasping and sur- 
 rounding with both arms, as a sign of passionate love, or 
 famihar confidence. Amplecti means, figuratively, 
 to lay hold of something, in opp. to slighting and dis- 
 daining ; complect i, 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 Duhius, Anguis, see Repere. 
 
 Angor, see Cura. 
 
 Angustus; Arctus; Census; Spissus. 1. Au- 
 gustus and arctus relate to space itself, and to 
 the proximity of its enclosing limits ; d e n s u s and 
 spissus, to things existing in space, and to their 
 proximity to one another. The angustum (€yyvaT6<;} 
 is bounded only by lines, and forms mostly an oblong, 
 narrow^ opp. to latus, Cic. Att. iv. 29, like arevo^; ; the 
 aretitm (from arcere^ etpyoi) 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 arevco- 
 iro^. The clavus angustus can therefore never be arc- 
 tus. Mel. iii. 2, 8. Rhenus ad dextram prime angustuSy 
 et sui similis, post ingens lacus Flevo dicitur .... 
 
1 6 ANIMA — ANIMA. 
 
 fitque Iterum arctior^ iterumque fluvlus emittitur; in 
 which passage the banks of the Rhme are considered 
 only as lines, or as walls. 3. Census (from ahvo^ ? 
 or hafjid ?) denotes objects only as pressed near to one 
 another, and without any observable gaps, in opp. to 
 rarus^ like 8aav<; and ^a/necof; : s p i s s u s, as pressed 
 close into one another, and without any intervals be- 
 tween, in opp. to solutus, loose, like Trvfcvo^ and avxyo^;. 
 In d e n s u s 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 s p i s s u s, the want of 
 empty space, from all the spaces between objects being 
 filled up, owing to their being crowded together, (iv. 
 481.) 
 
 Anima; Aer; Aura; Spiritus; Sublime. Ani- 
 m a and aer denote ' air ' as an element, like aT^p, 
 and anima (aveiJLo<i)^ in opp. to terra^ mare^ ignis ; 
 but a e r, a learned term (a^/o, from delpco ?) in opp. to 
 cether ; aura and spiritus denote ' air ' when put in 
 motion ; aura Qavpa^ from dkaai^ or from ddpai)^ the 
 gently waving and fanning air ; spiritus, the stream- 
 ing and breath-like air, like irvevfjia ; lastly, sublime 
 (from sublevare ?), the air that hovers over us, simply 
 in a local relation, in opp. to humus^ hke fierdpaiov^ 
 fji6T6copov, (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 
 'y^v^rj: animus (ai^eyu-09), psychologically and ethic- 
 ally, as the principle of moral personality, that ceases 
 with the will, like ^vfji6<^. The souls of the departed 
 also are called, in a mythological point of view, a n i m as, 
 as shades ; but, in a metaphysical point of view, a n i m i, 
 as spirits. Anima is a part of bodily existence ; a n i- 
 mus, in direct opposition to the body. Sen. Ep. 4. Dif- 
 ficile est animum perducere ad contemtionem aiiimce : 
 and 58. Juven. xv. 148. Principio indulsit communis 
 conditor ilHs tantum animas^ nobis animum quoque. 2. 
 
 I 
 
ANIMADVERTERE ANIMAL. 17 
 
 Animus denotes also the human soul, as including all 
 its faculties, and is distinguished from mens (yu.6z/09, 
 fiav^dvco^j the thinking faculty, as a whole from one of 
 its parts. Cic. Rep. ii. 40. Ea quae latet in animiB 
 hominum, quseque pars ani7m mens vocatur. Lucr. iii. 
 615. iv. 758. CatuU. 65, 3. Plant. Cist. iii. 1, 6. As 
 in practical hfe the energy of the soul is displayed in 
 the faculty of volition, so animus itself stands for a 
 part of the soul, namely, feehng and energy of will in 
 co-ordinate relation to mens, the intellect or under- 
 standing. Tac. H. i. 84. Quern nobis animunij 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 m e n s is re- 
 lated to animus, as a whole to its part. Cic. Tusc. 
 iii. 5. Mens^ cui regnum to tins animi a natura tributum 
 est. Liv. xxxvii. 45. (v. 94.) 
 
 Animadvertere ; Notare. Animadvertere 
 means, to observe mentally, and take notice of; but 
 n 1 a r e, to make distinguishable by a mark. (vi. 20.) 
 
 Animal ; Animans ; Bellua ; Bestia ; Pecus ; 
 Fbra. 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 ^coov ; a n i- 
 m a n s, with reference to his state, as still living and 
 breathing,^ in opp. to exanimus; bellua, bestia, 
 and pecus, as irrational beings, in opp. to man, and 
 bellua and pecus, with intellectual reference, as de- 
 void of reason, in peculiar opp. to homo^ Cic. N. D. ii. 
 11 ; bestia and f e r a, with moral reference, as wild, 
 and hostile to man. 2. Bellua (from /3Xa|) denotes, 
 particularly, a great unwieldy animal, as the elephant, 
 whale, principally sea-monsters ; pecus, a domestic 
 
 1 Hence animaUum cadavera^ not animantium, 
 
 2 
 
18 ANNALES ANTIQUUS. 
 
 animal, particularly of the more stupid kinds, as a bu!i- 
 lock, sheep, in opp. to the wild ; b e s t i a, a destructive 
 animal, particularly those that are ravenous, as the 
 tiger, wolf, etc., in opp. to birds, Justin, ii. 14, like 
 ^rjplov; f e r.a (^^/oe?), 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 helluarum^ quos fluc- 
 tus ejecit, came vescuntur. And Tac. G. 17. (iv. 291.) 
 
 Annales ; Historic. A n n a 1 e s mean a compre- 
 hensive historical work, principally and especially a his- 
 tory of former ages, composed from documents, like 
 Livy and Tacitus ; h i s t o r i se, particularly a work on 
 the history of the times in which the author himself has 
 lived, as Sallust and Tacitus. 
 
 Antiquus ; Priscus : Vetus ; Vetustus ; Veter- 
 Kus; Pristinus. 1. Antiquum and priscum 
 denote the age that formerly existed, and is now no 
 more, in opp. to novum^ like TraXato^;; vetus and 
 vetustum (from 6to<;^^ what has existed for a long 
 time, and has no longer any share in the disadvantages 
 or advantages of youth, in opp. to recens^ hke yepcop^ 
 yepaio^, yepovato^. 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 ; v e t e r e s, inasmuch as they have lived 
 and influenced manhood for 2000 years. Cic. Verr. 
 i. 21. Vereor ne haec nimis antiqua et jam obsoleta 
 videantur : compare with Orat. i. 37. Ut illi vetus at- 
 que usitata exceptio daretur. 2. Vetus refers only 
 to length of time, and denotes age, sometimes as a sub- 
 ject 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 noviciiis ; lastly, veternus refers 
 to the disadvantages of age, inasmuch as, after many 
 
ANTRmi APERIRE. 19 
 
 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 ; v e t u s regu- 
 larly supplies its place, and denotes more frequently the 
 weakness than the strength of age. Tac. Ann. xi. 14 
 and 15. Veterrimis Grsecorum, and vetustissima Italiae 
 disciplina. 3. Antiquus denotes age only in rela- 
 tion to time, as a former age in opp. to the present ; 
 priscus (from irdpo^^^ as a solemn word, with the 
 qualifying accessory notion of a former age worthy of 
 honor, and a sacred primitive age, like ap^ato?, in opp. 
 to the fashion of the day. 4. Antiquus and pris- 
 cus denote a time long past ; pristinus, generally, 
 denotes only a time that is past, like irporepo^. (iv. 83.) 
 
 Antrum, see Species. 
 
 Anus ; Vetula. Anus (as the fern, to senex^ de- 
 notes an old lady, with respect, and also as a term of 
 reproach ; an old woman, with reference to her weak- 
 ness, creduhty, loquacity, and so forth : v e t u 1 a, an 
 old woman, with reference to her ugliness and disagree- 
 ableness. (iv. 92.) 
 
 Aperire; Patefacere; Aperte; Palam; Mani- 
 festo; Propalam. 1. Aperire (from TreTrapelv) 
 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 ; p a t e- 
 facere, 'to open' a space whose sides are closed; 
 hence, to open in a perpendicular direction, as, for in- 
 stance, gates, roads, and fields, and thereby to make 
 them accessible. 2. Ret u rare (from crre^w, Ger- 
 man 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 per- 
 ceive and know, in opp. to occulte^ like cj^avepm ; p a- 
 1 a m (from planus), ' openly,' and without hiding any- 
 
20 APPARET — AQUA. 
 
 thing, so that everybody can see and hear, in opp. to 
 clam^ like dva(}>avS6v ; manifesto, palpably, so 
 that one is spared all inquiry, all conjecture, all exer- 
 tion of the senses and of the mind, like SrjXov, 4. P a- 
 1am denotes thftt openness which does not shun obser- 
 vation ; p r p a 1 a m, that which courts observation. 
 Cic. Orat. i. 85. Neque proposito argento neque 
 tabulis et signis propalam collocatis ; that is, to every- 
 body's admiration : compare with Pis. 36. Mensis j(?a- 
 lam propositis ; that is, without fear and constraint. 
 (v. 291.) 
 
 Apparet ; Emimet. A p p a r e t means what is 
 visible to him who observes ; e m i n e t, what forces 
 itself upon observation, and attracts the eye. Sen. Ir. 
 i. 1. Apparent alii affectus, hie (soil, irae) emineU 
 (vi. 23.) 
 
 Apparet, see Constat. 
 
 Appellare, see Alloqui and Nbminare, 
 
 Aptus, see Idoneus. 
 
 Aqua ; Unda ; Fluctus ; Fluentum. 1. A q u a 
 (from ooKeav6<i) denotes water materially as an element, 
 in opp. to terra ; u n d a (from z^eS?;, wet), as a flowing, 
 continually moving element, in opp., as it were, to solum; 
 1 y m p h a (\efi(^o<i) is merely a poetical synonyme of 
 aqiia^ with the accessory notion of clearness and bright- 
 ness, to which the similar sound of the adjective lim- 
 pidus, though not derived from it, gave occasion. 2. 
 U n d a stands in the middle, between aqua Mid fluctus^ 
 as aura does between aer and ventus. For u n d a de- 
 notes, like wave, that which apparently moves itself^ 
 whereas fluctus and f 1 u e n t a, 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 
 
AQX70SUS — ARCESSERE. 21 
 
 images in Cicero, Mil. 2, 5. Tempestates et procellas 
 in illis duntaxat fluetihus concionum semper putavi 
 Miloni esse subeundas ; that is, in the tumultuously agi- 
 tated assembhes : and Plane. 6, 15. Si campus atque 
 illge iindoe comitiorum, ut mare profundtm et immensum, 
 sic eiFervescunt quodam quasi £estu ; that is, the lightly 
 moving assembhes. Sen. N. Q. iii. 10. Quid si uUam 
 undam superesse mireris, quae superveniat tot fluetihus 
 fractis. And iv. 2. Nee mergit cadens unda^ sed planis 
 aquis tradit. (ii. 10.) 
 
 AQUOSUS,.see Udus. 
 
 Arbitraki, see Oensere. 
 
 Arcana ; Secreta ; Hysteria. 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 a r c a n a, as a popular term, denotes 
 secrets of all sorts ; on the other hand, m y s t e r i a, as 
 a learned term, denotes religious secrets, like the Eleu- 
 sinian 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. A r c e r e (apKelv^ from 
 epvKeiv) means to keep off and bar the entry, in opp. to 
 admittere^ Plin. H. N. xii. 1 ; on the other hand, pro- 
 hibere means to keep at a distance, and prevent the 
 approach, tn opp. to adhibere. The arce7is makes de- 
 fensive opposition, like the resistens, and protects the 
 threatened; but the pvhibejis acts on the offensive, like 
 the propulsans^ and retahates hostihty 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 sum- 
 
22 ARCTUS ARGUERE. 
 
 mon. The arcessens asks, the acciens entreats, the 
 evoeans commands, a person to make his appearance. 
 Cic. Att. V. 1. Tu in vita mulieres, ego accivero pueros : 
 compare with Dejot. 5. Venit vel rogatus ut amicus, 
 ve] arcessifMS utisocius, vel evocatus ut qui senatui pa- 
 rere didicisset. Or, Liv. x. 19. Collegae auxilium, quod 
 acciendum ultro fuerit, with xliv. 31. JEvocati Hteris 
 imperatoris. And xxix. 11. ^butia aecita ad Sulpi- 
 ciam venit ; and 12. Ut Hispalam libertinam arcesseret 
 ad sese. 2. Arcessere (from cedere) means, orig- 
 inal! j, to order to approach ; on the other hand, a c c e r- 
 sere (from a/catpco^^ to come quickly, or, to make 
 haste ; but both words have been confounded with each 
 other, from similarity of sound, (iii. 283.) 
 
 Arctus, see Augustus. 
 
 Ardere ; Flagrare. A r d e r e (from ipev'^ecv) 
 means to be in a visible glowing heat, like at^eip ; on 
 the other hand, flagrare, to be in bright flames, like 
 <})\€j€(T^ai, Hence, metaphorically, ardere is applied 
 to a secret passion; flagrare, to a passion that 
 bursts forth. Cic. Or. iii. 2, 8. Non vidit Crassusj^a- 
 grantem bello Italiam, non ardentem invidia senatum. 
 (iv. 21.) 
 
 Arduus ; DiFFiciLis. A r d u u s (from o/oSro?) 
 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. ^stimare debent, an quod 
 inchoatur, reipublicse utile, ipsis gloriosum, aut promptum 
 effectu, aut certe non arduum sit. Cic. Verr. i. 51. 
 Cum sibi omnes ad ilium allegationes diffieiles, omnes 
 aditos arduos^ ac peene interclusos, viderent. (ii. 105.) 
 
 Arduus, see Altus. 
 
 Arena, see Sabulum. 
 
 Argubre ; Incusare ; Culpare ; Criminari ; Insi- 
 mulare; Deferrb; Accusare. Argue re (from 
 
ARIDUS ARTIFEX. 23 
 
 dpyo^') is the most general expression for any imputa- 
 tion of supposed or actual guilt, whether in a court of 
 justice or not, as to tax or charge with ; i n c u s a r e, 
 and the less frequent term c u 1 p a r e, denote only a 
 complaint made out of a court of justice ; c r i m i n a r i, 
 an accusation with hostile or evil intention, in a calum- 
 nious spirit ; i n s i m u 1 a r e, in an undeserved or slan- 
 derous manner, through suspicion ; deferre, to im- 
 peach 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 tor ri- 
 d u s denote an internal want of moisture ; but things 
 that are arida (from areo) have lost their moisture from 
 a heat acting within, like aSo9, in opp. to humidas. 
 Plin. Pan. 30, 4 ; on the other hand, torrida (from 
 Tepa(D)^ from a heat penetrating from without, in opp. to 
 uvidiis^ like a/cXypo^ ; — siccus denotes dryness that 
 is only external, confined to the surface, in opp. to ma- 
 didus^ hke ^rjpo^. Plin. H. N. xii. 12. Ne sint fragiha 
 et arida potius quam sicca folia. And xv. 29. Cato 
 docuit vinum fieri ex nigra myrta siccata usque in ari- 
 ditatem in umbra. Colum. vii. 4. (vi. 244.) 
 
 Arista, see Oulmus. 
 
 Armentum, see Pecus. 
 
 Armus ; Humerus ; Ala ; Axilla. A r m u s (ra- 
 mus ?) 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 wycto? ; h u m e r u s, the flat surface, 
 which in the human body is over the upper arm, the 
 shoulder, like eVo)^/? ; ala and axilla, the cavity 
 which is under ihQ upper arm, the arm-pit, hke iJuaGyaKir). 
 Ovid, Met. xii. 396. Ex JiumeriB medios coma depende- 
 bat in armos. And x. 699. xiv. 304. Plin. H. N. xi. 
 43. (iv. 27.) 
 
 Arrogantia, see SujperUa. Artes, see Literm, 
 
 Artieex, see Faber. Artus, see Membrum. 
 
24 ARUNDO — ASTUTUS. 
 
 Arundo, see Oulmus. Arvum, see Villa, 
 
 AsciA ; Securis. A s c i a is the carpenter's axe, 
 to split wood ; s e c u r i s, the butcher's cleaver, to cut 
 meat. 
 
 AsPER, see JHorridus. 
 
 AsPERNARi, see jSpernere. 
 
 AssENTiRi; AssENTARi; Blandiri ; Adulari. 1. 
 A s s e n t i r i means to assent from conviction, in opp. to 
 dissentire ; but assentari, to express assent, whether 
 from conviction or from hypocrisy, in opp. to adversari. 
 Veil. P. ii. 48. Cic. Rose. Am. 16, 99. Plant. Most. i. 
 3, 100. Amph. ii. 2, 70. 2. Assentari denotes 
 the flattery which shuns contradicting a person, like 
 ^(oireveiv ; b 1 a n d i r i (/xeXSe^z^), that which says what 
 is agreeable to another, like apeaKevetv ; adulari 
 (from hov\o<i)^ that which would please at the expense 
 of self-degradation, like KoXarcevetv, The assentans, as 
 a flatterer, would, by surrendering his right to an inde- 
 pendent opinion ; the blandiens^ by complaisance and 
 visible signs of aflection ; the ddulanSj by self-degrada- 
 tion, and signs of an unworthy subserviency, gain the 
 favor of another. A s s e n t a t i o, or the art of the as- 
 senter, has its origin in cowardice or weakness ; b 1 a n- 
 d i t i 8e., or fair-speaking, in the endeavor to be amiable, 
 and, at worst, in self-interest ; a d u 1 a t i o, or flattery, 
 and servility, KoXaiceta^ in a degrading, slavish, spaniel- 
 like spirit. Sen. Ir. iii. 8. Magis adhuc proderunt sub- 
 missi et humani et dulces, non tamen usque in adula- 
 tionem ; nam iracundos nimia assentatio oflendit. Erit 
 certe amicus .... cui non magis tutum erat hlandiri 
 quam maledicere. And ii. 28. Ssepe adulatio^ dum 
 blanditur^ offendit. (ii. 174.) 
 
 Asseverare, see Dicere. 
 
 AssiDUiTAS, see Opera. 
 
 AsTRUM, see Sidus. 
 
 AsTUTUs ; Callidus ; Vafer ; Versutus. A s t u t us 
 or in old Latin astus (from atcrj^ acuere), and cal- 
 lidus, denote cunning, more in an intellectual sense, 
 
ATER ATROX. 25 
 
 as a mark of cleverness ; a s t u t u s, indeed, acuteness 
 in the invention and execution of a secret project, 
 synonymous "v^dth solers ; but callidus (from icaXko<i)^ 
 sharp-sightedness in judging of a complicated question 
 of conduct, or worldly wisdom, as the consequence of a 
 knowledge of mankind, and of intercourse v/ith the 
 world, synonymous with rerum peritus^ as judicious, 
 and, in its degenerate signification, crafty, like /cepSa- 
 A-eo9 ; on the other hand, v a f e r and versutus de- 
 note cunning in a moral sense, as a mark of dishonesty, 
 and, indeed, vafer (t*^?;), adroitness in introducing 
 tricks, particularly in judicial affairs, as the tricks of a 
 lawyer, like 7ravovpyo<; ; versutus (^dprvro'^') , ver- 
 satility 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 arpocpato^;. Piin, Ep. vii. Q> Juvenis 
 ingeniosus, sed parum callidus, Cic. Brut. 48. Oalli- 
 dus, et in capiendo adversario versuUis. (ili. 220.) 
 
 Ater; Niger; Pullus. 1. Ater (at'S-o?) de- 
 notes black, as a negation of color, in opp. to alhus ; 
 whereas niger (^Trvtyoec^;') denotes black, as being 
 itself a color, and indeed the darkest, in opp. to can- 
 didus. The atrum makes only a dismal and dark im- 
 pression : but the nigrum^ a positive, and imposing and 
 beautful 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 ; Tructjlentus ; Dirus ; S j^vus ; 
 ToRVUS. 1, Atrox, trux, and truculentus, 
 (from Tpri')(vs^ rapd^ai)^ denote that which has an ex- 
 terior exciting fear ; that which makes an impression of 
 terror on the fancy, and eye, and ear ; atrox, indeed, 
 as a property of things, but t r u x and truculentus 
 
26 ATTONITUS AUDIRE. 
 
 as properties of persons ; whereas d i r u s and s se v u s 
 mean that which is really an object of fear, and threatens 
 danger; d i r u s, indeed (from Seo?), according to its 
 own nature, as a property of things, means dreadful, 
 Beovo^ ; but s se v u s (from a2, heu !) according to the 
 character of the person, as a property of living beings, 
 means blood-thirsty, cruel, alv6<^. Phn. Pan. 53. Atro- 
 cissima eflSgies scevissimi domini. Mela ii. 7. Ionium 
 pelagus . . . atrox^ scevum ; that is, looking dangerous, 
 and often enough also bringing misfortune. 2. T r u x 
 denotes dreadfulness of look, of the voice, and so forth, 
 in the tragic or heroic sense, as a mark of a wild dispo- 
 sition 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, trucu- 
 lentior and truculentissimus serve as the comparative 
 and superlative of trux, 3. Trux and truculentus 
 vultus is a terrific, angry look, like Tpa'^<^\ tor- 
 vus, merely a stern, sharp, and wild look, as TopoVj 
 or ravprjSov jS^eireiv. Plin. H. N. xi. 64. Contuitu 
 quoque multiformes ; truces^ torviy flagrantes. Quintil. 
 vi. 1. 43. (i. 40.) 
 
 Attonitus ; Stupens. Attonitus, thunder- 
 struck, denotes a momentary, stupens (rac^elv) a 
 petrified, a lasting condition. Curt. viii. 2, 3. Attoniti^ 
 et stuperitihus similes. Flor. ii. 12. (vi. 31.) 
 
 AuDERE ; CoNARi ; MoLiRi. A u d e r e denotes an 
 enterprise with reference to its danger, and the courage 
 of him who undertakes it, whereas c o n a r i (from in- 
 cohare), with reference to the importance of the enter- 
 prise, and the energy of him who undertakes it ; lastly, 
 m 1 i r i, with reference to the difiiculty of the enter- 
 prise, and the exertion required of him who undertakes 
 it. (iii. 295.) 
 
 AuDENTiA, AuDACiA, SCO Fides. 
 
 AuDiRE ; AuscuLTARE. A u d i r e (from ausis^ 
 aurisj ovasi) means to hear, ciKoveiv^ as a mere passive 
 
AUFERRE AUSTERUS. 27 
 
 sensation, like oJfacere ; on the other hand, a u s c u 1- 
 t a r e (from auricula), to hearken, afcpodcr^at^ 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. ^sch. Pater, obsecro, aitscuUa. Mic. 
 ^schine, aadivi omnia. Cato ap. Gell. i. 15. Pacuv. 
 ap. Cic. Div. i. 57. (iii. 293.) 
 
 Al'Ferre, see Demere, 
 
 AuGURiA ; AuspiciA ; Prodigia ; Ostenta ; Por- 
 TENTA ; Monstra ; Omixa. A u g u r i a and a u s- 
 p i c i a are appearances in the, ordinary course of na- 
 ture, which for the most part possess a meaning for 
 those only who are skilful in the interpretation of signs ; 
 a u g u r i a (from augur, av^d'Ci^iv) for the members of 
 the college of augurs, who are skilled in such things; 
 a u s p i c i a, for the magistrates, who have the right to 
 take auspices : whereas prodigia, ostenta, por- 
 tenta, monstra, are appearances out of the ordi- 
 nary course of nature, which strike the common people, 
 and onlj^ receive a more exact interpretation from the 
 soothsayer : lastly, o m i n a (o^fjuara, oaaat) are signs 
 w^hich any person, to whom they occur, can interpret 
 for himself, without assistance. The primary notion in 
 p r d i g i u m is, that the appearance is replete with 
 meaning, and pregnant with consequences ; in o s t e n- 
 t u m, that it excites wonder, and is great in its nature ; 
 inportentum, that it excites terror, and threatens 
 danger ; in m o n s t r u m, that it is unnatural and ugly. 
 (v. 173.) 
 
 Aura, see Anima, 
 
 ArscuLTARE, see Audire. 
 
 AuspiciA, see Auguria, 
 
 AusTERus ; Severus ; Difficilis ; Morosus ; Te- 
 TRICUS. 1. Austerus Qavarrjpo^^ from avoi) de- 
 notes gravity as an intellectual, severus (^avrjpo^} as 
 a moral quaHty. The austerus in opp. to jucundus^ 
 Plin. H. N. xxxiv. 8. xxxv. 11, is an enemy to jocu- 
 larity and frivolity, and seeks in science, learning, and 
 
28 AUTUMARE AUXILIUM. 
 
 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 disso- 
 luteness 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 s e- 
 V e r u s involve no blame ; whereas d i f f i c i 1 i s, m o- 
 r s u s, and t e t r i c u s, denote an excess or degene- 
 racy 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, TpayJ)<^') is stiff and constrained, from 
 pedantry and want of temper, (iii. 232.) 
 
 AuTUMARE, see Oensere. 
 
 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 de- 
 serere^ destifuere^ and so forth ; the auxilium ferens is 
 to be considered as an ally, who makes himself subser- 
 vient 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 a d j u v a r e (tao-^at) 
 suppose only a person striving to do something, which 
 he may be enabled to do better and quicker by help, in 
 opp. to im,pedire, Cic. Verr. i. 6. Ter. Heaut. v. 2, 39. 
 Matres solent esse filiis in peccato adjutriees, auxilio in 
 paterna injuria. When in Liv. ii. 6, Tarquin entreats 
 the 'Y QieviiQ^, ferrent opem, adjuvarent, he is first con- 
 sidered as exulans, then as regnum repetiturus. 2. 
 Opem and auxiliumferre derive their emphasis 
 from the noun, to bring help, and nothing else ; whereas 
 opitulari, and the poetical word, a u x i 1 i a r i, 
 derive their emphasis from their verbal form, and mean 
 to bring help, and not to refuse, (v. 70.) 
 
AYE BONI CONSULERE. 29 
 
 Ave ; Salve ; Vale. Ave (from ev) is a saluta- 
 tion used at meeting and at parting, like %<x6j06 ; whereas 
 s a 1 V e is used at meeting only, vale at parting, like 
 eppcocro. Suet. Galb. 4. Ut liberti mane solvere^ vespere 
 valere sibi singuli dicerent. (i. 28.) 
 
 Ayes, see Vohicres. 
 
 AviDUS, see Velle. 
 
 Axes ; Planck ; Tabula. Axes or asses, 
 and p 1 a n c 96, are unwrought boards, as they come 
 from the saw, and asses as a usual term, p 1 a n c se 
 as a technical term ; whereas t a b u 1 83 are boards that 
 have been made smooth by the plane, to serve the pur- 
 poses of luxury, (vi. 34.) 
 
 Axilla, see Annus. 
 
 B. 
 
 Balbus ; Bl^sus. B a 1 b u s (from balare) de- 
 notes stammering as an habitual quality, whereas 
 B 1 ge s u s, as a temporary condition, (iii. 79.) 
 
 Baculus, see Fustis. Bajulaee, see Ferre. 
 
 Bardus, see Stupidus. Basium, see Osculura. 
 
 Baubari, see Latrare. Bbatus, see Felix. 
 
 Bellua, see Animal. Bene moratus, see Bonus, 
 
 Beneyolentia, see Stadium. 
 
 Benignus, see Largus. 
 
 Bestia, see Animal. 
 
 Bibere; Potare. Bib ere (reduplic. of bua) 
 means to drink like a human being, Trlveip ; whereas 
 potare (from ttoto?) to drink like a beast, and, me- 
 taphorically, to tipple, aTrav. Sen. Ep. 122. Inter 
 nudos bibuntj imo j9(9^a?i;^. Plant. Cure. i. 1, 88. 
 Agite, hibite, festivse fores, potate, fite mihi volentes 
 propitioe. (1. 149.) 
 
 BiFARiAM, see .Duplex. Bilis, see Fel. 
 
 Bl^sus, see Balbus. Blandiri, see Assentiri. 
 
 Blatire, Blaterare, see Gfarrire. 
 
 BoNi CONSULERE, see Satis habere. 
 
30 bonus brutus. 
 
 Bonus ; Bene mokatus ; Probus ; Frugi ; Hones- 
 TUS; Sanctus. 1. Bonus, bene moratus, pro- 
 bus, and frugi, denote a low degree of morality, in 
 which a man keeps himself free from blame and punish- 
 ment, hatred and contempt : — b onus (anciently duo- 
 nus, Bvpa/jbai)^ in the popular sense, in which benevo- 
 lence and goodness of heart constitute the principal part 
 of morality, in opp. to malus, like dya^o^; ; bene m o- 
 r a t u s, in a more philosophical sense, as an acquired 
 character, in which, before all things, self-control, con- 
 scientiousness, and freedom from common selfishness are 
 cultivated,' like euxpoTro? ; probus (irpav^i)^ so far as 
 a man injures no one, or does what is unjust, as a wor- 
 thy, 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 'x^prjo-TO'^, Quintil. vi. 4, 11. Non est altercandi ars 
 ... res animi jacentis et mollis supra modum frontis, 
 faUitque plerumque quod prohitas vocatur, quae est im- 
 beciUitas. Die. 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 
 abovie the standard of ordinary men, and what is called 
 social morality ; h o n e s t u s, as an honorable and chi- 
 valrous spirit and demeanor, derived from a principle of 
 honor and distinction, in opp. to turpis ; s a n c t u s, as 
 a saintly and holy spirit, derived from a principle of 
 piety, (v. 347.) 
 
 Brachium, see JJlna. 
 
 Brevis ; CuRTUS. B r e v i s (/3/o«^%^9) means short 
 by nature; whereas curtus (jcapTo^^ from icdpay)^ 
 means shortened. 
 
 Brutus, see Stupidus. 
 
 1 
 
CABALLUS — CALIG O. 31 
 
 c. 
 
 Caballus, see Uquics. 
 
 Cachtnnari, see Bidere. • 
 
 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. 46.) 
 
 Cadere, see Labi. C^dere, see Verherare, 
 
 C^RiMONiA, see Consiietudo. C^sar, see Primus. 
 
 Cjesaries, see Crinis. 
 
 CiETERi ; Reliqui. C 9e t e r i (comparat. from eKeT) 
 denotes others, as in direct opposition to those first men- 
 tioned, hke ol oXXol; whereas reliqui, the rest, as 
 merely the remainder that complete the whole, like ol 
 Xqittol, Cic. Brut. 2, 6. Si viveret Hortensius, ccetera 
 fortasse desideraret una cum reliquis bonis civibus; 
 hunc aut prgetor cceteros^ aut cum paucis sustineret do- 
 lorem. (i. 183.) 
 
 Calamitas, see Infortunium. 
 
 Calamus, see Oulmiis. 
 ^ Calculus, see Saxum. 
 
 ' Calere ; Fervere ; ^stuare ; Calefacere ; Fo- 
 VERE. 1. Calere and fervere denote, objectively, 
 warmth by itself, and, indeed, c a lid us QKrjXecp Trvpt)^ 
 in opp. to frigidus, a moderate degree of warmth, but 
 f e r V i d u s, in opp. to gelidus^ a degree of w^armth on 
 the point of boiling, heat; whereas sestuare (from 
 al'^o)), subjectively, the feeling of heat, in opp. to al- 
 gere. (iii. 89.) 2. Calefacere means to make 
 warm, in a purely physical sense, without any accessory 
 notion; whereas fovere (from dcj^avco')^ with refer- 
 ence to the genial sensation, or salutary effect of the 
 ■warmth, (vi. 48.) 
 
 Caligo, see Obscurum* 
 
82 CALIX CANERE. 
 
 Calix, see Poeulum. 
 
 Callidus, see Astutus and Sapiens. 
 
 Callts, see Iter. 
 
 Campus, see ^quum and Villa. 
 
 Candela ; LucERNA. Candela Is a candle, 
 "which can be carried about like a , torch, as Xa/x,7ra9, 
 •whereas 1 u c e rn a can only be considered as a burning 
 light on a table, like Xu;t^z^o9. (vi. 50.) 
 
 Candidus, see Alhus. 
 
 Canere ; Cantare ; Psallere ; Canticum ; Cais^- 
 TiLENA ; Carmen ; Poema ; Poeta ; Yates. 1. C a- 
 m e r e (from Kava'xelv) means, in the most general 
 sense, to make music, voce, tibiis, fidibus, like fMeXireLv; 
 cantare, with vocal music, like aeiheiv ; p s a 1 1 e r e, 
 with instrumental music, and indeed with string-instru- 
 ments, like yjrdWecv. 2. C a n t i c a and c a n t i 1 e n ae 
 are only songs adapted for singing, in which, as in popu- 
 lar 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 c ar- 
 rn i n a and p e m a t a 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 ; c a r m i n a, indeed, were originally 
 religious hymns, eircphal^ and, in a wider sense, poems 
 of another sort, mostly, however, minor poems, and of a 
 lyrical sort, like (phau ; but p o e m a t a are the products 
 of cultivated art, and extensive poems, mostly of the 
 epic or tragic sort, like Tro^T^/xara. The carmen (fcdpco^ 
 Kpd^ccf) is the fruit of natural, but the poema of calm 
 and self-conscious inspiration. 3. Poeta is a techni- 
 cal expression, and denotes a poet only as an artist ; 
 V a t.e s (^%€T7;9) is an old Latin and rehgious expres- 
 sion, and denotes a poet as a sacred person, Tac. Dial. 
 9. (v. 99.) 
 
CANNA — CARO. 33 
 
 Canna, see Oulmus. Cantare, see Canere. 
 
 Canterius, see Uquus. 
 
 Canticum, Cantilena, see Oanere, 
 
 Caper ; Hircus ; Hcedus. Caper (^/cdirpo^;} is 
 the general name for a he-goat, and that which is used 
 in natural history, rpdyo^ ; hircus (from xvp} i^ an 
 old full-grown he-goat, x^jmapo^ ? whereas h ^ d u s, 
 h oe d u s Qxplpo^^^ a kid, €pL(f>o^. (v. 336.) 
 
 Capere, see Sumere. 
 
 Capillus, see Orinis. 
 
 Carcer, see Oustodia, 
 
 Carere ; Egere ; Indigere. 1. C a r e r e (from 
 KeipeLv) relates to a desirable possession, in opp. to 
 habere^ Cic. Tusc. i. 36 ; whereas egere and i n d i- 
 g e r e, to a necessary and indispensable possession, in 
 opp. to a b u n d a r e, Lucil. Fr. Sat. viii. Senec. Vit. 
 B. 7. A-^oluptate virtus ssepe em^et^ 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 %aft>, 'x^aivco a%^i^) denotes, objectively, the state 
 of need, in opp. to uti^ Cato ap. Cell. xiii. 23 ; indi- 
 gere, subjectively, the galling sense of need, and 
 eager longing to satisfy it. (iii. 113.) 
 
 Caritas, see DiUgere. 
 
 'Carmen, see Carter e. 
 
 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 sub- 
 stance 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, interane a, and ilia, the inner 
 parts of the lower part of the body, namely, the en- 
 trails ; and indeed intestina, and, in the age after 
 
 S 
 
34 CASSIS — CASU. 
 
 Augustus, i n t e r a n e a, meant the guts as digestive 
 organs ; ilia, all that is contained in the lower part of 
 the body, and particularly those parts that are service- 
 able, (v. 145.) 
 
 Cassis ; Galea ; Cudo. Cassis, cassida 
 (from KOTTo)^ is a helmet of metal ; galea QyaXerj)j 
 a helmet of skin, and properly of the skin of a weasel ; 
 cudo (^Kev^cjov)^ a helmet of an indefinite shape. Tac. 
 Cr. 6. Paucis brieve ; vix uni alterive cassis aut galea. 
 
 Cassis, see Rete. 
 
 Castigatio, see Vindicta. 
 
 Castus'; Pudicus ; Pubens ; Pudibundus. 1. C a s- 
 t u s (from Ka^ap6<i) denotes chastity as a natural qual- 
 ity of the soul, as pure and innocent ; whereas p u d i- 
 c us, as a moral sentiment, as bashful and modest. 2. 
 Pudicus, pudiciti a, denote natural shame, aver- 
 sion to be exposed to the gaze of others, and its fruit, 
 chaste sentiment, merely in its sexual relation, like 
 bashfulness ; whereas p u d e n s, p u d o r, 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 p u d e n s denote shame as an ha- 
 bitual feeling ; pudibundus as a temporary state 
 of the sensfj of shame, when excited, (iii. 199.) 
 
 Casu ; Forte ; Fortuito ; Fortasse ; Forsitan ; 
 Haud scio an. Casu, forte, and fortuito, de- 
 note a casualty, and indeed, c a s u, in opp. to consulto^ 
 aviJi^€/3r)/c6Tco<; : forte, without particular stress on 
 the casualty, rv^ov ; fortuito, fortuitu, emphat- 
 ically, by mere chance, in opp. to causa, airo rvxv^'y 
 whereas fortasse, forsitan, and haud scio an, 
 denote possibility, and indeed fortasse, fortassis, 
 with an emphatic perception and aflSrmation of the pos- 
 sibility, as approaching to probability, and are in con- 
 struction with the indicative, To-o)?; forsitan, for- 
 s a n, with merely an occasional perception of the possi- 
 
CASUS CATERYA. 85 
 
 bility, and are in construction with a conjunctive, Tcf^l 
 av\ baud s c i o an, with a modest denial of one's 
 own certainty ; consequently, h a u d s c i o an is an 
 euphemistic limitation of the assertion. Fortasse 
 verum est, and forsitan verum sit, mean, 
 perhaps it is true, perhaps not ; but baud scio an 
 verumsit 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 calcula- 
 tion, or of known causes, like avyb^opd ; whereas f o r s 
 denotes the same chance as a sort of mythological being, 
 which, without aim or butt, to sport as it were with mor- 
 tals, and baffle their calculations, influences human af- 
 fairs, like TV')(r], 2. F r s, as a mythological being, is 
 this chance considered as blind fortune ; whereas F o r- 
 t u n a is fortune, not considered as bhnd, and without 
 aim, but as taking a part in the course of human affairs 
 from personal favor or disaffection; lastly, fors for- 
 tuna means a lucky chance, aya^rj ruxv- 3. All 
 these beings form an opposition against the D i i 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 ; fa turn, according to the mysterious laws 
 by which the universe is eternally governed, like el/jLap- 
 [jbevri^ fjiOLpa. Tac. Hist. iv. 26. Quod in pace fors seu 
 natura, time fatujii et ira deorum vocabatur. (295.) 
 
 Catenae, see Vincula. 
 
 Caterva ; CoHORS ; Agmen ; Grex ; Globus ; 
 TuRBA. Caterva, cohors, and a g m e n, denote 
 an assembled multitude in regular order, and caterva, 
 as a limited whole, according to a sort of military ar- 
 rangement ; c h r s, as respecting and observing the 
 leadership of a commanding officer ; a g m e n, as a 
 solemn procession ; whereas turba^grex, and g 1 o- 
 
3 6 C ATUS — - CEL ARE. 
 
 b u s, denote a multitude assembled in no regular order; 
 g r e X, without form or order ; t u r b a, with positive 
 disorder and confusion ; g 1 o b u s, 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, 
 
 Cayerna, see Specus, Cavillator, see Lepidas, 
 
 Celare ; OccuLERE ; Occultare ; Clam ; ABDEaE ; 
 Condere; Abscoxdere ; Recondere. 1. Celare 
 has an abstract or intellectual reference to its object, 
 like K€v^€Lv^ in opp. to fateri, and so forth ; synony- 
 mously with r e t i c e r e, Liv. xxiv. 5. Curt. vi. 9 ; 
 whereas occulere, occultare, have a concrete 
 and material reference to their object, like /cpt/Trretz^, in opp. 
 to aperire^ synonymously wdth obtegere; Cic. Acad. 
 IT. 19. N. D. ii. 20. Fin. i. 9, 30. Att. v. 15 : the 
 celanda remain secret, unless they happen to be disco- 
 vered ; but the occidtanda would be exposed to sight, 
 unless particular circumspection and precaution were 
 used. 2. In the same manner clam and c 1 a n c u- 
 1 u m denote secretly, in opp. iopalam^ Cic. Rose. Am. 8 ; 
 whereas o c c u 1 1 e, in opp. to aperte^ Cic. RulL i. 1. 
 8. Occulere denotes any concealment; occult- 
 are, 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 a b s c o n- 
 d e r e, by removing the thing itself; abdere (airo- 
 ^€Lvat) by laying it aside, and putting it away, like 
 aiTOKpviTTeiv ; condere (^/cara^eivai) , by depositing 
 it in a proper place of safety, like KaraupvirTeiv ; r e- 
 condere, by hiding it carefully and thoroughly ; 
 abscondere, by putting it away, and preserving it. 
 (iv. 45.) 
 
CELEBER CENSERE. 37 
 
 Celeber; Inclytus ; Clarus ; Illustris; Nobilis. 
 C e 1 e b e r (from /cXeo?) and inclytus (from kKvtq^') 
 denote celebrity, as general expressions, chiefly as be- 
 longing to things, and seldom as belonging to persons, 
 except in poetry ; clarus, illustris, and n o b i 1 i s, 
 with an especial political reference ; clarus (yaXrjpo^^ 
 means renowned for eminent services to one's country ; 
 illustris (from dvaXevo-o-co^ renowned for rank and 
 virtue ; n o b i 1 i s (from novisse) belonging to a family 
 whose members have already been invested with the 
 honors of the state. 
 
 Celebrare, see Scepe. Celer, see Citus, 
 Celer, see Navigium, Celsus, see Alius, 
 Censere ; JuDicARE ; Arbitrari ; -^stimare ; 
 Opixari ; PuTARE ; Reri ; Autumare ; Existimare ; 
 Credere. 1. Censer e, judicare, arbitrari, 
 86 s t i m a r e, 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 ; j u d i c a r e, as possessing 
 that of a judge passing sentence ; arbitrari, as pos- 
 sessing that of an arbitrator ; ^ s t i m a r e Qala^ea^ai)^ 
 as that of a taxer, making a valuation ; whereas, o p i- 
 nari, pu tar e, r eri, and sestim are, denote pass- 
 ing judgment under the form of a private opinion, with 
 a purely subjective signification ; o p i n a r i (ott/?) as a 
 mere sentiment and conjecture, in opp. to a clear con- 
 viction and knowledge. Cic. Orat. i. 23. Mur. 30. Tusc. 
 iv. 7. Rose. Am. 10 ; p u t a r e, as one who casts up an 
 account; reri as a poetical, and autumare as an 
 antiquated term. 2. ^stimare denotes passing 
 judgment under the form of the pohtical 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 anvthin!2: accordino; to 
 its worth or truth ; hence Cicero contrasts existimatio^ 
 not cesthnatio^ as a private opinion, with competent 
 ya6.gmQiii^judicio; Cluent. 29. Verr. v. 68. 3. Cen- 
 
38 CERNERE CITUS. 
 
 sere denotes judgment and belief, as grounded upon 
 one's own reflection and conviction ; c r e d e r e, as 
 grounded on the credit which is given to the testimony 
 of others. 4. p i n o r, parenthetically, implies mod- 
 esty, like ol/jLat; whereas credo implies irony, like 
 0)9 eoifcev^ sometimes in propositions that are self-evi- 
 dent, 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 ab- 
 surd 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 QxPp^rf) is a single 
 string ; fides (o-i^ihrf) in the sing, and plur. means a 
 complete collection of strings, or a string-instrument. 
 
 CiBARE, CiBUS, see Alimenta. 
 
 Cicatrix, see Viilmis. 
 
 CicuR ; Mansuetus. C i c u r (redupl. of /copi^ofjbat) 
 denotes tameness, merely in a physical sense, and as a 
 term in natural history, in opp. to ferus ; v/hereas man- 
 suetus, in a moral sense also, as implying a mild dis- 
 position, in opp. to scevus. (iv. 257.) 
 
 CiNCiNNUS, see Crimis. Circulus, see Orhis. 
 
 CiRCUMiRE, see Ambire. Circumvenire, see Fallere. 
 
 Cirrus, see Crinis, 
 
 CiTUS : Celer ; Velox ; Pernix ; Properus ; Fes- 
 TINUS. 1. C i t u s and celer denote swiftness, 
 merely as quick motion, in opp. to tardus^ Cic. Or. iii. 
 67. Sail. Cat. 15. Cic. Fin. v. 11. N. D. ii. 20. Rose. 
 Com. 11. Top. 44 ; velox and pernix, nimbleness, 
 as bodily strength and activity, in opp. to lentus ; p r o- 
 p e r u s and f e s t i n us, haste, as the will to reach a 
 certain point in the shortest time, in opp. to segnis. 
 Gell. x. 11. 2. C i t u s denotes a swift and lively mo- 
 tion, approaching to vegetus ; celer, an eager and 
 
CIVILITAS CO GERE. 89 
 
 impetuous motion, approaching to rapidus* 3. P e r- 
 n i c i t a s is, in general, dexterity and activity in all 
 bodily movements, in hopping, climbing, and vaulting ; 
 but V e 1 c i t a s, especially in running, flying, and 
 swimming, and so forth. Plant. Mil. iii. 1, 36. Clare 
 oculis VAqo^ pernix sum manibus, pedibus mobilis. Virg. 
 .^n. iv. 180. Curt. vii. 7, 63. Equorum velocitati par 
 est hominum pernicitas, 4. Properus, prop e rare, 
 denote the haste which, from energy, sets out rapidly to 
 reach a certain point, in opp. to eessare ; whereas f e s- 
 tinus, 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 Crloria. 
 
 Clarus, see Celeher. Claustrum, see Cera. 
 
 Clementia, see Mansuetudo, 
 
 Clivus, see Qollis. Clypeus, see jScutum. 
 
 CoDiciLLi, see LitercB. 
 
 Clangere ; Clamare ; Vociferari. C 1 a n g e r e 
 is the cry of animals and the clang of instruments, like 
 fcKar^^eiv ; clamare and vociferari, the cry of 
 men ; c 1 a m a r e, an utterance of the will, but voci- 
 ferari, of passion, in anger, pain, in intoxication. 
 Rhet. ad. Her. iii. 12. Acuta exclamatio habet quid- 
 dam illiberale et ad muliebrem potius vociferationem^ 
 quam ad virilem dignitatem in dicendo accommodatum. 
 Senec. Ep. 15. Virg. Mn, ii. 310. Exoritur clamorc^ue 
 virum clangorqne tubarum. (v 103.) 
 
 CcENUM, see Lutum, 
 
 C(EPISSE, see Ineipere. 
 
 Coercere ; Compescere. Coercere denotes re- 
 striction, as an act of power and superior strength ; 
 whereas compescere (from pedica, irehav) as an 
 act of sovereign authority and wisdom, (iv. 427.) 
 
 Ccetus, see Ooneilium. 
 
 CoGERE ; Adigere. C g e r e (from co-igere) 
 means by force and power to compel to something ; a d- 
 
40 COGITARE COGNITIO. 
 
 i g e r e, by reflection and the suggestion of motives to 
 persuade to something. Tac. Ann. vi. 27. Se ea ne- 
 cessitate ad preces cogi^ per quas consularium aliqui 
 capessere provincias adigerentur, (vi. 70.) 
 
 COGITARE ; MeDITARI ; COMMENTAEI. 1. C g i- 
 
 t a r e (from the Goth, hugjan) denotes the usual ac- 
 tivity of the mind, which cannot exist without thinking, 
 or employing itself about something ; m e d i t a r i (from 
 /neSea^ai)^ 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 m e d i t a t i o means specula- 
 tive reflection. 2. M e d i t a r i has an intensive mean- 
 ing, with earnestness, exertion, and vivacity : c o m- 
 m e n t a r i (only in Cicero) means to reflect leisurely, 
 quietly, and profoundly, (v. 198.) 
 
 CoGNATUS, see Necessarms. 
 
 CoGNiTio ; NoTiTiA ; Scientia ; Ignarus ; Inscius ; 
 Nescius. 1. C g n i t i is an act of the mind by 
 which knowledge is acquired, whereas n o t i t i a and 
 scientia denote a state of the mind ; n o t i t i a, to- 
 gether with n s s e, denotes a state of the merely re- 
 ceptive 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 ; n o t i- 
 t i a 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 anti- 
 quitatis ! quanta scientia juris Romani ! 2. The igjia- 
 rus is without notitia^ the inscius without scientia, Tac. 
 H. i. 11. ^gyptum provinciam insciam legum, igna- 
 ram 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 ; n e s c i u s, w^ho has 
 
COGNOSCERE — co:mere. 41 
 
 accidentally not heard of, or experienced something, in- 
 diiFerently. Cic. Brut. 83. Inscinm omnium rerum et 
 rudem. Compare this with Plin. Ep. viii. 23, Absens 
 et impendentis m?Ji nescius. (v. 266.) 
 
 CoGNOSCERE, sce IntelUgere. Cohors, see Caterva. 
 
 CoLAPHUS, see Alapa. Colere, see Vereri. 
 
 CoLLis ; Cliyus ; Tumulus ; Grumus ; C o 1 1 i s and 
 c 1 i V u s denote a greater hill or little mountain ; c o 1 1 i s 
 (from eelsus') like ko\o)v6^^ as an eminence, in opp. to 
 the plain beneath, and therefore some^vhat steep ; c 1 i- 
 V u s, like KkLTv<^^ as a sloping plain, in opp. to an hori- 
 zontal plain, and therefore only gradually ascending ; 
 whereas tumulus and grumus mean only a hillock, 
 or great mound ; tumulus, like o^o^^ means either 
 a natural or artificial elevation; grumus, only an ar- 
 tificial elevation, hke %c5/xa. Colum. Arbor, a. f. Col- 
 lem autem et clivimi^ modum jugeri continentem repas- 
 tinabis operis sexaginta. Liv. xxi. 32. Erigentibus in 
 primos agmen clivos^ apparuerunt imminentes tumulos 
 insidentes montani. Hirt. B. Hisp. 24. Ex grumo ex- 
 celsum tumuhwi capiebat. (ii. 121.) 
 
 Colloquium, see Sermo. Coloxus, see Incolere. 
 
 Coluber, see Ayigids, Coma, see Crims, 
 
 Comburere, see Accendere. 
 
 Comere; Decorare; Ornare. 1. Come re and 
 decor are denote ornament, merely as an object of 
 sense, as pleasing the eye ; o r n a r e, in a practical 
 sense, as at the same time combining utihty. 2. C o- 
 m e r e QKoa-fMeiv) denotes ornament as something little 
 and efieminate, often with blame, like nitere^ in opp. to 
 nature, noble simplicity, or graceful negligence, like 
 Kojifiovv^ whereas decorare and ornare, always 
 w-ith praise, like splendere, as denoting affluence and 
 riches ; decorare (from StV/;) in opp. to that which 
 is ordinary and unseemly, like KocrfjLelv ; ornare (from 
 opiV(o ?) in opp. to that which is paltry and incomplete, 
 like ao-fcelv, 3. Comere implies only a change in 
 form, which by arranging and polishing gives to the 
 
42 COMMISSATIO CONCEDERE. 
 
 whole a. smart appearance, as in combing and braiding 
 the hair ; but decorare and o r n a r e effect a mate- 
 rial change, inasmuch as by external addition new 
 beautj^ is conferred, as by a diadem, and so forth. 
 Quintil. xii. 10, 47. Comere caput in gradus et annu- 
 los ; compare \\\i}\ Tibull. iii. 2, 6. Sertis decorare co- 
 mas ; and Virg. Eel. vi. 69. Apio crines ornatus amaro. 
 (iii. 261.) 
 
 CoMMissATio, see Epulce. 
 
 CoMiTAm ; Deducere ; Prosequi. C o m i t a r i 
 means to accompany for one's own interest, aKoXov^ecvi 
 deducere, from friendship, with oflSciousness ; p r o- 
 sequi, from esteem, with respect, tt poire fjUTretv. (vi. 
 73.) 
 
 CoMiTAS, see Humanitas. Comitia, see Concilium. 
 
 CoMMENTARi, SCO Cogitarc. CoMMiTTERE, SCO Fichre. 
 
 CoMMODARE ; MuTUUM Dare. Commodare 
 means to lend Avithout formality and stipulation, on the 
 supposition of receiving the thing lent again when it is 
 done with. M u t u u m d a r e is to grant a loan on the 
 supposition of receiving an equivalent vfhen the time of 
 the loan expires. C o m m o d a t i o is an act of kind- 
 ness ; mutuum datio is a matter of business, (iv. 
 137.) 
 
 CoMMUi\"iCARE, see Impertire, 
 
 CoMCEDUS, see Actor, Compar, see j^qims. 
 
 CoMPEDES, see Vincula. Compendium, see Lucrum. 
 
 CoMPESCERE,see Ooercere, Complecti, see Amplecti. 
 
 Complementum ; Supplementum. Complemen- 
 t u m 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. C o n c e- 
 d e r e 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 re- 
 fusing, like avy^cofyfjaai ; permittere, from confi- 
 
 J 
 
CONCESSUM EST CONCI.AYE. 43 
 
 dence in a person, and liberality, in opp. to forbidding, 
 like i<f)62vai ; whereas i n d u 1 g e r e and connivere 
 mean to grant something, which may properly be for- 
 bidden ; i n d ul g e r e (^ivSeXexecv ?), from evident for- 
 bearance ; connivere (^tcaraveveiv) , from seeming 
 oversight. 
 
