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DODERLEIN'S HAND-BOOK
LATIN SYN O NYMES.
TRANSLATED BY
REV. Ho If. ARNOLD B.A..W IT'S
AN INTRODUCTION
BY
S. H. TAYLOR, LL. D.
ANDOVER:
WARREN F. DRAPER,
MlAIN STREET.
1874.




Entered according to Act of Congress, in the year 1867, by
WARREN F. DRAPER,
In the Clerk's Office of the District Court of the District of Massachusetts.
STEREOTYPED AND PRIN TED BY
W. F. D RAPER, ANDOVER.




INTR:ODUCTION
TO
THE AMERICAN EDITION.
DR. LUDWIG D6DERLEIN, the author of this
work, was born in 1791, and became Professor
in the University of Erlangen. He is an eminent philologist, and the author of several vab
uable philological works. The most important
of these are: "The Formation of Latin Words;"
"A Homeric Glossary;" "Handbook of Latin
Etymology;" "Latin Synonymes and Etymologies," in six volumes; on this he labored more
than twelve years, the first volume appearing
in 1826, the last in 1828. From this latter
work, the volume here presented was prepared




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
an intimate and comprehensive acquaintance
with the language, and a nice discrimination
between the significations of words having a
greater or less similarity of meaning. The
distinctions are generally well founded, and
clearly stated.  While at times the distinction may seem to be too refined and subtle,
careful observation and more extended study
will usually correct such an impression. The
difference between related words may proceed
from a variety of sources. It may be that of
genus and species; or it may be historical, one
being used at one time and the other at a
different one; or one is abstract, the other
concrete; one is literal, the other figurative;
one is the more common expression, the other




INTRODUCTION.             v
the more elegant; one is a prose word, the
other poetical; one belongs to one kind of
poetry, and the other to another. The difference also consists in the point of view which
the writer takes. Quies is rest; requies also
is rest; but the latter word shows that the
writer has in mind a previous state of unrest.
There are other differences also growing out
of the essential nature of the words.
The advantages of the study of synonymes
in a classical course, are too great to be 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 appreciated, 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 meaning, as
whether one is generic, and the other specific,
one abstract, the other concrete, one literal,
the other figurative, or whatever be the ground
and nature of the difference, is one of the
essential benefits of classical study. The whole
pVrocess of such study, when rightly conducted,
is that of "arbitrating between conflicting
probabilities;" and the closest power of arbitration is often requisite in determining the
particular idea conveyed by related words.
Or, if the distinctions are drawn out, as they
are in a treatise on synonymes, the mind of the.student is trained to close and discriminating
observation, in being required to note. and fix
these distinctions, and to give a definite form
to them in his own mind, and to express them
in his own language.
Besides the more direct advantages resulting
from the study of synonymnes, an increased in.
terest will thereby be given to classical studies




INTRODUCTION.           Vii
There is a natural fondness in the youthful
mind for the process of comparison, for tracing
resemblances and differences. This element
should not be neglected when it can be turned
to so good account. It will help to relieve the
tedium and barrenness of classical study, as too
often conducted, and to give some living features to. languages which are too generally
looked upon as "dead."
The meaning-.of a particular word is often
given more distinctly by stating its opposite.
The relation, or shade of thought, which cannot be conveyed fully by a direct definition,
nor perhaps, indeed, by words at all, is made
clear and distinct by showing to what it is
opposed. This valuable means of elucidation,
the author has used with great success in this
work.
While the author h's " omitted all detail in
the treatment of Greek synonymes" in this
compend, he has very wisely sought out the




Vii            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 synonymes.
The present edition of this work is reprinted
from the second London edition, which is
essentially the same as the first, with a few
corrections and improvements.
S. H. T.
ANDOVER, JANUARY, 1858.




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




X             THE AUTHOR'S PREFACE.
First, — All etymological deductions. Not wishing,
however, entirely to renounce my principle of associating
the etymology with the synonyme, I have inserted it
between parentheses, whenever it was not either so
obvious as to make the insertion unnecessary, or soQ farfetched as to make the etymology doubtful. Many
instances of this sort will and must, especially to him
who is not conversant with etymological researches,
appear singularly uncouth; but it would have led me
too far to refer, in every instance, to the principles
established in the Treatise on the Formation of Latin
%Words, which I have subjoined to my larger work as a
Supplement. I must, therefore, entreat those readers
and critics into whose hands my treatise has not fallen,
to ignore (if I may use a law term) the words included
between parentheses, or to suspend their verdict concerning them.
Secondly,- I have omitted all parallel passages, and
such as have an affinity with each other, without possessing any stringent force as proofs.  On the other hand,
I have given at length those passages in the classics in
which the ancients, in the course of speech, and not by
means of grammatical reflections, have introduced synonymes in contrast with each other, and thus taught
their differences; and where such passages were want-'ng, I have frequently brought into juxta-position several
passages from one and the same author, in which he
seems to have indicated some peculiar force in a particular expression.
Thirdly, -I have omitted all critical and exegetical
discussions.  The more scientific form of my larger




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 corresponding expression,, both in the Greek; and German
languages, and place them  by the side of the' Latin
synonyme; and at the same time to ascertain, and
make intuitive, as it were, the precise meaning and
extent of the Latin expression, by the introduction of
such words as are strictly in opposition to it.
Fifthly —I have omitted the views of other'writers
on synonymes. In my larger work I introduced, often
only as literary curiosities, distinctions derived from the
Latin grammarians, Varro, Cicero, Agraetius, Pseudo.
fronto, and Pseudo-palhemon; and I also quoted, whether
agreeing with or differing from me, the modern writers
on synonymes, Popma, Hill, Dumesnil, Smitson, Habicht, Ramshorn, Jentzen, and others.  Instead of
which I must here content myself with merely referring
to such quotations as are contained in my larger work;
and have therefore added, at the' end of each article,
the volume and page of that work in which these quotations are to be found.
Sixthly, — I have omitted such synonymes as are of
very rare occurrence, and distinguished from each other
by a very slight difference.'In my larger work I have
treated as synonyimes many expressions, isa ra. e"p'va,
that occur but once, and whose differences, on that very




2xii          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 Handbook. 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 contrasted with the word under consideration; and if these
contrasted words are also synonymous with each other,
it must follow, that the affinity of the several words in
meaning is-so close, as to permit their interchange, as
synonymes, under all circumstances. Their differences




THE AUTHOR'S PREFACE.             xiii
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, sufficient liberality and tolerance with regard to the obligation of conforming to these hair-breadth distinctions,
and selecting one's expressions accordingly.  So much
in justification of those reprobated hair-splittings; those
discoveries of atoms, or, as my deceased friend Bremi
expressed it, keen discernment of atoms, which in my
larger work, more devoted to science than to instruction,
found their proper place; but in the present Hand-book,
intended for the use of schools, especially in the art of
writing Latin, my predilection for such nice distinctions
would be sadly out of place. Distinctions of that sort I
have; therefore, for the most part, omitted, but not with
the intention of silently retracting them.
I here submit a few observations to the notice of
schoolmasters. For the purposes of instruction, synonymes may be divided into three classes; the first
embraces those which the scholar cannot too quickly
learn to distinguish, because their affiity is merely
b




XiV            THE AUTHOR'S; PREFACE.
apparent, arising from  their being translated by the
same word in the mother-tongue; for instance, libera
and infantes; animal and bestia; harererand pendere;
sumere and. adimere; hostis and inimeicus.  The interchange of such synonymes may be counted a blunder
of the same sort as that which is called a solecism. To
the second class belong those synonymes which may be
distinguished from each other with ease and certainty,
but which are, at the -same time, so nearly related in
meaning, that the ancients themselves use them, without
hesitation, as interchangeable; for instance, lascivus
and petulans; parere and obedire; ater and niger; incipere and inchoare; mederi and sanare; vacuus and
inanis; spernere and  contemnere; tranquillus and
quietus. As long as the scholar has to contend with
the elements of grammar, the teacher may leave him in
the erroneous opinion, that these expressions have
exactly the same meaning; but, when further advanced,
he must be taught to distinguish them, partly in order
to accustom him to that propriety of expression which
is'necessary in writing Latin; partly, without reference
to composition, as a very useful mental exercise.  In
the-third class I rank those words whose differences are
not. to be ascertained without trouble, and' cannot be
deduced with full evidence from the old authors, and
which, probably, were but dimly discerned even by the
ancients themselves; for instance, lira and sulcus; rernus and tonsa; pcne 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 little 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 amnis, in opp. to lacus
and fluvius; metus and spes, in opp. to timor and fiducia: when such occasions occur, the richness of a language in synonymes is available.  A more scrupulous
exactness in this respect would appear to me arrant
pedantry, and necessarily obstruct the free movement
of the mind in writing. As a teacher, I should wish
that the synonymes of the first sort should be distinguished by boys in the elementary classes; those of the
second, I would introduce into the higher classes, and
teach the scholar, when about fourteen, to observe their
differences in the choice of expressions in composition;
I would also explain them in the interpretation of an
author, but with moderation, as a spur to thinking, not
as a clog in reading.  Those of the third class I would
never introduce, except in explaining such passages as
render their introduction unavoidable; for instance,
when an author combines flumina et amnes, I would
explain their difference to defend him from the suspicion
of tautology.
I have consulted convenience of -reference in interweaving the alphabetical index with the context. By
this means any one can find at once the word of which
he is in search, which a separate index would render
imrnl)sible.
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 Abridgment, of about
fifteen. The etymological part of my researches I
reserve for a separate volume, of about the same size as
the present, which will make its appearance as an
Etymological Hand-book of the Latin language.
May the present publication, and that which I announce, meet with the same favorable and indulgent
reception that has fallen to the share of my larger work
with all its defects.
Erlangen, December, 1889.




HANDBOOK
o0p
LATIN SYNONYMES.
A.
ABDERE, see Celare.
ABESSE; DEESSE; DEFICERE. I 1. Ab e-s s e denotes
absence as a local relation;' to be away' from a place;
but d e e s s e denotes an absence by which a thing is rendered incomplete, and means' to fail,'' to be wanting,'
in opp. to esse and su2peresse.  Cic. Brut. 80.  Calidio
hoc unum, si nihil utilitatis habebat, abfuit, si opus
erat, defuit. 2. D e e s s e denotes a completed (i. e.
already  existing), d e f i c e r e a commencing state.
Cic. Verr, i. 11. Vererer ne oratio deesset, ne vox
viresque deficerent. (v. 339.)
ABNUERE, see Negare.
ABOLERE (awroXo-at) means'to annul,' to'annihilate,' and, as far as possible, to remove from the universe and cast into oblivion.; but d e lere (&oXe'at,
or  r/qXekv)'to destroy,' to bring a thing to nought,
and make it useless.
ABOMINARI; EXSECRARI; DETESTARI. A b 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 onzen
accipere; exsecrari means to curse, when  one
A                1




2            LABSCONDERE- ACCIDERE.
would exclude a guilty person from human society as
devoted to the infernal gods, in opp. to blessing;
lastly, d e t e s t a r i ('roao`~at)  means to curse,
when one wishes to deprecate evil by an appeal to
the gods against a dreaded person or thing, in opp. to
praying in behalf of.
ABSCONDERE, see' Celare.
ABSOLVERE, see Finire.
ABSTINENTIA, see Modus.
ABUNDARE; REDUNDARE.  Abu n d a re denotes
plenteousness in a good sense, as the symbol of full
measure and affluence, like'-epteZrat; redundare
is used in a bad sense, as a symbol of over-abundance
and luxury, like w7repw'oerVetv: of that which is abundans there is an ample supply at hand; that which is
redundans is superfluous and might be dispensed with.
ABUNDE, see Satis.
Ac, see Et.
ACCENDERE; INCENDERE; INFLAMMARE; COMBITRERE; CREMARE. A c c e n d e r e, i n c e n d e r e, and
inflammare, mean'to set on fire:' accend e r e, from without, and at a single point, like aivcr7rTeLv  [hence to light a torch, etc.]; incendere,
from within, like vraieztv [hence to set fire to houses,
villages]; in f ammar e,' to set on fire,' either
from without or from within, but with bright flames,
like havaq~;oyLyetvL; comburere  and crem areo
mean' to burn up, or consume by fire;' c o m b u r e r e,
with a glowing heat, as the causative of ardere, like
Eca-araKatev; c r e m a r e, with bright flames, as the
causative of flagrare like rtuwrpavat. Hence, mortui
cremantur on a bright blazing funeral pile; vivi comburuntur, Cic. Fam. x. 32.  Verr. i. 33 and 38, in
order to make the torture of that mode of dying felt the
more. (iv. 250.)
ACCEPTUS, see Gratus. ACCERSERE, see Acce..ere.
ACCIDERE; EVENIRE; CONTINGERE; OBVENIRE;
OBTINGERE. Accidere and even ire denote both




ACCIPERE - ACERVUS.                 3
favorable and unfavorable occurrences;'but the acci
dentia, unexpected ones, overtaking us by surprise; the
evenientia were expected, foreseen; c o n t i n g e r e,
obvenire, obtingere, are generally confined to
fortunate occurrences.  The accicdentia are fortuitous,
the evenientia result firom  foregoing acts or circumstances; the contingentia are the favors of Fortune;
the obtingentia and obvenientia are the things that fall
to one's lot.  Cic. Fam. vi. 21.  Timebam, ne evenirent,
quee acciderunt: the word evenirent has a subjective
reference to his foresight, the word aceiderunt is entirely
objective; the point of view taken by it being that of
those who now manifest surprise.. See also Tac. II. iv.
19, and Sen. Ep. 119.  Scies plura mala contingere
nobis quam accidere. (v. 339.)
ACCIPERE, see Sunlere.
ACCIRE, see Arcessere.
ACCUSARE, see Arguere.
ACER; VEHEM3ENS. A c e r (cKcts) denotes eagerness
in a good sense, as fire and energy, in opp. to f;iiidus,
like Otvs: but v e h e m e n s (eX0'xevo0) in a bad sense,
as heat and passion, in opp. to lenis; Cic. Or. ii. 49,.
53, like coopo6s?. (iv. 450.)
ACERBUS; AMARUS.   A c e r b u s (from  Ictap o)
means a biting bitterness, in opp. to mitis, like o s;
a m a r u s, a nauseous bitterness, in opp. to dulcis, like
2TC5po9. Quintil. xi. 3. 169. Cic. Rep. iii. 8. Plin.
II. N. xxvii. 9.  Sen. Ir. i. 4. (vi. 4.)
ACERVUS; CONGERIES; STRUES;  CUMULUS.   1
Acervus and c.ongeries mean'heaps' of homogeneous things collected and piled up in layers; a c e rvu s [from ayeipo], like owp6&, with arrangement, and
mostly in a conical shape, but c o n g e r i e s, negligently,
and altogether without regard to shape; st r u e s denotes that something new is produced, and a determinate form  given, serving a particular purpose; like
br0unCd.  Curt. viii. 7. 11.  Passiin acervos struesque
accendebant; meaning by acervos'ILeaps' or'piles'




4                  ACIVI - ACTA.
by strues'stacks' of wood.  2. C u m u 1 u s (from
aeC/L) 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 icopvq5j; and it has
this meaning particularly in c u in u 1 a r e, which is like
K;opvovv.  Compare Liv. xxii. 59.  Superstantes cumulis caesorum corporum, with Cannenses campos acervi
Romanorum  corporum  tegunt: and xxiii. 5.  Molibus
ex humanorum corporum strue faciendis. (ii. 118.)
AcIInvi; ActIIr; ACHAIUS; ACHAICUS; TROIUS;
TRoIcus. 1. A c hi v i are the Homeric Greeks, or'Axatol; A c h ae i 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
ccepissent inter se strepere.  Compare this with Crecil.
20.  Quod cum  sibi Aclhei patronum adoptarant.  2.
A c h a i u s is the adj. of Achivus. IIor. Od. i. 15. 37.
Virg. IEn. ii. 462; but Achaicus is the adj. of
Achbeus.  Cic. Att. i. 13.  3. Troius is the more
select term, as adj. of the old heroic and Homeric Troja;
T r o i c u s, the usual adj. of the country Troas, without
reference to the Trojan war. (v. 306.)
AcIES; ACUMEN; CACTUMEN; 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.  Figuratively, the acies mlentis is shown in the keen sifting
of what is confused, in clear perception; the acamen
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; c a c u m e n, particularly that of a mountain: mucro and cuspis mean an artificial head,
for the purpose of piercing and wounding; mucror
that of a sword, dagger, and so forth; c u s p i s, that of
slear, arrow, etc., like aiXyj~. (vi. 5.)
ACIES, see Pugna.
ACTA, see Ripa.




ACTOR - ADVENTOR.                  5
ACTOR; COMEDUS; LUDro; HITSTRIO.  The generic
term  a c t o r, and the specific terms c o m oe d u s and
t r a g oe d u s, denote the player, as a respectable artist;
but 1 a d i o, 1 u d i u s, the comedianz, tile player,'who
makes acting his trade, with the accessory notion of
commonness; lastly, h i s t r i o, sometimes the actor,
sometimes the contedian, but mostly with the accessory
notion of buffoonery and boasting. Cic. Sext. 54. Ipse
ille maxime ludiws, non solum spectator, sed actor et
acroama.  Rose. Com: 10.  Nemo ex pessimo histrione
bonum  comnedaLm  ficri posse existimaret.  Ep. ad Qu.
Fr. i. a. E. Hortor ut tanquam  poetpe boni et actores
industrii solent, in extrema parte diligentissimus sis.
Suet. Aug. 74, (v. 334.)
ACUMEN, see Acies.
ADAMARE, see Amare.
ADESSE; INTERESSE; PRaSENTEM ESSE. 1. A d e s s e
means to be near a person or thing; but i n t e r e s s e,
to assist ih a transaction, to take a part in it.  Cic.
Verr. i. 40.  Crimina ea,.que notiora sunt his qui
adsunt, quam nobis....  De illo nihil dixit, in quo
interfait.  2. A d e s s e denotes generally the presence
in a circle to which we belong; p r oe s e n t e m e s s e,
absolute, audible and visible presence.  When an ex
pected guest is within our walls, adest; he who is in the
same room with us, prcesens est. (v. 337.)
ADHUC; HACTENUS; HUCUSQUE.  A d h u c refers
to time, up to this moment; h a c t e nu s and h uc 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 Accenclere.
ADOLESCENS, see Puer.    ADORARE, see VTereri.
ADSCENDERE, see Scandere. ADSOLERE, see Solere.
ADSPECTUS, ADSPICERE, see T'idere.
ADULARt, see Assentini.   ADUNCUS, see C(urvus.
ADVENA, see Externus.    ADVENTOR, see ilospes...X




6            ADVERSARIUS- iEDIFICIUM.
ADVERSARIUS; HOSTIS; INIMICUS.  1. A d v e r
sarius is the generic term  for every opposer, in the
field, in politics, in a court of judicature, like arVTr-oTdrw'.
H o s t i s (firom k'X9o) is' the enemy' in the field, and
war, opp. to pacatus. Gic. Rep. ii. 3. Sen. Q. N. vi. 7.
like 7roXepios; i n i m i c u s,' an enemy' in heart, opp.
to amicus, like Xpos.'   Cic. Man. 10. Pompeius srepius
cum hoste conflixit, quam quisquam cum inimico concertavit. Phil. xi. 1.  Verr. i. 15. Curt. vii. 10. Liv.
xxii. 39.  Nescio an infestior hic adversarius, quam
ille hostis maneat.  2. Hostilis and inimicus
denote states of hatred become habitual qualities; i nfe st us and in fe n s us only as temporary states;
i n f e s t u s (4vao7raoTr6?) applies to a quiescent
state of aversion, like disaffected, unkind, and thus it is
applied to inanimate things that threaten hostility; i nf e n s u s (from 7rzv-os') denotes a passionate state of
mind, like enraged, and is therefore applicable to persons only. Tac. Ann. xv. 28. Non infensum, nedum
hostili odio Corbulonis nomen^habebatur. Cic. Verr. iii.
24. Sall. Cat. 19. Sen. 1N. Q. iii. pr. Animus luxurive
non adversus tantum, sed et i;nfestus.   Liv. ii. 20.
Tarquinium  infesto spiculo petit; Tarquinius infenso
cessit hosti. (iv. 393.)
ADVOCATUS; CAUSIDICUTS.  A d v o c a t u s means
in the writers of the silver age' a counsel' in relation
to his services and to his client, as his friend and assistantt; c a u s i d i c u s, in relation to his station and profession, often with the contemptuous accessory notion
of his being a hireling. (vi. 8.)
iEDES, see Templum.
REDIFICIUM; DoMus; 2EDES; FAMILIA.  1. AEd ifi c i u m is the generic term for buildings of all sorts,
like  o1Ko8o6"vtha;    domus, and   e des,  e dium,
mean' a dwelling-house;' d o m u s, as the residence
and home of a family; se d e s (a'lmco, ail[ovoa), as
composed of several apartments, like 80~o0, 83wraTa.
Virg. G. ii. 461. Ingentem foribus do-mus alta super



AEGER -- EQUUS.                  7
bis mane salutantum totis vomit mdibus undam. (vi. 8.)
2. ID o 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.)
2EGER;  aGROTUS; MORB DUS; MORBUS; VALETUDO; INVALETUDO.  1. E g e r is the generic term
for every sort of illness and uneasiness, whether mental
or physical; Pegrotus  and morbidus' indicate
bodily illness: Te g r o t u s is applied particularly to
men; m o r b i d u s, to brutes: the egyer feels himself
ill; the cegrotus and morbidus actually are so. 2. M o rb u s and v a 1 e t u d o denote an actual illness; m o rb u s, objectively, that which attacks men; v a I e t u d o,
subjectively, the state of the sick, though this distinction
was introduced by writers of the silver age; i n v a 1 et u d o means only an indisposition. (iv. 172.)
EaGRE, see Vix.          -iGRITUDO, see Cura.
GcaROTUS, see.cger.     zI~MULATIO, see Imitatio.
_EQUALIS, see zEquits.    ZEQUOR, see Miliare.
2EQUUS; PAR; AEQUALTS; PARILIS; COMPAR; IMPAR; DISPAR.  1. ZE q u u m  (from  e         i;ceo) is that
of which its own component parts are alike, in opp. to
varius, Cic. Verr. v. 49; p a r (from 7reipro) is that
which is like to some other person or thing, and stands
in the same ranle (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 teqao marte the battle
between two parties is considered as a whole; in pari,marte the fortune of one party is set against that of the
other, and declared to be equal to it.  2. P a r denotes
similarity with respect to greatness, power, and value,
or equality and proportion with regard to number, like!of-o; t e q u a 1 i s refers to interior qualities, like bO',LOo.
Tlhe 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 crmparison and equality as ta




8                IE QUUS - ARARIUM.
rank. The paria are placed in opposition to each other, as
rivals in the contest for pre-eminence; the cequalia are
considered in a friendly relation to each other, in consequence of their common qualities and sympathies.
Hence pariter means, in the same degree,'o-'a;
se q u a l i t e r, in the same manner, LopotCo, o0,LU(.
Vell. Pat. ii. 124.  3. P a r denotes quite like, p a ri I 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,'Jyyiy7 and avveyryts/. 5. I mp a r denotes inequality as to quantity, either arithmetical 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.)
XQUUS; PLANUS; CAMPUS.  1. E q u u m  (from
el'ceXoO) denotes that which is flat, a horizontal flatness,
in opposition to that which rises or sinks, to superior,
inferior, and acelivis.  Cic. Fam. iii. 8.  Orat. iii. 6.
Tac. Agr. 35. Hist. iv. 23; p 1 a n u m (from vXar:)
denotes' evenness,' in opp. to unevenness, to montosus,
saxosus. Cic. Part. 10. Quintil. v. 10, 37. 21. Hence,
figuratively, ae q u u m denotes' justice,' as injustice may
be considered as beginning when one part is raised
above another; in the same way plan u m  denotes
clearness and distinctness, where nothing rises to interrupt the view.  2. E quor and planities denoto
a flat surface with regard to its form; c a m p u s, with
regard to its position, as low-lands in opp. to high-lands.
(iv. 71.)
ZEQUUS ANIMUS, see Satis habere.
AER, see Anima.
ZELARIUM; Fiscus.  2E r a r i u m  is' the public
treasury;' f i s c u s (from 7rll~o', 7r$acuKvyr),'the imperial treasury.' Tac. Ann. vi. 2. Bona Sejani ablata
wrario, ut in fiscunt cogerentur; tanquam referret!
(vi. 10.)




~RUMNA - AGGER.                   9
ERUMNA, see Labor.    }ESTIMARE, see Censere.
2ESTUARE, see Calere.   2ETERNUS, see (Jontinuus.
AFFART, see Alloqui.    AFFATIM, see Satis.
AFFINIS, see Necessarius. AFFIRMARE, see.Dicere.
AGER, see Rus and Villa.
AGERE; FACERE; GERERE; OPUS; FACTTM; AoE;
1 NUNC; DEGERE. 1. A g e r e r e (ev) has an effect
that exists in time only, like to do; fa c e r e, 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 memorv; the facta cannot properly be said to exist
till the jaciens 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. A g e r e
means' to do' something for one's own interest; g e r e r e
(ayetpeLv), for the interest of another, to execute a commission.  Cic. Verr. i. 38. Qu-e etiamsi voluntate Dolabellse fiebant, per istum  tamen omnia gerebantur.  3.
O p u s is the result of facere, as the work, I'pyov; fa ctum  is the result of agere, as the transaction; res
g e s t e are deeds [e. g. in war], 7rp ets'; a c t a are
only political enactments. Cic. Att. xiv. 17. Multa de
facto ac de re qesta; the former by the exertions of
Amatius, the latter by his own wise and spirited animadversions through Dolabella.  4. A g e, a g e d u m,
is an earnest exhortation, as'On, on 1' I n u n c is an
ironical exhortation, as' Go to!' 5. A g e r e means to
be active, and in the midst of business; d e g e re, to
live somewhere in a state of rest, in voluntary or involuntary inactivity. Tac. Ann. xv. 74. Deum honor,
principi non ante habetur, quam agere inter homines
desierit, compared with iv. 54. Certus procul urbe
degere. (v. 327.)
AGERE FERRE, see VTastare.
AGGER; VALLU.M. A g g e r (from  eoayeLpo) is a
single line, like a dam; v a 11 u m or mound (aXKcj) is
a line which helps to enclose a space. A g g e r may
serve in a warfare as the outwork of a redoubt [which




10               -AGMEN - ALBUS.
is protected by a single line in front]; v all  u m [rampart] always belongs to a fortress, camp, or entrenched
place.
AGMEN, see Caterva.
AGRESTIS, see Rus.
AIo, see Dicere.
ALA; PENNA; PLUMA; PINNA.  1. Al a (frorn'Xeo, vehre) denotes' the wing,' as a joint, like 7r-?pv:;
p e n n a (7rw'eo-at), with reference to its feathers, like
r-Tepov. Plaut. Poen. iv. 2. 48. Mee' alk  pennas non
habent.  2. P e n n a denotes the larger and harder
feathers; p 1 u m a, the smaller and softer feathers,
which serve as a clothing to the body of the bird, like
7rT'Xov. Sen. Ep. 42.'Meministi, cum quendam affirmares esse in tua potestate, dixisse me volaticum esse
ac levem, et te non pedem  ejus tenere, sed pennam.
Mentitus sum; plumna tenebatur, quam remisit et fugit.
Cic. N. D. ii. 47. 121. 3. P e n n a denotes the whole,
consisting of quill and feathers; p i n n a, the feather
only, in opposition to the quill. (v. 204.)
ALACER, see Gaudere. ALA, see Armus.
ALAPA; COLAPfIUS.  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 (cokXabos), a blow on the
head with the clenched fist, betokening anger and rage,
like a cuff, a thump. (vi. 14.)
ALBUS; CANDIDIUS; ALBIDUS. 1. A 1 b u s (aX(b6o)
denotes'white,' as far as it is in general a negation of
all color, as that which is colorless * c a n d i d u s (from
tav~ro'), as being itself a positive color, and, as such,
the purest and brightest, near which all other colors
have a shade of darkness and duskiness, as a fine brilliant white.  A 1 b u s, opposed to ater, approaches,
like XevKc,6, to yellowish; c a n d id u s, opposed to
niger, approaches, like apyov, to bluish. A 1 b a c u t i s
is the skin of the sick and dropsical; *c a n d i d a, that
of the fair girl, Figuratively, a 1 b o r is the symbol of




ALERE   ALITES.                 11
good fortune and joy; c a n d o r, of purity of mind and
innocence.  2. Albus denotes' white;' albidus,
only' whitish.' (iii. 193.)
ALERE; NUTRIRE; NUTRICARE.  A 1 e r e (fromr
ia~Co) denotes nourishment, as conducive to development and growth; n u tri r e and n u t r i c a r e, only
as it prolongs and secures existence.  Or, a I i m e n t a
adjuvant, n u t r i m e n t a sustentant. Cic. N. D. ii. 63.
Neque ali neque sustentari.  N u t r i r e involves a
general notion; n u t r i c a r e is usually applied more
particularly to brutes. (ii. 99.)
ALGERE, ALGIDUS, see Frigere.
ALIENIGENA, see _Externus.
ALIMENTA; PENUS; CIBUS; ESCA; EDULIA; CIBARE; PASCERE. 1. Alimenta and penus are
victuals in general, meat and drink; al i m e nta,
mostly with reference to the wants of an individual;
p e n u s, to the wants of a whole family.  C i b u s and
e s c a denote' food,' in opposition to drink. Cic. Fin. i.
11, and ii. 28.  C i b u s (from ryeoe, to chew), natural
food, as a means of nourishment; e. s c a (from'&o),'the food' that is artificially prepared as a dish. Hence
c i b u s denotes the food of brutes also; but e s c a, only
a bait, prepared as it were like a dish, and set before
them. Cic. N. D. ii. 47. Animalia cibum partim dentibus capessunt: compare this with ii. 23. Dii nec escis
nec potionibus vescuntur.  2. C i b a r i a are the most
general and usual sorts of food; e d u 1 i a are savory
and select sorts of food.  Suet. Tib. 46.  Comites nunquam salario, cibariis tantum sustentavit; compare with
Cal. 40.  Pro eduliis certum  statumque exigebatur.
3. C i b a r e means to feed with one's hand, as nurses,
etc.; p a s c ere (from  7raoaof'at), only to give out
food, as a feeder or master. Suet. Tib. 72. Draconein
manu sua cibaturus; compare with Vesp. 18.  Sineret
se plebeculam pascere. (v. 192.)
ALIQUANDO, see. Nonnunquam.
ALITES, see Volucres.




12               ALLOQUI - ALTUS.
ALLOQUI; APPELLARE; AFFARI.  All q u i do
notes accosting, as addressing the first word, a salutation, and so forth, to a person with whom one is not
unacquainted; a p p e 11 a r e (from an old Gothic substantive, spellan), when one wishes to draw a person
into conversation, and direct to him serious, or, at any
rate, not insignificant words; a f f a r i denotes addressing from  the impulse of a feeling; through peculiar
friendliness or with solemnity. Cic. Cluent. 61. Quum
nemo recipere tecto, nemo audire, nemo alloqui, nemo
respicere vellet: compare with Phil. xiii. 2. Salutabunt
benigne, comiter appellabunt unumquemque nostrum;
and Brut. 3. Salutatio libri, quo me hic affatus quasi
jacentem excitavit. (v. 107.)
ALsus, see Elrigere.
ALTERCATIO, see Diseeptatio.
ALTUS; EDITUS; PROCERUS; ARDUIUS; CELSUS;
EXCELSUS; SUBLIMrS.  1. A   t u s denotes, as a general expression,' height or depth, as mathematical dimensions, in opp. to length and breadth, and, consequently, height, in opp. to humilis; Cic. Tusc. v. 13. 24.
Orat 57. N. D. ii. 47, like,vr4n1so; e d i t u s denotes
height, in opp. to planus, Tac. Ann. xv. 38: lastly,
p r o c e r u s denotes height or length in reference to'growth. The altum llas no measure and no limits;
the editum  has the bulk of a hill; the procerum has
the bulk of a tree, the full stature of the human figure,
and so forth.  2. Altus, edit u s, and procerus,
denote height merely in relation to space; a r d u u s
means height, which is at the same time steep and inaccessible; thence, figuratively,' difficult, impossible;'
c e l s u s, height, that thrusts itself out, and stretches
upwards; thence, figuratively,' proud;' e x c elsus
and p r a c e lsu s, what overtops something that is
itself high, hence' pre-eminent;' s u b 1 i m i s, what is
on high without touching the ground, soaring in the air,
like upeTe'opos; thence, figuratively,.' grand,' of an elevated nature. (ii. 99.)