 CoNCESSUM est; Licet: Fas est. Concessum 
 est means, what is generally allowed, like e^eo-rt, 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 ^ifjut^; 
 iarc; fas est means what is allowed by divine laws, 
 whether the precepts of religion, or the clear dictates of 
 the moral sense, like oatov ecrrc, (v. 167.) 
 
 Concilium ; Concio ; Comitia ; C(etus ; Conven- 
 tus. 1. Concilium, concio, and comitia are 
 meetings summoned for fixed purposes ; concilium 
 (^v^KaXelv)^ an assembly of noblemen and persons of 
 distinction, of a committee, of the senate, the individual 
 members of which are summoned to deliberate, like 
 avveSpLov ; whereas concio and comitia mean 
 a meeting of the community, appointed by public 
 proclamation, for passing resolutions or hearing them 
 proposed ; concio (ciere, /ctdov^ means any orderly 
 meeting of the community, whether of the people or of 
 the soldiery, in any state or camp, like avX\oyo<;; 
 comitia (from coire) is an historical term, confined 
 to a Roman meeting of the people, as iK/cXrjala to an 
 Athenian, and aXla to a Spartan. 2. C oe t u s and 
 conventus are voluntary assemblies ; c oe t u s (from 
 coire) for any purpose, for merely social purposes, for a 
 conspiracy, and so forth, like avvoho^ ; whereas c o n- 
 V e n t u s, for a serious purpose, such as the celebration 
 of a festival, the hearing of a discourse, and so forth, 
 like 6fji7]yvpt<;^ TTavijyvpLf;, (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.) 
 
44 CONCORDIA CONSIDERARE. 
 
 Concordia, see Otium. Concubina, see Pellex. 
 
 CoNDERE, see Celare and Sepelire, 
 
 Conditio ; Status. Conditio (^^vv^eaL^, aw^e- 
 (TLa) is a state regulated by the will ; status is a 
 state arising from connection. Cic. Fam. xii. 23. Om- 
 nem conditionem imperii tui, statumciue provincise de- 
 monstravit mihi Tratorius. (vi. 76.) 
 
 CoNFESTiM, see Bepente, Confidentia, see Fides. 
 
 CoNFiDERE, see Fidere. Confinis, see Vieinus, 
 
 CoNFisus ; Fretus. C o n f i s u s means, subjectively, 
 like securus, depending on something, and making one's 
 self easy, 'TreTTot^a)^ ; whereas fretus (^cj^pafcro^;^ ferox) 
 means, objectively, like tutm, protected by something, 
 eppco/jbevo^;, (i. 20.) 
 
 Confiteri, see Fateri, Confligere, see Pugnare, 
 
 Confutare, see Eefidare. 
 
 Congeries, see Acervm. Conjux, see Femina, 
 
 CONNIVERE, see Concedere, 
 
 CoNSANGUiNEUS, See JVecessanus. 
 
 CoNSCENDERE, scc Scaudere. 
 
 CoNSECRARE, SCO Sacvave, Consequi, see Invenire. 
 
 CoNJUGiuM ; Matrimonium ; Contubernium ; Nup- 
 Ti^. Conjugium and matrimonium denote 
 the lasting connection between man and wife, for the 
 purpose of living together and bringing up their off- 
 spring ; conjugium is a very general term for a 
 mere natural regulation, which also takes place among 
 animals ; contubernium means the marriage con- 
 nection between slaves ; m a t r i m o n i u m, the legal 
 marriage between freemen and citizens, as a respectable 
 and a political regulation ; whereas n u p t i ae means 
 only the commencement of matrimonium^ the wedding, 
 or marriage-festival. 
 
 Considerare ; Contemplari. Considerare 
 (from KareiheLv) denotes consideration as an act of the 
 understanding, endeavoring to form a judgment ; c o n- 
 t e m p 1 a r i (from Kara^api^elv) an act of feeling, 
 "which is absorbed in its object, and surrenders itself 
 
CONSORS CONTAMINARE. 45 
 
 entirely to the pleasant or unpleasant feeling ^hich its 
 object excites, (y. 130.) 
 
 C0NSORS5 see Socius. 
 
 C0NSPECTUS5 CoN-spiCERE, see J^dere. 
 
 Constat ; Apparet ; Elucet ; Liquet. Constat 
 means a truth made out and fixed, in opp. to a waver- 
 ing 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 im- 
 age of a light shining out of darkness ; liquet, under 
 the image of frozen water melted, (vi. 78.) 
 
 Constituere, see Destinare, 
 
 CoNSUETUDO ; Mos ; Eitus ; C^rimonia. Con- 
 suetude denotes the uniform observance of anything 
 as a custom, arising from itself, and having its founda- 
 tion in the inclination or convenience of an individual or 
 people, 6*^09; 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 deco- 
 rum, ri^o<; ; lastly, r i t u s denotes the hallowed obser- 
 vance of anything, either implanted by nature as an in- 
 stinct, or introduced by the gods as a ceremony, or 
 which, at any rate, cannot be traced to any human ori- 
 gin. Consuetudines are merely factitious, "and 
 have no moral worth ; mores are morally sanctioned 
 by silent consent, as jura and leges by formal de- 
 cree ; ritus (from apL^/jio^, pu^/xo?), are natural, and 
 are hallowed by their primaeval origin, and are pecuhar to 
 the animal, (v. 75.) 2. Ritus is a hallowed obser- 
 vance, as directed and taught by the gods or by nature ; 
 whereas cserimonia (^KTjSe/jLovla) is that which is 
 employed in the worship of the gods. 
 
 CoNSUEVissE, see Solere. Consummare, see Finire. 
 
 CaxTAGiuM, see Jjues. 
 
 CONTAMINARE ; InQUINARE ; POLLUERE. C n t a m- 
 
 i n a r e (from contingo, contagio) means defilement in 
 
46 CONTEMNERE CONTINUUS. 
 
 its pernicious effect, as the corruption of what is sound 
 and useful ; i n q u i n a r e (from cunire, or from Tr/ro?), 
 in its loathsome effect, as marring what is beautiful, like 
 fjbopvo-(7€Lv ; polluere (from pullus, TreXXo?), in its 
 moral effect, as the desecration of what is holy and pure, 
 like fjbtaiv€iv, Cic. Csecil. 21, 70. Judiciis corruptis et 
 contaminatis ; compare with Coel. 6. Libidinibus in- 
 quinari ; and Rose. Am. 26, 71. Noluerunt in mare 
 deferri, ne ipsum jjollueret^ quo castera quae violata sunt, 
 expiari putantur. (ii. 56.) 
 
 Contemners, see Spernere. 
 
 CoNTEMPLARi, SCO Cousiderave. 
 
 Contendere, see Dicere, 
 
 CoNTENTio, see Disceptatio. 
 
 CoNTENTUM ESSE, SCO Satis hahcre. 
 
 CoNTiNENTiA, SCO 3Iodus. CoNTiNGERE, sce Accidere. 
 
 CoNTiNUO, see Itepente. 
 
 CoNTiNuus ; Perpetuus ; Sempiternus ; ^ternus. 
 
 1. Continuum means that which hangs together 
 without break or chasm ; perpetuum, that which 
 arrives at an end', without breaking off before. Suet. 
 Co3S. 76. Oontinuos consuldLtus, peipetuam dictaturam. 
 
 2. Perpetuus, sempiternus, and ae t e r n u s, 
 denote continued duration ; but perpetuus, rela- 
 tively, with reference to a definite end, that of life for 
 example ; sempiternus and ae t e r n u s, abso- 
 lutely, with reference to the end of time in general ; 
 sempiternus means, like aifiS^o?, the everlasting, 
 what lasts as long as time itself, and keeps pace with 
 time ; ae t e r n u m (from aetas) like amviov^ the eter- 
 nal, that which outlasts all time, and will be measured 
 by ages, for Tempus est pars quaedam ceternitatis. The 
 sublime thought of that which is without beginning and 
 end, lies only in se t e r n u s, 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 in- 
 volves the mathematical, ae t e r n u s the metaphysical 
 
CONTRARIUS CORRIGEHE. 47 
 
 notion of eternity. Cic. Orat. ii. 40, 169. Barbarorum 
 est in diem vivere ; nostra consilia sempiternum tempus 
 spectare clebent ; compare with Fin. i. 6, 17. Motum 
 atomorum nullo a principio, sed ceterno tempore intelligi 
 con venire, (i. 1.) 
 
 CoNTRARius, see Varius. 
 
 CoNTROVERSiA, soo Bisceptatio . 
 
 CoNTUBERNiUM, SCO Conjiigium. 
 
 CoNTUMACiA, see Pervicacia. 
 
 Contumelia; Injuria; Offensio. I. Contu- 
 m e 1 i a (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^ 
 quae acerbiores principibus solent esse quam injurioe. 
 Pacuv. Non. Patior facile injuriam^ si vacua est contu- 
 melia, Phaedr. Fab. v. 3, 5. Cic. Quint. 30, 96. Verr. 
 iii. 44. 2. Contumelia and injuria are actions, 
 whereas o f f e n s i o denotes a state*, namely, the mor- 
 tified feehng of the offended person, resentment, in opp. 
 to gratia, PHn. H. N. xix. 1. Quintil. iv. 2. Plin. 
 Pan. 18. (iv. 194.) 
 
 CoNVENTUS, see Concilium. 
 
 Convertere, see Vertere. 
 
 CoNViviUM, see Bpulce. 
 
 CoNViciUM, see Maledictum. 
 
 CopiA, see Occasio. Copi^, see JExey^citus. 
 
 Copiosus, see JDivitice. Cordatus, see Sapiens. 
 
 Corpulentus, see Pinguis. 
 
 Corpus, see Cadaver. 
 
 CoRRiGERE ; Emend are. Corrigere means to 
 amend, after the manner of a rigid schoolmaster or dis- 
 ciplinarian, 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. 
 
48 . CORRUMPERE CRINI8. 
 
 Plin. Pan. 6, 2. Corrupta est disciplina- castrorum, ut 
 tu corrector eincndatorqne contingeres; the former by 
 strictness, the latter by wisdom. Cic. Mur. 29. Veris- 
 sime dixerim, nulla in re te (Catonem) esse hnjusm^odi 
 ut corrigendus potius quam leviter inflectendus viderere ; 
 comp. with Plin. Ep. i. 10. Non castigat errantes, sed 
 emendat. (v. 319.) 
 
 CoRRUMPERE, SCO Deioravarc. 
 
 CoRUSCARE, see Lucere. 
 
 Coxa ; Latus ; Femur. Coxa and c o x e n d i x 
 Qko^xp^vti) mean the hip ; latus, the part between the 
 hip and shoulder ; femur and f e m e n, the part under 
 the hip, the thigh, (vi. 84.) 
 
 Crapula, see JEbrietas. Crater, see Poculum. 
 
 Creare ; GiGNERE ; Parere ; Generare. 1. C r e- 
 a r e (from Kvpco') means, by one's own will and creative 
 power to call something out of nothing ; g i g n e r e 
 (jyi<yv€a^aL, ryevea'^at) by procreation or parturition ; 
 g i g n e r e is allied to generare only by procrea- 
 tion, and to parere (jreTrapelv^ irelpeiv)^ 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 expres- 
 sion, which represents procreation as a sublime godlike 
 act, and supposes only creative power ; hence, for the 
 most part, homines et belluae gignunt^ natura et dii 
 generant. And, Corpora gignuntur^ poemata generan- 
 tur, 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 Scepe. 
 
 Credere, see Censere and Fidere. 
 
 Cremare, see Accendere. Crepitus, see Fragor. 
 
 Crepusculum, see Mane. Criminari, see Arguere. 
 
 Crinis ; Capillus ; Coma ; CiESARiES ; Pilus ; 
 Cirrus; Cincinnus. 1. C rinis and capillus de- 
 note the natural hair merely in a physical sense, like 
 
CRUCIATUS CUBARE. 49 
 
 ^pL^; crinis (from /cdpTjvov)^ any growth of hair, in 
 opposition to the parts on which hair does not grow ; 
 c a p i 1 1 u s (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. RuU. ii. 5; whereas in 
 coma and c se s a r i e s 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 or- 
 nament ; c m a QKOjiTf) is especially applicable to the 
 hair of females ; c ae s a r i e s, to that of males, like 
 €^€Lpa, Hence c r i n i t u s means nothing more than 
 covered with hair ; capillatus is used in opp. to 
 bald-headed, Petron. 26, and the Galli are styled co- 
 matly as wearing long hair, like KapeKo/uLocovre^. 2. 
 Crinis, capillus, c om a, c se sari es, denote the 
 hair in a collective sense, the whole growth of 
 hair ; whereas p i 1 u s means a single hair, and especi- 
 ally the short and bristly hair of animals. Hence 
 p i 1 s u s is in opp. to the beautiful smoothness of the 
 skin, as Cic. Pis. 1 ; whereas c r i n i t u s and capil- 
 latus are in opp. to ugly nakedness and baldness, 
 (iii. 14.) 3. Cirrus and c i n c i n n u s denote curled 
 hair ; cirrus QKopprf) is a natural, cincinnus 
 (^Kiicivvo<i) an artificial curl. (iii. 23.) 
 
 Cruciatus ; Tormentum. Cruciatus, cruci- 
 m e n t a (jcpoKa^ KpeKco)^ 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. Nee vero graviora sunt 
 carnificum tormenta quam interdum cruciamenta mor* 
 borum. (vi. 87.) 
 
 Crudelitas, see Scevitia, 
 
 Cruentus, Cruor, see Sanguis. 
 
 CuBARE ; Jacere ; Situm esse. C u b a r e (from 
 Keioi) denotes the lying down of hving beings ; situm 
 esse (^irov, elaaC) of hfeless things ; jacere, of 
 both. C u b a r e and jacere are neuter ; situm 
 esse, always passive. Further, c u b a r e gives the 
 
 4 
 
60 CUBICULUM — CULMUS. 
 
 Image of one who is tired, who wishes to recruit his 
 strength, in opp. to standing, as requiring exertion, 
 whereas j a c e r e gives the image of one who is weak, 
 without any accessory notion, in opp. to standing, as a 
 sign of strength, (i. 188.) 
 
 CuBicuLUM, see Conclave. 
 
 CuBiLE ; Lectus. C u b i 1 e is a natural couch for 
 men and animals, a place of rest, like /colrr}^ evvrj ; 1 e c- 
 t u s, an artificial couch, merely for men, a bed, like 
 Xe/crpov. (v. 279.) 
 
 Cubitus, see Ulna. Cuderb, see Verberare. 
 
 CuDO, see Cassis. 
 
 CuLCiTA ; PuLviNUS ; PuLViNAR. C u 1 c i t a (from 
 calcare ?) is a hard-stuffed pillow ; p u 1 v i n u s and 
 pulvinar, a soft elastic pillow ; p u 1 v i n u s, such 
 as is used on ordinary civil occasions : pulvinar, 
 such as is used on solemn religious occasions, (vi. 89.) 
 
 CuLMEN ; Fastigium. C u 1 m e n 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 c u 1 m e n. Virg. 
 ^n. ii. 458. Evado ad summi fastigia culminis. Liv. 
 xl. 2. Vitruv. iv. 2. Arnob. ii. 12. And figuratively 
 c u 1 m e n denotes the top only, with a local reference, 
 as the uppermost and highest point, something like 
 KoXo^cov ; but fastigium with reference to rank, as 
 the principal and most imposing point of position, some- 
 thing like Kopv(f>7] ; therefore culmen tectiis 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 ; Ar- 
 UNDO ; Canna. 1. C u 1 m u s means the stalk, with refer- 
 ence to its slender height, especially of corn ; calamus 
 (/caXa/io?) with reference to its hollowness, especially of 
 reeds. 2. C u 1 m u s means the stalk of corn, as bearing 
 
CULMUS — CULPA. 51 
 
 the ear, as the body the head, as an integral part of the 
 whole ; s t i p u 1 a, as being compared with the ear, a 
 worthless and useless part of the whole, as stubble. 3. 
 S p i c a is the full ear, the fruit of the corn-stalk, with- 
 out 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. Imitatse spicas herbulas inanibus aristis ante mes- 
 sem flavescunt. 4. C al a m u s, as a reed, is the gen- 
 eral term ; a r u n d o (from pohavos;^ is a longer and 
 stronger reed ; c a n n a (from Kavcov ?) a smaller and 
 thinner reed. Colum. iv. 32. Ea est arundineti senec- 
 tus, cum ita densatum est, ut gracilis et cannce similis 
 arw?2c?o' prodeat. (y. 219.) 
 
 Culpa ; Noxia ; Noxius ; Nocens ; Sons. 1. 
 Culpa (^/cdXdyfraL) denotes guilt as the state of one 
 who has to answer for an injury, peccatum, delictum, 
 maleficium, scelus, flagitium, or nefas ; hence a respon- 
 sibility, and, consequently, a rational being is supposed, 
 in opp. to casus, Cic. Att. xi. 9. Veil. P. ii. 118, or to 
 necessitas, Suet. CI. 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. Ilia modo in ducibus 
 eiilpa, quod ut odio essent civibus fecerant ; alia omnis 
 penes mihtes noxia erat. Cic. Marc. 13. Etsi ahqua 
 eidpa 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 c u 1 p a is used 
 as a general expression for every kind of fault, and es- 
 pecially for a fault of the lighter sort, as delictum. 2, 
 Culpa and noxia suppose an injurious action ; but 
 V i t i u m (from avdrr], cltt]) merely an action or qual- 
 ity 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 nocuuSjinnocuus, relate 
 
52 CULPAPvE — curiDO. 
 
 to the nature and character in general. Plant. Capt. 
 iil. 5, 7. Decet innocentem servum atque imioxiam 
 confidentem esse ; that is, a servant who knows himself 
 guiltless of some particular action, and who, in general, 
 does nothing wrong. 4. N o x i u s denotes a guilty 
 person only physically, as the author and cause of an 
 injury, like 0\a^6p6<; ; but sons (oz^oro?) morally and 
 juridically, as one condemned, or worthy of condemna- 
 tion, like Srcoo9. (ii. 152.) 
 
 CuLPARE, see Arguere, CuLTUS, see Vestis. 
 
 Cumulus, see Acervus. 
 
 CuN^ ; CuNABULA. C u n 96 QKolrai) is the cradle 
 itself; incunabula, the bed, etc., that are in the 
 cradle. Plant. True. v. 13. Fasciis opus est, pulvinis, 
 cimisy incunahuUs. (vi. 69.) 
 
 CuNCTARi ; H^siTAPtE ; Cessare. C u n c t a r i 
 (from ^vp6/c€Lv, or Kari'^^ecp') ^ means to delay from con- 
 sideration, like [xeXXeiv ; h se s i t a r e, from want of 
 resolution ; c e s s a r e (^/ca^l^eip ?) from w^ant of 
 strength and energy, like oKvelv, 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. Cu- 
 pid o is the desire after something, considered actively, 
 and as in action, in opp. to aversion ; whereas c u p i d i- 
 t a s is the passion of desire, considered neutrally, as a 
 state of mind, in opp. to tranquillity of mind. C u p i d o 
 must necessarily, c u p i d i t a s may be, in construction 
 with a genitive, expressed or understood ; in this case, 
 c u p i d relates especially to possession and money, 
 cupiditas, to goods of every kind. Veil. P. ii. 33. 
 Pecuniae cupidine : and further on, Interminatam im- 
 perii cupiditatem, 2. C u p i d o and cupiditas 
 stand in opp. to temperate wishes ; libido (from X/>//^) 
 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, 
 
CUR — CURYUS. 53 
 
 with reference to the want of self-government ; v o 1 u p- 
 t a t e s, pleasures, in opp. to serious employments, or to 
 pains. Tac. H. ii. 31. Minus Vitellii ignavse voluptates 
 quam Othonis flagrantissimae lihidines timebantur. (v. 
 60.) 
 
 Cur ; Quare. Cur (from' quare ? or /cw9 ;) 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 ; ^gritudo. 
 Cur a, sollicitudo, and a n g o r, mean the disturb- 
 ance of the mind with reference to a future evil and 
 danger ; c u r a (from the antiquated word coera^ from 
 KOipavo^') as thoughtfulness, uneasiness, apprehension, 
 in opp. to incuria^ like ^povrk ; sollicitudo, as 
 sensitiveness, discomposure, anxiety, in opp. to secicri- 
 tas^ Tac. H. iv. 58, like /Lcepifjiva; a n g o r (from dyx^^ 
 as a passion, anguish, fear, in opp. to solutus animus ; 
 whereas dolor and se g r i t u d o relate to a present 
 evil ; dolor (from ^\dv ?) as a hardship or pain, in 
 opp. to gaudium^ d\yo<; ; 8egritudo, as a sickness 
 of the soul, like dvla^ in opp. to alacritas. Cic. Tusc. v. 
 16. Cic. Fin. i. 22. Nee prseterea res uUa est, quge 
 sua natura aut sollicitare possit aut angere, Accius 
 apud Non. Ubi cura est, ibi anxitudo. Plin. Ep. ii. 11. 
 Csesar mihi tantum studium, tantam etiam curam — 
 nimium est enim dicere sollicitudlnem — praestitit, ut, 
 etc. Quintil. viii. pr. 20. Ouram ego verborum, rerum 
 volo esse sollicitudinem, (iv. 419.) 
 
 CuRvus ; Uncus ; Pandus ; Incur vus ; Recur vus ; 
 Reduncus ; Repandus ; Aduncus. 1. C u r v u s, or 
 in prose mostly curvatus, denotes, as a general ex- 
 pression, all crookedness, from a shght degree of crook- 
 edness 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 hne, like that which 
 slopes. 2. The curva form a continued crooked 
 
54 CUSPIS DEFENDERE. 
 
 line ; the i n c u r v a suppose a straight line ending in 
 a curve, like liriKaixirr]^^ 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 ; a d u n c u s, that which is bent inwards. 
 Plin. H. N. xi. 37. Cornua aliis adunca^ aliis redunca. 
 (v. 184.) 
 
 Cuspis, see Acies. 
 
 CusTODiA ; Carcer ; Ergastulum. C u s t o d i a 
 (from /cev^co^ is the place where prisoners are confined, 
 or the prison ; carcer (^/cdp/capov^ redupl. of fcapk^ 
 circus), that part of the prison that is meant for citi- 
 zens; ergastulum (from ipyd^ofjuaij or ecpyco^y 
 the house of correction for slaves. 
 
 Cutis, see Tergus. Cyathus, see Poculum. 
 
 Cymba, see Navigium. 
 
 D. 
 
 Damnum ; Detrimentum ; Jactura. Damnum 
 (haTrdvTJ) is a loss incurred by one's self, in opp. to hi- 
 crum. Plant. Cist. i. 1, 52. Capt. ii. 2, 77. Ter. Heaut. 
 iv. 4, 26. 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 ca- 
 piat, the word damnum could never be substituted for 
 detrimentum, (v. 251.) 
 
 Dapes, see Epuloe, Deamare, see Diligere. 
 
 Deambulare, see Ambulare. 
 
 Debere, see Necesse est, Decernere, see Destinare. 
 Decipere, see Fallere, Declarare, see Ostendere, 
 Decorare, see Oomere. Dedecus, see Ignominia, 
 Dedicare, see Sacrare, Deducere, see ComitarL 
 Deesse, see Abesse, Deeendere, see Tueri. 
 
DEFICERE - 
 
 - DELICTUM. 55 
 
 Deficere, see Ahesse and Turhoe. 
 
 Deflere, see Lacrimare. Deformis, see Teeter. 
 
 Degere, see Agere. De integro, see Iterum. 
 
 Delectatio, see OUeetatio, 
 
 Delere, see Aholere, 
 
 Delibutus ; Unctus ; Oblitus. D e 1 i b u t u s 
 (from Xei^eiVj \ij3dt^eLv)^ besmeared with something 
 greasy, is the general expression ; unctus (from 
 iypo? ? or vr]yeiv ?) 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 ^ayy^^^ 
 rather of the laws of nature and reason, from indiscre- 
 tion. 2. A synonyme and as it were a circumlocution 
 of the above words is malefactum; whereas male- 
 ficium and facinus involve a direct moral refer- 
 ence ; maleficium is any misdeed which, as spring- 
 ing from evil intention, deserves punishment ; but f a c i- 
 n u s, 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 /3\ayk^ is an offence against oneself, against 
 one's own honor, by gluttony, hcentiousness, 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 
 Qaic\fY]p6v) is an offence against others, against the right 
 of individuals, or the peace of society, by robbery, mur- 
 der, and particularly by sedition, by the display, in 
 short, of malice ; nefas (a^arov) is an offence against 
 the gods, or against nature, by blasphemy, sacrilege, 
 murder of kindred, betrayal of one's country ; in short, 
 
66 DELIGERE DEPL OR ARE. 
 
 by the display of impietas^ an impious outrage. Tac. G. 
 12. (ii. 189.) 
 
 Deligere; Eltgere. D e I i g e r e means to choose, 
 in the sense of not remaining undecided in one's choice ; 
 e li g e r e, 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 ; Eri- 
 PERE ; 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 adjieere, 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 light- 
 ened. 2. Auferre, eripere, surripere, and 
 furari, involve the notion of an illegal and unjust tak- 
 ing 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 (^cf^copdv, cj^epco') is only 
 apphcable to the mean handicraft of the thief. Sen. 
 Prov. 5. Quid opus fuit avferre? accipere potuistis ; 
 sed ne nunc quidem auferetis^ quia nihil eripitu nisi re- 
 tinenti. Cic. Verr. i. 4, 60. Si quis clam surripiat aut 
 eripiat pal am atque auferat: and ii. 1, 3. Non fur em 
 sed ereptorem, (iv. 123.) 
 
 Demoliri, see Destruere, Demori, see Mors. 
 
 Denegare, see Negare. Densus, see Augustus. 
 
 Denfo, see Iterum. 
 
 Deplorare, see Lacrimare. 
 
BEPRAVARE DESTRUERE. 57 
 
 , Depravare; Corrumperb. De pray are 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 Turhce. 
 
 Deserere, see Relinquere, Desertum, see Solitudo. 
 
 Desiderare, see Requirere, Desidia, see Ignavia, 
 
 Desinere ; Desistere. D e s i n e r e 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 termi- 
 nation of an uncertain state, and constituere is the 
 word employed, if the subject or object of the transac- 
 tion is a multitude. Cic. Fr. Tull. Hoc judicium sic 
 expectatur, ut non un^ rei statui^ sed omnibus constitui 
 putetur. (iv. 178.) 
 
 Destinatio, see JPervicacia, 
 
 Destituere, see Relinquere. 
 
 Destruere ; Demoliri. Destruere means to 
 pull down an artificially constructed, demoliri, a 
 solid, building, (vi. 2.) 
 
58 DETERIOR DICERE. 
 
 Deterior ; Pejor. D e t e r i o r (a double compa- 
 rative from de) means, like ')(elp(Dv^ that which has de- 
 generated from a good state, that which has become less 
 worthy; whereas pejor (from Tre^o?), like icatcicov^ 
 that which has fallen from bad to worse, that which is 
 more evil than it was. Hence Sallust. Or. Phil. 3. 
 u35milius omnium flagitiorum postremus, qui pejor an ig- 
 navior sit deliberari non potest : — in this passage deterior 
 would form no antithesis to ignavior. The deternmi 
 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. 63.) 
 
 Detestari, see Ahominari. 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 
 KapiTovo^ai'i^ a tavern kept by a pubhcan. These 
 establishments afford lodging as well as food ; whereas 
 tabernse, popinse, ganea, only food, like 
 restaurateurs; tabern^e (from trabes?), for the 
 common people, as eating-houses ; p o p i n 9e (from 
 popa, Tre-v/rat), for gentlefolks and gourmands, like ordi- 
 naries ; ganea (from a^avo^ ?), for voluptuaries. 
 (vi. 101.) 
 
 Devincire, see Ligare. Dicare, see Sacrare. 
 
 Dicere ; Aio ; Inquam ; Asseverare ; Affi?imare ; 
 Contendere ; Pari ; Pabulari. 1. Dicere denotes 
 to say, as conveying information, in reference to the 
 hearer, in opp. to tacere^ Hke the neutral word loqui. 
 Cic. Rull. ii. 1. Ver. ii. 1, 71, 86. Plin. Ep. iv. 20. 
 
DICERE. 59 
 
 vii. 6, like Xe^/etv ; but a i o expresses an affirmation, 
 with reference to the speakerj in opp. to nego. Cic. 
 Off. iii. 23. Plant. End. ii. 4, 14. Terent Eun. ii. 2, 
 21, like cj^dvac, 2. A i t is in construction with an indi- 
 rect form of speech, and therefore generally governs an 
 infinitive ; whereas i n q u i t is in construction with a 
 direct form of speech, and •therefore admits an indica- 
 tive, imperative, or conjunctive. 3. Aio denotes the 
 simple affirmation of a proposition by merely expressing 
 it, whereas a s s e V e r ar e, affirm are, conten- 
 dere, denote an emphatic affirmation ; asseverare 
 is to affirm in earnest, in opp. to a jocular, or even light 
 affirmation, y^can. Cic. Brut. 85; affirm are, to 
 affirm as certain, in opp. to doubts and rumors, duhitare^ 
 Divin. ii. 3, 8; contendere, to affirm against con- 
 tradiction, and to maintain one's opinion, in opp. to 
 yielding it up, or renouncing it. 4. Die ere (pel^aL) 
 denotes to say, without any accessory notion, whereas 
 loqui (XaKelv)^ as a transitive verb, with the con- 
 temptuouB accessory notion that that which is said is 
 mere idle talk. Cic. Att. xiv. 4. Horribile est quae 
 loqiiantiirj Qj^ddrmmtQuixxv, 5. L o q u i denotes speak- 
 ing 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 XaXelv; lastly, die ere, as a 
 neuter verb, denotes a speech prepared according to the 
 rules of art, a studied speech, particularly from the 
 rostrum, like XeyeciJ, 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 ilium audi ; ille nihil prae- 
 terquam loqidy et id ipsum maledice et maligne didicit, 
 Cic. Brmt. 68. Scipio sane mihi bene et loqui \4detur et 
 dicere. Orat. iii. 10. Neque enim conamur docere eum 
 dioere qui loqui nesciat. Orat. 32. Muren. 34, 71. 
 Suet. CI. 4. Qui tam daa<pa)<; loquatur, qui possit quum 
 declamat o-a(j>co^ dicere quae dicenda sunt non video. 
 
60 DICTERIUM DIFFERRE. 
 
 6. Fari (j^dvaC) denotes speaking, as the mechanical 
 use of the organs of speech to articulate sounds and 
 words, nearly in opp. to infantem esse; whereas loqui 
 (\aiceiv)^ as the means of giving utterance to one's 
 thoughts, in opp. to tacen^e. 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,/a^2 ; whereas 
 loqui, as a usual mode of speaking, is applicable to 
 excess in speaking, loquacitas, (iv. 1.) 
 
 DiCTERiUM, see Verbum. 
 
 DiCTO AUBiENTEM ESSE, SCO Par ere. 
 
 Dies ; Tempus ; Tempestas ; Die ; Interdiu. 1. ' 
 Dies (from evSto^') 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 
 timv^, an instant, an epoch ; tempestas, an entire 
 space of time, a period. Hence dies docebit re- 
 fers to a long space of time, after the lapse of which in- 
 formation will come, like 'x^povo^ ; whereas tempus 
 docebit refers to a particular point of time which 
 shall bring information, like /catpo^, (iv. 267.) 2. Die 
 means by the day, in opp. to by the hour or the year ; 
 whereas interdiu and d i u, by day, in opp to noctu ; 
 but interdiu stands in any connection ; d i u only in 
 direct connection with noctu. (iv. 288.) 
 
 Dies festi, see Solemnia. 
 
 Differre ; Proferre ; Procrastinare ; Proro- 
 GARE. 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. Differe denotes an action, the be- 
 ginning of which is put off; prorogare, a condition 
 
DIFFICILIS DILIGERE. 61 
 
 or state, the ending of which is put off, as to protract, 
 (vi. 102.) 
 
 D1FFICILIS5 see Arduus and AuBterus. 
 
 DiGLADiARi, see Piignare, 
 
 DiGNUM ESSE, see 3Ierere, Dilige^^tia, see Opei^a. 
 
 DiLiGERE ; Amaee ; Deamare ; Adamare ; Cari- 
 TAS ; Amor ; Pietas. 1. D i 1 i g e r e (from dXeyeiv') 
 is love arising from esteem, and, as such, a result of re- 
 flection on the worth of the beloved object, like (f>t\etv ; 
 whereas amare is love arising from inclination, which 
 has its ground in feeling, and is involuntary, or quite 
 irresistible, like ipdv, epacr^ac; diligere denotes a 
 purer love, which, free from sensuality and selfishness, 
 is also more calm; amare, a warmer love, v/hich, 
 whether sensual or platonic, is allied to passion. Cic. 
 Att. xiy. 17. Tantum accessit ut mihi nunc denique 
 amare videar, ante dilexisse, Fam. xiii. 47. Brut. i. 1. 
 Plin. Ep. iii. 9. 2. A m a r e means to love in general ; 
 d e a m a r e, as an intensive, to love desperately, like 
 amove deferire ; and adamare, as an inchoative, to 
 fall in love. 3. Caritas, in an objective sense, 
 means to be dear to some one ; a m o r, to hold some one 
 dear : hence the phrases, Garitas apud ahquem ; amor 
 erga aliquem. 4. C a r i t a s, in a subjective sense, de- 
 notes any tender affection, especially that of parents to- 
 wards their children, without any mixture of sensuality, 
 and refers merely to persons, like ar^jairri or arop^p] ; 
 whereas amor denotes ardent passionate love to per- 
 sons or things, like epo)? ; lastly, pietas (from '^^%ct), 
 '^/t;?), the instinctive love to persons and thingS5 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.) 
 
62 DILUCULUM DISCERNERE. 
 
 DiLUCULUM, see 3Ia7ie. 
 
 DiMETARI, DiMETIRI, See MetiH. 
 
 DiMiCAKE, see Piignare. Dimittere, see Mittere, 
 
 D1RIMERE5 see Dividere. Diripere, see Vastare. 
 
 DiRUS, see Atrox. 
 
 Disceptatio ; Litigatio ; Controversia ; Con- 
 TENTio ; Altercatio ; JuRGiUM ; RiXA. 1. D i s- 
 ceptatiojlitigatio, and controversia, are dis- 
 sensions, the settling of which is attempted quietly, and 
 in an orderly way ; contentio, altercatio, and 
 j u r g i u m, such as are conducted with passion and 
 vehemencCj'but which are still confined to words; rixse 
 (opefCTri<i)^ 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 
 diseeptatione altercationem fecerunt. Tac. Hist. i. 64. 
 Jurgia primum, mox rixa inter Batavos et legionaries. 
 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 w^hat is right, but without a hostile feel- 
 ing ; litigatio, when a hostile feeling and a personal 
 interest are at the bottom of the dispute. 3. Con- 
 tentio 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 w^ord itself; jurgium (from opjT]^ will, 
 without hearkening to another, give vent to its ill-hiamor 
 by harsh words. Contentio presents the serious 
 image of strenuous exertion ; altercatio, the comic 
 image of excessive heat, as in women's quarrels ; j u r-| 
 gium, the hateful image of rude anger, (v. 274.) 
 
 DisCERNERE ; DiSTiiSTGUERE. Discernerc (S^a- 
 Kplvetv) means to distinguish by discrimination and 
 judgment ; distinguere (^Stacrri^aty or Scareyyetv^y 
 by signs and marks, (vi. 103.) 
 
 II 
 
DISCIPLIXiE DISSERERE. 63 
 
 Discipline, see Literce. Disceimen, see Tentare, 
 
 DiSEKTUS ; Fx^crxDus ; Eloquens. D i s e r t u s 
 andfacunclus denote a natural gift or talent for 
 speaking, ^yhereas e 1 o q u e n s, an acquired and culti- 
 vated art. Disertus is he who speaks with clear- 
 ness and precision; facundus, he who speaks with 
 elegance and beauty ; e 1 o q u e n s, 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 elo- 
 quenSy 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, eloquent em omnino 
 neminem. Quintil. viii. pr. 13. Diserto satis dicere 
 quae oporteat ; ornate autem dicere proprium est elo- 
 quentissimi. Suet. Cat. 63. Eloquentice quam pluri- 
 mum adtenditj quantumvis facundus et promptus. (iv. 
 14.) 
 
 DisPAR, see j^qiius. Dispertire, see Dividere. 
 
 DiSPUTARE, see Disserere. 
 
 DissERERE ; DiSPUTARE. Dlssercre (^Stepeiv^ 
 means to express an opinion in a didactic form, and at 
 the same time to explain the grounds of that opinion ; 
 but disputare QSLaTrv^ea^ac) 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 argu- 
 ment, and ascertain on which side the balance truth Hes. 
 The disserens takes only a subjective view of the ques- 
 tion ; but the disputans would come at a result of ob- 
 jective 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.) 
 
64 DISTINGUERE DIVINARE. 
 
 DiSTiNGUERE, See Discemere, 
 
 DiSTKiBUERE, See Dividerc. 
 
 D1U5 DiUTius, D1UTINUS5 see Pridem. 
 
 DiYELLERE, See Frangeve, Diversus, see Varius. 
 
 Dividers ; Partiri ; Dirimere ; Dispertire ; 
 DiSTRiBUERE. 1. D i V i d e r e and dirimere mean 
 to divide something, merely in order to break the unity 
 of the whole, and separate it into parts, whereas par- 
 tiri 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 sen- 
 tentias^ but' partiri prcedam. 2. D i v i s i o denotes, 
 theoretically, the separation of a genus into its species, 
 whereas p a r t i t i o, the separation of the whole into its 
 parts. Quintil. y. 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, w^here- 
 as dispertire, with reference to future possessors, 
 and distribuere, with reference to the right owners, 
 or to proper and suitable places, (iv. 156.) 
 
 DiviNARE ; Pr^sagire ; Pr^sentirb ; Prjsvi- 
 DERE ; Vaticinari ; Pr^dic ere . 1 . D i V i n a r e 
 denotes foreseeing by divine inspiration and supernatural 
 aid, like jjuavrevecr^aL ; prsesagire (prae and rjyelo-- 
 ^ac), in a natural w^ay, by means of a pecuHar organi- 
 zation of mind bordering on the supernatural ; p r a3- 
 s e n t i r e and p r ae v i d e r e, by an unusual measure 
 of natural talent ; prsesentire, by immediate pre- 
 sentiment ; praevidere, by foresight, by an acute 
 
DIYITI^ DOCTRINA. 65 
 
 and happy combination. 2. Divinare, etc^ are 
 merely acts of perception, whereas vaticinatio and 
 p r 96 d i c t i 0, the open expression of what is foreseen ; 
 vaticinatio, that of the divinans and prcesagiens^ 
 like 7rpo(j>r]T€Laj prophecy ; but p r ae d i c t i o, that of 
 the prcesentiens and prcevidens^ prediction, (vi. 105.) 
 
 DiYiTi^ ; Opes ; Gaz^ ; Locuples ; Opulentus ; 
 Copiosus. 1. D i V i t i ae and g a z ae denote riches 
 quite generally, as professions and the means of satisfy- 
 ing 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. D i- 
 V i t i se (from heveuv) denotes the riches of a private per- 
 son, like ttXoOto?; opes (opulentus, iroXv^^^ the 
 instrument of the statesman, or of the ambitious in 
 political life ; g a z ae, the treasure of a king or prince, 
 like ^TjaavpoL 2. Dives means rich in opp. to 
 poor, Quintil. V. 10, 26, like ifkov(no<^] locuples 
 (loculos ifKrf^wv)^ well-off, in opp. to egens^ egenus, Cic, 
 Plane. 36. Ros. Com. 8, like dcjyveco^ ; opulentus 
 and copiosus, opulent, in opp. to inops, Cic. Parad. 
 6. Tac. H. iii. 6, like eviropo^. (v. 81.) 
 
 DivoRTiUM, see Bepudium, Divus, see Numen, 
 
 Doctor , Preceptor ; Magister. Doctor means 
 the teacher, as far as he imparts theory, with reference 
 to the student, in opp. to the mere hearer ; p r se c e p- 
 1 r, as far as he leads to practice, in reference to the 
 pupil, in opp. to the mere scholar ; m a g i s t e r, in a 
 general sense, with reference to his superiority and 
 ascendency in knowledge, in opp. to the laity. Cic. 
 Orat. iii. 15. Vetus ilia doctrina eadem videtur et 
 recte faciendi et bene dicendi magistra, neque disjuncti 
 doctoresy sed iidem erant vivendi prwceptores atque di- 
 cendi. And. Mur. 31. (vi. 105). 
 
 Doctrina ; Eruditio. Doctrina denotes learn- 
 ing as a particular species of intellectual cultivation, 
 whereas eruditio the learned result, as the crown of 
 intellectual cultivation. Doctrina evinces a su- 
 
 6 
 
66 DOCTRINA — DOLOR. 
 
 periority 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 ; e r u d i t i o 
 stands in still closer relation to practice, and involves 
 the co-operation of the different branches of knowledge 
 and different studies to the ennobhng 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.) ' 
 
 DocTRiNA, see Literce. 
 
 Dolor; Tristitia; Mcestitia; Luctus. 1. Do- 
 lor (from ^\av^ a^\to^ ?) denotes an inward feeling 
 of grief, opp. to gaudium^ Cic. Phil. xiii. 20. Suet. 
 Caes. 22, like dXyo<; ; whereas tristitia, moeror, 
 luctus, denote an utterance or external manifestation 
 of this inward feeling. Tristitia and m oe s t i t i a 
 are the natural and involuntary manifestation of it in 
 the gestures of the body and in the countenance ; 1 u c- 
 tus (a\u/cT09), its artificial manifestation, designedly, 
 and through the conventional signs of mourning, as 
 cutting off the hair, mourning clothes, etc., at an ap- 
 pointed time, like 7rez/^o9. M oe r o r 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. Mcerorem minui ; dolorem nee potui, nee si 
 possem vellem. Phil. xi. 1. Magno in dolore sum, 
 vel in moerore potius, quem ex miserabili morte C. Tre- 
 honii accepimus. Plin. Ep. v. 9. Illud non triste so- 
 lum, verum etiam luctuosuniy quod Julius avitus deces- 
 sit. Tac. Agr. 43. Finis vitae ejus nobis luctuosus^ 
 amicis tristis ; for relations only put on mourning. Tac. 
 Ann. ii. 82. Quanquam nee insignibus lugentium ab- 
 stinebant, altius animis moerebant. Cic. Sext. 29, 39. 
 Luctum nos hausimus majorem dolorem ille animi non 
 
DOLOR — DORSUM. 67 
 
 minorem. 2. Tristitia (from TapafCT6<; ?) 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. Csecil. ap. Gell. xv. 9. Quintil. xi. 3, 67, 72, 
 79,151; whereas moestitia (from yu-upo)) denotes grief, 
 as deserving of commiseration, as affliction, when a most 
 just grief gives a tone of sadness, in opp. to Icetus, Sail. 
 Cat. f. Tac. Ann. i. 28. T r i s t i t i a is more an affair of 
 reflection ; m oe s t i t i a, of feeling. The tristis^ like the 
 truculentits^ is known by his forbidding look, his wrinkled 
 forehead, the contraction of his eyebrows ; the mcestus, 
 like the afflictus^ by his lack-lustre eyes and dejected 
 look. Tac. Hist. i. 82. Rarus per vias populus mces- 
 ta plebs ; dejecti in terram militum vultus, ac plus fm- 
 titoe quam poenitentiae. Cic. Mur. 24, 49. Tristeiii 
 ipsum, mcestos amicos : and Orat. 22, 74. (iii. 234.) 
 
 Dolor, see Oura. 
 
 DoNUM ; MuNus ; Largitio ; Donarium ; Donati- 
 VUM ; LiBERALiTAS. 1. Donum (^(DTivrf) means a 
 present, as a gratuitous gift, by which the giver wishes 
 to confer pleasure, like Scopov; whereas munus, as a 
 reward for services, whereby the giver shows his love or 
 favor, like ryepa(; ; lastly, 1 a r g i t i o, as a gift from self- 
 interested motives, which under the show of beneficence 
 would win over and bribe, generally for political ends. 
 Suet. C83S. 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 (Vi- 
 tellius) donaret sua largiretur aliena. 2. Donarium 
 denotes particularly a gift to a temple ; donativum, 
 a miUtary gift, or earnest-money, which the new em- 
 peror 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 Sepa?) denotes 
 
C8 DUBIUS — DUPLEX. 
 
 the back, in an horizontal direction, consequently the 
 back of an animal, in opp. to the belly, like vcorov ; 
 t e r g u m (from Tpap^7;\o9), the back, in a perpendicu- 
 lar direction, consequently the part between the should- 
 ders in a man, in opp. to the breast, like fjuerdcj^pevop. 
 Hence dorsum mentis denotes the uppermost 
 surface ; tergum mentis, the hinder part of a 
 mountain, (v. 15.) 
 I DuBius ; Ambiguus ; Anceps. D u b i u s {BoL6<i) and 
 ambiguus (^dfMcj^U €')(^cov^ denote doubt, with refer- 
 ence to success or failure, fortune or misfortune : a n- 
 c e p s, with reference to existence itself, to the being or 
 not being. Veil. Pat. ii. 79. Ea patrando bello mora 
 fuit, quod postea dubia et interdum ancipiti fortuna ges- 
 tum est. Tac. Ann. iv. 73. (v. 282.) 
 
 DuDUM, see Pridem, Dulcis, see Suavis. 
 DuMi ; Sentes ; Vepres. D u m i denotes bushes grow- 
 ing thickly together, which present the appearance of a 
 wilderness; sentes, prickly and wounding bushes, 
 thorn-bushes ; v e p r e s combines both meanings ; thorn- 
 bushes w ich make the ground a wilderness, (vi. 108.) 
 
 Duplex; Duplum; Geminus ; Dupliciter; Bifa- 
 RIAM. 1. Duplex (S/7rXa^) denotes double, as dis- 
 tinct magnitudes to be counted : duplum (hiTrXovv) 
 as continuous magnitudes to be weighed or measured. 
 Duplex is used as an adjective, duplum as a sub- 
 stantive. Quintil. viii. 6, 42. In quo et numerus est 
 duplex et duplum virium. 2. In d u p 1 e x (as in 
 Siifkov^^j doubleness is the primary ^ similarity and 
 equality the secondary notion ; in geminus (as 
 in S/Sf/>to9), the notion of sifnilarity and equality is the 
 primary J that of doubleness the secondary one. In Cic. 
 Part. 6. Verba geminata et duplicata vel etiam saepius 
 iterata ; the word geminata refers- to the repetition of 
 the same notion by synonymes ; duplicata to the repeti- 
 tion of the same word. 3. Dupliciter is always 
 modal ; in two different manners, with double purpose ; 
 b i f a r i a m is local, in two places, or two parts. Cic. 
 
EBBIUS — EL O QUI. 69 
 
 Fam. ix. 20. DupUciter delectatus sum Uteris tuis ; 
 compare with Tusc. iii. 11. Bifariam quatuor pertur- 
 bationes «equaliter distributse sunt. (v. 281.) 
 
 E. 
 
 Ebrius ; ViNOLENTUS ; Tremulentus ; Crapula ; 
 Ebriosus. 1. Bbrietas 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 
 fie^Tj ; Avhereas v i n o 1 e n t i a, and the old word 
 t e m u 1 e n t i a, in its disgusting point of view, as 
 brutal excess, and in its connection with the loss of 
 recollection, like olvwat^ ; lastly, crapula, the ob- 
 jective cause of this condition, like /cpacTraXr]. 2. 
 E b r i u s, and the word of rare occurrence, m a d u s a, 
 denote a person who is drunk, with reference to the 
 condition ; ebriosus, a drunkard, with reference to 
 the habit, (v. 330.) 
 
 EccE, see JEn, Editus, see Alius. 
 
 Edulia, see Alimenta. Egere, see Oarere, 
 
 Egestas, see Pawpertas. Ejulare, see Lacrimare. 
 
 Elaborare, ^qq Labor, Eligere, see Biligere, 
 
 E LONGiNQUO, see Procid, Eloquens, see Disertus. 
 
 Eloqui ; Enunciare ; Proloqui ; Pronunciare ; 
 Recitare. 1. Eloqui aftd enunciare denoteanact 
 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 e 1 o c u t i o belongs to rhetoric, enuntiatio to 
 logic. 2. On the other hand, p r 1 q u i denotes a moral 
 act, in conformity to which one resolves to give utter- 
 ance to a secret thought, in opp. to reticere^ like profiteri; 
 lastly, pronuntiare, a physical act, by which one 
 
70 ELUCET E3IINENS. 
 
 utters any thing, whether thought of, or written mechan- 
 ically by the organs of speech, and makes it heard, like 
 reeitare, Pronuntiare, however, is a simple act 
 of the organs of speech, and aims merely at being fully 
 heard ; recitareisan act of refined art, and aims 
 by just modulation, according to the laws of declama- 
 tion, to make a pleasing impression. Pronuntiatio 
 relates only to single letters, syllables, and w^ords, 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. Emend are, see Corrigere. 
 
 Emere ; Mercari ; Redimere. 1. E m e r e means 
 to buy, where furnishing one's self with the article is 
 the main point, the price the next point, like Trpiao^aL ; 
 whereas mercari (from afiepryeuv) means to buy, as 
 a more formal transaction, generally as the mercantile 
 conclusion of a bargain, like ifjurokav. 2. Emere 
 refers to the proper objects of trade ; redimere to 
 things which, according to the laws of justice and mor- 
 ality, 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. 80, 36. Quis autem rex qui illo 
 anno non aut emendum sibi quod non habebat, aut red- 
 imendum quod habebat, arbitrabatur ? (iv. 116.) 
 
 Eminens ; ExcELLENS ; Pr^clarub ; Pr^stans ; 
 Insignis ; SiNGULARis ; Unicus. 1. Eminens, 
 exceUens, prseclarus, and p r ae s t a n s, in- 
 volve a quiet acknowledgment of superiority ; whereas 
 e g r e g i u s, with an expression of enthusiasm, like 
 glorious ; e x i m i u s, with an expression of admiration, 
 like excellent. 2. E x i m i u s, &c. relate altogether to 
 good qualities, like superior, and can be connected with 
 vices and faults only in irony ; whereas i n s i g n i s, 
 s i n g u 1 a r i s, and u n i c u s, are indifferent, and serve 
 as well to heighten blame as praise, like distinguished, 
 matchless, (vi. 111.) 
 
 1 
 
EMINET ERR ARE. 71 
 
 Eminet, see Apparet. Eminus, see Procul. 
 
 Emissarius, see Explorator, 
 
 Emolumentum, see Lucrum. Emori, see Mors. 
 
 En ; EccE. E n (rivl) means, see here what was 
 before hidden from thee ! hke i^v^ rjvi, rjviSe ; whereas 
 e c c e (ep^e ? or the reduphcation of the imperative of 
 Eco, to see, oculus ?) means, see there what thou hast 
 not before observed ! Hke ISov. (vi. 112.) 
 
 Ensis, see Cfladius. Enunciare, see Moqui. 
 
 Epistola, see Literce, 
 
 Epulje ; CoNYiYiUM ; Dapes ; Epulum ; Commiss- 
 ATIO. E p u 1 9e is the general expression, the meal, 
 whether frugal or sumptuous, whether en famille or with 
 guests, at home or in public ; c o n v i v i u m is a social 
 meal, a convivial meal; dapes (from Sa-v/ra^, heliTvov)^ 
 a rehgious meal, a meal of offerings; epulum, a 
 solemn meal, mostly political, a meal in honor of some- 
 thing, a festival ; comissatio (from /co/jid^etv^ ^ a 
 gormandizing meal, a feast, (v. 195.) 
 
 Equus ; Caballus ; Mannus ; Canterius. E q u u s 
 (from the antiquated word, ehu) denotes a horse, as a 
 general expression, a term in natural history ; caballus 
 (from /ca^a^o)), a horse for ordinary services ; mannus, 
 a smaller kind of horse, like palfrey, for luxury ; c an- 
 te r i u s, a castrated horse, a gelding. Sen. Ep. 85. 
 Cato censorius canterio vehebatur et hippoperis quidem 
 impositis. Oh quantum decus s^culi ! Catonem uno 
 cahallo esse contentum, et ne toto quidem ! Ita non 
 omnibus obesis ma7inis et asturconibus et tolutariis 
 proeferres unum ilium equum ab ipso Catone defrictum. 
 (iv. 287.) 
 
 Ergastulum, see Custodia. Eripere, see Bemere. 
 Errare ; Vagari ; Palari. E r r a r e (eppeiv) is 
 to go astray, irXavao^ai^ an involuntary wandering 
 about, when one knows not the right way ; vagari 
 and palari, on the other hand, mean a voluntary 
 wandering ; vagari, like akaa^ai^ when one disdains. 
 a settled residence, or straight path, and wanders about 
 
72 ERUDIRE EXEMPLUM. 
 
 unsteadily ; p a 1 a r i (from pandere ?) when one sepa- 
 rates from one's company, and wanders about alone. 
 E r r a m u s ignari^ v a g a m u r soluti^ p a 1 a m ur dis- 
 persi. Tac. H. i. 68. Undique populatio et caedes ; ipsi 
 in medio vagi; abjectis armis magna pars, saucii aut 
 palantes in montem Vocetiam perfugiunt. (i. 89.) 
 