AMANS -AHMENS.                  13
AMANS, AMATOR, see Amicus.
AMARE, see Diiqtiere.  AMARUS, see Acerbus.
AMBIGUUS, see Dabius.
AMBIRE; CIRCUMIRE. C i r c u m i r e denotes motion
in any circular form, but on the boundaries of a space,
so as to go round it; a m b i r e denotes going hither and
thither in zigzag, or going about. Plin. Ep. ii. 9. Ambio domnos, stationesque circumeo: and Cic. Att. xiv. 21.
Antoniutm circurmire veteranos, ut acta Caesaris sancirent; that is, He made in his canvassing the round, from
first to last; —stronger than amabire, which would only
express his canvassing, and addressing the veterans in
general.
AMBO, see Uterque.
AMBULARE; SPATIARI; DEAMBJULARE; INAMBUILARE;
OBAMBULARE.  1. A m b u I a r e (frorn amrbire) denotes taking a walk as a leisurely motion, like going up
and down, in opp. both to stare and cubare, and also to
currere and Ialire; Plaut. Bacch. iv. 8. 56. Plin. Ep.
ix. 36. Cic. Fat. 5. Fin. v. 17. Sen. Ep. 113. Gell.
ii. 9. Sen. Ir. ii. 35. Plin. H. N. x. 38: spatiari
denotes motion in open space, as to walk out, in opp. to
the confinement which a room imposes.  2. D e am b ul a r e denotes going up and down till one is tired; i na mn b u l a r e, within a bounded space; o b a m b u l a r e,
with reference to a fixed object, alony w/hich one walks,
or to a person walking with us. (iii. 48.)
AMENS; DEMENS; INSANUS; VESANUS; EXCORS;
VECORS; FUROR; DELIRIUM; RABIES; CERRITUS;
LYMPIIATUS. 1. A m e n t i a shows itself negatively
and passively;'d e m e n t i a, positively and' energetically.  The amens is without reason, and either acts not
at all, or acts without reason, like the idiot, fi/pCov;
the demens, while he fancies thatlhe is doing right, acts
in direct opposition to reason, like the madman, 7rap6a4pov.  Ilence, amens metu, terrore;' demens scelere,
discordia, etc.  2. I n s a n u s has a privative; v es a n u s, a depravative meaning.  The insanus in his
B




14             AMIOTUS - 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 unfortunate person. 3. E x c o r s means of weak understanding 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 ability of reflecting calmly, from the mind being taken up with one fixed
idea.  4. F u r o r (ferveie) denotes mental irritation,
ecstasy, as raging,  pavtucos; d e 1 i r i u m (XVqpetv), a
physical and childish remission of the mental faculties;
r a b i e s (paq3o-ro'et,, alpap3os), a half-moral condition
of a passionate insanity, as frantic, Xo-o-a.  The furibundus forgets the bounds of sense, the -delirus babbles
nonsense, the rabidus will bite and injure when he can.
5. Cerritus and ly m phatus betoken frenzy, as
a demoniacal state, as possessed, c e r r i t u s or c e r itus, by Ceres, lymphatus, by the nymphs; they
may also be considered as derived from Kcopvcta, mucus
narium, and from Xboso, mucus, as symbols of stupidity.
(v. 89.)
AMICTUS, AMICULUM, see  Vestis.
AMICUS; AMANS; AMATOR.  A m i c u s involves
the notion of reciprocity, but means only a sincere and
calm affection, like 0bXos; a m a n s and a in a t o r denote a more glowing affection, but do not imply reciprocity; a m a n s denotes this affection as a temporary
state; a m a t o r as an habitual feeling, like dpaorrTs4.
Cic. Verr. v. 63. Alba tune antiquissimnus non solumn
amicus, verum  etiam  amator.  Tusc. iv. 12.  Inter
ebriositatem  et ebrietatem  interest, aliudque est amatorern esse, aliud amantem. (iv. 102.)
AMIcus, see Socius.
A MITTERIE; PERDERE; JACTURA.  1. A m i t t e r e
means to lose something, so that it ceases to be in
our possession, like ~aro/3aXeiv, opp. to retinere, Cic.
Rep. v. i. Sxt. 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 &8oXd'at, opp. to
servare. Plant. Rud. 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 ct u r a, 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 fieight
overboard, to save his ship and his life. Plin. Ep. i. 12.
Jacturam gravissimam feci, si jactura dicenda est tanti
viri. amissio. (iii. 289.)
AMITTERE, see libttere.
AMNIS, see Fluvius.
AmIoR, see Diligere.
AMPLECTI; COMPLECTI.  A m p 1 e c t i denotes embracing, often with one arm only, as a sign of calm affection and protection; c o m p 1 e c t i, clasping and surrounding with both arms, as a sign of passionate love, or
familiar confidence.  A m p 1 e c t i means, figuratively,
to lay hold of something, in opp. to slighting and disdaining; c o m p 1 e c t i, to take fully in one's grasp, in
opp. to a half and superficial possession. (v. 281.)
AMPLUS, see Hllagnus.       ANCILLA, see Servus.
ANCEPS, see.Dubius.        ANGUIS, see Repere.
ANGOR, see Cura.
ANGUSTUS; ARCTUS; DENSUS; SPISSUS.  1. Angus tus and arc tus relate to space itself, and to
the proximity of its enclosing limits; d e n s u s and
sp i s s us, to things existing in space, and to their
proximity to one another.  The anyustumr (&yyvo-To6)
is bounded only by lines, and forms mostly an oblong,
narrow, opp. to latus, Cic. Att. iv. 29, like vre6os; the
arctum (from arcere, er'pyo) 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 o-revo7ros.  The clavus augustus can therefore never be arctus. Mel. iii. 2, 8. Rhenus ad dextram primo angutstaus
tt SUi similis, post ingens lacus.Flevo dicitur




16                ANIEW     ANIMA.
fitque iterum  aretior, iterumque fluvius emittitur; in
which passage the banks of the Rhine are considered
only as lines, or as walls.  3. D e n s u s (from a3tvo,?
or araC/q?) denotes objects only as pressed near to one
another, and without any observable gaps, in opp. to
rarus, like 8ao-v6 and  sa/keto,': s p i s s u s, as pressed
close into one another, and without any intervals between, in opp. to solutus, loose, like rvrucvrs and o'uvXvS.
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.
431.)
ANIMA; AER; AURA; SPIRITUS; SUBLIME.  A nim a and a i r denote' air' as an element, like a''rp,
and a n i in a (/veusot), in opp. to terra, mare, iglis;
but a i r, a learned term (Jalp, from atpco?) in opp. to
cetlher; aur a and s pi ri tus denote'air' when put in
motion; a u r a (aivpa, from  e'aatL, or from aetpat), the
gently waving and fanning air; s p i r i t u s, the streaming and breath-like air, like wrrve za; lastly, s u b 1 i m e
(from sublevare?), the air that hovers over us, simply
in a local relation, in opp. to humus, like   TercapO-tov,
/ETErowpov. (v. 92.)
ANIMA; ANNIMUS;    MENS.  1. An i m a denotes'the soul,' physiologically, as the principle of animal
life, in men and brutes, that ceases with the breath, like
vXvy;- a n i m u s (avreuo), psychologically and ethically, as the principle of moral personality, that ceases
with the will, like Svos.    The souls of the departed
also are called, in a mythological point of view, a n i m se,
as shades; but, in a metaphysical point of view, a n i m i,
as spirits. A n i m a is a part of bodily existence; a n imus, in direct opposition to the body. Sen. Ep. 4. Difficile est anim.um  perducere ad contemtionem  animce:
and 58. Juven. xv. 148. Principio'indulsit communis
conditor illis tantum animas, nobis animnim quoque.  2.




ANIM ADV ERTERE - ANIMAL.            17
A n i m u s denotes also the human soul, as including all
its faculties, and is distinguished from  m e ns (zuPvo9,
/tavrCdro), the thinking faculty, as a whole from one of
its parts. Cic. Rep. ii. 40.  Ea quse latet in animis
hominum, quaeque pars animi mens vocatur. Lucr. iii.
615. iv. 758. Catull. 65, 3. Plaut. Cist. iii. 1, 6. As
in practical life the energy of the soul is displayed in
the faculty of volition, so a n i m u s itself stands for a
part of the soul, namely, feeling and energy of will in
co-ordinate relation to in e n s, the intellect or understanding. Tac. H. i. 84.  Quem  nobis aninarmn, quas
mentes imprecentur. Ter. Andr. i. 1. 137. Mala nzens,
malus aniimus.  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 related to a n i m u s, as a whole to its part. Cic. Tusc.
iii. 5. Miens, cui regnum totius animi a natura tributum
est. Liv. xxxvii. 45.'(v. 94.)
ANIMADVERTERE; NOTARE.  A n i m a d v e r t e re
means, to observe mentally, and take notice of; but
n o t a r e, to make distinguishable by a mark. (vi. 20,)
ANIMAL; ANIMANS; BELLUA; BESTIA; PECUS;
FERA.  1. Animal and animans are the animal as
a living being, including man; a n i m a 1, with referencee
to his nature, according to which he belongs to the class
of living oanimals, in opp. to inanimus, like'orv; a n im an s, with reference to his state, as still living and
breathing,' in opp. to exanimus; b e ll u a, b e s t i a,
and pecus, as irrational beings, in opp. to man, and
b e 11 u a and p e c u s, with intellectual reference, as de.void of reason, in peculiar opp. to homo, Cic. N. D. ii.
11; b e s t i a and f e r a, with moral reference, as wild,
and hostile to man. 2. B e 11 u a (from,'hx) denotes,
particularly, a great unwieldy animal, as the elephant,
whale, principally sea-monsters; p e c u s, a domestic
I Hence animalium cadavera, not animantium.
B*               2




18             ANNALES - ANTIQUUS.
animal, particularly of the more stupid kinds, as a bu~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
Sqpitov; f e r a (qr}pes),   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 bellualrum, quos fluctus ejecit, carne vescuntur. And Tac. G. 17. (iv. 291.)
ANNALES; IIISTORILE. A n n a 1 e s means a comprehensive historical wQrk, principally and especially a history of former ages, composed from documents, like
Livy and Tacitus; h i s t o r i ae, particularly a work on
the history of the times in which the author himself has
lived, as Sallust and Tacitus.
ANTIQUUS; PRISCUS: VETUS; VETUSTUS; VETERNUS; PRISTINUS.  1. Antiquum  and priscum
denote the age that formerly existed, and is: now no
more, in opp. to novum, like vraXaLo; v et u s and
v e t u s t u m (from C'ros), what has existed for a long
time, and has no longer any share in the disadvantages
or advantages of youth, in opp. to recens, like y,'pWv,
ryepaLos, yepovo-to0.  Hen.ce a n t i q u u s h o mo is a
man who existed in ancient times; ve tus, 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 hmc nimis antiqua et jam  obsoleta
videantur: compare with Orat. i..37. Ut illi vetus atque usitata exceptio daretur.  2. V e t u s refers only
to length of time, and denotes age, sometimes as a subject of praise, sometimes as a reproach; v e t u s t u s
refers to the superiority of age, inasmuch as that which
is of long standing is at the same time stronger, more
worthy of honor, more approved of, than that which
is new, in opp. to novicius; lastly, v e t e r n u s refers
to the disadvantages of age, inasmuch as, after many




ANTRUM - APERIRE.                19
years' use, a thing becomes worn out, or, through long
existence, weak and spiritless. Moreover, v-e t e r n u s,
in the writers of the golden age, is only admitted as a
substantive, v e t e r n u m, as lethargy; v e t u s regularly supplies its place, and denotes more frequently the
weakness than the strength of ace.  Tac. Ann. xi. 14
and 15.  Veterrimis Grsacorum, and vetustissinza Italiae
disciplina. 3. A n t i q u u s denotes age only in relation to time, as a former age in opp. to the present;
p r is c u s (from  7rapo9), as a solemn word, with the
qualifying accessory notion of a former age worthy of
honor, and a sacred primitive age, like apxaLto%, in opp.
to the fashion of the day.  4. Antiquus and prisc u s denote a time long past; p r i s t i n u s, generally,
denotes only a time that is past, like rporepos. (iv. 83.)
ANTRUM, see Specus.
ANUS; VETULA. A n u s (as the fern. to senex) denotes an old lady, with respect, and also as a term of
reproach; an -old woman, with reference to her weakness, credulity, loquacity, and so forth: v e t u 1 a, an
old woman, with reference to her ugliness and disagreeableness. (iv. 92.)
APERIRE; PATEFACERE; APERTE; PALAM; MANIFESTO; PROPALAM.  1. A p e r i r e (from  7rerTapev)
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 eface re,'to open' a space whose sides are closed;
hence, to open in a perpendicular direction, as, for instance, gates, roads, and fields, and thereby to make
them  accessible.  2. R e t u r a r e (from o —o~, German stopfen) means, to make accessible an opening
that has been stopped up; r e c 1 u d e r e, an opening
that has been shut up; r e s e r a r e, an opening that
has been barred up.  3. A p e r t e means'openly,'
and without concealment, so that everybody can perceive and know, in opp. to occulte, like  cavep&s; p a.
I a m  (from planus),' openly,' and without hiding ally



20               APPARET -- QUA.
thing, so that everybody can see and hear, in opp. to
(lam, like  rvaqpav38v;  man i fe s t o, palpaly, so
that one is spared all inquiry, all conjecture, all exertion of the senses and of the mind, like 81JXov. 4. P a1 a m denotes that openness which does not shun observation; p r o p a 1 a m, that which courts observation.
Cic. Orat. i. 35.  Neque proposito  argento neque
tabulis et signis propalanr  collocatis; that is, to everybody's admiration': compare with Pis. 36. Mensis palam  propositis; that is, without fear and constraint.
(v. 291.)
APPARET; EMINET.  A p p a r e t means what is
visible to him  who observes; e mine t, what forces
itself upon observation, and attracts the eye. Sen. Ir.
i. 1.  App1arent alii affectus, hie (scil. ir'e) eminet.
(vi. 23.)
APPARET, see Constat.
APPELrLARE, see Alloqui and Nominare.
APTUS, see Idoneus.
AQUA; UNDA; FLUCTUS; FLUENTUM.  1. A q u a
(from 4c0eavro) denotes water materially as an element,
in opp. to terra; u n d a (from vedr/, wet), as a flowing,
continually moving element, in opp., as it were, to solam;
I y m p h a (Xe'pqoS) is merely a poetical synonyme of'
aqua, with the accessory notion of clearness and bright-.
ness, to which the similar sound of the adjective limpidus, though not derived from it, gave occasion.  2.
U n d a stands in the middle, between aqua and finctus,
as aura does between ae'r and ventius. For u n d a denotes, like wave, that which apparently moves itself,
whereas flue  t u s and f u e n t a, like billows, the water
moved by something external, as storms and so forth;
f luctus, the billows more in connection with the
whole, the billowy sea, whereas fi u e n t u m 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




AQUOSUS --- ARCESSERE.             21
images in Cicero, Mil. 2, 5.  Tempestates et procellas
in illis duntaxat fluctibus concionum semper putavi
Miloni esse subeundas; that is, in the tumultuously agitated assemblies: and Plane. 6, 15. Si campus atque
illae undae comitiorum, ut mare profundum et immensum,
sic effervescunt quodam quasi' estu; that is, the lightly
moving assemblies. Sen. N. Q. iii. 10. Quid si ullam
uncdam superesse mireris, quoe superveniat tot fluctibus
fractis. And iv. 2. 1Nec mergit cadens unda, sed planis
aquis tradit. (ii. 10.)
AQuosus,.see Udus.
ARBITRARI, see Censere.
ARCANA; SECRETA; MYSTERIA. A r c an a 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 Eleusinian mysteries; lastly, s e c r e t a 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 secretorumn
monuit Liviam, ne arcana domus vulgarentur.
(iv. 429.)
ARCERE; PROHIBERE.  A r c e r e  (apKev, from'pVKewv) means to keep off and bar the entry, in opp. to
admittere, Plin. II. N. xii. 1; on the other hand, p r oh i b e r e means to keep at a distance, and prevent the
approach, in opp. to adhibere. The arcens makes defensive opposition, like the resistens, and protects the
threatened; but the prohibens acts on the offensive, like
the propulsans, and retaliates hostility on the assailant.
(iv. 430.)
ARCESSERE; ACCIRE; EVOCARE;  ACCERSERE.  1.
Arcessere and accersere denote, in the most
general sense, merely, to send for; a c c i r e supposes a
co-ordinate relation in those.that are sent fobr as, te
invite; e v o c a r e, a subordinate relation, as, to sum;




22              ARCTUS - ARGUERE.
mon.  The arcessens asks, the -acciens entreats, the
evocans commands, a person to make his appearance.
Cic. AUt. v. 1. Tu invita mulieres, ego aceivero pueros:
compare with Dejot. 5. Venit vel rogatus ut amicus,
vel arcessitus ut socius, vel evocatus ut qui senatui parere didicisset. Or, Liv...19. Collegae auxilium, quod
acciendum ultro fuerit, with xliv..31.  Evocati literis
imperatoris. And xxix. 11. ZEbutia aceita ad Sulpiciam venit; and 12. Ut Hispalam libertinam arcesseret
ad sese. 0. A r c e s s e r e (from cedere) means, originally, to order to approach; on the other hand, a c c e rs e r e (from o-cal-po), to come quickly, or, to make
haste; but both words have been confounded with each
other, from similarity'b  sound. (iii. 283.)
ARCTUS, see Angustus.
ARDERE; FLAGRARE.  A r d e r e (from   pei)Seet)
means to be in a visible glowing heat, like aiterL; on
the other hand, flagrar e, to be in bright flames, like
OXEyeo-'at. Hence, metaphorically, a r d e r e is applied
to a secret passion; flagrare, to a passion that
bursts forth. Cic. Or. iii. 2, 8. Non vidit Crassusflagrantem bello Italiam, non ardentern invidia senatlm.
(iv. 21.)
ARDUUS;  DIFFICILIS.   A r d u u s  (from  aop sa)
means difficult to ascend, in opp. to pron-us; on the
other hand, d i f fi c i 1 i s means difficult to execute, in
opp. to facilis. A r d u u s involves a stronger notion
of difficulty, and denotes the difficult when it borders on
the impossible. Plin. Ep. iv. 17. Est enim res diffeilis
ardua.  Tac. Hist. ii. 76. IEstimare debent, an quod
inchoatur, reipublicse utile, ipsis gloriosum, aut prompturn
effectu, aut certe non arduum sit. Cic. Verr. i. 51.
Cum sibi omnes ad illum allegationes difficiles, omnes
aditos arduos, ac poene interclusos, viderent. (ii. 105.)
ARDUUS, see Altus.
ARENA, see Sabulo.
ARGUERE; INCUSARE; CULPARE; CRIMINARI; INSIMULARE; DEFERRE; ACCUSARE.  A r g u e r e (from




ARID US - ARTIFEX.              23
{p7y9d) is the most general expression for any imputation of supposed or actual guilt, whether in a court of
justice or not, as to tax or charge with; 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 calumnious spirit; i n s i m u 1 a r e, in an undeserved or slanderous manner, through suspicion; deferre, to impeach before a judge; a c c usa r e, to impeach in a
criminal court. Cic. Lig. 4, 10. Arguis fatentem.
Non est satis. Accusas eum. (ii. 163.)
ARIDus; TORRIDUS; SiccUS. A r i d u s and t o r r idu s denote an internal want of moisture; but things
that are arida (from areo) have lost their moisture from
a heat acting within, like avo%, in opp. to hurmidus.
Plin. Pan. 30, 4; on the other hand, torrida (from
pepow), from a heat penetrating from without, in opp. to
uvidus, like o-KXp6o9; —s i c c u s denotes dryness that
is only external, confined to the surface, in opp. to nadidus, like  yp6os. Plin. H. N. xii. 12. Ne sint fragilia
et arida potius quam  sicca folia. And xv. 29.  Cato
docuit vinum fieri ex nigra myrta siccata usque in ariditatem in umbra. Colum. vii. 4. (vi. 244.)
ARISTA, see- Culmus.
ARMENTUM, see Pecus.
ARMUS; HUMERUS; ALA; AXILLA. 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 D4uos; h u m e r u s, the flat surface,
which in the human body is over the upper arm, the
shoulder, like E7roCp[I; a I a and a xill a, the cavity
which is under the upper arm, the arm-pit, like /uaoXadXq7.
Ovid, Met. xii. 396. Ex humeris medios coma dependebat in armos. And x. 599. xiv. 304. Plin. H. N. xi
43. (iv. 27.)
ARROGANTIA, see Superbia. ARTES, see Literce.
ARTIFEX, see.Faber.       ARTUS, see Iembrum.




24              ARUNDO- ASTUTUS.
ARUNDO, see Ciulmus.   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 HTorridus.
ASPERNARI, see Spernere.
ASSENTIRI; ASSENTARI; BLANDIRI; ADULARI.  1.
A s s e n t i r i means to assent from conviction, in opp. to
dissentire;  but a s s e n t a r i, to express assent, whether
from conviction or from hypocrisy, in opp. to adversari.
Vell. P. ii. 48. Cic. Rosc. Am. 16, 99. Plaut. Most. i.
3, 100. Amph. ii. 2, 70. 2. Assentari denotes
the flattery which shuns contradicting a person, like
beo'EVetv; b 1 a n d i r i r i (weev), that which says what
is agreeable to another, like apeaocevetv; a d u 1 a ri
(from $ovXo~), that which would please at the expense
of self-degradation, like KcoXaKcevee.  The assentans, as
a flatterer, would, by surrendering his right to an independent opinion; the blandiens, by complaisance and
visible signs of affection; the adulans, by self-degradati(on, 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 assenter, has its origin in cowardice or weakness; b 1 a nd i t i 2, 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, xcoXaceila, in a degrading, slavish, spaniellike spirit. Sen. Ir. iii. 8. Magis adhuc proderunt submissi et humani et dulces, non tamen usque in adulationem; nam iracundos nimia assentatio offendit. - Erit
certe amicus.... cui non magis tutum  erat blandirz
quam maledicere. And ii. 28. Swepe adulatio, dum
blanditur, offendit. (ii. 174.)
ASSEVERARE, see Dicere.       ASSES, see Axes.
ASSIDUITAS, see Opera.
ASTRUM, see Sidus.      ASSEQUI, see Invenire.
AsTuTus; CALLIDUS; VAFER; VERSUTUS. Astu tus
Dr in old Latin as tu s (from a1cn, acuere), and ca 1
I i d u s, denote cunning, more in an intellectual sense,




ATER-ATROX.                    25
as a mark of cleverness; d s t u t u s, indeed, acuteness
in the invention and execution of a secret project,
synonymous with solers; but c a  lii d u s (from KcdXo9),
sharp-sightedness in judging of a complicated question
of conduct, or worldly wisdom, as the consequence of a
knowledge of mankind, and of intercourse with the
world, synonymous with rerum  peritus, as judicious,
and, in its degenerate signification, crafty, like iccptaEos~; on the other hand, vafer and versutus denote cunning in a moral sense, as a mark of dishonesty,
and, indeed, v afe r (Vb77r), adroitness in introducing
tricks, particularly in judicial affairs, as the tricks of a
lawyer, like 7ravovpryoS; v e r s u t u s (pTV7r ), versatility in dissimulation, and in the art of getting out of
a scrape by some means or other; in opp. to simplex,
Cic. Fin. iv. 25, like o-rpoqfa'o. Piin. Ep. vii. 6. Juvenis
ingeniosus, sed parum callidus. Cic. Brut. 48. Callidus, et in capiendo adversario versutus.  (iii. 220.)
ATER; NIGER; PULLUS. 1. A t e r (airoYs') denotes black, as a negation of color, in opp. to albus';
whereas n i g e r (7rvlry76e) denotes black, as being
itself a color, and indeed the darkest, in opp. to candidus.'The atrum  makes only a dismal and dark impression; but the nigrum, a positive, and imposing and
beautiful impression, as Her. Carm. i. 32, 11. Lycum
niqris oculis, nigroque crine decorum. Tac. G. 43..
NVigra scuta, tincta corpora; atras ad proelia noctes
legunt.  (iii. 194.)  2. A t e r and n i g e r denote a
deep dark black; whereas p u 11 u s only swarthy,
with reference to the affinity of the dark color to dirt.
(iii. 207.)
ATQUE, see Et.
ATROX; TRUX; TRUCULENTUS; D)IRTJS; SEVUS;
ToRvus.  1. Atrox, trux, and truculentus,
(from TpqXV~, T'apaata), denote that which has an exterior exciting fear; that which makes an impression of
terror on the fancy, and eye, and ear; at r o x, indeed,
as a property of things, but t r ux and t r u c u le n t us
rC




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  8eos), according to its
own nature, as a property of things, means dreadful,
8ELwo; but s oe v u s (from aZ, heu!) according to the
character of the person, as a property of living beings,
means blood-thirsty, cruel, alvos. Plin. Pan. 53. Atrocissima effigies stevissinmi domini. Mela ii. 7. Ionium
pelagus... atrox, stvurn; 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 disposition or of a cruel purpose; but t r u c u 1 e n t u s, 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, trueuZentior and truculentissimus serve as the comparative
and superlative of trux; 3; T r u x and t r u c u 1 e n t u s
v u I t u s is a terrific, angry look, like TpaxS; t o rv us, merely a stern, sharp, and wild look, as -opov,
or Tavpnqvov /3E7retv.  Plin. H. N. xi. 54.  Contuitu
quoque multiformes; truces, torvi, flagrantes.  Quintil.
vi. 1. 43. (i. 40.)
ATTONITuS; STUPENS.   A t t o n i t u s,  thunderstruck, denotes a momentary, s t u p e n s (raoebiv) a
petrified, a lasting condition. Curt. viii. 2, 3. Attoniti,
et stupentibus 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 incohare), with reference to the importance of the enterprise, and the energy of him who undertakes it; lastly,
m o 1 i r i, with reference to the difficulty of the enterprise, and the exertion required of him who undertakes
it. (iii. 295.)
AUDENTIA, AUDACIA, see.izdes.
AUDIRE; AUSCULTARE.   A u d i r e (from   ausis,.auris8 ovas) means to hear, aEcotvev  as a mere passive




AUFERRE- AUSTERUS.                 21
sensation, like olfacere; on the other hand, a u s c u 1t a r e (from auricula), to hearken, aKpoao-~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. ZEsch. Pater, obsecro, aauscilta. Mic.
}Eschine, audivi omnia. Cato ap. Gell. i. 15. Pacuv.
ap. Cic. Div. i. 57. (iii. 293.)
AUFERRE, see.Demere.
AUGURIA; AusPICIA; PRODOIGA; OSTENTA; PORTENTA; MONSTRA; O(MrNA.  Auguria and ausp i c i a are appearances in the ordinary course of nature, which for the most part possess a meaning for
those only who are skilful in the interpretation of signs;
a u g u r i.a (from augur, avrya'etv) 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, port e n t a, m o n s t r a, are appearances out of the ordinary course of nature, which strike the common people,
and only receive a more exact interpretation from  the
soothsayer: lastly, o m i n a (6'fLawra, 6o-o-at) are signs
which any person, to whom they occur, can interpret
for himself, without assistance.  The primary notion in
p r o d i g i u m is, that the appearance is replete with
meaning, and pregnant with consequences; in o s t e nt u m, that it excites wonder, and is great in its nature:
in p o r t e n t u m, 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 Aninla.
AUSCULTARE, see AAudire.
AuspIcIx, see Autyguria.
AUSTERUS; SEVERUS; DIFrmCILTS; MoRosus; TETRTICU.  1. A u s t e r u s (aSornpos, from  avow) denotes gravity as an intellectual, s e v e r u s (aSr~p6os) as
a moral quality.  The a(tsterus in opp. to juend,'is,
Plin. H. N. xxxiv. 8. xxxv. 11, is an enemy to jocularity and frivolity, and seeks in science, learning, and




2S            AUTUMIARE - 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 dissoluteness and laxity of principle, and exacts from himself
and others self-control and energy of character, at the
risk of passing for harsh. The stoic, as a philosopher, is
austerus, as a man, severus.  2. A us te rus and s ev e r u s involve no blame; whereas d if fi c i 1 i s, m. oro s u s, and t e t r i c u s, denote an excess or degeneracy of rigor.  The d&fieilis understands not the art of
easy and agreeable converse, from hypochondria and
temperament; the rnorosus (from mos) is scrupulous,
and wishes everything to be done according to rule,
from scrupulosity and want of tolerance; the tetricus
(redupl. of trux, rpaXtvs) is stiff and constrained, from
pedantry and want of temper. (iii. 232.)
AUTUMARE, see Censere.
AUXILIUM;   OPEM  FERRE; OPITULARI; JUVARE;
ADJUVARE.  1. Auxilium, opem  ferre, and
o p i t u 1 a r i, suppose a person in a strait, whom one
would rescue from necessity and danger, in opp. to deserere, destituere, and so forth; the aaxilium ferens is
to be considered as an ally, who makes himself subservient to the personal safety, or to the interest of him
who is in a strait; the oper ferens, as a benefactor,
who employs his power and strength  for the benefit of
the weak; whereas j u v a r e and a d j u v a r e (ior-a&)
suppose only a person striving to do something, which
he may be enabled to do better and quicker by help, in
opp. to inpedire, Cic. Verr. i. 6. Ter. Heaut. v. 2, 39.
Matres solent esse filiis in peccato adjutrices, auxilio in
paterna injuria. When in Liv. ii. 6, Tarquin entreats
the Veientes, ferrent opem, adjuvarent, he is first considered as exulans, then as regnum  repetiturus.  2.
O p e m and aux i 1 i u m fe r ie derive their emphasis
fr'nm the noun, to bring help, and nothing else; whereas
opitulari, and the poetical word, auxiliari,
derive their emphasis from their verbal form, and mean
to bring help, and not to refuse. (v. 70.)




AVE -BONI CONSULERE.                29
AvE; SALVE; VALE.  A v e (from  el) is a saluta'
tion used at meeting and at parting, like xape; whereas
s a 1 v e is used at meeting only, v a 1 e at parting, like
/ppeoo-o. Suet. Galb. 4. Ut liberti mane salvere,'vespere
valere sibi singuli dicerent. (i. 28.)
AVES, see Voluceres.
AvIDus, see Telle.
AXES; PLANCm; TABULE.  Axes or asses,
and p I a n c me, are unwrought boards, as they colme
friom the saw, and a s s e s as a usual term, pla'n c e
as a technical term; whereas t a b u 1 e are boards that
have been made smooth by the plane, to serve the purposes of luxury. (vi. 34.)
AXILLA, see Armus.
B.
BALBUS; BrLtu.  B a 1 b u s (from  balare) denotes stammering as an habitual quality, whereas
B 1 e s u s, as a temporary condition. (iii. 79.)
BACULUS, see Fustis.    BAJULARE, see Ferre.
BARDUS, see Stzpidus.   BASIUM, see Osculum.
BAUBARI, see Latrare.   BEATUS, see EFelix.
BELLUA, see Aninmal.    BENE MORATUS, see Bonus.
BENEVOLENTIA, see Studium.
BENIGNUS, see LARGUS.
BESTIA, tee Animal.
BIBERE; POTARE.  B i b e r e (reduplic. of bua)
means to drink like a human being, rwvev; whereas
p o t a r e (from  7roT7O) to drink like a beast, and, metaphorically, to tipple, oarar7.  Sen. Ep. 122.  Inter
nudos bibunt, imo potant.   Plaut. Curc. i. 1, 88.
Agite, bibite, festivae  fores, potate, fite mihi volentes
rop.itie. (1. 149.)
BIFARIAM, see Duplex.  BILIS, see Fel.
BLESUS, see Balbas.      BLANDIRI, see Assentiri.
BLATIRE,'BLATERARE, see Garrire.
BONI CONSULERE, see Satis habere.
0,*




30                BONUS - BRUTUS.
BONUS; BENE MORATUS; PROBUS; FRUGI; HONESTUS; SANCTUS.  1. Bonus, ben e moratus, prob u s, and fr u g i, denote a low degree of morality, in
which a man keeps himself free from blame and punishment, hatred and contempt:-b o n u s (anciently duonus, &'vat/aL), in the popular sense, in which benevolence and goodness of heart constitute the principal part
of morality, ill opp. to nalus, like acyaS6's; b e n e m or a t u s, in a more philosophical sense, as an acquired
character, in which, before all things, self-control, conscientiousness, and freedom from common selfishness are
cultivated, like cvTpo7Iros; p r o b u s (rpaiS), so far as
a man injures no one, nor does what is unjust, as a worthy, upright, just man; frugi, so far as a man, by
discretion, conscientiousness, and  diligence, qualifies
himself to be useful in practical life,' in opp. to nequam,
like xpors:; Quintil. vi. 4, 11. Non est altercandi ars.. res animi jacentis et mollis supra modum frontis,
fallitque plerumque quod probitas vocatur, quse est imbecillitas. Die. Dejot. 10. Fruiy hominem  dici non
multum  laudis habet in rege.  Quintil. i. 6, 29.  2.
Whereas hone stus and sanctus denote a higher
degree of morality, which, from  higher motives, rises
above the standard of ordinary men, and what is called
social morality; h o n e s t u s, as an honorable and chivalrous spirit and demeanor, derived from a principle of
honor and distinction, in opp. to turjis; s a ih c t u s, as
a saintly and holy spirit, derived from a principle of
piety. (v. 347.)
BRACHIUM, see Ulna.
BREVIS; CURTUS.  B r e v i s (paxvs) means short
lby nature; whereas c u r t u s (KcapTO6,  from  KfEIp),
means shortened.
BRUTUS, see Stupidus.




CABALLUS - CALIC-O.                31
C.
CABALLUS, see Equus.
CAC}INNARI, see Ridere.
CACUMEN, see Acies.
CADAVER; CORPUS. C a d a v e r denotes the dead
body as a mere material substance, like caecass; but
c o r p u s as the remains of personality, like corpse, and
is always used when the dead body is spoken of with
feeling. (vi. 45.)
CADERE, see Labi.           CADERE, see Verberare.
CRIMONIA, see  Consuetudo. CASAR, see Prgimus.
CA.SARIES, see Crinis.
C2ETERT; RELIQUI. C e t e r i (comparat. from  Kde')
denotes others, as in direct opposition to those first mentioned, like ol akXXot; whereas r e 1 i q u i, the rest, as
merely the remainder that complete the whole, like ol
Xoerroi. Cic. Brut. 2, 6. Si viveret Hortensius, ceetera
fortasse desideraret una cum'reliquis bonis civibus;
hunc aut proeter ceeteros, aut cum  paucis sustineret dolorem. (i. 183.)
CALAMITAS, see Irffortunium.
CALAMUS, see Culmus.
CALCULUS, see Saxum.
CALERE; FERVERE;  ESTUARE; CALEFAcERE; FOVERE.  1. C a 1 e r e and fe r v e r e denote, objectively,
warmth by itself, and, indeed, c a 1 i d us (lke'rXo 71rvpl),
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 warmth on
the point of boiling, heat; whereas ve s t u a r e (from
at!%co), subjectively, the feeling of heat, in opp. to.lgere. (iii. 89.) 2. C a 1 e f a c e r e means to make
warm, in a purely physical sense, without any accessory
notion; wThereas fov e r e (from  daaoveo), with reference to the genial sensation, or salutary effect of the,warmth. (vi. 48.)
CALIGO, see -Obscurum.




32                CALIX -CANERE.
CALTX, see Poculum.
CALLIDUS, see Astutus and Sapiens.
CALLIS, see Iter.
CAMPUS, see ~E]quum and Villa.
CANDELA; LUCERNA.  C a n d.e 1 a is a candle,
which can be carried about like a, torch, as Xa,7ra/v,
whereas 1 u c e r n a can only be considered as a burning
light on a table, like X;Xvo9.. (vi. 50.)
CANDIDUS,, see Albus.
CANERE; CANTARE; PSALLERE; CANTICUM; CANTILENA; CARMEN; POEMA; POETA; VATES.  1. C ame r e (from  xcavaXerv) means, in the most general
sense, to make music, voce, tibiis, fidibus, like /EX7reL;
cantar e, with vocal music, like aeSetv; ps a 11 e r e,
with instrumental music, and indeed with string-instruments, like #6dXXeLv.  2. C a n ti c a and c a n t i  e nae
areoonly songs adapted for singing, in which, as in popular ballads, the words and melodies are inseparable, and
serve to excite mirth and pleasure, in opp. to speech,
and that which is spoken; and, indeed, c a n t i c u m
means a favorite piece, still in vogue; c a n t i 1 e n a, a
piece which, being generally known, has lost the charm
of novelty, and is classed with old songs; whereas c a rm i n a and p o 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, &rT'abi, and, in a wider sense, poems
of another sort, mostly, howeyer, minor poems, and of a
lyrical sort, like CSatb; 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 7roetq/ara.  The carmen (Klap,
cppCgo) is the fruit of natural, but the poema of calm
and self-conscious inspiration.  3. P o e t a is a technical expression, and denotes a poet only as an artist;
v a t e s (~X&rm) is an old Latin and religious expression, and denotes a poet as a sacred person. Tac. Dial.
a. (v. 99.)




CANNA- CARO. ~                  83
CANNA, see C'ulmus.         CANTARE, see C(anere.
CANTERIUS, see EEquus.
CANTICUM, CANTILENA, see Canere.
CAPER; HIRCUS; H(EDUS.  C a p e r (Ica7rpos) is
the general name for a he-goat, and that which is used
in natural history, Trpayos; h i r c u s.(from  Xj'P) is an
old full-grown he-goat, Xtapoq? whereas he d us,
hoe d u s (Xo'po9), a kid, e'ptfos. (v. 336.)
CAPERE, see Sumere.
CAPILLUS, see Crinis.
CARCER, see (Custodia.
CARERE; EGERE; INDIGERE.  1. C a r e r e (from
iceipetv) relates to a desirable possession, in opp. to
habere, Cic. Tusc. i. 36; whereas e g e r e and i n d ig e r e, to a necessary and indispensable possession, in
opp. to abundare, Lucil. Fr. Sat. viii. Senec. Vit.
B. 7. Voluptate virtus ssepe caret, nunquam indiget.
Epist. 9. Sapiens eget nulla re; egere enim necessitatis
est. Cic. Ep. ad. Qu. Fr. i. 3, 2. Nunc commisi, ut
me vivo carreres, vivo me aliis indiqeres.  2. E g e r e
(from xaoa, xatvoo axjv) denotes, objectively, the state
of need, in opp. to uti, Cato ap. Gell. xiii. 23; in d ig e r e, subjectively, the galling sense of need, and
eager longing to satisfy it. (iii. 113.)
CARITAS, sce -Diligere.
CARMEN, see Canere.
CARO; PTTLPA; VISCERA; EXTA; INTESTINA.; ILIA.
1. C a r o means flesh in its'general sense, as a material
substance, in opp. to fat, nerves, muscles, and so forth;
p u I p  a, especially, eatable and savory flesh, in opp.
to bones; v i s c e r a, all flesh, and every fleshy substance between the skin and the bones. 2. V i s c e r a,
in a narrower sense, means generally, the inner parts
of the body; whereas e x t a means the inner parts of
the upper part of the body, as the heart, lungs, and so
forth; in testi na, in t e r a n e a, and ilia, the inner
parts of the lower part of the body, namely, the entrails; and indeed i n t e s t i n a, and, in the age after
3




34.                CASSIS -  ASU.
Augustus, i n t e r a n e a, meant the guts as digestive
organs; i i a, all that is contained in the lower part of
the body, and particularly those parts that are serviceable. (v. 145.)
CAssIS.; GALEA; CUDO.   Cassis,  cassida
(from KOTcra), is a. helmet of metal; g a 1 e a (7ya.Xj),
a helmet of skin, and properly of the skin of a weasel;
c u d o (KCeSAeo ), a helmet of an indefinite shape.  Tac.
G. 6. Paucis lorice; vix uni alterive cassis aut galea.
CASSIS, see Rete.
CASTIGATTO, see Vindicta.
CASTUS; PUDICUS; PUDENS; PUDIBUNDUS. 1. C a St u s (from ca~rapo6) denotes chastity as a natural quality of the soul, as piure and innocent; whereas p u d ic u s, as a moral sentiment, as bashful and modest.  2.
P u d i c u s, p u d i c i t i a, denote natural shame, aversion to be exposed to the gaze of others, and its fruit,
chaste sentiment, merely in its sexual relation, like
bashfulness; whereas 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 pudens denote shame as an habitual feeling; p u d i b u n d u s as a temporary state
of the sense of shame, when excited. (iii. 199.)
CASU; FORTE; FORTUITO; FORTASSE; FORSITAN;
HAUD SCIO AN.  C a s u, fo r t e, and fo r t u i t o, denote a casualty, and indeed, c a s u, in opp. to consulto,
oV/3e'fi3KOTSw; fo r t e, without particular stress on
the casualty, TrvXOv; fo r t u it o, fo r t u i t u, emphatically, by mere chance, in opp. to causa, avro TvXrw;
whereas fortasse, forsitan, and haud scio an,
denote possibility, and indeed f o i t a s s e, f o r t a s  i s,
with an emphatic perception and affirmation of the possibility, as approaching to probability, and are in construction with the indicative, eows'; f o r s i t a n, fo rs a n, with merely an ocO~sional perception of the possi



CASUSs- CATERVA.                35
bility, and are in construction with a conjunctive, ra-X'
av; hand scio an, with a modest denial of one's
own certainty; consequently, h a u d s c i o a n is an
euphemistic limitation of the assertion. F o r t a s s e
verum  est, and forsitan  verum  sit, mean,
perhaps it is true, perhaps not; but h a u d  c i o a n
v e r u m s i t means, I think it true, but I will not affirm
it as certa4n. (v. 294.)
CAsus; FoRS; FORTUNA; FORS FORTUNA; FATUM.
1. C a s u s denotes chance as an inanimate natural
agent, which is not the consequence of human calculation, or of known causes, like cvpuopa; 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 mortals, and baffle their calculations, influences human affairs, like TX'V.  2. F o r s, as a mythological being, is
this chance considered as blind fortune; whereas F o rt u n a is fortune, not considered as blind, and without
aim, but as taking a part in the course of human affairs
from personal favor or disaffection; lastly, for s fo rtuna means a lucky chance, adya'    Tv;XT7.  3. All
these beings form an opposition against the Di i and
F a t u m, 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; f a t u m, according to the mysterious laws
by which the universe is eternally governed, like eltuappcviq, H/otpa. Tac. Hist. iv. 26. Quod in pace form seu
natura, tune faturn et ira deorum vocabatur. (295.)
CATENAE, see Trincula.
CATERVA;  COHORS; AGMEN; GREX;  GLOBUS,
TURBA.  Caterva, cohors, and a men, denote
an assembled multitude in regular order, and c a t e r v a,
as a limited whole, according to a sort of military arrangement; c o h o r s, as respecting and observing the
leadership of a commanding officer; a g m e n, as a
solemn procession; whereas t u r b a, g r e x, and g I o



~36               CATUS - CELARE.
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.
CAVERNA, see Specus.   CAVILLATOR, see Lepidus.
CELARE; OCCULERE; OCCULTARE; CLAM; ABDERIE;
CONDERE; ABSCONDERE; RECONDERE.  1. C e 1 a r e
has an abstract or intellectual reference to its object,
like KeOSEev, in opp. to fateri, and so forth; synonymously with r e t i c e r e, Liv. xxiv. 5. Curt. vi. 9;
whereas occulere, occultare, have aconcrete
and material reference to their object, like Kp7rr'eerv, in opp.
to aperire, synonymously with o b t e g e r e; Cic. Acad.
iv. 19. N. D. ii. 20. Fin. i. 9, 30. Att. v. 15: the
celanda remain secret, unless they happen to be discovered; but the occultanda would be exposed to sight,
unless particular circumspection and precaution were
used.  2. In the same manner clam  and clan c u1 u m denote secretly, in opp. topalarm, Cic. Rose. Am. 8;
whereas o c c u I t e, in opp. to aperte, Cic. Rull. i. 1.
3. Occulere denotes any concealment; occulta r e, a careful or very anxious concealment, and on this
account finds no place in negative propositions, or as
seldom, for example, as redolere. 4. O c c ul t a r e
means to prevent anything being seen, by keeping it
covered; whereas a bd er e, conder e, and abscolld e r e, by removing the thing itself; a b d e r e (a4ro4Ervat) by laying it aside, and putting it away, like
a7rocpv7rTEv; c o n d e r e (K=Ta~'a-evaL), by depositing
it in a proper place of safety, like KaTaKpV7rT'euv; r ec o n d e r e, by hiding it carefully and thoroughly;
a b s c o n d e r e, by putting it away, and preserving it.
(iv. 45.)




CELEBER - CENSERE.                37
CELEBER; INCLYTIUS; C1ARUS; ILLUSTRTS; NOBTI IS,
C e I e b e r (from KXeov) and i n c 1 y t u s (firomn /CXvUv)
denote celebrity, as general expressions, chiefly as belonging to things, and seldom  as belonginDg to persons,
except in poetry; clarus, illustris,and nobilis,
with an especial political reference; c 1 a r u s (yaXrlp6o)
means renowned for eminent services to one's country;
i 11 u s t r i s (from cvaXez'oaeo) 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 Navigiumn.   CELSUS, see Altus.
CENSERE;  JUDICARE;  ARBITRARI;  IESTIMARE;
OPINARI; PUTARE; RERI; AUTUMARE; EXISTIMARE;
CREDERE.  1. Censere, judicare, arbitrari,
e s t i m a r e, denote passirg judgment with competent
authority, derived from  a call to the office of judge;
c e ns e r e, 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; a rb i t r a r i, as possessing that of an arbitrator; ae s t im a r e (aES- ae),
as that of a taxer, making a valuation; whereas, o p inari, pu tare, reri, and autumare, denote pass
ing judgment under the form of a private opinion, with
a purely subjective signification; o p i n a r i (67rit) as a
mere sentiment and conjecture, in opp. to a clear conviction 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.  E s tim a r e denotes passing
judgment under the form of the political function of an
actual taxer, to estimate anything exactly, or according
to its real value, or price in money; but e x i s t i m a r e,
as a moral function, to estimate anything according to
its worth or truth; hence Cicero contrasts existimatio,
not cestimatio, as a private opinion, with competent
judgment, judicio; Cluent. 29. Verr. v. 68. 3. C e nD




88               CERNERE- CITUS.
s e r e 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. 0 p i n o r, parenthetically, implies modesty, like o'/at; whereas c r e do implies irony, like
c5) COUoKev, sometimes in propositions that are self-evident, whereby the irony reaches the ears of those to
vhom the truth could not be plainly spoken or repeated,
or who might be inclined to doubt it; sometimes, in absurd propositions which a man thinks fit to put in the
mouth of another; sometimes, in propositions so evident
as scarcely to admit of controversy. (v. 300.)
CERNERE, see Videre.      CERRITUS, see Amens.
CERTARE, see Imitatio.
CESSARE, see Vacare and Cunctari.
CHORDA; FIDES.  C h o r d a (%op8r) is a single
string; f i d e s (o-tb8r) in the sing. and plur. means a
complete collection of strings, or a string-instrument.
CIBARE, CIBUS, see Alimnenta.
CICATRIX, see Vulnus.
CICUR; MANSUETUS.  C i c u r (redupl. of KopIl'olat)
denotes tameness, merely in a physical sense, and as a
term in natural history, in opp. to ferus; whereas m a ns u e t u s, in a moral sense also, as implying a mild disposition, in opp. to stevus. (iv. 257.)
CINcINNUs, see Crinis. CIRCULUS, see Orbis.
CIRCUMIRE, see Ambire. CIRCUMVENIRE, see Fallere
CIRRUS, see Crinis.
CITUS: CELER; VELOX; PERNIX; PROPERUS; FES
TINUS.  1. C it u s and. c e  e r denote  swiftness
merely as quick motion, in opp. to tardus, Cic. Or. iii
57. Sall. Cat. 15. Cic. Fin. v. 11. N. D. ii. 20. Rose
Com. 11. Top. 44; v e 1 o x and p e r n i x, nimbleness,
as bodily strength and activity, in opp. to lentus; p r o.
p e ru s and fe s tinu s, haste, as the will to reach a
certain point in the shortest time, in opp. to segnis
Gell. x. 11.  2. C it us denotes a swift and lively mo.
tion, approaching to vegetus; c e 1 e  r, an eager and




CIVILITAS - COGERE.               89
impetuous motion, approaching to rapidus.  3. P e r
ni c it a s is, in general, dexterity and activity in all
bodily movements, in hopping, climbing, and vaulting;
but v e 1 o c i t a s, especially in running, flying, and
swimming, and so forth. Plaut. Mil. iii. 1, 36. Clare
oculis video, pernix sum manibus, pedibus mobilis. Virg.
ZEn. iv. 180. Curt. vii. 7, 53. Equorum  velocitati par
est hominum pernicitas. 4. Pr o p e r u s, p ro p e r a r e,
denote the haste which, from energy, sets out rapidly to
reach a certain point, in opp. to ce.ssare; whereas f e st i n u s, f e s t i n a r e, denote the haste which springs
from impatience, and borders upon precipitation. (ii.
144.)
CIVILITAS, see  tamzanitas. CIVITAS, see Gens.
CLAM, see Celare.         CLARITAS, see Gloria.
CLARUS, see Celeher.      CLAUSTRUM, see Sera.
CLEMENTIA, see lMansuetudo.
CjIvus, see Collis.      CLYPEUS, see Scutum.
CODICILLI, see Literce.
CLANGERE; CLAMARE; VOCIFERARr. C 1 a n g e r e
is the cry of animals and the clang of instruments, like
CXa/y!yetv; clam are and vociferari, the cry of
men; c 1 a m a r e, an utterance of the will, but v o cife r a r i, of passion, in anger, pain, in intoxication.
Rhet. ad. Her. iii. 12. Acuta exclarnatio habet quiddam illiberale et ad muliebrem  potins vociferationenm,
quam ad virilem dignitatem in dicendo accommodatum.
Senec. Ep. 15. Virg. E.n. ii. 310. Exoritur clanzorque
virum elan gorque tubarum. (v. 103.)
CENUM, see Lutum.
C(EPISSE see hzeipere.
COERCERE; COMPESCERE. C o e r c e r e denotes restriction, as an act of power and superior strength;
whereas c o m p e s c e r.e (from pedica, 7rerarv) as an
act of sovereign authority and wisdom. (iv. 427.)
CoiTUS, see Concili-um.
COGERE; ADIGERE.   C o 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 necessitate ad preces cogi, per quas consularium  aliqui
capessere provincias adigerentur. (vi. 70.)
COGITARE; MEDITARI; COMMENTARI.  1. C o git a r e (from the Goth. hugjan) denotes the usual activity of the mind, which cannot exist without thinking,
or employing itself about something; m e d i t a r i (from
pLEeo-'?at), the continued and intense activity of the
mind, which aims at a definite result. Ter. Heaut. iii.
3, 46. Quid rnunc facere cogitas?.  Compare this with
Adelph. v. 6, 8. Mleditor esse affabilis. Cic. Cat. i. 9,
22. In Tusc. iii. 6, c o g i t a t i o means little more than
consciousness; whereas in e d i t a t i o means speculative reflection.  2. MI e d i t a r i has an intensive meaning, with earnestness, exertion, and vivacity; c o mm e n t a r i (only in Cicero) means to reflect leisurely,
quietly, and profoundly. (v. 198.)
COGNATUS, see Necessarius.
COGNITIO; NOTITIA; SCIENTIA; IGNARUS; INSCIUS;
NEscIuS.  1. Cog nitio is an act of the mind by
which knowledge is acquired, whereas n o t i t i a and
s cientia denote a state of the mind; notitia, together with n o s s e, denotes a state of the merely receptive faculties of the mind, which brings an external
appearance to consciousness, and retains it there;
whereas s c i e n t i a, together with s c i r e, involves
spontaneous activity, and a perception of truth; n o t it i a may be the result of casual perception; s c i e n t i a
implies a thorough knowledge of its object, the result of
mental activity. Cic. Sen. 4, 12. Quanta notitia antiquitatis! quanta scientia juris Romani!  2. The ignarus is without notitia, the inscitus without scientia. Tac.
H. i. 1t.  iEgyptum  provincianr insciam legum, igna..
raim  magistratuum; for legislation is a science, and
must be studied; government an art, and may be learnt
by practice.  3. I ns c ius denotes a person who has
not learnt something, with blame; n e s c i u s, who has




COGNOSCERE - COMERE.                41accidentally not heard of, or experienced something, indifferently. Cic. Brut. 83. Inscium  omnium rerum et
ru(ler.  Compare this with Plin. Ep. viii. 23, Absens
et impendentis mali nescius. (v. 266.)
COGNOSCERE, see In2telligere. COHORS, see Caterva.
COLAPHUS, see Alapa.        COLERE, see Ve7reri.
COLLIS; CLIVUS; TUMULUS; GRUMUS; C o 11 i s and
c i v u s denote a greater hill or little mountain; c o ] 1 i s
(frorn celsus) like KcoXovoS, as an eminence, in opp. to
the plain beneath, and therefore somewhat steep; c 1 iv u s, like KMXTL', as a sloping plain, in opp. to an horizontal plain, and therefore only gradually ascending;
whereas t u m u 1 u s and g r u m u s mean only a hillock,
or great mound; t u m u 1 u s, like b'Xloo, means either
a natural or artificial elevation; g r u m u s, only an artificial elevation, like x%#pua. Colum. Arbor. a. f. Collem autem et clivrum, modum jugeri continentem  repastinabis operis sexaginta. Liv. xxi. 32. Erigentibus in
primos agmen clivos, apparuerunt imminentes tunmulos
insidentes montani. Hirt. B. Hisp. 24. Ex grumo excelsum tumulum capiebat. (ii. 121.)
COLLOQUIUM, see Sermo.  COLONUS, see Incolere.
COLUBER, see Anguis.      COMA, see Crinis.
COMBURERE, see Accendere.
COMEhE; DECORARE; ORNARE.  1. C o m e r e and
d e c o r a r e denote ornament, merely as an object of
sense, as pleasing the eye; ornare, in a practical
sense, as at the same time combining utility.  2. C om e r e (coo'pzcEv) denotes ornament as something little
and effeminate, often with blame, like nitere, in opp. to
nature, noble simplicity, or graceful negligence, like
icoppyoVV, whereas decorare and o r n a r e, always
with praise, like splendere, as denoting affluence and
riches; d e c o r a r e (from 8ciy) in opp. to that which
is ordinary and unseemly, like coo'eiL; -o r n a r e (from
opivo?) in opp. to that'which is paltry and incomplete,
like ca'o'ebv.  3. C omere 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 ornare effect a material change, inasmuch as by external addition new
beauty is conferred, as by a diadem, and so forth.
Quintil. xii. 10, 47. Comere caput in gradus et annulos; compare with Tibull. iii. 2, 6. Sertis decorare comas; and Virg. Ecl. vi. 69. Apio crines ornatus amaro.
(iii. 261.)
COMMISSATIO, see Epulce.
COMITARI; DEDUCERE; PROSEQUI.  C o m i t a r i
means. to accompany for one's own interest, JacoXov'$etv;
d e d u c e r e, from friendship, with officiousness; p r ose q u i, from esteem, with respect, 7rpoqr'ptrretv. (vi.
73.)
COMITAS, see Humanitas.  COMITIA, see Concilium.
COMMENTARI, see Cogitare. COMMITTERE, see Fidere.
COMMODARE;  MUTUUM  DARE.   C o m m o d a r e
means to lend without formality and stipulation, en the
supposition of receiving the thing lent again when it is
done with.  Mutuum  dare is to grant a loan on the
supposition of receiving an equivalent when the time of
the loan expires. C o m m o d a t i o is an act of kindness; m u t u u m d a t i o is a matter of business. (iv.
137.)
COMMUNICARE, see InTpertire.
COM(EDUS, see Actor.    COMPAR, see Aquitus.
COMPEDES, see FVincula. COMPENDIUM, see Luerum.
COMPESCERE, see Coercere. COMPLECTI, see Amplecti.
COMPLEMENTUM; SUPPLEMENTUM.  C o mpl e m e nt u m serves, like a keystone, to make anything complete,
to crown the whole, whereas s u p p 1 e m e n t u m serves
to fill up chasms, to supply omissions.
CONARI, see Audere.
CONCEDERE; PERMITTERE; CONNIVERE. C o n c edere and per mittere mean, to grant something
which a man has full right to dispose of; c o n c e d e r e,
in consequence of a request or demand, in opp. to re"using, like ovyXwpor'aat; p e r m i t t ere, from confi



CONCESSUM EST -CONCLAVE.             43
dence in a person, and liberality, in opp. to forbidding,
like  e/etvatL; whereas in d u 1 g e r e and c onni v e re
mean to grant something, which may properly be forbidden; i n d u 1 g e r e (s'vXeXeer?), from evident forbearance; c o n n i v e r e (Ka7avCeltv), from  seeming
oversight.
CONCESSUM EST; LICET: FAS EST.  C on c e s s u m
e s t means, what is generally allowed, like'o7L-Tt, and
has a kindred signification with 1 i c e t, I i c i t u m  e s t,
which mean what is allowed by human laws, whether
positive, or sanctioned by custom and usage, like pIe-jt
eo-'-; f a s e s t means what is allowed by divine laws,
whether the precepts of religion, or the clear dictates of
the moral sense, like ob'o-tv &-'T. (v. 167.)
CONCILIUM; CONCIo; COMITIA; C(ETUS; CONVENTUS.  1. Concilium, concio, and comitia are
meetings summoned for fixed purposes; c o n c i 1 i u m
(:vyKccaXev), an assembly of noblemen and persons of
distinction, of a committee, of the senate, the individual
members of which are summoned to deliberate, like
OvvE8plov; whereas concio and comitia mean
a meeting  of the community, appointed  by public
proclamation, for passing resolutions or hearing them
proposed; c onc i o (ciere, KLCLP) means any orderly
meeting of the community, whether of the people or of
the soldiery, in any state or camp, like o-trXXoyo9;
c o m i t i a (from coire) is an historical term, confined
to a Roman meeting of the people, as  iclXaVqo-'a to an
Athenian, and cX!'a to a Spartan.  2. C co t u s and
c o n v e n t u s are voluntary assemblies; c ce t u- s (from
coire) for any purpose, for merely social purposes, for a
conspiracy, and so forth, like o-vro8os; whereas c o nv 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?6tryvpt, qravryvptv. (v. 108.)
CONCLAVE, CUBICULUM.  C o n c 1 a v e is the most
general term for any closed room, and especially a room
of state; c u b i c u 1 u m 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. C o n d i t i o (S'vzeo-sv, otvveera-a) is a state regulated by the will; s ta t u s is a
state arising fiom connection. Cic. Fam. xii. 23. Oninem  conditionem imperii tui, statermque provincie dcmonstravit mihi Tratorius. (vi. 76.)
CONFESTIM, see Repente.  CONFIDENTIA, see Fides.
CONFIDERE, see Fidere.    CONFINIS, see Icinuts.
CoNFISUS; FRETUS. C o n fi s u s means, subjectively,
like securus, depending on something, and making one's
self easy, 7rewroLt3dr; whereas fr e t u s (OpaKcTro, ferox)
means, objectively, like tutus, protected by something,
eppwjleivov. (i. 20.)
CONFITERI, see Eateri.  CONFLIGERE see Puagnare.
CONFUTARE, see RIefutare.
CONGERIES, see Acervus. CONJUX, see PFemina.
CONNIVERE, see Concedere.
CONSANGUINEUS, see Necessarius.
(CONSCEINDERE, see Scandere.
CONSECIARE, see ASacrare. CONSEQUI, see Invenire.
CONJU"'IITJM; MATRIMONIUM; CONTUBERNIUM; NUPTrI.  Conjugium  and matrimonium  denote
the lasting connection between man and wife, for the
purpose of living together and bringing up their offspring; conjugium  is a very general term  for a
mere natural regulation, which also takes place among
animals; c o n t u b e r n i u m means the marriage connection 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 me means
only the commencement of matrimonium, the wedding,
or marriage-festival.
CONSIDERARE; CONTEMPLARI.   C o n s i d er a r e
(from IKarete8t,) denotes consideration as an act of the
understanding, endeavoring to form a judgment; c o nt:e m p 1 a r i (from  Kea7Taa/ketvY) an act of feeling,
which is absorbed in its object, and surrenders itself




CONSORS - CONTAMINARE.             45
entirely to the pleasant or unpleasant feeling which its
object excites. (v. 130.)
CONSORs, see eSocis.
CONSPECTUS, CONSPICERE, see Videre.
CONSTAT; APPARET; EILCET; LIQUET. C o n sta t
means a truth made out and fixed, in opp. to a wavering and unsteady fancy or rumor; whereas a p p a r e t
e 1 u c e t, and 1 i q u e t denote what is clear and evident;
a p p a r e t, under the image of something stepping out
of the back-ground into sight; e 1 u c e t, under the image of a light shining out of darkness; 1 i q u e t, under
the image of frozen water melted. (vi. 78.)
CONSTITUERE, see Destinare.
CONSITETUDO; Mos; RITUS; CERIMONIA. C o n-.s u e t u d o denotes the uniform observance of anything
as a custom, arising- from itself, and having its foundation in the inclination or convenience of an individual or
people, twos; whereas m o s (modus) is the habitual
observance of anything, as a product of reason, and of
the self-conscious will, and has its foundation in moral
views, or the clear dictates of right, virtue, and decorum,  0os; lastly, ri tus denotes the hallowed observance of anything, either implanted by nature as an instinct, or introduced by the gods as a ceremony, or
which, at any rate, cannot be traced to any human origin.  C o n s u e t u d i n e s are merely factitious, and
have no moral worth; m o r e s are morally sanctioned
by silent'consent, as j u r a and 1 e g e s by formal decree; r it us (from 4aptqLS~i, psos), are natural, and
are hallowed by their primweval origin, and are peculiar to
the animal. (v. (5.)  2. Ri t u s is a hallowed observance, as directed and taught by the gods or by nature;,vhereas cserimonia (Kr86epovia) is that which is
employed in the worship of the gods.
CONSUEVISSE, see Solere. CONSUMMARE, see Finire.
CONTAGIUM, see Lues.
CONTAMINARE; INQUINARE; POLLUERE.  C o n t a mn a r e (from contingo, contagio) means defilement in




46           CONTEHINERE - 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 7rbzos),
in its loathsome effect, as marring what is beautiful, like
/LopVzoewtV; p ollu e r e (from  pullus, 7-eXX6S'), in its
moral effect, as the desecration of what is holy and pure,
like /Carvetv. Cic. Csecil. 21, 70. Judiciis corruptis et
contaminatis; compare with Coel. 6. Libidinibus inquinari; and Rose. Am. 26, 71. Noluerunt in mare
deforri, ne ipsum pollueret, quo csetera quse violata sunt,
expiari putantur. (ii. 56.)
CONTEMNERE, see Spernere.
CONTEMPLARI, see Considerare.
CONTENDERE, see _Dicere.
CONTENTIO, see Disceeptatio.
CONTENTUM ESSE, see Satis habere.
CONTINENTIA, see J1iodus. CONTINGERE, see Acceidere.
CONTINUO, see BRepente.
CONTINUUS; PERPETUUS; SEMPITERNUS; IETERNUS.
1. C o n t i n u u m means that which hangs together
without break or chasm; p e r p e t u u m, that whicb
arrives at an end, without breaking off before.  Suet
C-es. 76. Continuos consulatus, 2pe2petuam dictaturam.
2. Perpetuus, sempiternus, and seternus,
denote continued duration; but p e r p e   t u u s, relatively, with reference to a defdnite end, that of life for
example; sempiternus and seternus, absolutely, with reference to the end of time in general;
s e m p i t e r n us means, like  iZtLos, the everlasting,
what lasts as long as time itself, and keeps pace with
time; se t e r n u m (from  etas) like aioveov, the eternal, that which outlasts all time, and will be measured
by ages, for Tempus est pars qusedam ceternitatis. The
sublime thought of that which is without beginning and
end, lies only in e te rnus, not in s em pit e rn-us,
for the latter word rather suggests the long duration
between beginning and end, without noting that eternity
has neither beginning nor end. S e m p i t e r n u s involves the mathematical, set e r n u s the metaphysical




CONTRARIUS - CORRIGERE.             47
notion of eternity. Cic. Orat. ii. 40, 169.  Barbarorum
est in diem vivere; nostra consilia sempiternum tempus
spectare debent; compare with Fin. i. 6, 17. Motum
atomorum nullo a principio, sed ceterno tempore intelligi
convenire. (i. 1.)
CONTRARIUS, see  rafrius.
CONTROVERSIA, see Disceptatio.
CONTUBERNIUM, see Conjugium.
CONTUMACIA, see Pervicacia.
CONTUMELIA; INJURIA; OFFENSIO.  I. C o n tum e 1 i a (from contemnere) denotes a wrong done to the
honor of another; i n j u r i a, a violation of another's
right. A blow is an injuria, so far as it is the infliction
of bodily harm; and a contunzelia, 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  irjurice.
Pacuv. Non. Patior facile injuriam, si vacua est contumelia. Phmedr. Fab. v. 3, 5. Cic. Quint. 30, 96. Verr.
iii. 44. 2. Co n tum eli a and in j u ri a are actions,
whereas o ff e n s i o denotes a state, namely, the mortified feeling of the offended person, resentment, in opp.
to gratia. Plin. H. N. xix. 1. Quintil. iv. 2. Plin.
Pan. 18. (iv. 194.)
CONVENTUS, see Coneilium.
CONVERTERE, see Vertere.
CONvIvIUM, see _Epulce.
CONVICIUM, see Maledictum.
COPIA, see. Occasio.    COPII, see.Exercitus.
CoPIosus, see Divitice.  CORDATUS, see Sapiens,
CORPULENTUS, see Pinguis.
CORPUS, see Cadaver.
CORRIGERE; EMENDARE.  Co r rri g e r e means to
amend, after the manner of a rigid schoolmaster or disciplinarian, who would make the crooked straight, and
set the wrong right; whereas e m e n d a r e, after the
manner of an experienced teacher, and sympathizing'friend, who would make what is defective complete.




48             CORRUMPERE - CRINIS.
Plin. Pan. 6, 2. Corrupta est disciplina castrorum, ut
tu corrector emendatorque contingeres; the former by
strictness, the latter by wisdom. Cic. Mur. 29. Verissime dixerim, nulla in re te (Catonem) esse hujusmodi
ut corrigendus potius quam leviter inflectendus viderere,
comp. with Plin. Ep. i. 10. Non castigat errantes, sed
emendat. (v. 319.)
CORRUMPERE, see Depravare.
CORUSCARE, see Lucere.
COXA; LATUS; FEMUR.  C oxa and coxendix
(Ko XV1q) mean the hip; 1 a t u s, the part between the
hip and shoulder; fe m u r and fe m e n, the part under
the hip, the thigh. (vi. 84.)
CRAPULA, see Eb6rietas.    CRATER, see Poculum.
CREARE; GIGNERE; PARERE; GENERARE. 1. C r e
a r e (from ficpo) means, by one's own will and creative
power to call something out of nothing; g i g n e r e
(,yiLyveo-at, yever'rat) by procreation or parturition;
g i g n e r e is allied to g e n e r a r e only by procreation, and to parere (7reTrapEI, 7repEtv), only by
parturition.   2. G i g n e r e is a usual expression,
which represents procreation as a physical and purely
animal act, and supposes copulation, conception, and
parturition; whereas g e n e r a r e is a select expression, which represents procreation as a sublirme godlike
act, and supposes only creative povwer; hence, for the
most part, homines et bellue gignunt, natura et dii
generant.  And, Corpora gyinunt-ur, poemata generantur. Cic. N. D. iii. 16. - erculem  Jupiter genuit, is a
mythological notice; but Legg. i. 9. Deus hominem
generavit, is a metaphysical axiom. (v. 201.)
CREBRO, see Scepe.
CREDERE, see C(ensere and Eidere.
CREMARE, see Accendere. CREPITUS, see Fragor.
CREPUSCULUM, see HMfane.  CRIMINARI, see Arguere.
CR1NIs; CAPILLUS; COMA; CGSAIUES; PILUS;
CIRRJS; CINCINNUS. 1. C rinis and capillus denote the natural hair merely in a physical sense, like




CRUCIATUS - CUBARE.               49
rpif:; c r i n i s (from  Kaprpvov), any growth of hair, in
opposition to the parts on which hair does not grow;
c a p i11 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. Rull. ii. 5; whereas in
c o m a 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 ornament; c o m a (61toil) is especially applicable to the
hair of females; e e s a r i e s, to that of males, like
Sretpa.  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 conlati, as wearing long hair, like xapeKo/aorvTre.  2.
Crinis, capillus, coma, ceesaries, denote the
hair in a collective sense, the whole growth of
hair; whereas p i 1 u s means a single hair, and especially the short and bristly hair of animals.  Hence
p i 1 o 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 c a p i l1at us are in opp. to ugly nakedness and baldness.
(iii. 14.) 3. Cirrus and cincinnus denote curled
hair; cirrus (K6oppfl) is a natural, cincinnus
(CiCtrVVO9) an artificial curl. (iii. 23.)
CRUCIATUS; TORMENTUM.  Cruciatus, crucim e n t a (Kp6xoca, cpEKlco), denote in general any pangs,
natural and artificial; t or m e n t a (from  torquere),
especially pangs caused by an instrument of torture,
like the rack. Cic. Phil. xi. 4. Nec vero graviora sunt
carnificum tormenta quam interdum  cruciamenta morborum. (vi. 87.)
CRUDELITAS, see Scevitia.
CRUENTUS, CRUOR, see Sanguis.
CUBARE; JACERE; SITUM E9SE.  C u b a r e (from
cedGo) denotes the lying down of living beings; s i t u m
e s s e (E&ov, eJaa), of lifeless things; j a c e r e, of
both.  Cubare and jacere are neuter; situm
e s s e, always passive.  Further, c u b a r e gives the
4




50             CUBICtLUM - CLMIUS.
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. 138.)
CUBICULuM, see Conclave.
CUBILE; LECTUS.  C u b i 1 e is a natural couch for
men and animals, a place of rest, like coTl;7, evyr'7; 1 e ct us, an artificial couch, merely for men, a bed, like
XEC7pOV. (v. 279.)
CUBITUS, see Ulna.       CUDERE, see Verberare.
CUDO, see Cassis.
CULCITA; PULVINUS; PULVINAR.  C u 1  i t a (fkrom
calcare?) is a hard-stuffed pillow; p u 1 v i n u s and
p ulv i n a r, a soft elastic pillow; p ulv i n u s, such
as is used on ordinary civil occasions  p u 1 v i n ar,
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; f a s t i g i u m, 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 culm en. Virg.
2En. 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.coXo0oxv; but f a s t i g i u m with reference to rank, as
the principal and most imposing point of position, something like iKopvfn; therefore c u 1 m e n t e c t i is only
that which closes the building, but f a s t i g i u m that
which crowns it; and fastigium  also denotes a
throne, whence aulmina montium is a much more usual
term thanfastigia. (ii. 111.)
CULMUS; CALAMUS; STIPULA; SPICA; ARISTA; ARUNDO; CANNA. 1. C U 1 m u S means the stalk, with reference to its slender height, especially of corn; c a 1 a m u s
(KiXapo0)'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 lwhole, as stubble.  3.
S p i c a is the full ear, the fruit of the corn-stalk, without respect to its shape, a ris t a, the prickly ear, the
tip or uppermost part of the stalk, without respect to its
substance, sometimes merely the prickles.  Quintil. i.
3, 5. Imitatee s9icas herbule inanibus aristis ante messem flavescunt.  4. C a 1 a m u s, as a reed, is the general term; a r u n d o (from  poSavo') is a longer and
stronger reed; c a n n a (from IcavL'?) a smaller and
thinner reed. Colum. iv. 32. Ea est arundineti senectus; cum ita densatum  est, ut gracilis et cannce similis
arundo prodeat. (v. 219.)
CULPA; NOXIA; NOXIUS; NTOCENS; SONS.   1.
C u 1 p a (KocXaat) denotes guilt as the state of bne
who has to answer for an injury, peccatum, delictum,
nialeficium, scelus, flagitium, or nefas; hence a responsibility, and, consequently, a rational being is supposed,.
in opp. to casus, Cic. Att. xi. 9. VeIl. P. ii. 118, or to
necessitas, Suet. C1. 15; whereas n o x i- a, as the state
of one who has caused an injury, and can therefore be
applied to any that is capable of producing an effect, in
opp. to innocentia. Liv. iii. 42, 2. Illa modo in ducibus
culpa, quod ut odio essent civibus fecerant;. alia omnis
penes milites noxia  erat.  Cic. Marc. 13. Etsi aliqua
culpa tenemur erroris humani, a scelere certe liberati
sumus; and Ovid, Trist. iv. 1, 23. Et culpam in facto,
non scelus esse meo, coll. 4, 37; hence c u 1 p a is used
as a general expression for every kind of fault, and especially for a fault of the lighter sort, as delictum.  2.
C u 1 p a and n o x i a suppose an injurious action; but
v i t i u m (from av'adTq, a-rq) merely an action or quality deserving censure, and also an undeserved natural
defect.  3. Nocens, innocens, denote guilt, or
absence of guilt, in a specified case, with regard to a
single action; but noxius, innoxius, together
wth the poetical words no c uu s, inn o c u  s, relate




2                CCULPARE - CUPIDO.
to the nature and character in general.  Plaut. Capt.
iii. 5, 7.  Decet innocentern servurn atque innolxi,,m
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 8fXafepdo; but s o n s (ozvo'ro) morally and
juridically, as one condemned, or worthy of condemnation, like Cjos.  (ii. 152.)
CULPARE, see Arguere.    CULTUS, see TVestis.
CUMULUS, see Acervus.
CUNE; CUNABULA. C u n te (KoThat) is the cradle
itself; incunabula, the bed, etc., that are in the
cradle. Plaut. Truc. v. 13. Fasciis opus est, pulvinis,
cunis, incunabulis. (vi. 69.)
CUNCTARI; HESITARE; CESSARE. C u n c t a r i
(from wvvEetv, or KcaE'XeW), means to delay from consideration, like pLeXXeLv; h ea s i t a r e, from want of
resolution; c e s s a r e s   (Kcarl'lew?)  from  want of
strength and energy, like 3K'e-Jiv. 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. C Up i d o is the desire after something, considered actively,
and as in action, in opp. to aversion; whereas c u p i d it 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 o relates especially to possession and money,
c u p i d i ta s, to goods of every kind. Vell. P. ii. 33.
Pecuniae cupidine: and further on, Interminatam imperil cupiditatem.  2. Cupiido  and cupiditas
stand in opp. to temperate wishes; 1 i b i d o (from Xl4r)
the intemperate desire and capricious longing after
something, in opp. to rational will, ratio, Suet. Aug. 69,
or voluntas, Cic. Fam. ix. 16. L i b i d i n e s are lusts,




CUR - CURVUS.                  53
with reference to the want of self-government; v o I u p.
t a t e s, pleasures, in opp. to serious employments, or to
pains. Tac. H. ii. 31. Minus Vitellii ignavwe uvoluptates
quam Othonis flagrantissimae libidines timebantur. (v.
60.)
CUR; QUARE.  C u r (from  quare? or Kc9,;) serves
both for actual questions, and for interrogative forms of
speech; whereas q u a r e serves for those questions
only, to which we expect an answer. (vi. 93.)
CURA; SOLLICITUDO; ANGOR; DOLOR; IEGRITUDO.
C u r a, s o llic i t u d o, and a n g o r, mean the disturbance of the mind with reference to a future evil and
danger; c u r a (from the antiquated word coera, from
Coitpavo9) as thoughtfulness, uneasiness, apprehension,
in opp. to incuiria, like fpovrlT; s olli c it u d o, as
sensitiveness,, discomposure, anxiety, in opp. to securitas, Tac. H. iv. 58, like,uzppquva; a n g o r (from a/yXo)
as a passion, anguish, fear, in opp. to solutus animus;
whereas d ol or and se g ri t u d o relate to a present
evil; d o 1 o r (from  CXaiv?) as a hardship or pain, in
opp. to gaudiurn, a"Xyos; ve g r it u d o, as a sickness
of the soul, like ardta, in opp. to alacritas. Cic. Tusc. v.
16. Cic. Fin. i. 22. Nec praeterea res ulla est, quse
sua natura aut sollicitare possit aut angere.  Accius
apud Non. Ubi cura est, ibi anxitudo. Plin. Ep. ii. 11.
Coesar mihi tantum  studium, tantam  etiam  cu.ramnimium est enim dicere sollicitudinem —praestitit, ut,
etc. Quintil. viii. pr. 20. Curam ego verborum, rerum
volo esse sollicitudinem. (iv.'419.)
CURVUS; UNCUS; PANDUS; INCURVUS; RECURVUS;
REDUNCUS; REPANDUS; ADUNCUS..1. C u r v u s, or
in prose mostly c u r v a t u s, denotes, as a general expression, all crookedness, from a slight degree of crookedness to a complete bircle; u n c u s supposes a great
degree of crookedness, approaching to a semi-circle, like
the form of a hook; p a n d u s, a slight crookedness,
deviating but a little from a straight line, like that which
slopes.  2. The c u r v a 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 e'rmcatrr, the augur's staff, for example,
or the form of a man who stoops, etc.  3. R e cur v us,
r e d u n c u s, and r e p a n d u s, denote that which is
bent outwards; a d u n c u s, that which is bent inwards.
Plin. H. N. xi. 37. Cornua alliis adune.ca, allis redunea.
(v. 184.)
CUSPIS, see Acies.
CUSTODIA; CARCER; ERGASTULUM.  C u st o d i a
(from KEr0o) is the place where prisoners are confined,
or the prison; c a r c e r (Kcpcapov, redupl. of lcapt',
circus), that part of the prison that is meant for citizens; e r g a s t u 1 u m  (from'pya'ofat, or elpyco),
the house of correction for slaves.
CUTIS, see Tergus.       CYATHUS, see Poculum.
CYMBA, see Naviyium.
D.
DAMNUIM; DETRIMENTUM; JACTURA.  ID a m n u m
(8ar7rav) is a loss incurred by one's self, in opp. to hltcrum. Plaut. Cist. i. 1, 52. Capt. ii. 2, 77. Ter. Heaut.
iv. 4, 25. Cic. Fin. v. 30. Sen. Ben. iv. 1. Tranq. 15;
whereas d e t r i m e n t u m (from detrivisse) means a
loss endured, in opp. to emolumentum. Cic. Fin. i. 16.
iii. 29; lastly, j a c t u r a is a voluntary loss, by means
of which one hopes to escape a greater loss or evil, a
sacrifice.  Hence d a   n u rn is used for a fine; and
in the form, Videant Coss., ne quid resp. detrimenti capiat, the word damnurni could never be substituted fot
detrimentum. (v.. 251.)
DAPES, see Epulce.      DEAMARE, see Diligere.
DEAMBULARE; see Ambulare.
DEBERE, see Necesse est. DECEIRNERE, see Destfiare.
DECIPERE, see PFallere.  DECLARARE, see Ostencder
DECORARE, see Comere. DEDECUS, see Ijnominzia.
)DEDICARE, see Sacrare. DEDUCERE, see Comitari.
DEESSE, see Abesse.      DEFENDERE' see Tueri.
DEFERRE, see Arguere.