 Erudire ; FoRMARE ; Instituere. E r u d i r e and 
 f r m a r e denote education as an ideal good, and as 
 a part of human improvement ; erudire, generally, 
 and as far as it frees from ignorance; form are, 
 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 educa- 
 tion as a real good, in order to qualify for a particular 
 employment, (vi. 113.) 
 
 Eruditio, see Literce, Esca, see Alimenta. 
 
 EscENDERE, SCO Scandere. Esuries, see Fames. 
 
 Et ; Que ; Ac ; Atque. E t (eVt) is the most gen- 
 eral corpulative particle; que and et — et connect 
 opposites ; que(A:a/), simply because they are oppo- 
 sites, as terra marique ; but e t — e t, in order to point 
 them out emphatically as opposites [and closely con- 
 nected notions of the same kind'\ , as et terra et r)iari ; 
 whereas a c and atque connect synonymes, atque be- 
 fore vowels and gutturals ; a c before the other conso- 
 nants ; as, for example, vir fortis ac strenuus. (vi. 114.) 
 
 Evenire, Accidere. Evertere, see Perdere. 
 
 EvESTiGio, see Rejoente. Evocare, see Arcessere. 
 
 ExcELLENS, see JErninens. Excelsus, see Alius. 
 
 ExciPERE, see Sumere. Excors, see Amens. 
 
 ExcuBi^ ; Stationes ; Vigili^. E x c u b i 8s are 
 the sentinels before the palace, as guards of honor and 
 safeguards ; stationes, guards stationed at the gate 
 as an outpost; vigiliae, 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 
 
EXERCITUS EXPLORATOR. 73 
 
 aptness for a certain end ; whereas exemplar means 
 an example before others, chosen on account of its ab- 
 solute aptness to represent the idea of a whole species, 
 a model, Cic. Mur. 31. Veil. P. ii. 100. Antonius 
 singulare exemplum clementise Csesaris ; compare with 
 Tac. Ann. xii. 37. Si incolumem servaveris, aeternum 
 exemplar clementise ero ; not merely tuse clementioe^ but 
 of clemency in general, (v. 369.) 
 
 ExERCiTUS ; Copi^. E X e r c i t u s is an army 
 that consists of several legions ; but c o p i ae mean 
 troops, which consist of several cohorts. 
 
 ExHiBERE, see Prcehere. Exigere, see Petere. 
 
 ExiGUUS, see Parvus. 
 
 ExiLis ; Macer ; Gracilis ; Tenuis. E x i 1 i s 
 and macer denote leanness, with reference to the in- 
 terior substance and with absolute blame, as a conse- 
 quence of want of sap, and of shrivelling ; e x i 1 i s (from 
 egere, exiguus,) generally as applicable to any material 
 body, and as poverty and weakness, in opp. to uher^ 
 Cic. Or. i. 12 ; macer (^iJLaKp6<^^ meagre,) especially 
 to animal bodies, as dryness, in opp. to pinguis^ Virg. 
 Eel. iii. 100 ; whereas gracilis and tenuis, with 
 reference to the exterior form, indifferently or with 
 praise ; tenuis Qravv^y tldii)^ 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 Deinere. Existimare, see Qensere. 
 
 ExiTiUM, ExiTUS, see Lues. 
 
 Experiri, see Tentare. Expetere, see Velle. 
 
 ExpiLARE, see Vastare. 
 
 Explorator ; Speculator ; Emissarius. E x p 1 o- 
 r a t r e s are scouts, publicly ordered to explore the 
 state of the country or the enemy ; s p e c u 1 a t o r e s, 
 S]Dies, secretly sent out to observe the condition and 
 
74 EXniOBRARE EXTERUS. 
 
 plans of the enemy ; e m i s s a r i i, secret agents, com- 
 missioned with reference to eventual measures and ne- 
 gotiations, (vi. 117.) 
 
 ExPROBRARE, See Ohjieere, 
 
 ExsECRARi, see Ahominare. 
 
 ExsEQUi^E, see Funus. Exsomnis, see Vigil. 
 
 ExsPECTARE, see Manere. 
 
 Exspes ; Desperans. E x s p e s denotes hopeless- 
 ness, as a state ; but desperans, despondency, as 
 the painful feeling of hopelessness. 
 
 ExsTRUCTUS, see Prceditus. ExsuL, see Perfuga. 
 
 Exsultare, see Gaudere. Exta, see Oaro. 
 
 ExTEMPLO, see Eejjeiite, 
 
 ExTERus ; ExTERNUs ; Peregrinus ; Alienigena. 
 ExTRARius ; ExTRANEUs; Ad VENA ; HosPES. 1. Ex- 
 tern s and externus denote a foreigner, as one 
 dwelling in a foreign country ; whereas peregrinus, 
 alienigena, advena, and h o s p e s, as one who 
 sojourns for a time in a country not his own. 2. E x- 
 t e r n u s denotes a merely local relation, and is appli- 
 cable to things as well as to persons ; but e x t e r u s, 
 an intrinsic relation, and is an epithet for persons only. 
 JExterncB nationes is a merely geographical expression 
 for nations that are situated without ; exterce 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 dihgentiam ; viri autem ad ex- 
 ercitationem forensem et extraneam : comp. with Juv. 
 ii. 66. Utihtas aut in corpore posita est aut in extrariis 
 rebus : or Quintil. vii. 2, 9, w^ith vii. 4, 9. 4. P e r e- 
 g r i n u s is one who does not possess the right of citi- 
 zenship, in opp. to civis^ Sen. Helv. 6; alienigena, 
 one born in another country, in opp. to ^:'afn?^s and in- 
 digena : advena, the emigrant, in opp. to indigena^ 
 Liv. xxi. 30 ; h o s p e s, the foreigner, in opp. to jjojj- 
 ularis, 5. Peregrinus is the pohtical name of a 
 
EXTORRIS FABULARI. 75 
 
 foreigner, as far as he is without the rights of a citizen 
 and native inhabitant, with disrespect ; h o s p e s, the 
 name given to him from a feehng of kindness, as pos- 
 sessing the rights of hospitality. Cic. Hull. ii. 34. Nos 
 autem hinc Eom^, qui veneramus, jam non Jiospites sed 
 jperegrini atque advence nominabamur. (iv. 386.) 
 
 ExTORRis, see Perfuga. 
 
 ExTRANEUS, ExTRARius, SCO Extents. 
 
 ExTREMus ; Ultimus ; Postremus ; Novissimus. 
 Ext r emus and ultimus denote the last in a con- 
 tinuous magnitude, in a space ; extremus, the out- 
 ermost part of a space, or of a surface, in opp. to inti- 
 onus and medius^ Cic. N. D. ii. 27, 64. Cluent. 65, 
 like €(T')(aTo^ ) ultimus (superl. from oUus), the 
 outermost point of a line, in opp. to citimus and proxi- 
 mus. Cic. Somn. 3. Prov. cons. 18. Liv. v. 38, 41, 
 like Xo?(7^o9. Whereas postremus and novissi- 
 mus denote the last in a discrete quantity, or magni- 
 tude consisting of separate parts, in a row of progress- 
 ive 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^ tertiuSj like 
 vararo^ ; 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 z^earo?. 
 
 Exuvi^, see Prceda. 
 
 F. 
 
 Faber ; Opifex ; Artifex. F a b r i (from favere, 
 fovere,) are such workmen as labor with exertion of bod- 
 ily strength, carpenters and smiths, ^etpcoz/aArre? ; o p i- 
 fices such as need mechanical skill and industry, 
 jSdvavaoL\ artifices such as employ mind and in- 
 vention in their mechanical functions, reyvlraL. (v. 
 329.) 
 
 Fabulari, see Loqui and Grarnre. 
 
76 FACERE FAMES. 
 
 Facere, see Agere. Faceti^, see Lepidus. 
 
 Facies ; Os ; Vultus ; Oculi. F a c i e s (from 
 species) and oculi (from okko^;') denote the face and 
 eyes only in a physical point of view, as the natural 
 physiognomy and the organs of sight ; but o s 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 o^ofiai)^ by the glance 
 of the eye, and the corresponding expression of the 
 mouth ; vultus (from eX^/cro?), 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 ms supererat. (iv. 
 318.) 
 
 Facilitas, see Samanitas. Facinus, see Delictum. 
 
 Facultas, see Occasio. Factum, see Agere. 
 
 Facundus, see Disertus. Factio, see Partes. 
 
 Fallaciter, see Perperam. 
 
 Fallere ; Frustrari ; Decipere ; Circumvenire ; 
 Fraud ARE ; Imponere. Fallere, frustrari, and 
 imponere, mean to deceive, and effect an exchange 
 of truth for falsehood, aj)6Xk€Lv ; the fallens (^o-i^aXkcov) 
 deceives by erroneous views ; the frustrans (from 
 '^/ru^o?), by false hopes ; the imponens, by practising on 
 the credulity of another. Decipere and c i r- 
 cumvenire mean to outwit, and obtain an unfair 
 advantage, airarav ; the decipieiis, by a suddenly exe- 
 cuted ; the circumveniens^ by an artfully laid plot. 
 Fraudare Q\\revheLv) 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 Xt/xo?, 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 aaLTia. Hence fame and esurie perire mean to 
 
FAMILIA ^FJlUX. 77 
 
 die of hunger, whereas inedia perire means to starve 
 one's self to death, (iii. 119.) 
 
 Familia, see ^dificium. Familiaris, see Socius. 
 
 Famulus, see Servus, Fanum, see Templum. 
 
 Fas est, see Concessiim est, 
 
 Fastidium, see Spernere. Fastigium, see Culmen. 
 
 Fastus, see Supei'Ua, 
 
 Fateri ; Profiteri ; Confiteri. F a t e r i 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 ; c o n f i t e r i, to confess in 
 consequence of questions, menaces, compulsion. The 
 profesmo 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. Cgec. 9, 24. Ita libenter eonfitetur^ ut non solum 
 fateri J sed etiam profderi videatur. Plane. 25, 62. 
 Rabir. perd. 5. (iv. 30.) 
 
 Fatigatus ; Fessus ; Lassus. F a t i g a t u s and 
 f e s s u s express the condition in which a man after ex- 
 ertion longs for rest, from subjective weariness ; whereas 
 lassus and 1 a s s a t u s, the condition in which a 
 man after active employment has need of rest, from ob- 
 jective weakness. Cels. i. 2,16. Exercitationis finis 
 esse debet sudor aut certe lassitudo^ quae citra fatiga- 
 tionem sit. Sail. Jug. 57. Opere castrorum et proeli- 
 orum fessi lassicpie erant. (i. l05.) 
 
 Fatum, see Casus. Fatuus, see Stupidus. 
 
 Faustus, see Felix. 
 
 Faux ; Glutus ; Ingluyies ; Guttur ; Gurgulio ; 
 GuLA. Faux, glutus, and ingluvies, denote 
 the space within the throat ; glutus QyXcoTra) , in men ; 
 ingluvies, in animals; f a u x (^apuY^) , the upper 
 part, the entrance into the throat ; whereas guttur, 
 gurgulio, and g u 1 a, denote that part of the body 
 
78 FAX FEMINA. 
 
 Tvhich encloses the space within the throat ; g u r g u 1 i o 
 (redupl. of gula), in animals ; g u 1 a, in men ; g u 1 1 u r, 
 in either, (v. 149.) 
 
 Fax ; Tjeda ; Funale. F a x is the general ex- 
 pression for any sort of torch ; t ae d a is a natural pine 
 torch ; funale, an artificial wax-torch. 
 
 Fel ; BiLiS. Fel (from cf^Xeyco, (j^Xey/jua^} is the 
 gall of animals, and, figuratively, the symbol of bitter- 
 ness to the taste ; whereas bills is the gall of human 
 beings, and, figuratively, the symbol of exasperation of 
 mind. (v. 120.) 
 
 Felix ; Prosper ; Faustus ; Fortunatus ; Beatus. 
 Felix, foelix, Q(f>v\ov e^cov) is the most general ex- 
 pression for happiness, and has a transitive and intran- 
 sitive meaning, making happy and being happy ; pros- 
 per and fans t us have only a transitive sense, mak- 
 ing happy, or announcing happiness; prosper urn 
 Qirpoa^opo^') as far as men's hopes and wishes are ful- 
 filled ; faustum (from d^avco^ (^avarrjpLo^^^ as an 
 ejffect 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 evTV')(fj<^ \ beatus (^ir)<i) as 
 conscious of happiness, and contented, resembling the 
 ^eol peia fawz^re?, like iiaKapio^, (vi. 125.) 
 
 Femina ; MuLiER ; Uxor ; Conjux ; Marita. 1. 
 F e m i n a (^vofjievri) 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 c o n j u x, the wife, in opp. to the \ 
 husband ; uxor, merely in relation to the man who has 
 married her, in opp. to maritiis^ Tac. G. 18 ; c onj ux 
 (from conjungere), in mutual relation to the husband, 
 as half of a pair, and in opp. to liberie Cic. Att. viii. 2. 
 
FEMUR — FERRE. 79 
 
 Catll. iii. 1. Liv. v. 39, 40. Tac. Ann. iv. 62. H. 
 iii. 18, 67. Suet. Cal. 17. Accordingly, uxor be- 
 longs to the man ; c o n j u x is on a par with the man ; 
 uxor refers to an every-day marriage, like wife ; c o n- 
 j u X, to a marriage between people of rank, like con- 
 sort. Veil. Pat. ii. 100. Claudius, Gracchus, Scipio, 
 quasi cujuslibet uxore violata poenas perpendere, quum 
 Caesaris filiam et Nerones violassent coyijugem, 3. 
 Uxor is the ordinary, m a r i t a a poetical, expression 
 for a wife. (iv. 327.) 
 
 Femur, see Coxa. Fera, see Animal. 
 
 Ferax, see Fceeundus. Fere, see Pcene. 
 
 Feri^, see Solemnia. Feriari, see Vacare. 
 
 Ferire, see Verherare. Ferme, see Pcene. 
 
 Ferocia ; Ferocitas; Virtus; Fortitudo. Fer- 
 c i a and ferocitas (from (ppd^ac) denote natural 
 and wild courage, of which even the barbarian and wild 
 beast are capable; ferocia, as a feeling, feroci- 
 tas, 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 re- 
 sistance, and acts on the defensive, like constantia. 
 Pacuv. Nisi insita ferocitate atque ferocia. Tac. Ann. 
 xi. 19. Nos virtutem auximus, barbari ferociam infre- 
 gere : and ii. 25. (i. 44.) 
 
 Ferre ; PoRTARE ; Bajulare ; Gerere. 1. F e rr e 
 means, like (j^epetv, to carry any thing portable from one 
 place to another; port are and bajulare, like 
 ^acrrd^eLv^ to carry a load ; p o r t a r e (from 7ropi^€tv)j 
 for one's self, or for others ; b a j u 1 a r e, as a porter. 
 In Cses. B. G. i. 16. ^dui frumentum .... eonferrij 
 comijortarij adesse dicere ; c o n f e r e refers to the de- 
 livery 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 
 
80 FERRE. 
 
 Caesar. 2. Ferrejportare, and b a j u 1 a r e, ex- 
 press only an exterior relation, that of the carrier to his 
 load, whereas g e r e r e (ar^eipeiv) g e s t a r e, like 
 cj)6p€cv^ 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 applica- 
 ble 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 ; Susti- 
 
 NERE ; SiNERE ; SuSTENTARE. 1. Ferre Q(j>epeLv) 
 
 represents the bearing, only with reference to the bur- 
 den which is borne, altogether objectively, like cfyepecv ; 
 whereas tolerare, perferre, and pati, per- 
 peti, 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 sicstmens^ sustaining, 
 like ToXfjLMP ; the patiens and peiyetuus (irc^elv) with- 
 out striving to get ridjof it, with willingness or resigna- 
 tion, 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. Nee est malum, quod non natura 
 humana patiendo ferat : compare with Tac. Ann. i. 74. 
 Sen. Thyest." 307. Leve est miserias /err^ ; perferre 
 est grave. Plin. H. N. xxvi. 21. Qui perpeti medici- 
 nam non tolei^averant, Tac. Ann. iii. 3. Magnitudinem 
 mali perferre visu non toleravit. 8. Tolerare (from 
 TKrjvaC) means to keep up under a burden, and not sink 
 down ; but sustinere means to keep up 'the bur- 
 den, and not let it sink. 4. Pati denotes an intel- 
 lectual permission, no opposition being made, like to let 
 
FERTILIS FIDES. 81 
 
 happen ; whereas s i n e r e (^avelvaC) denotes a mate- 
 rial permission, not to hold any thing fast nor otherwise 
 hinder, to leave free. P a t i has, in construction, 
 the action itself for its object, and governs an infinitive ; 
 s i n e r e, the person acting, and is in construction with 
 lit. (iv. 259.) 5. Sustinere means to hold up, in 
 a general sense, whereas sustentare, to hold up 
 with trouble and diflaculty. Curt. viii. 4, 15. Forte 
 Macedo gregarius miles seque et arma sustentaiis tandem 
 in castra venit ; compare with v. 1, 11. Tandem La- 
 conum acies languescere, lubrica arma sudore vix siis- 
 tinens. 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 Solenmia. Festinus, see Citus. 
 
 Festivus, see Lepidus. Fidelis, see Fidus, 
 
 FiDELiTAS, see Fides. 
 
 FiDERE ; CONFIDERE ; FiDEM HABERE ; CrEDERE ; 
 COMMITTERE ; PeRMITTERE. 1. F i d 6 r 6 (7r€L^€Lv) 
 
 means to trust ; confidere, to trust firmly, both 
 with reference to strength and assistance ; whereas 
 f i d e m h a b e r e, to give credit, and credere, to 
 place beUef, namely, with reference to the good inten- 
 tions 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. F i d e r e, etc., denote trust as a 
 feeling ; committer e, permittere, as an ac-* 
 tion ; the committens acts in good trust in the power 
 and will of another, whereby he imposes upon him a 
 moral responsibihty ; to intrust ; the permitte%is acts to 
 get rid of the business himself, whereby he imposes 
 at most only a pohtical or legal responsibility, as to 
 leave (or, give up) to. Cic. Font, 14. Ita ut com-» 
 missus sit fidei, permissus potestati. Verr. i. 32. v, 
 14. (v. 259.) 
 Fides ; Fidelitas ; Fiducia ; Coneidentia ; Au- 
 6 
 
82 FIDES FID US. 
 
 DACIA ; AuDENTiA. 1. F i d e s and fidelitas 
 mean the fidelity which a man himself observes towards 
 others; fides, in a more general sense, like tt/ctt^?, 
 the keeping of one's word and assurance from con- 
 scientiousness, together with the reliance of others upon 
 us as springing from this quaUtj, the credit we possess ; 
 fidelitas denotes, in a more special sense, like 
 Tno-TOTTj^y the faithful adherence to persons to whom we 
 have once devoted ourselves ; whereas f i d u c i a and 
 ^onfidentia denote the trust we place in others ; 
 f i d u c i a, the laudable trust in things, in which we act- 
 ually can trust, which is allied to the courage of trusting 
 in ourselves, in opp. to timor ; Cic. Div. ii. 31. Phn. 
 Ep. V. 17, like ^dpao<; ; 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 ^pdao^;, 6. Fiducia 
 and confidentia have their foundation in trusting 
 to the prosperous issue of anything ; a u d a c i a and 
 a u d e n t i a, in the contempt of danger ; a u d a c i a some- 
 times means a laudable boldness, as a word of higher 
 import than fidueia ; sometimes a blamable boldness, 
 as a civil term for temeritas, like roXfia ; but a u d e n- 
 tia is always a laudable spirit of enterprise. Juven. 
 xiii. 108. Quum magna malae superest audacia causse, 
 •creditur a multis fiducia. Sen. Ep. 87. Quae bona 
 sunt, fiduciam faciunt^ divitiae audaeiam. (v. 256.) 
 
 Fides, see Religio. Fides, see Chorda. 
 
 Fiducia, see Fides. 
 
 FiDus ; FiDELis ; Infidus ; Infideus ; Perfidus ; 
 Perfidiosus. 1. Fid us denotes a natural quality, 
 like trustworthy, with relative praise ; whereas f i d e 1 i s 
 denotes a moral characteristiey 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. 
 I n f i d u s means unworthy of trust ; i n f i d e 1 i s, 
 unfaithful ; perfidus, treacherous, in particular ac- 
 
FIGURA — FINIRE. 83 
 
 tions ; perfidiosus, full of treachery, with refer- 
 ence to the whole character, (v. 265.) 
 
 FiGURA ; Forma ; Species. F i g u r a (from fin- 
 gere, (j)eyj€tVj^ denotes shape altogether indifferently, 
 in its mathematical relation, as far as it possesses a defi- 
 nite outline, like a^rjfjba) whereas forma (^cj^opifio^^ 
 ^6p7]fjLa,^ denotes it in an cesthetical relation, as far as 
 it is a visible stamp and copy of an interior substance, 
 to which it corresponds, like /juopcj)?] ; lastly, species, 
 in its physical relation, as far as it stands opposed to the 
 inner invisible substance, which it covers as a mere out- 
 side, like eISo9. Hence figurare lAans to shape, 
 that is, to give a definite outline to a formless mass ; 
 whereas f o r m ar e means to form, that is, to give the 
 right shape to an unwrought mass ; and lastly, s p e- 
 ciem 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. Accord- 
 ing to this explanation figura refers exclusively to 
 the outhne or lineaments, whilst forma, or at least 
 species, involves color, size, and the like. (iii. 25.) 
 
 FiMus, see Lutum. 
 
 FiNDERE : SciNDERE. F i n d r means to sepa- 
 rate a body according to its natural joints, consequently 
 to divide it, as it were, into its component parts, to 
 cleave ; but s c i n d e r e QaKe^daat) to divide it by 
 force, without regard to its joints, and so separate it into 
 fragments, to chop or tear to pieces. Hence f i n d e r e 
 lignum means to cleave a log of wood, with the as- 
 sistance of nature herself, lengthwaj^s ; scindere, to 
 chop it by mere force breadthways. The findens cequor 
 nave considers the sea as a conflux of its component 
 waters ; the seindens, merely as a whole, (iv. 154.) 
 
 FiNiRE ; Terminare ; Consummare ; Absolyere ; 
 Perficere. Finire and terminare denote the 
 mere ending of anything, without regard to how far the 
 object of the undertaking is advanced; finire 
 {^"^Lpecp ?) to end, in opp. to ineipere^ Cic. Orat. iii. 
 
84 FINIS FLUERE. 
 
 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; perfi- 
 cere 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. Abso- 
 lut u s also has an extensive signification, and refers to 
 the completeiiess of the work, like evTe\rj<; ; p e r- 
 fectus, an intensive signification, and refers to the 
 excellence of the work, like rekeio^, (iv. 366.) 
 
 Finis; Terminus; Limes. Finis (from ^^tW) 
 denotes a boundary, as a mathematical line, like reXo? ; 
 terminus and limes, a mark, as the material 
 sign of a boundary ; terminus (^reipo/jievo^, rep/xa,) 
 a stone set up, as the sign of a bounding point, like 
 rep/jia; limes, a ridge, as the sign of a bounding 
 line, like opo<^, Cic. L^el. 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 jEraruim^ Flagitare, see Petere. 
 
 Flagitium, see Delictum. Flagrare, see Ardere. 
 
 Flavus, see Luteus. Flere, see Lacrimare. 
 
 Fluctus, see Aqua. 
 
 Fluere ; Manare ; Liquere. F 1 u e r e QcpXvco) 
 denotes flowing, with reference to the motion of the 
 fluid ; manare (from /xaz^o?, or madere^^ with refer- 
 ence 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 accord- 
 ing to the law of gravity flows on ; whereas the cause 
 of the maiiandi is the over-fulness Of the spring ; lastly, 
 liquere, to be fluid, is the negative state oijiuere and 
 
FLUVIUS FCECUNDUS. 85 
 
 manare. Hence f 1 u e r e, with its synonyme 1 a b i, is 
 more opposed to Jicerere and stare ; and moreover lab- 
 ari, with its sjmonyme effundi, more opposed to 
 contineri^ claudi ; lastly, liquere, with its synonyme 
 d i s s 1 V i, more opposed to coyicrevisse^ rigere. Gell. 
 xvii. 11. Plato potum dixit defluei^e ad pulmonem, 
 eoque satis humectate, demanare per eum, quia sit rim- 
 osior, et confluere inde in vesicam. (ii. 1.) 
 
 Fluvius; Flumen; Amnis. Fluviu s, flume n, 
 (from <^\vco) denote, like p6o9, pev/ia, an ordinary 
 stream, in opp. to a pond and lake ; whereas amnis 
 (a/ieW?, manare^^ like Trorafjio^^ a great and mighty 
 river, in opp. to the sea. Cic. Div. i. 50. and Divin. i. 
 35, 78. Ut flujnina 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 eflSci ._ possunt, sed et 
 amnes magnitudinis vastae. Then : Hanc magnis amni- 
 bus seternam esse materiam, cujus non tangantur ex- 
 trema sicut fluminum. et fontium. Tac. Hist. v. 23. 
 Quo Mosse fluminis os amnem Rhenum oceano affundit. 
 Curt. ix. 4, 5. (ii. 7.) 
 
 FcEcuNDus ; Fertilis ; Feraz ; Uber ; Frugifer ; 
 Fructuosus. 1. Foecundus (from <^i/(w, fc^tus,) 
 denotes the fruitfulness of a living and breeding being, 
 in opp. to effoetus, hke €vtoko<=; ; whereas fertilis 
 and ferax (from (^epco) the fruitfulness of inanimate 
 and productive nature, and of the elements, opposed to 
 sterilis^ like ev(^opo^, Tac. Ann. xii. 63. Byzantium 
 fertili solo foscundoque mari, quia vis piscium hos ad 
 portus adfertur. Germ. 5. Terra satis /(^ra2;,/nt^(f- 
 erarum arborum impatiens, pecorum foecunda^ sed ple- 
 rumque improcera. Mela. i. 9, 1. Terra mire fertilis 
 et animahum perfoecunda genetrix. And ii. 7. 2. 
 Fertilis denotes the actual fruitfulness which has 
 been produced by cultivation ; ferax, the mere capa- 
 bility which arises from the nature of the soil. Cicero 
 uses fertilis in a proper, ferax^ in a figurative sense. 
 
86 FCEDUS FORMOSUS. 
 
 3. F e r t i 1 i s and f e r a x denote fruitfdness under 
 the image of creative and productive power, as of the 
 father and mother ; u b e r, under the image of foster- 
 ing and sustaining, as of the nurse, hke ev^rjvrj^ ; 
 frugifer, under the image of a corn-field; fruc- 
 t u s u s, under that of a tree rich in fruit, hke ey/cafh- 
 7709. (iv. 331.) 
 
 Fgedus ; SociETAS. r oe d u s (TreTro^^o?) is an en- 
 gagement for mutual security, on the ground of a sacred 
 contract ; whereas s o c i e t a s, an engagement to some 
 undertaking in common on the ground of a mere agree- 
 ment. Liv. xxiv. 6. Hieronymus legates Carthaginem 
 mittit ad foedus ex societate faciendum. Sail. Jug. 14. 
 Cic. Phil. ii. 35. Neque ullam societatem . . . . feeder e 
 ullo confirmari posse credidi. (vi. 132.) 
 
 FcEDUS, see Teeter. Foemina, see Femina. 
 
 FcENUS ; UsunA. F oe n u s (from ^u«, foetus,) de- 
 notes interest as the produce of capital, like toko^ ; 
 u s u r a denotes what is paid by the debtor for the use 
 of capital, like Mvo^, (vi. 133.) 
 
 FcETUs ; FcEDUS, see Prcegnans. 
 
 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 ; p u 1 c h r u m, as far as it ex- 
 cites admiration, is imposing, and satisfies the taste 
 by its perfectness ; v e n u s t u m, as far as by its 
 charms it excites desire, and captivates. F o r m o s- 
 i t a s works on the natural sense of beauty ; pulchri- 
 tude, on the cultivated taste ; venustas, on the 
 more refined sensuahty. Suet. Ner. 51. Fuit vultu 
 pulchro magis quam venusto ; that is, it had perfect 
 and regalar beauty rather than pleasing features, and 
 possessed a cold, heartless sort of beauty, by which no 
 one felt attracted. Comp. Catull. Ixxxvi. Hor. A. P. 
 99. Cic. Off. i. 36. 2. V e n u s t a s, loveliness, is 
 
FOBS FRENUM. 87 
 
 of higher import than gratia^ grace ; the former tran- 
 sports, the latter only attracts, (hi. 29.) 
 
 FoRS, see Casus, 
 
 Forte, Fortuito, see Casu. 
 
 FoRTiTUDO, see Feroeia. Fortuna, see Casus. 
 
 FoRTUNATUS, SCO Felix. Fovea, see Specus, : 
 
 FovERE, see Calere. 
 
 Fragor ; Strepitus ; Crepitus ; Sonitus. F r a- 
 g r (c7<^apa709) is a hollow, discordant sound., as 
 crashing, like SoOtto? ; strepitus (^peco^ ^opvj3rj ?) 
 a loud noisj sound, as roaring, bawling, shrieking, like 
 KTviTQ^ ; crepitus (from Kpejjb^aXov ?) a single 
 sound, or the frequent repeating of the same sound, 
 as clapping, like Kpovat^^ /cporo^ ; s o n i t u s (evoaL<i 
 ''Evvco^} a sound consisting of the vibrations of elas- 
 tic bodies, as ringing, clinking, like tj^tj. Cic. Top. 12. 
 Quseruntur pedum crepitus^ strepitus hominum. (v. 
 117.) 
 
 Fragrare, see Olere. 
 
 Frangere ; Rumpere ; Divellere. 1. F r an- 
 ger e Cprj^ac ? or (K^apd^ai) denotes to break to 
 pieces what is hard ; r u m p e r e (from perrrco^ poTraXov^) 
 to rend to pieces what is flexible. Cato ap. Prise. 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 
 anv thino; hard, it involves the notion of exertion em- 
 ployed, and of danger ; the f ran gens breaks to pieces 
 what is entire ; the mimpens rends to pieces what is ob- 
 structive. 2. Disrumpere and diffringere 
 mean to rend to pieces, and break to pieces, what was 
 originally entire ; whereas divellere (pteKKeLv) to 
 tear asunder what was at first joined together, (v. 
 321.) 
 
 Fraudare, see Fallere, 
 
 Frenum ; Habena ; Ore^. 1. F r e n u m (from 
 cf)pd^aL ?) is the bridle w^ith which the rider breaks the 
 wild horse, like ^aXtz^o? ; whereas h a b e n a (from 
 
88 FREQUENTER FRUSTRA. 
 
 hebes, x^^o?, Kd[jb'\\raL^^ the rein with which he turns 
 the obedient horse, like r^viov, Hor. Ep. i. 15, 13. 
 Laeva stomachosus haheiia dicet eques ; sed Q(j^\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 po- 
 testatem quasi quasdam hahenas tradidisset : comp. 
 with Tac. Dial. 38. Pompeius adstrinxit, imposuitque 
 quasi frenos eloquentiae. 2. r e ge, a u r e ae, now 
 only to be found in a u r i g a, w^ere, perhaps, the gen- 
 eric term of frenum and habena^ like harness, (v. 137.) 
 
 Frequenter, see Soepe. Fretus, see Oonfisus. 
 
 Fricare, see Lcevis. 
 
 Frigere ; Algere ; Algtdus ; Alsus ; Gelibus ; 
 Frigus ; Gelu ; Glacies. Frigere (^pi^aC) means 
 to be cold, in opp. to calere^ Cic. Fara. viii. 8. Auct. 
 Her. iv. 15. Sen. Ir. ii. 18 ; whereas algere 
 (ak^elv) means to feel cold, in opp. to cestuare, Cic. 
 Tusc. ii. 14, 34. Sen. Ir. iii. 12. Plin. H. N. xvii. 
 26. 2. A 1 g i d u s denotes cold, as an unpleasant 
 chill ; alsus, as a refreshing coolness. 3. F r ig i d u s 
 denotes a moderate degree of coldness, in opp. to call- 
 dus ; whereas g e 1 i d u s means on the point of freez- 
 ing, in opp. to fervidus. 4. F r i g u s denotes, object- 
 ively, cold in itself, which attacks a man, and leaves 
 him ; whereas f r i g e d o denotes cold, subjectively, as 
 the state of a man attacked by cold, which begins and 
 ends ; it is an antiquated word which has become obso- 
 lete by the general use of frigus, 5. Gelu, gelu s, 
 ' g e 1 u m, QyXola) denote, like Kpvo<^^ cold that produces 
 ice ; g e 1 i c i d i u m, like KpviJi6<^^ a single attack of 
 frost, a frosty night ; and glacies, like KpvaraXko^^ 
 its effect, ice. (iii. 89.) 
 
 Fructuosus, see Foecundus. Frugi, see Bonus. 
 
 Frugifer, see Foecundus, 
 
 Frui, Frunisci, see Uti, 
 
 Frustra ; Nequidquam ; Incassum ; Irritus. 1. 
 F r u s t r a (from i/ri;^ 09) means in vain, with reference 
 
FRUSTRAItl — FUNUS. 89 
 
 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 frus- 
 t r a, used adjectively, refers to the person ; whereas 
 irritus, the actual adjective, refers to the thing. 3. 
 F r u s t r a and nequidquam denote merely a 
 failure, without imputing a fault, like /jbdrrjv ; 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, ek Kevov, 
 (iii. 100.) 
 
 Frustrari, see Fallere. Fruticetum, see Rami. 
 
 FuGiTivus, see Perfuga. 
 
 FuLCiRi ; NiTi. Fulciri, fultus (^^vXd^at) 
 means to prop one's self up in order to be secure against 
 falling, generally by leaning against a pillar, etc. ; 
 whereas n i t i, n i x u s, in order to climb a height, or 
 to get forward, generally by standing on a basis, (ii. 
 127.) 
 
 FuLGUR ; FuLGURATio ; FuLMEN. Fulgur, ful- 
 getrum, and fulguratio, denote the shining of 
 the lightning in the horizon, like darpaiTr} ; f u 1 g u r, 
 as momentary and single flashes; fulguratio, as 
 continued and repeated ; whereas f u 1 m en means the 
 lightning that strikes the earth, like /cepavvos. Liv. xl. 
 69. Fulgurihus prasstringentibus 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 nitatar fulgetra ; 
 his findi nubem, ilhs perrumpi. Sen. Q. N. i. 1. (iii. 
 318.) 
 
 FuNALE, see Fax. . 
 
 FUNDAMENTUM, FuNDUS, SCO Solum, . 
 
 Fundus, see Villa, Fums, see Laqueus. 
 
 FuNUS ; ExsEQUi^ ; Pompa. F u n u s (from 
 
90 FURARI GARRIRE. 
 
 (j>ocv6<;, ire^velv^^ denotes the mere carrying out of the 
 corpse, like e/ccj^opd ; whereas e x s e q u i ae and p o m p a 
 (iTOfjbTrr)) denote the solemn procession ; e x s e q u i ae, 
 of the living, as relations and friends ; p o m p a, of the 
 inanimate, as the images of ancestors, and other page- 
 ants. Cic. Quint. 16. JFuniis, 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. F u s t i s and ferula denote sticks for 
 striking ; sudes, trudes, and rudis, for thrust- 
 ing ; s c i p i and baculus, for walking. 2. F u s- 
 t u s (TTTop^o? ?) 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 (0^09) 
 and trudes (crrop^T^, the root of Triissel, a weapon 
 called the Morning-star) [a sort of truncheon with a 
 spiked head] , are used in battle ; rudis (^opao^^ 
 only as a foil in the fencing-school ; s c i p i Qa/cyir- 
 tW, (jKrj'y^rai), serves especially for ornament and 
 state, as a symbol of superior power, or of the honor 
 due to age; baculus, bacillum (^jSa/crpov).^ 
 serve more for use and convenience to lean upon, and 
 at the same time, when necessary, as a weapon, (iii. 
 265.) 
 
 0. 
 
 Galea, see Cassis, Ganeum, see Deversorium. 
 
 Gannire, see Latrare, 
 
 Garrire ; Fabulari ; Blatire ; Blaterare ; Lo- 
 QUAX ; Verbosus. 1. Garrire (777/3 uo)) denotes 
 talking, with reference to excessive fondness for speak- 
 ing ; fabulari, to the nullity ; blatire, and the 
 
GAUDERE. 91 
 
 intensive blaterare, to the foolishness of what is 
 said. 2. The gan^ulus is tiresome from the quahty, the 
 loquax from the quantity, of what he says. For g a r- 
 r u 1 i t a s 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 vi- 
 vacity, and even in the abuse of superior talents, like 
 XaXtd ; whereas loquacitas (Xa/cd^etv^ expresses 
 a quaint talkativeness, from inabihty to stop short, which 
 has its origin in the diminished energy of old age, like 
 aSoXe(j;)^/a. 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 ; L^TARi ; Hilaris ; Alacer ; Gestire ; 
 ExsuLTARE. 1. Gaudere (from <yavpo^^ denotes 
 joy as an inward state of mind, in opp. to dolor^ like 
 rjZea^ai ; whereas 1 ae t a r i and hilarem esse, 
 the utterance of joy. Tac. Hist. ii. 29. Ut valens 
 processit, gaudiam^ miseratio, favor ; versi in Icetitiam 
 • . . . laudantes gratantesque. 2. The IcBtus (from 
 \i\aiOfjiOL) shows his joy in a calm cheerfulness, which 
 attests perfect satisfaction with the present, in opp. to 
 moestus^ Tac. Ann. xv. 23 ; the Idlaris (JXapo^^ in 
 awakened mirth, disposing to jest and laughter, in opp. 
 to tristis ; the alacer (aXfCi]) in energetic vivacity, evinc- 
 ing spirit and activity, in opp. to territus, Cic. Coel. 
 28. The gaudens^ the IcBtus, 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. Ecjuum alacrem. Icetus adspexit. L se t i t i a 
 shows itself chiefly in an un wrinkled forehead, and a 
 mouth curled for smiling ; h i 1 a r i t a s, in eyes quickly 
 moving, shining, and radiant with joy ; a 1 a c r i t a s, 
 
92 QAZM GENS. 
 
 in eyes that roll, sparkle, and announce spirit. Sen. 
 Ep. 116. Quantam serenitatem Icetitia dat. Tac. 
 Agr. 39. Fronte Icetus^ pectore anxius. Cic. Pis. 5. 
 Te hilariorihus oculis quam solitus es intuente. 3. 
 G a u d e r e and 1 ae t a r i denote a moderate ; e x- 
 s u 1 1 a r e and g e s t i r e, and perhaps the antiquated 
 word V i t u 1 a r i, a passionate, uncontrolled joj, as to 
 exult and triumph ; the gestiens {^rf^elv) discovers this 
 by an involuntary elevation of the whole being, spark- 
 ling 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 extrava- 
 gance. 4. Jucundus denotes, like juvat me, a 
 momentary excitement of joy ; 1 ag t u s, a more lasting 
 state of joy ; hence Icetus is used as the stronger 
 expression, in Plin. Ep. v. 12. Quam mihi a quocunque 
 excoli juciindum^ a te vero Icetissimum est. (iii. 242.) 
 
 Gaz^, see Divitice, 
 
 Gelicidium, Gelidus, Gelu, see Frigere. 
 
 Gemere, see jSusjnrare. Geminus, see Duplex. 
 
 GENA,«ee Mala. Generare, see Creare. 
 
 Gens ; Natio ; Populus ; Civitas. 1. Gens and 
 n a t i denote a people, in a physical sense, in the de- 
 scription 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. Sail. Cat. 10, 1. Na- 
 tiones ferse et populi ingentes subacti. Cic. Rep. i. 25. 
 2. Gens {^/everrj) includes all people of the same de- 
 scent, like ^vXov ; natio (from <yvr}aios:) a single col- 
 ony of the same, like e^po<^. Veil. P. ii. 98. Omnibus 
 ejus gcntis nationihus 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 
 pohtical accessory meaning, as a clan, ^evo^^ or as the 
 
GENS GLORIA. 93 
 
 complex term for several families, a narrower meaning 
 than fjojmlus ; hence sometimes pojmlus forms, as a civ- 
 ilized natio^ a part of the natural gens, Liv. iv. 49. 
 Bolanis suae gentis populo^ and Virg. A. x. 202 ; some- 
 times gens, as a political society, forms a part of 
 pojJidus : Justin, vii. 1. Adunatis gentihus variorum 
 populorum, 3. C i v i t a s (from Keico) denotes the 
 citizens of a town collectively, iroki^;^ merely with re- 
 gard to their interior connection, as including the inhab- 
 itants who are in the enjoyment of the full rights of cit- 
 izenship, and the lawful possessors of the land ; p o p- 
 u 1 u s (redupl. of ttoXl^;) means the people, St^/xo?, 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 p)op)ulus, A civ- 
 itas is necessarily stationary ; but sl jjopidus may consist 
 of Nomades^ or wanderers from one pasture to another. 
 
 Gexs, Genus, see Stirps, 
 
 Gerere, see Ferre and Agere. 
 
 Gestire, see Velle and Gaudere, 
 
 GiGNERE, see Creare. Gilvus, see Luteus. 
 
 Glaber, see Lcevus. Glacies, see Frigere. 
 
 Gladtus ; Ensis ; Pugio ; Sica. 1. G 1 a d i u s 
 (from /cXdSo^;) 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 w^eapon, 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 ; Sph^ra. Globus is the popular term 
 for any body that is round like a ball ; whereas sphgera 
 is the scientific term, derived from the Greek for a math- 
 ematical globe, (vi. 147.) 
 
 Globus, see Caterva. 
 
 Gloria ; Claritas. Gloria (from 76X0)9) de- 
 notes renown, under the image of something said, like 
 
94 aLORIATIO — GRATIAS HABERE. 
 
 k\€o<; ; claritas (from 'ydkr^po^) under that of some- 
 thing bright, and that is seen, like ho^a. (v. 235.) 
 
 Gloriatio, see Jactatio. - Glutus, see Faux. 
 
 Gna VITAS, see Opera. Gracilis, see JExilis. 
 
 Gradatim, see Paulatim. Gradiri, see Ire. 
 
 Gradus ; Gressus ; Passus. 1. G r e s s u s de- 
 notes 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 p a s s u s, 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 t^e name 
 of step or not ; whereas passus means a regular 
 measured step, which at the same time serves as a 
 measure of length. Virg. ^n. i. 414. Tendere gressus 
 ad moenia : comp. with ii. 723. Intus sequitur patrem 
 non passihus sequis. (iv. 58.) 
 
 Gr^ci; Graii; Gr^culi; Grjecanicus. 1. Graeci 
 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 : G r 9e c u 1 i, with blame, as the degenerate peo- 
 ple, false and unworthy of trust, that existed in the 
 times of the Roman writers. 2. G r 9e c u m means 
 what is really Grecian, whether in or out of Greece ; 
 but Grsecanicus, what is made after the Grecian 
 manner, what is merely a la Grecque. (v. 304.) 
 
 Grand^vus, see Vetus. Grandis, see Magnus. 
 
 Gratia, see Studium. 
 
 GrATIAS AGERE, HABERE, REFERRE ; GrATES ; GrA- 
 
 TARi ; Gratulari. 1. Gratiam or gratias 
 habere means to feel thankful, like X'^P''^ elhevav ; 
 whereas gratias agere, to return thanks in words, 
 like evyapioTelv ; lastly, gratiam referre, to 
 show one's self thankful by deeds, like xapiv ^kpeiv^ 
 ai/T^;)^ayo /^ecr^ at. Cic. Marc. ii. 33. Maximas tibi 
 
GRATUS GKE:MIU3I. 95 
 
 omnes gratias agimus ; majores etiam Jiahemus. Off. 
 ii. 20. Inops etiamsi referre gratiam non potest, habere 
 tamen potest. And Fam. v. 11. x. 11. Plane. 28. 
 Balb. 1. Phil. iii. 2. 2. Gratias agere is the 
 usual ; grates a g e r e, a select and solemn form of 
 speech. Cic. Somn. Grrates tibi ago^ summe Sol, vo- 
 bisque reliqui coelites. 3. In the same manner g r a t- 
 u 1 a r i denotes an occasional expression of thanks 
 •without oblation, and a congratulation without formality, 
 whereas g r a t a r i, a solemn thanksgiving, or congrat- 
 ulation. Liv. vii. 3. Jo vis templum gratantes ovan- 
 tesque adire : comp. with Ter. Heaut. v. 1, 6. Desine 
 deos gratidando obtundere. (ii. 213.) 
 
 Gratus ; JucuNDus ; Acceptus ; Gratiosus. 1. 
 G r a t u m (from Ke^aprjo-^ai) means that which is ac- 
 ceptable only in reference to its value with us, as pre- 
 cious, interesting, and worthy of thanks ; but j u c u n- 
 d u m (from juvare) in reference to the joy which it 
 brings us, as delightful. Cic. Att. iii. 24. Ista Veri- 
 tas etiam si jueimda non est, mihi tamen grata est. 
 Fam. V. 18. Cujus officia jucundiora scilicet ssepe 
 mihi fuerunt, nunquam gratiora. And v. 15. xiii. 18. 
 2. Gratus refers to the feeling, as wished for ; a c- 
 c e p t u s, to its expression, as welcome. 3. The gra- 
 tus 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 Prcegnans. 
 
 Gra VITAS, see Moles and Severitas. 
 
 Gremium ; Sinus. G r e m i u m is the lap, or sur- 
 face formed by the knees in a sitting posture, and fig- 
 uratively 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. ^toha pro- 
 cul a barbaris disjuncta gentibus in smu pacis posita 
 medio fere Grseciae gremio continetur. (vi. 150.) 
 
96 GRESSUS — HASTA. 
 
 Gressus, see Gradus. 
 
 Grex, see Caterva and Peeus. Grumus, see Collis. 
 
 GuLA, see Faux, GuRGES^seeFzVa^^?. 
 
 GuRGULio, see Faux, 
 
 GusTUS, GusTARE. see Sapor, 
 
 GuTTA ; Still A ; Stiria. G u 1 1 a is a natural, 
 still a ((jt/Xt;, araXd^ai)^ an artificial measured 
 drop. Further, the principal notion in g u 1 1 a is that 
 of smallness, hence g u 1 1 a t i m means drop by drop ; 
 whereas in s t i 1 1 a the principal notion is that of hu- 
 midity, hence s t i 1 1 a t i m means triclding or dripping. 
 S t i 1 1 a means a liquid ; stiria- (^arepea) 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, H^dus, see Caper, 
 
 H^RERE ; Pendere. H ae r e r e {xeupooo ?) means 
 to stick, and not to be loose, or able to get forwards ; 
 pendere (irereo^ai) ,, to be suspended, and prevented 
 from falling to the ground. Cic. Acad. ii. 39. TJt vid- 
 eamus terra penitusne defixa sit et radicibus suis hcereat^ 
 an media pendeat. (vi. 154.) 
 
 Hjesitare, see Cunctari, Harena, see Sahulo, 
 
 Hariolari ; Vaticinari. Hariolari (from ;)^paz/) 
 means to foretell, with the accessory notion of charla- 
 tanism, like xPV^f^oXoyelv ; whereas vaticinari 
 (from vates, ^xerT;?,) to foretell, with the accessory 
 notion of inspiration, like fiavrevea^ai. In Cic. Divin. 
 i. 2, Hariolorum et vatum furibundse prsedictiones, 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 Forte. 
 
HSLLUO HOMO. 97 
 
 Helluo, see Prodigus. Helvus, see Luteus. 
 
 Herds, see Namen. Hilakis, see Graudere. 
 
 HiRCUS, see Caper. 
 
 HiRSUTUS, HiRTUS, HispiDUS, See Horridus. 
 
 Historic, see Annales. Histrio, see Actor. 
 
 HcEDUS, see Caper, 
 
 HoMiGiDA ; Interfector ; Peremtor ; Interem- 
 TOK ; Percussor ; Sicarius. H o m i c i d a denotes 
 the manslayer in- a general sense, as far as manslaughter 
 is a crime, like avSpo(p6vo<^ ; whereas interfector, 
 peremtor, and interemtor, only the slayer of a 
 particular person, whether the deed be a crime or not, 
 like (f)ov6v<^ ; percussor and sicarius denote 
 the instruments of ano^sher's will, and mere mechanical 
 executioners of another's decree ; but the percussor exe- 
 cutes a pubhc sentence of condemnation, as the heads- 
 man, while the sicarius lends and hires out his hand to 
 a secret assassination, like the bandit. Cic. Eosc. Am. 
 33, 93. Erat tum multitudo sicariorum . . et homines 
 impune occidebantur ... Si eos putas . . . quos qui 
 leviore nomine appellant, percussores vocant, qusero in 
 cujus fide sint et tutela. (iii. 191.) 
 
 Homo ; Mas ; Vir ; Homunculus ; Homuncio ; Ho- 
 MULLUS." 1. Homo (Goth, guma, from humus, x^^^f 
 eirL')^6vios:)^ means a human being, man or woman, in 
 opp. to deus and hellua^ like av^pcoiro^ ; m a s and. v i r 
 mean only the man ; ma s in a physical sense, in opp. 
 to femiiia^ like dparjv ; v i r (Goth, wair, from lprive^\ 
 in a physical sense, in opp. to mulier^ like avi^p. 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 na- 
 ture in general, to the universe, etc. ; homuncio 
 and h m u 1 1 u s denote the weak and insignificant 
 man, as an individual, in opp. to other men ; h o m u n- 
 
98 HONESTAS HORTARI. 
 
 c 1 0, With a feeling of pity ; h o m u 1 1 u s, with a feeling 
 of scorn, (v. 133.) 
 
 HoNESTAS, see Virtus. Honestus, see Bonus, 
 HoNORARE ; HoNESTARE. Honoraro means to 
 honor any body, by paying him singular respect, and 
 yielding him honor ; but honestare means to dig- 
 nify, or confer a permanent mark of honor upon any 
 body. 
 
 HORNUS ; HORNOTINUS. H r n U S (%^ecr(,z/69) ' 
 
 that which is of this year, as a poetical, hornotinus, 
 as a prosaic word. 
 
 HoRRiDus ; HiRTUs ; Hirsutus ; Hispidus ; Asper. 
 11 r r i d u s (from vepcro?, x^P'^^^^^) 5 i^ ^^^ ^^^^ g®^" 
 eral expression for whatever is rough and rugged, from 
 want of formation ; h i r t u s 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 ; hispi- 
 dus, to the roughness that offends the eye ; asper, 
 to the roughness that causes pain. Veil. P. ii. 4. de- 
 scribes Marius as hirtus et horridus ; hirtus referring to 
 his neglected exterior, horriduSy to his rough nature, 
 (vi. 161.) 
 
 Horror, see Vereri. 
 
 HoRTARi ; MoNERE. The h r t a t i (op^wcr^?, 
 epeS^ty), addresses itself immediately to the will and 
 resolution ; whereas the m o n i t i o, almost entirely 
 to the consciousness and judgment. The h o r t a t i o 
 has always an action for its object ; the m o n i t i o, 
 only a representation, and by the medium of that rep- 
 resentation, an action for its object. Sail. Jug. 60. 
 Monere alii, alii hortari. Cat. 60. Nequidquam hor- 
 tere . . . Sed ego vos quo pauca monerem^ convocavi. 
 Sen. Ep. 13. Nimium diu te coliortor^ cum tibi admo- 
 nitione 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 — HUMANITUS. 99 
 
 HosPES ; Adventor. H o s p e s 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 JExtemus. 
 
 HosPiTiuM, see Deversormm. 
 
 HosTis, see Adversarius, HucuSQUE, see AdJiuc, 
 
 HUMANITAS ; COMITAS ; FaCILITAS ; ClVILITAS. 
 
 Humanitas is a virtue of universal extent, which, 
 like the mental cultivation, proceeding from intelHgence, 
 ennobles the whole man in mind and heart, and gives to 
 his nature mildness and philanthropy, as a principle ; in 
 opp. to feritas ; c o m i t a s (from k6o-[io<^) is a moral 
 virtue, which, like affability, without respect to higher 
 rank in society, treats every man as a man ; f a c i 1 i- 
 t a s, a social virtue, which, like complaisance, by for- 
 bearance and meeting the views of others, facilitates 
 mutual intercourse in life, and makes it pleasant ; c i v- 
 i 1 i t a s, 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 comitaSj ut nemo tarn hu- 
 milis esset cui non ad eum aditus pateret. (v. 6.) 
 
 HuMANiTus ; Humane ; Humaniter. H u m a n i- 
 t u s means in a human manner, in objective reference 
 to the exterior condition of man, namely, that of weak- 
 ness and mortality, Uke dv^poyirelco'^j dv%pcoiTLvco<; ; 
 whereas humane and h u m a n i t e r, in subjective 
 reference to man's capacity for and propensity towards 
 cultivation ; humane facere is the result of moral cul- 
 tivation, like (f>LXav^pco7r(o<^ ; humaniter facere is the 
 result of social cultivation, like emei/cm, (v. 8.) 
 