DEFICERE - DELICTUM.              55
DEFICERE, see Abesse and Tarbce.
DEFLERE, see Lacrimare.  DEFORMIS, see Teter.
DEGERE, see Agere.        DE INTEGRO, see Iterum.
DELECTATIO, see Oblectatio.
DELERE., see Abolere.
DELIBUTUS;  UNCTUS;  OBLITUS.  D e 1 i b u t u s
(from  Xel/etv, XtSerV), besmeared with something
greasy, is the'general expression; u n c t u s (from
vypdO? or vjXetv?) means anointed with a pleasant
ointment; and o b I i t u s from oblino), besmeared with
something impure. (vi. 98.)
DELICTUM; PECCATUM' MALEFACTUM; IMALEFICIUM;
FACINUS; FLAGITIUM; SCELus; NEFAS; IMPIETAS. 1.
Delictum  and peccatum  denote the lighter sort
of offences; d e 1 i c tu m, more the transgression of
positive laws, from levity; p e c c a t u m (from 7raX),
rather of the laws of nature and reason, from indiscretion.  2. A synonyme and as it were a circumlocution
of the above words is m a  l e f a c t u m; whereas m a I ef i c i u m and f a c i n u s involve a direct moral reference; m a 1 e fi c i u m is any misdeed which, as springing from evil intention, deserves punishment; but f a c in 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; f l a g i t i u m
(from iXarya7) is an offence against oneself, against
one's own honor, by gluttony, licentiousness, cowardice;
in short, by actions which are not the consequence of
mabridled strength, but of moral weakness, as evincing
iz/ruavia, and  incurring  shame;  whereas scelus
(o-KXtpOv) is an offence against others, against the right
of in(tilviduals, or the peace of society, by robbery, murder, and particularly by sedition, by the display, in
short, of malice; n e f a s (a&pa'rov) is an offence against
the gods, or against nature, by blasphemy, sacrilege,
murder of kindred, betrayal of one's country; in short,




56            DELIGERE - DEPLORARE.
by the display of impietas, an impious outrage. Tac. G.
12. (ii. 139.)
DELIGERE; ELIGERE. D e 1 i g e r e means to choose,
in the sense of not remaining undecided in one's choice;
e Ii 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; ERIPERE; SURRIPERE.; FURARI. 1. D e m e r e, a dim e r e,
and e x i m e r e, denote a taking away without force orfraud; d e m e r e (from  de-imere) means to take away
a part from a whole, which thereby becomes less, in opp.
to addere, or adjicere. Cic. Orat. ii. 25. Fam. i. 7.
Acad. iv. 16. Cels. i. 3. Liv. ii. 60; adimer e,. 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; e xi m e r e, to remove an evil from a
person oppressed by it, whereby he feels himself lightened. 2. Auferre, eripere, surripere, and
fu r a r i, involve the n'otion of an illegal and unjust taking away; a u f e r r e, as a general expression for taking
away anything; e r ip e r e, by force to snatch- away;
s u r r i p e r e and f u r a r i, secretly and by cunning; but
s u r r i p e r e may be used for taking away privily, even
when just and prudent self-defence may be pleaded as
the motive; whereas fur a r i (qropadv, e6'po) is only
applicable to the mean handicraft of the thief. Sen.
Prov. 5. Quid opus fuit amferre? avcipere potuistis;
sed ne nunc quidem alferetis, quia nihil eripitu nisi retinenti. Cic. Verr. i. 4, 60. Si quis clam surripiat aut
eripiat palam atque aujerat: and ii. 1, 3. Non furem
sed ereptorem. (iv. 123.)
DEMOLIRI, see _Destruere.  DEMORI, see. /ors.
DENEGARE, see Neyare.   DENSUS, see Angustus.
DENUO, see iterum.
DEPLORARE, see Lacrimare.




DEPRAVARE   DESTRUERE.              57
DEPRAVARE; CORRUMPERE.  D e p r a v a r e denotes
to make anything relatively worse, provided it is still
susceptible of amendment, as being merely perverted
from its proper use; whereas c o r r u m p e r e 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 Turboe
DESERERE, see Relinquere. DESERTUM, see Solitudo.
DESIDERARE, see Requirere. DESIDIA, see Ignavia.
DESINERE; DESISTERE.  D e si n e re denotes only
a condition in reference to persons, things, and actions,
as, to cease; whereas d e s is t e r e, an act of the will,
of which persons only are capable, as to desist. (iiil
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.
De st in are means to form a decided resolution, by
which a thing is set at rest; o b s t i n a r e, to form an
unalterable resolution, whereby a man perseveres with
obstinacy and doggedness. 3. D e c e r n e r e denotes
the final result of a formal consultation, or, at least, of a
deliberation approaching the nature and seriousness of
a collegial discussion; s t a t u e r e, to settle the termination of an uncertain state, and c o n s t i t u e r e is the
word employed, it the subject or object of the transaction is a multitude. Cic. Fr. Tull. Hoc judicium sic
expectatur, ut non unve rei statui, sed omnibus constitui
putetur. (iv. 178.)
DESTINATIO, see Per'vicaceia.
DESTITUERE, see Relinquere.
DESTRUERE; DEMOLIRI.  D e s t r u e r e means to
pull down an artificially constructed, demo 1 iri, a
solid, building. (vi. 2.)




58              DETERIOR - DICERE.
DETERIOR; PEJOR.  D e t e r i o r (a double comparative from de) means, like Xe'pwov, that which has degenerated from a good state, that which has become less
worthy; whereas p e j o r (from  7,re&s), like lca'lov,
that which has fallen from bad -to worse, that which is
more evil than it was.  Hence Sallust. Or. Phil. 3.
ZEmilius omnium flagitiorum postremus, qui pejor an ignavior sit deliberari non potest: —in this passage deterior
would form no antithesis to ignavior.  The deter-inzi
are the objects of contempt, the pessimi of abhorrence;
Catullus employs the expression pessimas puellas,'the
worst of girls,' in a jocular sense, in a passage where
this expression has a peculiar force; whereas deterrimus
could, under no circumstances, be employed as a jocular
expression, any more than the words wretched, depraved.
(i. 53.)
DETESTARI, see Abominari. DETINERE, see Manere.
DETRECTATIO, see Intidia.
DETRIMENTUM, see Damnum.  DEUS, see Naumen.
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; h o s p i t i u rh,
an inn for the reception of strangers; c a u p o n a (from
aop7rooSatL?) a tavern kept by a publican.  These
establishments afford lodging as well as food; whereas
tabernae,  popinPe, ganea, only  food, like
restaurateurs; t a b e r n e (from trabes?), for the
common people, as eating-houses; p o p in me  (from
popa, wrEaO), for gentlefolks and gouvmands, like ordinaries'  g a n e a  (from  dyavos?), for voluptuaries.
(vI. 1l1.)
ILEVINCIRE, see Ligare.  DICARE, see Sacrare.
l)1icRE; AIO; INQUAM; ASSEVERARE; AFFIRMARE;
CONTJNDERE; FARI; FABULARI  1. D i c e r e denotes
to say, as conveying information, in reference to the
hearer, In opp. to tacere, like the neutral word loqui.
Cic. Rt.J. ii. 1. Ver. ii. 1, 71, 86. Plin. Ep. iv. 20.




DICERE.                     59
vii. 6, like Xeyewv; but a i o expresses an affirmation,
with reference to the speaker, in opp. to nego.  Cic.
Off. iii. 23. Plaut. Rud. ii. 4, 14. Terent Eun. ii. 2,
21, like Obavat.  2. A it is in construction with an indirect 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 indicative, imperative, or conjunctive.  3. Aio denotes the
simple affirmation of a proposition by merely expressitg
it, whereas asseverare, affirm are, contend e r e, denote an emphatic affirmation; a s s e v e r a r e
is to affirm in earnest, in opp. to a jocular, or even light
affirmation, jocari. Cic. Brut. 85; a ffi r m a r e, to
affirm as certain, in opp. to doubts and rumors, dubitare,
Divin. ii. 3, 8; c o n t e n d ere, to affirm against contradiction, and to maintain one's opinion, in opp. to
yielding it up, or renouncing it.  4. Di c e re (e2F:at)
denotes to say, without any accessory notion, whereas
loqui (Xaiceiv), as a transitive verb, with the contemptuous accessory notion that that which is said is
mere idle talk. Cic. Att. xiv. 4. Horribile est quve
loquantur, qume minitentur.  5. L o q u i denotes speaking in general; fab u 1 ari, 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 XaXe'v; lastly, d i c e re, as a
neuter verb, denotes a speech prepared according to the
rules of art, a studied speech, particularly from the
rostrum, like Xe'yetv. Liv. xlv. 39. Tu, centurio, miles,
quid de imperatore Paulo senatus decreverit potius
quam   quid  Sergio  Galba fabuletar audi, et hoc
dicere me potius quam  illum  audi; ille niliil praeterquam loqui, et id ipsum maledice et maligne didicit.
Cic. Brut. 58. Scipio sane'mihi bene et loqui videtur et
dicere. Orat. iii. 10. Neque enim conamur docere eum
dicere qui loqui nesciat.  Orat. 32. Muren. 34, 71.
Suet. C1. 4. Qui tam Jawo'a s loquatur, qui possit quum
declamat; o'a0xc, dicere qua- dicenda sunt non video




60            DICTERIUM - DIFFERRE.
6. F a r i (afivat) denotes speaking, as the mechanical
use of the organs of speech to articulate sounds and
words, nearly in opp. to infantem esse; whereas 1 o q ui
(XaKcev), as the. means of giving utterance to one's
thoughts, in opp. to tacere.  And as fari may be
sometimes limited to the utterance of single words, it
easily combines with the image of an unusual, imposing,
oracular brevity, as in the decrees of fate, fati; whereas
1 o q u i, as a usual mode of speaking, is applicable to
excess in speaking, loqu'acitas. (iv. 1.)
DICTERIUM, see Verbum.
DiCTO AUDIENTEM ESSE, see Parere.
DIES; TEMPUS; TEMPESTAS; DIE; INTERDIU.  1.
D i e s (from 6Stos) denotes time in its pure abstract
nature, as mere extension and progression; whereas
termpus and tempestas, with a qualifying and
physical reference, as the weather and different states
of time; t e m pus denotes rather a mere point of
time, an instant, an epoch; t e m p e s t a s, an entire
space of time, a period.  Hence d i e s d oc ebi t refers to a long space of time, after the lapse of which information will come, like %poroo; whereas t e m p us
d o c e b it refers to a particular point of time which
shall bring information, like Katpos. (iv. 267.) 2. D i e
means by the day, in opp. to by the hour or the year;
whereas i n t e r d i u and d i u, by day, in opp to noctm;
but i n t e r d i u 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. D i ffe r r e 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; p r o fe r r e refers to -some other
time in general; p r o c r a s t i n a r e, to the very next
opportunity. 2. D i f f e r r e denotes an action, the begminning of which is put off; p r o r o g a r e, a. condition




DIFFICILIS - DILIGERE.             61
or state, the ending of which is put off, as to protract.
(vi. 102.)
DIFFICILIS, see Ardaus and Austerus.
DIGLADIARI, see Pugnare.
DIGNUM ESSE, see illerere.  DILIGENTIA, see Opera.
DILIGERE; AMARE; DEAMARE; ADAMARE; CARITAS; AMOR; PIETAS. 1. D i 1 i g e r e (from cXC'yetv)
is love arising from esteem, and, as such, a result of reflection on the worth of the beloved object, like OtXev;
whereas a m a r e is love arising from inclination, which
has its ground in feeling, and is involuntary, or quite
irresistible, like  p&av, a'paocat; diligere denotes a
purer love, which, free from sensuality and selfishness,
is also more calm; a mare, a warmer love, which,
whether sensual or platonic, is allied to passion. Cic.
Att. xiv. 17. Tantum  accessit ut mihi nunc denique
aemare 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
amore deperire; and a d a m a r e, as an inchoative, to
fall in love.  3. C a ritas, in an  objective  sense,
means to be dear to some one; a m o r, to hold some one
dear: hence the phrases, C(aritas apud aliquem; amor
erga aliquem.  4. C a r i t as, in a subjective sense, denotes any tender affection, especially that of parents towards their children, without any mixture of sensuality,
and refers merely to persons, like ayC7rr/ or O-Topry';
whereas a m o r denotes ardent passionate love to persons or things, like  opeos; lastly, p i e t a s (from'+Xco,
ilvs)7, the instinctive love to persons and things, which
we are bound to love by the holy ties of nature, the
gods, those related to us by blood, one's native country,
and benefactors.  C a r i t a s rejoices in the'beloved
object and its possession, and shows itself in friendship
and voluntary sacrifices; a m o r wishes evermore to get
the beloved object in its power, and loves with a restless
unsatisfied feeling; p i e t a s follows a natural impulse
and religious feeling. (iv. 97.)
F




62           DILUCULUM — DISCERNERE.
DILUCULUM, see ]Iane.
DIMETARI, DIMETIRI, see 2Metiri.
DIMICARE, see Pugnare.  DIMITTERE, see Mittere.
DIRIMERE, see.Dividere.  DIRIPERE, see Vastare.
DIRUS, see Atrox.
DISCEPTATIO; LITIGATIO; CONTROVERSIA; CONTENTIO; ALTERCATIO; JURGIUM    RIXA.  1. D i sc e p tat i o lt i g at i o, and c on t ove rsia,aredissensions, the settling of which is attempted quietly, and
in an orderly way; contentio, altercatio, and
jurgium, such as are conducted with passion and
vehemence, but which are still confined to words; rixe
(opeKCr*V), such as, like frays and broils come to blows,
or at least threaten to come to blows, and are mid-way
between jurgium  and puqna.  Liv. xxxv. 17.  Ex
disceptatione altercationemn fecerunt.  Tac. Hist. i. 64.
Jurgia primum, mox rixa inter Batavos et legionarios.
Dial. 26.  Cassius Severus non pugnat, sed rixatar.
2. C o n t r o v e r s i a takes place between two parties
the moment they place themselves in array on opposite
sides; d i s c e p t a t i o, when they commence disputing
with each other, in order to arrive at the path of truth,
or to discover what is right, but without a hostile feeling; 1 i t i g a t i o, when a hostile feeling and a personal
interest are at the bottom of the dispute.   3. Cont e n t i o would maintain the right against all opponents,
and effect its purpose, whatever it may be, by the
strenuous exertion of all its faculties; a 1 t e r c a t i o
would not be in debt to its opponent a single word, but
have the last word itself; j u r g i u m (from 5p7ry) will,
without hearkening to another, give vent to its ill-humor
by harsh words.  C o n t e n t i o presents the serious
image 6f strenuous exertion; a 1 t e r c a t i o, the comic
image of excessive heat, as in women's quarrels; j u rg i u m, the hateful image of rude anger. (v. 274.)
DISCERNERE; DISTINGUERE.  D is c e r n e r e (8taIcptvetv) means to distinguish by discrimination and
judgment; d i s t i n g u e r e (6aorilat, or &arT'yeLy),
by signs and marks. (vi. 103.)




DISCIPLINE  - DISSERERE.            63
DISCIPLINE, see Litere.  DISCRIMEN, see Tentare.
DISERTU; FACUNDUS; ELOQUENS.  D is e r t u 
and fa c u n d u s denote a natural gift or talent for
speaking, whereas e 1 o q u e n s, an acquired and cultivated art. ID i s e r t u s is he who speaks with clearness and precision; fa c u n d u s, he who speaks with
elegance and beauty; e 1o 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. eloquens, whether he speaks as a statesman or as an author,
must, by talent and discipline in all that relates to his
art, possess a complete mastery over language, and the
resources of eloquence.  Cic. Orat. 5, 19. Antonius.... disertos ait se vidisse multos, eloquenltem omnino
neminem.  Quintil. viii. pr. 13.  IDiserto satis dicere
quae oporteat; ornate autem dicere proprium est eloquentissimi.  Suet. Cat. 53..Eloquentice quam  plurimum adtendit, quantumvis faeundus et promptus. (iv.
14.)
DISPAR, see,GquUs.  DISPERTIRE, see Dividere.
DISPUTARE, see _Disserere.
DISSERERPE; DISPUTARE.   D i s s e r e r e (8tepe6v)
means to express an opinion in a didactic form, and at
the same time to explain the grounds of that opinion;
but d i s p u t a r e (8tarvSro'Sat) in a polemical form,
and to take into consideration the arguments against it,
and with one's opponent, whether an imaginary person
or actually present, to weigh argument against argument, and ascertain on which side the balance of tiuth lies.
The disserens takes only a subjective view of the question; but the disp2utans would come at a result of objective validity.  D i s s e r e r e, moreover, denotes a
freer, d i s p u t a r e 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 Discernere.
DISTRIBIJERE, see.Dividere.
DIu, DIUTIUS, DIUTINUS, see Pridem.
DIVELLERE, see EPrangere.  DIVERSUS, see V7arus.
DIVIDERE; PARTIRI;  DIRIMERE;  DISPERTIRE;
DISTRIBUERE.  1. Dividere and dirimere mean
to divide something, merely in order to break the unity
of the whole, and separate it into parts, whereas part iri means to divide, in order to get the parts of
the whole, and to be able to dispose of them.  IHence
the phrases  divide  et impera, and  dividere  sententias, 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. v. 10; 63. Cic. Top. 5. 3. D i v i d e r e
refers to a whole, of which the parts are merely locally
and mechanically joined, and therefore severs only an
exterior connection; but d i r i m e r e 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. D i vi d e re means also to
separate into parts, without any accessory notion, whereas d i s p e r t i r e, with reference to future possessors,
and d i s t r i b u e r e, with reference to the right owners,
or to proper and suitable places. (iv. 156.)
DIVINARE; PRIESAGIRE; PR2ESENTIRE;  PREVIDERE; VATICINARI; PRADICERE.   1. D iv in a r e
denotes foreseeing by divine inspiration and supernatural
aid, like tuavreoveo'rat; p r se s a g i r e (proe and Tryedo'5at), in a natural way, by means of a peculiar organization of mind bordering on the supernatural; p r es e n ti re and p r se vi d e r e, by an unusual measure
of natural talent; p r e s e n t i r e, by immhediate presentiment; p r e v i d e r e, by foresight, by an acute




DIVITIL - DOCTRINA.               65
and happy combination.   2. ID i v i n a r e, etc., are
merely acts of perception, whereas v a t i c i n a t i o and
p r me d i c t i o, the open expression of what is foreseen;
v a t i c i n a t i o, that of the divinans and prcesagiens,
like rpofpq7Itela, prophecy; but p r se d i c t i o, that of
the prcesentiens and prwevidens, prediction. (vi. 105.)
DIVITrLE; OPES; GAZ2E; LOCUPLES; OPULENTUS;
Copiosus.  1. D iviti a  and gaz se denote riches
quite generally, as possessions and the means of satisfying one's wishes of any sort, whereas opes, as the
means of attaining higher ends, of aggrandizing one's
self, and of acquiring and maintaining influence.  Div i t i e (from 8eVerv) denotes the riches of a private person, like 7rXoV'Tos;  o p e s (opulentus, 7roXVS), the
instrument of the statesman, or of the ambitious in
political life; g a z e, the treasure of a king or prince,
like SgoavpoL.  2. D i v e s means rich in opp. to
poorj Quintil. v. 10, 26, like 7rXoto-aoS; 1 o c u p 1 e s
(loculos 7rXSArov), well-off, in opp. to egens, egenus, Cic.
Planc. 35.  Ros. Corn. 8, like davetbo; o p u 1 e n t u s
and c o p i o s u s, opulent, in opp. to inops, Cic. Parad.
6.  Tac. H. iii. 6, like evTropos. (v. 81.)
DIVORTIUM, see Repudium.  DIVUS, see Numen.
DOCTOR, PRACEPTOR; MAGISTER. D o c t o r 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 pt o 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 illa doctrina eadera videtur et
recte faciendi et bene dicendi magistra, neque disjuncti
doctores, sed iidem  erant vivendi prceptores atque dicendi. And. Mur. 31. (vi. 105).
DOCTRINA; ERUDITIO. D O C t r i n a denotes learning as a particular species of intellectual cultivation,
whereas e r u d i t i o the learned result, as the crown of
intellectual cultivation.  D o c t r i n a evinces a su.
IF*              5




66               DOCTRINA- DOLOR.
periority in particular branches of knowledge, and
stards as a co-ordinate notion with exercitatio,
which is distinguished from it by involving a superiority
in the ready use of learning, and can thereforej 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 ennobling- of the human race;
it denotes genuine zeal for the welfare of mankind in an
intellectual, as humanitas does in a moral, point of view.
(v. 268.)
DOCTRINA, see ]iterce.
DOLOR; TRISTITIA-] M(ESTITIA; LUCTUS.  1.   ) o1 o r (from  AXAv,  s-XLo9?) denotes an inward feeling
of grief, opp. to gaudium, Cic. Phil. xiii. 20.  Suet.
Cais. 22, like a"Xyos; whereas t ri s t i t ia, m oe r o r,
1 u c t u s, denote an utterance or external manifestation
of this inward feeling.  T r i s t i t i a and m ce st i ti a
are the natural and involuntary manifestation of it in
the gestures of the body and in the countenance; 1 u ct u s (aXvKvTUo), its artificial manifestation, designedly,
and through the conventional signs of mourning, as
cutting off the hair, mourning clothes, etc., at an appointed time, like 7rrvov.  Moer o r also serves for
a heightened expression of dolor, and 1 u c t u s.of
noeror and  tristitia, as far as the manifestation is
added to distinguish the feeling from  it.   Cic. Att.
xii. 28.  Mcerorem  minui; dolorem  nec potui, nee si
possem  vellem.  Phil. xi. 1.   Magno in dolore sum,
vel in mwerore potius, quem ex miserabili morte C. Trebonii accepimus. Plin. Ep. v. 9. Illud non triste solurn, verum etiam luetuosunz, quod Julius avitus decessit.  Tac. Agr. 43.  Finis vitae ejus nobis luctuosus,
amicis tristis; for relations only put on mourning. T'ac.
Ann. ii. 82.  Quanquam nec insignibus lugentiutn abstinebant, altius animis merebhant.  Cic. Sext. 29, 39.
Luctum nos hausimus majorem dolorem  ille animi non




DOLOR - DORSUM.                  67
minorem. 2. T r i s t i t i a (from TapaKcrT?) denotes the
expression of grief ill a bad sense, as gloom, fretfulness,
and ill-humor, qpp. to hilaratus, Cic. Att. xii. 40.  Fin.
v. 30. Csecil. ap. Gell. xv. 9. Quintil. xi. 3, 67, 72,
79, 151; whereas m estitia (from u Jpco) denotes grief,
as deserving of commiseration, as affliction, when a most
just grief gives a tone of sadness, in opp. to Icetus, Sall.
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
truculentus, is known by his forbidding look, his wrinkled
forehead, the contraction of his eyebrows; the mcestuls,
like the afflictus, by his lack-lustre eyes and dejected
look. Tac. Hist. i. 82. Rarus per vias populus mcesta plebs; dejecti in terram militum vultus, ac plus tristitce quam  poenitentiam.  Cic. Mur. 24, 49.  Tristem
ipsum, mcoestos amicos: and Orat. 22, 74. (iii. 234.)
DOLOR, see Cara.  DOMUS, see Aedificium.
DONUM; MUNUS; LARGITIO; DONARIUM; DONATIVUM; LIBERALITAS.  1. D o 1 U m  (8oTlvt) means a
present, as a gratuitous gift, by which the giver wishes
to confer pleasure, like 8&pov; whereas m u n u s, as a
reward for services, whereby the giver shows his love or
favor, like ryepas; 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. Coes. 28.  Aliis captivorum millia dono afferens;
that is, not merely as a loan: compare with Ner. 46.
Auspicanti Sporus annulumrn muneri obtulit; that is, as
a handsome return. Tac. H. ii. 30. Id comitatem
bonitatemque faventes vocabant, quod sine modo (Vitellius) donaret sua largiretur aliena.  2. D o n a ri um
denotes particularly a gift to a temple; d o n a t i v u m,
a military gift, or earnest-money, which the new  emperor at his accession to the throne distributes among
the soldiers; i i b e r a I i t a s, a gift which the emperor
bestowed, generally on a poor nobleman, for his support.,iv. 142.)
DORSUM; TERGuM. Do r s u m (from 8pas) denotes




68              DDUBIUS - DUPLEX.
the back, in an horizontal direction, consequently the
back of an animal, in opp. to the belly, like vw0rov;
t e r g u m. (from 7paXqXot), the back, in a perpendicular direction, consequently the part between the shouldders in a man, in opp. to the breast, like PeTaer/pevoV.
HIence d o r s u  m   o n t i s denotes the uppermost
surface; tergum  montis, the hinder part of a
mountain. (v. 15.)
DUBIus; AMBIGUUS; ANCEPS. D u b i u s (8oo,) and
a m b i g u u s (4ApbX &'oxw) denote doubt, with reference to success or failure, fortune or misfortune ~ a n
c e p s, with reference to existence itself, to the being or
not being.  Vell. Pat. ii. 79.  Ea patrando bello mora
fuit, quod postea dubia et interdum ancilpiti fortuna gestumr est. Tac. Ann. iv. 73. (v. 282.)
DUDUM, see Pridem.    DULCIS, see Su.azis.
PUMI; SENTES; VEPRES. Dumi denotes bushes growing 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; thornbushes w ich make the ground a wilderness. (vi. 108.)
DUPLEX; DUPLUM; GEMINUS; DUPLICITER; BIFARIAM.  1. D u p 1 e x (8gX7rXa) denotes double, as distinct magnitudes to be counted: d u p 1 u m (8LrXoVv)
as continuous magnitudes to be weighed or measured.
D u p e x is used as an adjective, duplum  as a substantive. Quintil. viii. 6, 42. In quo et numerus est
dplex et dupalum virium.   2. In d u p I e x  (as in
L7rXoit3v), doubleness is the primary, similarity and
equality the secondary notion;  in g e m in us  as
in 8[vpo~),   the notion of simnilarity and equality is the
primary, that of doubleness the secondary one.  In Cic.
Part. 6. Verba geminata et daplicata vel etiam ssepius
iterata; the word yeminata refers to the repetition of
the same notion by synonymes; duplicata to the repetition of the same word.  3. Dupliciter is always
modal; in two different manners, with double purpose;
b i fa r i a m is local, in two places, or two parts.  Cic.




EBRIUS --- ELOQUI.             69
Fam. ix. 20.  Dupliciter delectatus sum  literis tuis;
compare with Tusc. iii. 11.  Bifariam quatuor perturbationes aequaliter aistributoe sunt. (v. 281.)
E.
EBRIUS; VINOLENTUS; TREMULENTUS; CRAPULA;
EBRIOSUS.  1. E b r i e t a s 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
pe6'`r;  whereas v inol en tia, and the old  word
t e m ul e n t i a, in its disgusting point of view, as
brutal excess, and in its connection with the loss of
recollection, like oi"vcoos.; lastly, c r a p u 1 a, the objective cause of this condition, like Kcpat7rTaXq.  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; e b r i o s u s, a drunkard, with reference to
the habit. (v. 330.)
ECCE, see En.          EDITUS, see Altus.
EDULIA, see Alimenta.  EGERE, see Carere.
EGESTAS, see Paupertas. EJULARE, see Lacrimare.
ELABORARE, see Labor.  ELIGERE, see JDiligere.
E LONGINQUO, see Procul. ELOQUENS, see Disertus.
EJLOQUI; ENUNCIARE; PROLOQUI; PRONUNCIARE;
RECITARE.  1. Eloqui and enunciare denote an act
of the intellect, in conformity to which one utters a thought
that was resting in the mind; but the eloquens regards
therein both substance and form, and would express his
thought in the. most perfect language; whereas the
enuncians regards merely the substance, and would
only make his thought publici juris, or communicate it;
hence elo c u t io belongs to rhetoric, en u n t iati o to
logic. 2. On the other hand, p r o l o q u i denotes a moral
act, in conformity to which one resolves to give utterance to a secret thought, in opp. to reticere, like profiteri;
lastly, p r o n u n t i a r e, a physical act, by which one




70               ELUCET - EMINENS.
utters any thing, whether thought of, or written mechan..
ically by the organs of speech, and makes it heard, like
recitare.  p r o n u n t i a r e, however, is a simple act
of the organs of speech, and aims merely at being fully
heard; r e c i t a r e is an act of refined art, and aims
by just modulation, according to the laws of declamation, to make a pleasing impression. P r o n u n t i a t i o
relates only to single letters, syllables, and words, as
the elements and body of speech, whereas r e c i t a t i o
relates both to the words and to their import, as the
spirit of speech. (iv. 4.)
ELUCET, see Constat.  EMENDARE, see Corrigere.
EMERE; MERCARI; REDIMERE. 1. E m e r e means
to buy, where fuirnishing one's self with the article is
the main point, the price the next point, like 7rplao'-la;
whereas m e r c a r i (from  /~e'pryewv) means to buy, as
a more formal transaction, generally as the mercantile
conclusion of a bargain, like dpvroX&v.  2. E n e r e
refers to the proper objects of trade; r e d i m e r e to
things which, according to the. laws of justice and morality, do not constitute articles of trade, and which the
buyer might either claim as his due, or ought to receive
freely and gratuitously, such as peace, justice, love, and
so forth. Cic. Sext. 30, 36. Quis autem rex qui illo
anno non aut emendumn sibi quod non habebat, aut redimendum quod habebat, arbitrabatur? (iv. 116.)
EMINENS; EXCELLENS; PRAECLARUS; PRASTANS;
INSIGNIS; SINGULARIS; UNICUS.   1. E m i n e ns,
excellens, proeclarus, and  prwestans, involve 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 xi 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 l 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.)