 HuMARE, see Sepelire. Humerus, see Armiis. 
 
 HuMiDus, see Udus, Humus, see Tellus, 
 
100 JACERE — IGNAVIA. 
 
 I & J. 
 
 Jacere, see Culare. 
 
 Jactatio ; Gloriatio ; Ostentatio ; Venditatio. 
 J a t a t i and gloriatio have their foundation 
 in vanity and self-complacency ; j a c t a t i o 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 in- 
 solence ; whereas ostentatio and venditatip 
 have their foundation in a crafty calculation of the effect 
 to be produced, and a disregard to truth ; o s t e n t a- 
 t i would conceal real emptiness under a false show ; 
 venditatio would, by exaggerating one's excellen- 
 cies, pass them off for greater than they are. 
 
 Jactura, see Amittere and Damnum, 
 
 Jaculum, see Missile. Janua, ^ee Ostium. 
 
 Igere, see Verherare. 
 
 Idoneus ; Aptus. I d o n e u s denotes a passive, 
 a p t u s an active fitness for any thing. F. A. Wolf. 
 Or, the idoneus is fitted by his qualifications, and, 
 through outward circumstances, for any particular des- 
 tination, like the eiriTrjheio^ ; the aptus (from potis, po- 
 tens), by his worth and adequacy, like l/cavG<;, The 
 idoneus is in himself inactive, and suffers himself to be 
 employed for a particular purpose, for which he is qual- 
 ified ; the aptus himself engages in the business, be- 
 cause he is adequate to it. (iii. 276.) 
 
 Ignarus, see Oognitio, 
 
 Ignavia ; Inertia ; Segnitia ; Desidia ; Socor- 
 BIA ; Pigritia. 1. Ignavia denotes the love of 
 
 CJ, Xll C»/lJi X ^A \J IM I OV^llOV^, 
 
 to action distinguishes the more noble from the ordioarj 
 man, and gives him an absolute value ; in opp. to 
 inditstria, Tac. Ann. xii. 12. xvi. 18 ; whereas i n e r- 
 t i z denotes the love of idleness in a real tanc/ihle 
 
IGNAVIA — IGNOMINIA. 101 
 
 sense, inasmuch as activity makes a man a useful mem- 
 ber of society, and gives him a relative value. 
 I g n a V i a is inherent in the temperament, and has 
 no inclination for action ; inertia lies in the char- 
 acter 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. S e g n i t i a, 
 desidia, socordia, and p i g r i t i a, are the 
 faults of a too easy temperament. Segnitia (from 
 sequi, 6W09,) 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 ; p i g r i t i a 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 ; Op- 
 PKOBRiUM. 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 ari/jiia ; whereas infa- 
 mia 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 Svo-^Tj/jbta. 
 2. I g n m i'n i a and infamia are abstract, and 
 denote subjective states ; d e d u c u s and p r b r u m 
 are concrete, and denote, objectively, disgrace itself; 
 dedecus is a deviation from the conduct that be- 
 comes a man of honor, from whom noble actions are ex- 
 pected ; probrum is a stain on the morahty of a 
 man, from whom, at least, irreproachable conduct is ex- 
 pected. Dedecus is incurred generally in our pub- 
 lic relations, by abjectness of spirit, etc. ; p r b r u m, 
 in our private relations, by hcentiousness, etc. 3. 
 
102 IGNOSCEBE IMAGO. 
 
 P r b r u m (from irpo^epcd) is reproach, as far as it 
 can justly be made ; opprobrium, reproach, as far 
 as it actually is made. In prohrum the disgrace itself 
 is more considered ; in opprobrium^ the open proclama- 
 tion of it. 
 
 Ignoscere ; Veniam bare. Ignoscere (ava^y- 
 i^v(jd(TKeiv) is a moral act ; as, to forgive from one's 
 heart ; to forgive and forget, in opp. to retaining anger, 
 crv^<yL<yvd}aiceiv ; whereas veniam dare (^aviav or 
 aveaiv Sovvat) is a political act, to allow clemency to 
 take place of justice, in opp. to punishment, like fie^te- 
 vai. The friend ignoscit a person of his own rank ; one 
 who is of higher rank and greater power veniam dat, 
 Cic. Man. 3. IlHs imperatoribus laus est tribuenda 
 quod egerunt ; venia danda quod rehquerunt ; comp. 
 with Att. xvi. 16. Ignosee mihi quod eadem de re 
 saepius scribam. (v. 170.) 
 
 Ilia, see Caro. Illico, see Repente. 
 
 Illustris, see Celeher and Luculentus, 
 
 Imago; Simulacrum; Statua ; Signum. 1. Im- 
 ago and simulacrum denote, as the most general 
 terms, any representation, whether a w^ork of statuary 
 or of painting ; imago {y^^xavY]) is allied to the origi- 
 nal, as to a pattern, by a striking likeness of form, like 
 €.lK(jiv ; simulacrum is opposed to the original, as a 
 real being, by a deceptive imitation of its form, like 
 elScokov ; whereas statua, signum, and effi- 
 gies, are merely plastic works ; tabula and p i c- 
 t u r a, merely pictures. 2. Simulacrum and 
 statua denote the copying of the whole figure, con- 
 sequently, in the plastic art, standing figures; effi- 
 gies and imago, principally the copying of the 
 characteristic parts, namely, the features ; effigies, 
 in staturary, as busts ; imago, in painting, as half- 
 length portraits. Tac. Ann. i. 74. Alia in statua am- 
 putate capite Augusti effigiem Tiberii .inditam. Hist, 
 iie 3. Simulacrum deas effigie humana. Cic. Tusc. iii. 
 2, 3. Optimus quisque consectatur nullam eminentem 
 
 i 
 
IMBER IMITATIO. 103 
 
 effigiem (virtutis) sed adumbratam imaginem glorioe. 
 S i g n u m (from sequo, to proclaim,) means any plastic 
 work, in opp. to tahulce and pictm'-ce, Sal. Cat. 11. 
 Cic. Orat. i. 35. Man. 14. Suet. C^s. 47. Qiiintil. 
 ix. 2. Cic. Verr. iv. 1 ; simulacrum means the 
 sacred statue of a god, like a^yaXiia ; s t a t u a, the 
 profane statue of a man, like avSpcd^, Cic. Cat. iii. 8. 
 Sinmlacra ^eorum immortalium depulsa sunt et staiuce 
 veterum hominum dejectse. Tac. Ann. i. 73. Suet. 
 Tib. 26. Cic. Verr. i. 22. Legati deorum simulacra 
 venerabantur, itemque csetera signa et ornamenta lacri- 
 mantes intuebantur. (v. 237.) 
 
 Imber, see Pluvia, 
 
 Imitatio ; ^MULATio ; Certatio ; Rivalitas ; Sim- 
 ULATio. 1. Imitari means merely the effort to 
 produce something like some other thmg, without any 
 accessory moral notion ; se m u 1 a r i (from alaiixos:) 
 means, at the same time, to do something which shall 
 gain equal or superior consideration, honor, and appro- 
 bation, when compared with the thing imitated. Imi- 
 tatio has in view only the thing itself, and is gener- 
 ally moderate and laudable ; 8e m u 1 a t i o 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, accord- 
 ing 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 cemularer (impro- 
 bum enim ac psene furiosum) at tamen imitarer ac se- 
 querer tantum. Comp. i. 2, 2. viii. 5, 13. Quintil. i. 
 2, 26. Cic. Tusc. iv. 8, 17. 2. The se m u 1 u s is at 
 first behind his opponent, and strives for a time only to 
 come up to him, and be like him ; whereas the c e r t a- 
 t r and concertator are already on a par with their 
 opponent, and strive to outdo him, and conquer him. 3. 
 ^ m u 1 a t i contends for superiority in any art ; r i- 
 V a 1 i t a s, only for preference in estimation. Cic. 
 Tusc. iv. 26, 66. Ilia vitiosa cemidatione^ quj?e rivali' 
 
104 IMPAR INAMBULARE. 
 
 tati simills est, quid habet utilltatis ? 4. Imitatio 
 is an eflfort to become something which a man at present 
 is not, but fain would be, and really can become ; 
 whereas s i m u 1 a t i o, an effort to pass for something 
 which a man properly and naturally is not, nor ever can 
 be. I m i t a t i is the means of attaining to an actual 
 or presumptive ideal ; whereas s i m u 1 a t i o remains 
 for ever a mere counterfeit, (iii. 64.) 
 
 Impar, see JEquus. Impens^e, see Sumptus. 
 
 Imperare, see Jubere, 
 
 Impertire ; Tribuere ; Participare ; Communi- 
 CARE. 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 ; t r i b- 
 u e r e, as an act of justice, or of judiciousness ; whereas 
 participare and c o m m u n i c a r e, the giving a 
 share of something of w^hich one also retains a share 
 one's self ; participare has generally the receiver 
 for its object, who is to share a possession ; but c o m- 
 m u n i c a r e, 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. I mum (superl. from in) denotes 
 the lowest part of a whole ; i n f i m u m (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 injiwMm^ 
 the lowest part, with reference to the other parts. Cic. 
 Rose. 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 Amhulare. 
 
IRAKIS — INCIPERE. 105 
 
 IisUNis ; Vacuus. I n a n I s (from Ivdco) means the 
 emptiness of that which has been fall, but is now with- 
 out its contents, in opp. to plenus, Cic. Orat. i. 9, 37. 
 Parad. 6, 1. Brut. 8, 34 ; whereas vacuus de- 
 notes the emptiness of that which may be filled, but is 
 at present vacant, in opp. to occupatus^ Tac. Hist. iv. 
 17 ; or to ohsessus^ Cic. N. T. i. 24. Tac. Ann. vi. 
 84. Jason post avectam Medeam genitosque ex ea lib- 
 eros inanem mox regiam Met^ vacuosque Colchos re- 
 petivit ; that is, the palace deserted and desolate, and 
 the people without a governor. Figuratively, inane 
 means a nullity ; v a c u u m, a vacancy, (i. 100.) 
 
 Incassum, see Fntstra. Incastus, see Inficetus. 
 
 Inoederb, see Ire. l^CEiUBERB^see Accendere. 
 
 Incestus, see Inficetus. Inchoarb, see Incipere. 
 
 Inciens, see Prcegnans. 
 
 Inciperb ; Ordiri ; Inchoarb; Ccepisse. 1. In-, 
 c i p e r e denotes the beginning, in opp. to the state of 
 rest, w^hich precedes and follows, consequently it is in 
 opp. to cessare and desinere^ desistere^ finire ; whereas 
 ordiri (from epSe^z/, radix,) in opp. to an advance- 
 ment ; consequently in opp. to continuare^ and its in- 
 transitive pergere ; lastly, i n c h o a r e (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. ± 
 3,34. Tac.Agr. 32. Varro R. H. iii. 16. Apes cum 
 evolatur^ sunt, aut etiam inciperunt^ consonant vehe- 
 menter. Cic. Fin. iv. 6. Hoc inchoati cujusdam oflScii 
 est, non peifecti. 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^ quaeso, nee enim imperite exorsus 
 es. 2. C oe p i 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 ; 
 c oe p i refers more to the action which is begun ; i n- 
 
 V 
 
106 INCITARE INCOLUMIS. 
 
 c e p i, more to the beginning which has been made. 
 C oe p i is a sort of auxiliary verb ; i n c e p i is em- 
 phatic ; hence c oe p i has an infinitive, i n c i p e r e a 
 substantive, for its object. Cic. Verr. v. 10. Quum 
 ver esse coeperat (sed cum rosam viderat, tum ver inci- 
 fere arbitrabatur), dabat se labori. (iii. 167.) 
 
 Incitare ; Instigare ; Irritare ; Instinctus. 1. 
 Incitare (from ciere) denotes to urge an inactive 
 person by merely bidding, speaking to, and calHng upon 
 him, to an action, generally of a laudable kind, synony- 
 mously with hortari ; instigare (from crr/^at) to 
 spur on a. reluctant person by more vehement exhorta- 
 tions, promises, threatenings, to an adventurous act, sy- 
 nonymously with stimidare ; irritare (az/epe^/^co) 
 to incite a quiet person by rousing his passions, ambi- 
 tion, revenge, to a violent action, synonymously with « 
 exareerhare, Ter. And. iv. 2, 9. Age, si hie non in- 
 sanit satis sua sponte, instiga. Lucr. iv. 1075. Et 
 stimuli subsunt qui instigant laedere id upsum. 2. I n- 
 s t i g a t u s means spurred on by an exterior and pro- 
 fane power, by words, commands, etc. ; instinctus 
 means impelled by an interior and higher power, by in- 
 spiration, love, the voice of the gods. (iii. 314.) 
 
 Inclytus, see Celeber, 
 
 Incolere ; Habitare ; Incola ; Inquiltnus ; Co- 
 LONUS. 1. Incolere is transitive, as to inhabit ; 
 habitare, intransitive, as to dwell. At the same 
 tSne 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. 84, like fieronw^ ; i n q u i 1 i n u s, the ten- 
 ant, in opp. to the owner of the house, dominus^ Cic. 
 Phil. ii. 41, like avvouico^ ; colonus, the farmer, in 
 opp. to the landowner, Cic. Caec, 32 ; something like 
 
 Incolumis, see Salvas. Incuriosus, see Tutus. 
 
 I 
 
INCUR YUS INGLUYIES. 
 
 107 
 
 Incuieivus, see Oiirvus, Incusare, see Arguere. 
 
 Indagare, see Qucerere, toDiGERE, see Carere. 
 
 Indignari, see Succensere, Indoles, see Ingenium. 
 
 Indulgere, see Coiicedere. 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 ac- 
 cident, like malheur, for example, the loss of a purse, 
 receiving blows, etc. ; calamitas (from /coXouco) 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 fivcrapo^ ?) as an actual, pressing 
 state of affliction. 
 
 Ingenium ; Natura ; Indoles. Ingenium and 
 n a t u r a 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, n a t u r a 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. 
 
108 IKGRUERE — INITIUM. 
 
 Ingeuere, see Irruere, Inimicitia, see Odium. 
 
 Inimicus, see Adversarius. 
 
 Inirb ; Intrare ; Introire ; Ingredi. 1. I n i r e 
 denotes almost always only a figurative entering, as to 
 engage in any thing, for example, inire pygnam^ nu- 
 merum, etc. ; whereas intrare, introire, in- 
 gredi, a literal entering ; i n t r a r e is usually transi- 
 tive, 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, wj:iich 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 sup- 
 poses, generally, any limited space, for example, viam^ 
 pontem^ etc. (iv. 521.) 
 
 Initium ; Principium ; Primordium. 1. I n i t i- 
 u m denotes the beginning in an abstract sense, as the 
 mere point from which a thing begins, in opp. to exitus. 
 Cic. Rose. 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 exfremum. Cic. 
 Cleunt. 4. Orat. 61, 204. Csec. 16, 44. In initium 
 the beginning is made only with reference to time ; in 
 prineiijium the foundation also is laid with reference to 
 space. The initium is pushed out of the way by that 
 Vvhich follows ; the jjrincipium serves as a basis for that 
 which follows. The initia pMlosojjhice 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 principle means 
 from the very beginning, and so onwards. 2. P r i- 
 
INJURIA INTELLIGERE. 109 
 
 in r cl i u m 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, avrj- 
 pL^jiio^ ; innumerabilis, a prosaic and usual ex- 
 pression, like innumerable, dvapL^/iJi7)To<;, (vi. 173.) 
 
 Inopia, see Paupertas, Inquam, see Bicere, 
 
 Inquilinus, see Ineolere. 
 
 Inquinare, s. Contaminare, Insanus, see Amens, 
 
 Inscendere, see Scandere. Insciub, see Cognitio 
 
 Insignis, see Mninens. 
 
 Insimulare, see Arguere. 
 
 Insolentia, see SaperUa. Insomnis, see Vigih 
 
 Insomnium, see Somnus, Instigare, see Incitare, 
 
 Instituere ; Instaurare ; Restituere ; Restau- 
 RARE. 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 Frwditus. 
 
 Insuper, see Prceterea. Integer, see Salvus. 
 
 Integrare, see Iterum. 
 
 Intelligere ; Sentire ; Cognoscere. I n t e 1 1 i- 
 g e r e denotes a rational discernment, by means of re- 
 flection and combination ; s e n t i r e, a natural discern- 
 ment, 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 iyitdligerent^ 
 
110 INTERCAPEDO INTERFICERE. 
 
 nemo senfiret ? Cic. N. D. iii. 24.. Quare autem in 
 his vis deorum insit, turn intelligam quum cognovero. 
 (vi. 1Y5.) 
 
 Intercapedo ; Interruptio ; Interpellatio ; In- 
 TERLOCUTio. Intercapedo and interruptio 
 are any interruption of another person's business ; i n- 
 tercapedo, a quiet, often even a benevolent inter- 
 ruption ; interruptio, a violent and turbulent in- 
 terruption ; whereas interpellatio and i n t e r- 
 i c u t i 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. 
 
 InterdUxM, see Nonnunquam. 
 
 Interea ; Interim. I n t e r e a refers to a business 
 of some duration, which takes place in a space of time, 
 as in the mean time ; i n t e r i m, to a momentary busi- 
 ness, as in the midst of this. They have the same rela- 
 tion to each other, as a point of time to a space of time. 
 Cic. Quint. 6. Haec dum Romae geruntur . . . Qain- 
 tius 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 ; Pbrimere ; Interimere ; Necare ; 
 Occidere ; JuGULARE ; Obtruncare ; Trucidare ; 
 Percutere. Interficere and p e r i m e r e are 
 the most general expressions for putting to death, in 
 whatever manner, and from whatever motive, fame^ 
 veneno^ suspendio^ ferro^ suppliciis^ dolo^ like Kreiveiv ; 
 but interficere as a usual, perimere as an 
 old, forcible, poetical expression. Interimere in- 
 volves the accessory notion of privacy, as to remove out 
 
IXTEIilTUS INTEr.MOm. Ill 
 
 of the way ; avaipeiv ; n e c a r e, that of injustice, or, 
 at least, cruelty, to murxler, (povevetv. Cic. Tusc. v. 20. 
 Dionysius alterum jussit interfici^ quia viam demonstra- 
 visset interimendi sui. Curt, ix, 7, 8. Boxum pro- 
 tinus placuit interfici ; Biconem etiam per cruciatus 
 necari, 2. Occidere, jugular e, trucidare, 
 obtruncare, percutere, denote a sanguinary 
 death-blow ; occidere means by cutting down, es- 
 pecially the business of the soldier in honorable open 
 battle ; j u g u 1 a r e, 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 o-cpd^ac ; obtruncare meaias 
 to butcher, massacre, and cut to pieces, after the man- 
 ner of the awkward murderer ; trucidare, to 
 slaughter as one would a steer, after the manner of the 
 blood-thirsty miscreant, who, without meeting with re- 
 sistance, plays the hero on the defenceless ; p e r c u- 
 t e r e, to execute, as a mere mechanical act, after the 
 manner of the headsman, or other executioner of a sen- 
 tence of condemnation, or, at least, of a death-warrant. 
 Senec. Contr. iii. 21. Nee dominum occidit^ nee domino 
 venenum dedit. Hor. Ep. i. 2. Ut jugulent hominem, 
 surgunt de nocte latrones. Sallust. Fr. Caeteri vice 
 pecorum ohtruncantur ; so that you may see a mangled 
 mass of limbs, asin the heap of slain in a battle. Tac. 
 Hist. . . . Juberet interfici; offerre se copora irae ; tru- 
 cidaret, Cic. Cat. iv. 6. and Rose. Am. 84. Cujus 
 consilio occisus sit invenio; cujus mdiiiiu joercussiis sit 
 non invenio. (iii. 181.) 
 
 Interitus, see Lues and Mo7*s. 
 
 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 inter" 
 mittantur, ne omitfantiir. (i. 3.) 
 
 Intermori, see Mors. 
 
112 INTEHPELLATIO ADIFISCI. 
 
 Interpellatio, see Intercapedo, 
 
 Intekrogare, see Rogare, 
 
 INTERRUPTIO5 see Intercapedo. 
 
 Intestina, see (7aro. 
 
 Intrare, Int^oire, see Inire, 
 
 Intueri, see Videre. I nunc, see Agere. 
 
 Invadere, see Irruere. Invaletudo, see j^ger. 
 
 Invenire ; Reperire ; Deprehendere ; Nancisci ; 
 Adipisci ; CoNSEQUi ; Assequi. Invenire denotes, 
 as a general term, to find ; reperire and depre- 
 hendere suppose a previous concealment of the thing 
 found, and an intention, and pains employed on the 
 part of the finder ; but the reperiens (from TreTrapclv) 
 merely discovers what was concealed, and now hes be- 
 fore his eyes, like avevpeiv ; the dep)reJiendens^ what de- 
 sired to hide itself, or to escape, and now is in his power. 
 Tac. Ann. i. 74. Perniciem aliis ac postremo sibi m- 
 venere : comp. with xiv. 3. C^edes quonam modo occul- 
 taretur nemo reperit, 2. Invenire, reperire, 
 deprehendere, imply a concealed object, which is 
 discovered ; whereas nancisci, adipisci, asse- 
 qui, and c n s e Cj u i, only a distant object, which is 
 reached ; the nanciscens (from ivejKea^at') 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 consequefis arrives 
 at the object of his wish mth or without assistance ; the 
 assequens, at the object of his endeavors, by means of 
 exertion. Suet. Tib. 10. Titus ad primam statim mansi- 
 onem febrim nactus : comp. with Dom. 15. Nero in 
 adijjiscenda morte manu Epaphroditi adjutus est. Cic. 
 Att. X. 12. Nactus Curionem omnia me co7iseciita?n tju- 
 tavi. Rose. Com. 4. Ut neque nihil neque tantum quan- 
 tum TKOStulavimus consequamur. In Cic. Mil. 11. Ni- 
 hil dico quid resp. consecivta sit, nihil quod vos, nihil 
 quod omnes boni ; namely, by the death of Clodius, to 
 which certainly nobody but Milo had contributed ; asse- 
 euta sit could not be substituted ; and, on the other 
 
INYEBTERE JOCUS. 118 
 
 hand, in Sen. Brev. 17. Operose asseqiiuntur quse volunt, 
 anxii tenent quae assecuti sunt ; the word consequuntur 
 "would be too weak. Cic. Fam. i. 7, 10. Omnia quae 
 ne per populum quidem sine seditione assequi arbitra- 
 bantur, per senatum consecuti sunt (iii. 142.) 
 
 Invertere, see Vertere, 
 
 IXVESTIGARE, s. QiKEvere. 
 
 Invicem, see Vicissim. 
 
 IxviDiA ; LivoR ; Inyidentia ; Malignitas ; Ob- 
 TRECTATio ; Detrectatio. I n V 1 d i a denotes looking 
 askance, as a sign that a man grudges something to an- 
 other, from moral or immoral motives, not necessarily^ 
 though especially, from self-love, like v7ro^\rLa ; whereas 
 livor (from x^evr]^ or ')(koia)^ denotes the self- tor- 
 menting envy, which poisons the whole soul, and deprives 
 the body itself of its fresh healthy color. 2, Invi- 
 d i a 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. Invi- 
 d i a and livor denote envy as a temporary state, 
 whereas malignitas as an habitual quality and dis- 
 position, in opp. to goodness of heart. The invidus 
 and lividus grudge particular persons particular advan- 
 tages, in particular cases ; but the malignus wishes 
 well to nobody but himself. 4. I n v i d i a, livor, 
 malignitas, denote a feeling and state of mind, 
 Tv'hereas 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 con- 
 ceived as existing without invidia^ but invidia may 
 without obtrectatio^ if the envious person is too cowardly 
 to enter into conflict with the envied. 5. Obtrecta- 
 t i 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, 
 
 8 
 
114 JOCrS ITER. 
 
 Jocus, see Ludus. 
 
 Irasci, see Siiccensere 
 
 Ire ; Meare ; Gradiri ; Ingredi ; Incedere ; Va- 
 DERE. 1. Ire and meare denote to go, in the most 
 general sense, as motion from one place to another; i r e 
 especially applies to persons, in consequence of an act 
 of the will, like levac ; but meare (from a^evay) es- 
 pecially to beasts, ships, rivers, stars, as mere mechan- 
 ical motion, in which reason has no share, hke ^otrav) 
 whereas gradiri and ingredi, incedere and 
 V a d e r e, with particular accessory notions in regard 
 to the manner of going ; gradiri and i n g r e d i, 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 /SaSl^etv ; 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 i/jb^atvecv ; and v a d e r e (^iX^elv ?) with alacrity 
 and a quick step, as in traveUing, and in attacking the 
 enemy, in opp. to repere ? like %<w/)e6z^ ; Thuc. v. 70. 
 2. Ingressus means going in general ; i n c e s s u s 
 a manner of going peculiar to the individual, and by 
 which he is known as well as by his physiognomy. I n- 
 gressusis purely physical ; i n c e s u s is moral and 
 characteristic, (iv. 53.) 
 
 Irridere, see Bidere. 
 
 Irritare, see Incitare and Lacessere, 
 
 Irritus, see Frustra, 
 
 Irruere ; Irrumpere ; Ingruere ; Invadere. I r- 
 r u e r e ( elo-pevaai) means to rush on hastily and in- 
 considerately ; 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; Oallis. 1. Iter 
 and meatus denote the progress which a person 
 makes, the going, the journey, in an abstract sense ; 
 
ITER ITERUM. 115 
 
 a t e r, that which a rational being makes ; meatus, 
 that which a being void of reason and of will makes ; 
 V i a, 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 sestuosa 
 et pulverulenta via, 2. 1 1 e r in a concrete sense, de- 
 notes a way which leads directly to a particular point, 
 whether beaten and trodden, or not, like /ceXeu^09; 
 whereas via (from the old word veha, way), a way, 
 which, if not beaten, is the ordinary and usual way, 
 like 6h6<^. Cses. B. G. vi. 27, means by viarum atque 
 itinerum duces^ the guides, who partly point out the fre- 
 quented 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 
 s e m i t a, denote only a narrow way or path ; trames 
 (rprjfia) a by-road in a plain and town, by which one 
 may arrive, partly in a shorter time, partly without be- 
 ing so much observed as in the open road, to a given 
 point; s emit a (from secare, segmen), a foot-path, 
 which often runs by the side of the high-road, like olijuo^ ; 
 callis (from Kekev^os) a path over a mountain or 
 through a wood, which is scarcely passable except for 
 cattle, like arpaTro^. Plant. Cas. iii. 5, 42. De via 
 in semitam degredi ; and Liv. xliv. 43. Cic. Phil. xiii. 
 9, 19. Egressus est non viis^ sed tramitihus paludatus ; 
 and Rull. ii. 36. Virg. ^n. ix. 383. Rara per oc- 
 cultos lucebat semita calks ; and Curt. vii. 11, 2. (iv. 
 64.) 
 
 Iter facere, see Proficisci. 
 
 Iterum ; RuRSus ; Denuo ; De integro ; Repe- 
 tere; Integrare. 1. It e rum {erepov) means, like Seu- 
 repop^ a second time ; rursumorrursus, (revorsus) 
 like aff^L^ and ttoXlv^ again, once more ; denuo (do 
 novo) like z^eo'^ez^, anew ; de integro, like av^i^ e| 
 vTrapxv^j quite afresh. Justin, xxi. 4, 6. Hoc consiho 
 praeventus iterum servitia concitat, statutaque rursus 
 caedium die, quum denuo se proditum videret. 2. In 
 
116 JUBERE JUVENTA. 
 
 the same manner pugnam iterare, Liv. vi. 32, 
 means to join battle a second time ; pugnam repe- 
 t e r e, X. 36, to repeat the battle ; pugnam reno- 
 vare, Cses. B. G. iii. 20, to renew the battle; and 
 pugnam integrare, Liv. vii. 7, to begin the bat- 
 tle again quite from the beginning. Aut. Herenn. ii. 
 8, 47. Enumeratio est per quam colligimus et com- 
 monemus quibus de rebus verba fecerimus, breviter, ut 
 renovetur^ non redintegretiir oratio. (i. 184.) 
 
 Jubere; Imperare ; Pr^cipere ; Mandare. Ju- 
 b e r e (from Iottj^^ means to bid, merely in consequence 
 of one's own wish and will, in opp. to vetare, like Kekevetv ; 
 imperare, to command, by virtue of a military su- 
 preme authority, like ap')(eiv ; p rase i p e r e to enjoin, by 
 virtue of an authority as a teacher, etc., something like 
 ivriWea'^aL ; m a n d a r e (from fjbr^hoiiaC) to charge, 
 in consequence of thorough confidence in a person, like 
 
 JucuNDUS, see Gratus. Jugulare, see Interficere. 
 JuGUM, see Mons. Jumentum, see Fecus. 
 JuRGiUM, see Disceptatio, 
 
 JUSJURANDUM ; JURAMENTUM ; SaCRAMENTUM. J U S- 
 
 jurandum, and the later word juramentum, de- 
 note 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 tribu- 
 nis mihtum adacti jussu consulum conventuros neque 
 injussu abituros ; nam ad eam diem nihil praeter sacra- 
 mentum fuerat. And xxxv. 19. (vi. 183.) 
 
 JuvARE, see Auxilium. 
 
 JuvENis, see Puer. 
 
 JUVENTA ; JUVENTUS ; JUVENTAS ; JuVENALIS ; JU- 
 VENILIS. 1. Juventa (from ^ew, ^077), is the sea- 
 son of youth ;juventus, a collection of young men ; 
 J u V e n t a s, the goddess of youth. 2. Juvenalis 
 denotes youthful, either indifferently, as that which be- 
 
LABARE LABOR. 1 17 
 
 longs 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.) 
 
 Labare; Titubare; Vacillare; Nutare. La- 
 bare (the ancient Gothic word, slipan, from Xox^az/), 
 denotes tottering, with reference to the whole body, 
 which rests on no firm basis ; titubare (from racfyelv 
 TV(p^6<;)^ with reference to the feet, which refuse their 
 service, and stagger; vacillare (^rjKa) with refer- 
 ence to the upper part of the body, which wants its up- 
 right, steady, secure position ; lastly, n u t a r e (from 
 vevecv) with reference to the head, which seems ready 
 to fall off. The tituhans threatens to sink to the ground ; 
 the vacillans^ to fall over. T i t u b a t i o betrays bod- 
 ily weakness ; vacillatio, want of external dig- 
 nity, and a steady carriage, (iii. 62.) 
 
 Labes, see Vitium. 
 
 Labi ; Cadere. Labi {from \e[^co) means to fall, 
 with reference to the point from which, and to the space 
 through which, any one glides or sinks down, like 
 oXia^eiv ; whereas cadere means to fall, with refer- 
 ence to the point which a man reaches by his fall, as to 
 come to the ground, like ireaelv. Virg. ^n. vi. 310. 
 Lapsa cadiint folia. Cic. Brut. 49. Quibus vitiis laba- 
 tur aut cadat orator, (i. 128.) 
 
 Labor ; Molestia ; ^rumna. 1. Labor is the 
 toil which requires strength and causes weariness, like 
 7roz^o9 ; molestia (from yuoXt?, fxaXepo^^) the trouble 
 which, by its greatness or unseasonablensss, dispirits, 
 like yoXe7r6T7]<^ ; ae r u m n a {alpo/jLevrj) the hardship 
 that almost exceeds human strength, and bows down 
 even the hero, like TokaLircopia ; an antiquated, half 
 
118 LABOR — LACRIMARE. 
 
 poetical expression, in Cic. Fin. ii. 35, and Quintil. viii. 
 8, 26. Cic. Fin. v. 32. Ut ubi virtus sit resque mag- 
 nae et snmme laudabiles virtute res gestae, ibi esse mis- 
 eria et cerumyia non possit, tamen labor possit, possit 7710- 
 lestia. (iv. 422.) 2. Laborare denotes, as an in- 
 transitive verb, to be in a state of trouble and toil ; but 
 e 1 a b r a r e, as a transitive verb, to produce some- 
 thing by trouble and toil. (i. 116.) 
 
 Labor, see Opera. 
 
 Lacerare ; Laniare. Lacerare (from Xa/ck) 
 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. Mor- 
 sibus laceratus, ferroque laniatus. Liv. xxii. 51. (v. 
 176.) 
 
 Lacertus, see Ulna. 
 
 Lacessere; Irritare; Sollicitare. 1. Laces- 
 sere (Xa/cl^eiv) means to excite the reason and will of 
 another to resistance ; irritare (az^epe^/^w) to pro- 
 voke his feelings or passions to anger. Cic. MiL 31. 
 Ut vi irritare ferroque lacessere fortissimum virum au- 
 deret. ,2. Lacessere means to excite, when a man 
 in a coarse manner disturbs* the peace of another; sol- 
 licitare, when a man disturbs the quiet of another 
 in a refined manner, (v. 176.) 
 
 Lacrimare ; Plorare ; Flere ; Lamentari ; Eju- 
 LARE ; Deflere ; Deplorare. 1. Lacrimare 
 (from hcLKpv) denotes the physical consequence of a 
 certain emotion of the mind, whether joyful or sorrowful, 
 like SaKpveLv, to shed tears ; whereas plorare (from 
 pluere) denotes a passionate expression of grief, like 
 ^p7}P€LVy to wail and cry. Between the two stands flere 
 ((^Xeo)) in opp. to ridere^ partaking of the passionless 
 feeling denoted by lacrimare^ and of the feeling of grief 
 denoted by plorare^ like icKaleLv^ to weep. Sen. Ep. 
 63. Nee sicci sint oculi amisso amico, nee fluant ; lac- 
 rimandum est, non plorandam, 2. Lamentari and 
 
LACUNA LiEDERE. 119 
 
 ej 111 are denote a higher degree of plorafus ; but 
 1 a m e n t a t i (from Kkaviia ?) is, like KayKvetv^ a 
 longer continued wailing ; e j u 1 a r e (from eta) a wail- 
 ing interrupted by cries and sobs, like oXdXv^ecv. 3. 
 P 1 r a r e and fl e r e are intransitive verbs, as to 
 weep ; deplorare and d e f 1 e r e transitive, as to 
 deplore. 
 
 Lacuna ; Lacus ; Stagnum ; Palus ; Uligo ; La- 
 ma ; Lustrum. Lacuna denotes, in poetical lan- 
 guage, any standing water, from a sea to a pool ; 1 a- 
 c u s and s t a g n u m are collections of standing water 
 kept sound and fresh by their own springs, or by ebb- 
 ing and flowing ; lacus (liquere) is large enough to 
 bring to mind the image of the open sea, in opp. to the 
 main sea, like Xifivr] ; s t a g n u m, like a pond, not so 
 large as to resemble a lake, in opp. to a stream, like 
 revajo'^ ; whereas palus and uligo are collections 
 of standing water corrupted and grown foul ; palus 
 {irXvhav) is, like a marsh, a district covered with a sur- 
 face of foul water, like eXo9 ; uligo (from 0X69) like 
 a m.oor, 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 ; u I- 
 i g only as ground thoroughly soaked with water, in 
 which a man may sink down. Lastly, 1 a m ge and lus- 
 tra denote standing waters of sm.all extent ; lama, 
 a mere dirty and filthy puddle on a high road ; 1 u s- 
 t r a, an ill-smelling and noisome quagmire in woods, etc. 
 (v. 30.) 
 
 L^DERE ; ViOLARE ; Offendere. L ^ d e r e de- 
 notes a physical injury, as to hurt ; v i 1 a r e, an inju- 
 ry to a person's rights, as to offer violence ; offen- 
 der e (from irev^o^) an injury to a person's feelings, as 
 to affront. L ae d e r e refers to whatever object is ca- 
 pable of receiving injury ; v i 1 a r e, to one that has a 
 just claim to protection; offender e, to a rational 
 and feeling being. Cic. Off. i. 28, 99. Justitiie partes 
 sunt non violare homines, verecundii© non ojf'endere. 
 
120 LiETARI LAQUEUS. 
 
 Fin. iii. 11. Sen. Ir. iii. 18. Pleraqne eorum prop- 
 ter quae irascimur offendunt nos magis quam Icedunt 
 Const. 4. Contumelia tantum delicatis gravis est, qua 
 non Iceduntur, sed offenduntur, Ovid, Am. iii. 3,. 81. 
 Formosa superi metuunt offenders laesi. (iii. 138.) 
 
 LiETARI, see Gaudere, 
 
 L.EVIS ; Glaber ; Fricare ; Terere. 1. L se v i s, 
 1 e V i s, (Xe?09) means smooth, in opp. to rough and rug- 
 ged, and gives a pleasant impression of elegance ; 
 whereas glaber Qy\a<\>vp6<i) in opp. to rough, cov- 
 ered with hair, and grown up, and gives an unpleasant 
 impression of deficiency. 2. Fricare means to rub, 
 and thereby make smooth, like ^Infj^^eLv ; whereas t e- 
 r e r e (reipeLv) means to rub, and thereby make less, 
 like Tpt/SeLv. 
 
 L^vus, see Sinister. 
 
 Lama, see Lacuna, 
 
 Lambere ; LiNGERE. L a m b e r e 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 ; 1 i n g e r e 
 (\€l')(eiv) 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 sere vulnus 
 suum lamhentem; compare with xxxi. 4. Pecoribus sal- 
 datur linc/endus, (v. 152.) 
 
 Lamentari, see Lacrima. 
 
 Lancea, see Missile, 
 
 Laniare, see Lacerare, 
 ' Laniena ; Macellum. L a n i e n a 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 
 eki^at) is the noose at the end of a rope ; whereas f u- 
 n i s and r e s t i s mean the rope itself; f u n i s, a thicker 
 
LARGITIO LARVA. 121 
 
 rope, which is meant more for drawing and pulling, and 
 on that account must have a proper length, like a')(olvo<^ ; 
 r e s t i s, a thinner rope, which serves more for fasten- 
 ing and hanging up, and therefore may be short, like 
 aTrdpTT]. The trace by which the equus funalis is at- 
 tached ; the rope on which the funamhulus balances 
 himself; the tow which drawls 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 fmiis^ unless the poet gives the preference to the 
 last word as a more elevated term. (v. 36.) 2. Ru- 
 de n t e s are the sail ropes ;retinacula, and o r ae, 
 the cables or anchor-ropes ; retinacula, asa more 
 general and popular term ; o r ae, o r a s, s o 1 v e r e, as 
 more technical expressions in nautical language. 
 
 Largitio, see Domim. 
 
 Largus ; Benignus ; Liberalis ; Munificus. La r- 
 g u s means any one who makes a rich present, to whom- 
 ever he makes it, and from whatever motive, in opp. to 
 parous. Ter. Heaut. iii. 1, 31 ; whereas b e n i g n u s, 
 liberalis, and munificus, denote virtuous quali- 
 ties in the giver. The henignus follows a pure impulse 
 of humanity, love towards his fellow men ; the liberalis^ 
 a noble pride, or feehng 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 ; liber ali- 
 fas gives as much as, and not less than, a man of no- 
 ble sentiment behoves suitable to his own rank and to 
 another's merits, without scrupulous mercantile calcula- 
 tion, like a gentlemanly spirit ; munificentia gives rather 
 too much than too httle, from the pleasure of making 
 people happy, and causing an agreeable surprise, like 
 generosity, (iv. 146.) 
 
 Larva ; Persona. Larva (from lar ?) is a cari- 
 catured, frightful mask ;. persona {irapiaMv) an in- 
 geniously formedj characteristic mask. 
 
122 LACIVUS — LEPIDUS. 
 
 Lascivus, see Fetulans. 
 
 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. L a t r a r e means 
 the hostile bark of a great dog, and, figuratively, to 
 wrangle, like vXaKrelv ; whereas gannire, the harm- 
 less bark of a little dog, and, figuratively, to chatter, 
 like Kvvt,aa^ai ; lastly, baubari, the whining and 
 howling of a dog, like ^ave^etv, Lucret. v. 1064 — 
 1070. 
 
 Latro, see Prceda, Latus, see Coxa, 
 
 Lectus, see Cuhile, Legare, see Mittere. 
 
 Lembus, see Navigium, Lemures, see Spectrum. 
 
 Lenis, see Mitis, Lentus, see Tardus, 
 
 Lepidus ; Fagetus ; Festivus ; Salsus ; Dicax ; 
 Cavillator. Lepos facetiae, and festivitas, 
 denote the harmless wit, which, like humor, is only op- 
 posed to seriousness, and is the attribute of a benevo- 
 lent mind ; lepos (from Xeirco, XeTrro^^') the lightest 
 wit, in opp. to dull gravity ; festivitas (from crTra- 
 ^dv) the more cheerful sort of wit, in opp. to gloomy 
 seriousness ; f a c e t i se, the jocund wit, in opp. to so- 
 ber seriousness ; whereas sales, dicacitas, and 
 c a V i 1 1 a t i 0, denote the more pungent wit, which is 
 a sign of an acute intellect ; sales (aXe?) the piquant 
 wit, in opp. to what is fiat and trivial, which aims at 
 a point, whether others may be pleasantly or painfully 
 afiected by it; dicacitas (from hatcelv) 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 ; c a v i 1 1 a t i o, the scofling wit, 
 in which the mortification of others is thp 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 LIGARE. 123 
 
 Letum, see Mors. Levis, see Lcevis, 
 
 LiBAPvE, see Sapor, Libenter, see Sponte. 
 
 LiLERALis, see Largus, Liberalitas, see Donum. 
 
 LiBERTUS ; LiBERTiNUS. L i b e r t u s means the 
 freed-nian, with reference to his master, in opp. to ser- 
 vus; Cic. Mil. 33. Sext. 35. Tac. G. 25. Suet Cses. 
 75; libertinus, with reference to his rank, in opp. 
 to civis and ingenuiis, Liv. x. 21. xli. 8. Suet. CI. 
 64. Senec. Contr. iii. 21. Quserendus mihi gener erat 
 alicjuis libertiiius ; quid ergo ? alieno potius liherto ? 
 Cic. Verr. i. 47. Trebonius fecit heredem lihertum 
 suum . . . Equiti Romano lihertinus homo fit heres. 
 Suet. CI. 25. Tac. H. iii. 58. (vi. 194.) 
 
 Libido, see Qupido. 
 
 Libra; Pondo. Libra pondo is the full ex- 
 pression, literally a balance in weight, that is, a scale, 
 filled so as to balance a pound ; libra (Xeto?) is a less 
 definite expression, inasmuch as leaving out the pondo, 
 makes it doubtful whether the balance itself be not un- 
 derstood ; pondo is an elliptical expression, in w^hich 
 the principal notion, w^eight, is expressed, and the ac- 
 cessory notion left out ; the scale that is filled must bal- 
 ance the definite weight. In a similar manner ojjerce 
 pretium est, is distinguished from operoe est, and from 
 pretiiim est, (vi. 195.) 
 
 LiBRARE ; ViBRARE. Lib rare hastam (from 
 Xe?o9) means to raise the spear in a horizontal direction, 
 in order to hurl it with greater force, and with a surer 
 aim; vibrare (y(^''q) to brandish it backwards and 
 forw^ards, 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 ; YiERE ; ViNCiRE ; Nectere ; Obligare ; 
 Obstringere; Devincire. 1. Li g are and vi ere 
 denote to bind, in order to prevent things falling asun- 
 der, synonymously with copulare^ like Beetv ; whereas 
 vincire and nectere mean to fetter, in order to 
 
124 LIMA — LITERiE, 
 
 hinder free movement, synonymously with coercere^ like 
 Bea/jievecv, 2. L i g a r e is the general, v i e r e (^o^^lv) 
 the technical expression for binding fast, etc. 3. b- 
 1 i g a r e means to oblige by acts of kindness ; o b s t r in- 
 g e r e, to oblige by benefits ; d e v i n c i r e, to rivet tc 
 one's self by a lasting intimate connection. The obliga- 
 tus feels himself bound by the conventional duties of 
 social life ; the ohsirictus^ by the duties of morahty or 
 religion ; * the devinctus^ by the duties of piety, (iv. 
 282.) 
 
 Lima ; Scobina. L i m a is a tool for filing smooth ; 
 s c b i n a, for filing off. (vi. 197.) 
 
 Limes, see Finis, 
 
 LiMUS, see Lutum, 
 
 Lingers, 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 culti- 
 vated people, populus, in as far as it is adapted for the ex- 
 pression of connected thoughts. Lingua is, hke the 
 tongue, born with us, and refers more to the mere gift 
 of speech ; sermo requires voluntary activity, and in- 
 volves the rules of grammar and of style. Cic. Fin. i. 
 8, 10. Ssepe disserui Latinam linguam non modo non 
 inopem, sed locupletiorem etiam esse quam Graecam : 
 comp. with Off. i. 31. Sermone debemus uti eo, quino- 
 tus est nobis, (iv. 22.) 
 
 LiNTER, see Navigium, 
 
 LiQUERE, see Flmre and Constare, 
 
 Lira, see Porca, 
 
 Litera; Elementum. Litera is a letter, as the 
 most indivisible part of writing, like ^pdjjb^a ; e 1 e nl e n- 
 t u m (^aXTj/jbo) as the most indivisible part of language 
 or of knowledge in general, like aTOi')(elov* (iii. 210.) 
 
 Liters ; Epistola ; Codicilli. L i t e r se is the 
 most general expression for a letter ; e p i s t o 1 a is one 
 directed to a distant friend, and sent by a messenger; 
 
LITERS LUCERE. 125 
 
 c d i c i 1 1 i, an address to one within the same walls, as 
 a note. Sen. Ep. 65. Adeo tecum sum ut dubitem an 
 incipiam non epistolas sed codicillos tibi scribere. Cic. 
 Fam. vi. 18. Simul accepi a Seleuco tuo liter as ; statim 
 quaesivi e Balbo per codicillos quid esset in lege. (vi. 
 198.) 
 
 Liters ; Artes ; Doctrine ; Discipline. L i t- 
 e r 86 and artes denote the sciences as the general ob- 
 jects of scientific education ; 1 i t e r ae, in a narrower 
 sense, only as Hterature, 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 (^aperal ?) in the widest sense, so far as the 
 knowledge of them immediately attests intellectual cul- 
 tivation, and readiness in the practical apphcation of 
 the sciences ; whereas d o c t r i n ae and d i s c i p 1 i n ae 
 denote particular parts of the general objects of knowl- 
 edge formed into systems ; d o c t r i n se, more the spec- 
 ulative and abstract parts of philosophical and learned 
 education ; d i s c i p 1 i n se, more the practical parts, 
 that are conducive to the purposes of life. (v. 269.) 
 
 LiTiGATio, see Disceptatio. LiTUS, see Bpia. 
 
 LivoR, see Invidia, Locuples, see Divitice. 
 
 Locus ; Tractus ; Regio ; Plaga. Locus (^oxos) 
 denotes a space, as a single point, like totto^ ; tractus 
 (from trahere) as a line, with the notion of extension 
 to a distance, as a tract of country, something like KXiyua^ 
 regio (from prjX'^'^^ ^'p%^**?) ^^ ^ circle, with the in- 
 cluded notion of the environs, hke the surrounding coun- 
 try, %w/509 ; plaga (7r\a|) principally as a surface 
 or plain. 
 
 LoNGEVUS, see Vetiis. Longe, see Procul. 
 
 LoQUAX, see Garrire. LoQUi, see Fari. 
 
 Lucere ; FuLGERE ; Splendere ; Nitere ; Reni- 
 DERE ; CoRUSCARE ; MiCARE ; Radiare. 1. Lucere, 
 fulgere, splendor e, nitere, denote a steady 
 and continued brightness ; fulgere {(pXoyelv) through 
 
126 LUCERNA LUCRUM. 
 
 a glaring light, or a dazzling fiery color, like cfyXeyco ; 
 1 u c e r e (from Xeu /c6?) through a beneficial light, and 
 a soft fiery color, like (j^alvco, (f)6yjco ; splendere 
 (from ^aXav^o^') as the consequence of a clear and 
 pure light, in opp. to sordere ; Cic. Sext. 28. Sen. Ep. 
 6. Martial, Ep. ii. 36. Tac. A. i. 84. Suet. Aug. 35 ; 
 like \dfjb7rco ; n i t e r e (from vl^co') as the consequence 
 of humidity, oiling or washing, to ghsten, in opp. to 
 squalere. Cic. Fin. iv. 3. Orat. 82. Sen. Q. N. i. 17. 
 Quintil. ii. 6, 23 ; like ariX^co, 2. Whereas corns- 
 care, micare, radiare, mean an unsteady, trem- 
 ulous light ; coruscare (from Kopvaaay) to shine 
 like forked lightning ; m i c a r e, to sparkle, like metal 
 placed in the sun ; r a d i a r e, to beam, like the shoot- 
 ing rays of the sun. Cic. Cat. ii. 3. qui nitent unguen- 
 tis, 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 : mYorque verius quam splendor ; for splen- 
 dor denotes brightness, with regard to its intensity ; m- 
 tor^ with regard to its beauty. Auct. ad Herenn. iv. 50. 
 Gemmae nitore et auri splendor e : hence, figuratively, 
 splendor denotes pomp; nitor, only neatness, (ii. 76.) 
 
 LucERNA, see Gandela. 
 
 Lucrum ; Emolumentum ; Qujestus ; 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 KepBo^; ; 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 oo(j>6\7]fjLa ; whereas q u se s t u s and compen- 
 dium denote gain in the course of trade ; q u 9e s t u s, 
 rather the steadily continued gains of a regular occupa- 
 tion, earnings^ in opp. to sumptiis ; Cic. Parad. vi. 3. 
 Hor. Sat. i. 2. 19, like ')(^prjfiaTtcr/jL6(; ; compendi- 
 u m, more a single gain of considerable amount, in opp. 
 to dispendium. (v. 257.) 
 
LUCTUS LUDUS. 127 
 
 LucTUS, see Dolor, 
 
 LucuLENTUS ; Illustris. Luculentus means, 
 what may be seen, and need not shun the light, synony- 
 mously Vy'iXh. i^rolabllis ; Vy'hereas illustris (from Xeva- 
 aco) what ma^kes itself seen, attracts the eye, and spreads 
 its ra.ys, synonymously with excellens. Hence luculen- 
 tus never implies emphatic praise. Cic. Off. iii. 14, 60. 
 Hoc quidem satis lucidente^ that is, it is probable enough. 
 And Fin. ii. 5, 15. Cum Greece ut videor lucidenter 
 sciam, without presumption ; just like, sic satis, (ii. 84.) 
 
 Lucus, see Silva. 
 
 LuDio, see Actor. 
 
 LuDUS ; ScHOLA. L u d u s is a lower school for 
 boys, who are compelled to learn ; s c h o 1 a, a higher 
 school for youths and men, who wish to learn. L u d u s 
 supposes discipulos^ ludi-magistruin^ and school-disci- 
 pline ; s c h 1 a supposes auditores^ doctoremr^ and aca- 
 demical regulations, (vi. 203.) 
 
 LuDus ; LusiTS ; Ludicrum; Jocus. 1. Ludus 
 (from XoiSopo^^ denotes play in an objective sense, in- 
 asmuch as it is at hand for a man's entertainment ; 
 whereas 1 u s u s, in a subjective sense, inasmuch as a man 
 carries it on and produces it himself ; further, ludus de- 
 notes play, as a means of recreation, in opp. to exertion ; 
 1 u s u 3, as a childish, useless pastime, in opp. to real 
 business. Plin. Ep. ix. 33. 3. Pueri quos otium lu- 
 dusQine sollicitat : comp. with ix. 25. Litsus et ineptias 
 nostras legis. Or, Cic. Flacc. 5, 12. Grseci quibus jus- 
 jurandumyo(?i^s est, testimonium Indus ; that is, to whom 
 it is a mere trifle to bear false witness ; compare with 
 Sen. Contr. i. 2. Piratas . . . quibus omne fas nefasque 
 Itisus est ; that is, to whom the distinction between right 
 and wrong is a mere sporting with words. 2. The plur. 
 1 u d i assumes the special meaning of public spectacles, 
 and in this sense has a singular peculiar to itself in the 
 word^ ludicrum. 3. Ludus and 1 u s u s have more a 
 negative character, as mere pastimes and amusements, 
 as a guard against ennui ; whereas jocus more a posi- 
 
128 LUES — LUMEN. 
 
 tive 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. 38.) 
 