EMINET - ERRARE.                71
EMINET, see Apparet.       EMINUS, see Procul.
EMISSARIUS, see IExplorator.
EMOLUMENTUM, see Lucrum.         EMORI, see Mors.
EN; ECCE.  En (yvli) means, see here what was
before hidden from thee! like'v, )v l,?v[Ie; whereas
e c c e ("Xe? or the reduplication of the imperative of
Eco, to see, oculus?) means, see there what thou hast
not before observed! like 18ov,. (vi. 112.)
ENSIS, see Gladius.     ENUNCIARE, see Eloqui.
EPISTOLA, see Literce.
EPUL.M; CONVIVIUM; DAPES; EPULUM; COMMISSATIO. E p u 1 ae 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; d a p e s (from qatl, 8et-7rvov),
a religious meal, a meal of offerings; e p u 1 u m, a
solemn meal, mostly political, a meal in honor of something, a festival; c o m i s s a t i o (from Ko/uci'ew), 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; c a b a 11 u s
(from ~Kaoebio), a horse for ordinary services; m a n n u s,
a smaller kind of horse, like palfrey, for luxury; c a nt e r i u s, a castrated horse, a gelding.  Sen. Ep. 85.
Cato censorius canterio vehebatur et hippoperis quidem
impositis. Oh quantum decus seeculi! Catonem uno
caballo esse contentum, et ne toto quidem! Ita non
omnibus obesis mannis et asturconibus et tolutariis
proeferres unum illum  equum ab ipso Catone defrictum.
(iv. 287.)
ERGASTULUM, see Custodia.  ERIPERE, see Demere.
ERRARE; VAGARI; PALARI.  E r r a r e (eppet) is
to go astray, 7rXa'ova~'oaa, an involuntary wandering
about, when one knows not the right way; v a g ari
and palari, on the other hand, mean a voluntary
wandering; v a g a r i, like a&Xaio-Sat, when one disdains
a settled residence, or straight path, and wanders about




72             ERUDIRE - EXEMPLUM.
unsteadily; p a l a r i (from pandere?) when one sepa.
rates from one's company, and wanders about alone.
Erra mus ignari, vaga m u r soluti, palam u r dispersi. Tac. H. i. 68. Undique populatio ct caedes; ipsi
in medio v a g i; abjectis armis magna pars, saucii aut
Valantes in montem Vocetiam perfugiunt. (i. 89.)
ERUDIRE; FORMARE; INSTITUERE. E r u d i r e and
for m ar e denote education as an ideal good, and as
a part of human improvement; e r u d i r e, generally,
and as far as it frees from  ignorance; fo r m ar e,
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 i n s t i t u e r e denotes education as a real good, in order to qualify for a particular
employment. (vi. 113.)
ERUDITIO, see Litere.      EScA, see Alimenta.
EsCsNDERE, see Scandere.   ESURIES, see Fames.
ET; QUE; Ac; ATQUE.  E t ("et) is the most general copulative particle; q u e and e t-e t connect
opposites; q u e (ecal), simply because they are opposites, as terra marique; but e t-e t, in order to point
them out emphatically as opposites [and closely connected notions of the same kind], as et terra et mari;
whereas a c and a t q u e connect synonymes, atque beIore vowels and gutturals; ac before the other consonants; as, for example, vir fortis ac strenuus. (vi. 114.)
EVENIRE, Accidere.        EVERTERE, see Perdere.
EVESTIGIO, see Repente.   EVOCARE, see Arcessere.
EXCELLENS, see.Eminens.  EXCELSUS, see Altus.
EXCIPERE, see Sumere.    ExcoRs, see Amens.
EXCUBI2E; STATIONES; VIGILI2E.  E x c u b i ae are
the sentinels before the palace, as guards of honor and
safeguards; s t a t i o n e s, guards stationed at the gate
as an outpost; v i g i 1 i re, guards in the streets during
the night as a patrol.
ExcuSATIO, see Purcjatio.
EXEMPLUM; EXEMPLAR.  E X e m pl I   means an
example out of many, chosen on account of its relative




EXERCITUS - EXPLORATOR.              73
aptness for a certain end; whereas e x e m p 1 a r means
an example before others, chosen on account of its absolute aptness to represent the idea of a whole species,
a model. Cic. Mur. 31. Yell. P. ii. 100. Antonius
singulare exemplumn c]ementiae Caesaris; compare with
Tac. Ann. xii. 37. Si incolumem servaveris, aeternum
exemplar clementire ero; not merely tuWe clemrentice, but
of clemency in general. (v. 359.)
ExERcITUs; CoPIm3.  Exercitns  is an army
that consists of several legions; but copi e  mean
troops, which consist of several cohorts.
EXIIIBERE, see Prcebere.  EXIGERE, see Petere.
ExIGuus, see Parvus.
EXILTS; MACER; GRACILIS; TENUIS. E X i 1 iS
and m a c e r denote leanness, with reference to the interior substance and with absolute blame, as a consequence 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 uber,
Cic. Or. i. 12; m a c e r (taKp9cp, meagre,) especially
to animal bodies, as dryness, in opp. to pinguis, Virg.
Eel. iii. 100; whereas g r a c i i s and t e nu i s, with
reference to the exterior form, indifferently or with
praise; t e n u i s (ravis, thinr), 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 g r a c i 1 i s as approaching to the notion of tall,
procerus, and especially as applicable to animal bodies,
like slender, in opp. to opimus, Cic. Brut. 91; obesus,
Cels. i. 3, 30. ii. 1. Suet. Dom. 18. (v. 25.)
EXIMERE, see -Demere.    EXISTIMARE, see Censere.
EXITIUM, EXITUS, see Lues.
ExPERlrI, see Tentare.   EXPETERE, see Velle.
EXPILARE, see Irastare.
EXPLORATOR; SPECULATOR; EMISSARIUS. E x p 1 or a t o 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,
spies, secretly sent out to observe the condition and
G




74            EXPROBRARE- EXTERIUS.
plans of the enemy; e m i s s a r i i, secret agents, corn
missioned with reference to eventual measures and ne.
gotiations. (vi. 117.)
EXPROBRARE, see Objicere.
EXSECRARI, see Abon2inare.
EXSEQUIZE, see Funus.      ExsoMNIS, see Vigil.
ExsPECTARE, see Manere.
EXSPES; DESPERANS. E x s p e s denotes hopelessness, as a state; but d e s p e r a n s, despondency, as
the painful feeling of hopelessness.
EXSTRUCTUS, see Prceditus.  EXSUL, see Perfuga.
EXSULTARE, see Gaudere.   EXTA, see Caro.
EXTEMPLO, see Repente.
EXTERUS; EXTERNUS; PEREGRINUS; ALIENIGENA.
EXTRARIUS; EXTRANEUS; ADVENA; HoSPES. 1. E xterus and externus  denote a foreigner, as one
dwelling in a foreign country; whereas p e r e g r i n u s,
alienigena, advena, and hospes, as one who
sojourns for a time in a country not his own. 2. E xt e r n u s denotes a merely local relation, and is applicable 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.
Externce nationes is a merely geographical expression
for nations that are situated without; exterce nationes, a
political expression for foreign nations. 3. E x t r a n e u s
means, that which is without us, in opp. to relatives,
family, native country; whereas e x t r a r i u s, in opp.
to one's self. Cic. ap. Colum. xii. Comparata est opera
mulieris ad domesticam diligentiam; viri autem ad exercitationem forensem et extraneam: comp. with Juv.
ii. 56. Utilitas aut in corpore posita est aut in extrariis
rebus: or Quintil. vii. 2, 9, with vii. 4, 9. 4. P e r eg r i n u s is one who does not possess the right of citizenship, in opp. to civis, Sen. Helv. 6; a 1 i e n i g e n a,
one born in another country, in opp. to patrilts and indigena; a d v e n a, the emigrant, in opp. to indigena,
Liv. xxi. 30; h o s p e s, the foreigner, in opp. to pop.
ularis. 5. P e r e g r i n u s is the political name. of a




EXTORRIS  FABULART.                75
foreigner, as far as he is without the rights of a citizen
and native inhabitant, with disrespect; h os p e s, the
name given to him  from a feeling of kindness, as possessing the rights of hospitality. Cic. Rull. ii. 34. Nos
autem hinc Romnr, qui veneramus, jam non ho]spites sed
peregrini atque advence nomninabamur. (iv. 386.)
EXTORRIS, see Peofuga.
EXTRANEUS, EXTRARIUS, see Exterus.
EXTREMUS; ULTIMUS; POSTREMUS; NOVISSIMUS.
E x t r e m u s and ult i m u s denote the last in a continuous magnitude, in a space; e x t r e m u s, the outermost part of a space, or of a surface, in opp. to intimus and medius, Cic. N. D. ii. 27, 54.  Cluent. 65,
like'aoXa-ro; u It i m u s (superl. from  ollus), the
outermost point of a line, in opp. to citimus and proxinmus. Cic. Somn. 3. Prov. cons. 18. Liv. v. 38, 41,
like Xkotaoos. Whereas p o s tr e m u s and no vi ss im u s denote the last in a discrete quantity, or magnitude consisting of separate parts, in a row of progressive numbers; p o s t r e m u s, the last in a row that is
completed, in which it occupies the last place, in opp. to
those that precede it, primus, plrinceps, tertius, like
VaOTaroS; whereas n o v i s s i m u s 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 veaTro.
ExuvI2E, see Prcda.
F.
FABER; OPIFEX; ARTIFEX.  F a b r i (from favere,
fovere,) are such workmen as labor with exertion of bodily strength, carpenters and smiths, XePwvaKTce;   p ii c e s such as need mechanical skill and industry,
daravoot; a, r t i f i c e s such as employ mind and invention in their mechanical functions, TreXviTat. (v.
329.)
FABULARI, see Loqui, Garrire, and Dicere.




76                FACERE — FAMES.
FACERE, see Agere.       FACETIA, see Lepidals.
FACTES; OS; VULTUS; OCULr.  F a cies (from
species) and o c u l1 i (firom ixclco) denote the face andeyes only in a physical point of view, as the natural
physiognomy and the organs of sight; but o s and
v u It u s with a moral reference, as making known the
temporary, and even the habitual state of the mind by
the looks and eyes; os (from 8~otzat), by the glance
of the eye, and the corresponding expression of the
mouth; v u  t u s (from EXLKTOQ-), by the motion of the
eye, and the simultaneous expression of the parts nearest
to it, the serene and the darkened brow.  Tac. Agr.
44.  Nihil metus in vultu; gratia oris supererat. (iv.
318.)
FACILITAS, see fHumanitas.  FACINUS, see Delictum.
FACULTAS, see Occasio.      FACTUM, see Agere.
FACUNDUS, see Disertus.    FACTIO, see Partes.
FALLACITER, see Perperam.
FALLERE1; FRUSTRARI; DECIPERE; CIRCUMVENTRE;
FRAUDARE; IMPONERE.  Faller e, frustrari, and
i m p o n e r e, mean to deceive, and effect an exchange
of truth for falsehood, oacXfXew;v the fallens (o-AdXXcov)
deceives by erroneous views;  the fraustrans (fromt?JiSos), by false hopes; the imponens, by practising on
the  credulity of another.   Decipere and circ u m v e n i r e mean to outwit, and obtain an unfair
advantage, Ja7rarav; the decipiens, by a suddenly executed; the cireuamlveniens, by an artfully laid plot..Fraudare (e68;eLv) 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
firom want of food, like Xeo',s, in opp. to satietas; whereas
esuries  is hunger from  an empty and  craving
stomach, in opp. to sitis; lastly, i n e d i a is not eating,
in a general sense, without reference to the cause,
though for the most part from a voluntary resolution,
like,4o-Uria. Hence fiame and esurie perire mean to




FAMILIA - FAUX..77
die of hunger, whereas inedia perire means to starve
one's self to death. (iii. 119.)
FAMILIA, see.Edificium.   FAMILTARTS, see Socius.
FAMIJLUS, see ServLts.      FANUM, see Temzplurzm.
FAS EST, see Concessurn est.
FASTIDIUM. see AS~:ernere.  FASTIGIUM, see Culmen.
FASTUS, see AS'uperbia.     FANUAI, see Dicere.
FATEIUI; 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; p r o f i t e r i means to
avow, freely and openly, without fear and reserve,
whether questioned or not; c o n fi t e r i, to confess in
consequence of questions, menaces, compulsion.  The
protfessio has its origin in a noble consciousness, when a
man disdains conceahinent, and is not ashamed of that
which he has kept secret; the coafessio, in an ignoble
consciousness, when a man gives up his secret out of
weakness, and is ashamed of that which he confesses.
Cic. Caec. 9, 24.  Ita libenter confitetur, ut non solumr
Jfateri, sed etiam protfiteri videatur.  Plane. 25, 62.
Rabir. perd. 5. (iv. 80 )
FATIGATUS; FuSSUS; 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 exertion loncs for reet, from subjective weariness; whereas
lassus and l assatus, the condition in which a
man after actiYv employment has need of rest, from objective wesakness.  Cels.'i. 2, 15.  Exercitationis finis
esse del-et sador ant certe lassitudo, quT citra fatigcationem sit.  Sall. Jug. 57.  Opere castrorum et proeliorunm fessi lassique erant. (i. 105.)
FATUM, see C(asus.       FATUUS, see Stul2idus.
FAUSTUS, see _Felix.
FAUX; GLUTUS; INGLUVIES; GUTTUR; GURGULIO;
GULA.  Faux, glutus,  and  ing uvies, denote
the snace within the throat; glutus (?yXWia),in men;
in g 1 u vie s, in animnals; f a u x (fpuy4) ), the upper
part, the entrance into the throat; whereas g uttur,
g u r g u 1 i o, and 1 ui 1 a, denote that part of the body




78                 FAX - FEMINA.
which encloses the space within the throat; g u r g u Ii o
(redupl. of gula), in animals; g u 1 a, in men; g u t t u r,
in either. (v.149.)
FAX; TADA; FUNALE.  F a x is the general expression for any sort of torch; t ae d a is a natural pine
torch; fu n a 1 e, an artificia.l wax-torch.
FEL; BILIS.  F e 1 (from.Xeyo, fpXe'yTLa,) is the
gall of animals, and, figuratively, the symbol of bitterness to the taste; whereas b i l i s is the gall of human
beings, and, figuratively, the symbol of exasperation of
mind. (v. 120.)
FELIX; PROSPER; FAUSTUS; FORTUNATUS;:BEATUS.
F e 1 i x, f oe 1 i x, (r~vXov'xcov) is the most general expression for happiness, and has a transitive and intransitive meaning, making happy and being happy; p r o sp e r and fa u s t u s have only a transitive sense, making happy, or announcing happiness; p r o s p e r u m
(7rpdo'oposF) as far as men's hopes and wishes are fulfilled; fa u s t u m  (from  Oaitco, Oavo-'jpto9,) as an
effect of divine favor, conferring blessings; whereas
f o r t u n a t u s and b e a t u s have only an intransitive
or passive meaning, being happy; fo r t u n a t u s, as a
favorite of fortune, like evTvXjs; b e a t u s (4Iks) as
conscious of happiness, and contented, resembling the
%eot pea  awOvres, like cLacKdptoS. (vi. 125.)
FEMINA; MULIER; UxoR; CONJUX; MARtiTA.  1.
F e m i n a (Ovote'vrl) denotes woman with regard to her
physical nature- and sex, as bringing forth, in opp. to
mas; whereas muli e r (from  mollis), woman, in a
physical point of view, as the weaker and more tender
sex, in opp. to vir; whence fe m i n a only can be used
for the female of an animal.  2. M u 1 i e r denotes also
the married woman, in opp. to viryo, Cic. Verr. ii. 1 
whereas u x o r and c o nj u x, the wife, in opp. to the
husband; u x o r, merely in relation to the man who has
married her, in opp. to maritus, Tac. G. 18; c o n j u x
(from conjungere), in mutual relation to the husband,
as half of a pair, and in opp. to liberi, Cic. Att. viii. 2.




FEMUR - FERRE.                  79
Catil. iii. 1. Liv. v. 39, 40.  Tac. Ann. iv. 62.  H.
iii. 18. 64.  Suet. Cal. 17.  Accordingly, uxor belongs to the.man; c o nj u x is on a par with the man;
u x o r refers to an every-day marriage, like wife; c o nj ux, to a marriage between people of rank, like consort.  Vell. Pat. ii. 100..Claudius, Gracchus, Scipio,
quasi cujuslibet uxore violata pcenas perpendere, quum
Csesaris filiam  et Nerones violassent conjugem.  3.
U x o r is the ordinary, m a r i t a a poetical, expression
for a wife. (iv. 327.)
FEMUR, see Coxa.           FERA, see Animal.
FEBAX, see  ocundus.    FERE, see Pcene.
FERITE, see Solemnia.      FERTARI, see Vaeare.
FERIRE, see Verberare.    FERME, see Paene.
FEROCIA; FEROCITAS; VIRTUS; FORTITUDO. F e ro c i a and f e r o c i t a s (from Fpac6at) denote natural
and wild courage, of which even the barbarian and wild
beast are capable; fe r o c i a, as a feeling, fe r o c it a s, as it shows itself in action; whereas v ir tu s
and fortitudo denote a moral courage, of which
men only of a higher mould are capable; v i r t u s, that
which shows itself in energetic action, and acts on the
offensive; f o r t i t u d o (from the old word forctitudo,
from farcire,) that which shows itself in energetic resistance, and acts on the defensive, like constantia.
Pacuv. Nisi insita ferocitate atque ferocia.  Tac. Ann.
xi. 19.  Nos virtuterm auximus, barbari ferociam  infregere: and ii. 25. (i. 44.)
FERRE; PORTARE; BAJULAPE; GERERE. 1. F e rr e
Ineans, like O'pevw, to carry any thing portable from one
place to another; portaro and bajulare, like
ao-ra'etvw, to carry a load; p o r t a r e (from 7ropl'>ew),
for one's self, or for others; b aj u l a r e, as a porter.
In Cses..B. G. i. 16. IEdui frumentum.... conferri,
comportari, adesse dicere; c o n f e r r e refers to the delivery and the contribution from several subjects to the
authorities of the place; c o m p o r t a r e, the delivery
of these contributions by the authorities of the place to




80                     FERRE.
Caesar.  2. Ferre, portare, and bajulare, express only an exterior relation, that of the carrier to his
load, whereas g e r e r e  (ayepeLv) g e s t a r e, like
6opetV, an interior relation, that of the possessor to his
property.  As, then, b e 11 u m  f e r r e means only
either inferre bellum or toleratre, so b e 11 u m g e r e r e
has a synonymous meaning with habere, and is applicable only to the whole people, or to their sovereign, who
resolved upon the war, and is in a state of war; but
not, to the army fighting, nor to the commander who is
commissioned to conduct the war. Bellurm geret populus
Romanns, administrat consul, capessit miles. (i. 150.)
FERRE; TOLERARE; PERFERRE,; PERPETI; SUSTINERE; SINERE; SUSTENTARE.  1. F e r r e (O'pelv)
represents the bearing, only with reference to the burden which is borne, altogether objectively, like 0b6petv;
whereas tolerare, perferre, and pati, perp e t i, with subjective reference to the state of mind of
the person bearing; the tolerans and peferens bear
their burden without sinking under it, with strength and
self-control, synonymously with sustinens, sustaining,
like roXucWv; the patiens and peTpetiens (7rahCeEv) without striving to get rid of it, with willingness or resignation, enduring it, synonymously with sinens.  F e r r e
and t o 1 e r a r e have only a noun for their object, but
pati also an infinitive.  2. Perferre is of higher
import than tolerare, as p e r p e t i 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 ferre; peSferre
est grave.  Plin. H. N. xxvi. 21.  Qui perpeti medicinam non toleraverant. Tae. Ann. iii. 3. Magnitudinem
mali perferre visu non toleravit. 3. T o 1 e r a r e (from
Tr.)rab') means to keep up under a burden, and'not sink
down; but s u s t-i n e r e means to keep up the burden, and not let it sink.  4. P ati denotes an intellectual permission, no opposition being made, like to let




FERTILIS - FIDES.               81
happen; whereas s i n e r e (avervat) denotes a material 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
ut. (iv. 2.59.)  5. S u s t i n e re means to hold up,.in
a general sense, whereas s u s t e n t a r e, to hold up
with trouble and difficulty.  Curt. viii. 4, 15.  Forte
Macedo gregarius miles seque et arma sustentans tandemn
in castra venit; compare with v. 1, 11.  Tandem Laconum  acies languescere, lubrica arma sudore vix sl(stinens. Also, Liv. xxiii. 45. Senec. Prov. 4. a. f. (iii.
293.)
FERTILIS, see Foecundus.  FERULA, see Fustis.
FERVERE, see Calere.      FESSUS, see PFatigatus.
FESTA, see Solemnia.      FESTINUS, see Citus.
FEsTIvus, see Lepidus.   FIDELIS, see Pidus.
FIDELITAS, see Fides.
FIDERE; CONFIDERE; FIDEM HABERE; CREDERE;
COMMITTEIRE; PERMITTERE.  1. F i d e r e (wreieltv)
means to trust; confidere, to trust firmly, both
with reference to strength and assistance; whereas
fidem  habere, to give credit, and credere, to
place belief, namely, with reference t, trLe good inten*tions of another.  Liv. ii. 45.' n;rl,vs imagis norl
confidere quam  non credere suis mli.tlsas: the former
with reference to their valor, the lattcl with reference
to their fidelity.  2. F i d e r e, etc., denote trust as a
feeling; committere, perinittere, as an action; the committens acts in good trust in the power
and will of another, whereby he imposes upon him a
moral responsibility; to intrust; the permittens acts to
get rid of the business himself, whereby he imposes
at most only a political or legal responsibility, as to
leave (or, give up) to. Cic. Font. 14. Ita ut corn.
nzissus sit fidei, permissus potestati.  Verr. i. 32. v.
14. (v. 259.)
FIDES; FIDELITAS; FIDUCIA; CONFIDENTIA; Au
6




82                 FIDES -FIDUS.
DACIA; AUDENTIA.  1. Fides  and  fidelitas
mean the fidelity which a man himself observes towards
others; f i d e s, in a more general sense, like 7rlo-rtS,
the keeping of one's word and assurance from conscientiousness, together with the reliance of others upon
us as springing from this quality, the credit we possess;
f i d e lit a s denotes, in a more special sense, like
7rraToT7a', the faithful adherence to persons to whom we
have once devoted ourselves; whereas f i d u c i a and
c o n fi d e n t i a denote the trust we place in others;
f i d u c i a, the laudable trust in things, in which we actually can trust, which is allied to the courage of trusting
in ourselves, in opp. to tinior; Cic. Div. ii. 31. Plin.
Ep. v. 17, like  aipo'os; but c o n fi d e n t i a denotes a
blamable blind trust, particularly in one's own strength,
in opp. to foresight and discretion, and which converts
spirit into presumption, like?Spadoos.  5. Fiducia
and c o n f i d e n t i a have their foundation in trusting
to the prosperous issue of anything; a udacia and
aud entia, in the cdhtempt of danger; aud acia sometimes means a laudable boldness, as a word of higher
import than fiducia; sometimes a blamable boldness,
as a civil term for temeritas, like  O'Xua; but a u d e ntia is always a laudable spirit of enterprise.  Juven.
xiii. 108.  Quum magna malke superest audacia causee,
creditur a multis fiducia. Sen. Ep. 87. Quee bona
sunt, fiduciam faciunt, divitive audaciam. (v. 256.)
FIDES, see Religio.      FIDES, see Chorda.
FIDUCIA, see _ides.
FIDUS; FIDELTS  INFIDUS; INFIDELIS; PERFIDUS;
PERFIDIOSUS.  1. Fid u s denotes a natural quality,
like trustworthy, with relative praise; whereas f i d e 1 i s
denotes a moral characteristic, as faithful, with absolute
praise. Liv. xxii. 22. Eo vinculo Hispaniam vir unus
solerti magis quam  fideli consilio exsolvit.  Abellex
erat Sagunti, nobilis Hispanus, fidus ante Pcdnis. 2.
Infidus means unworthy of trust; infidelis,
unfaithful; p e r fi d u s, treacherous, in particular ac




FIGURA - FINIRE.                83
tions; p e r fi d i o s u s, full of treachery, with refer.
ence to the whole character. (v. 255.)
FIGURA; FORMA; SPECIES.  F i g u r a (from  fingere, pey/yev,,) denotes shape altogether indifferently,
in its mathematical relation, as far as it possesses a definite outline, like o-x,ta; whereas fo r m a (0Spt#osq,
0o6pmya,) 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 JLopcr; lastly, s p e c i e s,
in its physical relation, as far as it stands opposed to the
inner invisible substance, which it covers as a mere outside, like e18os.  Hence fi gu r a r e means to shape,
that is, to give a definite outline to a formless mass;
whereas f o r m a r e means to form, that is, to give the
right shape to an unwrought mass; and lastly, s p ec i e m.a d d e r e means to bedeck any thing, in the old
sense of the word, that is, to give to a mass already
formed an exterior that shall attract the eye.  According to this explanation f i g u r a refers exclusively to
the outline or lineaments, whilst fo r m a, or at least
s p e c i e s, involves color, size, and the like. (iii. 25.)
FIMUS, see Lutum.
FINDERE; SCINDERE.  F i n d e r e means to separate a body according to its natural joints, consequently
to divide it, as it were, into its component parts, to
cleave; but scindere (o-ce8d'aat) 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
lig n u m means to cleave a log of wood, with the assistance of nature herself, lengthways; s c i n d e r e, to
chop it by mere force breadthwavs. The findens cequor
nave considers the sea as a conflux of its component
waters; the scindens, merely as a whole. (iv. 154.)
FINIRE; TERMINARE; CONSUMMARE; ABSOLVERE;
PERFICERE. Finire and terminare denote the
mere ending of anything, without regard to how far the
object of the  undertaking  is advanced; fi n i r e
('jivetv?) to end, in opp. to incipere, Cic. Orat. iii.




84                FINIS - FLUERE.
59; but terminare, to make an end, in opp. tc
continuare; whereas consummare, absolvere,
and perficere denote the completion of a work;
c o n s u m m a r e, as the most general term  in opp. to
doing a thing by halves; a b s o 1 v e r e refers to a duty
fulfilled, and a difficult work which is now  done, and
leaves the workman free, in opp. to ircehoare; p e r f ic e r e 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.  Abso1 u t u s also has an extensive signification, and refers to
the completeness of the work, like vTreXijs'; p e rfectus, an intensive signification, and refers to the
excellence of the work, like TeXeLoS. (iv. 366.)
FINIS; TERMINUS; LIMES.  F i n i s (from bSivo)
denotes a boundary, as a mathematical line, like e-Xos;
terminus and li mes, a mark, as the material
sign of a boundary; t e r m i n u s (7ELpO'SeVO%, TEp/la,)
a stone set up, as the sign of a bounding point, like
Tcp[La; limes, a ridge, as the sign of a bounding
line, like o'pos.  Cic. Lel. 16. Constituendi sunt qui
sint in amicitia fines et quasi termini diligendi.  IIor.
Carm. ii. 18, 24. Revellis agri terminos et ultra linmites
clientium salis avarus. (iv. 359.)
FINITIMUS, see Vicinus.    FIRMUS, see Validuis.
FIscus, see A.Erarium.     FLAGITARE, see Petere.
FLAGITIUM, see D)elictum.  FLAGRARE, see Ardere.
FLAVUS, see Luteus.        FLERE, see Lacriniare.
FLUCTUS, see Aqua.         FLUENTUM, see Aana.
FLUERE;,MANARE; LIQUERE.  F 1 u e r e (bXo)
denotes flowing, with reference to the motion of the
fluid; mn a n a r e (from juavzo, or madere,) with reference to the imparting of the fluid; and 1i q u e r e,
with reference to the nature of the fluid.  The cause
of the fluendi is, that the fluid has no dam, and according to the law of gravity flows on; whereas the cause
of the manandi is the over-fuilncss of the spring; lastly,
Ii q u e r e, to be fluid, is the negative state of fluere and




FLUVIUS - FECUNDUS.                85
manare.  Hence f I u e r e, with its synonyme   a b i, is
more opposed to hcerere and stare; and mc-:eover 1 a ba r i, with its synonyme e ffu n d i, more opposed to
contineri, claudi; lastly, 1 i q u e r e, with its synonyme
d i s s o 1 v i, more opposed to con.erevisse, rigyere. Gell.
xvii. 11.  Plato potum  dixit defluere ad pulmonem,
eoque satis humectato, dernanare per eum, quia sit rimosior, et confluere inde in vesicam. (ii. 1.)
FLTrVIUS; FLUMEN; AMNIS.  F 1 luv i u s, flu m e n,
(from   X'Swo) denote, like poos', pev-La, an ordinary
stream, in opp. to a pond and lake; whereas a in n i s
(apcEva, manare,) like 7ro'rapos, a great and mighty
river, in opp. to the sea.  Cic. Div. i. 50. and Divin. i.
35, 78. Ut flumina in contrarias partes fluxerint, atque
in amnes mare influxerit.  Tac. Ann. xv. 58.  Senec.
N. Q. iii. 19.  Habet ergo non tantum venas aquarurm
terra, ex quibus corrivatis flumina effici possunt, sed et
aemnes magnitudinis vastoe. Then: Hane magnis amnibus mternam  esse materiam, cujus non tangantur extrema sicut fluminum  et fontium.  Tac. Hist. v. 23.
Quo Mosne fluminis os amnem Rhenum oceano affundit.
Curt. ix. 4, 5. (ii. 7.)
FcEcuNDUS; FERTILIS; FERAX; UBER;'FRUGIFER;
FRUCTUOSUS.  1. F ce c u n d u s (from  Ovo, foetus,)
denotes the fruitfulness of a living and breeding -being,
in opp. to effctus, like EivroKcoS; whereas f e r t i 1 i s
and f e r a x (from 06pro) the fruitfulness of inanimate
and productive nature, and of the elements, opposed to
sterilis, like evLoopos.  Tac. Ann. xii. 63.  Byzantium
fertili solo fwcundoque nmari, quia vis piscium hos ad
portus adfertur.  Germ. 5.  Terra satis ferax,fruyiferarum  arborum  impatiens, pecorum feccunda, sed plerumque improcera.  Mela. i. 9, 1. Terra mire fertilis
et animalium  per7fceunda genetrix.  And ii. 7.  2.
F e r t i 1 i s denotes the actual fruitfulness which has
been produced by cultivation; f e r a x, the mere capability which arises from the nature of the soil.  Cicero
uses fertilis in a proper, ferax, in a figurative sense.
H




86              FMEDUS - FORMO SUS.
3. F e r t i I i s and fe r a x denote fruitfulness under
the image of creative and productive power, as of the
father and mother; u b e r, under the image of fostering and sustaining, as of the nurse, like eYA) qzs;
f r u g i f e r, under the image of a corn-field; f r u ct u o s u s, under that of a tree rich in fruit, like eyKaprro,. (iv. 331.)
F(Evs; SOCIETAS.  F ce d u s (qre7rotL0&~) is an engagement 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 agreement. Liv. xxiv. 6.  Hieronymus legatos Carthagine;n
mittit ad feedus ex societate faciendum.  Sall. Jug. 14.
Cic. Phil. ii. 35.  Neque ullam societatenz.... foedere
ullo confirmari posse credidi. (vi. 132.)
FmDUS, see Teeter.       FiEMINA, see Feminia.
FENUS; USURA.  F oe n u s (from O;ro, foetus,) denotes interest as the produce of capital, like r76Ko9;
u s u r a denotes what is paid by the debtor for the use
of capital, like &cvo'. (vi. 133.)
FaETUS; FrEDUS, see Prcegnans.
FORES, see Ostium.       FORMA, see 7igura.
FORMARE, see _Erudire.   FORMIDo, see Tereri.
FORMOSUS; PULCHER; VENUSTUS. 1. F o r m o s u s
means beauty, as far as it excites pleasure and delight
by fineness of form; pul chrum, as far as it excites admiration, is imposing, and satisfies the taste
by its perfectness; venus tum, as far as by its
charms it excites desire, and captivates.  F o r m o si t a s works on the natural sense of beauty; p u 1 c h r itudo, on the cultivated taste; venus t a s, on the
more refined sensuality.  Suet. Ner. 51.  Fuit vultu
pulchro magis quam venusto; that is, it had perfect
and regular beauty rather than pleasing features, and
possessed a cold, heartless sort of beauty, by which no
one felt attracted. Comp. Catull. lxxxvi. Hor. A.. P.
99.  Cic. Off. i. 36.  2. V e n u s t a s, loveliness, ia




FORS -- rIENUM1.               87
df higher import than gratia, grace; the former tran.
sports, the latter only attracts. (iii. 29.)
FORS, see' Casus.
FORTE, FORTUITO, FORTASSE, FORSITAN, see Casu.
FORTITUDO, see Perocia.    FORTUNA, see C(asus.
FORTUNATUS, see Felix.     FOVEA, see Specus.
FOVERE, see Calere.
FRAGOR; STREPITUS; CREPITUS; SONITUS.  F r a-, o r (o'/apayo9) is a hollow, discordant sound, as
crashing, like 8oV7ros; s t r e p i t u s (%pero,?opv/3i?)
a loud noisy sound, as roaring, bawling, shrieking, like
zTC7ro-0; c r e p itus  (fiom  KcpE/,L/aXov?) a single
sound, or the frequent repeating of the same sound,
as clapping, like KcpoVo-t%/ po-os-, s o n i t u s (E&ooTrs
Evv.v,) a sound consisting of the vibrations of elastic bodies, as ringing, clinking, like Xqrj. Cic. Top. 12.
Quseruntur pedum  crepitus, strepitus hominum. (v.
117.)
FRAGRARE, see Olere.
FRANGERE; RUMPERE; DIVELLERE.  1. F r ang e r e (/Pat? or aoqapEa&a) denotes to break to
pieces what is hard; r-u m p e r e (from pECo, poraXov,)
to rend to pieces what is flexible.  Cato ap. Prisc.  Si
quis membrum rupit, aut os fregit: for by breaking a
limb, not the invisible bones, but the visible flesh, is rent
asunder.  When, however, r u m p e r e is applied to
any thing hard, it involves the notion of exertion employed, and of danger; the frangens breaks to pieces
what is entire; the'rumnpens rends to pieces what is obstructive.  2. Disrumpere  and diffringere
mean to rend to pieces, and break to pieces, what was
originally entire; whereas d i v e ll e r e (8,EXKceLV) to
tear asunder what was at first joined together. (v.
321.)
FRAUIDARE, see Fallere.
FRENUM; HABENA; OREM.  1. F r e n u m  (from
/patatL?) is the bridle with which the rider breaks the
wild horse, like XaktXwoo; whereas h ab e n a (from




88            FREQUENTER -- FRUSTRA.
hebes, Xa3si, caispfat,) the rein \-ith which he turns
the obedient horse, like q'vtov.  IIor. Ep. i. 15, 13.
Lseva stomachosus haxbena dicet eques; sed equifjenato
est auris in ore; that is, he minds not the reins, and
must feel the bit.  Cic. Orat.. i. 53.  Senatum  servire
populo, cui populus ipse moderandi et regendi sui potestatem  quasi quasdam  habenas tradidisset: comp.
with Tac. Dial. 38.  Pompeius adstrinxit, imposuitque
quasi frenos eloquentiae. 2. 0 r e e, a u r e se, now
only to be found in a u ri g a, were, perhaps, the generic term of fienum and habena, like harness. (v. 137.)
FREQUENTER, see Stepe.    FRETUS, see Confisus.
FRICARE, see Lawvis.
FRIGERE; ALGERE; ALGTDUS; ALSUS; GELIDUS;
FRIGUS; GELU; GLACIES. F r i g e r e (kpi[at) means
to be cold, in opp. to calere, Cic. Farm. viii. 8. Auct.
Her. iv. 15.  Sen. Ir. ii. 18; whereas a 1 g e r e
(axyetv) means to feel cold, in opp. to eestuare.  Cic.
Tusc. ii. 14, 84.  Sen. Ir. iii. 12.  Plin. II. N. xvii.
26.  2. Algidus  denotes cold, as an unpleasant
chill; a 1 s u s, as a refreshing coolness. 3. F r ig i d u s
denotes a moderate degree of coldness, in opp. to calidas; whereas g e 1 i d u s means on the point of freezing, in opp. to fervidus. 4. F r i g u s denotes, objectively, 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 obsolete by the general use of frigus. 5. G e 1 u, g e 1 u s,
g e 1 u m, (yXota) denote, like KptoO, cold that produces
ice; g e 1 i c i d i u m, like tcpv/tos, a single attack of
firost, a frosty night; and g 1 a c i e s, like KPVo-TaXXos,
its effect, ice. (iii. 89.)
FRUCTUOSUS, see _Pawcundus.  FRUGI, see Bonus.
FRUGIFER, see  oecundus.
FRuI, FRUNISCI, see Uti.
FRUSTRA; NEQUIDQUAM; INCASSUM; IRRITUS.  1.
F r u s t r a (from,~os) means in vain, with reference




FRUSTRARI - FUNUS.                89
to the subject, whose expectation and calculations have
been disappointed; whereas n e q u i (I q u a m  (that is,
in nequidquam, in nihil), to no purpose, refers to the
nullity in which the thing has ended. 2. Hence frustra, used adjectively, refers to the person; whereas
i r ri tu s, the actual adjective, refers to the thing.  3.
Frustra  and  nequidquam   denote merely a
failure, without imputing a fault, like  iaTsrV; whereas
in c a s s u m 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, Cei Kee'ov.
(iii. 100.)
FRUSTRARr, see Fallere.  FRIUTICETUM, see Banzi.
FUGITIVIUS, see Pefauga.
FULCIRI; NITI.  F u 1 c i r i, fu I t u s (bvXa: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.  F u I g u r, fu lgetrum, and fulguratio, denote the shining of
the lightning in the horizon, like  7Fapa7rO; fu I g u r,
as momentary and single flashes; fu 1 g u r a t i o, as
continued and repeated; whereas f u 1 m e n means the
lightning that strikes the earth, like Icepavvosv.  Liv. xl.
59.  Paulyuribus prestringentibus aciem oculorum, sed
filmina etiam sic undique micabant, ut pietit viderentur
corpora.  Curt. viii. 4, 3.  Ovid, Met. iii. e00.  Cic.
Divin. ii. 19.  Plin. H. N. ii. 43.  Si in nube erumpat
ardens, fulmina; si longiore tractu nitatur falgetra;
his findi nubem, illis perrumpi.  Sen. Q. N. i. 1. (iii.
318.)
FUNALE, see Fax.
FUNDAMENTUM, FUNDUS, see Solurm.
FUNDUS, see VTilla.       FuNIs, see Laqueus.
FuNus;   EXSEQUImE;  POMPA.   F u n u s  (from
TT*




90               FURARI - GARRIRE.:oftv~o, 7re6vebtv,) denotes the mere carrying out of the
corpse, like clc(opa6; whereas e x s e q u i ae and p o m p a
(7ropq7r') denote the solemn procession; e x s e q u i D,
of the living, as relations and firiends; p o m p a; of the
inanimate, as the images of ancestors, and other pageants.  Cic. Quint. 15.  Funus, quo amici conveniunt
ad exsequias cohonestandas. And Plin. H. N. x. 43.
Flor. iii. 20. Nep. Att. 22. Elatus est in lecticula,
sine ulla funeris pompa, comitantibus omnibus bonis,
maxima vulgi frequentia. And Cic. Mil: 13. Tac.
Ann. iii. 5. (iv. 408.)
FURARI, see Demere.        FUROR, see Amens.
FuSTIS; FERULA; SUDES; TRUDES;. RuDI; SCIPIO;
BAcuLus. 1. F u s t i s and f e r u 1 a denote sticks for
striking; s u d e s, t r u d e s, and r u d i s, for thrusting; scipio and baculus, for walking. 2. Fust u s (7rTop0S5?) is a cudgel or club, large enough to
strike a man dead; but f e r u 1 a, a little stick, or rod
for the chastisement of school-boys; s u d e s' (0b'oq)
and t r u d e s (70rop',) the root of Triissel, a weapon
called the Morning-star) [a sort of truncheon with a
spiked head], are used in battle; r u d is (0pors)
only as a foil in the fencing-school; s c i p i o (ocrrLov, orc.rtat), serves  especially for ornament and
state, as a symbol of superior power, or of the honor
due to age; baculus,  bacillumn  (/a'tcrpov),
serve more for use and convenience to lean upon, and
at the same time, when necessary, as a weapon.  (iii.
265.)
G.
GALEA, see Cassis.   GANEUM, see Deversoriuzm.
GANNIRE, see. Latrare.
GARRIRE; FABULARI; BLATIRE; BLATERARE; LoQUAX; VERBOSUS.  1. G a r r i r e (?y'rpvco) denotes
talking, with reference to excessive fondnless for speaking; fabulari, to the nullity; blatire, and the




GAUDERE.                      91
intensive b 1 a t e r a r e, to the foolishness of what is
said. 2. The garrulus is tiresome from the quality, the
loquax from the quantity, of what he says. For g a rr u l 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 vivacity, and even in the abuse of superior talents, like
XaXLa; whereas 1 o q u a c i t a s (XaKcc'ewL) expresses
a quaint talkativeness, from inability to stop short, which
has its origin in the diminished energy of old age, like
aoXeoXta.  The garrulus, in his efforts to please and
entertain by light conversation, is silly and imbecile;
the loquax, in his efferts to instruct, and make himself
clearly understood, is often tedious.  3. G a r r u 1 u s
and l o q u a x denote qualities of persons, speakers;
ve rb os us, of things, speeches, and writings. (iii.
81.).
GAUDERE; LAETARI; HILARIS; ALACER; GESTRE.;.
EXSULTARE. 1. G au d e r e (from /ya'pos) denotes
joy as an inward state of mind, in opp. to dolor, like
Moeo-'aL; whereas leatari and hilarem   esse,
the utterance of joy. Tac. Hist. ii. 29. Ut valens
processit, gaudium, miseratio, favor; versi in icttitiam.... laudantes gratantesque.   2. The itetus (from
XtXaloktot) shows his joy in a calm cheerfulness, which
attests perfect satisfaction -with the present, in opp. to
mcestus, Tac. Ann. xv. 23; the hilaris (IXap6s) in
awakened mirth, disposing to jest and laughter, in opp.
to tristis; the alacer (aXtcr) in energetic vivacity, evincing spirit and activity, in opp. to territus.  Cic. Ccel.
28.  The gaudens, the lfetus, the hilaris, derive joy
from a piece of good fortune; the alacer at the same
time from employment and action. Cic. Divin. i. 33,
73.   Equum  alacrem  litetus  adspexit.   L e t i t i a
shows itself chiefly in an unwrinkled 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                  GAZE- GENS.
in eyes that roll, sparkle, and announce spirit.  Sen.
Ep. 116.  Quantam  serenitatem  letitia dat.   Tac.
Agr. 389.  Fronte Icetus, pectore anxius.  Cic. Pis. 5.
Te hilarioribus oculis quam  solitus es intuente.  3.
Gaudere  and  l e tari denote a moderate; exs u 1 t a r e and g e s t i r e, and perhaps the antiquated
word v i t u 1 a ri, a passionate, uncontrolled joy, as to
exult and triumph; the gestiens (7ryelv) discovers this
by an involuntary elevation of the whole beingl, sparkling eyes, inability to keep quiet, etc.; the exs.tltans,hby
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 ext!avagance.  4. J u c u n d u s denotes, like juvat me, a
momentary excitement of joy; 1 m t u s, a more lasting
state of joy; hence hletus is used  as the stronger
expression, in Plin. Ep. v. 12. Quam mihi a quocunque
excoli jucundutm, a te vero lcetissirznumz est. (iii. 242.)
GAZA, see Divitice.
GELICIDIUM, GELIDUS, GELU, see Frigere.
GEMERE, see SuslJirare.   GEMINUS, see Dul)lex.
GENA, see Mala.            GENERARE, see Creare.
GENS; NATIO; POPULUS; CIVITAS.  1. G e n s and
n a t i o denote a people, in a physical sense, in the description of nations, as a society originating in common
descent and relationship, without any apparent reference
to civilization; whereas  populus and  civitas
denote a people in a political sense, as a'society formed
by civilization and compact.  Sall. Cat. 10, 1.  Nationes ferae et pop-uli ingentes subacti. Cic. Rep. i..25.
2. G e n s (yever') includes all people of the same descent, like fvXov,; n a t i o (from 7yv'o-to) a single colony of the same, like  s     Vell.. P. ii. 98.  Omnibus
ejus gentis nationibus in arma accensis.  Tac. G. 2,
88. But as gens, in this physical sense, as the complex
term  for several colonies, has a more comprehensive
meaning than natio, so has it, at the same time, in its
political accessory meaning, as a clan, yevo%, or as the




GENS   GLORIA.                  93
complex term for several families, a narrower meaning
than populus; hence sometimes populhts forms, as a civilized natio, a part of the natural gens. Liv. iv. 49.
Bolanis sume gentis populo, and Virg. A. x. 202; sometimes g e n s, as a political society, forms a part of
populus: Justin. vii. 1.  Adunatis gerttibus variorum
populorum.  3. C i v i t a s (from.eico) denotes tile
citizens of a town collectively, 7roXt,s, merely with regard to their interior connection, as including the inhabitants who are in the enjoyment of the full rights of citizenship, and the lawful possessors of the land;'p o pu 1 u s (redupl. of 7roXts) means the people, 8`os, 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 popiulus. A civitas is necessarily stationary; but a populus may consist
of Nomades, or wanderers from one pasture to another.
GENS, GENUS, see Stirps.
GERERE, see IFerre and Agere.
GESTIRE, see Velle and Gaudere.
GIGNERE, see Oreare.      GILVUS, see Luteus.
GLABER, see Lcevus.       GLACIES, see Frigere.
GLADIUS; ENSIS; PUGIo; SICA.  1. G ladius
(from KcXdo')' is the usual, e n s i s (from ansa?) the
select and poetical name for a sword. Quintil. x. 1, 11.
(v. 188.)  2. P u g i o (from  pungere) is a dagger, as
a fair and openly used soldier's weapon, on a level with
the sword; whereas s i c a (from secare) is the unfair
and secret weapon of the bandit, on a level with poison.
(vi. 291.)
GLOBUus; SPIIERA. G 1 o b u s is the popular term
for any body that is round like a ball; whereas s p h e r a
is the scientific term, derived from the Greek for a mathematical globe. (vi. 147.)
GLOBUS, see Caterva.
GLORIA; CLARITAS.  G 1 o r i a (from  7yXeos) denotes renown, under the image of something said, like




394        GLORIATIO - 3RATIAS EIABERE.
tCX4ov; claritas (from  ryaXfp59) under that of some
thing bright, and that is seen, like  0a'ca. (v. 235.)
GLORIATIO, see Jactatio.    GLUTUS, see Faux.
GNAVITAS, see Opera.        GRACILIS, see Exilis.
GRADATIM, see Paulatim.   GRADIRI, see Ire.
GRADUS; GREssus; PASSUS.  1. G r e s s u s denotes a step subjectively, whereas g r a d u s objectively.
G r e s s u s is a step that is being taken; g r a d us 
that is taken.  2. G r e s s u s 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,. G r e s s u s
denotes any separation of the feet, whether longer or
shorter, quicker or slower, whether deserving the name
of step or not; whereas p a s s u s means a regular
measured step, which at the same time serves as a
measure of length. Virg. YEn. i. 414. Tendere gressus
ad mcenia: comp. with ii. 723.  Iulus sequitur patrem
non passibuls vequis. (iv. 58.)
GRACI; GRAII; GP.ECULI; GRZECANICUS. 1. G r e ci
denotes the Greeks merely as a term in the description
of different nations, and a historical name, without any
accessory moral reference; whereas G r a i i, with praise,
as the classical name for a nation of heroes in days of
yore: G r e c u I i, with blame, as the degenerate people, false and unworthy of trust, that existed in the
times of the Roman writers.  2. G r e c u m  means
what is really Grecian, whether in or out of Greece;
but G r se c a n i c u s, what is made after the Grecian
manner, what is merely'  la Grecque. (v. 304.)
GRANDIEVUS, see Vetus. GRANDIS, see Magnus.
GRATIA, see Studium.
GRATIAS AGERE, HABERE, REFERRE; GRATES; GRATARI; GRATULARI.  1. Gratiam   or gratias
h ab e r e means to feel thankful, like a'pLv es'3vat;
whereas g r a t i a s a g e r e, to return thanks in words,
like eiXqapta7'eev; lastly, g r a t i a m r ef e r r e, to
show one's self thankful by deeds, like X%'plv O'pe 6,
ayT'Xaapleo' at.  Cic. Marc. ii. 33.   Maximas tibi




G-RATUS - GREMYUM.               95
omnes gratias agimus; majores etiam  habemus.  Off.
ii. 20. Inops etiamsi referre gratiam non potest, habere
tamen potest. And Farn. v. 11. x. 11. Plane. 28.
Balb. 1.  Phil.iii. 2.  2. Gratias agere  is the
usual; g r a t e s a g e r e, a select and solemn form of
speech. Cic. Somn. Grates tibi ago, summe Sol, vobisque reliqui ccelites.  3. In the same manner g r a tu 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 congratulation.  Liv. vii. 3.  Jovis templum  gratantes ovantesque adire: comp. with Ter. HIeaut. v. 1, 6. Desine
deos gratulando obtundere. (ii. 213.)
GRATUS; JUCUNDUS; ACCEPTUS; GRATIOSUS.  1.
G r a t u m (from KeXapio-o`rat) means that which is acceptable only in reference to its value with us, as precious, interesting, and worthy of thanks; but j u c u nd u m (from juvare) in reference to the joy which it
brings us, as delightful. Cic. Att. iii. 24. Ista veritas etiam  si jucunda non est, mihi tamen grata est.
Fam. v. 18.  Cujus officia jucundiora scilicet seepe
mihi fuerunt, nunquam gratiora. And v. 15. xiii. 18.
2. G r at u s refers to the feeling, as wished for; a cc e p t u s, to its expression, as welcome. 3. The gratus alicui meets with no antipathy, but is liked; the
gratiosus apud aliquem is the object of distinguished
favor, and enthusiastic attachment, as the favorite or
darling. (iii. 254.)
GRAVIDUS, see Prmegnans.
GRAVITAS, 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 s i n u s, the bosom, between the two breasts,
especially in the female sex, and figuratively the symbol
of protection and refuge. Cic. Pis. 37. ZEtolia proeul a barbaris disjuncta gentibus in sinu pacis posita
medio fere Grxeciwe gremio continetur. (vi. 150.)




96                GRESSUS- HASTA.
GRESSUS, see Gradus.
GREX, see Caterva and Pecus.  GRUMUS, see Collis,
GULA, see Faux.                 GURGES, see Virago.
GURGULIO, see Faux.
GUSTUS, GUSTARE, see Sapor.
GUTTA; STILLA; STIRIA.  G u t ta is a natural,
s til l a (o-rlTX, o-raXat6at), an artificial. measured
drop.  Further, the principal notion in g u t t a is that
of smallness, hence g u t t a t i m means drop by drop;
whereas in s t i 11 a the principal notion is that of humidity, hence s t i 11 a t i m means trickling or dripping.
S till a means a liquid; stiria  (0-TEped) a frozen
drop. (iii. 4.)
GUTTUR, see Faux.           GYRUS, see Orbis.
H.
IHABIENA, see Frcenum.      tIAIERE, see Tenere..HABITARE, see incolere.    HABITUS, see Vestis.
ITACTENUS, see Adhue.       HEDUS, see Caper.
HAJRERE; PENDERE.  H em r e r e (Xetpo'o?) means
to stick, and not to be loose, or able to get forwards;
p e n d e r e (7rn-reo'-at), to be suspended, and prevented
from falling to the ground. Cic. Acad. ii. 39. Ut videamus terra penitusne defixa sit et radicibus suis hcereat,
an media pendeat. (vi. 154.)
HJFLSITARE, see Cunctari.   HARENA, see Sabulo.
HARIOLARI; VATICINARI. H a rio l a r i (from xpav)
means to foretell, with the accessory notion of charlatanism, like XprqoXoyeotv; whereas v a t i c i n a r i
(from  vates, 7XET'qs,) to foretell, with the accessory
notion of inspiration, like puaar-Teo'v-aL.  In Cic. Divin.
i. 2, Hariolorum et vatum furibundpe proedictiones, it is
only the harioli, who from their position and in public
estimation already pass for charlatans; whereas the
vates are charlatans only, as Cicero himself views them
from his philosophical elevation. (iii. 76..)
HASTA, see Missile.       HAUD SCIO AN, see Casu.




EELLUO - HOMO.                  97
TIELLUO, see Prodigus.   HELVUS, see Luteus.
HElOS, see Numen.        HILARIS, see Gaudere.
HIRCUS, see Caper.
HIRSUTUS, HIRTUS, HISPIDUS, see iHorridus.
HISTORTI, see Annales. HISTRIO, see Actor.
IHEDUS, see Caper.
HOMICIDA; INTERFECTOR; PEREMTOR; INTEREM-,OR; PERCUSSOR; SICARIUS.       o m i c i d a denotes
the manslayer in a general sense, as far as manslaughter
is a crime, like avpooJ/vog; whereas i n t e r f e c t o r,
p e r e m t o r, and i n t e r e m t o r, only the slayer of a
particular person, whether the deed be a crime or not,
like  foves',; percussor and sicarius  denote
the instruments of another's will, and mere mechanical
executioners of another's decree; but the percussor executes a public sentence of condemnation, as the headsman, while the sicarius lends and hires out his hand to
a secret assassination, like the bandit.  Cic. Rose. Am.
33, 93. Erat tumrn multitude 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; HOMULLUS. 1. H o m o (Goth. guma, from humus, xoSl,,
Ort.~0V6wog),, means a human being, man or woman, in
opp. to deus and bellua, like avApco7ros; m a s and v i r
mean only the man; m a s in a physical sense, in opp.
to femina, like a'po-rv; v i r (Goth. wair, from Ipqveg),
in a physical sense, in opp. to mulier, like a7vrip.  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. HIomunculus
denotes the weak and powerless being called man, with
reference to the whole race, in opp. to the Deity, to nature in general, to the universe, etc.; h o m u n c i o
and h o m u 11 u s denote the weak and insignificant
man, as an individual, in opp. to other men; h o m u nI              7




98             HONESTAS H- ORTA RI.
c i o, with a feelingof pity; h o m u 11 u s, with a feeling
of scorn. (v. 133.)
HONESTAS, see lTirtus.    HONESTUS, see Bonus.
HONORARE; HONESTARE.  H O n o r a r e means to
honor any body, by paying him singular respect, and
yielding him honor; but h o n e s t a r e means to dignify, or confer a permanent mark of honor upon any
body.
HoRNuS;  HORNOTINUS.  H o r n u s (xrSeatvos)
that which is of this year, as a poetical, h o r n o t i n u s,
as a prosaic word.
HORRIDUS; HIRTUS; HIRSUTUS; ItISPIDUS; ASPER.
I o r r i d u s (from Xepo-o~, XopraoV), is the most general expression for whatever is rough and rugged, from
want of formation; hirtus and hirsutus refer
particularly to what is covered with rough hair, in opp..
to what is soft and smooth; h i s p i d u s and a s p e r,
to rough elevations, in opp. to what is level; h i s p id u s, to the roughness that offends the eye; a s p e r,
to the roughness that causes pain. Vell. P. ii. 4. describes Marius as hirtus et horridus; hirtus referring to
his neglected exterior, horridus, to his rough nature.
(vi. 161.)
HoRRoR, see Vereri.
HORTARII; MONERE.  The h o r t a t i o (gpcft,
epta,)), 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 representation, an action for its object.  Sail. Jug. 60.
Monere alii, alii hortari.  Cat. 60.  Nequidquam  hortere...Sed ego vos quo pauca monerem, convocavi.
Sen. Ep. 13.. Ninium diu te cohortor, cum tibi admonitione magis quam exhortatione opus sit.  Cic. Fam. x.
40.  Si ant aliter sentirem, certe admonitio tua me
reprimere, aut si dubitarem, hortatio impellere posset.
(i. 164.)




lTOSPES -- HUlIANITUS.             99
ItosPEs; ADVENTOR.  H o s p e s is the guest who
visits his friend; a d v e n t o r, the person who puts up
at his host's.  Sen. Benef. i. 14.  Nemo se stabularii
aut cauponis hospitem judicat. (iv. 392.)
IlosPEs, see Externlus.
HOSPITIUM, see Deversoriurn.
HOSTIS, see Adversarius.  HucusQuE, see Adhuc.
HUMANITAS; COMITAS; FACILITAS;  CIVILITAS.
H u m a n i t a s is a virtue of universal extent, which,
like the mental cultivation, proceeding from intelligence,
ennobles the whole man in mind and heart, and gives to
his nature mildness and philanthropy, as a principle; in
opp. to feritas; c o m i t a s (frorm cKOo-/LO) is a moral
virtue, which, like affability, without respect to higher
rank in society, treats every man as a man; fa c i 1 it a s, a social virtue, which, like complaisance, by forbearance and meeting the views of others, facilitates
mutual intercourse in life, and makes it pleasant; c i vi 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 comitas, ut nemo tam humilis esset cui non ad eum aditus pateret. (v. 6.)
HUMANITUS; HUMANE; HUMANITER.  H u n a n it u s means in a human manner, in objective reference
to the exterior condition of man, namely, that of weakness and  mortality, like az-'pcw7retdCo0,?av'pwi'Coq;
whereas h um an e and h u m a h 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 Ot:vXazpc;tr os; humaniter facere is the
result of social cultivation, like frELtK&tS. (v. 8.)
HUMARE, see Sepelire.    HUMERUS, see A2rmus.
HuMvr, us, see Udas.      Humus, see Tellus.




100              JACERE - IGNAVIA.
I & J.
JACERE, see CYubare.
JACTATIO; GLORIATIO; OSTENTATTO; VENDITATIO.
Jactatio and glor i a t i o have their foundation
in vanity and'elf-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; g 1 o r i a t i o is talking big, proclaiming one's
excellencies and merits, with the accessory notion of' insolence; whereas ostentatio  and venditatio
have their foundation in a crafty calculation of the effect
to be produced, and a disregard to truth; o s t e n t at i o would conceal real emptiness under a false show;
v e n d i t a t i o would, by exaggerating one's excellencies, pass them off for greater than they are.
JACTURA, see Amittere and Damnum.
JACULUM, see MiJ'ssile.    JANUA, see Ostium.
ICERE, see Terberare.
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 destination, like the ETrerj8;6tow; the aptus (from potis, potens), by his worth and adequacy, like IKavod(.  The
idoneus is in himself inactive, and suffers himself to be
employed for a particular purpose, for which he is qualificd; the a:ttas himself engages in the business, because he is adequate to it. (iii. 276.)
IGNARUS, see C(ognitio.
IGNAVIA; INERTIA; SEGNITIA; DESIDIA; SOCORDIA  PIGRITIA.  1. I g n a v i a denotes the love of
idleness, in an i d e a I sense, inasmuch as the impulse
to action distinguishes the more noble from the ordinary
man, and gives- him  an a b s o l u t e value; in opp. to
industria, Tac. Ann. xii. 12. xvi. 18; whereas i n e rti a denotes the love of idleness in a real tangible




IGNA VIA - IGNOMINIA.              101
sense, inasmuch as activity makes a man a useful member 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; i n e r t i a lies in the character and habits, and has no desire to work.  A lazy
slave is called inors; a person of rank, that passes his
time in doing nothing, is ignavas.  2. S e gnitia,
d&esidia, socordia, and  pigritia, are  the
faults of a too easy temperament. S e g n i t ia (from
sequi, oK'cros,) wants rousing, or compulsion, and must
be conquered, before it resigns its ease, in opp. to
promptus.  Tac. Agr. 21.  D e s i d i a (from sedere)
lays its hands on its lap, and expects that things will
happen of themselves; s o c o r d i a 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; OPPROBIRIUTM.  1. I g n o m i n i a deprives one of political
honor, which is independent of the reports circulated
concerning a mans and is the consequence of an official
denunciation, the justice of which is supposed; that of
the censor, for example, like a'rl/lta; whereas i n f am i a 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  vOurdOputta.
2. I g no m inia and inTan i a are abstract, and
denote subjective states; d e d u c u s and p r o b r u m
are concrete, and denote, objectively, disgrace itself;
d e de c us is a deviation fi'om  the conduct that becomes a man of honor, from whom noble actions are expected; p r o b r u m  is a stain on the morality of a
mnmn, from whom, at least, irreproachable conduct is expected. D e d e c u s is incurred generally in our public relations, by abjectness of spirit, etc.; p r o b r u m,
in our private relations, by licentiousness, etc.  3.
*I




102             IGNOSCERE   IM>,AGO.
P r o b r u m  (from  7rpo'cpeo) is reproach, as far as it
can justly be made; o p p r o b r i u m, reproach, as far
as it actually is made.  In probrunz the disgrace itself
is more considered; in opprobrtium, the open proclamation of it.
IGNOSCERE; VE,;IAM DARE.  I g n o s c e r e (auvayl/VooKEeVtv) is- a moral act; as, to forgive from  one's
heart; to forgive and forget, in opp. to retaining anger,
-rvTy7Jvo-KewLV; whereas v e n i a m  d a r e (avtav  or
aipeowv ovrvat) is a political act, to allow clemency to
take place of justice, in opp. to punishment, like upete'vat. The friend ignoscit a person of his own rank; one
who is of higher rank and greater power veniam dat.
Cic. Man. 3. Illis imperatoribus laus est tribuenda
quod egerunt; venia danda quod reliquerunt; comp.
with Att. xvi. 16.  Ignosce  mihi quod eadem  de re
sepilus scribam. (v. 170.)
ILIA, see Care.           ILLICO, see -Repente.
ILLUSTRIS, see Celeber and Lueculentus.
IMAGO; SIMULACRUM; STATUA; SIGNUM.  1. I ma g o and s i m u 1 a c r u m denote, as the most general
terms, any representation, whether a work of statuary
or of painting; i m a g o (/,lXavrq) is allied to the original, as to a pattern, by a striking likeness of form, like
eiKpvj; s i m u 1 a c r u m is oplposed to the original, as a
real being, by a deceptive imitation of its form, like
c'&oXov; whereas statua, signum, and effigies, are merely plastic works; t a b ula  anld pi ctura,  merely pictures.   2. Simulacrum  and
s t a t u a denote the copying of the whole figure, consequently, in the plastic art, standing figures; e ffigi e s and im ago, principally the copying of the
characteristic parts, namely, the features; e f fi g i e.s,
in staturary, as busts; i m a g o, in painting, as halflength portraits.  Tac. Ann. i. 74.  Alia in statua amputato capite Augusti effigiem Tiberii inditami.  Hist.
ii. 3.  S'imulacrum deae effigie humana.  Cic. Tusc. iii.
2, 3.  Optimus quisque consectatur nullam eminentera




IMBER - IMITATIO.              103
effgiem  (virtutis) sed adumbratam  imagi.em  gloriae.
S i g n u in (from sequo, to proclaim,) means any plastic
work, in opp. to tahiuce and pictturce.  Sal. Cat. 11.
Cic. Orat. i. 35. Man. 14. Suet. Coes. 47. Quintil.
ix. 2.  Cic. Verr. iv. 1; s i m u l a c r u m  means the
sacred statue of a god, like ataXa; stat u a, the
profane statue of a man, like aSptLaa.  Cic. Cat. iii. 8.
Simulacra deorum immnortalium  depulsa, sunt et statute
veterum  hominum  dejectae.  Tac. Ann. i. 73.  Suet.
Tib. 26.  Cic. Verr. i. 22.  Legati deorum sirnulacra
venerabantur, itemque cetera signa et ornamenta lacrimantes intuebantur. (v. 237.)
IM3BER, see Pluvia.
IMITATIO; IEMULATIO; CERTATIO; RIVALITAS; SIMIULATIO.  1. I m i t a r i   eans merely the effort to
produce something like some other thing, without any
accessory moral notion; me m u 1 a r i (from  acl'o-LoS)
means,-at the same time, to do something which shall
gain equal or superior consideration, honor, and approbation, when compared with the thing imitated.  I m it a t i o has in view only the thing itself, and is generally moderate and laudable; me m u l 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, according as it has its foundation in the lover of honor, or in
immoderate ambition. Plin. Ep. vii. 30. DPemosthenis
orationem habui in manibus, non ut cemularer (improbum enim ac poene furiosum) at tamen imitarer ac sequerer tantum.  Comp. i. 2, 2. viii. 5, 13.  Quintil. i.
2, 26.  Cic. Tusc. iv. 8, 17.  2. The se mulus 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 at o r andl c o n c e r t a t o r are already on a par with their
opDponent, and strive to outdo him, and conquer him.  3.
iE m u 1 a t i o contends for superiority in any art; r iv a I i t a s, only for preference in estimation.  Cic.
Tusc. iv. 26, 56.  Illa vitiosa cemulatione, quae rivagit




104            IMPAR- INAMBULARE.
tati similis est, quid habet utilitatis? 4. I m i t a t i o
is an effort 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 io, 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 o 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 A.quus.      IMPENSHE, see Sumptus.
IMPERARE, see Jubere.
IMPERTIRE; TRIBUERE; PARTICIPARE; COMMUNICARE. Impertire  and tribu e re denote giving
a portion, without reference to any share, which the
giver is to retain for himself; i m p e r t i r e means
giving, as an act of free will and of goodness; t r i bu e r e, as an act of justice, or of judiciousness; whereas
participare and communicare, the giving a
share of something of which one also retains a share
one's self; p a r t i c i p a r e has generally the receiver
for its object, who is to share a possession; but c o mm 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 D)elicetum.   IMPIUS, see Selestus.
IMPONERE, see Fallere.
IMUS; INFIMUS. I m u m (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 imrum is
the lowest extremity of a part; then the infimum,
the lowest pa't, with reference to the other parts. Cic.
Rose. Corm. 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. Luria
infimrna est quinque errantium. Further, i m u s denotes
the lowest in a purely local relation; i n f i m u s, with
the accessory notion of the lowest rank. (iv. 377.)
INAMBULARE, see Ambulare.




INANIS - INCIPERE.              105
INANIS; VACUUS.  I n a n i s (from lvao) means the
emptiness of that which has been full, but is now without its contents, in opp. to plenus, Cic. Orat. i. 9, 37.
Parad. 6, 1.  Brut. 8, 34; whereas vacuus denotes the emptiness of that which may be filled, but is
at present vacant, in opp. to occupatus, Tac. Hist. iv
17; or to obsessus, Cic. N. T. i. 24.  Tac. Ann. vi.
34. Jason post avectam Medeam genitosque ex ea liberos inanem mox regiam AEetse vacuosque Colchos repetivit; that is, the palace deserted and desolate, and
the people wvithout a governor. Figuratively, i n a n e
means a nullity; v a c u um, a vacancy. (i. 100.)
INcASSUM, see FPrustra.  INCASTUS, see Inficetus.
INCEDERE, see -Ie.       INCENDERE, see Accendere.
INCESTUS, see Inficetus.  INCHOARE, see incipere.
INCIENS, see Prcegnans.
INCIPERE; ORDIRI; INCHOARE; CCEPISSE.  1. I nc i p e r e denotes the beginning, in opp. to the state of
rest, which precedes and follows, consequently it is in
opp. to cessare and desinere, desistere, finire; whereas
o r d i r i (from'p8etv, radix,) in opp. to an advancement; consequently in opp. to continuare, and its intransitive 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. xi.
3, 34.  Tac. Agr. 32. Varro R. R. iii. 16. Apes cumr
evo]aturae sunt, aut etiam ineiperunt, consonant vehementor. Cic. Fin. iv. 6. Hoc inchoati dujusdam officii
est, non pelfecti. 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, quoeso, nec 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 oepit,
et desinit.  Cic. Rab. Post. 2.  Ovid, Ep. ix. 23;
c oe p i refers more to the action which is begun; i D




106            INCITARE - INCOLUXIS.
c e p i, more to the beginning which has been made.
C ce pi is a sort of auxiliary verb; in c epi is emphatic; 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 ceperat (sed cum rosam  viderat, tum ver inipere arbitrabatur), dabat se labori. (iii. 157.)
INCITARE; INSTIGARE; IRRITARE; INSTINCTUS.  1.
I n c i t a r e (from ciere) denotes to urge an inactive
person by merely bidding, speaking to, and calling upon
him, to an action, generally of a laudable kind, synonymously with hortari; i n s t i g a r e (from o-T'aLt) to
spur on a reluctant person by more vehement exhortations, promises, threatenings, to an adventurous act, synonymously with stimulare; i r r i t a r e (awvepe~l'o)
to incite a quiet person by rousing his passions, ambition, revenge, to a violent action, synonymously with
exarcerbare. Ter. And. iv. 2, 9. Age, si hic non insanit satis sua sponte, instiga.  Lucr. iv. 1075.  Et
stimuli subsunt qui instigant laedere id upsum.  2. I ns t i g a t u s means spurred on by an exterior and profane power, by words, commands, etc.; i n s t i n c t u s
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; INQUILINUS; COLONUS. i. I n colere is transitive, as to inhabit;
h a b i t a r e, intransitive, as to dwell. At the same
time i n c o l e r e has reference to the country, to which
a man, as a citizen or- inhabitant, belongs; whereas
h a b i t a r e has reference to the house, in which a
man, as owner or tenant, has his stationary residence.
2. I n c o l a is the inhabitant, in opp. to the citizen,
Cic. Off. i. 34, like I&oLCPoS; i n q u i  i n u s, the tenant, in opp. to the owner of the house, dominus, Cic.
Phil. ii. 41, like o-'volKo9; c o 1 o n u s, the farmer, in
opp. to the landowner, Cic. Caec. 32; something like
5.
INCOLUMIS, see Salvus.    INCURIOSUS, see  uttus.
INCUNABU A, see Cunae.




INCURVUS- INGLUVIES.             107
INCURVUS, see Curvus.    INCUSARE, see Arguere.
INDAGARE, see Queerere.  INDIGERE, see Carere.
INDIGNARI, see Succensere. INDOLES, see.lngenium.
INDULGERE, see Concedere. INDUSTRIA, see Opera.
INEDIA, see Fames.        INERTIA, see I[gnavia.
INFAMIA, see Ignominia.  INFANS, see Puer.
INFENSUS, INFESTUS, see Adversarius.
INFICETUS; INFACETUS; INCESTUS; INCASTUS.  1.
I n f i c e t u s involves positive blame, a tasteless and
heavy fellow; whereas i n f a c e t u s only negative, a
man not remarkable for wit. 2. In the same manner
i n c e s t u s denotes an incestuous person; whereas
i n c a s t u s only an unchaste person. Sen. Contr. ii.
13. (ii. 83.)
INFIDELIS, INFIDUS, see Fidus. INFIMUS, see IMUS.
INFITIARI, INFITIAS IRE, see Neyare.
INFLAMMARE, see Accendere.
INFORTUNIUM; CALAMITAS; INFELICITAS; MISERIA.
Infortunium and calamitas denote a single
misfortune; i n f o r t u n i u m, more as a vexatious accident, like malheur, for example, the loss of a purse,
receiving blows, etc.; c a I a m i t a s (from  coXoiow) 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;
m i s e r i a (from ptvotapo?) as an actual, pressing
state of affliction.
INGENIUM; NATURA; INDOLES. I n g e n i u m 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; i n g e n i u m, more with
reference to the faculties of the mind, n a t u r a to the
feelings of the heart; whereas i n d o 1 e s 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            INGRUERE   INITIUM.
INGRUERE, see Irruere. INIMICITIA, see Odium.
INIMICUS, see Adversarius.
INIRE; 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 pugnarm, numerum, etc.; whereas intrare, introire, ing r e d i, a literal entering; i n t r a r e is usually transitive, as to enter, and has an emphasis on the verbal
part of the word; whereas i n t r o i r e is intransitive,
as to step in, and has an emphasis on the adverbial part
of the word.  In the phrase intrare curiam  one thinks
more of the mere threshold, which is to be stepped
over; in the phrase introire one thinks more of the four
walls by which one is to be enclosed.  2. Intrare
and i n t r o i r e suppose a space distinctly limited by
walls, boundaries, marks; whereas i n g r e d i supposes, generally, any limited space, for example, viam,
pontem, etc. (iv. 521.)
INITIUM; PRINCIPIUM; PRIMORDIUM.  1..I n it iu 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 extrenumn. Cic.
Cleunt. 4. Orat. 61, 204. Cxec. 15, 44. In initium
the beginning is made only with reference to time; in
_princeiium the foundation also is laid with reference to
space. The initium  is pushed out of the way by that
which follows; the principiumrn serves as a basis for that
which follows. The initia philosophice are the rudiments
over which the scholar goes, and which are superseded
by further studies; the privcepiia are the fundamental
principles, to which he must always recur. I n i t i o
usually means " at the beginning, but differently (or,
not at all) afterwards;" whereas p r i n c i p i o means
from the very beginning, and so onwards. 2. P ri



INJURIA - INTELLIGERE.             109
m o r d 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.  I n n u m e r u s is a
poetical and choice expression, like numberless, avYptuoq; innumerabil i s, a prosaic and usual expression, like innumerable, chapLs~7?qTo?. (vi. 17I.)
INOPIA, see Paupertas.    INQUAM, see.Dicere.
INQUILINUS, see Incolere.
INQUINARE, S. Contaminare. INSANUS, see Amens.
INSCENDERE, see Secandere. INscIus, see Cognitio.
INSIGNIS, see Eminens.
INSIMULARE, see Arguere.
INSOLENTIA, see Superbia. INSOMNIS, see Tigil.
INSOMNIUM, see Somnus.  INSTIGARE, see JIncitare.
INSTITUERE; INSTAURARE; RESTITUERE; RESTAURARE.  I n s t t u e r e means to establish a profane,
instaurar e, a sacred, or honorable, or generally
important institution, such as sacrifices, sacred games,
wars and battles.  Hence is i:,stituere itself a usual,
instaurare, a solemn, select expression. In the same
manner restituere is distinguished from  restaurare. (iv.
300.)
INSTITUERE, see Erudire.
INSTRUCTUS, see Prcaditus.
INSUPER, see Prtceterea.    INTEGER, see Salvus.
INTEGRARE, see Iteram.
INTELLIGERE; SENTIRE; COGNOSCERE. In te 11 i.
g e r e denotes a rational discernment, by means of reflection and combination; s e n t i r e, a natural discernment, by means of the feelings, immediate images, or
perceptions, whether, of the senses or of the mind;
lastly, c o g n o s e e r e denotes an historical discernment,
by means of the senses and of tradition. Sen. Ir. iii. 13.
Quidni gauderet, quod iram  suam  multi intelligerent,
J




110        INTERCAPEDO - INTERFICERE.
nemo sentiret?  Cic. N. D. iii. 24   Quare autem  in
his vis deorum insit, tum intelligam  quum  coynovero.
(vi. 175.)
INTEROAPEDO; INTERRUPTIO.; INTERPELLATIO; INTERLOCUTIO.  Intercapedo  and interruptiQ
are any interruption of another person's business; i nt e r c a p e d o, a quiet, often even a benevolent interruption; i n t e r r u p t i o, a violent and turbulent interruption; whereas interpellatio  and interl o c utio are only the interruption of a speech by
speaking between; the interpellator will nearly prevent
the speaker from going on; the interlocutor will make
himself also heard in the midst of another's speech.
(vi. 176.)
INTERDICERE, see Vetare.    INTERDIU, see Dies.
INTERDUM, see Nonnunquam.
INTEREA; INTERIM. 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 business, as in the midst of this. They have the same relation to each other, as a point of time to a space of time.
Cic. Quint. 6.  Hmec dum Romce geruntur.. Quintius interea de agro detruditur; that is, gradually;
comp. with Fam. x. 12. Interirn 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.lmicida. INTERESSE, see Adesse.
INTERFECTOR, see Hornicida.
INTERFICERE; PERIMERE; INTERIMERE; NECARE;
()CCIDERE; JUGULARE; OBTRUNCARE; TRUCIDARE;
PERCUTERE. Interficere  and perime re are
the most general expressions. for putting to death, in
whatever manner, and from  whatever motive, fame,
veneno, suspendio, ferro, suppliciis, dolo, like cTrelvev;
but interficere as a usual, perimere as an
old, forcible, poetical expression. I n t e r i m e r e involves the accessory notion of privacy, as to remove out




INTERITUS - INTERMORI.              111
of the way; aratperv; n e c a r e, that of injustice, or,
at least, cruelty, to murder, (OovetetE. Cic. Tusc. v. 20
Dionysius alterum jussit interfici, quia viain demonstra.
visset interimendi suli.  Curt. ix. 7, 8.  Boxum  protinus placuit interfici; Biconem  etiam  per cruciatus
necari. 2. Occidere, jugulare, trucidare,
obtruncare, percutere, denote a sanguinary
death-blow; o c c i d e r i means by cutting down, especially 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-04at; o b t r u n c a r e means
to butcher, massacre, and cut to pieces, after the manner of the awkward  murderer;  tru c ida r e, 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 sentence of condemnation, or, at least, of a death-warrant.
Senec. Contr. iii. 21. Nec dominum occidit, nec domino
venenum dedit. Hor. Ep. i. 2. Ut jyuglent hominem,
surgunt de nocte latrones.  Sallust.  Fr.  Creteri vice
pecorum obtruneantur; so that you may see a mangled
mass of limbs, as in the heap of slain in a battle. Tac.
Hist.... Juberet intejici; offerre se corpora ir e; trucidaret. Cic. Cat. iv. 6. and Rosc. Am. 34. Cujus
consilio occis'us sit invenio; cujus manu yercussus sit
non invenio. (iii. 181.)
INTERITUS, see Lues and liors.
INTERLOCU1'I9, see itcrceapedo.
INTERMITTERE; OMITTERE. I n t e r m i t t e r e means
merely to leave off for a time, —in temnpus mittere curm
spe consilioque resumellCdi; whereas o m i t t e r e, to
leave out altogether.  V arro Fr. Studia tantum int(r.
mittantur, ne onlitantutir. (i. 3.)
IN1ERMORI, see l)ors.