 Lues ; Contagium ; Pestilentia ; Pestis ; Perni- 
 ciES ; ExiTiUM ; Interitus ; Exitus. 1. Lues (from 
 Xoifio^;^ denotes epidemic disease, as proceeding from 
 an impure morbid matter ; c o n t a g i um (from contin- 
 gere ? or KararrjKeiv ?) as contagious ; pestilentia, 
 as a disease reigning in the land, and especially as a 
 pestilence. Sail. Cat. 10. Post ubi contagia quasi pes- 
 tilentia invasit. Plin. H. N. xxiii. 28. Laurus folia p^s- 
 tilentioe contagia prohibent. Lucan. vi. 86. Fluidae con- 
 tagia 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 p e s t i s is, according 
 to rule, used as a concrete, exitium and pernicies 
 as abstract terms. Sen. N. Q. iii. pr. Philippi aut Al- 
 exandri .... qui exitio gentium clari non minores fuere 
 pestes mortalium quam inundatio. 3. Pernicies has 
 an active meaning, and denotes the destruction of a liv- 
 ing being by murder ; whereas exitium has a passive 
 meaning, and denotes the destruction even of lifeless ob- 
 jects by annihilation ; lastly, i n t e r i t u s has, like exitus^ 
 a neutral meaning, the destruction of living or lifeless ob- 
 jects by decay. Tac. Ann. xiv. 65. Poppsea 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. E-uU. ii. 4, 
 10. TStxtremi exitiorum exitus. 4. Exitium is a vio- 
 lent, exitus a natural end. Cic. Rull. ii. 4, 10. Qui 
 civitatum afflictarum perditis jam rebus extremi exitio- 
 rum 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 (Xevaaofjuevov) is a lumi- 
 
LURiDus — LUTu.-y:. 129 
 
 nous body, like ^67709 ; 1 u x (XevKT]) a streaming mass 
 of light, like (f)do^, Cic. Fin. iii. 14, 45. Ut obscura- 
 tur et offunditur luce solis lumen lucernse. Curt. viii. 
 2, 21. Sed aditus specus accipit luceyn ; interiora nisi 
 allato lumine obscura sunt. Cic. Acad. iv. 8, 28. Si. ista 
 vera sunt, ratio omnis tollitur quasi qugedam lux lumenqvie 
 vitse ; 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 dis- 
 tinction, 1 u X only clearness. Cicero (Man. 5.) calls 
 Corinth, Grseci^ to tins lumen^ but Rome (Catil. iv. 6.) 
 Lueem orbis terrarum ; Corinth is compared to a glim- 
 mering 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 Lucius, 
 
 Luteus ; Gilvus ; Helvus ; Flavus ; Luridus. 
 Luteus (from 'Xa^ro'i) denotes a decided yellow, as 
 the yolk of an egg; gilvus, (^a^Xao^^ and helvus, 
 a fainter reddish yellow, like that of honey ; flavus 
 and luridus, a lighter whitish yellow ; flavus (from 
 (jbXeuo)) a glossy beautiful yellow, like that of light au- 
 burn hair ; luridus (from y\cop6<i) a wan unpleas- 
 ant yellowishness, like that of pale death. 
 
 LuTUM ; LiMus ; Ccenum ; Sordes ; Squalor ; P^edor ; 
 Situs; Stercus; Fimus ; Oletum ; Merda. 1. Lu- 
 t u m, 1 i m u s, c oe n u m, all denote impurity, as a sub- 
 stance, and as of a wet sort ; 1 u t u m (from \i)^pov) 
 is the dirt of the streets or roads, like irriXo^ ; 1 i m u s 
 (\€t/36/jievo<i) the mud of a river, like l\v^ ; c oe n u m 
 (from cunire) the mire of a moor or morass, like ^op- 
 00 po^. Tac. Ann. i. 63. Csetera limosa^ tenacia gravi 
 C0C710 aut rivis incerta erant ; whereas sordes, squalor, 
 p oe d r, s i t u s, denote impurities as a form, and of a 
 dry sort ; s d e s (from dpBa') in opp. to spleiidoi^ 
 through indigence, or niggardhness and vulgarity, for 
 
 9 
 
130 LUX MACERIA. 
 
 example, clothes dirty from long wear, like pv7ro<; ; 
 squalor (from cr/ceWco^ in opp. to nitor, through want 
 of civilized habits, and of delicacy in the senses, for ex- 
 ample uncombed hair, like av'^/xo^ ; p ge d o r (from 
 '\jrol^o(;^ in opp. to mimdltice^ through neglect of the 
 person, for example, through pcediculos^ vermin, itch, 
 etc., like irivo^ ; situs (^dcn<;^ in opp. to usus^ in con- 
 sequence of long disuse, for example, through mould, 
 rust, etc., like dt^rj. Hence the different forms of the 
 adjectives lutosus, Hmosus, coenosus, that is, full of lu- 
 tum, etc.; and of sordidus, squalidus, paedidus, that is, 
 resembling sordes, etc., and in circumlocution, oblitus 
 luto^ limo^ eoeno^ but obsitus sordibus^ squalor e^ pcedore, 
 2. S t e r c u s (from rdpyavov^ denotes in dung its dis- 
 gusting* sense, as filth, like Koirpof;; whereas fimus 
 (opimus ?)in its useful sense, as manure. 8. For offen- 
 sive excrements c oe n u m is the most general ; o 1 e- 
 t u m denotes human ; m e r d a (^filv^o^;') animal excre- 
 ments. 
 
 Lux, see Lumen. 
 
 Luxus ; LuxuRiA. L u x u s denotes luxury as an 
 act or as a condition, and sometimes even objectively, as 
 an object of luxury ; whereas 1 u x u r i a, always sub- 
 jectively, as a propensity and disposition, as the desidera- 
 tive of luxus. Sen. Ir. i. 11. Animis delicias, luxus^ 
 opes ignorantibus : and further on ; Opinionem luxu- 
 rice segnitiseque. Sail. Cat. 13. Romani famem aut si- 
 tim .... luxu antecapere ; that is, by the arts of lux- 
 ury : compare with Jug. 90. I/uxuria atque ignavia 
 pessimae artes : that is, as proceeding from voluptuous- 
 ness, (ii. 23.) 
 
 Lymphatus, see Amens* 
 
 M. 
 
 Macellum, see Laniena. Macer, see Exilis. 
 Maceeia, see Murus, Macula, see Vitium. 
 
MADIDrS MALEDICTUM. 133 
 
 Madidus, see Udus. Magister, see Doctor, 
 
 Magnopere, see Perquam, 
 
 Magnus ; Graxdis ; Amplus ; Ixgexs ; Immanis ; 
 Vastus. 1. Magnus, g r a n d i s, and ampins, 
 denote a becoming greatness pngenSjimmanis, 
 and V a s t u s, an overwhelming greatness. Sen. Ir. i. 
 16. Nee enim mcignitudo ista est, sed immanitas, Cic. 
 L^l. 26. 2. Magnus (from fj^e'^/a^ mactus,) denotes 
 greatness without any accessory notion, in opp. to parvus^ 
 like fxeya^ ; whereas g r a n d i s, with the accessory no- 
 tion of intrinsic strength and grandeur, in opp. to exilis. 
 Sen. Ep. 100 ; subtilis, Quintil. xii. 10, 68 ; tumidus, 
 in the same book, § 80 ; minutus. Gels. ii. 18 ; exiguus, 
 Quintil. xi. 3, 15; lastly, amplus (adj. from ambi) 
 Tvith the accessory notion of comeliness, and of an im- 
 posing impression. 3. I g e n s (^dyovo<;') denotes excess- 
 ive greatness merely as extraordinary, like ctTrXero^; i m- 
 m a n i s {a/jLr)')(^avo<;) as exciting fear, like rreKd^pio^] vas- 
 tus (from vagus?) as wanting reg\ilarity of form like 
 ayavr]<^, (iii. 228.} 
 
 Mala ; Maxilla ; Gen a. 1. Mala (from fji^eiiaxa^ 
 or from Mandere) denotes the upper, maxilla, the 
 under jaw. Gels. Med. viii. 1. 2. M a 1 a denotes the 
 cheek as a usual expression, and in a merely phj^siolog- 
 ical sense ; g e n a (from yevv^^ as a more ancient and 
 select expression, and with an cesthetic reference, (vi. 
 208.) 
 
 Maledictum ; Probrum ; Gonvicium. M a 1 e d i c- 
 t u m is any utterance of what is injurious to another, 
 •whether to bring him ill-luck by cursing, or disgrace by 
 verbal injuries, like icaK7]yopia ; probrum (from 
 7rpo(j)epco^ an invective, like 6v6lSo<;^ consisting of at- 
 tacks and assertions wounding the honor of another ; 
 convicium (^fcaraLKLo) the abusive word, like \ol- 
 Bopla, consisting of single words and appellations wound- 
 ing the honor of another. For example, /wr.'' is a con- 
 vicium^fur es, 2^ prohrum ; each of them 2l maledictum. 
 (iv. 198.) 
 
132 MALEFACTUM MAMMa. 
 
 Malefactum, Maleficium, see Delictum. 
 
 Malitia ; Malignitas ; Malevolentia ; Malus ; 
 Nequam ; Pravus. 1. Malitia denotes the base- 
 ness which shows itself in the love of lying and deceiv- 
 ing, from w^ant of conscience ; malignitas, the ill- 
 will which grudges good to another, and wishes it only to 
 itself, from pure selfishness ; malevolentia, the 
 ill-w'ill which wishes evil to another rather than good, 
 from personal aversion. M a 1 i t i a is a way of think- 
 ing 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 con- 
 nected with deriving pleasure from the misfortunes of 
 others. 2. M a 1 u s h o m o is a morally bad man, but 
 n e q u a m a good-for-nothing man, whose faultiness 
 shows itself in aversion to useful labor, and a propensity 
 to roguish tricks, in opp. to frugi. Plant. Pseud, i. 6. 
 53. Cic. Font. 13. Or. ii. 61. 'Fin. ii. 8. Sen. Contr. 
 iii. 21 ; pravus (Trepalo^) a man whose character 
 has taken a vicious direction, in a physical, or intellect- 
 ual, or moral point of view in opp. to rectus. Plant. 
 Bacch. iii. 3, 8. Cic. Fin. ii. 8. Acad. i. 10. Quintil. 
 viii. 3, 48. Nee parricidam nequam dixeris hominem, 
 nee 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. M a m- 
 m a and uber denote the breast in the female body ; 
 mamma (/xa/x/x?;) denotes the visible breast as a fleshy 
 part of the body, particularly of a female body ; where- 
 as u b e r [ovapov) the nourishing breast as filled wath 
 milk, which is only found in the female body, like ov- 
 ^ap. 2. Papilla and mamilla denote the nipples 
 of the breast, common to the male and female ; p a p i 1- 
 1 a (redupl. of irdWa) w^ith reference to their spherical 
 shape, without distinction of the sexes, like jj^ai^os ; m a- 
 
MANARE MANERE. 133 
 
 m i 1 1 a (redupL from a/meXyco) with reference to their 
 adaptation for suckling, and therefore belonging only to 
 the female sex, like rtr'^r], and teats, (iv. 133.) 
 
 Manare, see Flnere, Mancipare, see Vendere. 
 Mancipium, see Servus. Mandare, see Juhere, 
 Mane ; Crepusculo ; Diluculo. Mane (from 
 /jiT]vu6Lv) denotes in the morning, in the early course of 
 the bright day, in opp. to the night, and the forenoon 
 hours, like op^pM ; crepusculo (from creperus, /cpv- 
 ^}rai^^ in the twilight, in opp. to the bright day ; dilu- 
 culo, in the twilight, in opp. to the dark night, like 
 
 Manere ; MoRARi ; Tardare ; Detinere. 1. M a- 
 n e r e (from iieveiv) denotes remaining, in opp. to going 
 away ; whereas m o r a r i (from /3paSv^^ denotes tarry- 
 ing, as an interruption of motion, in opp. to going for- 
 wards. Cic. Sen. 23. Oommormidi natura deversori- 
 um nobis, non habitandi dedit. Hence in Tac. H. ii. 
 48. Irent propere neu remanendo iram victoris asper- 
 arent, — the reading remorando deserves the preference. 
 2. M r a r i aliquem means, to prevail upon any one to 
 stay of his own free will by proposing conditions, like 
 Siarpi^eiv ; t a r d a r e, to prevent a person's hastening 
 on his way by opposing diflSculties, hke jSpahvvetv ; d e- 
 t i n e r e, to hinder him from going forwards by force, 
 like Kare^etv. Tardare has generally an action for 
 its object^; detinere, a person; morari, either, 
 (iii. 298.) 
 
 Manere ; Exspectare ; Pr^stolari ; Opperiri. 
 1. Manere (from fieveuv) denotes a mere physical act 
 to remain in a place, till something has happened ; where- 
 as exspectare, prsestolari, and opperiri, 
 denote a mental act, to wait for, to wait in conscious ex- 
 pectation of some event, or of some person. 2. E x- 
 spectare denotes waiting for, almost as a mere men- 
 tal act, as a feeling, without practical reference or ac- 
 
 1 [But : nos Etesise valde tardarunt'] 
 
134 MANKS MARE. 
 
 cessory meaning ; whereas praestolari and o p p e- 
 r i r i, with the accessory notion that the person waiting 
 intends, after the arrival of the object Avaited for, to do 
 something. 3. The p r se s tol ans (from irapaareK' 
 Xea^ai) waits for a person in order to perform services 
 for him ; the o p p e r i e n s, for an occurrence, in order 
 not to . be taken by surprise. The praestolans 
 stands in subordinate relation to the person waited for ; 
 the opperiens, in co-ordinate, whether as friend or 
 foe. Lastly, praestolari is a prose expression ; o p- 
 p e r i r i, 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, Manioc, see Vincula, 
 
 Manifesto, see Aperire. Mannus, see JEquus. 
 
 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 dfcdX6<;^ KrjXelv^ 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 Oicur. 
 
 Manubi^, see JPrceda. 
 
 Mare ; ^quor ; Pontus ; Pelagus. 1. Mare 
 (from fjbvpa)) denotes the sea, as a mass of w^ater, in 
 opp. to terra and aer^ like aX?, ^dkaaaa ; se q u o r, 
 pelagus, and pontus, with reference to its dimen- 
 sions ; ae q u r and pelagus, with reference to its 
 horizontal dimension, the surface of the sea, like TreXo- 
 709, whence TreXajileiv^ to float on the sea ; pontus 
 (from nreaelv^ iriTveiv^^ with reference to its perpendic- 
 ular dimension, the depth of the sea, like itovto^;^ whence 
 iTovTil,eiv^ to sink into the sea. Colum. viii. 17. Ut 
 
MARGO MEDERI. 135 
 
 in solo piscinas posita libella septem pedibus sublimius 
 esset maris cecfwr, Ovid, Met. ii. 872. Mediique per 
 cequora po7iti fert praedam. 2. ^ q u o r (from sequus) 
 denotes the surface of the sea in a merely physical 
 sense ; whereas p e 1 a g u s (from TrXa^) with the ac- 
 cessory notion of its great extent and immensity, (iv. 
 72.) 
 
 Margo ; Ora. Mar go (^dfjiep^cov) denotes the 
 brink, the natural boundary of a surface, considered al- 
 most as a mere mathematical line, and only improperly 
 as including an exterior portion of the surface : whereas 
 ora (oJa, o5po9, opo^) 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 togce^ but 
 not mar go ; and, on the other hand, margo fluminis ^nd 
 ri'pce^ if the mere line of shore is meant, without any 
 portion of the bank, (iii; 212.) 
 
 Marita, see Fernina, Mas, see Hor^io. 
 
 Matrimonium, see Conjugium. 
 
 Maxilla, see Mala, Meare, see Ire. 
 
 Mederi ; Medicari ; Sanare ; Medicamen ; Medi- 
 ciNA ; Remedium. 1 . Mederi and the poetical word 
 medicari (^fjueheiv) denote healing, as the act of the 
 physician, who heals with humane sympathy, judgment, 
 and art, synonymously with curare^ like laa^au ; s a- 
 n a r e, as the effect of the physic, which in a mechani- 
 cal way makes the sick well again, synonymously with 
 restUuere^ like d/cela'^aL. 2. M e d i c a m e n t u m means 
 a remedy, with reference to its material substance, as it 
 is prepared by the apothecary, like (jyapfia/cov ; m e d i- 
 c i n a, with reference to its healing virtues, as ordered 
 by the physician ; each with reference to an illness ; 
 whereas r e m e d i u m denotes a remedy for any of the 
 evils to which we are subject, like d/co^. Cic. N. D. 
 ii. 53. Medicamentorum salutarium plenissimee terras : 
 comp. with Divin. ii. 51. Quam a medico petere nied- 
 icinam. (v. 198.) 
 
136 MEDITAIII MEMINISSE. 
 
 Meditart, see Cogitare, 
 
 Medius ; MoDicus ; Medtocris. M e d i u s (/jceao^i) 
 is purely local, in the middle, in opp. to the extremes ; 
 m d i c u s denotes quantity, with reference to number 
 and magnitude, as moderate, in opp, to over-measure ; 
 m e d i c r i s denotes quahty, with reference to worth, 
 as middling, in opp. to distinction : hence modlcce facul- 
 tates and mediocre ingenium are identical. Cic. Rep., 
 ii. 31. Hand mediocris vir fuit, qui onodica libertate 
 populo data facilius tenuit auctoritatem principum. (v. 
 202.) 
 
 Medius dies, see Meridies. 
 
 Membrum ; Artus. M e m b r u m (redupl. of [Mepo^) 
 denotes a limb of the body itself, like /xeXo9 and km\ov ; 
 whereas artus (^pe^o^^ ap^pov,^ properly only a joint 
 of a hmb, like dp^pov and a^/ro9. Senec. Contr. ii. 
 13. Differebatur distortis articulis ; nondum in sua mem- 
 hra artus redierant, Virg. ^n. v. 422. Magnos artus 
 memhrorum, 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. M e m i- 
 nisse denotes remembrance as a state of mind, like 
 fjL€/jLvrjcr^ai, in as far as one has retained something in 
 memory, without ever having forgotten it, like memorem 
 esse ; whereas r e m i n i s c i 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, Hke avapbcpivi^cncea^ai. But 
 r e m i n i s c i denotes this act of the mind as momenta- 
 ry, like in memoriam revocare ; whereas recordari 
 denotes it as of some duration, like revocata in memori- 
 am eontemplari. Cic. Lig. 12, 35. Equidem, cam 
 tuis omnibus negotiis intcressem, memoria teneo, quahs 
 
MEND A MERERE. 137 
 
 T. Ligarius, quaestor urbanus, fuerit erga te et dignita- 
 tem 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 qui^storio officio cogitantem, etiam de aliis 
 quibusdam quaestoribus rejniniscentem recordari. This 
 passage shows, that memoria tenere is only a circumlo- 
 cution for meminisse : there is another passage where 
 recordari is employed as the consequence of remhiisci^ 
 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 turn 
 primum accipere videantur, sed rejninisci.et recordari: 
 he might have added, Qu^ non satis meminennt^ sed in 
 aliquantum temporis obhti sint. Tusc. i. 24, 58. An- 
 imus, quum se coUegit atque recreavit, turn agnoscit ilia 
 reminiscendo ; ita nihil aliud est discere, quam recorda- 
 ri. Senec. Ep. 100. Magis reminiscor quam teneo, 
 (i. 166.) 
 
 Menda, Mendum, see Vitium. 
 
 Mendicitas, see Paupertas. Mens, see Anima, 
 
 MeRxICUS, see Punts. Mercari, see Emere. 
 
 Mercenarii ; Operarti ; Oper^. M e r c e n a r i i 
 mean laborers as far as they work, not for their own in- 
 terest, but for pay, in opp. to the proprietor, who hires 
 their services ; whereas o p e r a r i i and o p e r ae, as 
 far as they undertake to perform for others, a mere me- 
 chanical work, in opp. to the principal or director, who 
 gives out the plan. Mercenarii refer to the mo- 
 tive ; p e r a r i i, to the art employed being of an in- 
 ferior sort, (vi. 217.) 
 
 Merges, see Prcemium. Mercimonium, see Merx. 
 
 Merda, see Liitiim, 
 
 Merere; Dignum esse; Mereri. 1. Merere 
 and Mereri Qijueipea'^ai) suppose an activity, as to 
 deserve ; whereas dignum esse (from decet^ BUr]^^ 
 only a quality, as to be worthy. 2. M e r e r e is usu- 
 
138 MERETRIX METIRI. 
 
 ally a transitive verb, as to deserve, and is in construc- 
 tion with an accusative, or with a sentence, as its com- 
 plement ; whereas m e r e r i, an intransitive verb, as 
 to be deserving, and is in construction with an adverb. 
 Cic. Rose. Com. 15. Fructum, quem meruerunt^ retrib- 
 uam : comp. with Catil. ii. 2, 4. Si ilium, ut erat mer- 
 itus^ morte mulctassem. Cses. B. G. vi. 5, with B. 
 Civ. iii. 53. Suet. Cal. 40, with Aug. 56. 3. M e r e r e 
 as an intransitive, or without an object, denotes to serve 
 as a warrior, by the ellipsis of stipendia ; whereas m e- 
 r e r i as a transitive, or Avith 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. M e r i d i e s 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. M e r x means wares, in as 
 far as they are already wrought up, as an article of 
 trade ; m e r c i m o n i u m, in as far as they can be- 
 come so, like the materials of wares. Tac. A. xi. 5. 
 Nee quidquam publicae mereis tam venale fuit : comp. 
 with XV. 38. Mercimonium quo flamma alitur. 
 
 Metiri ; Metari ; Dimetiri ; Dimetari. 1. M e- 
 t i r i 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 dime- 
 tari, 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 i\\Q principia and of i\\Q prcB- 
 torium, etc., that are within the camp. (ii. 169.) 
 
METUERE MITIS. 139 
 
 Metuere, see Vereri. Micare, see Lucere. 
 
 MiNiME, see IVeiitiquam. MmiSTER, see Servus. 
 
 MixuTUS, see Parvus. 
 
 [^3Iirar{ is indlflFerent : admirari usually involves 
 praise, demirari blame.] 
 
 MiSERERi ; MiSERARi ; MiSERET ME. M i s e r e r 1 
 means to feel pity in the heart, to compassionate, like 
 ekeelv ; whereas m i s e r a r i, to express pity in words, to 
 commiserate, like oltcreipeiv. For the German word erhar- 
 men^ to show pity by actions, the Latins have no sepa- 
 rate word. 2. By mis ere or tu i, pity is represented 
 as an act of the free-will, and therebv the noble nature 
 of the compassionate is depicted ; whereas by m i s e r e t 
 me t u i, pity is represented as a suffering, which can- 
 not be resisted, whereby all moral merit is taken away, 
 and the greatness of another's misfortune more strongly 
 expressed. Miserere is a causative, like oiKTi^eLv, 
 (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 a^(a(TTrjpiov, 
 a^dl^o}^) as a genuine Roman weapon, hopv ; 1 a n c e a, as 
 a foreign weapon, supposed to have come originally from 
 the Suevi, ^6y)(;r] ; pilum, jaculum, verutum, 
 are more for hurling ; jaculum, as the most general 
 expression, including the hunting spear, /3e\o^ ; veru- 
 tum (from opv')(ff) and tragulum (rpdoykri) military 
 weapons for hurling, aKcav ; pilum (from irrjXai) in the 
 singular, as the peculiar weapon for hurling used by the 
 Roman legion. Liv. ix. 19. Romano p7i^m hand paulo 
 quam hasta vehementius ictu missu(\\xQ telum. 
 
 MiTis ; Lenis ; Placidus. M i t i s means mild, 
 in opp. to acerbiis^ like iMeikfyo^ ; 1 e n i s (from lana ? 
 or from the Goth, latjan, lassus ?) gentle, in opp. to ve- 
 
140 MITTERE MODUS. 
 
 Tiemens^ like irpao^;; pi acid us, composed, in opp. to 
 turhidus^ like r/Tno^, 
 
 Mittere; Legare; Amittere ; Dimittere ; Om- 
 ITTERE. 1. Mittere (^/jLe^eivac) is the general ex- 
 pression, to send; legare (from Xeyco^ has a special 
 political meaning, to delegate. The missus makes his 
 appearance as a servant or messenger ; the legatm^ as 
 a representative. 2. A mitt ere and dimittere 
 mean to let go any thing already in one's possession ; 
 amittere, against one's will, as to lose; dimit- 
 t e r e, after having used it, as to dismiss ; whereas om- 
 itt ere' means to let anything pass by, without taking 
 possession of it ; to speak with precision, Amittimus in- 
 viti et casu^ omittimus volentes et sponte. Hence amit- 
 tere occasionem means, to let slip an opportunity, so as 
 not to be able to take advantage of it, from neghgence ; 
 whereas omittere occasionem, means, to renounce an op- 
 portunity, so as not to wish to take advantage of it, from 
 attaching little value to it. Vitam, amittere means, to 
 lose one's Hfe ; vitam omittere^ to sacrifice it. (iii. 285.) 
 
 MODERATUS, MODESTIA, SCO ModuS. 
 
 MoDicus, see diedius, 
 
 MoDO-MODO ; NuNC-NUNC. Mo do-modois prop- 
 erly 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.) 
 
 Mono, see Nujjer. 
 
 Modus ; Modestia ; Moderatio ; Temperatio ; 
 CoNTiNENTiA ; Abstinentia. 1. M d u s, in a moral 
 sense, denotes the /Jberptov^ or the included notion of 
 the /jiTjSev dyav in objective relation ; modestia and 
 m d e r a t i 0, in subjective relation ; M o d e s t i a is 
 the feeling of preference for this modus /moderatio, 
 the habit of acting in conformity to this feeling. 2. 
 
MCENIA MOLES. 141 
 
 Moderatiois moderation, as springing from the un- 
 derstanding, from calculation and reflection, akin to pru- 
 deyitia ; temperatio and tempera ntia are 
 qualities pervading the whole man, and ennobling his 
 "vyhole being, akin to sapientia. M o d e r a ti o sup- 
 poses, like self-government, a conflict between the pas- 
 sions and reason, in which reason comes off conqueror ; 
 in t e m p e r a t i 0, as in tranquillity of mind, the reason 
 is already in possession of superiority, whether through 
 nature or moral w^orth. 3. T e m p e r a t u s, t e m- 
 p e r a t i 0, denote merely a laudable property, which 
 may belong even to things ; whereas temperans, 
 temperantia, a virtue of which reasonable beings 
 alone are capable. 4. M o d e r a t i o denotes moder- 
 ation in action^ in opp. to cupiditas ; whereas c o n- 
 t i n e n t i a, moderation in enjoyment, in opp. to libido ; 
 Cic. Gat. ii. 11, 25. Verr. iv. 52. 5. Con tine n- 
 t i a denotes command over sensual desires, continence ; 
 abstinent! a, over the desire for that which belongs 
 to another, firm integrity ; the translation of abstinen- 
 tia by ' disinterestedness,' is not precise enough, for this 
 virtue is recjuired by morality only, abstinentia, by laio 
 also. Quintil. v. 10, 89. Cic. Sext. 16. 6. Modes- 
 t i a shuns overstepping the right measure, out of regard 
 to the morals which the modus prescribes ; whereas 
 verecundia and revere ntia out of regard to 
 persons, whom the verecundus is afraid of displeasing, 
 and whom the reverens thinks worthy of respect ; lastly, 
 p u d r, 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? Sal- 
 tem pudere ? (ii. 203.) 
 
 McENiA, see Mums. 
 
 McESTiTiA, see Dolor. 
 
 Moles ; Onus ; Pondus ; Gravitas. Moles and 
 onus denote the heaviness of an object in its disadvan- 
 tageous sense ; moles (from /^wXo? or /nox^o^) abso- 
 
1 42 MOLESTIA. MOKS. 
 
 lutely, as unwieldiness, so far as through its greatness 
 it is inconvenient to move, like 6^ko<; ; onus, relatively 
 to its pressure, so far as it is irksome to the person car- 
 rying it, as a burden, cj^opro^ ; whereas p o n d u s (from 
 pendere) in an advantageous sense, as force and strength, 
 like weight, d'^o^ ; lastly, g r a v i t a s (from jepao^') 
 unites both senses, and sometimes denotes the irksome 
 heaviness, sometimes the effective weightiness, like /3a-' 
 po9. (iv. 223.) 
 
 MoLESTiA, see Labor, Moliri, see Audere. 
 
 MoNERE, see Hortari. Moneta, see Pecunia. 
 
 MoN'S ; JuGUM. M n s (from minari, eminere,) 
 denotes the mountain with reference to its dimension of 
 height ; whereas j u g u m, with reference to its breadth 
 and length, sometimes as the uppermost ridge, which, 
 according as it is flat or pointed, is with yet greater pre- 
 cision called either dorsum or cacumen^ in opp. to rad- 
 ices mantis ; sometimes as a range of mountains, par- 
 ticularly 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 moniis proelium fait : comp. with xli. 
 18. Petihus adversus Bahstse et lietijugum, quod eos 
 monies perpetuo dorso conjungit, castra habuit. Or, 
 Tac. G. 10, with 43, and Agr. 10. Or, Virg. Eel. v. 
 76, with Ovid, Met. iv. 657. (v. 225.) 
 
 MoNSTRA,seeJ[^^g^^^na. Monstrare, see Ostendere, 
 
 MoRARi, see Tardare. 
 
 MoRBiDus, Morbus, see JSger, 
 
 MoRiGERARi, see Parere, Morosus, see Austerus. 
 
 Mors ; Letum ; Nex ; Obitus ; Interitus ; Pe- 
 RiRE ; Oppetere ; Demori ; Intermori ; Emori. 1. 
 Mors and letum denote a natural death ; mors 
 (/>6opo9) the usual expression in a merely physical sense, 
 as the way to corruption, like ^dvaro^ ; letum (from 
 Xa^elvj 'Kd')(eaLs^) the select and solemn expression, as 
 the lot of death, like oIto? ; whereas nex (from peKp6<;) 
 a violent death, as the passive of coedes, 2. Mors, 
 
MOS MULCERE. 143 
 
 1 e t u m, n e X, are proper, whereas o b i t u s and i n- 
 t e r i t u s only softer, expressions. b i t u s, decease, 
 denotes, like exitus^ a natural death ; whereas inter- 
 i t u s, together with p e r i r e, usually denotes, like ex- 
 itium^ a violent death. Phn. Ep. iii. 7. Silius ultimus 
 ex Neronianis consularibus obiit^ quo consule Nero pe- 
 riil. Plant. Epid. iii. 4, 66. Malo cruciatu pereas^ 
 atque obeas cito. 3. P e r i r e represents death as de- 
 struction and corruption ; interireas a vanishing, 
 so that the former applies more to the bod}^, the latter 
 to the soul. Plant. Capt. iii. 6, 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, p e r i r e denotes a sud- 
 den and violent death, particularly by self-murder ; i n- 
 t e r i r e, 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. b i r e 
 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. I) e m o r i denotes to die off, 
 as one belonging to a society, and thereby to occasion a 
 vacancy ; i n t e r m o r i, to be apparently dying, to be 
 sick of a lingering disease, like i/c^avelv ; e m o r i, to 
 die entirely, in opp. to a mere semblance of life in mis- 
 fortune, slavery, and disgrace, like TravSUco^; ^avelv, 
 Cic. Pis. 7. Ut emori potius quam servire pr8estaret. (iii. 
 182.) 
 
 Mos, see Consuetudo. Mostellum, see Spectrum. 
 MucRO, see Acies, Mulcare, see Verherare, 
 
 MuLCERE ; Palpare. M u 1 c e r e {fivWeLv^ fjuaXaicos) 
 means to stroke any thing in itself rough, as the hair, 
 for instance, in order to make it smooth ; thence, figur- 
 atively, to pacify an enraged person, like KaTay\rrjv\ 
 
144 MULCT A MUTILARE. 
 
 whereas p a 1 p a r e Q\jrr]\a(f>dv, aTraXo?,) to stroke any 
 thing already smooth, in order to excite a pleasant sen- 
 sation ; thence, figuratively, to caress and coax, like 
 'xlrrjXacj^av. (v. 109.) 
 
 MuLCTA, see Vindicta. 
 
 MuLiER, see Femina. 
 
 MuNDUS, see Purus. 
 
 MuNiFicus, see Largus. 
 
 MuNiMENTA, see Murus. 
 
 MuNUS, see Domim and Officium. 
 
 Murus ; Paries ; Mcenia ; Maceria ; Parietin^ ; 
 MuNiMENTA. 1. Murus Qfjbolpa^ /jbelpco,^ denotes any 
 sort of wall, merely with reference to its form, without 
 reference to its use, like retxo^ ; paries (Treipai) es- 
 pecially a wall, as the side of a building, or as a parti- 
 tion to separate the rooms, like To?p^o9 ; m oe n i a [dfjbv- 
 vco) the walls of a city, as a defence against the enemy, 
 like irepi^oXo^ ? maceria, the wall of an enclosure, 
 to mark the boundaries and to exclude thieves, the gar- 
 den or vineyard wall, like ^pcyKo^;. Virg. ^n. vi. 
 649. Mcenia 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 quseque muris ambirentur. 2. Muri, mos- 
 n i a, etc., are walls in a good condition ; p a r i e t i n se, 
 walls that are falling into ruins. 3. M oe n i a denote 
 walls as a defence of a city against a first assault ; m u- 
 n i m e n t a, the proper fortifications of fortresses and 
 camps, which are of themselves a bulwark against being 
 taken by storm, (v. 350.) 
 
 MuTiLARE ; Truncare. M u t i 1 a r e denotes smaller 
 mutilations, such as the breaking off of horns, the cut- 
 ting 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 trimcata membra^ to 
 principal branches chopped off. (iv. 325.) 
 
 MuTUO, see Vicissim. 
 
MUTUUM NECESSARIUS. 145 
 
 MuTUUM DARE, see Oommodare. 
 Hysteria, see Arcana. 
 
 N. 
 
 Nancisci, see Invenire. 
 
 Nares, see JYasiis. 
 
 Nasus; Nares. Nasus is the exterior of the 
 nose, as a prominent part of the face, like plv ; n a r e s 
 (yap6<;^ the interior of the nose, as the organ of smell, 
 like fjLv/crrjpe^;. (vi. 231.). 
 
 Natio, see Cfens, 
 
 Navigium; Navis; Celox; Lembus; Liburna; 
 ScAPHA ; Cymba ; Linter. N a v i g i u m is the most 
 general expression, like vessel ; n a v i s (z^aO?) an ordinary 
 ship for distant voyages ; celox, lembus, and 1 i b u r- 
 n a, are boats which may be manned and armed for ser- 
 vice in war ; s c a p h a, c y m b a, and linter, are only 
 skiffs and wherries, intended merely for short distances 
 and for crossing over ; s c a p h a and c y m b a, of the 
 broader sort, in the form of small barges ; linter, 
 long and narrow, like a canoe, (vi. 232.) 
 
 Necessarius; Propinquus; Cognatus; Consan- 
 GUINEUS ; 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, SisfamiUaris^ amicus^ like Trpo- 
 arjfcovTe^ ; propinquus, any one to whom one is 
 bound by a family connection, a relation, like a^')(^LaTeh 
 and eVat, as a species of cognatus and consanguineus^ 
 related by blood; af finis, a relation by marriage, or 
 in law, like /cT^Seo-T/;?. 2. Oognatio is the relation- 
 ship by blood existing among members of the same fam- 
 ily, like avvaiiJbo<:; ; consanguinitas, the relation- 
 ship of nations by derivation from a common origin, like 
 avyy€V7]<;, Cses. B. Gr. vii. 32. Hominem summge poten- 
 tise et magnse cognationis : comp. with i. 11. Ambarri 
 10 
 
146 NECESSE NEGARE. 
 
 necessarii et consanguinei ^quorum. Liv. vii. 9. Suet. 
 CI. 25. Justin, xviii. 5. (v. 179.) 
 
 Necesse est; Opoetet; Opus est; Debere. 1. 
 Necesse est Qava^Kci^co) denotes an obligation of 
 nature and necessity, like ava^icrj eariv ; o p o r t e t, an 
 obligation of morality and of honor, like 'x^pi] ; o p u s 
 est (7r6^o9, optare ?) an obligation of prudence, like 
 Bet, Cic. Orat. ii. 25. Jure omnia defenduntur quae 
 sunt ejus generis, ut aut oportuerit aut licuerit aut ne- 
 cesse 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. Op ortet de- 
 notes objectly, the moral claim which is made upon any 
 man ; debere (^Sevea^ac, Betv ? or, dehibere ?) sub- 
 jectly, the moral obligation which any man is under, 
 like 6(j)€i\€tv. Tac. Hist. iv. 7. Accusatores etimasi 
 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 ; Rep- 
 UDIARE. 1. N e g a r e means to deny, from objective 
 motives, when a man has, or professes to have, the truth 
 in view, like airoc^dvai, ov (fydvau ; whereas i n f i t e r i, 
 infitiari, and infitias ire, mean to disown from 
 subjective motives, when personal interest is in some 
 way implicated, like apvela^at. 2. Infiteri is an 
 obsolete expression; infitiari (ava-(^aTLt,6iv,^ the 
 usual and general expression ; infitias (^dfjL(^aa[a<i) 
 i r e is only connected with a negation, and answers to 
 the phrase, not to assent to. 3. Negatiois a de- 
 nial, merely conveying information to the hearer ; p e r- 
 negatio, ornegitatio, to convince him, when he 
 is incredulous ; denegatio, to get rid of his impor- 
 tunity, when his request is useless. Martial, Ep. iv. 
 
NEGLIGERE NIHIL. 147 
 
 82. Negare jussi, pernegare non jussi. Cic. Phil. xi. 
 8, 19. In quo maximum nobis onus imposuit, assensero ; 
 ambitionem induxero in curiam ; negaro ; videbor suf- 
 fragio meo tanquam comitiis honorem amicissimo dene- 
 gasse, 4. N e g a r e supposes a question only, whether 
 actual or possible, which is denied ; whereas r e c u- 
 s a r e, a request which is refused ; hence n e g a r e is 
 a more general and mild expression than recusare ; for 
 the 7iegans 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 n e- 
 gare, denegare, are more used in private transac- 
 tions ; recusare, in pubHc affairs. 6. N e g a- 
 r e and recusare take place by means of words 
 and speeches ; a b n u e r e and r e n u e r e, mostly by 
 signs and gestures ; abnuere, by waving a person 
 from one with the hand, like aTropevco ; renuere, by 
 drawing back the head, like avavevco, 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 consid- 
 ered as a good, and promises profit or pleasure, in opp. 
 to assumere, Cic. Orat. 62. Cic. Fin. i. 10, 33. 
 Ssepe eveniet ut et voluptates repudiandce sint, et mo- 
 lestia 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 ; m i n i m e, not in the least. 
 
 Nex, see Mors. 
 
 Niger, see Teter, 
 
 Nihil agere, see Vaeare. 
 
148 NIHIL — NOVUS. 
 
 JSTlHIL EST ; NiHILI EST ; NULLUS EST. N i h 1 1 e s t 
 denotes the entire want of virtue and efficacy ; as, he 
 is good for nothing ; whereas n i h i 1 i e s t, 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. 66.) 
 
 NiTERE, see Lueere. Niti, see Fuldri. 
 
 NoBiLis, see Celeher. Nocens, see Culpa. 
 
 NoMiNARE ; NuNCUPARE ; VocARE ; Appellare. 
 Nominare and nuncupare mean, to call any- 
 body by his name ; n o m i n a r e, 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 v o c a r e mean to 
 designate a person by any name, title, or appellation 
 belonging to him. (v. 105.) 
 
 NoNNUNQUAM ; Interdum ; Aliquando. N n n u n- 
 q u a m, sometimes in opp. to nunquam and semper^ ap- 
 proximates to the meaning of scepius, like ecr^ ore; 
 interdum, at times, is in opp. to crebro, and approx- 
 imates to tffle meaning of rarius^ like iviore ; lastly, a 1- 
 iquando, l^ow and then, is in opp. to semel^ and approx- 
 imates to the meaning of prope nunquam, like Trore. 
 The interdum facta denotes actions repeated at consid- 
 erable intervals of time ; the nonnunquam facta, ac- 
 tions repeated at shorter intervals ; the aliquando facta, 
 actions repeated at very distant intervals of time. Cic. 
 Sext. 54. Comitiorum et concionum significationes in- 
 terdum verae sunt, nonnunquam vitiatse et corruptee. 
 And Acad. i. 7. Off. ii. 18. Brut. 67. Mur. 30. (iv. 
 273.) 
 
 NoTARE, see Animadvertere, 
 
 NoTiTiA, see Cognitio, 
 
 NovissiMUS, see JExtremus. 
 
 Novus ; Recens ; Novicius. 1. N o v u s means 
 new, as that which did not exist in former times, in opp. 
 to antiquus, like v6o<; ; whereas recens (from can- 
 dere) new, as one that has not long been in existence, 
 
NOXIA — OBJICERE. 149 
 
 in opp. to vetus. Cic. Verr. ii. 2. Mur. 7. 16. Tusc. 
 iv. IT. Tac. Ann. ii. 88. iv. 12. Colum. vi. 12; like 
 Kaivo^. 2. N V u s denotes new, indifferently ; n o v- 
 i c i u s (from vea^^ 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 ; Heuos. N u- 
 m e n (Trvevfia) in a wider sense is any divine being, like 
 Sal/jicov ; in a narrower sense it is used as a species of 
 Deus^ or ancient Divus ^ ^eo? ; and for semideus^ a 
 half-god ; or semo, a half-man ; for which last, besides 
 the foreign word heroSj numen also is used. Plin. Pan. 
 2, 3. Nusquam ut deo, nusquam ut numini\Ad,ii^\m\xv. 
 (vi. 239.) 
 
 NuMMUS, see Pecunia. 
 
 NuNC-NUNC, see Modo-fnodo. 
 
 NuNCUPARE, see Nominare. 
 
 NuPER ; MoDO. N u p e r (yeov^ irepC) means sev- 
 eral days, months, also, years since, lately, like vecoari; 
 whereas m o d o, a few moments since, just now, like 
 dpn. 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 Met- 
 rodorus ! 
 
 NuPTi^, see Conjugium. 
 
 NuTARE, see Lahare. 
 
 NuTRiRE, see Aleve. 
 
 0. 
 
 Obambulare, see Amhulare. Obedire, see Parere. 
 Obesus, see Pinguis. Obex, see Sera. 
 
 Objicere ; ExpROBRARE. b j i c e r means to 
 
150 OBITIJS OBSCURUM. 
 
 charge a person with something, from which he must 
 vindicate himself as against an accusation ; whereas 
 exprobrare means to upbraid a person with some- 
 thing, which he must let remain as it is. The ohjici- 
 ens will call a person to account ; the exprohrans only 
 put him to the blush, (iv. 198.) 
 
 Obitus, see Mors, 
 
 Oblectatio ; Delectatio. Oblectatio (from 
 akeryeiv ?) is a pleasant occupation, conversation, amuse- 
 ment, 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 qu8eritur necessaria, sed animi libera quae- 
 dam oblectatio. And Ep. Q. Fr. ii. 14. Satis commode 
 me oUeetabam : 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 Delihatus. 
 
 Oescurum ; Tenebr^ ; Caligo ; Tenebricosus ; 
 OpacuS ; Umbrosus. 1. Obscurum {cr/corepov') 
 denotes darkness as an obstruction of light, like aKoro^^^ 
 in opp. to illustre, Auct. ad Her. iii. 19, 32. Plin. 
 Pan. 69; whereas tenebrse (pvo(^epai^ as the ab- 
 sence of light,) like fo^o9, /cz^e^a?,) in opp. to lux. 
 Cic. Ep. ad Q. Fr. i. 2; lastly, caligo (from celare) 
 as the positive opposite to hght and brightness, like 
 a^v<;. Caligo denotes a greater degree of dark- 
 ness than tenehrcE ; tenebrse than ohscuritas; o b- 
 scuritas than opaciim and umbrosum. Cic. Acad 
 iv. 23, 72. Sensus quidem non ohscuros facit sed ten- 
 ehricosos. Plin. Ep. vii. 21. Cubicula obductis velis 
 opaca^ nee tamen obscura facio. Tac. H. ii. 32. Sen- 
 atum et populum nunquam obsciirari nomina, etsi ali 
 quando obumbrentur. Hence, figuratively, obscurus 
 
OBSECRARE ODIUM. 151 
 
 denotes only an insignificant person, of whom nobody 
 takes notice ; whereas tenebricosus something pos- 
 itively bad, which seeks darkness that it may remain un- 
 observed. 2. p a c u s denotes shady, with reference 
 to a pleasant and beneficial coolness, in opp. to apertus 
 and apn(?z^s, like evaKios:] whereas umbrosus (um- 
 bra, a/jiavp6<;^^ implies a depth of shade approaching to 
 darkness, like aKioei'^, (iii. 168.) 
 
 Obsecraee, see Rogare, 
 
 Obsecundare and Obsequi, see Parere, 
 
 Observare, see Vereri. Obsti:sa^'E^s. Destmare. 
 
 Obstinatio, s. Pervicacia, Obstringere, s. Ligare, 
 
 Obtemperare, ^qq Parere. Obtestari, see Bo gave. 
 
 Obtingere, see Accidere. Obtrectatio, s.Invidia. 
 
 Obtruncare, s. Interficere. Obtutus, see Invidia. 
 
 Obvenire, see Accidere, 
 
 OccASio ; Opportunitas ; Potestas ; Copia ; Fa- 
 CULTAS. c c a s i and opportunitas are the op- 
 portunities which fortune and chance offer ; o c c a s i o, 
 the opportunity to undertake something in a general 
 sense, like /cacpo^; opportunitas, the opportunity 
 to undertake something with facility and the probability 
 of success, like evtcaipta ; whereas potestas and c o- 
 pia are opportunities ofiered by men, and through 
 their complaisance ; potestas denotes the possiblUty 
 of doing something with legal authority ; copia the 
 possibility of doing something with convenience ; lastly, 
 fa cult as, as the most general expression, the possi- 
 bility to do something in a general sense. 
 
 OcciDERE, see Interficere. 
 
 Occulere, see Oelare, 
 
 OcuLi, see Fades, 
 
 Odium ; Invidia ; Inimigitia ; Simultas. 1. di- 
 u m and invidia denote the feeling of aversion ; i n- 
 i m i c i t i a and simultas, the exterior state arising 
 from this feeling. 2. Invidia has a negative char- 
 acter, like disaffection, like hvavoia^ and is a temporary 
 feeling, in opp. to gratia or favor ; whereas odium 
 
152 ODORARI OLERE. 
 
 (from ohvcraa^ai) has a character thoroughly positive, 
 like hatred, /jbLao<^^ and is a deep-rooted feeling, in opp. 
 to amor. Plin. Pan. 68, 7. Hence, in v i d i a is the 
 beginning of odium. I n v i d i a has merely persons ; 
 odium, persons and things for its objects. Tac. Ann. 
 ii. 66. Armenii . . . saepius' 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. Inimi- 
 c i t i a denotes any enmity which has its foundation in 
 antipathy or disagreement, like Svcr/jbeveia^ ^)^P^ ? 
 whereas 'S i m u 1 1 a s (o^dkoTr]^;^ denotes a pohtical en- 
 mity, which has its foundation in rivalship, like cfytXovet- 
 Kia. Suet. Vesp. 6. Simultas quam ex semulatione 
 non obscurse gerebant. (iii. 73.) 
 
 Odorari, Odorus, see Olere. 
 
 Offendere, see Lcedere. 
 
 Offensio, see Contumelia. 
 
 Officium ; MuNUS. f f i c i u m means an employ- 
 ment, as imposing a moral obligation, undertaken from 
 conscientious feelings ; m u n u s, as imposing a political 
 obligation, undertaken merely as a charge or office. 
 Cic. Mur. 36. Haec sunt officia necessariorum, commoda 
 tenuiorum, munia candidatorum. (v. 362.) 
 
 Olere ; Olfacere ; Fragrare ; Odorari ; Olidus ; 
 Odorus ; Redolere ; Perolere. 1. Odor and 
 olere (oScoSa) denote, objectively, the smell which a 
 thing has in itself, in opp. to sapor ^ etc., like oa^jbrj^ 
 whereas o 1 f a c t u s and olfacere denote, subject- 
 ively, the sensation caused by this smell, or the sense 
 of smell, in opp. to gustus^ etc., like oacfypTjat^;. 2. 
 Olere means to smell, in opp. to being without smell, 
 and especially denotes a rank and bad smell ; whereas 
 fragrare (from /Spep^e^z^) denotes a good smell. 
 Redolere and perolere are used as frequenta- 
 tives ; redolere denotes a strong smell in an indiffer- 
 ent sense ; p e r o 1 e r e, a penetrating smell, in a bad 
 sence. 3. Olfactusisa smell, as far as it is an in- 
 
OLETUM OPERA. 153 
 
 voluntary effect of the sense of smell ; o d o r a t u s, as 
 far as it is an intentional exertion of that sense. 4. 
 1 f a c e r e, to smell, is of a passive nature, like au- 
 dire^ the smell mounting up to the nose of itself ; o d o- 
 r a r i, to smell at, to sniff, pivrfKarelv^ is of an active 
 nature, like auscultare^ the man drawing up the smell 
 into his nose of himself. Olfaeiens sentit odorem, odo- 
 rans captat. 6. 1 i d u s denotes smelling, and partic 
 ularly with a bad smell ; o d o r u s, with a good smelL 
 Hence, bene olidus denotes merely the negative of 
 a stench ; o d o r u s, a positive good smell ; and the an 
 tiquated word o 1 o r 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 Ohscurum. 
 
 Opem ferre, see Auxiliiim. 
 
 Opera ; Labor ; Industria ; Gna vitas ; Assidu- 
 ITAS ; DiLIGENTlA. 1. Opera (from irepav, irpdo-- 
 aeiv^^ 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 think- 
 ing, speaking, advising, like ep^aala ; whereas labor 
 denotes strenuous exertion, which is followed by fatigue, 
 labor, in opp. to pleasure, like irovo^. Plant. Aul. iii. 
 3. 7. Opera hue est conducta vestra, non oratio : comp. 
 with Bacch. iii. 6, 11. Cic. Rep. i. 9. Otiosiorem ope- 
 ra quam animo. Liv. xxii^. 22. Ut opera quoque im- 
 pensa consilium adjuvem meum. And Liv. v. 4. La- 
 bor voluptasque dissimillima natura, societate quadam 
 naturali inter se sunt conjuncta : comp. with Cic. Mur. 
 85. Plin. Ep. ix. 10. Senec. Tranq. 2. 2. I du stria, 
 g n a V i t a s, and s e d u 1 i t a s, denote activity as an 
 habitual quality, in opp. to the love of idleness ; i n- 
 d u s t r i a, of an elevated sort, the impulse to activity 
 
154 OPERJS ORBIS. 
 
 that animates the hero or the statesman, in opp. to ig- 
 navia^ gnavitas Qyevvaiorrj^} of a useful sort, the dili- 
 gence of ordinary men, and of the industrious citizen ; 
 s e d u 1 i t a s (sine dolore) an activity that shows itself 
 in small matters, often even of a comic sort, the inde- 
 fatigable bustling of the busy housewife, of the good- 
 natured nurse, of any one who pays officious court to 
 another. Colum. xii. prsef. 8. Ut cum forensibus nego- 
 tiis matronalis sedulitas industrice rationem parem face- 
 ret. 3. Assiduitas and diligentia denote in- 
 dustry ; assiduitas (from sedere) like avvkyeia, 
 more in an extensive sense with continued and uninter- 
 rupted efforts ; diligentia, (aXkrjeiv) more in an in- 
 tensive sense, with careful and close application, in or- 
 der to attain the end of one's industry. 4. S t u d iu m 
 denotes inclination and love towards the object of one's 
 industry, and an inward impulse, (i. 111.) 
 
 Oper^, see Mereenarii. Opes, see Divitice. 
 
 Opifex, see Faher, Opimus, see Pinguis. 
 
 Opinari, see Censere. Opinio, see Sententia. 
 
 OpiTULAPti, see Auxilimn. Oportet, see Necesse est, 
 
 OppERiRi, see Manere. Oppetere, see Mors. 
 
 Opportunitas,s. Occasio. Opprimere, s. Vincere. 
 
 Opprobrium, s. Igyiominia, Optare, see Velle, 
 
 Optimates, see Primores, Opulentia, see Divitice. 
 
 Opus est, see JSfecesse est, , Opus, see Agere. 
 
 Ora, see Margo and Ri^ja. Orare, see Rogare. 
 
 Oratio, see Sermo. 
 
 Orbis ; CiRCULUS ; Gyrus. r b i s (from pai^o^') 
 denotes a circular motion, and the periphery described 
 by it ; whereas c i r c u 1 u s denotes a circular level ; 
 lastly, gyrus (from ^vp6<^^ 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 nee variare gyros nostrum in modum docen- 
 tur ; in rectum aut uno fiexu dextros agunt, ita conjuncto 
 orbe ut nemo posterior sit. (v. 182.) 
 
 1 
 
ORDIfU P^NE. 155 
 
 Ordiri, see Incipere, Ordo, see Series. 
 
 Ore^j see Freniim. Ornare, see Comere. 
 
 Ornatus, see Proeditus. Os, see Fades. 
 
 OscuLUM ; SuAviUM ; Basium. Osculum is a 
 friendly ; s u a v i u m, a tender ; basium, an ardent 
 kiss. (vi. 251.) 
 
 OsTENDERE ; MoNSTRARE ; Declarare. s t e n- 
 d e r e means to show, as far as one makes something 
 observable, lets it be seen, and does not keep it secret, 
 like (prjvaL^ iiJ.(j)avL(Tat ; monstrare (intensive from 
 [lai^dveiv) means to show, as far as one imparts infor- 
 mation thereby ; lastly, declarare, to make evident, 
 as far as one makes a thing clear, and dispels doubt, like 
 hr]\o)aai. 
 
 OsTENTA, see Angiiria. Ostentatio, see Jactatio. 
 
 Ostium ; Janua ; Fores ; Valv^. Ostium and 
 j a n u a denote the door, as the opening through which 
 one goes in and out ; o s t i u m, as the most general ex- 
 pression for any door, like ^vpa ; j a n u a, as a partic- 
 ular expression only for a house-door ; whereas fores 
 and V a 1 V se denote the leaves of a door, which serve 
 to close the opening ; fores, of ordinary doors, like 
 ^vpiS€<; ; V a 1 V 86, of stately buildings and temples, as 
 double or folding doors. Tac. Ann. xiv. 8. Anicetus 
 lefrcictdijmiua obvios servorum adripit, donee ad fores 
 cubiculi veniret. (v. 214.) 
 
 Otiari, see Vacare. 
 
 Otium ; Pax ; Concordia. t i u m (avaco^;, av- 
 TO)?,) denotes quiet times in general, as a species of pax 
 (irri^aC)^ with reference to foreign relations ; c o n c o r- 
 d i a, with reference to internal relations, (v. 246.) 
 
 PxEDOR, see Lutum. 
 
 Pj2NE : Prope ; Fere ; Ferme. P ^ n e and p r o p e 
 serve to soften an expression that is much too strong, 
 
i 
 
 156 PiESTUS — PARILIS. 
 
 and as a salvo to an hyperbole ; p 9D n e, in opp. to 
 jplane^ is translated ' almost ; ' p r o p e, ' nearly ; ' 
 whereas fere and f e r m e serve only as a salvo to the 
 accuracy of an expression, like ' about.' 
 
 PiESTUS, see Strabo. Pi\LAM, see Aperire. 
 
 Palari, see JErrare. Palpari, see Mulcere. 
 
 Palus, see Lacuna. Palus, see Stiijes, 
 
 Pandus, see Curvus. Par, see ^quus. 
 
 Paratus, see Instrudus. Parere, see Oreare. 
 
 Parere ; Obedire ; Dicto audientem esse ; Ob- 
 SEQUi; 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 sover- 
 eign, 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 audientemesse, ina relation of the great- 
 est subordination, as that of a soldier to his general, 
 as to obey orders ; whereas obsequi, obsecun- 
 dare, ob tempo rare, and morigerari, as an 
 act of free will. The obsequens and obseeundans obey 
 from love and complaisance, showing their readiness to 
 obey ; the morigcrans and obtemperans^ from persuasion, 
 esteem, or fear, evincing their conformity to another's 
 will. Hirt. B. Afr. 51. Jubse barbaro potius obedien- 
 tern fuisse quam nuntio Scipionis obtemperasse. Cic. 
 C^ec. 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 with- 
 out order and subordination their cause could not be 
 upheld. Cic. Orat. 71. Dum tibi roganti voluerim ob- 
 sequi; comp. with Fam. ix. 25. Obtemperare cogito 
 prseceptis tuis. (v. 271.) 
 
 Paries, Parietin^e, see llurus. 
 
 Parilis, see j^quus. 
 
pae:ma — PARTUS. 157 
 
 Parma, see Scutum, 
 
 Pars ; Portio. Pars (from ireipco) denotes a part, 
 with reference to a whole ; whereas portio, a -part or 
 share with reference to a possessor. PHn. H. N. xi. 15. 
 Estiva mellatione decimam partem apibus relinqui pla- 
 cet, si plen^ 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 inter- 
 ests ; whereas factio (from acj^rj/coco^ the cHque 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. Sail. Jug. 31. 
 Inter bonos amicitia, inter msilos 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 fu- 
 ture, which lies in parumper ; in paulisper^ duration of 
 time only is considered ; for example, we use the ex- 
 pression paulisper morari. but parumper dubitare, (i. 
 145.) 
 
 Parvus ; Minutus ; Exiguus ; Pusillus. Par 
 V u s and minutus denote Httleness, quite indifferently, 
 and in a purely mathematical sense, without any acces- 
 sory notion ; parvus Qiravpo^^ a natural and intrinsic 
 littleness, in opp. to magnus^ like jjuiicpo^ ; minutus 
 [ixLvv^o)) an artificial and fabricated littleness ; whereas 
 e X i g u u s and pusillus with a contemptuous acces- 
 sory notion ; e x i g u u s from (egere) in a pitiable 
 sense, as paltry and insignificant, in opp. to amplus. 
 Plane, ap. Cic. Fam. x. 24 ; or in opp. to grandis^ 
 Quintil. xi. 8, 15 ; but p u s i 1 1 u s (-v/rtXo? ?) in a ludi- 
 
158 PASCERE PAUPERTAS. 
 
 crous sense, as petty, nearly in opp. to ing-enSy like 
 ti;t^o9. (v. 28.) 
 
 Pascere, see AUmenta. 
 
 Passi ; Prolixi ; Sparsi. P a s s i c a p i 1 1 i de- 
 notes loose hair, in opp. to cohibiti nodo ; whereas pro- 
 lixi c a p i 1 1 i denotes hair sufifered to hang down, in 
 opp. to religati in verticem ; lastly, sparsi capilli 
 denotes dishevelled hair, in opp. to pexL (vi. 258.) 
 
 Passus, see Qradus, 
 
 Patefacere, see Aperire. 
 
 Paternus ; Patrius. Paternus denotes, like 
 irarp&o'^^ 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 irdrpio^. 
 
 Paulatim ; Sensim ; Gradatim ; Pedetentim. 
 P a u 1 a t i m and s e n s i m represent gradual motion 
 under the image of an imperceptible progress ; p a u- 
 1 a t i m, by little and little, in opp. to semel^ at once. 
 Sen. Q. N. ii. 8. Coel. Aurel. Acut. ii. 87 ; s e n s i m, 
 (aveaL[i(o^^ imperceptibly in opp. to repente ; Cic. Oif. 
 i. 33. Suet. Tib. 11 ; — whereas gradatim and 
 pedetentim, under the image of a self-conscious pro- 
 gress ; gradatim, step by step, like /3dSr]Vy in opp. 
 to cursim, saltuatim^ etc. ; whereas pedetentim 
 denotes at a foot's pace, in opp. to curru^ equo^ volatu^ 
 veils, (iii. 97.) 
 
 Paulisper, see Parumper, 
 
 Paupertas ; Inopia ; Egestas ; Mendicitas. P au- 
 p e r t a s (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 irevia ; whereas inopia and egestas 
 denote galling poverty, in consequence of w^hich one suf- 
 fers want, and has recourse to shifts ; inopia, like 
 diropla^ objectively, as utterly without means, so that 
 one cannot help one's self, in opp. to copia or opulen- 
 tia; Cic. Parad. 6. Sen. Vit. B. 15. Tac. Hist. iii. 6 : 
 
 % 
 
PAYIRE FECUS. 159 
 
 e g e s t a s, like evSeta^ subjectively, as penury, when a 
 man feels want, in opp. to abundantia; lastly, m e n d i- 
 c i t a s (from /laSi^eiv,^ as absolute poverty, in conse- 
 quence of which one must beg, like iTTco^eia. The^aw- 
 per possesses httle 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 mopes 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 jjaz/pgr^a^e7?i vel potius egestatem et mendicita- 
 tern tuam nunquam obscure tulisti. Sen. Ep. 17. 50. 
 Ovid, Rem. 748. Suet. Gr. 11. Vixit in summ^ pau- 
 perie^ et paene inopia. Plin. Ep. iv. 18. Inopia vel 
 potius, ut Lucretius ait, egestas patrii sermonis. Cic. 
 Inv. i. 47. Propter inopiam in eqestate esse. (iii. 
 111.) 
 
 Pavire, see Verberare. Pax, see Otium, 
 
 Peccatum, see Delictum, Peculari, see Vastare. 
 
 Peculiaris, see Privus. 
 
 Pecunia ; NuMMus ; Moneta. P e c u n i a (from 
 irayyv^xi) is money, as a collective expression ; n u m- 
 m u s (y6iJbi[jLo<i) a piece of money, in reference to its 
 value and currency ; m o n e t a, a coin in reference to 
 its coinage and appearance, (vi. 240.) 
 
 Pecus ; JuME2s^TUM ; Armentum ; Grex. 1. P e- 
 c u s, pecoris, is the most general expression for 
 domestic beasts ; j u m e n t a and a r m e n t a denote the lar- 
 ger 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 ; a r m e n t a 
 Qapo/jbara) beasts used in ploughing, oxen and horses, 
 with the exclusion of cows, pack-asses, riding-horses, 
 
1 60 PECUS — PERDERE. 
 
 etc., which are neither fit for drawing carriages, nor for 
 the plough. 3. As a singular and collective noun, a r- 
 m e n t u m denotes a herd or drove of the larger cat- 
 tle, like ayeXr] ; g r e x (from dyelpco) a herd or flock of 
 the smaller animals, like irolfjuvrji ttcov. Plin. Ep. ii. 16. 
 Multi greges ovium, multa ibi equorum boumque armenta 
 (iv. 298.) 
 
 Pegus, see Animal. Pedetentim, see Paulatim. 
 
 Pedica, see Vincula. Pejerare, see Perlucidus. i 
 
 Pejor, see Deterior. Pelagus, see Mare. 
 
 Pellegere, Pellicere, see Perlucidus. 
 
 Pellex; Concubina; Meretrix ; Scortum.. 1. 
 P e 1 1 e X and the foreign word p a 1 1 a c a (TraWa/cTJ^ 
 irapdkeyea^at^^ 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-fel- 
 low, without further limitation than that she does not 
 live in a state of lawful wedlock. Suet. Cses. 49. Pel- 
 licem regin^e Dolabella Csesarem dixit : comp. with Ner. 
 44. ConcubinaSy quas secum educeret. 2. Pellex 
 and concubina are bound to one man ; meretrix, 
 scortum, lup a, prostibulum, are common pros- 
 titutes. 3. The meretrices and scorta are not 
 so lotv as lupce, prostihula. 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 (^Koprj, 
 KopdcTLov)^ with ref. to their moral character, as entic- 
 ing men to sin, like eralpau^ fiUes de joie. The m e r- 
 e t r i c e s are common ; the s c o r t a, lascivious and 
 dissolute, (v. 241.) 
 
 Pellis, see Tergus. Pellucidus, see Perlucidus. 
 
 Pendere, see Hcerere. Penitus, see Plane. 
 
 Penna, see Ala. Penus, see Alimenta. 
 
 Percontari, s.jKo^ar^. Percussor, see Homicida. 
 
 Percutere, see Interficere. 
 
 Perdere; Pessundare; Pervertere; Evertere. 
 
PERDERE PERFUGA. 1 61 
 
 P e r d e r e and pessundare denote complete de- 
 struction ; p e r d e r Cj by breaking to pieces, or by any 
 other mode of destroying ; pessundare (Tre^oz/ 
 ^elvai) by sinking, or any other mode of getting rid of; 
 whereas evertere^pervertere, and s u b v e r- 
 t e r e merely denote throwing down ; everterOjby 
 digging up and tearing up what is fastened in the 
 ground, in opp. iofimdare^ Plin. Pan. 34. Cic. Acad, 
 iv. 10. Fin. ii. 26. Verr. iii. 18. Pis. 35 ; p e r v e r- 
 t e r e, by pushing down what stands fast ; s u b v e r- 
 t e r e, by secretly digging under, and withdrawing the 
 basis. Cic. Pis. 24. Provincia tibi ista manupretium 
 fuerit non eversce per te sed perditce civitatis. Ad. Att. 
 V. 16. 
 
 Perdere, see Amittere, Peregrinari, s. Proficisci. 
 
 Peregrinus, s. Uxter7iuSy Peremtor, see Homicida. 
 
 Perferre, see Ferre. Perficere, see Finire. 
 
 Perfidiosus, Perfidus, see Fidus. 
 
 Perfuga ; Transfuga ; Profugus ; Fugitivus ; 
 ExTORRis; Exul; Perfugium; Sufeugium; Refu- 
 GiUM. 1. Perfuga and transfuga denote the 
 deserter who flees from one party to another, like av- 
 TOfjLoXo^; ; but the perfuga goes over as a delinquent, 
 who betrays his party ; the t r a n s f u g a, as a waverer, 
 who changes and forsakes his party ; whereas profu- 
 gus 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 (pvyd<^', fugitivus, the 
 guilty person, who flees from his duty, his post, his prison, 
 his master, like SpairerTj^. The perfuga and trans- 
 f u g a are generally thought of as soldiers ; the p r o f u g u s, 
 as a citizen ; the f u g i t i vu s, as a slave. Liv. xxx. 43. 
 De perfugis gravius quam de fiigitivis consultum. 2. 
 P e r f u g i u m is an open secure place of shelter in se- 
 rious dangers ; suffu gi um, if not a secret, is at 
 least an occasional and temporary place of shelter from 
 refugium is a place of shelter pre- 
 
1 62 PERICLITARI PERPERAM. 
 
 pared, 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 ; e x u 1, a ju- 
 ridical state, like banished. The extorris suffers a mis- 
 fortune, as not being able to remain in his native land ; 
 the e x u 1, a punishment, as not being allowed. Appul. 
 Met. V. p. 101. Uxtorres et . . . velut cxulantes, (iv. 
 289.) 
 
 Periclitari, Periculum, see Tentare. 
 
 Perimere, see Interficere. Perire, see Mors. 
 
 Perl'ucidus ; Pellucidus ; Perlegere ; Pelle- 
 GERE ; Perlicere ; Pellicere ; Perjurare ; Peje- 
 RARE. 1. Perlucidus means very bright, whereas 
 pellucidus, transparent. Cic. Civ. i. 67. 2. 
 Perlegere means to read through, that is, from be- 
 ginning to end ; whereas pellegere, to read over, 
 that is, not to leave unread. Plant. Pseud, i. 1. 3. 
 Perlicere means completely to inveigle, Li v. iv. 15. 
 Tac. Ann. xiii. 48 ; whereas pellicere, to lead 
 astray. 4. Perjurare means to swear faslely; 
 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. P e r- 
 p e r a m (redupl. of irapd) denotes that which is not 
 true, objectively, with reference to the object, as incor- 
 rect; whereas falso, subjectively, in reference to the 
 person, as mistaken. 2. Falso agere has its foun- 
 dation in error and self-deceit ; whereas false and 
 fallaciter happens against better knowledge and 
 conscience ; false, through fear and weakness of char- 
 acter ; fallaciter, like deceitfully, with the wicked 
 intention of deceiving and betraying. Comp. Tac. Ann. 
 i. 1. Tiberii res . . . ob metum false compositge sunt, 
 according to Wolfs reading ; comp. with Germ. 36. 
 Inter impotentes et validos falso quiescas. 3. The ad- 
 
PERPETI PERYICACIA. 1 63 
 
 jective f a 1 s u s combines the notions of falso and of 
 the participle /afei^s, and is distinguished only horn f at- 
 lax, Cic. Phil. xii. 2. Spes/afea etfallax. Tac. Ann. 
 xvi. 33, Specie bonarum falsos et amicitise fallaces. (i. 
 66.) 
 
 Perpeti, see Ferre. Perpetuus, see Ooiitinuus. 
 
 Perquam ; Valde ; Admodum ; Magnopere. P e r- 
 quam means, in an extraordinary degree, with an in- 
 dication of astonishment on the part of the speaker ; 
 whereas y a 1 d e, very, admodum, tolerably, and 
 m u 1 1 u m, are a simple and quiet enhancing of the at- 
 tributive, or of the verb ; magnopere, only of the 
 verb. (v. 262.) 
 
 Perseyerantia, see Pervicacia. 
 
 Persona, see Larva. 
 
 Pertinacia, see Pervicacia. 
 
 Peryertere, see Vertere and Perdere. 
 
 Peryicacia ; Perseyerantia ; Pertinacia ; Con- 
 TUMAciA ; Destinatio ; Obstinatio. 1. P e r vi c a- 
 c i a 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 perti- 
 nacia and contumacia as a fault ; p e r t i n a- 
 c i a has its foundation in a stiff-necked adherence to 
 what is once resolved upon, like obstinacy and stub- 
 bornness, in opp. to condescension ; contumacia 
 (from temere, contemnere) in a haughty maintenance of 
 one's free-will, even against proper and legitimate su- 
 periority, ^ like insolence and refractoriness, in opp. to 
 complaisance, ohseqidum. Tac. Ann. iv. 20. Hist. iv. 
 74. Accius apud Non. Tlvi pertinacem esse, Antiloche, 
 banc prsedicas, ego pervicaciam esse aio et a me uti 
 volo, etc. Cic, inv. ii. 54. Unicuique virtuti finitimum 
 vitium reperietur, ut pertinacia^ quoe iSnitima persever- 
 
 1 [But, adliibere liheram contumaciam. Cic. Tus. 1, 29.] 
 
164 PESSULUS PETERE. 
 
 antice est : comp. -with Balb. 27. Marc. 10. 2. P e r- 
 vicaciajetc. denote persisting in a resolution once 
 made ; destinatio and obstinatio are more 
 immediately connected with the making of the resolu- 
 tion ; destinatio, the making of an unalterable res- 
 olution, decidedness ; obstinatio, adhering to it in 
 spite of insurmountable obstacles and reasonable remon- 
 strances, obstinacy, (iv. 176.) 
 
 Pessulus, see Sera. Pessumdake, see Perdere. 
 i Pestilentia, Pestis, see Lues. 
 
 Petere ; RoGARE ; Postulare ; Exigere ; Poscere ; 
 Flagitare. 1. Petere and r o g a r e are the most 
 general expressions for asking any thing, whether as a 
 request or as a demand, and stand therefore in the mid- 
 dle between poscere and o r a r e, yet somewhat 
 nearer to a request ; petere (from ird^elv) gener- 
 ally refers to the object which is wished for ; whereas 
 r g a r e to the person who is applied to ; hence we 
 say, petere aliquid ah aliquOj but rogare aliquem aliquid. 
 Cic. Verr. * * Iste petit a rege, et cum pluribus verbis 
 rogat^ uti ad se mittat. Plane. 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. P s t u 1 a r e and exigere de- 
 note simply a demand, without any enhancing acces- 
 sory notion, as a quiet utterance of the will ; postu- 
 lare (diminutive of 7r6^09) more as a wish and will ; 
 exigere, more as a just claim ; whereas poscere 
 and fl a g i t a r e, as an energetic demand ; poscere 
 (from TTo^o?) with decision, with a feeling of right or 
 power ; flagitare, with importunity, in consequence 
 of a passionate and impatient eagerness. Tac. Hist. ii. 
 89. Othone per literas flagitante ut maturarent, mih- 
 tibus ut imperator pugn^ dLdesset poscentibus ; plerique 
 copias trans Padum agentes 2icc\vi postulabant. Cic. 
 Verr. iii. 34. Inciipmnt postulare^ poscere, mmm. Plane. 
 19. Poscere atque eimmflagitare crimen. Legg. i. 6. Pos- 
 tulatur a te jamdiu Yelflagitaturipotms historia. (v. 230.) 
 
 I 
 
PETRA — PLANCK. 165 
 
 Petra, see 8axum. 
 
 Petulans ; Procax ; Protervus ; Lascivus. The 
 petulans (^o-TraraXcop') sins against modestia through 
 wantonness, raillery, and needless attack ; the procax, 
 through importunity and boisterous forwardness ; the 
 protervus (from proterere ? or rapd^ac ?) from 
 impetuosity and haughty recklessness ; the 1 a s c i v u s, 
 through unrestrined frolicksomeness and inclination for 
 play. Hence peutlantia has its foundation in aver- 
 sion to rest and quietness, or in the love of mischief; 
 procacitas, in assurance or complete impudence ; 
 protervitas, in a feeling of strength, or in inso- 
 lence ; 1 a s c i V i a, in high spirits, or the want of se- 
 riousness, (iii. 40.) 
 
 PiETAS, see Diligere, 
 
 PiGET ; T^DET ; PcENiTET. P i g e t (from ira'xy^^ 
 means, w^hat one can neither do nor suffer, in general 
 terms ; t se d e t (from tardus ?) what one can no lon- 
 ger do or suffer ; p oe n i t e t, 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. 
 P i n g u i s (7ra;^u9, irdvx^^) denotes fat, indifferently, or, 
 on its dark side, as that component part of the body that 
 is most without sensation and strength ; thence, figura- 
 tively, sluggish : whereas opimus (from TrtyLceX^;?) 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 unwield- 
 iness connected with it, in opp. to gracilis^ Gels. i. 3. ii. 
 1. Suet. Dom. 18 ; whereas c o r p u 1 e n t u s, on its 
 bright side, with reference to the portliness connected 
 with it. (v. 222.) 
 
 Pinna, see Ala. < Pirata, see Prceda. 
 
 Placidus, see Mitis, 
 
 Plaga, see Loeus^ Rete^ and Vidniis* 
 
 Planck, see Axis. 
 
166 PLANE POCULUM. 
 
 Plane ; Omnino ; Proesus ; Penitus ; Utique. 
 Plane means completely, in opp. to poene^ 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 seijaratim^ Plin. Ep. viii. 
 7, oXco9 ; prorsus, exactly, in opp. to in some measure, 
 or almost ; penitus, thoroughly, deeply, in opp. to 
 in a certain degree, or superficially, iravrco^^ ; utique 
 [related to ittcunque^ as quisque to quicunque : opp. 
 neutiquam]^ at any rate, in opp. to at all events, ov per- 
 ha^os 67r'o)aS7]7TOT€. (v. 260.) 
 
 Planum, see JEquwn. 
 
 Plerique ; Plurimi. P 1 e r i q u e means a great 
 many, in an absolute sense ; plurimi, most, in a su- 
 perlative 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. P 1 u v i a (from ifKev- 
 (jai) denotes rain as a beneficial natural phenome- 
 non, which, as it falls on the land, the thirsty ground 
 absorbs, like veT6<^ ; i m. b e r and nimbus involve the 
 notion of an unfriendly phenomenon, which, falling in a 
 particular district, disperses the fine weather ; imber 
 (o/x/3/509, from [jLvpco) so far as the rain is attended by 
 cold and stormy weather ; nimbus (from nivere^ vlcj^a^ 
 vLTTTco) so far as it is attended with cloudy weather, (ii. 
 88.) 
 
 PoGULUM ; Calix ; Scyphus ; Simpuvium ; Cya- 
 THus ; Crater. 1. Poculum and calix denote, 
 as old Latin words, any sort of drinking vessel, merely 
 with reference to its use ; p o c u 1 u m, a usual cup for 
 meals ; c a 1 i x, a rarer chahce, or goblet, for feasts ; 
 whereas scyphus, cantharus, cymbium, cu- 
 I i g n a, are foreign words, of Greek origin, denoting par- 
 ticular sorts of cups, with reference to their form. 2. 
 
POEMA PORCA. 1 67 
 
 P c u 1 u m, etc. all serve as drinking cups ; whereas 
 the old Roman word s i m p u v i u m, and the modern 
 c y a t h u s, are ladles to fill the jjocula from the crater^ 
 as with the punch-ladle we fill the punch-glasses from 
 the punch'bowl. (v. 318.) 
 
 PoEMA, see Canere, Pcena, see Vindicta, 
 
 PiENiTET, see Piget. Poeta, see Canere. 
 
 Pollers, see Posse, 
 
 PoLLicERi ; Peomittere ; Spondere ; Recipere. 
 
 P 1 1 i c e r i (from pro and loqui, \aiceLv) means to 
 promise, generally from a free impulse, and as an act 
 of obliging courtesy, like iTrayyeWea^ai ; p r o m i t- 
 t e r e, to promise, generally, at the recjuest of another, 
 as an act of agreement, and in reference to the fulfil- 
 ment of the promise, like vTrtcr^pela^aL ; spondere 
 and despondere Qixera airovhoiv) to promise in a 
 solemn manner, as the consequence of a stipulation with 
 judicially binding strength, as to pledge one's self, 
 ejyvdv ; 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 
 avaSe'x^ea^at, The pollicens makes agreeable offers, 
 the lyromitteyis opens secure prospects ; the sjJOJidens 
 gives legal security ; the recifiens removes anxiety from 
 another. Cic. Att. xiii. 1. Quoniam de aestate j)ollice- 
 ris vel potius recipis ; for the pollicens only engages 
 his good- will, the reeipiens undertakes to answer for con- 
 sequences. 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 
 p)olliceri ; 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 Funits. 
 
 PoNDO, see Libra, Pondus, see 3Ioles, 
 
 PoNTUS, see Mare, Popina, s. Deversorium. 
 
 PopuLARi, see Vastare, Populus, see Gens. 
 
 PoRCA ; Sulcus ; Lira. P o r c a (from aiTapd^ai) 
 
168 POROUS POTENTIA. 
 
 is the ridge between two furrows, the soil thrown up : 
 sulcus (oX/^09) the furrow itself, the trench made by 
 the plough ; 1 i r a (Xep^pto? ?) sometimes one, sometimes 
 the other, (vi. 277.) 
 
 Porous, see Sus> Portare, see Ferre. 
 
 PoRTSNTA, see Auguria, Portio, see Pars. 
 
 PoscERE, see Petere, 
 
 Posse ; Quire ; Valere ; Pollere. 1. Posse 
 and quire were originally transitive ; posse (from 
 TTOTVLo^^ denotes being able, as a consequence of power 
 and strength, like Svpaa^ac ; quire (^Koelv) as the 
 conseque'nce of complete qualification, like olov r elvat. 
 Cic. Tusc. ii. 27. Barbari ferro decertare acerrime 
 possunt^ quirihter ^grotare non queunt; whereas va- 
 lere and pollere are intransitive. Hence we say, 
 possum or queo vincere^ but valeo or polleo ad vincen- 
 dum, 2. Valere (from eXelv) means to possess the 
 right measure of strength, and thereby to match another, 
 in opp. to insufficient strength, like cr^evetv ; w^hereas 
 pollere (ttoXXo?) 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 l(T')(yeiv, 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 (ttot- 
 1^609) denote an exterior powder, which acts by means of 
 men, and upon men ; whereas vis and r o b u r 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 Bvpa/jiL^ ; p t e n t a t u s, the exterior rank 
 of the ruler, which is acknowledged by those who are 
 subject to him, like hvvaareia ; p t e s t a s, a just and 
 lawful power, with which a person is entrusted, like 
 ePovala, Tac. Ann. xiii. 19. Nihil tam fiuxum est 
 
POTESTAS FK^DA. 1 69 
 
 quam fama pot entice non sua vi nixge. V i s (I?) is the 
 strength which shows itself in moving and attacking, as 
 an ability to constrain others, like /cpdro^ ; r o b u r 
 (from ippcba'^ai) the strength which shows itself in re- 
 maining quiet, as an abihtj to resist attack, and remain 
 firm, like po/jUT], (v. 83.) 
 
 PoTESTAS, see Occasio, 
 
 PkxEBere ; ExHiBERE ; Pr^stare ; Representare. 
 P r 86 b e r e and e x h i b e r e denote a voluntary act 
 of the giver, by which a want or wish of the receiver is 
 satisfied ; the prcebens (pr^ehibens) is considered in re- 
 lation to the receiver, to whom he gives up what he him- 
 self before possessed ; the exhibens, in relation to the 
 world at large, and generally gVes to him who has the 
 best claim, what he himself before possessed ; whereas 
 pr^stare and repraesentare denote an invol- 
 untary act of the giver, who only fulfils a duty, as to 
 perform or discharge ; the j^'^^^stajis releases himself 
 from an obligation by discharging it, in opp. to being 
 longer in a state of liabihty ; the repi^cBsentans fulfils a 
 promise, in opp. to longer putting off. (iv. 132.) 
 
 Preceptor, see Doctor, 
 
 Prjecipere, see Jiibere, 
 
 Pr^eclarus, see Eminens. 
 
 PRiEDA; Manubi^; Spolia; Exuviae; Rapina. 
 1. P r 86 d i a and m a n u b i ae denote booty only as 
 a possession and gain that has been made by conquest ; 
 whereas spolia and e x u v i se, at the same time, as 
 signs of victory and of honor. 2. P r ^ d a denotes 
 any sort of booty ; whereas m a n u b i 8e onty the hon- 
 orable booty of the soldier, taken in war ; and r a p i n a, 
 the dishonorable booty of the prmdo^ who violates the 
 peace of the country, robbery, (iv. 337.) 3. P r se d o 
 is the robber in general, in as far as he com- 
 mits the robbery with his own hands, like \rjGTr]^^ 
 as a species of latro (from oKerrjp^ the highwayman, 
 who lays wait for travellers, like (tlvl<^^ and pirata (irei- 
 parrj^^ the sea-robber; whereas raptor means the 
 
170 PR^DICERE PR^GNANS. 
 
 robber of some particular person or thing, like apiraic- 
 
 TTjp. 
 
 Pr^dicere, see JDivinare. 
 
 Pr^ditus ; Instructus ; Exstructus ; Ornatus. 
 1. Prseditus (pr8e-^eT09) refers to a distinction 
 v/hicli 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 deciis^ but 
 that which is of such eminent utiHty as to be prized 
 even as- an ornament. Instructus paints the qual- 
 ification, etc., as a perfection which protects and secures ; 
 ornatus, as an accomplishment of an imposing na- 
 ture. It is only in a higher point of view, and with ref- 
 erence 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. Graecia copiis 
 non instructa solum, sed etiam ornata. Sen. Tranq. 
 9. Sicut plerisque libri non studiorum instrumental sed 
 coenationum ornamenta sunt. 2. Instructus re- 
 fers 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, instructed naves but exstructce mensce. The ex- 
 structa are absolutely ready ; the instructa are only rel- 
 atively so, only fully prepared to be employed accord- 
 ing to their destination, (iii. 260.) 3. Istructus 
 refers to the possession of the means ; p a r a t u s to the 
 readiness of the possessor to employ them. (vi. 175.) 
 
 Pr^dium, see Villa, 
 
 Pr^gnans ; Gravidus ; Foetus ; Fordus ; Inci- 
 ENS. Prsegnans (from yevia'^at, gnasci) denotes 
 pregnancy quite in a general sense ; gravidus, that 
 of human beings ; foe t u s, f o r d u s, i n c i e n s, that 
 of animals, as with young; foetus (from (pvco^ that 
 of all animals ; fordus or ho rdus ((j)opd<;) that of 
 cows ; i n c i e n s (^eyfcvo^;^ that of small animals, and 
 
pii^:»iiu:m — fridem. 171 
 
 particularly of swine. Varro, R. R. ii. 5. Quae steri- 
 lis est vacca, taura appellatur ; Quae prcegnans^ horda. 
 Gravida mulier is the physical and medical expression, 
 like €y/cvo<; ; prcBgnans^ the more select and decorous 
 expression, something like ' in a family way.' (v. 226.) 
 
 PrjemiUxM ; Pretium ; Merges. Prsemium is a 
 prize of honor, that confers distinction on the receiver, 
 as a reward, in opp. io poena; Tac. Ann. i. 26. Cic. 
 Rep. iii. 16. Rabir perd. 11. Liv. xxxvi. 40, like 
 a^Xoz^, 7epa? ; whereas p r e t i u m and m e r c e s are 
 only a price, for the discharge of a debt, as a payment ; 
 p r e t i u m, as a price for an article of merchandise, in 
 opp. to gratia^ Cic. Verr. ii. 36. Suet. Galb. 15. Ap- 
 pul. Apol. p. 296, like coz/09 ; m e r c e s denotes wages 
 for personal services of some duration, or hire for some- 
 thing hired, like fMca^o^. (iv. 139.) 
 
 Pr^s, see Sponsor. Pr^sagire, see Dwinare. 
 
 PRiESENTEM ESSE, SCO AdeSSe. 
 
 PRiESENTiRE, See Divinare, 
 
 Pr^stans, s. Mninens. Pr^stolari, see Manere. 
 
 PRiETEREA; Insuper ; Ultro. Prseterea inti- 
 mates something that completes what is gone before, as 
 77/309 TovTOL^; ; i n s u p r, something in addition to what 
 is gone before, like irpoaert ; lastly, ultro, something 
 that exceeds what has gone before, so striking as to cast 
 it into the back-ground, (iii. 108.) 
 
 Pr^videre, see Divinare. Prayitas, see Malitia. 
 
 Precari, see Rogare. Prehendere, s. Sumere. 
 
 Pretum, see Prcemium. 
 
 Pridem ; Dm ; Dudum ; Diuturnus ; Diutinus. 
 1. Pridem (jrplv hrf) denotes a point of time, as 
 long before ; d i u and dudum, a space of time as 
 long since ; d i u denotes many days, months, years ago ; 
 dudum (hapov ?) several minutes or hours since. 
 Jam prideni 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 mor- 
 tem te duci jam pridem oportebat ; in te conferri pes- 
 
172 PRIMORDIUM PRIMUS. 
 
 tern illam quam tu in nos omnes jamdiu machinaris. 
 Tac. Ann. xv. 64. Seneca Annaeum dm sibi amicitiae 
 fide et arte medicinae probatum orat, proviram pridem 
 venenum promeret. 2. Diutunus denotes long du- 
 ration indifferently, as something long in a general sense, 
 or with praise, as something lasting and possessing du- 
 rability, in opp. to that which quickly passes away, like 
 y^povio'^ ; whereas d i u t i n u s, with blame, something 
 protracted and wearisome, like alavo^, Cic. Senect. 
 19. Nihil mihi diuturnum videtur, in quo est aliquid 
 extremum : comp. with Fam. xi. 8: Libertatis deside- 
 rio et odio diutmce servitutis. 
 
 Primordium, see Initium, 
 
 Primores ; Principes ; Proceres ; Optimates. 
 P r i m r e s and principes denote the most emi- 
 nent persons in a state, as a class of the most influential 
 and respectable citizens, in opp. to insignificant persons ; 
 p r i m r e s, so far as they are so by their connections, 
 birth, power, and credit ; p r i n c i p e s, 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 p r o c e- 
 r e s, as far as they are so from their natural position, 
 as the nobih ty, in opp. to the commonalty ; optima- 
 t e s, as a pohtical class, as the aristocracy, in opp. to 
 i\\Q democracy. Accius apud Non. Primores proce- 
 rum provocaret nomine, (v. 346.) 
 
 Primus ; Princeps ; Imperator ; C^sar. 1. P r i- 
 m u s is the first, so far as, in space of time, he makes 
 his appearance first, and others follow him ; p r i n- 
 c e p s, so far as he acts first, and others follow his ex- 
 ample, (v. 844.) 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 mihtary power, 
 inasmuch as, except him and the members of his family, 
 no one had any longer a claim to the title of imperator ; 
 
PRIXCIPIUM PKODIGUS. 173 
 
 lastly, C ?e s a r means the Roman emperor, as a mem- 
 ber, and from the time of Galba, as a mere successor, 
 of the imperial family and dynasty. 
 
 Principium, see Initium. 
 
 Priscus ; Pristinus ; see Antiqmcs. 
 
 Privus ; Proprius ; Peculiaris. P r i v u s means 
 one's own, in opp. to alieniis^ that which belongs to an- 
 other, like olfcelo^ ; proprius, that which is exclu- 
 sively one's own, in opp. to communis^ that which is 
 common, hke 'iZto^ ; lastly, peculiaris, that which 
 is especially one's own, in opp. to imiver sails yihdX to 
 which all are entitled, (iv. 344.) 
 
 Probrum, see Ignominia and Maledictum. 
 
 Probus see Bonus. Procax, see Petulans. 
 
 Procella, see Ventus. Proceres, see Primores. 
 
 Procera, see Alius. Proclivis, see Pronus. 
 
 Procrastinare, see Differre. 
 
 Procul; Longe ; Emixus ; E longinquo. 1. Pro- 
 cul means at a considerable distance, but yet generally 
 within sight, in opp. to juxta^ Tac. H. ii. 74, like utto- 
 ^€v ; whereas 1 o n g e, at a great distance, generally 
 out of sight, in opp, to prope, Plin. Ep. vii. 27, like 
 TT^Xe. 2. E m i n u s means at such a distance as to be 
 in reach only of missile weapons, in opp. to cominus^ 
 like TToppco^ev ; whereas e longinquo, from afar, 
 means from a great distance, in opp. to e propinqito^ 
 like TiiXo^ev, 
 
 Prodigia, see Auguria, 
 
 Prodigus ; Profusus ; Helluo ; Nepos. Prodi- 
 gus and profusus denote prodigality, as a single 
 feature in a man's character ; p r o d i g u s (from Se;)^co ?) 
 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 ; p r o fu s u s, in- 
 asmuch as he thinks nothing too dear, that can minister 
 to his pleasures, from levity of character, as the spend- 
 thrift ; whereas helluo and n e p o s denote prodigal- 
 ity as pervading the Avhole character, which shows it- 
 
174 PRCELIUM PUELLA. 
 
 self fully in the quality of prodigality ; h e 1 1 u o (from 
 X^iirf) the habitual gourmand and glutton ; n e p o s 
 (avanroTrj^^ a young and harebrained prodigal, who 
 runs through his own property and that of his parents. 
 (vi. 286.) 
 
 Prcelium, see Pugna, 
 
 Prferre, see Differre. 
 
 Proficisci; Iter facere; Peregrinari. 1. Pro- 
 f i c i s c i (from facere, facessere,) denotes only the start- 
 ing-point of a journey, as to set out, iropevea^ac ; 
 whereas iter facere and peregrinari, the du- 
 ration, as to travel, ohoiiropelv. 2. Iter facere 
 applies to an inland journey, as well as to travelling 
 abroad ; but peregrinari, eKhrjfielv^ 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 FaterL Profugus, see Perfuga, 
 
 Profusus, see Prodigus. Progenies, see Stirps. 
 
 Prohibere, see Arcere. Proles, see Stirps. 
 
 Prolixi, see Passi, Proloqui, see JEloquL 
 
 Promittere, s. PolUceri, Pronuntiare, s. Moqui 
 
 Pronus ; Proclivis ; Propensus. P r o n u s (from 
 Trpcov^ 7rprjvrj<;^) in its moral meaning denotes inclination 
 in general ; proclivis, oftener the inclination to 
 something good ; p r o p e n s u s, to something bad. (vi. 
 287.) 
 
 Propalam, see Aperire, Prope, see Pcene. 
 
 Propensus, see Pronus. Properus, see Citus, 
 
 Propinquus, s. JVecessarius, Proprius, s. Privus. 
 
 Prorogare, see Differre. Prorsus, see Plane. 
 
 Prosapia, see Stirps. Vroseqvi^s. Cornitari. 
 
 Prosper, see Felix. Protervus, s. Petulans. 
 
 Protinus, see Pepente. Prudens, see Sapiens. 
 
 PSALLERE, see Canere 
 
 Pudens ; PuDiBUNDus ; PuDicus, see Castus. 
 PuELLA, see Virgo. 
 
 1 
 
PUER PUGNAKE. l75 
 
 PuEK ; l!>rFANS ; Adolescens ; Juvenis ; Vir ; Ve- 
 TUS ; Senex. P u e r (from parere, vraY?,) 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 in fans, vrjino^^ Traihiov^ 
 from his first years till he is seven ; as p u e r, in a nar- 
 rower sense, TraZ?, from his seventh year till he is sixteen ; 
 as commencing adolescens (from aX^eiv) a young- 
 ster, [jbeipdKiov^ veavla^j from his sixteenth year. J u- 
 V e n i s, 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 z^eo?, which also may be divided into 
 three periods ; — as ceasing to be a d o 1 e s c e n s, from 
 his eighteenth year ; as j u v e n i s (from ^eco) in a nar- 
 rower sense, veavim^ from his four-and-twentieth year ; 
 as beginning to be v i r, avrjp^ from his thirtieth year. 
 M a t u r u s 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 v i r, avrjp^ from 
 his fortieth year ; as v e t u s, ^epayv^ from his fiftieth 
 year ; as s e n e x, (ava^^ irpea^vTT]^ , from his sixtieth 
 year. (v. 45.) 
 
 PuGio, see Gladius, 
 
 PuGNA ; Acies ; Prgelium. P u g n a {irvKvrj^ 7n5^,) 
 denotes in a general sense, any conflict, from a single 
 combat to the bloodiest pitched battle, like fid^rj; acies, 
 the conflict of two contending armies drawn up in bat- 
 tle array with tactical skill, the pitched battle ; p r oe- 
 1 i u m (from irpuKee^') the occasional rencounter of 
 separate divisions of the armies, as an engagement, ac- 
 tion, skirmish, like ctv/jl^oXt]. (v. 189.) [No : prcelium 
 is frequently used of general engagements : e. g. illus- 
 trissimum est prwlium apud Platseas. Nep.'] 
 
 PUGNAKB ; CONFLIGERE ; DiMICARE ; DiGLADIARI. 
 
 1. Pugnare and confligere mean, to decide a 
 quarrel by force, generally in a mass, in a battle ; d i m- 
 i c a r e and d i g 1 a d i a r i, to decide a quarrel by 
 
176 PULCHEK PURGItIO. 
 
 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, asa 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 ssepe in dLcie pugnavit : comp. with Off. 
 i. 23. Tenere in acie versari et manu cum hoste confli- 
 gerCj immane quiddam et belluarum simile est. Or, ; 
 Nep. Eum. 4. and 8. 3. D i m i c a r e denotes a fight 
 with weapons agreed upon by the parties, such as 
 swords; spears, lances, clubs, and gives the harmless im- 
 age of a man who fights in his own defence ; whereas 
 d i g 1 a d i a r i 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. lis sicis, quas ipse se projecisse dicit in forum, 
 quibus inter se digladientur cives. (v. 187.) 
 
 PuLCHER, see Formosus. Pullus, see Ater. 
 
 PuLPA, see Oaro. Pulsare, see Verlerare. 
 
 PuLViNAR, see Oulcita, 
 
 PuNGERB ; Stimulare. P u n g c r 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 in- 
 flicting pain, to rouse to watchfulness and activity, (vi. 
 292.) 
 
 PuNiRE, see Vindicta, 
 
 PuRGATTO ; ExcusATio ; Satisfactio. P u r g a- 
 t i consists, like justification, in clearing one's self of a 
 suspicion or accusation by proving it groundless ; e x- 
 c u s a t i 0, like making an excuse, is acknowledging 
 something wrong, but with the assertion of, or refer- 
 ence to, subjective innocence ; satisfactio, like 
 atonement, is the satisfaction made to the suffering, or 
 injured party, in case of innocence, by purgatio or eofy 
 
PURUS — QU^RERE. 177 
 
 cusatio^ — In case of guilt, by Venice petitio or hj poena 
 (vi. 293.) 
 
 PuRUS ; MuNDUS ; Merus ; Putus ; Meracus. 1. 
 P u r u s (-v/rwpo?) denotes purity, as a synonyme of 
 integer^ and in opp. to contaminatus^ like Ka^ap6<;^ 
 Suet. Vesp. 9 ; whereas m u n d u s, as a synonyme 
 of nitidus, and in opp. to spurcus or sordidus, like 
 Ko/jL'\lr6<; ; Senec. Ep. 70. Sail. Jug. 85. Hor. Sat. ii. 
 1, 65 ; lastly, merus (from jmelpo)^ as a synonyme of 
 simplex^ and in opp. to mixtus^ like aicrjpaTo^^ aKepaio^;, 
 Colum. iii. 21. 2. P u r u s is the general and popu- 
 lar, putus, or usually purus putus, pur us ac 
 p u t u s, the technical expression for the purity of gold 
 and silver, that are sohd and without alloy. 3. M e- 
 rus denotes anything unmixed, indifferently, or with 
 praise, as a mixture may be an adulteration ; whereas 
 meracus refers especially to unmixed wine, and, fig- 
 uratively, 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. 
 
 Qu^RERE ; ScRUTARi ; EiMARi ; Investigare ; In- 
 DAGARE. 1. Quserere denotes seeking, in a general 
 sense, as the wish and want to get at something ; where- 
 as scrutari, rimari, investigare, and i n d a- 
 g a r e, involve the accessory notion of taking pains. 
 2. Scrutari and rimari mean to search for some- 
 thing hidden ; scrutari (from ypvTT]) by rummag- 
 ing, with evident interest and eagerness ; r i m a r i, by 
 digging for, with evident exertion and skill on the part 
 of the searcher ; whereas investigare and i n d a- 
 
 12 
 
178 QUJESTUS QUIES. 
 
 g a r e mean to search after something at a distance ; 
 investigare, like the huntsman, who cautiously fol- 
 lows the visible track of the wild animal ; i n d a g a r e 
 (from Se'x^ea^ah^ hrjetv^^ 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 la- 
 tentes reperere. Or, Tac. Ann. vi. 3. Rimans secreta 
 omnium ; that is, what were intentionally kept secret ; 
 with xii. 62. Quasi finem principis per Chaldaeos scru- 
 taretur ; which was done without opposition, (v. 121.) 
 
 Qu^STUS, see Lucrum. 
 
 QuARE, see Cur. Que, see Et. 
 
 QuESTUs ; QiiiRiTATio ; QuERiMONiA ; Querela. 
 Q u e s t u s and Q u i r i t a t i o are expressions of pain ; 
 q u e s t u s, in single, q u i r i t a t i o 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 ; q u e r e 1 a in, for the most part, the blam- 
 able feeling of the discontented person, who will brook 
 no hardship. The Querimonia is an act of the under- 
 standing, and aims at redress or satisfaction ; the que- 
 rela is an act of feeling, and aims, for the most part, 
 only at easing the heart. Cic. Caecil. 3. In popuh Ro- 
 mani quotidiana querimonia: comp. with Fam. v. 14. 
 Tu non intelliges te querelis quotidianis nihil proficere. 
 (v. 310.) 
 
 QuiES ; Tranquillttas ; Requies. 1. Quies 
 (from Kela^at ?) denotes absolute rest, in opp. to activ- 
 ity in general, like riavyja ; tranquillitas, quiet- 
 ness in acting, in opp. to hasty or passionate activity, 
 like mrjXla. Sen. Ep. 3. Et quiescenti agendum et 
 agenti quiescendum est ; comp. with Cic. Top. 3. Ut 
 aut perturbentur animi aut tranquillentur. Hence is 
 quietus alhed in sense with otiosus^ seg-nis, langui- 
 dus ; whereas tranquillus with lenis^ placidus^ 
 moderatus, 2. Q u i e s is rest in itself; requies, 
 
QUIRE — QUISQIJE. 179 
 
 rest after activity and exertion. Curt. ix. 6. § 2. 
 Ne quies corpori invalido adhuc necessaria pulsu remo- 
 rum impediretur : comp, with § 3. Placuit hie locus ad 
 suam et mihtum requiem, (i. 80.) 
 
 Quire, see Posse. 
 
 QuiRiTATio, see Questus. 
 
 QuiSQUE ; Quivis ; Quilibet ; Unusquisque ; Om- 
 NES ; Uniyersi ; Cuncti ; Totus. 1. Q u i s q u e, 
 quivis, and quilibet, denote a totahty, which is 
 cut up into several individualities ; whereas o m n e s, 
 u n i V e r s i, and cuncti, denote a combined totality. 
 
 2. Q u i s q u e means each individual ; quivis, any 
 individual you choose, without exception, and with em- 
 phasis ; quilibet, any individual whatever, without 
 selection, and with indifference, like ocmaovvj synony- 
 mously with primus quisque^ 6 rv^^cov. Propert. ii. 6, 
 26. Templa pudicitiae quid opus statuisse puellis, si cuU 
 vis nuptse cuilihet esse Hcet ? apud Lachmann. Cic. 
 Fam. viii. 10. Quidvis quamlihet tenue munusculum. 
 
 3. Quisque is an enchtic, that is, throws back 
 the accent on the preceding word, and in prose never 
 stands at the beginning of a sentence, like e/cacrro'^ ; 
 whereas unusquisque is accented and emphatic, 
 like el? efcaaro^;. 4. Unusquisque denotes each 
 individual, in opp. to some individuals ; whereas s i n- 
 g u 1 i, individuals, in opp. to the undivided totality, like 
 eKaaroL. 6. Omnes (airavTe^^ denotes all without 
 exception, merely as a totality, in opp. to nemo^ unus^ 
 aliquot. Cic. Sext. 12, 27. Off. iii. 6, like Traz^re?; 
 whereas u n i v e r s i, all taken collectively, in opp. to 
 singuli and unusquisque. Cic. N. D. ii. 17. 65, 66. 
 Off. iii. 6, like av/jL7ravT€<; ; lastly, cuncti (^vveicTOL^ 
 all in their combined reahty, in opp, to dispersi^ like 
 airavre^. Liv. vii. 35. Admonitione paventibus cuiic- 
 tis quum omnium in se vertisset oculos Decius. Nep. 
 Dat. 5. Qui ilium unum pluris quam se omnes fieri vid- 
 ebant. Quo facto cuncti ad eum opprimendum consen- 
 serunt. 6. T o t u s, s o 1 i d u Sj and integer denote 
 
180 QUOTIDIE — RECENS. 
 
 that which is originally a whole, but which is liable to 
 fall to pieces by accident, like 0X09 ; whereas m n i s, 
 universus, and c u n c t u s, denote original individ- 
 ualities, which form a whole by their association, like 
 7ra9, avjjiira^^ aira<^, (iv. 352.) 
 
 Quotidie; In singulos dies. Quotidie ap- 
 plies to things that are daily repeated ; whereas i n 
 singulos dies, to things that, from day to day, are 
 making an advance. Cic. Att. v. 1. Quotidie vel po- 
 tius in singulos dies breviores literas ad te mitto. Fam. 
 vi. 4. Catil. i. 2. 
 
 Rabies, see Amens. 
 
 Radiare, see Lucere. 
 
 Rami ; Ramalia ; Virga ; Termes ; Turio ; Sur- 
 cuLus ; TALEi. ; Sarmentum ; Stolo ; Virgultum ; 
 Fruticetum. 1. Rami and r a m a 1 i a are the boughs 
 of a tree ; rami (from fx^x^^) ^^^ living, green boughs, 
 ^aWoi ; r a m a 1 i a, the withered dry boughs. Where- 
 as virga, termes, turio, surculus, tale a, 
 sarmentum, and stolo, are only twigs ; virga, 
 and the words of rare occurrence, termes olivae, 
 and turio lauri, without any accessory reference, 
 like A:XaSo9, kXcdv^ Kkrjfjba ; surculus and t a 1 e a as 
 members and offspring of the tree, which as scions and 
 shoots should be subservient to the parent-stock, like 
 6pa6<=; ; sarmentum and stolo, as mere off-shoots 
 of the tree, are set aside, and cast away; sarmen- 
 tum (from sarpere, apirr]^^ as a completely useless 
 twig ; s 1 1 0, 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 Prmda. 
 
 Recens, see Novus. 
 
RECIPEKE RELINQUERE. 181 
 
 Recipere, see PoUieeri and Suraere. 
 
 Recitari, see Eloqui, 
 
 Recondere, see Celare. Recoebaei, s. Meminisse. 
 
 Rbcuperare, s. Smnere. Recurvus, see Curvus. 
 
 Recusare, see Negare and Spernere, 
 
 Redimere, see Emere, Redire, see Reverti. 
 
 Redolere, see Olere, Reduncus, see Ourvus. 
 
 Redundare, s. Abundare. Refellere, see Befutare. 
 
 Refugium, see Perfuga, 
 
 Refutare; Confutare; Refellere. 1. Refutare 
 and confutare (from sputare ? or cfyoLrdv ?) 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 confu- 
 t a n s, 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 le vitas confu- 
 tata 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 w^orthy of him. (iv. 93 v. 
 48.) 
 
 Religio ; Fides. R e 1 i g i o (from ake^eiv) is con- 
 scientiousness, on the ground of an inward obligation, 
 through the conscience ; fides (from Tn^elv) on the 
 ground of an outward obligation, through a promise. 
 (vi. 268.) 
 
 Relinquere ; Deserere ; Omittere ; Destituere ; 
 Desolatus. 1. R e 1 i n q u e r e, to leave behind, has 
 reference to an object, to which one stands in a mere 
 outward and local relation of proximity ; whereas d e s- 
 e r e r e and o m i 1 1 e r e, to an object to which one 
 stands in an inward and moral relation as an owner or 
 friend ; d e s e r t i o, Hke leaving in the lurch, has its 
 
182 RELIQUI REPENTE. 
 
 ground in cowardice, or other forgetfulness of duty, in 
 opp. to defensio^ tutatio ; o m i s s i o, 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 tarn omisisse quam nobis reliquisse. 
 And 9. Relinquenda conversatio amicorum et jucundi- 
 tas urbis, deserenda csetera officia. Cic. Verr. i. 4, 11. 
 Desertum exercitum, relict am provinciam. 2. D e s e- 
 r e r e means to forsake, and expose to a possible and 
 remote danger ; destituere to an actual and im- 
 pending danger. Curt. iv. 2, 32. Desertus^ destitutuSy 
 hostibus' deditus. Liv. vi. 2. Quod defensores suos in 
 ipso discrimine periculi destituaf, 3. Desertus and 
 destitutus denote, especially, forgetfulness of duty ; 
 whereas d e s o 1 a t u s, the unmercifulness of the ac- 
 tion. Suet. Cal. 12. Deserta, desolataque reliquis sub- 
 sidiis aula. (iii. 290.) 
 
 Eeliqui, see CoeterL Remedium, see Mederi. 
 
 Reminisci, see Meminisse. Renideee, see Ridere. 
 Renuere, see Negare, Repagulum, see Sera. 
 
 Repandus, see Curvus. 
 