112          INTERPELLATIO - ADIPISCI.
INTERPELLATIO, see Intercapedo.
INTERROGARE, see Rogare.
INTERRUPTIO, see Intercapedo.
INTESTINA, see Caro.
INTRARE, INTROIRE, see Inire.
INTUERI, see Vi'dere.      I NUNC, see Agere.
INVADERE, see Irruere.    INVALETUDO, see.Jger.
INVENIRE; REPERIRE; DEPREHEINDERE; NANCISCI;
ADIPIscI; CONSEQUI; ASSEQUI. I n v e n i r e donotes,
as a general term, to find; r e pe ri r e and d e p r eh e n d e r e suppose a previous concealment of the thing
found, and *an intention, and pains employed on the
part of wthe finder; but the reperiens (friom 7re7rapedv)
merelyv discovers what was concealed, and now lies before his eyes, like,vvupetv; the deprehendens, what desired to hide itself, or to escape, and now is in his power.
Tac. Ann. i. 74.  Perniciem  aliis ac postremo sibi invenere: comp. with xiv. 3. Coedes quonam modo occultaretur nemo repeit.  2. Invenire, reperire,
d e p r e h e n d e r e, imply a concealed object, which is
discovered; whereas nanci-sci, adipisci, asseq u i, and c o n s e q u i, only a distant object, which is
reached; the nanciscens (from'veygKr-SaL) arrives at
his object with or without trouble, sometimes even against
his wish, as to light upon; the adipiscens (from  potiri)
only by exertion, as to achieve; the consequens arrives
at the object of his wish with or without assistance; the
assequen.s, at the object of his endeavors, by means of
exertion. Suet. Tib. 10. Titus ad primam statim mansionem febrim nactus: comp. with Dom. 15. Nero in
adipiscenda morte manu Epaphroditi adjutus est. Cic.
Att. x. 12. Nactus Curionem ornnia me consecutum pu
tavi. Rose. Com. 4. Ut neque nihil neque tantum quan
tum postulavimus consequamur. In Cic. Mil. 11. Ni
hil dico quid resp. consecuta sit, nihil quod vos, nihil
quod omnies bonli; namely, by the death of Clodius, to
which certainly nobody but Milo had contributed; assecuta sit could not be substituted; and, on the other




INVERTERE - JOCUS.               113
hand, in Sen. Brev. 17. Operose assequuntur qume volunt,
anxii tenent qu. assecuti sunt; the word conseqzeuuntur
would be too weak. Cic. Fam. i. 7, 10. Omnia qune per populum  quidem  sine seditione asseq.i arbitrabantur, per senatuln consecuti sunt (iii. 142.)
INVERTERE, see Vertere.
INVESTIGARE, s. Qcuerere.
INVICEM, see Vicissim.
INVIDIA; LIVOR; INVIDENTIA; MALIGNITAS; OBTRECTATIO; DETRECTATIO. I n v i d i a denotes looking
askance, as a sion that a man grudges something to another, from  moral or immoral motives, not necessarily,
though especially, from  self-love, like b7ro#la; whereas
i v o r (from XXevX, or XXota), denotes the self-tormenting envy, which poisons the whole soul, and deprives
tbe body itself of its fresh healthy color.  2, Invid 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 in v id e n tia is a new term of
Cicero's for the envy which a man harbors.  3. I n vid ia and li v or denote envy as a temporary state,
whereas m a 1 i g n i t a s as an habitual quality and disposition, in opp. to goodness of heart.  The invidus
and lividus grudge particular persons particular advantages, in particular cases; but the mn'alignus wishes
well to nobody but himself.  4. I n v idi a, li vo r,
malignitas, denote a feeling and state of mind,'whereas o b t    r ec t a t i o denotes an action, or manner
cf acting, proceeding from  this feeling, inasmnuch as it
seeks to injure the envied person by dishonorable means,
namely, detraction.  Obtrectatio can scarcely be conceived as existing without invidica, but invidia may
without obtrectatio, if the envious person is too cowardly
to enter into conflict with the envied.  5. O b t r e c t atio supposes a rival, and has its origin in jealousy;
whereas d e t r e c t a t i o only an enemy in general, and
proceeds principally from antipathy. (iii. 65.)
INVIDIA, see Odiunm.
JS*               8




114                JOCUS  ITER.
JoCUS, see Ludus.
IRASCI, see Succensere
IRE; MEARE; GRADIRI; INGREDI; INCEDERE; VADERE.  1. Ire and m e are 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 i'vat; but m e a r e (from  4,eivo) especially to beasts, ships, rivers, stars, as mere inechanical motion, in which reason has no share,. like ao7eav;
whereas gr a d i r i and i n g r e d i, i n c e d e r e and
v a d e r e, with particular accessory notions in regard
to the manner of going; gr ad iri and ingr 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 /a&leev; i n c e d e r e, 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 e',,alveLtv; and v a d e r e (EXcedv?) with alacrity
and a quick step, as in travelling, and in attacking the
enemy, in opp. to repere? like XWopeLv; Thuc. v. 70.
2. In gre ssu s means going in general; inc es sus
a manner of going peculiar to the individual, and by
which he is known as well as by his physiognomy. I ngr essu s is purely physical; in ce s us is moral and
characteristic.  (iv. 53.)
IRRIDERE, see Ridere.
IRRITARE, see Incitare and Lacessere.
IRRITUS, see 1Frustra.
IRRUERE; IRRUMPERE; INGRUERE; INVADERE. I rr u e r e (-elcpevcrat) means to rush on hastily and inconsiderately; i r r u m p e r e, to force one's way with
violence; i n g r u e r e (ingravare) to press on  with
threats and importunity; i n v a d e r e, to fall upon
with boldness, and without regard to consequences. (vi.,
180.)'
ITER; VIA; TRAMES; SEMITA; C(ALLIS.  1. Ite r
and meatus denote  the  progress which a person
makes, the going, the journey, in an abstract sense;




ITER - ITERUAJ.              115
t e r, that which a rational being makes; m e a t u s,
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 aestuosa
et pulverulenta via.  2. I t e r in a concrete sense, de'
notes a way which leads directly to a particular point,
whether beaten and trodden, or not, like xceXev~ro9;
whereas via (from the old word veha, way), a way,
which, if not beaten, is the ordinary and usual way,
like 06'3. Caes. B. G. vi. 27, means by viarum atque
itinerum daces, the guides, who partly point out the frequented roads and paths, partly give information as
to where they lead out.  3. Vi a and iter may be
narrow  or wide; whereas, trames, callis, and
s e m i t a, denote only a narrow way or path; t r a m e s
-(Tprua) a by-road in a plain and town, by which one
may arrive, partly in a shorter time, partly without being so much observed as in the open road, to a given
point; s e m it a (from  secare, segmen), a foot-path,
which often runs by the side of the high-road, like oe7pos;
c a ll i s (from  K/cXedvLo0) a path over a mountain or
through a wood, which is scarcely passable except for
cattle, like ar'pawro6. Plaut. Cas. iii. 5, 42. De via
in semitam degredi; and Liv. xliv. 43.  Cic. Phil. xiii.
9, 19.  Egressus est non viis, sed tramitibus paludatus;
and Rull. ii. 35.  Virg. 2En. ix. 383.  Rara per occultos lucebat semita calles; and Curt. vii. 11, 2. (iv.
64.)
ITER FACERE, see Proficisci.
ITERUM; RURSUS; DENUO; DE INTEGRO; REPE
TERE; INTEGRARE. 1. It e r u m (gepov) means,like eivTepov, a second time; r u r s u m or r u r s u s, (revorsus)
like avirt and 7rXawv, again, once more; d e n u o (do
novo) like veo Cev? anew; d e i n t e g r o. like aiStL9 ~e
vrwapxqS, quite afresh. Justin. xxi. 4, 6. Hoc consilio
prseventus iterum  servitia concitat, statutaque rursus
coedium die, quum denuo se proditum videret. 2. In




116             JUBERE - JUVENTA.
the same manner p u g n a m  i t e r a r e, Liv. vi. 32,
means to join battle a second time; p-u g n a m r e p ete re, x. 36, to repeat the battle; pugn am ren ov a re, Cses. B. G. iii. 20, to renew the battle; and
pu gn am  in te g rare, Liv. vii. 7, to begin the battle again quite from the beginning.  Aut. Herenn. ii.
3, 47. Enumeratio est per quam colligimus et commonemus quibus de rebus verba fecerimus, breviter, ut
renovetur, non redintegretur oratio.  (i. 184.)
JUBERE; IMPERARE; PRA;CIPERE; MANDARE.  J Ub e r e (from'6O7VT) means to bid, merely in consequence
of one's own wish and will, in opp. to vetare, like fceXeVetw;
i m p e r a r e, to command, by virtue of a military suprernce authority, like apXev; pxr e c i p e r e to enjoin, by
virtue-of an authority as a teacher, etc., something like
Er~XX-erSOat; m a n d a r e (friom urz8o/aat) to charge,
in consequence of thorough confidence in a person, like
JUcUNDUS, see Gratus.  JUGULARE, see Interficere.
JtUGUM, see JfMons.  JUMENTUM, see Pecus.
JURGIUM, see Disceptatio.
JUSJURANDUM; JURAMENTUM; SACRAMENTUM. J u Sjurandum, and the later word juramentum, denote a civil oath, by which a man confirms or promises
something; s a c r a m e n t u m denotes a military oath,
by which the soldier solemnly pledges and binds himself
not to forsake his standard.  Liv. xxii. 38.  Alilites tune
quod nunquam antea factum erat, jurejurando a tribunis militum  adacti jussu consulum  conventuros neque
injussu abituros; nam ad eam  diem nihil proeter sacramentum fuerat.  And xxxv. 19. (vi. 183.)
JUVARE, see Auxilium.
JIJVENIS, see Puer.
JUVENTA; JUVENTUS; JUVENTAS; JUVENALIS; JUVENILIS.  1. J u V e n t a (from gEo,'[), is the season of youth; j u v e n t u s, a collection of young men;
Juventas, the goddess of youth.  2. Juvenalis
dlenotes youthful, either indifferently, as that which be



LABARE -LABOR.                 117
longs to young people, or with praise, in opp. to the
weakness of old age; whereas j u v e n i I i s donotes
youthful, with the accessory moral notion of what is in
conformity with the character of young people, mostly
with blame, in opp. to the maturity of age. (v. 46.)
L.
-LAIBARE; TITUIBARE; VACILLARE; NITTARE.  L ab a r e (the ancient Gothic word, slipan, from Xcoobav),
denotes tottering, with reference to the whole body,
whiich rests on no firm basis; t i t u b a r e (from Taoefv
-vubX/o), with reference to the feet, which refuse their
service, and stagger; v a c i 1 a r e (ia) with reference to the upper part of the body, which wants its upright, steady, secure position; lastly, n u t a r e (from
FEVEtL) with reference to the head, which seems ready
to fall off. The titubans threatens to sink to the ground;
the vacillans, to fall over. T i t u b a t i o betrays bodily weakness; v a c i ll a t i o,.want of external dignity, and a steady carriage. (iii. 62.)
LABES, see T7itium.
LABI; CADERE.  L a b i (from XcIwo) means to fall,
with reference to the point from which, and to the space
through which, any one glides or sinks down, like
oXwto-ae,; whereas c a d e r e means to fall, with reference to the point which a man reaches by his fall, as to
come to the ground, like 7re'crWv.  Virg. 2En. vi. 310.
Lapsa cadunt folia.  Cic. Brut. 49.  Quibus vitiis labatur aut cadat orator.  (i. 128.)
LABOR; MOLESTIA; IERUMNA.  1. L a b o r is tbe
toil which requires strength and causes weariness, like
7rovos; m o 1 e s t i a (from /uXts, /,aXepos,) the trouble
which, by its greatness or unseasonableness, dispirits,
like XaeroT'v;  ve r u m n a (alpoplrv) the hardship
that almost exceeds human strength, and bows down
even the hero, like'raXaLTrwopta; an antiquated, half




118             LABOR- LACRIMARE.
poetical expression, in Cic. Fin. ii. 35, and Quintil. viii.
3, 26. Cic. Fin. v. 32. Ut ubi virtus sit resque mag.
nse et summe laudabiles virtute res gestse, ibi esse miseria et cerurnmra non possit, tamen labor possit, possit molestia.  (iv. 422.)  2. L a b o r a r e denotes, as an intransitive verb, to be in a state of trouble and toil; but
e 1 a b o r a r e, as a transitive verb, to produce something by trouble and toil.  (i. 116.)
LABOR, see Opera.
LACERARE; LANIARE. L a c e r a r e (from?aKalS)
denotes to tear by mere force, which may be done by
the hands, claws, teeth; whereas   a n i a r e denotes
the effect of a cutting instrument, under which teeth and
claws may be included.  Appul. Met. iv. p. 84.  Morsibus laceratus, ferroque laniatus.  Liv. xxii. 51. (v.
176.)
LACERTUS, see Ulna.
LACESSERE; IRRITARE; SOLLICITARE.  1. L a c e ss e r e (Xalct'eLv) means to excite the reason and will of
another to resistance; i r r i t a r e (ch'ep6elto) to provoke. his feelings or passions to anger. Cic. Mil. 31.
Ut vi irritate ferroque lacessere fortissimum virum  auderet. 2. L a c e s s e r e means to excite, when a man
in a coarse manner disturbs the peace of another; s o lI i c i t a r e, when a man disturbs the quiet of another
in a refined manner. (v. 176.)
LACRIMARE; PLORARE; FLERE; LAMENTARI; EJULARE; DEFLERE; DEPLORARE.  1.  Lacrimare
(from  aEKpv) denotes the physical consequence of a
certain emotion of the mind, whether joyful or sorrowfuil,
like &aKpi6etv, to shed tears; whereas p 1 o r a r e (from
pluere) denotes a passionate expression of grief, like
sprve'v, to wail and cry.  Between the two stands fi e r e
(OXCo) in opp. to ridere, partaking of the passionless
feeling denoted by lacrimare, and of the feeling of grief
denoted by plorare, like cXaietv, to weep.  Sen. Ep.
63. Nec sicci sint oculi amisso amico, nec fluant; lacrimandam est, non plorandum. 2. L a m e n t a r i and




LACUNA - LMDERE.                119
ej u I a r e denote a higher degree of ploratus; but
I a m e n t a t i o (from  cXaL/a?) is, like KKICe&V,  a
longer continued wailing; e j u 1 a r e (from eda) a wailing interrupted by cries and sobs, like A3oXt4?tv. 3.
P l o r a r e and fi e r e are intransitive verbs, as to
weep; deplorare and deflere transitive, as to
deplore.
LACUNA; LACUS; STAGNUM; PALUS; ULIGO; LA
MA; LUSTRUM. L a c u n a denotes, in poetical language, any standing water, from a sea to a pool; 1 ac 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 ebbing and flowing; 1 a c u s (liquere) is large enough to
bring to mind the image of the open sea, in opp. to the
main sea, like?X4Lvqr; s t a g n u m, like a pond, not so
large as to resemble a lake, in opp. to a stream, like'reva/yos; whereas p a 1 u s and u 1 i g o are collections
of standing water corrupted and grown foul; p a 1 u s
(vrXv&azv) is, like a marsh, a district covered with a surface of foul water, like Ao9; u I i g o (from oX6o) like
a moor, a district soaked through with foul water.  The
p a 1 u s appears as a mass of water made thick by mud
and bog-earth, in which a person may be drowned; u 1igo only as ground thoroughly soaked with water, in
which a man may sink down. Lastly, 1 a m se and 1 u st r a denote standing waters of small extent; 1 a m a,
a mere dirty and filthy puddle on a high road; I u st r a, an ill-smelling and noisome quagmire in woods, etc.
(v. 30.)
LAEDERE; VIOLARE; OFFENDERE.  L ze d e r e de
notes a physical injury, as to hurt; v i o 1 a r e, an injury to a person's rights, as to offer violence; offend e r e (from 7rwzvos~) an injury to a person's feelings, as
to affront.  L e d e r e refers to whatever object is capable of receiving injury; v i o 1 a r e, to one that has a
just claim to protection; o ffe n d e r e, to a rational
and feeling being.  Cic. Off. i. 28, 99.  Justitise partes
sunt non violate homines, verecundive non offendere.




120            LXTA.RI - LAQUEUS.
Fin. iii. 11. Sen. Ir. iii. 18. Pleraque eorum propter quze irascimur offendunt nos magis (uam kedunt.
Const. 4. Contumelia tantumn delicatis gravis est, qua
non lceduntur, sed offenduntur.  Ovid, Am. iii. 3, 31.
Formosa superi metuunt offendere laesi. (iii. 138.)
LIETARI, see Gaudere.
LmvIS; GLABER; FRICARE; TERERE. 1. L e v i s,
1 e v i s, (Xedos) means smooth, in opp. to rough and rugged, and gives a pleasant impression of elegance;
whereas g 1 a b e r (yXafvp6S) in opp. to rough, covered with hair, and grown up, and gives an unpleasant
impression of deficiency.  2. F r i c a r e means to rub,
and thereby make smooth, like #4XEteV; whereas t er e r e (Teipewt) means to rub, and thereby make less,
like rTpt'lev.
L2Evus, 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; lingere
(XdXeev) 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 lambentem; compare with xxxi. 4. Pecoribus saldatur lingendus. (v. 152.)
LAMENTARI, see Lacrima.
LANCEA, see MJssile.
LANiIARE, see Lacerare.
LANIENA; Macellum.  L a n i e n a is the butcher's
stall, where the lanius sells slaughtered and readyjointed meat; m a c e 11 u m, the market in which the
mnacellarius sells all sorts of meat, including poultry
and fish.
LAPIS, see Saxum.
LAQUEUS; FuNIs; RESTIS. 1. L a q u e u s (from
eXWat) is the noose at the end of a rope; whereas fun i s and r e s t i s mean the rope itself; fu n i s, a thicker




LARGITIG- LARVA.              121
rope, which is meant more for drawing and pulling, and
on that account must have a proper length, like -oXZvo?;
r c s t i s, a thinner rope, which serves more for fastening and hanging up, and therefore may be short, like
a7rrpTI.  The trace by which the equus funalis is attached; the rope on which the funambulus balances
himself; the tow which draws the boat to the ship, arznever rendered in prose by restis; whereas the rope
with which the self-murderer hangs himself, or the slave
is whipped, or the garment girded, is seldom rendered
by funis, unless the poet gives the preference to the
last word as a more elevated term. (v. 36.)  2. R ud e n t e s are the sail ropes; r e t i n a c u I a, and or se,
the cables or anchor-ropes; r e t i n a c u 1 a, as a more
general and popular term; o r se, o r a s, s o l v e r e, as
more technical expressions in nautical language.
LARGITIO, See Donum.
LARGUS; BENIGNUS; LIBERALIS; MUNIFICUS. La rg u s means any one who makes a rich present, to whomever he makes it, and from whatever motive, in opp.' to
parcus. Ter. Heaut. iii. 1, 31; whereas b e n i g n u s,
li b e r ali s, and m u n i fi c u s, denote virtuous qualities in the giver. The benignus follows a pure impulse
of humanity, love towards his fellow men; the liberalis,
a noble pride, or feeling of self-respect; the munificus,
a princely feeling, or, at any rate, a feeling of laudable
ambition. Benignitas gives richly, because it has no
wish to possess and enjoy alone, like goodness; liberalitas gives as much as, and not less than, a man of noble sentiment believes suitable to his own rank and to
another's merits, without scrupulous mercantile calculation, like a gentlemanly spirit; munificentia gives rather
too much than too little, from the pleasure of making
people happy, and causing an agreeable surprise, like
generosity. (iv. 146.)
LARVA; PERSONA.  L a r v a (from  lar?) is a cari..
catured, frightful mask;, p e r s o n a (7rapto'&v) an ingeniously formed, characteristic mask.
K




122             LACIVUS - LEPIDUS.
LASCIVUS, see Petulans.
LASSUS, see Fatigatus.
LATEBRA; LATIBULUM. L a t e b r a is a retired ot
obscure place, where a man can conveniently remain
concealed; 1 at i b u 1 u m, 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,LXac're~v; whereas g a n n i r e, the harmless bark of a little dog, and, figuratively, to chatter,
like crvviao'caa; lastly, b a u b a r i, the whining and
howling of a dog, like /avie'eLv.  Lucret. v. 10641070.
LATRO, see Praeda.       LATUS, see Coxa.
LECTUs, see Cubile.       LEGARE, see Mittere.
LEMBUS, see Navigium.   LEMURES, see Spectrum.
LENIS, see JMitis.       LENTUS, see Tardus.
LEPIDUS; FACETUS; FESTIVUS; SALSUS; DICAX;
CAVILLATOR. L e po s fa c e t i se, and fe s t i v i t a s,
denote the harmless wit, which, like humor, is only opposed to seriousness, and is the attribute of a benevolent mind; 1 e p o s (from  X&rao, Xer'6w7T,) the lightest
wit, in opp. to dull gravity; f e s t i v i t a s (from avrabar-) the more cheerful ~sort of wit, in opp. to gloomy
seriousness; f a c e t i so, the jocund wit, in opp. to sober seriousness; whereas s a 1 e s, d i c a c i t a s, and
c a v ill1 a t i o, denote the more pungent wit, which is
a sign of an acute intellect; s a I e s (&aXe9) the piquant
wit, in opp. to what is flat and trivial, which aims at
a point, whether others may be pleasantly or painfully
affected by it; d i c a c i t a s (from 8alcea'v) 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 l a t i o, the scoffing wit,
in which the mortification of others is the principal aim,
the jest only a means and unimportant form. Cic. Orat.
30. Demosthenes non tam  dicax fuit, quam facetus.
Est autem illud acrioris ingenii; hoc majoris artis. (v. 21)




LETUM - LIGARE.                123
LETUM, see Jlors.         LEVIS, see Laevis.
LIBARE, see Sapor.        LIBENTER, see Sponte.
LILERALIS, see LargsCr.  LIBERALITAS, see Donum.
LIBERTUS; LIBERTINUS.  Li b e r tu s means the
freed-man, w'ith reference to his master, in opp. to servus; Cic. Mil. 33. Sext. 35. Tac. G. 25. Suet Ces
75; 1 i b e r t i n u s, with reference to his rank, in opp.
to civzis and ingenuuzs.  Liv. x. 21. xli. 8.  Suet; C1.
54.  Senec. Contr. iii. 21.  Quoerendus mihi gener erat
aliquis libertinus; quid ergo? alieno potius  liberto?
Cic. Verr. i. 47.  Trebonius fecit heredem  libertum
suum... Equiti Romano libertinus -homo fit heres.
Suet. C1. 25. Tac. H. iii. 58. (vi. 194.)
LIBIsrDo, see C6upido.
LIBRA; PONDo.  Libra pondo is the full expression, literally a balance in weight, that is, a scale,
filled so as to balance a pound; 1 i b r a (Xetos) is a less
definite expression, inasmuch as leaving out the pondo,
makes it doubtful whether the balance itself be not understood; p o n d o is an elliptical expression, in which
the principal notion, weight, is expressed, and the accessory notion left out; the scale that is filled must balance the definite weight.  In a similar manner operce
pretium est, is distinguished from operce est, and from
pretium'est. (vi. 195.)
LIBRARE; VIBRARE.  L i b r a r e h a s t a m  (from
XEZo;) means to raise the spear in a horizontal direction,
in order to hurl it with greater force, and with a surer
aim; v i b r a r e (v;5j) to brandish it backwards and
forwards, or up and down, that is, either in a horizontal
or perpendicular direction, in order to testify an eager
deiire for the combat. (v. 196.)
LIBURNA, see Navim   L          see Concessurn est.
LIGARE; VIERE; VINCIRE; NECTERE; OBLIGA.RlE;
OBS RINGERE;  DEVINCIRE.  1. L i g a r e and v i e r e
denote to bind, in order to prevent things falling asunder, synonymously with copulare, like  E'etv; whereas
vincire and nectere mean to fetter, in order to




124                LITIA- LITERiE.
hindler free movement, synonymously with coercere, like
SeaffiEVELV.  2. L i g a r e is the general, v i e r e (3Xc~v)
the technical expession for bindilng fast, etc.  3. O bi g a r e means to oblige by acts of kindness; o b s t r i nge r'e, to oblie by benefits; d evinci re, to rivet to
one's self by a lasting  intimate connection.  The obligatus feels himself bound by the conventional duties of
social life; the obstrictus, by the duties of morality or
religion; the devinetus, by the duties of piety. (iv.
282.)
LDIA; SCOBINA.  L i m a is a tool for filing smooth;
s c o b i n a, for filing off. (vi. 197.)
LIMES, see Einis.
LIMUS, see LuLtum.
LINGERE, see Lambere.
LINGUA; SERA10.  L i n gu a 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 serm o, only the speech of a cultivated people,,opulus, in as far as it is adapted for the expression of connected thoughts.  L i n g u a is, like the
tongue, horn with us, and refers more to the mere gift
of speech; s e r m o requires voluntary activity, and involves the rules of grammar and of style. Cic. Fin. i.
3, 10. Srepe disserui Latinam  linguarn non modo non
inopern, sed locupletiorem  etiam  esse quam Grrecam:
comp. with Off. i. 31. Sermone debemus uti eo, qui notus est nobis. (iv. 22.)
LINTER, see Navigium.
LIQUERE, see Fluere and Constat.
LIRA, see Porca.
LITERA; ELEMENTUM. L i t e r a is a letter, as the
most indivisible part of writing, like rypapa; e 1 e m e nturn (aXj7fta) as the most indivisible part of language
or of knowledge in general, like CrTotxcEov. (iii. 210.)
LITERE; EPISTOTA; CODICILLI.  Lit e r e 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;




LITER.- - LUCERE.               125
c o d i c i 11 i, an address to one within the same walls, as
a note.  Sen. Ep. 55. Adeo tecum sum ut dubitem an
incipiam non epistolas sed codicillos tibi scribere.  Cic.
Fam. vi. 18. Simul accepi a Seleuco tuo literas; statim
qua-sivi e Balbo per codicillos quid esset in lege. (vi.
198.)
LITERA]; ARTES; DOCTRIN2E; DISCIPLINIE.  L ite r'e and a r t e s denote the sciences as the general objects of scientific education; lite r e, in a narrower
sense, only. as literature, or the sciences so far as they
are laid down in books, and, together with other branches
of knowledge, enrich the mind, and are the means of
sharpening the understanding and forming the taste;
artes (apeCTa?) in the widest sense, so far as the
knowledge of them immediately attests intellectual cultivation, and readiness in the practical application of
the sciences; whereas doctrinme and disciplina
denote particular parts of the general objects of knowledge formed into systems; d o c t r i n me, more the speculative and abstract parts of philosophical and learned
education; d i s c i p 1 i n me, more the practical parts,
that are conducive to the purposes of life. (v. 269.)
LITIGATIO, see Disceptatio.  LITUS, see Ryia.
LIvoR, see Invidia.         LOCUPLES, see Divitice.
Locus; TRACTUS; RPEGIO; PLAGA. L o c u s (XdXo 9)
denotes a space, as a single point, like'o07ros; t r a c t u s
(from trahere) as a line, with the notion of extension
to a distance, as a tract of country, something like tcX4luLa;
r e g i o (firom Xos, b'piXo9,) as a circle, with the included notion of the environs, like the surrounding country, yX )poS; pl  a ga ('7rXa) principally as a surface
or plain.
LONGEVUS, see Tetus.        LONGE, see Procul.
LOQUAX, see Garrire. LOQuI, see Fari, Dicere.
LUCERE; FUIGERE.; SPLENDERE; NITEIE; RENIDERE; CORUSCARE; MICARE; RADIARE. 1. L u c e r e,
ful g e r e, s ple n d e re, n i t e r e, denote a steady
and continued brightness; f u 1 g e r e (;Xo/yebv) through
zr 




126              LUCERNA - LUCRUM.
a ghiring light, or a dazzling fiery color, like OXfAywa;
l u c  e r e (from XevK6co) through a beneficial light, and
a soft fiery color, like dalvto,  ryryw; spl e n d e r e
(from  f)'Xaviro?) as the consequence of a clear and
pure light, in opp. to sordere; Cic. Sext. 28. Sen. Ep.
5. Martial, Ep. ii. 36. Tac. A. i. 84. Suet. Aug. 35;
like 4Xa/tro; n i t e r e (from vio't) as the consequence
of humidity, oiling or washing, to glisten, in opp. to
squalere.  Cic. Fin. iv. 3. Orat. 32. Sen. Q. N. i. 17.
Quintil. ii. 5, 23; like arlXfoo.  2. Whereas c o r u scar e, mic ar e, ra diar e, mean an unsteady, tremulous light; c o r u s c a r e (from  Kopvoaao) 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 shooting rays of the sun.  Cic. Cat. ii. 3. qui nitent unguentis, qui fulgent purpura.  Auct. ad Herenn. iv. 33.
Tantus erat in armis splendor, ut solis fulgor obscurior
videretur.  Plin. H. N. xxxvii. 2. Splendor murrhinis
sine viribus: nitorque verius quam splendor; for splendor denotes brightness, with regard to its intensity; nitor, with regrard to its beauty.  Auct. ad HIerenn. iv. 50.
Gehimme nitore et auri splendore: hence, figuratively,
splendor denotes pomp; nitor, only neatness. (ii. 76.)
LUCERNA, see Canldela.
LuctiuM; EMOLIJUMENTIUM; QUASTUS; COMPENDIUM.
Lucrurn and emolumentum denote gain, in any
condition of life; 1 u c r u m  (firom  lucar, locare,) gain
deserved and earned by one's self, in opp. to damnln2;
Cic. Fin. v. 30, etc.; like Kep0os; e mol u m e n t u m
(from molere) gain falling to one's share without any
exertion of one's own, in opp. to detrimenntum; Cic. Fin. i.
16, like &'e'Xj/ta; whereas q u se s t u s and c o m p e nd i u m denote gain in the course of trade; q u x s t u s,
rather the steadily continued gains of a regular cccupation, earnings, in opp. to sumtopthts; Cic. Parad. vi. 3.
Hor. Sat. i. 2. 19, like XplaTru; c o m p e n d iu m, more a single gain of considerable amount, in opp.
to dispendium. (v. 257.)