 Repente; Subito; Extemplo; E vestigio; Illico; 
 Statim ; Protinus ; Confestim ; Continuo. R e- 
 p e n t e and subito denote suddenly ; r e p e n s means 
 sudden, in opp. to exspectatus^ expected, Cic. Tusc. iii. 
 22 ; to sensim, Cic. Off. i. 33. Suet. Tib. 11, like e^a- 
 7rivrj<; ; but s u b i t u s, in opp. to foreseen, ante provisus, 
 Cic. Tusc. iii. 22; meditatus, Plin. Ep. i. 16; paratus, 
 Cic. Or. i. 33, like 7rapa')(^prjiJia, Extemplo and e 
 vestigio, in opp. to delay ; extemplo (ex tem- 
 pore) in a moment, with reference to time ; e v e s t i- 
 g i 0, on the spot, sur-le-champ, with reference to place. 
 Illico and i 1 i c e t, in opp. to slowness ; illico (in 
 loco) is used in prose, like Trapavrt/ca ; i 1 i c e t, by 
 Writers of comedy and poets. Statim and p r o t i- 
 n u s, in opp. to, at a future time ; statim, immedi- 
 ately, in opp. to deinde, Tac. Ann. vi. 3; postea^ 
 Suet. CI. 39. A. 61. N. 34, like ev'^v^ ; protinus. 
 
BEPERE KEQUIRERE. 183 
 
 forthwith, like Trpo/ca, C o n f e s t i m and c o n t i n u o, 
 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 tw^isting the whole body, and 
 without noise to move forward, to creep on the belly. 
 
 2. Serpens (epircov) is the general name for what- 
 ever creeps like a snake, like epirerov) anguis (e7%09, 
 e'y^ekv^ ?) is a great formidable snake, o</)69 ; coluber 
 (^a(T/cdXa(j)o<;^ a small, spiteful snake. e%f.9, e^^Sz^a. (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 //.e/x-vlr^,? ; 
 vituperare (from vitii ireirapelv) has in view the 
 acknowledgment of a fault, better judgment, shame and 
 repentance, like a rebuke, and -^0709. R e p r e h e n- 
 sio is in opp. to prohatio ; 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. 32. 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 mar- 
 ried woman ; divortium, a mutual agreement, ac- 
 quiescing in the dissolution of a marriage, or a formal 
 divorce, by which each party was released. The for- 
 mula of the repudium was : Conditione tua non utor : — 
 that of the divortium : Res tuas tibi habeto. We say : 
 Mepitdimn mittere^ remittere^ renimciare, dicere alicui ; 
 whereas divortium facer e cum aliqua, 
 Requies, see Quietus. 
 
 Requirere ; Desiderare. Require re denotes 
 requisition as an act of the understanding, which has 
 
184 RERI RE VERTI. 
 
 in view the usefulness of the object ; d e s i d e r a r e, 
 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 de- 
 siderans harbors a wish, and expects its fulfilment from 
 the course of things, from fortune. Cic. Fam. vii. 26. 
 Magis tuum ofiicium desiderari^ quam abs te requiri pu- 
 tavi meum. (v. 128.) 
 
 Reri, see Oensere, 
 
 Respectum ; Rationem habere. Respectum 
 habere means, to have regard in thoughts and inten- 
 tions ; rationem habere, in acts and measures. 
 (vi. 304.) 
 
 Restare ; SuPERESSE. R e s t a r e means to re- 
 main, in opp. to prceteriisse^ mteriisse; whereas super- 
 e s s e, in opp. to deesse. (vi. 304.) 
 
 Restaurare, see Instituere. 
 
 Restis, see Laqueus. 
 
 Restituere, see Instituere. 
 
 Rete ; Cassis ; Plaga. R e t i a (from prjx^'^f ^P' 
 ^X^'^O IS the most general expression for fishing and 
 hunting nets ; c a s s e s and p 1 a g se are implements 
 used in hunting only ; c a s s e s (from Korravrf)^ nets 
 for catching the smaller wild animals ; p 1 a g se (from 
 TrXi^at)^ nets of a stronger texture to get larger ani- 
 mals into one's power by entangling them. Hor. Ep. 
 2, 32. Aut trudit acres apros in obstantes pZa^as, aut 
 amite levi rara tendit retia. (vi. 304.) 
 
 Reticere, see Silere. 
 
 Revereri, see Vereri, 
 
 Reverti ; Revenire ; Redire. R e v e r t i and 
 r e V e n i r e denote properly only momentary actions ; 
 r e V e r t i, in opp. to proficisci^ the turning back ; r e- 
 venire, in opp. to advenire^ the return ; whereas r e- 
 d i r e denotes a more lasting action, which Hes between 
 turning back and the return, in opp. to porro zV^, the 
 journey home. Cic. Att. xvi. 7. p. m. Quam valde ille 
 reditu vel potius reversione mea laetatus effudit. (iv. 63.) 
 
RIDERE RIPA. 185 
 
 RiDERE ; Cachinnari ; Renidere ; Subridere ; Ir- 
 RIDERE ; Deridere. 1. R i d G r 6 and c a c h i n n a r i 
 denote an audible laugh ; r i d e r e, a joyous and tem- 
 perate laugh, like ^e\av ; c a c h i n n a r i (from hinnire) 
 an unrestrained and resounding fit of laughter, like 
 Ka^")(aC,eiv ; whereas subridere, and renidere 
 only a visible smile ;subridere5as the expression of 
 a waggish or satirical humor ; r e n i d e r e (from nidor, 
 6WtSo9,) as the expression of a friendly, and also of a 
 dissembling humor, like jjueihiav. Cic. Tusc. iv. 31. 
 Si rider e concessum sit, vituperatur tamen eachinnatio, 
 Verr. iii. 25. Herenn. iii. 14, 25. Ovid, Art. iii. 287, 
 2. Deridere denotes laughing at, as an act of lofti- 
 ness and contempt, inasmuch as others are laughed 
 down, like Kara^ekav ; i r r i d e r e, as an act of inso- 
 lence and malignant pleasure, inasmuch as others are 
 laughed at before their faces, like iyyeXdv. Cic. Orat. 
 iii. 14. Istos omnes deridete atque contemnite ; and 
 Verr. v. 92 : comp. with N. D. ii. 8. Claudius etiam 
 per jocum deos irridens; and Suet. Aug. 36. (iii. 251.) 
 
 RiMARi, see Qucerere. 
 
 Ripa; Litus ; Ora ; Acta. 1. R i p a (pcirri^ ipet- 
 irco^^ is the bank of a river, like o^^t] ; whereas 1 i t u s,| 
 r a, a c t a, the shores of the sea. Mela. Iii. 9. Oras 
 ad Eurum sequentibus nihil memorabile occurrit ; vasta 
 omnia vastis prsecisa montibus ri^jce potius sunt quam 
 litora : and iii. 3, 4. i. 2, 2. Vitruv. ii. 9, 14. Circa n- 
 pam fluminis Padi et litora maris Adriatici. Colum. 
 i. 6. Ovid. Met. i. 42. 2. Litus denotes the shore 
 only as the line which separates the land from the sea, 
 as the strand, like i^'icov and priyfiiv ; whereas ora and 
 a c t a, as the space and tract of land that borders on 
 the sea, as the coast, like atcrr} and aljcako^ ; o r a Q&a, 
 oi/po^,^ only in geographical reference to the adjacent 
 land, in opp. to the inland country ; but acta {cc/ctt]^ 
 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 par- 
 
186 RITUS ROGARE. 
 
 avimus ut Africae oram popularemur, ut tuta nobis Ital- 
 idd litora essent. Plin. Ep. v. 6, 2. Gravis et pestilens 
 ora Tuscorum, quae 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 expos- 
 itum secreti in litoris acta, Cic. Fam. ix. 6. Ea trac- 
 tes quorum et usus et delectatio est omnibus illis aetis et 
 voluptatibus anteponenda. Acta is a foreign word of 
 Greek extraction, which Tacitus (Hist. iii. 76.) ex- 
 presses 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 ; Pre- 
 CARi ; SuppLiCARE. 1. R g a r and orare denote 
 simply a request as the quiet utterance of a wish ; but 
 the rogans (hp^avy opeyea^at) feels himself al pari^ on 
 a par with the person whom he asks, and asks only a 
 courtesy, like alrelv ; the orans acknowledges the supe- 
 riority of the other, and asks a benefit, like hela^au ; 
 whereas obsecrare and obtestari denote a pas- 
 sionate asking, as to conjure ; but the ohsecrans asks ur- 
 gently, like Xiirapelv ; the obtest ans (from ^iaaaa^at) 
 in a suppliant manner. Cic. Att. xvi. 16. Igitur, mi 
 Plance, rogo te atque etiam oro. Pseudocic. p. Red. 16. 
 Pro mea vos salute non rogavit solum, verum etiam ob- 
 secravit, 2. P r e c a r i denotes the calm act of prayer, 
 in which one raises one's hand to heaven, like evx^(^^(^^l 
 but supplicare denotes the passionate act of sup- 
 plication, in which one throws one's self on one's knees, 
 or on the ground, and wrings one's hands, like Uerevetv. 
 By hyperbole, however, p r e c o r denotes any urgent 
 request; supplicare, any humble request, addressed 
 to a human being. Cic. Parad. v. 3. Noctu venire do- 
 mum ad exxm^precari^ denique supplicare. (v. 2o2.) 
 
 RoGARE ; Interrogare ; Percontari ; Sciscitari. 
 Rogare, interrogare, and q u ae r e r e, denote 
 
ROGARE RUS. 187 
 
 a simple questioning ; r o g a r e (op^av^ opeyea^at)^ 
 as willing to know ; interrogare, as wishing to 
 know ; w^hereas percontari and s ii s c i t a r i de- 
 note urgently asking ; percontari (from jvcovat) 
 always from a desire of know^ledge, with seriousness and 
 calmness ; s c i s c i t a r i (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. R u i n a (from pevaaC) is the 
 falUng down of things raised one upon another, in con- 
 sequence of the basis giving way ; whereas strages is 
 the throwing down of bodies standing upright, in conse- 
 quence of a push from without. Liv. iv. 33. Strages 
 ruince simihs. (vi. 309.) 
 
 Rumor ; Fama. Rumor (from pevfia)^ like report, 
 is the uncertain, dark, often clandestine propagation of 
 intelligence, in opp. to authentic assurance; fama 
 (j^rji^LTj)^ like information, is the open and public propa- 
 gation 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; ^Qfama 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 Iteriim. Rus, see Villa, 
 
 Rus ; Ager ; Rusticus ; Agrestis ; Rusticanus. 
 
 1. Rus (dpoTop) denotes the country, in opp. to the 
 town or city, the village with what belongs to it ; 
 whereas ager (dypo^;) the country, in opp. to the dis- 
 trict in general, the open country or fields. Gels. Med. 
 1. Sanum oportet . . . modo ruri esse, modo in urbe, 
 ssepiusque in agro, 2. Rusticus denotes, like ay- 
 poLKo^^ merely residing in the country ; agrestis, 
 like aypio<^^ growing Avild in the fields, Yik^ferus^ but as 
 a milder expression, for ferus (j^rjpe^^ denotes wild- 
 
188 SABULO SACER. 
 
 ness as an inward nature ; a g r e s t i s, merely as a 
 mark of the place of residence, or of extraction. 3. 
 In a spiritual sense, r u s t i c u s denotes more an intel- 
 lectual, a g r e s t i s more a moral roughness ; r u s t i- 
 c u s, like countrified, has a reference to bashfulness and 
 uncouthness ; in its best sense, it is alhed to innocence ; 
 in its worst, to awkwardness ; whereas a g r e s t i s, 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, ' churhsh- 
 ness.' The rusticus^ in opp. to urhanus^ 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, rustica- 
 nus, one who resembles those who live in country-villa- 
 ges ; hence among the rusticani the municipes may be 
 reckoned, as rustieorum similes. 
 
 S. 
 
 Sabulo; Harena; Sabura. Sab ulo (from i/ra^a- 
 po?, '\lrr](f)o^^) and in Pliny s a b u 1 u m, denote sand, as 
 a sort of light soil ; harena, arena (from ^j^epa?), 
 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, 5 
 
 Sacer ; Sanctus. S a c e r {ayo<;) denotes that 
 which is sacred, inasmuch as it belongs to the gods, in 
 opp. to profanus, like /epo9 ; whereas sanctus 
 (from dyv6<;) inasmuch as it is under the protection of 
 the gods, and, being guarded from profanation, is, in 
 consequence, pure and spotless, in opp. to poUutiis^ like 
 00-^09. Hence sanctus homo is a pure, pious man ; 
 
SACRAMENTUM — SiEYITIA. 189 
 
 s a c e r, one accursed, devoted to the gbds as an expi- 
 atory sacrifice. In the same manner s a n c i r e means 
 to place under the immediate protection of the gods, 
 as laws and compacts, for example ; whereas s a c r a r e 
 means to dedicate to the gods, as temples and altars, 
 for example, (iii. 198.) 
 
 Sacramentum, see Jusjurandum. 
 
 Sacrare; Consecrare; Dicare; Dedicare. Sa-f 
 crare, consecrare, mean to hallow, w^ith refer- 
 ence to men, with regard to whom the profane use of a 
 thing is withdrawn and forbidden; die are, dedi- 
 care (from hej(ea^ai) mean to dedicate with reference 
 to the gods, to whom the thing is set apart as their prop- 
 erty. Hence consecrare may be used in an abso- 
 lute sense, but dedicare has always a reference to 
 the new proprietors. 
 
 S^PE ; Crebro ; Frequenter ; Frequentare ; Cele- 
 BRARE. 1. Saepe denotes often, in opp. to semel. Suet. 
 Ner. 33 ; nonnunquam^Gic, Or. 66 ; semper^ like iroWd- 
 KL<^ ; whereas crebro and f r e q u e n t e r, in opp. to ra^^o, 
 Rhet. ad Her. iv. 23. Cic. Or. 66; crebro, often, 
 and in quick succession, and rather too often than too 
 seldom, like ^a/jud ; but frequenter (partic. from 
 farcire) often, and not too seldom ; for in general c r e- 
 b e r denotes a multifarious assembly, inasmuch as it is 
 dense and crowded; whereas frequens, inasmuch 
 as it is numerously attended. Consequently, fre- 
 quens rather implies praise, like largus ; c r e b e r, 
 blame, like spissus. And frequentes senatores denote 
 the senate, when represented as complete ; crebri sen- 
 atores^ 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 c e 1- 
 e b r a r e, to visit it often, and thereby to enliven it, 
 and to fill it with festive sounds, (i. 17.) 
 
 Sjevitia ; Crudelitas. S se v i t i a (from al, alvo^) 
 denotes the blood-thirsty cruelty of the tyrant, who acts 
 like a ravenous beast, that kills and tears its prey, in 
 
1 90 S^ VUS — SAL vus. 
 
 opp. to man^Wetudo ; whereas crudelitas (from 
 Kpvo^y crudus) denotes the reckless cruelty of the judge, 
 who enforces the utmost rigor of the law, in opp, to 
 dementia. Sen. Clem. 2. Cic. Lig. 3. Att. viii. 9. 
 Plin. Pan. 3. 
 
 S^vus, see Atrox. Salsus, see Lepidus. 
 
 Saltus, see Silva. Saluber, see Solus. 
 
 Salus ; Sanitas ; Valens ; Saluber ; Sanus ; Sal- 
 UTARIS. 1. Salus denotes existence in general, in 
 opp. to interitMS ; whereas s a n i t a s, the health of the 
 person existing, in opp. to cegritudo ; 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 val- 
 id u s denote habitual qualities, and are allied in sense 
 with robustus. Hence saluhris 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. 2*6. 3. S a n u s and s a 1- 
 u b e r represent health, merely as finding one's self 
 well ; valens and v a 1 i d u s, as possessing strength 
 to act. 4. Saluber in a transitive sense means, 
 what brings sanitas^ in opp. to pestilens^ like vycecvo^ ; 
 whereas s a 1 u t a r i s, what brings salus^ in opp. to pes- 
 tiferus^ like acoTifjpio^. Cato, apud Plin. H. N. xviii. 
 6. Nihil salutare est nisi quod toto anno saluhre. (i. 31.) 
 
 Salus, see Vita. 
 
 Salutaris, see Salus. 
 
 Salve, see Ave. 
 
 Salvus ; SospES ; Incolumis ; Integer. S a 1 v u s 
 and SOS pe s denote, like crw9, being safe and sound, 
 in opp. to being killed ; s a 1 v u s is the customary, 
 s s p e s a select expression ; whereas incolumis 
 and integer, like aaKyf^ij^, denote being unhurt and 
 untouched ; incolumis (from calvere, calamitas, /coX- 
 ov(o)j in opp. to being wounded, etc. ; integer (from 
 tangere) in opp. to being attacked. Tac. Hist. i. 84. 
 Mea cum vestra salus ineolumitate senatus firmatur; 
 
SANAKE — SAPIENS. 191 
 
 that IS, our safety is assured by the senate not having 
 had a hair touched. And, i. 66. Verba Fabii salu- 
 tern incohimitatemqite Viennensium commendantis ; sa- 
 lus refers to being killed, incolumitas to being plun- 
 dered : comp. with Cic. Orat. iii. 45, 178, Dejot. 15. 
 Sunt tu9e clementige monumenta . . . eorum incolumita- 
 tes quibus sahitem dedisti. (iii. 306.) 
 
 Sanare, see 3Iederi, 
 
 Sanctus, see Sacer and Bonus, 
 
 Sanguis ; Cruoe ; Sanguineus ; Sanguinolentus ; 
 Cruentus. 1. Sanguis denotes the blood circulat- 
 ing in the body, living and supporting life, like alijua ; 
 c r u r {fcpvo<;) the blood gushing from the body, like 
 /3p6ro<;, Cic, N. D. ii. 55. Sanguis per venas in omne cor- 
 pus diflfunditur : comp. with Rose. Am. 7, 19. Ut cruorem 
 inimici quam recentissimum ostenderet. Tac. Ann. xii. 
 46. Mox ubi sanguis artus extremes suffuderit, levi ic- 
 tu cruorem eliciunt atque invicem lambunt. Sanguis 
 is the condition of physical life ; c r u o r, the symbol 
 of death by slaughter. 2. Sanguineus means, 
 consisting of blood, sanguinolentus, smelling af- 
 ter blood, or blood-thirsty ; cruentus, red with 
 blood, (iv. 258.). 
 
 Sanies; Pus.. Sanies (from aicravov) denotes 
 running, consequently, offensive matter ; pus (from 
 TTu^o) ) , corroding, consequently, pernicious matter. 
 Cels. V. 26, 20. (vi. 316.) 
 
 Sanitas, Sanus, see Salus, 
 
 Sapiens ; Prudens ; Callidus ; Scitus ; Solers ; 
 CoRDATUS; Catus. 1. Sapiens (from arjiro)) is 
 the person who chooses right objects, from ennobling 
 views, and pursues them with quietness of mind ; p r u- 
 d e n s 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 : c a 1 1 i d i t a s, an acquired knowl- 
 edge of the world and of men, gained by experience 
 and practice. Cic. Fr. Scaur. 6. Hominis frudentis 
 
192 SAPOR — SATIS. 
 
 natura, callidi usu, doctrina eruditi. 2. P r u d e n s 
 is the person who has accurate practical views, in opp. 
 to stultus ; s c i t u Sj who has tact, mother-wit, and the 
 faculty of combination ; s o 1 e r s, who possesses prac- 
 tical genius and inventive power ; cordatus, who 
 has his head in the right place, in opp. to excors ; c a- 
 t u s, who discovers and knows secret means and ways, 
 (v. 114.) 
 
 Sapor ; Gustus ; Gustape ; Lib are. 1. Sapor 
 denotes objectively the flavor which a thing has, or 
 gives out, in opp. to odor^ etc. ; gustus or gusta- 
 tus (jevaai) denotes, subjectively, the sensation occa- 
 sioned by this flavor, or the sense of taste, in opp. to 
 olfactus^ etc. Sen. Ep. 109. Debet esse optatus ad 
 hujus modi gustiim^ ut ille tali sapore capiatur. 2. The 
 1 i b a n s puts only a small portion of any thing to, or 
 into, his mouth ; whereas the g u s t a n s 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, quae 
 prcegustaverit ipse, rejice lihatos illius ore dapes. (iii. 
 
 12e5.) 
 
 Sarmentum, see BamL 
 
 Satelles ; Stipator. S a t e 1 1 e s (from o-reXXo)) 
 denotes an attendant, as a hired servant ; stipator 
 (from (ttZ^o?) as a guard. Cic. Rull. ii. 13. Ex 
 . equestri loco ducentos in singulos annos stipatores cor- 
 poris constituit, eosdem ministros et satellites potestatis. 
 (vi. 318.) 
 
 Satis ; Aefatim ; Abunde. 1. Satis (from darj) 
 denotes, like Uavw^ a sufficient measure, without any 
 accessory reference ; whereas a f f a t i m and abunde 
 with the accessory notion of rather too much than too lit- 
 tle ; abunde, like aXt?, with an objective and abso- 
 lute reference ; whereas a f f a t i m, like a^^6z/&)9, 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 Dicsearcho affa- 
 Urn satis fecisse. And, xvi. 1. Satis est et affatim 
 
SATIS — SA.xu:\i. 193 
 
 prorsus. Liv. Iv. 22. Frumentum non necessitati satisj 
 sed copiae quoque abu7ideex ante confecto sufficiebat. 2. 
 Satiare denotes satisfying, as the appeasing of a 
 want generally, of hunger, of a longing, etc. ; whereas 
 s a t u r a r e, as the appeasing of an unnatural craving, 
 of an over- eager longing, or a voracious hunger, of ha- 
 tred, of the thirst for blood, (i. 109.) 
 
 Satis habere; Contentum esse; Boni cOjS^suleke ; 
 CoxTENTUS; ^Quus 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 be- 
 comes 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. o n t e n- 
 tus animus denotes a relative contentedness, which 
 puts up with and does not murmur at the want of com- 
 plete success ; ae q u u s a n i m u s, an absolute content- 
 edness, which feels quite satisfied, and does not wish for 
 a more prosperous state, (v. 313.) 
 
 Satisfactio, see Purgatio. 
 
 Saturare, see Satis. 
 
 Saucius, see Vulnus, 
 
 Saxum ; Rupes ; Cautes ; Petra ; Scopuli ; La- 
 pis ; Calculus ; Scrupulus. 1. Saxum, rupes, 
 and cautes, are greater ; 1 a p i s, c a 1 x, and s c r u- 
 p u s, smaller masses of stone. Plin. H. N. xxxvi. 22. 
 Silex viridis ubi invenitur, lapis^ non saxum est. 2. 
 S a X a (from '\\reK:d<^^ i^VX^^ ^^^ greater masses of 
 stone, in whatever form, like irerpaL ; rupes and p e- 
 t r ae (irerpai^ from ireaelv) are steep and high, like 
 rocks, and therefore difficult to climb ; cautes and 
 s c p u 1 i are rough and pointed, like crags, and there- 
 13 
 
194 SCANDERE SCELESTUS. 
 
 fore threaten danger ; the c a u t e s are smaller, and 
 also not visible in the water, and therefore deceitful ; 
 the s c p u 1 i (from Koyjrac) jutting upwards, threaten 
 and announce danger, like aKonrekoL. 3. Lapis 
 (aKL-y^r) is the most general expression, and denotes the 
 stone only as a material substance, without regard to 
 its form, like XtS^o? ; calculus, is a smooth, gener- 
 ally round pebble ; scrupulus, a rough, generally 
 angular pebble ; but for this meaning of scrupulus^ 
 the dimin. of serupus^ we have only the authority of 
 grammarians ; in authors it has only the figurative 
 meaning of scruple, (v. 191.) 
 
 SCANDERE ; AdSCENDERE ; ESCENDERE ; CONSCEN- 
 
 DERE ; Inscendere. Scandere means to mount a 
 steep height, which is connected with exertion, and gen- 
 erally brings both hands and feet into requisition, as to 
 climb ; whereas adscendere, escendere, con- 
 scendere, 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 dis- 
 tinction, 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, a/c\rjp6^^ has 
 reference to the mind, like ad scelera pronus and 
 promptus ; whereas sceleratus, to actions, like 
 scelerihus 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 nefa- 
 r i u s and i m p i u s as appKed to the impiety of the 
 person who acts, only with this distinction, that the im- 
 pius is impious only in mind, the nefarius in his actions 
 
SCELUS — SEMPITERNUS. 195 
 
 also ; whereas nefandus refers to the horrible enor- 
 raity of an action, (ii. 149.) 
 
 ScELUS, see Delictum. Schola, see Ludus. 
 
 SciENTiA, see Cognitio. Scixdere, see Findere. 
 
 SciPio, see Fiistis. Sciscitari, see Rogare. 
 
 SciTUS, see Sapiens. Scobina, see Lima. 
 
 ScopuLi, see Saxum. Scortum, see Fellex. 
 
 ScROBS, see Specus. Scropha. see Sns. 
 
 ScRUPULUS, see Saxum. Scrutari, see Queer ere. 
 
 Scutum ; Clypeus ; Parma. Scutum (aKVTo<^^ 
 is a larger shield, covering the whole body, aaKo^ ; 
 clypeus and p a r m a smaller shields of a round 
 form, aairi'^ ; clypeus (jcKoirio^^ KaXvyfrat) for foot- 
 soldiers ; p a r m a (TraXfirf) for horse-soldiers also ; 
 lastly, p e 1 1 a (irekrTf) a small shield in the form of a 
 half-moon ; c e t r a, a small leathern shield. Liv. ix. 
 19. Macedonibus clnpeus . . . Romano scutum^ majus 
 corpori tegumentum. Liv. xxxi. 36. Cetratos, quos 
 peltastas vocant, in insidiis abdiderat. 
 
 ScYPHUS, see Poculum. Secessio, see Turbce. 
 
 Secreta, see Arcana. Securis, see Ascia. 
 
 Securus, see Tutus. 
 
 Sedes ; Sedile ; Sella. S e d e s is simply a place 
 for sitting, like eSo? ; whereas sedile and sella are 
 artificially prepared seats ; s e d i 1 e, in any form chosen, 
 as a stool or bench, whether movable or immovable, like 
 eSpa ; s e 1 1 a, of a particular form, as a chair or throne, 
 like ^p6vG<;. 
 
 Seditio, see Turbce. Segnitia, see Ignavia. 
 
 Semita, see Iter. Semo, see Numen. 
 
 Semper ; Usque. Semper (afjureph') means ' al- 
 ways ' and ' ever,' absolutely, without reference to any 
 definite limit ; whereas usque only relatively ' al- 
 ways,' within a definite limit, hi 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. 
 
1 96 SENECTA SERIES. 
 
 Senecta, Sexectus, Senium, see Vetus. 
 
 Senex, see Piter and Vetus, 
 
 Sensim, see Paulatim, 
 
 Sententia; Opinio; Suffragium. 1. Senten- 
 ti a is the view of a subject, resting upon clear percep- 
 tion and acquired conviction, like jvco/jlt) ; o p i n i o, an 
 opinion resting upon mere feeling, like 86^a. 2. S e n- 
 t e n ti a is the vote of a senator upon any motion, etc., 
 T like yvcofjLr] ; whereas suffragium, the simple voting, 
 pronouncing yes or no, or a name, like -yfrfjcpo^. 
 
 Sentes, see Dumi, 
 
 Sentire, see Intelligere, 
 
 Seorsum ; Separatim. S e o r s u m means set apart, 
 in order to prevent a thing being common, with the ac- 
 cessory notion of secrecy ; whereas separatim means 
 separated, in order to prevent confusion, with the ac- 
 cessory notion of arrangement. 
 
 Sepelire ; CoNDERE ; HuMARE. S e p e 1 i r e and 
 c n d e r e denote complete burial, the more or less sol- 
 emn interment of the remains of a dead person, with or 
 without previous burning; sepelire (Goth, filhan, 
 acTTraXa^) as a proper and technical expression ; c o n- 
 d e r e (^Kara^etvat) as a general and softer expression ; 
 ■whereas h u m a r e means depositing in the earth, as 
 the last part of burial, in opp. to cremare. 
 
 Sera ; Claustrum ; Pessulus ; Repagulum ; Obex. 
 S e r 9e and c 1 a u s t r a are bolts ; sera (seruisse, 
 elpetv) a movable bolt, that is put on the door ; claus- 
 trum, a bolt that is fastened to the door ; whereas 
 pessuli, repagula, and o b i c e s, are merely bars, 
 which supply the place of bolts ; pessulus [Trdaaa- 
 X09) a smaller bar for the/or^s. Plant. Aul. i. 2j 25. 
 Ter. Heaut. ii. 3, 47 ; whereas repagulum (from 
 TT^^a/^), pangere, a greater bar for the valvce^ Cic. 
 Verr. iv. 43. Plin. H. N. xvi. 42, and obex (from 
 objicere) for the portcB^ Tac. H. iii. 30. Ann. xiii. 39. 
 (v. 292.) 
 
 Series ; Ordo. Series (from serere, etpetv) means a 
 
SEEirS SERMO. 197 
 
 row, as an outward, mechanical, accidental association of 
 things, which, according to their nature, are of the like 
 sort ; whereas o r d o (from api^ixo^^^ pv^jio^i) an in- 
 ward, ideal, necessary association of things, which, ac- 
 cording to their destination, belong to one another. S e- 
 r i e s is a mathematical ; o r d o, a moral notion, (vi. 
 880.) 
 
 Serius ; Severus. S e v e r u s {avrip6<;) means, ac- 
 tively, one who cuts no jokes ; s e r i u s, in a neutral 
 sense, what is no suliject for joking; and severe 
 means earnestly ; s e r i o, in earnest ; whence s e v e- 
 r u s is an epithet for persons, s e r i u s for things ; Hor. 
 A. P. 105. Decent vultum sevcrum, seria dictu. Se- 
 nec. Tranq. 15. Nihil magnum, nihil severum nee se- 
 riicm quidem ex tan to apparatu putat. Severus is 
 in opp. to hilaris^ Cic. Brut. 93, remissus^ Orat. ii. 17, 
 luxuriosus^ Quintil. xi. 8, 74; whereas serius is in 
 opp. to jucundus, jocosus ; and s e r i o to joco^ per jo- 
 cum. 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 (e/po- 
 fievo^^ denotes a conversation accidentally arising, or 
 at least carried on without any fixed and serious pur- 
 pose ; whereas colloquium, generally a conversa- 
 tion agreed upon for a particular purpose, like a con- 
 ference. 2. Sermo is a natural mode of speaking ; 
 oratio, a speech premeditated and prepared accord- 
 ing to the rules of art. The sermo arises when, in or- 
 dinary life, an individual speaks longer than usual, and 
 continues speaking, and is accidentally not interrupted ; 
 the oratio has a definite extent with an observable be- 
 ginning, middle, and end, and in it the speaker calcu- 
 lates upon not being interrupted. In the serrao^ the 
 language of ordinary life predominates, whether in 
 prose or verse, as in the comic poets, and in the Ser- 
 mones of Horace ; whereas in the oratio the language is 
 select, and in conformity to the rules of rhetoric. Cic. 
 
1S8 SEKMO — SICCUS. 
 
 Orat. 16. Mollis est oratio philosophorum et umbrati- 
 lis . . . Itaque sermo potius quam oratio dicitur. Tac. 
 Hist. i. 19. Apud senatum non comptior Galbae, non 
 longior . . . sermo ; Pisonis comis oratio. (iv. 23.) 
 
 Sermo, see Lingua. 
 
 Serpens, Serpere, see Repere. 
 
 Servus ; Famulus ; Mancipium ; Minister ; An- 
 ciLLA ; Servitus ; Servitium. 1. S e r v u s, a n c i 1- 
 1 a, 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. Ancilloe^ 
 quse ministrce dicebantur ; that is, in Christian assem- 
 blies. 2. Servus (from eLpepo<i) means a slave, in 
 a political and juridical sense, as in a state of subjuga- 
 tion, in opp. to dominuSy Cic. Verr. iv. 50, like BovXo^^ 
 and Sfim ; famulus (^afiako^ ?) in a patriarchal 
 sense, as belonging to and part of the family, in opp. to 
 herus^ Cic. Offi ii. 7, like olKerij^; ; mancipium, in 
 an economical sense, as a possession and marketable 
 commodity, like avhpdirohov. 3. S e r v a means a fe- 
 male slave, with especial reference to her legal condi- 
 tion ; a n c i 1 1 a, in ordinary life, as the feminine of 
 servus. Servitus denotes slavery, quite indifferent- 
 ly, as a regular, natural, legal state ; whereas- s e r v i- 
 t i u m, either with contempt or compassion, as an ir- 
 regular, 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 ; Gra vitas ; Strenuitas. Severitas 
 (^avr]p6T7]<^^ means earnestness, so far as it is seated in 
 the mind ; g r a v i t a s (from ^epauo^^ so far as it 
 makes an impression on others ; strenuitas (from 
 <TTpr}vrj<;^ hpaLvco) SO far as it shows itself in action, (ii. 
 129.) 
 
 Severus, see Austerus and Serins. 
 
 SiCA, see Gladius. Sicarius, see Homicida. 
 
 Siccus, see Aridus. Sidus, see Stella. 
 
SIGNUM SISTEKE. 199 
 
 SiGXUM, see Imago, 
 
 SiLERE ; Tacere ; Reticere ; Obticere. 1. S i- 
 1 e r e (from eXXo?) means to be still, atcoTrdv^ in opp. 
 to strepere, Suet. Aug. 94 ; whereas tacere (from te- 
 gere ?) means to be silent, cnydv^ in opp. to loqid^ di- 
 cere. And the compound word reticere, ifa man 
 has something to say, and keeps it to himself, in opp. to 
 eloqiii^ 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 ta-- 
 centibus cseteris reticuissem. 2. T a c e n s and t a c i- 
 t u s denote being silent merely as a temporary state ; 
 t a c e n s means any one who does not speak ; t a c i- 
 t u s, 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. S i 1 v a (y\ri) 
 denotes a wood, in a general sense, merely with refer- 
 ence to the timber, like v\ri ; whereas saltus (aXao^^ 
 as a wild place, or wood in the midst of mountains, like 
 vdirri ; n e m u s (yeiio<^^ as a pleasant place, as a grove; 
 lucus (Xo-x^fjiij) as a sacred place, as a grove conse- 
 crated to the gods, like aXcro9, aXTL<^, (ii. 93.) 
 
 SiMPUviUM, see Poculmn, Simulacrum, see Imago. 
 
 Simulatio, see Imitatio, Simultas, see Odium, 
 
 Sinere, see Ferre, Singularis, s. Eminens. 
 
 Sinister ; L^vus. Sinister (old Germ, winis- 
 tra) denotes the left, as a usual and prosaic expression, 
 like dpiaTep6<^ ; 1 se v u s (Xato^^ as a select and poetical 
 expression, like aicaio^. In a figurative sense s i n i s- 
 t e r is the symbol of unpropitiousness and of disaster ; 
 Isevus, of perverseness and of awkwardness, (vi. 336.) 
 
 Sinus, see G-remiam, 
 
 SiSTERE ; Inhibere ; Statuere. S i s t e r e and 
 i n h i b e r e mean, to make any thing stand still ; s i s- 
 t e r e {lardvaC) with reference to a living and running 
 object ; i n h i b e r e, to a hfeless object, that has merely 
 
200 SITUM SOLEMNIA. 
 
 been put in motion ; whereas statuere means to make 
 any thing stand fast. (iv. 299.) 
 
 SiTUM ESSE, see Cubare. 
 
 Situs, see Lutum, 
 
 SociETAS, see Fcedus. 
 
 SociTJS ; SoDALis ; Amicus ; Familiaris ; Parti- 
 CEPS ; CoNSORS. 1. S c i i (from sequi) are bound by 
 common interests to act together, as partners, compan- 
 ions, etc. ; s d a 1 e s and s o c i e n n i, like eratpot^ are 
 bound only by being pleased with each to the common 
 enjoyment of life, as comrades and good friends ; 
 but sodalis (from e^o?, ^Sreto?,) is the more ele- 
 vated, sociennus, a more comic expression. S o- 
 c i u s is generally in construction with an objective 
 genitive, which names the purpose of the soclatio ; 
 whereas sodalis only with a subjective genitive, 
 which names the other sodalis ; socius perieuli^ eulpoe^ 
 but sodalis mens, 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 s o- 
 c i u s r e i is considered in the state of a fellow-labor- 
 er or fellow-sufferer ; theparticeps and censors 
 as sharers in an enjoyment or in a possession ; the p a r- 
 t i c e p s, because he voluntarily takes a part in a thing, 
 in opp. to expers^ like /jueroxo^ ; the censors, because, 
 without co-operating, he is entitled to a share, in opp. 
 to exsors, Cic. Balb. 28. Fuit hie multorum iUi labo- 
 rum socius aHquando; 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 ; Feri^ ; Dies festi ; Festa. S o 1 e m- 
 
SOLERE SOLUM. 201 
 
 n i a means festivals, so far as they are solemn or regu- 
 larly returning institutions; ferise. so far as they are 
 days of rest and recreation ; f e s t a, or, in prose, dies 
 f e s t i, so far as they are days of rejoicing, (vi. 339.) 
 
 SoLERE ; CoNSUBVissE ; Adsoleke. 1. S 1 e r e 
 (from iXecv') is used of events and of actions, like 
 ^Ckelv^ to be used ; whereas consuevisse only of 
 an action, with reference to a person, like elcd^evai^ to 
 be wont. In Liv. xxxviii. 17, Haec quibus insolita 
 atque insueta sunt Grseci timeant ! — the word i n s o- 
 1 i t u s refers to the frequency of their appearance ; i n- 
 s u e t u s, to the connection of their appearance with 
 the individuality of the subject acting or suffering. 2. 
 S 1 e t is used indifferently ; a s s o 1 e t 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. S o 1 i t u d o 
 denotes the sohtude of a place, indifferently or with 
 praise ; whereas vasta, deserta, tesca loca, with 
 blame ; vasta loca, as uncultivated wastes, in opp. to 
 culta; whereas deserta, as uninhabited deserts, in 
 opp. to hahitata ; and tesca, ortesqua, (from ta- 
 cere,) as lonely places, where an awful stillness reigns, 
 in opp. to celehria, (iii. 226.) 
 
 Solum ; Fundus ; Vadum ; Fundamentum. S o- 
 lum, 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 mova- 
 ble elements air and water; fundus (from fodere^ 
 ^u^69,) that of a vessel, in opp. to the remaining space 
 jn the vessel ; vadum (eSo?) 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 bot- 
 
202 , SOLUM SPECUS. 
 
 torn 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. Som- 
 n u s (i;7n^09) denotes sleep, as a usual prosaic expres- 
 sion ; so por {vnrap) as a select poetical expression. In 
 prose sopor has only a causative meaning, a means 
 of producing sleep, but not a deep sleep. 2. Som- 
 nium denotes a dream, in prose, like ovap ; i n s o m- 
 n i u m, in poetry, like evvirviov, (v. 278.) 
 
 SoNil'US, see Fragor. 
 
 Sons, see Culpa, Sopor, see Somnus. 
 
 SoRDES, see Lutum. Sospes, see Salvus, 
 
 Sparsi, see PassL Spatiari, see Ambulare. 
 
 Species, see Figura, Spectare, see Videre, 
 
 Spectrum ; Mostellum ; Manes ; Lemures. Spec- 
 trum denotes the apparition of a departed spirit, as a 
 supernatural appearance ; mostellum (dimin. from 
 monstrum) as a horrible apparition ; ma n e s (from 
 ajjbevTjva icdpriva) as the apparition of a good spirit ; 1 e- 
 mures, as that of a hobgoblin, (vi. 34-±.) 
 
 Speculator, see Fxplorator. 
 
 Specus; Caverna; Antrum; Spelunca; Spel^um; 
 Fovea; Scrobs. 1. Specus and caverna are 
 cavities, whether under-ground, or on a level Avith the 
 ground, — consequently, a species of antrum ; spe- 
 lunca and s p e 1 se u m, 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 (crTreo?) is a gap, 
 with a longish opening ; caverna (from icvap) a 
 hole, with a round opening. 3. Spelunca (^cnrrjX-- 
 vy^^ is a cavity, in a merely physical relation, with ref- 
 erence to its darkness and dreadfulness ; antrum 
 (avrpov) a grotto, as a beautiful object, with reference 
 to its romantic appearance and cooling temperature ; 
 lastly, s p e 1 ae u m (ainfjXaiov) is used only by the 
 
SPERARE SPERNERE. 203 
 
 poets, as the abode and lurking-hole of wild beasts. 4. 
 Fovea (from (jyvetv') is a pit meant to remain open, 
 or only covered in order to keep in or to catch a wild 
 beast ; s c r o b s, 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 ; 
 
 Kecusare ; 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 [eicirepaiveiv) 
 mean, not to care for a thing, in opp. to appetere^ concu- 
 pisse^ Cic. Fin. ii. 10, 51. Plaut. Mil. iv. 2, 69, some- 
 thing like airo^aXkeiv ; whereas contemner e, poeti- 
 cally t e m n e r e (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, Hke Kara^poveiv ; lastly, d e s- 
 picere, despectare, not to value a thing, in opp. 
 to suspieere^ revereri^ admiraii, Cic. Off. ii. 11, 38. 
 Tac. Ann. ii. 43, like oXtycopelv. 2. Spernere de- 
 notes despising, as an inward feeling, synonymously with 
 parvi pidare^ negligere ; spernari, and the more 
 usual word, a s p e r n a r i, as an utterance of that feel- 
 ing, synonymously with recusare, abnuere^ rejicere^ 
 like waving from one. In s p e r n e r e, 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 some- 
 thing offered to us, or obtruded upon us. 3. Asper- 
 nari is confined to the simple avowal of aversion ; 
 whereas r e c u s a r e includes the decided declaration 
 of unwilhngness. Curt. vi. 6, 7. Principes aspernari^ 
 tes quidem, sed recusare non ausos Persicis ornaverat 
 vestibus. 4. The spernens follows a moral and ra- 
 tional aversion, and acts more or less with a conscious- 
 ness of his grounds for despising anything ; whereas the 
 
204 SPHJERA SPONTE. 
 
 fastidiens follows a physical and instinctive aver- 
 sion, whether it be an innate or temporary antipathy, 
 which arises either from an actual loathing, or from w^hat 
 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.) 
 Sphjera, see Globus, Spica, see Culmus, 
 Spiritus, see Anima. Spissus, see Augustus. 
 Splendere, see Lucere. Spolia, see Prceda, 
 Spoliare, see Vastare, Spondere, see Polliceri. 
 Sponsor ; Vas ; Pr^s. Sponsor is a surety in a 
 general 'sense, who guarantees any thing whatever; 
 w^hereas vas and p r se s are sureties in a court of jus- 
 tice ; V a s (from ae^\o<;') one who gives security for the 
 appearance of one or other party in court ; p r se s, who 
 gives security for a claim of government, (iv. 113.) 
 
 Sponte ; Ultro ; Sua sponte ; Voluntate ; Libeist- 
 TER. 1. Sponte (tto^o?) means voluntarily; where- 
 as u 1 1 r o, 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 collegae auxilium, quod 
 acciendum ultro fuerit, sua sponte oblatum sperneretur ; 
 and Tac> Hist. iv. 79. Suet. Cses. 6. Sponte ace u- 
 s a r e means to accuse of one's own accord ; whereas 
 ultro accusare means to obtrude one's self into 
 the oflSce 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 com- 
 plete phrase : Haud contentus non accusari ab altero, 
 idtro 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 auTo/i-aro)?, 
 in opp. to rogatus^ provocatus^ or invitatus. Caes. B. 
 G. i. 44. Cic. Fam. i. 7. iv. 3. vii. 5. (iii. 103,) 3. 
 Sponte and spontaneus, like skcov and eKovaio^^ 
 paint the voluntary action as an act of the understand- 
 
SQUALOR — STIPULA. 205 
 
 ing ; voluntate and voluntarius, like e^eXoz^T?;?, 
 as an act of the will, in opp. to invite ; libenter and 
 1 i b e n s, like aafievo^^ as an act of feeling, in opp. to 
 tcedio, (iv. 277.) 
 
 Squalor, see Lutum» Stagnum, see Lacuna. 
 
 Statim, see Repente. Statua, see Imago. 
 
 Statuere, see Destinare and Sistere. 
 
 Status, see Conditio, 
 
 Stella ; Astrum ; Sidus. Stella (dimin. of darTJp) 
 means any one of the innumerable individual stars, like 
 d(TTrjp; astrum {darpov)^ any one of the greater 
 bright heavenly bodies, the sun, moon, and principal 
 stars, with their peculiar names, like aorrpoi^; sidus 
 (elSo?), a comphcation of stars, a constellation, and, by 
 affinity of the notion with number and magnitude, a 
 great star, like repa?, relpea. Astrum and s t e 1 1 a 
 denote the stars more in a mere physical relation, as 
 bright heavenly bodies ; sidus, more in an astronomi- 
 cal and astrological relation, as portentous and influenc- 
 ing human affairs. Sen. Helv. 9. Dum ortus siderum, 
 occasus intervallaque, et causas investigare velocius 
 meandi vel tardius spectare tot per noctem Stellas mi- 
 cantes hceat. (iv. 409.) 
 
 Stercus, see Lutum. Stilla, see Gfutta, 
 
 Stimulare, see Pungere, Stipator, see Satelles, 
 
 Stipes ; Vallus ; Palus ; Sudes. Stipes and 
 V a 1 1 u s 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 crvapo<; ?) is chiefly used as a pahsade ; whereas p a- 
 1 u s 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; su- 
 des (from 0^09 ?) is also used, on account of its spike, 
 for a palisade, a lance, a javelin, (iv. 824.) 
 
 Stipula, see Oulmus. 
 
206 STIRIA STRABO. 
 
 Stiria, see Grutta. 
 
 Stirps ; Genus ; Gens ; Prosapia ; Posteritas ; 
 Progenies; Proles; Suboles. 1. Stirps^ge- 
 n u s, and gens, denote the race usually in an ascend- 
 ing line, as abstract and collective terms, for majores ; 
 whereas prosapia, progenies, propago, pro- 
 les, 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, p r o g e n i e s, a se- 
 lect, elevated expression, Cic. Rep. ii. 22 ; proles 
 and suboles, poetical expressions, Cic. Or. iii. 88 ; 
 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. G e n s Qyeverrf) is a 
 political, genus (761/09), a natural race. Gens con- 
 sists 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 prop- 
 erties belong to one and the same class of beings, (v. 
 307). 
 
 Stirps.; Truncus. Stirps (crre/a^^o?) 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 ; PiETUS. S tr ab o.(crT/)a^69) means, one 
 who squints from nature, or sickness, or bad habit ; 
 whereas p se t u s, one who squints designedly and wag- 
 gishly, (vi. 360.) 
 
STKAGES STUPIDUS. 207 
 
 Stuages, see Ruina, Strenuitas, see Severitas. 
 
 Strepidus, see Fragor, Strues, see Acervus. 
 
 Studium ; Benevolentia ; Favor ; Gratia. 1. 
 S t u d i u m is usually the attachment and dependent 
 feeling of the lower towards the higher, of the sol- 
 dier towards the general, of the subject towards the 
 ruler, of the scholar towards the teacher, of the indi- 
 vidual towards his party ; whereas favor is the love 
 and favor of the higher towards the lower, of the pub- 
 lic towards the player, of the people towards the candi- 
 date, of the judge towards one of the parties, etc. ; 
 lastly, benevolentia is love and good-will towards 
 one of equal rank. In Cic. Rose. Com. 10. Quod 
 studium et quern favorem secum in scenam attulit Pan- 
 urgus ? the public is first considered as an auditor, then 
 as a judge of the player. Orat. i. 21. Ego qui incen- 
 sus essem studio utriusque vestrum, Crassi vero etiam 
 amore. 2. Studium, favor, and benevolo n- 
 t i a, 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 pas- 
 sion. Cic. Fam. i. 9. Nihil est quod studio et be- 
 nevolentia vel potius amore effici non possit. Att. v. 
 10. Amores hominum in te, et in nos qusedam benevolen- 
 tia. 3. Favor is, subjectively, the favor which a person 
 entertains towards another, in opp. almost to invidentia ; 
 whereas g r a t i a is, objectively, the favor in which a 
 person stands with another, in opp. to invidia. (iv. 106.) 
 
 Stupidus ; Brutus ; Bardus ; Stultus ; Fatuus ; 
 Stolidus. Stupidus, brutus, and bardus, de- 
 note a merely negative quality, want of intellect ; s t u- 
 p i d u s (from tuc/xw, ra^eZz^), that of a human being who 
 comprehends with difficulty, as dull-witted, like dvata- 
 ^r}To<;\ brutus (^/navpcoros^ ^ that of beasts, and of 
 men whose organization is like that of beasts, who com- 
 prehend nothing, as without reason, like /3\d^ ; b a r- 
 d u s, who comprehends slowly, as without talent, like 
 
208 SUA VIS — SUFFRAGIUM. 
 
 y8pa>Su9 ; -whereas stultus, fatuus, and s t o 1 1- 
 d u s, denote a positive quality of the mind, which has 
 false notions and a perverse judgment ; s t u 1 1 u s (from 
 reXXo), araXKco^ draXocf^pcov^^ a want of practical wis- 
 dom, as folly, like ficopo^^ in opp. to prudens ; f a t u u s, 
 a want of sesthetical judgment, as silliness ; s t o 1 i d u s, 
 a want of reasonable moderation, as brutahty. Liv. 
 XXV. 19. Id non promissum magis stolide quam stulte 
 creditum. (iv. 229.) ?. 
 
 Sua VIS ; Dulcis. S u a v i s (771)9) denotes, like 978^9, 
 a pleasant odor, and, figuratively that which gives a 
 calm pleasure ; dulcis, hke yXvKv^, 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. Hsec vel maxima vi, amaritudine, 
 instantia ; ilia 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. 
 
 Sublime, s. Aer and Alius, Suboles, see Stirps. 
 
 SuccENSERE ; Irasci ; Indignari ; Stomachari. 
 Succensere and segre, graviter, molest e, 
 difficiliter ferre, to take any thing ill, denote a 
 silent, irasci, indignari, and stomachari, 
 a loud displeasure ; i r a, anger, has the character of a 
 passion, inasmuch as it thirsts after vengeance ; i n d i g- 
 n a t i 0, indignation, that of an awakened or excited 
 moral feehng, inasmuch as it expresses with energy its 
 disapprobation or contempt ; s t m a c h a t i 0, a fit of 
 passion, that of a choleric temperament, inasmuch as it 
 suffers the bile to overflow, and gives vent to its irrita- 
 bility by blustering and brawling. The i r a t u s makes 
 his appearance as an enemy, and excites fear ; the i n- 
 dignabundus, as a judge, and inspires awe ; the 
 stomachans, asa hypochondriac, and is a subject 
 for comedy, (v. 119.) 
 
 SuDES, see Fustis and Stipes. 
 
 SuEFRAGiUM, SCO Sententia. 
 
SUFFUGIUM SUFERBIA. 209 
 
 SuFFUGiuM, see Perfuga. Sulcus, see Porca, 
 
 SuMERE ; Capere ; Prehendere ; Accipere ; Ex- 
 cipere; Recipere ; Suscipere; Recuperare. 1. 
 S u m e r e (sub-imere) means to take up any thing, in 
 order to use it, like aipelv ; capere (from Kdirretv) 
 to lay hold on any thing, in order to possess it, like Xa- 
 /Seiv ; lastly prehendere, prsehendere (from %ai/- 
 hdveiv) 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, he^- 
 ea^ai ; e x c i p e r e, to intercept, or catch any thing 
 that is escaping, vTTohe')(ea^ai ; r e c i p e r e, 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 
 a c c i p i e n s usually takes in his hand ; the e x c i p i- 
 e n s, in his arms ; the r e c i p i e n s, in his bosom ; the 
 s u s c i p i e n s, on his arm or back. 3. Recipere 
 means to receive again, without taking pains ; whereas 
 recuperare, to regain by one's own exertion. Li v. 
 xiii. 63, urbem recipit^ by merely taking possession; 
 comp. with xxvi. 39, urbe recuperata^ by conquest, (iv. 
 131.) 
 
 SuMMUS ; Supremus. S u m m u s (superl. of sub) 
 denotes the uppermost, indifferently, and with mere lo- 
 cal reference, like a/cpo9, in opp. to imus. Rhet. ad Her. 
 iii. 18. Cic. Rose. Com. 7. Veil. P. ii. 2. Tac. H. iv. 
 47 ; whereas supremus is a poetical and solemn ex- 
 pression, with the accessory notion of elevation, like 
 i;7raT09, almost in opp. to infimus, (iv. 357.) 
 
 SuMPTUS ; Impens^. S u m p t u s means expense, 
 so far as it diminishes wealth and capital, alhed to prod- 
 igality ; i m p e n s ge, so far as it serves to the attain- 
 ment of an object, allied to sacrifice, (vi. 357.) 
 
 SuPERARE, see Vincere, 
 
 Superbia ; Arrogantia ; Fastus ; Insolentia. 
 S u p e r b i a, from self-sufficiency, thinks others be- 
 
210 SUPERESSE SUSTINERE. 
 
 neath itself, and considers them only as to the inferior- 
 ity of their endowments ; pride, in opp. to humility ; 
 arrogantia would make others, who owe it no hom- 
 age, sensible of its endowments or privileges, in opp. to 
 modesty ; f a s t u s (from aira^av ?) pushes men from 
 itself, as unworthy to stand in connection with it, as a 
 presumptuous, in opp. to a sober, unassuming disposi- 
 tion ; i n s 1 e n t i a (from salire, insihre,) misemploys 
 its superiority, in a rude manner, to the humiliation of 
 the weaker, as insolence, in opp. to humanity and mag- 
 nanimity. The superb us would outshine others ; 
 the arrogans would encroach upon them ; the fa s- 
 1 s u s despises them ; the i n s o 1 e n s insults them, 
 (iv. 187.) 
 
 SuPERESSE, see Rcstare. 
 
 SuppLEMENTUM, SCO Complementum. 
 
 SuppLiCARE, seeBogare. Supremus, see Summus. 
 
 SuRCULUS, see Rami. Surripere, see Bemere, 
 
 Sus ; Verres ; Scrofa ; Porcus. S u s (5?, o-O?,) 
 is the most general name for swine, and that which is 
 used by natural historians, like §9; verres, scrofa, 
 porcus, are economical names ; verres (from ep- 
 0-779), a boar-pig; scrofa {<ypofji(f>d<;)^ a sow kept for 
 breeding ; porcus (iropKo^;)^ a young pig, like %o?po9. 
 With s u s is associated the accessory notion of filthi- 
 ness ; 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 (ye/jbetv)^ to groan, is more 
 of a voluntary act, in order to give vent to the afflicted 
 heart ; hence suspiriumis more an expression of un- 
 easiness and distress, g e m i t u s of actual pain. Cic. 
 Att. ii. 21. Cum diu occulte suspirassent ; postea jam 
 gemere^ ad extremum vero loqui omnes et clamare coe- 
 perunt. (v. 244.) 
 
 Sustinere, Sustentare, see Ferre. 
 
TABERNA TEMPLUM. 211 
 
 Taberna, see JDeversorium. Tabula, see Axes. 
 
 Taoere, Taciturnus, see Silere, 
 
 T^DA, see Fax, T^det, see Piget. 
 
 TjiiTER, 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 
 dtus^ Sail. Cat. 5 ; whereas 1 e n t u s, wdth reference 
 to quietness of motion, in opp. to acer^ etc. Quintil. 
 ix. 4. (iv. 218.) 
 
 Tellus ; Terra ; Solum ; Humus. T e 1 1 u s de- 
 notes the earth as a whole, as the centre of the uni- 
 verse, as a goddess, in opp. to other bodies in the uni- 
 verse, or other divinities, like Tala^ Ttj ; whereas t e r- 
 r a (repaco^ torreo,) as matter and one of the elements 
 in opp. to the other elements, like yala^ 7?} ; solum 
 (oXov) as a sohd element, in opp. especially to water, 
 like ireSov ; lastly, humus (%^ft)z/, ')(aiJbai)^ as the 
 lowest part of the visible world, in opp. to the sky, like 
 ')^cov. Hence the derivative terrenusisin opp. to 
 igneus ; solidus is in opp. to fluidus; lastly, bu- 
 rn i 1 i s, in opp. to suhlimis. (i. 1 73.) 
 
 Temetum, see Vinum, Temperatio, see Modus. 
 
 Tempestas, see Ventus, 
 
 Templum ; Fanum ; Delubrum ; ^des ; Sacellum. 
 1. Templum, fanum, and delubrum, denote 
 properly the temple, .together w^ith the consecrated envi- 
 rons, like lepov ; whereas ge d e s, the building only, 
 like vao^ ; 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. 
 
212 TEMPUS TETER. 
 
 Tempus, see Dies. Temulentus, see Ebrietas, 
 
 Tenebrje, see Obscurum, 
 
 Tenere ; Habere ; Possidere. T e n e r e (from 
 Teiveiv) means, to have anything fast in one's hand, and 
 in physical possession ; habere (from o-^j^ew) to have 
 in one's power, and in effective possession ; possidere 
 (from iroTi and sedere) to have, as one's own property, and 
 in legal possession, Plin. Ep. i. 16. Tenet, habet, pos- 
 sidet. (vi. 366.) 
 
 Tentare ; Experiri ; Periclitari ; Periculum ; 
 DiscRiMEN. 1. Tentare means, to make an exper- 
 iment, in order to form a judgment of something, from 
 a desire of knowledge, and with activity ; pericli- 
 tari, with courage and contempt of the danger asso- 
 ciated with the experiment ; experiri, merely to 
 learn something by actual experiment. 2. Pericu- 
 lum denotes danger, as occupying duration of time ; 
 d i s c r i m e n, as a point of time, as the critical mo- 
 ment and the culminating point of periculum. Liv. vi. 
 17. In ipso discrimine periculi destituat. (v. 263.) 
 
 Tenuis, see Exilis, Terere, see Lcevis. 
 
 Tergum, see Dorsum. 
 
 Tergus ; Cutis ; Pellis ; Vellus. T e r g u s and 
 cutis denote the outermost covering of the flesh, as 
 merely bare skin ; tergus (from arop^x^d^eiv^ to en- 
 close), the coarse skin of an animal, w^hich covers the 
 soft and eatable flesh, like Sep/jua ; cutis Qkvtos;^^ the 
 finer skin of human beings, which protects the sensitive 
 flesh like ;)^/3oo9 ; whereas pellis and vellus denote 
 the flesh together Avith a covering ; pellis (from pal- 
 la) more bristly, consisting of pili^ like hopd ; vellus 
 (from d\ap ? or villus ?), more woolly, consisting of viU 
 li^ like fjiaXX6<;. 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 ; Fcedus ; Turpis ; Deformis. T e t e r, t ae- 
 
TESCA TRABES. 213 
 
 t e r (^drapTTjpo^') is the ugliness which disturbs the 
 feehng of security, and excites fear or shuddering, like 
 hideous, shocking, ^oavp6<^; foe d us (-v/roZ^o?), that 
 "which offends natural feelings, and excites loathing and 
 aversion, hke [juapo^ ; t u r p i s (from torpere) that 
 which offends the moral feeling, or sense of decency, 
 and excites disapprobation or contempt, in opp. to ho7ies- 
 tuSy glorioBus^ like ala')(^p6'=; ; deformis, that which 
 offends the finer sensations, and excites dislike, in opp. 
 to formosus^ like Sv(7€LSrj<^, Cic. Off. i. 34. Luxuria 
 cum omni setate Hirpis^ turn senectuti foedismna est. 
 Rep. ii. 26. Tyrannus quo neque tetrius neque fcedius 
 . . . animal ullum cogitari potest. Vatin. 3. Quan- 
 quam sis omni diritate teterrimus. Veil. Pat. ii. 69. 
 In Vatinio deformitas corporis cum turpitudine certabat 
 ingenii. (v. 111.) 
 
 Tesca, see SoUtudo, Tetkicus, see Austerus. 
 
 TiGNUM, see Trahes, 
 
 TiMERE, Timor, see Vereri. 
 
 TiTUBARE, see Lahare. Tolerare, see Ferre. 
 
 ToRMENTUM, s. Criiciatus. Torquere, see Vertere. 
 
 ToRRiDUs, see Aridus. Torvus, see Atrox. 
 
 TOTUS, see Quisque, 
 
 ToxicuM ; Venenum ; Virus. T o x i c u m (from 
 taxus) denotes poison, as a mere term in natural history, 
 without accessory reference ; v e n e n u m, as an artifi- 
 cial poison, of a sweet and tempting flavor ; virus 
 (eZap, 609), as a noxious and distasteful juice or drink. 
 Liv. ii. 52. Tribuni plebem agitare suo veneno. agraria 
 lege ; comp. with Cic. Lael. 23. Evomat virus acerbita- 
 tis su^. (v. 355.) 
 
 Trabes ; TiGNUM. Trabes, trabs Crpdcj)!]^^ 
 denotes a longer and narrow^er beam, like a pole ; t i g- 
 n u m, a shorter and thicker beam, like a block. A rafc 
 consists of trabes^ not of tigna ; whereas the wood- 
 work of a building, which, as a pillar, is destined to sup- 
 port something, is composed of tigna^ not of trahes^ by 
 which the cross-beams only are denoted. Ca3S. B. Civ. 
 
214 TIIA.CTUS TUERI. 
 
 ii. 9. Supra eum locum duo tigna transversa injecerunt, 
 quibus suspenderent earn contignationem supraque ea 
 tigna directo transversas t^^abes injeceruut easque axi- 
 bus religaveruut. (v. 290.) 
 
 Tractus, see Locus. Tragulum, see Missile. 
 
 Trames, see Iter. Tranquillus, see Quietus. 
 
 Trans ; Uls ; Ultra. Trans and U 1 s, like 
 irepav^ in opp. to m, denote, on the other side, with the 
 character of unaccented prepositions, as a mere geo- 
 metrical designation of place, like super ; trans 
 (rpave^;) is the usual, uls the antiquated and obsolete 
 expression ; whereas ultra (comparative from ollus, 
 ille), like Trepa, in opp. to citra^ with emphasis and dis- 
 tinction 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 t r a n s, that of an obstruction. Tac. Germ. 
 29. Protulit magnitude populi Romani ultra Rhenum ul- 
 traque veteres terminos imperii reverentiam . . . Non 
 numeraverim inter Germanise populos, quanquam trans 
 Rhenum Danubiumque considerint, eos, qui decumates 
 agros exercent. Eutrop. vii. 9. Liv. xxii. 43. Tac. 
 Ann. xvi. 17. (iii. 109.) 
 
 TransfugAj see Perfuga. 
 
 Transversus ; Obliquus. Transversum means, 
 that which crosses a straight hne at right angles, like 
 across ; o b 1 i q u u m, 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 Fastis. Truncare, see Matilare. 
 
 Truncus, see Stirps. Trux, see Atrox. 
 
 TuERl ; Defendere. T u e r i (from o-ro^j^a^ecr^a^) 
 supposes only possible danger, as to protect, in opp. to 
 negligere^ Cic. Fin. iv. 14 ; defendere, an actual 
 
TUMEKE TURGERE. 215 
 
 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, 
 
 TuRB^; TuMULTUs ; Seditio ; Secessio ; Deficere; 
 Desciscere. T u r b 86 and t u m u 1 1 u s denote the 
 civil broils of public life ; t u r b se (Tvp/3rj) interrup- 
 tions of public order ; t u m u 1 1 u s (from tumere) of 
 the pubhc peace ; whereas s e d i t i o and s e c e s- 
 s i are political commotions, in consequence of decided, 
 evident differences of opinion, and of conflicting prin- 
 ciples ; s e d i t i (from se and ire) when concord 
 is first disturbed, and the parties as yet contend with 
 words only ; secessio, when the prospect of recon- 
 ciliation 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 s e d i t i s i and secedentesare citizens 
 and members of a free community, and only suspend 
 public concord ; whereas the deficientes and d e s- 
 ciscentes break a compact, because, either as sub- 
 jected states they rebel, or as aUies fall off; defi- 
 cere, as the most general expression, represents the 
 falling off, in a moral point of view, as a treacherous, 
 fickle, cowardly desertion ; desciscere (from scin- 
 dere) in a political point of view, as an alteration in the 
 constitution and political system, (v. 363.) 
 Turbo, see Ventus. 
 
 Turgere ; Tumere. Turgere (rpayav) denotes 
 being swoln, with reference to actual corpulency and 
 fulness, like aTrapyav^ acf^piyav ; whereas tumere 
 (from aT6jj.^o<^) with reference to concealed nothingness 
 and emptiness, like olSav, Hence sails are called tur- 
 
21 6 TURIO UDUS. 
 
 gida^ inasmuch as the wind, which swells them out, is 
 something, and actually fills them ; and tumida^ inas- 
 much as it is merely air, consequently nothing, and only 
 seems to fill them. (iv. 191.) 
 
 Tumo, see Rami. 
 
 TuRPis, see Teter. 
 
 Tutus ; Securus ; Incuriosus. 1. Tutus denotes 
 safety objectively, he who actually is safe, like aa<^akrj<;\ 
 securus (sine cura) subjectively, he who thinks him- 
 self safe ; hence t u t u s is used for provident, with ref- 
 erence to foresight ; securus is used as a softer ex- 
 pression, 'for improvident, with reference to the want of 
 foresight. Sen. Ep. 97. Tuta scelera esse possunt, 
 semira non possunt : and 105. The substantive securi- 
 tas^ however, must be used to supply the want of a sim- 
 ilar substantive from tutus, 2. Securus, s e c u r i- 
 t a s, denote freedom from care and anxiety merely as 
 a state of mind, like a/jLepcfivo^;^ in opp. to sollicitus^ 
 Tac. Hist. iv. 68 ; whereas incuriosus, incuria, 
 denote the want of carefulness and attention, with a 
 practical reference, hke heedless, 6\iyci>po<;^ 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 (ua?, vadum, from iJo), uveo) de- 
 note, like vypov^the wetness which consists entirely of wa- 
 ter or other fluid particles, whether actually, apparently, 
 or only by hyperbole, humore constans; whereas h u m i- 
 d u m and humectum (from %^'/>i'09) is the wetness 
 which is caused by water soaking through^ humore mix- 
 turn. Senec. N. Q. ii. 25. Dicis nubes attritas edere 
 ignem cum sint humidm^ imo udce. Hence is udus 
 (in opp. to sudus and solidus) used by Tertullian as sy~ 
 
ULCUS — USQUE. 217 
 
 nonymous with aquanus ; whereas Jiumidics (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. U d u s is only a contracted form of uvidus ; h u- 
 m e c t u s is distinguished from humidus only as a sort 
 of participle. Pacuv. ap. Varr. Terra exhalabat auro- 
 ram humidam, humectam, 3. Humidus, humenSj 
 refer, like moist, to the inward quality of a body ; 
 whereas madidus, madens, like /jLvSaXeo^; and drip- 
 ping, only to the exterior and surface of a body, in opp, 
 to siccus. Cic. Phil. xiv. S. Imbuti sanguine gladii 
 legionum exercituumque nostrorum, vel madefacti po- 
 tius duobus consulum, tertio Caesaris proelio ; for i m- 
 b u e r e, as the causative of imbiberCj refers to a hum- 
 ectatioj 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 
 {wkevT]) is the whole arm, from the shoulder to the hand, 
 which serves as a measure, an ell ; lacertus {akicrj) 
 the upper arm ; brachium {^pd^x^^'^'> ^P^X^^'^)'> 
 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. Prceterea and Sponte, 
 
 Umbrosus, see Obscurus, 
 
 Una ; Simul. Una means together, at the same 
 place, like 6/jlov ; whereas simul (oyu-o-Xo)?) at once, at 
 the same time or moment, like a/xa. 
 
 Unctus, see Delibutus, Uncus, see Ourvus. 
 
 Unda, see Aqua, Unicus, see Eminens, 
 
 Universus, Unusquisque, see Quisque, 
 
 Usque, see Semper. Usura, see Fa^nus. 
 
218 USURPARE UTI. 
 
 UsuRPARE, see Uti, 
 
 Uterque ; Ambo ; Utervis ; Uterlibet. 1. U t e r- 
 q u e denotes ' both/ as two unities, like ifcdrepo^ ; a m- 
 b 0, as the halves of a pair, like d/jL(pco, Cic. Fin. ii. 7. 
 Hie, qui utramque probat, ambobus debuit uti. Orat. 
 6, 21. Terent. Ad. i. 2, 50. Curemus sequam uter- 
 que partem ; tu alterum, ego alterum ; nam ambos 
 curare propemodum reposcere ilium est quem dedisti. 
 Plin. Pan. 90, 4. Veil. P. ii. 66. This diflference is 
 palpable from Cic. Mur. 18, 37. Duse res vehementer 
 in praetura desiderates sunt, quae ambce in consulatu 
 Murenae profuerunt .... Horum utrumque ei fortuna 
 ad consulatus petitionem reservavit. And Orat. iii. 26. 
 A quibus utrisque submitfitur aliquid. 2. Uterque 
 and ambo are copulative, and may be resolved into 
 unus et alter ^ and have their predicate actually in com- 
 mon ; whereas utervis and uterlibet are disjunc- 
 tive, and may be resolved into unus vel alter ^ and have 
 their predicate in common only by possibihty. Ter. Andr. 
 prol. 10. Qui utramvis recte norit, ambos noverit. (iv. 
 349.) 
 
 Uti ; Usurpare ; Frui ; Frunisci. U t i and 
 usurpare denote the mere act of using, by which a 
 person turns a thing to his advantage ; but u t i (from 
 060)) a permanent use ; usurpare (usui rapere) a 
 single act of using; whereas frui and the antiquated 
 word f r u n i s c i (from (f>poveLv)^ the pleasant feeling 
 of this use, as to enjoy ; f r u i is the primitive, f r u n- 
 i s c i 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. Rose. Am. 45, 
 131. Commoda, quibus utimur^ lucem, qua fruimur^ 
 spiritumque, quem ducimus, a Deo nobis dari. Cic. Cat. 
 iii. 2, 6. Quorum opera . . . assidue utor ; comp. with 
 Fin. ii. 35, 118. In ea, quam saepe usurpabas^ tranquil- 
 litate 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 YALIDUS. 219 
 
 Utique, see Plane, Uyidus, see Udus. 
 
 Uxor, see Fcemina. 
 
 V. 
 
 Vacare ; Otiari ; Feriari ; Cessare ; Nihil 
 AGERE. Y a c a r e (from rjKa ? means to have one's 
 time free, in opp. to occupation which compels one to 
 "work ; otiari (from avcno^^ aiiro)?), to be at leisure, 
 in opp. to nP-gotia^ which oblige one to work ; feriari, 
 to enjoY a hohdav, in opp. to working all day ; c e s- 
 s a r e (from cedere ?) or from Ka^Lt^eiv ?), to make a 
 half-holiday, and enjoy a short cessation, in opp. to pre- 
 vious activity ; nihil a g e r e, to do nothing, in opp. 
 to activity in general, (vi. 388.) 
 
 Vacillare, see Labare. Vacuus, see Lianis, 
 
 Vadere, see Ire. Vadum, see Solum. 
 
 Vafer, see Astutus. Vagari, see Errare. 
 
 Valde, see Perqiiam, Vale, see Ave, 
 
 Valens, see Salus. Valere, see Posse. 
 
 Valetudo see JEger, 
 
 Validus ; FiRMUS ; Eobustus. 1. V a 1 i d u s 
 (from oXo^^ ovXo^)^ 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 a^^evapo^; ; 
 whereas fi r m u s and r o b u s t u s, in a passive sense, 
 as able to endure ; fi r m u m (from cj^pd^ai, (pdpyvv/jLL)j 
 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. Sail. Jug. 10. ^^ Quintil. v. 10, 49, like ^e/Baio^ ; 
 robust um (from ippcoa^ac) through its compact nat- 
 ure, and its impenetrable and, consequently, durable 
 materials, nearly in opp. to tenerum, hke pcofiaXio^ 
 and la)(ypo^' 2. Imbecillitas denotes generally a 
 mental, i n fi r m i t a s, a bodily weakness, according to 
 Cic. Fin. V. -io. In infinna ^tate, imbecillaque mente: 
 
220 YALLUM YARIUS. 
 
 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 ; 
 infirmitaSja moral weakness of character, fickleness and 
 uncertainty, for example: Cses. B. G. vii. 77. Nolite 
 stultitia ac temeritate vestra aut imbecillitate animi om- 
 nem GaUiam prosternere ; comp. with iv. 5. Caesar in- 
 Jirmitatem Gallorum veritus, quod sunt in consihis capi- 
 endis 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. 
 
 Valv^, see Ostium. 
 
 Varius ; DivERSus ; Contrarius ; Versicolor ; 
 Vartegare. 1. Varium (from aloXo^^ means, pos- 
 sessing differences in its own texture, varied ; whereas 
 d i V e r s u m, differing from something else, distinct. 
 Catull. 47, 10. Quos longe simul a domo profectos di- 
 verse varice vise reportant ; that is, whom various ways, 
 in an entirely different direction, bring home. Tac. 
 Hist. i. 25. Otho postquam vario sermone caUidos et 
 audaces cognovit pretio et promissis onerat . . . Sus- 
 penses cseterorum animos diversis artibus (namely, spe 
 et metu) stimulant. 2. The d i v e r s a will have noth- 
 ing 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, 65. Diversas 
 aut etiam contrarias. Veil. Pat. ii. 75. Diversa prse- 
 sentibus et contraria exspectatis sperare. Quintil. v. 
 10, 26. 3. Varium denotes variegated, as exhibit- 
 ing different colors at the same time, like ttol/clXov ; 
 whereas versicolor, that which changes its color, 
 according to the light in which it is held, like alokov. 
 Propert. iii. 13, 32. Aut variant plumae 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 re- 
 
VAS — TELLE. 221 
 
 fidgens> 4. Y a r i a r e means to give a varied ap- 
 pearance in general ; v a r i e g a r e, to give a varied 
 appearance, especially by different colors, (iii. 269.) 
 
 Vas, see Sponsor, 
 
 Vasta, see Solitudo. 
 
 Yastare ; PopuLARi ; Diripere ; Agere eerre ; 
 ExpiLARE ; Spoliare ; Pecularl 1. Yastare 
 (from ustus ?) means to lay waste, from rage or from, 
 policy to destroy the property of an enemy, like irep- 
 ^6Lv, TTop'^elv ; whereas p o p u 1 a r i, diripere, and 
 a g e r e f e r r e, to plunder for one's own use ; p o p- 
 u 1 a r i, 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 ayetv koX cbepeiv, 2. Spoliare and popular! 
 mean to plunder, in a state of open warfare ; whereas 
 expilare and peculari, depeculari, in a 
 state of peace ; expilare (-v/rtXoa)) by open force ; 
 peculari (dimin. of ireKco) by fraud, and by se- 
 cretly purloining the propert}^ of the state. Cic. Pa- 
 rad. vi. 1. Si socios spolias^ aararium expilas, (iv. 339.) 
 
 Yates, see Canere. 
 
 Yaticixari, see Divmare and Hariolari. 
 
 Yegors, see Amens. Yegetus, see Vigens. 
 
 Yehemexs, see Acei\ 
 
 Yelle ; Optare ; Expetere ; Cupere ; %vere ; 
 Gesttre. 1. Y e 1 1 e, b t a r e, and expetere, are 
 acts of calm reason and self-determination ; whereas 
 cupere, avere, and g e s t i r e, acts of excited 
 feeling and of passion. Senec. Ep. 116. Cum tibi 
 cupere interdixero, velle permit tam. 2. Yelle (^eXelv) 
 means to wish, and co-operate towards the realiza- 
 tion of one's wish, like ^ekecv and /SovXea^ac ; o p- 
 t a r e (from iro^elv') to wish, and leave the realization 
 of one's wish to others, or to fate, like Tro^elv ; expe- 
 tere, tQ wish, and apply to others for the realization 
 of one's wish, like opeyea^at. Sen. Ep. 95. S^epe 
 
222 YELLUS VENTUS. 
 
 aliud volumus^ aliud optamus, Cic. Off. i. 20. Nihil 
 nisi quod honestum sit homines aut admirari aut optare 
 aut expetere oportet. 3. C u p e r e {KdirTeiv) denotes 
 a vehement, passionate desire ; g e s t i r e ( yrf^eiv), a 
 lively desire, showing itself by gestures ; a v e r e 
 (from j(aLveLv^ %^<^0? ^^ impatient, hasty desire. 
 C u p i d u s means, being eagerly desirous of something, 
 like iTrfyvfjLMv ; g e s t i e n s, rejoicing in anticipation of 
 something, like y^prj^wv ? a v i d u s, being greedy after 
 something. Cic. Sen. 8. Grsecas literas sic avide 
 arripui, quasi diuturnam sitim explore ciipiens ; comp. 
 with Att. ii. 18. Intellexi quam suspense animoet solHc- 
 ito scire avereSy quid esset novi. And, iv. 11. Perge 
 reliqua ; gestio scire ista omnia, (v. 57.) 
 
 Vellus, see Tergus. 
 
 Velox, see Citus. 
 
 Vendere ; Venundare ; Mancipare. V e n d e r e 
 and venundare denote the selling of any thing as 
 a mercantile act ; but in vendere (^avahovvaC) the 
 disposing of the thing is the principal notion, the price 
 merely secondary, in opp. to emere, like airohoo^au ; in 
 venundare, the previous having for sale, or offering 
 for sale, is the principal notion, as in imrpdaKeiv^ ttcoX- 
 elvj dire^irokav ; whereas mancipare denotes a ju- 
 ridical 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. Jaetatio. Venenum, see Toxicum. 
 
 Venerari, see Vereri. Veniam dare, s. Ignoscere. 
 
 Ventus ; Procella ; Tempestas ; Vortex ; Turbo. 
 V e n t u s (aei95 or avrr]^ Hesiod) is the generic term 
 for wind ; procella and tempestas denote a vi- 
 olent wind ; procella (/ceXaSo?), 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 ; v o r t e x (vertere), a weaker sort, 
 that merely raises the dust ; turbo (arpe^oy^ arpocj)^ 
 
VENUDARE YEEBUM. 223 
 
 akiy^')j a strong whirlwind that causes destruction, (v. 
 287.) 
 
 Venudare, see Vendere, Venustus, see Formosus. 
 
 Vepres, see JDumi 
 
 Verberare ; Icere ; Ferire ; C^dere ; Pulsare ; 
 MuLCARE ; Pavire ; Cudere. 1. V e r b e r a r e, f e- 
 r i r e, and icere, mean, in a general sense, to strike, 
 whether by throwing, hitting, or pushing ; but the ver- 
 herans makes his blow rebound ; the iciens and feriens 
 penetrate and wound, or break to pieces ; the iciens 
 (resembhng in form jaciens) chiefly by throwing, for in- 
 stance, fulmine ictus ; the feriens^ by pushing, for in- 
 stance, 7nurum ariete ; whereas caedere, pulsare, 
 and m u 1 c a r e, denote especially striking, generally 
 with a weapon ; c ae d e r e, with a weapon that cuts and 
 wounds, a hatchet, sword, whip, rod, strap ; pulsare 
 and m u 1 c a r e, with a hard weapon, stick or fist. 
 Pulsare has any object whatever, man, a door, the 
 ground ; m u 1 c a r e, 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 for- 
 mal punishment, by the competent authorities ; whereas 
 pulsare and m u 1 c a r e, a misusage by blows or 
 thrusts, which is administered as mere vengeance by 
 unauthorized persons; pulsare (from pellere) as a 
 shghter misusage with hand or stick, which principally 
 hurts the honor and dignity of the person misused; 
 m u 1 c a r e Q/juaXd^at^ malaxare), a rougher misusage, 
 with fists or clubs, which aims principally at physical 
 pain, like a sound drubbing. 3. Pavire QTraieiv) 
 means to beat, in order to make a soft mass solid; 
 cudere, in order to widen or extend a solid mass. 
 Fulgere, battuere, and c a j a r e are antiquated 
 or vulgar expressions for beatii^ig. (v. 67.) 
 
 Verbosus, see G-arrire. 
 
 Verbum ; VocABULUM ; Vox ; Dictum ; Dicterium. 
 1. V e r b u m (apa^o^^ is a word, as a part of speech ; 
 
224 VERERI. 
 
 whereas vocabulunijas 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 com- 
 prehends all the eight parts of speech ;vocabulum, 
 all legitimate words, consequently with the exclusion of 
 interjections or natural sounds ; n o m e n, only the nouns, 
 adjectives, substantives, and pronouns; and v e r b u m, 
 only the verbs. 4. V e r b u m, in a collective sense, 
 denotes a general notion, that which is said ; whereas 
 vox, dictum, and d i c t e r i u m, are particular ex- 
 pressions ; V X (j]xv)') ^"^ expression of feeling or pas- 
 sion, like an exclamation ; d i c t u m, an expression of 
 wit or intellect, like a hon mot Tac. Hist. iii. 39. Au- 
 dita est saevissima Vitellii vox^ qua se pavisse oculos 
 spectata inimici morte jactavit ; comp. with Ann. vi. 20. 
 Scitum Passieni dictum percrebuit, neque meliorem un- 
 quam 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 ; Ti- 
 mor ; TiMiDiTAS ; Ignavia ; Formido ; Horror. 1. 
 Vereri Qopav ?) like alhela^at^ has its foundation in 
 what is strikingly venerable ; m e t u e r e and t i m e r e, 
 like helaai ; and (f^o/Setcr^aL , 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 qui- 
 dem volunt. Sen. 11, 37. Metuebant eum servi, ve7^e- 
 bantu?' liberi, carum omnes habebant. Liv. xxxix. 37. 
 Veremur quid em vos Romani et si ita vultis etiam time- 
 mus. Afran. ap. Gell. xv. 13. Ubi malunt metui^ quam 
 vereri se ab suis. Senec. Ir. iii. 32. Quibusdam time- 
 arnus irasci, quibusdam vereamur. 2. M e t u s (^/jLardv) 
 
VERERI. 225 
 
 is fear, only as the anticipation of an impending evil, 
 and reflection upon it, the apprehension that proceeds 
 from foresight and prudence, like Seo?, synonymously 
 with cautio ; whereas timor (from rpifjico)^ the fear 
 that proceeds from cowardice and weakness. Or, m e - 
 t u s 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. 6. Suet. Aug. 5. Gels. ii. 
 6. Curt. viii. 6 : — whereas timor is a moral notion, 
 fear as a feeling, in opp. to fiducia^ animus* Cic. Di- 
 vin. ii. 31. Att. v. 20. Rull. i. 8. Sallust. Jug. ii. 3. 
 Tac. Hist. ii. 80. Plin. Ep. v. 17. 3. In the like man- 
 ner are spes, hope, and fiducia, confidence, dis- 
 tinguished. Sen. Ep. 16. Jam de te spem habeo, non- 
 dxxm fiduciam. Tac. Agr. 2. Nee spem modo ac votum 
 securitas publica, sed ipsius voti fidueiam ac robur as- 
 sumpserit. Suet. CI. 10. Aliquanto minore spe quam 
 fiducia, Liv. x. 25. Curt. ix. 4, 25. 4. Timor de- 
 notes 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 feel- 
 ing. Lactant. iii. 17. Epicurus . . . ignavum prohibet 
 accedere ad rem pubhcam, pigrum exercere, timidum 
 mihtare. I g n a v i a is inaptitude for any noble action, 
 and particularly for deeds of valor ; timiditas is, 
 under certain circumstances, excusable ; i g n a v i a is 
 absolutely blamable. 5. M e t u s and timor have 
 their foundation in reflection, whereby a person is made 
 clearly aware of the object and ground of his apprehen- 
 sion ; whereas horror and f o r m i d o is an immedi- 
 ate 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 oppcohla ; whereas horror 
 Q)(ep(Tos:^ as the bodily expression of this state, by the 
 hair standing on end, the eyes wildly staring, etc., like 
 15 
 
226 VERERI. 
 
 (j>pi/c7}, Tac. H. IV. 45. Metus per omnes ac prae- 
 cipua Germanici m\\\\Jm formido, (ii. 190.) 
 
 Vereri ; Revereri ; Venerari ; Colere ; Obser- 
 VARE ; Adorare ; Admirari ; Suspicere. 1. V e r e- 
 r i and r e v e r e r i mean, to feel reverence ; whereas 
 venerari, to show reverence. Tac. Ann. xiv. 13 ; 
 Qom"^, venerationem m\ \N\\h Tndiim reverentia. 2. Ve- 
 reri (^opavt') denotes respect bordering on fear and 
 bashfulness ; whereas revereri, fear and bashfulness 
 arising from respect. In vereri^ fear, in revereri^ re- 
 spect is the principal notion : hence verecundia is 
 the dread of exposing one's self before the person re- 
 spected ; whereas reverentia, the calm conscious- 
 ness that some one is worthy of this reverential feeling. 
 8. Venerari (^avTea^au ?) is used (at least in Cic- 
 ero) 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 
 Laelius, domi vicissim Laelium observaret in parentis loco 
 Scipio. And, N. D. i. 42. ii. 28. The venerans 
 seeks only to express due reverence, and by self-humil- 
 iation to avert the anger of the gods ; the colons 
 (from KoXa^^ 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 ; c u 1 1 u s, 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 cultum- 
 que (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 ipvecr^ac) involves 
 a mere negative notion, and denotes having regard for, 
 in opp. to slighting ; yet is not, on this account, colere tx 
 stronger, observare a weaker term. Colere, indeed, 
 involves more palpable activity, operam ; whereas ob 
 s e r V a r e, more tender regard, 2^ietatem ; hence som^ 
 
VERRES YESTIS. 227 
 
 times the one, sometimes the other, is the stronger ex- 
 pression. 5. Adorareis the most general expression 
 for any sort of worship ; whereas veneratio consists 
 more in gestures, precatio in words. 6. Mevere- 
 mur validas auctoritates ; admiramur raras virtutes; 
 suspieimuB 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 im- 
 age of one looking up to another with an humble feeU 
 ing of his own inferiority. R e v e r e r i refers espec- 
 ially to moral ; a d m i r a r i, 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 sit- 
 uation, like Tpeireiv ; torquere (from rpefcco^ arpe- 
 Kr}<;^^ to twist, that is, in order to move a fixed point, 
 like aTpe<^eiv. 2. Convertere means, either to 
 turn in a body, with reference to those acting, as, for 
 instance, Ut pgene terga convertant ; or, with reference 
 to the action, to turn completely ; whereas inver- 
 tere 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 Amans, 
 
 Vestis : Vestitus ; Vestimentum ; Amictus ; Am- 
 ICULUM ; CuLTUS ; Habitus. 1. Vestis (from vas, 
 Goth, wastjan) is the most general expression, and de- 
 notes sometimes the whole clothes ; vestitus, some- 
 times only a single article of dress, vestimentum, V e s- 
 tem mutare denotes, to go into mourning ; v e s t i- 
 
228 
 
 VETARE VETUS. 
 
 I 
 
 menta mutare, to shift one's clothes. 2. V e s- 
 t i s and vestimentum denote the clothes which cover 
 the body, as necessary or decent ; a m i c t u s and a m i- 
 culum (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 ; a m i c u 1 u m, a single article, as a mantle. 
 Tac. G". 17. Feminse ssepius 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, orna- 
 ments, arms, etc.; habitus, whatever belongs to the 
 exterior in general, cleanliness, mode of dressing the 
 hair, carriage of the body, etc. Suet. Cses. 44. Dicam 
 ea, quae ad formam et hahitum et cultum et mores per- 
 tinebant. Cal. 62. Vestitu calceatuque cseteroque hab- 
 itu. (v. 209.) 
 
 Vetare ; Interdicere. V e t a r e means to for- 
 bid by virtue of the law, in opp. to jubere ; whereas 
 interdicere, to forbid, by virtue of official author- 
 ity, in opp. to addicere^ permittere, 
 
 Veternus, see Antiquus, Vetula, see Anus, 
 Vetus ; Senex ; Grand^eyus ; Long^vus; Senec- 
 TA ; Senectus; Senium. 1. Vetus homo (eVo?) 
 denotes an old man, from the fiftieth year of his life, in 
 opp. to juvenis^ a young man, like jepcov ; whereas 
 senex (^ava^l. or €vov<=; eyow ?), an old man from his 
 sixtieth year, with the accessory notion of his being 
 ■worthy of respect, like 7rp€o-/3vT7]<; ; lastly, g r a n d 9e- 
 V u s and 1 o n g ^ v u s denote a very aged man, who 
 has ill ready exceeded the usual duration of life, and 
 who i:% consequently, somewhere about eighty or up- 
 w^ard.\ 2. Senecta denotes old age indifferently, 
 men i as a period of life ; senectus, as a venera- 
 ble I- '1 experienced age, that commands respect and 
 indul nee ; senium, the infirm and burdensome age, 
 whicl s to be looked upon as a disease. Qv, 89.) 
 
VETUS VIDERE. 22,0 
 
 Vetus, Vetustus, see Antiqims and Puer, 
 
 Via, see Iter. Vibrare, see Lihrare. 
 
 ViciNUS ; FiNiTiMUS ; Confixis. V i c i n i {oltceloi) 
 are neighbors, in reference to house and yard ; whereas 
 f i n i t i m i and confines, with reference to the boun- 
 daries of the land; finitimi, in a one-sided relation- 
 ship, 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 finit- 
 imi are finibus diremti ; whereas the confines are con- 
 fyiio conjuncti, (v. 181.) 
 
 Vicissim; Invicem; Mutuo. Vicissim (from 
 elicd^o}) 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 suf- 
 fering between two persons or things ; invicem, more 
 with reference to reciprocal actions ; mutuo, to re- 
 ciprocal or mutual states, (vi. 402.) 
 
 ViCTUS, see Vita, 
 
 Videre ; Cernere ; Spectare ; Intueri ; Conspi- 
 cere ; Adspicere ; Adspectus ; Conspectus ; Obtu- 
 TUS. 1. Videre and c e r n e r e denote seeing, as 
 perceiving by the organ of sight ; videre {Ihelv) as 
 perception in general, in opp. to an obstruction of the 
 view, like opav ; c e r n e r e (^Kpiveiv) especially as a 
 clear perception, in opp. to a transient or dim view ; 
 whereas spectare, intueri, tueri, and c o n t u- 
 e r i, denote looking, as the dwelhng 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 
 ^eacr^ai ; whereas intueri (from (jToyatpybai) , to 
 fix the eye upon something that strikes the fancy or 
 soul, as to contemplate, ^ecopeiv. Cic. Fam. vii. 1. 
 Neque nos qui hi^c speciavimus^ quidquam novi vidimus. 
 2. Intueri denotes merely to contemplate attentively; 
 
230 VIERE VIGIL. 
 
 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 gen- 
 erally of an unexpected object ; whereas adspicere 
 means to look at, that is, to cast one's eye upon an ob- 
 ject, whether consciously or not. 4. Adspctus has 
 an active meaning, as the looking at; conspectus, 
 a passive meaning, as the sight ^f, that is, the appear- 
 ance, often also the field of view^ sight [as in to he or 
 come 171 sig}it~\ ; ob tutus has a neutral sense, as the 
 look. Suet. Tib. 43. Ut adsjjectu deficientes libidines 
 excitare't ; comp. with Cal. 9. Tumultuantes conspeetu 
 suo flexit; and with Cic. Orat. iii. 6. Qui vultum ejus 
 cum ei dicendum esset, ohtutumque oculorum in cogi- 
 tando probe nosset. (iv. 305.) 
 
 ViERE, see Ligare. 
 
 ViGENs; Vegetus; Vividus ; Vivus ; Animans; 
 ViTALis ; ViVAX. 1. V i g e n s (^at^ac) denotes a 
 man, both in body and mind, fresh and in full strength ; 
 vegetus, one, in a mental sense, on the alert and an- 
 imated ; vividus (from rjv^ ? or from vis ?), one, in 
 a moral sense, full of hfe and energy. Liv. vi. 22. 
 Exact^e jam aetatis Camillus erat . . . sed vegetum in- 
 genium in vivido pectore vigehat^ virebatque integris 
 sensibus. 2. Vivus (Goth, quiws) means living, in 
 opp. to dead ; animans, possessing life, in opp. to 
 inanimate. 3. Vita lis means long-lived; vivax, 
 tenacious of life. (iv. 445.) 
 
 Vigil ; Insomnis ; Exsomnis. Vigil denotes the 
 state of being awake as positive, and involves conscious- 
 ness and will, and the application of vital energy, like 
 cuypvTTvo^ ; whereas insomnis and exsomnis, 
 only negatively, as sleepless, avirvo^ ; but the i n s o m- 
 B i s cannot sleep ; the exsomnis will not sleep. 
 Tac. Ann. i. 65. Cum oberrarent tentoriis insomnes 
 magis quam pervigiles. Veil. P. ii. 88. Maecenas ubi 
 rem vigiliam exigeret, sane exsomnis, Hor. Od. iii. 7, 
 6. Frigidas noctes non sine multis insomnis lacrimis 
 
 I 
 
YILLA VIXCERE. 231 
 
 agit ; comp. with 25, 7. Non secus in jugis exsomnis 
 stupet Evias; or Virg. iEn. ix. 167, with vi. 656. (iv. 
 444. 
 
 Villa; Fundus ; Pr.edium ; Ager ; Campus ; Rus ; 
 Arvum. 1, Villa (dimin. of eSo?) denotes a coun- 
 trj^-house, usually with a real estate ; f u n d u s, a real 
 estate, usually with a country-house; p r ae d i u m, 
 sometimes a country-house, sometimes a real estate, like 
 landed property. At the same time v i 1 1 1 a is an arch- 
 itectural term ; f u n d u s, an economical term ; p r ^e- 
 d i u m, a juridical term. Cato, R. R. 8. Ita edifices, 
 ne villa fundiim (i{i2eYd,t^ newe fundus villam, 2. Vil- 
 la, fundus, and p r se d i u m, suppose a proprietor, 
 Wkeportio; whereas ager, arvum, rus, and c a m p- 
 u s, are thought of without reference to a proprietor, 
 like pars, 8. Ager and campus denote the field, 
 whether cultivated or not; ager (^aypos:^^ the open 
 field, in opp. to ground that is built upon, or planted 
 with trees, consequently in opp. to urbs^ ojjpidum^ vicus^ 
 hortus^ silva^ like dyp6<; ; whereas campus (/ctJtto?) 
 denotes the low-lands and plains, like TreStW, conse- 
 quently in opp. to the high-lands, mons and coUis ; 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 ; r u s (aporo^^ in opp. to the village or 
 the town, like apovpa ; arvum, in opp. to pasture- 
 lands and plantations, consequently in opp. to jjabuluin^ 
 pascuum^ pratum, olivetum^ Sail. Jug. 95. Cic. N. D. 
 i. 45. Plant. True. i. 2, 47. Hor. Ep. i. 16, 2. like 
 apoT09. Cic. Fr. ap. Quintil. iv. 2. Fundum habet in 
 agro Tiburino Tullius paternum. Orat. iii. 83. J)< 
 fundo emendo, de agro colendo. Tac. G. 26. Arva 
 per annos mutant, et superest ager, (iii. 5.) 
 
 ViNCERE ; SUPERARE ; OPPRIMERE. 1. V i n c r e 
 (^et/cetv ? or dy/cd<^ dvay/cdl^ecv ?) means, to drive an ad- 
 versary from his place, like vt/cdv ; superareto win 
 a place from an adversary, like virep^dWea^aL The 
 V i n c e n s has more to do with Hving objects, wilh cae- 
 
232 VINCIRE VINDICTA. 
 
 mies ; the superans with inanimate objects, with dif- 
 ficulties. Tac. Ann. i. 25. Invictos et nuUis casibus 
 superabiles Romanes. 2. Evincere denotes espe- 
 cially the exertion and duration of the conflict ; d e v i n- 
 c e r e, its consequence, and the completeness of the 
 victory. 3. V i n c e r e means to conquer by fighting ; 
 apprimere, without fighting, by merely appearing, 
 in consequence of a surprisal, or of a decided superior- 
 ity offerees. 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, hon oppressiim reliquit. (iv. 278.) 
 
 ViNCiRE, see Ligare. 
 
 ViNCULA ; Catena ; Compedes ; Pedic^ ; Mani- 
 oc. V i n c u 1 a (^dyKoKr]^ from nectere) are bands of 
 any sort, as a generic term for catence, etc., like Seafioi; 
 c a t e n 8e are chains, whether for fettering or for other 
 uses, like aXva€i<; ; compedes (from ireSr])^ for fet- 
 tering in general, the hands or the feet ; p e d i c ^e, irons 
 for fettering the feet ; m a n i c ae, irons for fettering the 
 hands. Tac. Ann. vi. 14. Celsus in vincidis laxatam 
 catenam^ et circumdatam in diversum tendons suam 
 ipse cervicem perfregit. (iv. 284.) 
 
 ViNDiCTA ; Ultio ; Talio ; Pcena ; Mulcta ; Cas- 
 TIGATIO ; PuNiRi. 1. V i n d i c t a (^dvaSe/crr]^) is an 
 act of justice, like avenging : ultio (aXaXicelv^ aXe- 
 ^etv)^ an act of anger, like revenge; talio {rXrjvaL)^ 
 an act of retaliation. 2. Ultio, vindicatio, and 
 talio, take place in consequence of the supreme au- 
 thority of an individual ; p u n i t i o, m u 1 c t a t i o, and 
 castigatio, in consequence of the demand of oth- 
 ers ; p oe n a (ttolpt]^ irelva^ Trevojuiai^^ as a punishment 
 which the violated and offended law demands, by any 
 mode of suffering ; mulcta (/^aXa^at) as an amerce- 
 ment, which juctice and equity demand, as a compen- 
 sation for injuries done, especially a fine ; c a s t i g a- 
 t i 0, as a chastisement, which may serve to improve the 
 individual, especially a rebuke. P oe n a is for*the gen- 
 
vinolp:ntus — vitium. 233 
 
 eral good ; m u 1 c t a, for the good of the injured party ; 
 c a s t i g a t i 0, for that of the guilty party, (v. 249.) 
 3. P oe n i r e means to punish, according to the princi- 
 ples of justice ; whereas p u n i r i, in Cicero, to take 
 vengeance into one's own hands. 
 
 ViNOLENTUS, see JEbrietas. 
 
 ViNUM ; Temetum. V i n u m (oho^^ is the general 
 and usual ; temetum (from taminia), the antiquated 
 and poetical name for wine. 
 
 ViOLARE, see Lcedere. ViR, see Homo and Puer. 
 
 ViRGA, ViRGULTUM, SCO Rami. 
 
 Virgo ; Puella ; Virago. Virgo is an unmar- 
 ried woman, whether young or old, in opp. to inidier^ 
 like irap^evo<^ ; whereas puella, a young woman, 
 whether married or not ; for instance, Nero's wife, Oc- 
 tavia, twenty years old, in Tac. Ann. xiv. 64, like Kopr] ; 
 virago, a masculine, strong, heroic, young woman ; 
 for instance, the Amazones, avridveipai. 
 
 Virtus; Innocentia; Honestas. Virtus (ap- 
 TVTrj) means virtue, as far as it shows itself in becom- 
 ing and meritorious actions ; i n n o c e n t i a, as far as 
 it shows itself in blameless, especially disinterested con- 
 duct ; honestas {^xyoaaro'^^ 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 (olTo<i) denotes 
 the duration of life, in opp. to mors ; whereas salus 
 (from o\o9?), the safety of life, in opp. to interitus^ 
 exitium. 2. Vita denotes the public; victus the 
 private life of a man. Nep. Ale. 1. Splendidus non 
 minus in vita quam in victu. (iv. 448.) 
 
 Vitalis, see Vigens, 
 
 Vitium ; Mexda ; Mendum ; Labes ; Macula. 
 Vitium (from avdrr], ^"^v)^ denotes any fault ; m e n- 
 da (^/jLccTT]')^ a natural fault, especially of the body, a 
 blemish, like jSXd^T] ; mendum, a fault committed, 
 especially in writing, a blunder or mistake, like a/^ap- 
 
234 VITUPERARE VORAGO. 
 
 rr^jjia ; 1 a b e s (\co^7]\ a degrading fault, a stain of ig- 
 nominy, like Xv/jLT] ; macula ( dimin. from /xw/co?), 
 a disfiguring fault, a blot, like /ct^X/?.) (v. 319.) 
 
 ViTUPERARE, see Meprehendere, 
 
 ViVAX, ViviDUS, see Vivens, 
 
 Virus, see Toxicum, Vivus, see Vigens. 
 
 Vix; ^GRE. Vix (r^Ka) means scarcely, and re- 
 fers, like crx^^V'> ^^y ^^ ^ thing that was near not tak- 
 ing place, in opp. to omnino 7ton, Cic. Att. iii. 23 ; 
 whereas se g r e means with much ado, like /jLokL<; and 
 X6769, and refers to the agent, who is in a state of anx- 
 iety as to whether he shall succeed or fail, in opp. to 
 facile, Cic. Sen. 20. (iii. 94.) 
 
 VocABULUM, see Verhum, Vocare, see Nominare. 
 
 VociFERARi, see Clangere, 
 
 VoLTjCRES ; AvES ; Alites. V 1 u c r e s (from 
 eXl^ai) means whatever flies, including winged insects, 
 like TTTTivo^ ; whereas a v e s and alites mean only 
 birds ; a V i s (^aero'^^ as a general term in natural his- 
 • tory for any bird, like 6pvL<^ ; a 1 e s (from ala) as a se- 
 lect expression only for a larger bird, like olodvos, espe- 
 cially 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 o^ci- 
 nes, or those birds whose song and erg must be inter- 
 preted. Ovid, Art. Am. iii. 410. Jovis in multis dev- 
 olat ales aves. Hor. Od. iv. 2, 2. 4. Virg. ^n. xii. 247. 
 Cic. N. D. ii. 64. (v. 20T.) 
 
 VOLUNTATE, SCO Spoute. VOLUPTAS, SCO Qupido, 
 
 VoRAGo ; Vortex ; Gurges. V r a g Coprj^o^') 
 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 horizon- 
 tal direction, so that its water turns in a circle, and 
 hinders whatever swims therein from escaping ; gurges 
 (from 70^769? or 7i5p7a^o9 ?), in a perpendicular di- 
 rection, so that it drags down whatever comes into its 
 
YOX VULTUS. 235 
 
 eddy, into the depth below. Liv. xxviii. 30. Navis re- 
 tro vortice intorta ; compare with xxii. 6. Deficientibus 
 animis hauriebantur gurgitibus. (v. 155.) 
 
 Vox, see Verhum. 
 
 VuLNUs ; Plaga ; Ulcus ; Cicatrix ; Saucius. 1. 
 
 V u 1 n u s and plaga denote a wound from without ; 
 
 V u 1 n u s (from lanius ?) by means of a weapon, or 
 other cutting instrument ; plaga, by means of any 
 instrument carried with intention to injure ; whereas u 1- 
 c u s {aXo^^ a)\^) means any open or sore place in the 
 body, that has begun to fester, etc. ; c i c a t r i x, the 
 scar that is left when a wound is healed. Suet. Vit. 10. 
 Verbera et plagas, ssepe viilnera^ nonnunquam necera 
 reprgesentantes adversantibus. Plin. H. N. xvi. 12. 
 Cels. viii. 4. 2. Vuln e r a t u s means wounded in 
 general ; s a u c i u s, 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 nonnuUi vulneran- 
 tur ; ipse Rubrius sauciatur. (iv. 255.) 
 
 VuLTUS, see Fades. 
 
 THE END. 
 
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 flicting scliools of evangelical divines. 
 
 " Questions of philosophy and the analysis of language, of Biblical and literary criticism, of 
 the constitution and life of the Church of Christ, of practical morality and evangelical religion, 
 of biblical geography and the interpretation of prophecy, and the relation of Science to Religion, 
 together with ample literary intelligence, both foreign and domestic," — these make up the 
 matter of each number, and cannot fail to interest Christian Scholars, Clergymen and Laymen. 
 
 T e rin s. — $4,00 per annum. A discount of 25 per cent, will be made to those who pay 
 STRICTLY IN ADVANCE, and reccivc the numbers directly from the office of publication, post- 
 age UNPAID. When supplied by agents, $3,50, in advance ; otherwise $4.00. 
 
 Postage. — The postage is five cents per number, or twenty cents per year, to any part 
 of the United States. 
 
 TESTIMONY OS* THE PRESS. 
 
 The articles, treating of interesting themes useful to the general scholar as well as the theolo- 
 gian, fully sustain the very high character of this quarterly, which, restricted to no sect, and 
 broad in its range of thought and instruction, has commended itself to the best minds in our 
 own and foreign lands. [Boston Courier. 
 
 This, as is well known, is the great religious Quarterly of New England, if not of the coun- 
 try, and is held in high estimation in England and Germany as the principal organ of biblical 
 and philological criticism in the English language. 
 
 This work as now conducted, deserves a large and generous patronage from clergymen of all 
 denominations. [Puritan Recorder. 
 
 No Parish is either poor or rich enough to be able to do without its benefit to its pastor. 
 [Congregation alist. 
 
 IISTDEX TO THE BIBLIOTHECA SACKA AISTD BIBLICAL 
 REPOSITORY, Volumes 1 to 13 (from 1844 to 1856.) Containing an Index 
 of Subjects and Authors, a Topical Index, and a list of Scripture Texts. Pa- 
 per covers, SI. 75; cloth, ^2.00; half goat, $2.50. 
 
 BIBLICAL REPOSITOBY, First Series, comprising the twelve volumes 
 from the commencement of the work to 1838. The first four volumes contain 
 each four numbers ; the succeeding eight volumes, two numbers each. A few 
 sets only remain. 
 
 The Biblical Repository was commenced at Andover, in 1831. The present series of the Bib- 
 liotheca Sacra was commenced in 1844. The two periodicals were united in 1851. The volume 
 of the com])med periodicals for the present year (1858) is the forty-sixth of the Biblical Repos- 
 itory and the iiftocnth of the Bibliotheca Sacra. 
 
 VIEV/ 02? AETDOVEK. A finely executed Lithographic View of An 
 dover, on a sheet 18 by 24 inches, exc.usive of the margm. 
 The sheet contains a view of the Town from the west, and an enlarged delineation of th( 
 
 Literary Institutions m the border. It will be sent liy mail, post paid, on receipt of J!!l,25. 
 
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