LUCTUS - LIUDUS.               127
LTTCTUS, see Dolor.
LUCULENTUS; I1LIJSTRIS.  L u c u 1 e n t u s means,
what may be seen, and need not shun the light, synonymously with probabilis; whereas i ll  u s t r i s (from Xe6V0.
oaw) what makes itself seen, attracts the eye, and spreads
its ra~ys, synonymously with excellens.  Hence luculentus never implies emphatic praise.  Cic. Off. iii. 14, 60.
Hoc quidem satis lucalente, that is, it is probable enough.
And Fin. ii. >, 15.  Cum Graece ut videor lceulenter
sciam, without presumption  just like, sic satis. (ii. 84.j
LucuJs, see Silva.
LuDIO, see Actor.
LUDUs; SCIIOLA. 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-magistrum, and school-discipline; s c h o 1 a supposes auditores, doctorem, and academical regulations. (vi. 203.)
LuDpus; Lusus; LUDICRUM; Jocus.  1. L u d u s
(from Xoltopo9) denotes play in an objective sense, inasmuch 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, 1 u d u s denotes play, as a means of recreation, in opp. to exertion;
l u s u s, as a childish, useless pastime, in opp. to real
business. Plin. Ep. ix. 33. 3. Pueri quos otium ludusque sollicitat: comp. with ix. 25. Lusus et ineptias
nostras legis. Or, Cic. Flacc. 5, 12. Groeci quibus jusjurandum jocus est, testimonium ludus; that is, to whom
it is a mere trifle to bear false witness; compare with
Sen. Contr. i. 2. Piratas... quibus omne fas nefasque
lIasus est; that is, to whom the distinction between right
and wrong is a mere sporting with words.  2. The plur.
I u d i assumes the special meaning of'public spectacles,
and in this sense has a singular peculiar to itself in the
word ltdicrum.  3. L u d u s and I u s u s have more a
negative character, as mere pastimes and amusements,
es a guard against ennui; whereas j o c u s more a posi



128                L CES - 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 jocaz.s will
be as active at the command of mirth, as others at the
command of seriousness. (ii. 33.)
LUES; CON'rAGIUM; PESTILENTIA; PESTIS; PERNICIES; EXITIUM; INTERITUS; EXITUS. 1. L u e s (from
Xotl.Ow) denotes epidemic disease, as proceeding from
an impure morbid matter; c o n t a g i um (from contingere? or craTari ceWv?) as contagious; p e s t i 1 e n t i a,
as a disease reigning in the land, and especially as a
pestilence. Sall. Cat. 10. Post ubi contagia quasi pestilentia invasit. Plin. H. N. xxiii. 28. Laurus folia pestilentice contagia prohibent. Lucan. vi. 86. Fluidae contagia pestis.  2. P e s t i s 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, e xi t i u m and p e r n i c i e s
as abstract terms.  Sen. N. Q. iii. pr. Philippi aut Alexandri.... qui exitio gentium clari non minores fuere
pestes mortalium quam inundatio. 3. P e r n i c i e s has
an active meaning, and denotes the destruction of a living being by murder; whereas e x i t i u m has a passive
neaning, and denotes the destruction even of lifeless objects by annihilation; lastly, i n t e r i t u s has, like exituts,
a neutral meaning, the destruction of living or lifeless objects by decay. Tac. Ann. xiv. 65. Poppaea non nisi
in perniciem uxoris nupta; postremo crimen omni exitio
gravius: and ii. 68.  Cic. Cat. iv. 3. Cum de pernicie
populi Romani, exitio hujus urbis cogitarit. Rull. ii. 4,
10. Extremi exitiorum exitus. 4. E xi t i u m is a violent, e x i t u s 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.  L u m e n (Xevo-o-'pevo') is a lumi



LURIDUS - LUTUM.                 129
nous body, like.4yyos; 1 u x (XezvKc) a streaming mass
of light,,like 4o'.  Cic. Fin. iii. 14. 45.  Ut obscuratur et offunditur luce Solis lumen lucernm.  Curt. viii.
2, 21. Sed aditus specus accipit lucenm; interiora nisi
allato lumine obscura sunt. Cic. Acad. iv. 8, 28. Si. ista
vera sunt, ratio omnis tollitur quasi quiedaml lux l.menrque
vitee; 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, 1 u m e n denotes distinction, 1 u x only clearness.  Cicero.(Man. 5.) calls
Corinth, Grtecive totius lumen, but Rome (Catil. iv. 6.)
Lucem orbis terrarum; Corinth is compared to a glimmering point of light; Rome is distinguished as that city
in comparison with which all other cities lie in darkness.
(ii. 66.)
LURIDUS, see Luteus.
LUSTRUM, see Lacuna.
Lusus, see Ludus.
LUTEUS; GILVUS; HELVUS; FLAVUS; LURIDUS.
L u t e u s (from  Xerros) denotes a decided yellow, as
the yolk of an egg; g i  v u s, (aTyXa&) and h e l v u s,
a fainter reddish yellow, like that of honey; f  a v u s
and I u r i d u s, a lighter whitish yellow; fl a v u s (from
qXev1w) a glossy beautiful yellow, like that of light auburn hair; 1 u r i d u s (from Xkwop6o) a wan unpleasant yellowishness, like that of pale death.
LUTUM; LIMUS; CENUM; SORDES; SQUAL(R; PEDOR;
SITUS; STERCUS; FIMUS; OLETUM; MERDA.  1. Lu
t i m, i i m u s, c ce n u m. all denote impurity, as a substance, and as of a wet sort; 1 u t u m (frcm  X)itpov)
is the dirt of the streets or roads, like 7r7Xs'; 1 i m u s
(X0el/[Levo9) the mud of a river, like iXvks; c ce n u m
(from cunire) the mire of a moor or morass, like /3pfopos.  Tac. Ann. i. 63. Cetera limosa, tenacia gravi
ceno aut rivis incerta erant; whereas s o r d e s, s q u a lo r,
p ce d o r, s i t u s, denote impurities as a form, and of a
dry sort; s o d e s (from  aip3a) in opp. to splendor,
through indigence, or niggardliness and vulgarity, for
9




130               LUX    MACERIA.
example, clothes dirty from long wear, like p/v7roq;
s q u a 1 o r (fron o-icXXeo) in opp. to nitor, through want
of civilized habits, and of delicacy in the senses, for example uncombed hair, like aixLo'p; p e d o r (from
*JroiYo) in opp. to munditice, through neglect of the
person, for example, through pcediculos, vermin, itch,
etc., like rtivo,; s i t u s ( aort) in opp. to usus, in consequence of long disuse, for example, through mould,
rust, etc., like calq.  Hence the different forms of the
adjectives lutosus, limosus, coenosus, that is, full of lu..
tum, etc.; and of sordidus, squalidus, pmedidus, that is,
resembling sordes, etc., and in circumlocution, oblitus
luto, limo, coeno, but obsitus sordibus, squalore, poedore.
2. S t e r c u s (from rcipyavov) denotes in dung its disgusting sense, as filth, like ic6rpoS; whereas fi m us
(opimus?)in its useful sense, as manure.  3. For offensive excrements c cen u m is the most general; o 1 et u m denotes human; m e r d a (p[drSo~) animal excrements.
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 subjectively, as a propensity and disposition, as the desiderative of luxus.  Sen. Ir. i. 11. Animis delicias, luxus,
opes ignorantibus: and further on; Opinionem  luxurice segnitiseque. Sall. Cat. 13. Romani famem aut si
tim.... luxu antecapere; that is, by the arts of lux
ury: compare with Jug. 90. Luxuria atque ignavia
pessimoe artes: that is, as proceeding from voluptuousness. (ii. 23.)
LYMPHATUS, see Amens.
M.
MACELLUaM, see Laniena.  MACER, see Exilis.
MACERIA, see Mlurus.      MACULA, see Vitium.




MADIDUS - MALEDICTUM.             131
MADIDUS, see Udus.       MAGISTER, see Doctor.
MAGNOPERE, see Perquam.
MAGNUS; GRANDIS; AMPLUS; INGENS; IMMANIS;
VASTUS.  1. Magnus, grandis, and amplus,
denote a becoming greatness;i n g e ns, i m m a n i s,
and v a s t u s, an overwhelming greatness.  Sen. Ir. i.
16. Nec enim magnitudo ista est, sed immanitas. Cic.
Lel.. 26. 2. M a g n u s (from uperyi, mactus,) denotes
greatness without any accessory notion, in opp. to parvus,
like ues'ya9; whereas g r a n d i s, with the accessory notion of intrinsic strength and grandeur, in opp. to exilis,
Sen. Ep. 100; subtilis, Quintil. xii. 10, 58; tumidus,
in the same book, ~ 80; minutus, Cels. ii. 18; exiguus.
Quintil. xi. 3, 15; lastly, a m p 1 u s (adj. from ambi)
with the accessory notion of comeliness, and of an imposing impression. 3. I n g e n s (iYovolo) denotes excessive greatness merely as extraordinary, like dAXeTo90; i mm a n i s (daipXavoO) as exciting fear, like 7IreXpto9; v ast us (from vagus?) as wanting regularity of form like
axavX,. (iii. 228.)
MALA; MAXILLA; GENA.  1. M a 1 a (from upepaXa,
or from Mandere) denotes the upper, m a x i 11 a, the
under jaw. Cels. Med. viii. 1. 2. M a 1 a denotes the
cheek as a usual expression, and in a merely physiological senrse; g e n a (from yErvvc) as a more ancient and
select expression, and with an aesthetic reference. (vi.
208.)
MALEDICTUM; PROBRUM; CONVICIUM. M a 1 e d i ct 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 Icatgrpyopia; p r o b r u m (from
7rpopc'po) an invective, like r6veL;o9, consisting of attacks and assertions wounding the honor of another;
c o n v i c i u m (CKa-7adcla) the abusive word, like XotSopia, consisting of single words and appellations wounding the honor of another. For example, fur! is a convicium, fur es, a probrum; each of them a maledictunm.
(iv. 198.)




132           MALEFACTUM - MAMMa.
MALEFACTUM, MATEFICIUM, see Delictum.
MALITIA; MALIGNITAS; MALEVOLENTIA; MALUS;
NEQUAM; PRAVUS. 1. M a I i t i a denotes the baseness which shows itself in the love of lying and deceiving, from want of conscience; m a 1 i g n i t a s, the illwill which grudges good to another, and wishes it only to
itself, from pure selfishness; m a 1 e v o 1 e n t i a, the
ill-will which wishes evil to another rather than good,
firom personal aversion.  M a I i t i a is a way of thinking and acting deserving of punishment as endangering
the security of society; m a l i g n i t a s is a despicable
disposition, which implies the want of philanthropy;
lastly, m a 1 e v o 1 e.n t i a, a detestable quality, as connected with deriving pleasure from the misfortunes of
others. 2. M a l 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. tofrugzi. Plaut. Pseud. i. 5.
53. Cic. Font. 13. Or. ii. 61. Fin. ii. 8. Sen. Contr.
ii. 21; p r a v u s (7repato9) a man whose character
has taken a vicious direction, in a physical, or intellectual, or moral point of view in opp. to rectus. Plaut.
Bacch. iii. 3, 8. Cic. Fin. ii. 8. Acad. i. 10. Quintil.
viii. 3, 48. Nec parricidam nequam dixeris hominem,
nec. meretrici forte deditum  nefoarium; quod alterum
parum, alterum nimium est. Afric. ap. Gell. vii. 11. (i.
62.)
MALIGNITA S,.see Invidia.
MAMMA'; MAMILLA; UBER; PAPILLA. 1.  M a amm a and u b e r denote the breast in the female body;
m a m m a (4UqrV) denotes the visible breast as a fleshy
part of the body, particularly of a female body; whereas u b e r (ovmapoi') the nourishing breast as filled with
milk, which is only found in the female body, like ovsap. 2. P a p i ll a and m a m i 1 a denote the nipples
of the breast, common to the male and female; p a p i 1I a (redupl. of 7raXXa) with reference to their spherical
sbape, without distinction of the sexes, like uat6s5; m a



MANARE - MANERE.                133
m ill  a (redupl. from J/e'EXyo) with reference to their
adaptatrion for suckling, and therefore belongin g only to
the female sex, like i''r/, and teats. (iv. 133.)
MANARE, see Fluere.    MAlNCIPARE, see Vendere.
MANCIPIUM, see Servus.  MANDARE, see Jubere.
MANE; CREPUSCULO; DILUCULO. M a n e  (from
LvvUSv6t) denotes in the morning, in the early 6ourse of
the bright day, in opp. to the night, and the forenoon
hours, like oppw; c r e p u s c u 1 o (from creperus, kp6qtrat,) in the twilight, in opp. to the bright day; d il uc u i o, in the twilight, in opp. to the dark night, like
MANERE; MORARI; TARDARE; DETINERE.  1. Ml an e r e (from pvevw) denotes remaining, in opp. to going
away; whereas m o r a r i (from /3pa&';) denotes tarrying, as an interruption of motion, in opp. to going. forwards. Cic. Sen. 23.  C(ommorandi natura deversorium nobis, non habitandi dedit. Hence in Tac. H. ii.
48. Irent propere neu remanendo iram victoris asperarent,- the reading remorando deserves the preference.
2. M o r a r i aliquem means, to prevail upon any one to
stay of his own free will by proposing conditions, like
aTa'ptl3etv; t a r d a r e, to prevent a person's hastening
on his way by opposing difficulties, like 3pa5vJetv; d eti n er e, to hinder him from going forwards by force,
like xcaT'Xetv.  T a r d a r e has generally an action for
its objectl; d e tin e r e, a person; m o r a r i, either.
(iii. 298.)
MANERE; EXSPECTARE; PRESTOLARI; OPPERIRI.
1. i[ a n e r e (from ufvewv) denotes a mere physical act
to remain in a place, till something has happened; where.
as exspectare, prsestolari, and opperi ri,
denote a mental act, to wait for, to wait in conscious ex.
pectation of some -event, or of some person.'2. E xs p e c t a r e denotes waiting for, almost as a mere mental act, as a feeling, without practical reference or ac1 [But: nos Etesis valde tardarunt.]
L




134               MANES - MARE.
cessory meaning; whereas p r e s t o l a r i and o p p e"
r i r i. with the accessory notion that the person waiting
intends, after the arrival of the object waited for, to do
something.  3. The p r se s t o 1 a n s (from  7rapacrTeXXeo-at) 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 prsestolans
stands in subordinate relation to the person waited for;
the o p p e r i e n s, in co-ordinate, whether as friend or
foe.  Lastly, p r se s t o 1 a r i is a prose expression; o pperir i, a poetical, or at least, a select expression.
For the German distinction between warten and barren,
the former denoting calm, passionless waiting for, the
latter, eager, impatient longing for, the Latins have no
correspondent synonymes. (iii. 57.)
MANES, see Spectrum.       MANICE, see TFincula.
MANIFESTO, see Aperire.   MANNUS, see Equus.
MANSUETUDO; CLEMENTIA.  M a n s u e t u do (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
cl e me  n t i a (from  aicaXos', /orXeLv,, 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 Cicuzr.
MANUBILE, see Praeda.
MARE; 2EQUOR; PONTUS; PELAGUS. 1. M a r e
(from ur~jpao) denotes the sea, as a mass of water, in
opp. to terra and ae'r, like &X%,  kaXaaooa; eq uor,
p e 1 a g u s, and p o n t u s, with reference to its dimen.
sions; se q u o r and p e l a g u s, witb reference to its
horizontal dimension, the surface of tile sea, like 7rEXa7yo, whence 7reXary4ltv, to float on the sea; p o n t u s
(from 7reo-rv, qrlrvewv,) with reference to its perpendic.
ular dimension, the depth of the sea; like qr6vToS, whence
7rovlTewV, to sink into the sea.  Colum. viii. 17.  Ut




MARGO -0  MEDERI.             135
in solo piscinse posita libella septem pedibus sublimius
esset maris cequor.  Ovid, Met. ii. 872. Mediique per
cequora ponti fert prsedam.  2. AE q u o r (from zequus)
denotes the surface of the sea in a merely physical
sense; whereas p e 1 a g u s (from wrXa) with the accessory notion of its great extent and immensity. (iv.
72.)
MARGO; ORA.  M a r g o (u/pry/ov) denotes the
brink, the natural boundary of a surface, considered almost as a mere mathematical line, and only improperly
as including an exterior portion of the surface; whereas
o r a (aPa, ovpos' 5pote) 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 margo; and, on the other hand, margo fluminis and
ripe, if the mere line of shore is meant, without any
portion of the bank. (iii. 212.)
MARITA, see _Femina.           MAS, see.Homo.
MATRIMONIUM, see Con'jugium
MAXILLA, see Mala.             MEARE, see Ire.
MEDERI; MEDICARI; SANARE; MEDICAMEN; MEDICINA; REMEDIUM.  1. M e d e r i and the poetical word
m e d i c a r i (aE'8eLv) denote healing, as the act of the
physician, who heals with humane sympathy, judgment,
and art, synonymously with curare, like lao-rat; san a r e, as the effect of the physic, which in a mechanical way makes the sick well again, synonymously with
restituere, like Acicedouat. 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 OptaKo'o; m e d ic i n a, with reference to its healing virtues, as ordered
by the physician; each with reference to an illness;
whereas r e  e d i u m denotes a remedy for any of the
evils to which we are subject, like aico.  Cic. N. D.
ii. 53.  Yedicamentorunm salutariurn plenissim-u terrce:
comp. with Divin.' ii. 51. Quam a medico petere med.
icinam. (v. 198.)




136            3MEDITARI - MEMINISSE.
MEDITART, see Cogitare.
MEDIUS; MODICUS; MEDIOCRIS. M e d i u s (e-o)
is purely local, in the middle, in opp. to the extremes;
m o d i c u s denotes quantity, with reference to number
and magnitude, as moderate, in opp, to over-measure;
m e d i o c r i s denotes quality, with reference to worth,
as middling, in opp. to distinction; hence modica ficutltates and mediocre ingenium are identical. Cic. Rep.
ii. 31. Haud mediocris vir fuit, qui modica libertato
populo data facilius tenuit auctoritatem principum. (v.
202.)
MEDIUS DIES, see Meridies.
ME.MBRU~M; ARTUS. M e m b r u m (redupl. of te'pos)
denotes a limb of the body itself, like e4Xo9 and K&CXOV.;
whereas a r t u s (    Aopo, ap-pov,). properly only a joint
of a limb, like aiprpov and garos. Senec. Contr. ii.
13. Differebatur distortis articulis; nondum in sua membla artus redierant.  Virg. ZEn. v. 422. Magnos artus
membrorum.  Quintil. Decl. ult. Ut per singulos artus
membra laxaret. Further, m e m b r a denotes the limbs
collectively, including the head and trunk, as parts of
the body; whereas a r t u s 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 inis se denotes remembrance as a state of mind, like
ue.vvrfo'rat, in as far as one has retained something in
memory, without ever having forgotten it, like memorem
esse; whereas reminis ci and r e c o rd ari denote
remembrance as an act of the mind, in as far as one
again brings to one's mind what had already been driven
out of one's thoughts, like avatzltvroalcea-at.  But
r e m i n i s c i denotes this act of the mind as momentary, like in memoriam revocare; whereas r e c o r d a r i
denotes it as of some duration, like revocata in memnoriam  contemplari.  Cib. Lig. 12, 35.  Equidem, cum
tuis omnibus negotiii interessem, memoria teneo, qualis




MENDA - MERERE.                137
T. Ligarius, qumestor urbanus, fuerit erga te et dignita.
tem  tuam; sed parurn est, me hoc meminisse; spero
etiamn te, qui oblivisci nihil soles, nisi in.jurias, quoniam
hoc est animi, quoniam etiarn ingenii tui, te aliquid de
hljus illo quiestorio officio cogritantem, etiam  de aliis
quibusdam qusastoribus renminiscentemn recordari.  This
passage shows, that memoria tenere is only a circumlo-,rtion for meminisse: there is another passage where
recordari is employed as the consequence of rernmnisci,
but there is no instance of the converse; for reminisci
and recordari have the same relation to each other as
intreeri and conspicere.  Cic. Sen. 21. Pueri.... ita
celeriter res innumerabiles arripiunt, ut eas non turn
primum accipere videantur, sed remninisci et recordari:
he might have added, Quse non satis memninerint, sed in
aliquanturn temporis obliti sint. Tusc. i. 24, 58. An.
imus, quum se collegit atque recreavit, turn agnoscit illa
reminiseendo; ita nihil aliud est discere, quam recordari.  Senec. Ep. 100.  Magis reminiscor quam  teneo.
(i. 166.)
MENDA, MENDUM, see ~7itiun.
MENDICITAS, see Paupertas.  MENS, see Anima.
MERACUS, see Purus.          MERCARI, see.Emere.
MERCENARII; OPERARII; OPERMA.  M e r c e n a r ii
mean laborers as far as they work, not for their own interest, but for pay, in opp. to the proprietor, who hires
their services; whereas o p e r a r i i and o p e re, as
far as they undertake to perform for others, a mere mechanical work, in opp. to the principal or director, who
gives out the plan.  M e r   e n arii refer to the motive; o p e r a r i i, to the art employed being of an inferior sort. (vi. 217.)
MERCES, see Premrium.  MERCIMONIUM, see Merx.
MERDA, see Lutum.
MERERE; DIGNUM ESSE; 1MERERI.. 1.   ercre
and M e r e r i (dEpto-ESrat) suppose an activity, as to
deserve; whereas d i g n u m e s s e (from decet, &c'l,)
only a quality, as to be worthy. 2. M e r e r e is usuL*




138             MERETRIX - METIRI.
ally a transitive verb, as to deserve, and is in construce
tion with an accusative, or with a sentence, as its complement; whereas m e re r i, an intransitive verb, as
to be deserving, and is in construction with an adverb.
Cic. Rosc. Corn. 15. Fructum, quem meruerunt, retribuam: comp. with Catil. ii. 2, 4. Si ilium, ut erat meritus, 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 er e r i as a transitive, or with an object, means to earn
something for one's self, without any stress being laid
upon the worthiness. (v. 213.).
MERETRIX, see Pellex.
MERIDIES; MEDIUS DIES. M e r i d i e s denotes
noon, as a point of time, which separates the forenoon
from the afternoon; m e d i u s d i e s, the middle of the
day, as a space of time which lies between the morning
and the evening.
MERUS, see Puruns.
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 im oniu m, in as far as they can become so, like the materials of wares. Tac. A. xi. 5.
Nec quidquam  publicse mercis tam venale fuit: comp.
with xv. 38.  Mercimonium' quo flamma alitur.
METIRI; METARI; DIMETIRI; DIMETARI.  1. M et i r i means to measure a space in order to know its
magnitude; whereas m e t a r i, to mark the boundaries
of the space that has been measured, that they may be
known to others.  2. By dimetiri and dimet a r i, 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 locunm castrs
dimetari, it is evident of itself that he expressly means,
to mark the boundaries of the prinei2pia and of the pra
torium, etc., that are within the camp. (ii. 169.)




1METUERE — MITIS.              139
METUERE, see Vereri.        MICARE, see Lucere.
MINIME, see Neutiqitam.    MINISTER, see Servus.
MINUTUS, see Parvvus.
[Mirari is indifferent: admirari usually involves
praise, demirari blame.]
MII; MISERERI; SERARI  MISERET ME.  Misereri
means to feel pity in the heart, to compassionate, like
eXeev; whereas m i s e r a r i, to express pity in words, to
commiserate, like olK7TEelpeW. For the German word erbarmen, to show pity by actions, the Latins have no separate word. 2. By m i s e r e o r -t u i, pity is represented
as an act of the free-will, and thereby the noble nature
of the compassionate is depicted; whereas by m i s e r e t
m e t u i, pity is represented as a suffering, which cannot be resisted, whereby all moral merit is taken away,
and the greatness of another's misfortune more strongly
expressed.  M i s e r e r e is a causative, like oic-Iclv.
(ii. 171.)
MISERIA, see Infortunium.
MISSILE; HASTA; LANCEA; JACULUM; VERUTUM;
TRAGULUM; PILUM.  Mi s s i 1 e is the most general
name for.a weapon used in fighting at a distance, from,
the spear to the arrow; h as t a and 1a nce a serve both
for thrusting and hurling; has t a (from  %c(ao'T'plov,
aXdE)o,) as a, genuine Roman weapon, 8opv; 1 a n c e a, as
a foreign weapon, supposed to have come originally from
the Suevi, Xoyq?; pilum, jaculum, verutum,
are more for hurling; j a c u 1 u m, as the most general
expression, including the hunting spear, 8/3Xo~; v e r utu m (from opvXg) and t r a g u 1 u m (TpdyX/) military
weapons for hurling, a'cwva; pi 1 u m (from 7rr4Xat) in the
singular, as the peculiar weapon for hurling used by the
Roman legion.  Liv. ix. 19. Romano pilum haud paulo
quam hasta vehementius ictu missuque telum.
MITIS; LENIS; PLACIDUS.  M i ti s means mild,
in opp. to acerbus, like /el'LXXos; 1 e n i s (from lana?
or from the Goth, latjan, lassus?) gentle, in opp. to ve



140              MITTERE- MODUS.
hemens, like 7rpaos; p 1 a c i d u s, composed, in opp. to
turbidus, like ij7r0to.
MITTERE; LEGARE; AMITTERE; DIIMITTERE; OMITTERE.  1. Mittere (,ueeirve.t) is the general expression, to send; 1 e g a r e (from Xeyo) has a special
political meaning, to delegate. The missus makes his
appearance as a servant or messenger; the legatus, as
a representative.  2. Amittere and dimittere
mean to let go any thing already in one's possession;
a m i t t e I' e, against one's will, as to lose; d i m i tt e r e, after having used it, as to dismiss; whereas o mi t t e r e means to let anything pass by, without taking
possession of it; to speak with precision, Amittimus inviti et casu, omittimus volentes et sponte.  Hence amittere occasionern means, to let slip an opportunity, so as
not to be able to take advantage of it, from negligence;
whereas omittere occasionem means, to renounce an opportunity, so as not to wish to take advantage of it, from
attaching little value to it.  VFitam amittere means, to
lose one's life; vitam omittere, to sacrifice it. (iii. 285.)
MODERATUS, MODESTIA, see Modus.
MODICUS, see M-edius.
MODO-MODO; NUNC-NUNC.  MO d o- m   d o is properly applicable only to transactions of the past and of
the future; n u n c - n u n c 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; m o d o-m o d o, like'just now,' is the proper prose expression, which Cicero
always uses. (iv. 276.)
MODO, see Nuper.
MODIuS; MODESTIA; MODERATIO; TEMPERATIO;
CONTINENTIA; ABSTINENTIA. 1. M o d u s, in a moral
sense, denotes the pETrpLov, or the included notion of
the /Ln8v e'yav in objective relation; m o d e s t i a and
m o d e r a t i o, in subjective relation; M o de s t i a is
the feeling of preference for this modus; m o d e r a t i o,
the habit of acting in conformity to this feeling.  2.




M(ENIA - MOLES.               141
M o d e r a t i o is moderation, as springing from the un
derstanding, from calculation and reflection, akin to pru.
dentia; temperatio  and temperantia are
qualities pervading the whole man, and ennobling his
whole being, akin to sapientia.  M o d e r a t i o supposes, like self-government, a conflict between the passions and reason, in which reason comes off conqueror;
in t e m p e r a t i o, as in tranquillity of mind, the reason
is already in possession of superiority, whether through
nature or moral worth.  3. Temperatus, te mp e r a t i o, denote merely a laudable property, which
may belong even to things; whereas t e m p e r a n s,
t e m p e r a n t i a, a virtue of which reasonable beings
alone are capable. 4. M o d e r a t i o denotes moderation in action, in opp. to cupiditas; whereas co nt i n e n t i a, moderation in enjoyment, in opp. to libido;
Cic. Cat. ii. 11, 25. Verr. iv. 52.  5. Continent i a denotes command over sensual desires, continence;
a b s t i n e n t i a, over the desire for that which belongs
to another, firm integrity; the translation of abstinentia by' disinterestedness,' is not precise enough, for this
virtue is required by morality only, abstinentia, by law
also. Quintil. v. 10, 89. Cic. Sext. 16. 6. M o d e st i a shuns overstepping the right measure, out of regard
to the morals which the modus prescribes; whereas
verec undia and reverentia out of regard to
persons, whom the verecundus is afraid of displeasing,
and whom the reverens thinks worthy of respect; lastly,
p u d o r, out of self-respect, that one may not bring
one's self into contempt. Varro, ap. Non. Non te tui
saltem pudet, si nihll mei revereare. Terent. Phorm. i. 5,
3. or ii. 1, 3. Non simultatem  meam revereri?  Saltem pudere P (ii. 203.)
M(ENIA, see Vixrus.
Ma(STITIA, see Dolor.
MOLES; ONUS; PONDUS; GRAVITAS. M o 1 e s and
o n u s denote the heaviness of an object in its disadvantageous sense; m o 1 e s (from pCXo9 or p.6xXo.) abso




142"             MOLESTIA - MORS.
lutely, as unwieldiness, so far as through its greatness
it is inconvenient to move, like 0/Ko; o n u s, relatively
to its pressure, so far as it is irksome to the person carrying it, as a burden, co/p'ros; whereas p o n d u s (from
pendere) in an advantageous sense, as force and strength,
like weight, aXdos; lastly, g r a vi t a s (from  yepakS)
unites both senses, and sometimes denotes the irksome
heaviness, sometimes the effective weightiness, like iSapoo. (iv. 223.)
MOLESTA,; see Labor.       MOLIRI, see Ahtdere.
MONERE, see Hortari.       MONETA, see Pecunia.
MONS; JuIGUM.  M on 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 precision called either dorsum or cacumen, in opp. to radices montis; sometimes as a range of mountains, particularly in an ascending direction, by which several
mountains become joined; so as to form a chain, or pile
of mountains, in opp. to the mountain itself. Liv. xxii.
18. Sub jugo montis prolium  fuit: comp. with xli.
18.  Petilius adversus Balistoe et Leti jutgurn, quod eos
montes 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, see Auguria. MONSTRARE, see Ostendere.
_MORARI, see Targdare.
MORBIDUS, MORBUS,. see Ego-er.
MIORIGERARI, see Parere. MoRosUs, see Austerus.
MORS; LETUM; NEX; OBITUS; INTERITUS; PERIRE; OPPETERE; DEMORI; INTERMORI; EMORI  1.
Mors and letum  denote a natural death; mors
(6opo~) the usual expression in a merely physical sense,
as the way to corruption, like  racvaTro; I e t u m (from
Xaxerv, XcaXeo-9s,) the select and solemn expression, as
the lot of death, like oI-os; whereas n e x (from velcpo6)
a violent death, as the passive of csedes.  2. M o r s,




MOS --  ULCERE.                143
I e tu m, n e x, are proper, whereas ob i tu s and int e r.i t u s only softer, expressions. 0 b i t u s, decease,
denotes, like exitus, a natural death; whereas i n t e ri t u s, together with p e r i r e, usually denotes, like ex.
itium, a violent death.  Plin. Ep. iii. 7. Silius ultimus
ex Neronianis consularibus obiit, quo consule Nero pertit. Plaut. Epid. iii. 4, 56. Malo cruciatu pereas,
atque obeas cito. 3. P e r i r e represents death as destruction and corruption; i n t e r i r e as a vanishing,
so that the former applies more to the body, the latter
to the soul.  Plaut. Capt. iii. 5, 32. Qui per virtutem
periit, at non interit; that is, he who dies a noble
death, though his body perishes, still lives in name and
posthumous renown.  Further, p e r i r e denotes a sudden and violent death, particularly by self-murder; i nt 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. 0 b ire
m o r t e'm denotes to die, as a physical event, by which
one ends all suffering; whereas o p p e t e r e m o r t e m
denotey 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. D 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 cSkavetv'; e m o r i, to
die entirely, in opp. to a mere semblance of life in misfortune, slavery, and disgrace, like rrav&lrc~ Wavew.r.
Cic. Pis. 7. Ut emori potius quam servire praestaret. (iii.
182.)
Mos, see Consuetudo.  MOSTELLUM, see Spectrum.
MUCRO, see Acies.      MULCARE, see Verberare.
MULCERE; PALPARE. Mulcere (LkhXXew,,aaXaKo6)
means to stroke any thing in itself rough, as the hair,
for instance, in order to make it smooth; thence, figuratively, to pacify an enraged person, like lcara'4av;




144             MUL CTA - MUTILARE.
whereas p a I p a r e (Jq-Xafi'v, a7raX6o,) to stroke any
thing already smooth, in order to excite a pleasant sensation; thence, figuratively, to caress and coax, like
*,qJXa,,v. (v. 109.)
MULCTA, see Vindicta.
MULIER, see Femina.
MUNDUS, see Purus.
MUNIFIrcs, see Largus.
MIIJNIMENTA, see Jlfurus.
MUNUS, see Donum and Offcium.
MURJUS; PARIES; M(ENIA; MACERIA; PARIETINE;
MUNIMENTA. 1. M u r u s (.uo^pa, petpro,) denotes any
sort of wall, merely with reference to its form, without
reference to its use, like -etXos; p a r i e s (relpo) especially a wall, as the side of a building, or as a partition to separate the rooms, like?Toxo9; m e n i a (,z -
vco) the walls of a city, as a defence against the enemy,
like 7rept3oXos? m a c e r i a, the wall of an enclosure,
to mark the boundaries and to exclude thieves, the garden or vineyard wall, like  rpvylxco6s.  Virg. jEn. vi.
549.  lfania lata videt triplici circumdata muro.  And
Flor. i. 4. Vitruv. viii. 4. Tac. Ann. xv. 43. Ncro
instituit, ut urbis domus non communione parietum, sed
propriis quaeque muris ambirentur.  2. M u r i, m ceni a, etc., are walls in a good condition; p a r i e t i n e,
walls that are falling into ruins.  3. M ce n i a denote
walls as a defence of a city against a first assault; in un 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 cutting off of a finger, the nose, etc.; t r u n c a r e donotes
greater mutilations, such as the chopping off of arms,
feet, hands.  The rmtilata  memzbra may be compared
to twigs and shoots broken off; the truncata membra, to
principal branches chopped off. (iv. 325.)
MUTUO, see Vicissim.




MUTUUM - NECESSARIUS.            145
MUTUUM DARE, see Commodare.
MIYSTERIA, see Arcana.
N.
NA CISCI, see Invenire.
NARES, see Nasus.
NASUs; NARES.  N a s u s is the exterior of the
nose, as a prominent part of the face, like pdv; n a re s
(vapoS) the interior of the nose, as the organ of smell,
like vUcrigpeq. (vi. 231.).
NATIO, see Gens.
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 (vras) an ordinary
ship for distant voyages; c e I o x, I e m b u s, and 1 i b u r
n a, are boats which may be manned and armed for service in war; s c ap h a, c y m b a, and 1 i n t e r, 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; 1 i n t e r,
long and narrow, like a canoe. (vi. 232.)
NECESSARIUS; PROPINQUUS; COGNATUS; CONSANGUINEUS; AFFINIS.  1. Necessarius means any
one to whom one is bound by a permanent connection,
whether of an official kind, as collega, patronus, cliens,
or of a private nature, asfamiliaris, amicus, like 7rpoaKqovm'ET; p ropin q u u s, any one to whom one is
bound by a family connection, a relation, like,yXtr-TetL
and'rat, as a species of cognatus and consanguineus,
related by blood; affi n i s, a relation by marriage, or
in law, like r&8eo-".  2. C o g n a t i o is the relationship by blood existing among members of the same family, like avvaCuoS; c o n s a n g u i n i t a s, the relationship of nations by derivation from a common origin, like
crvyeveq. CGes. B. G. vii. 32. Hominem summie potentive et magnse cognationis: comp. with i. 11. Ambarri
M      ~     10




146             NECESSE - NEGARE.
necessarii et consanguinei 2Equorum. Liv. vii. 9. Suet,
Cl. 25. Justin, xviii. 5. (v. 179.)
NECESSE EST; OPORTET; OPUS EST; DEBERE. 1.
N e c e s s e e s t (avayacawto) denotes an obligation of
nature and necessity, like ava'y-cq ea-.iV; o p o r t e t, an
obligation of morality and of honor, like Xp; op u s
es t (7r6oos, optare?) an obligation of prudence, like
Set.  Cic. Orat. ii. 25. Jure omnia defenduntur quse
sunt ejus generis, ut ant oportuerit aut licuerit aut necesse fuerit,Att. iv. 6. Si loquor de republica quod
oportet, insanus; si, quod opus est., servus existimor.
And xiii. 25. Cat. ap. Sen. Ep. 94. Emo non quod
opus est, sed quod necesse est; quod non opus est, asse
carum  est.  And. Cic. Or. ii. 43. 2. Oportet denotes objectively, the moral claim which is made upon any
man; d e b e r e (Seieo-Vat, Sev? or, dehibere?) subjectively, the moral obligation which any man is under,
like 03eiXetv.  Tac. Hist. iv. 7. Accusatores etiamsi
puniri non oporteat, ostentari non debere. (v. 323.)
NECTERE, see Ligare.
NEFANDUS, NEFARIUS, see Scelestus.
NEFASTUS, see Delictum.
NEGARE; INFITIARI; INFITIAS IRE; DENEGARE;
PERNEGARE; RECUSARE;,ABNUERE; RENUERE; REPUDIARE.  1. 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 a'ro'va&, o1V' Ova~t; whereas i n fi t e r i,
i n ~i ti a rwi, and i n fi  i a s i r e, mean to disown from
subjective motives, when personal interest is in some
way implicated, like apveFio-at.  2. I n fi t-e r i is an,
obsolete expression; i n fit i a r i (vcza-0ba'lTetv,) the
usual and general expression; i n f i t i a s -(a'ba ot'a')
i r e is only connected with a negation, and answers- to
the phrase, not to assent to.  3. N e g a t i ois a denial, merely conveying information to the hearer; p e rn e g a t i o, or n e g it a t i o, to convince him, when he
is incredulous; d en e g a ti o, to get rid of his importunity, when his -request is useless.  Martial, Ep. iv




NEGLIGERE   NIHIL.               147
82. Nelqare jussi', pernegare non jussi.'Cic. Phil. xi.
8,' 19. In quo maximum nobis onus imposuit, assensero,
ambitionem,induxero in curiam; negaro; videbor suffragio meo tanquam comitiis honorem amicissimo deneyasse.  4. N e g a r e supposes a question only, whether
actual or possible, which is denied; whereas r e cus 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 ~negans merely denies the possibility of granting what
he is asked or requested;: whereas the r:ecusans also calls
in question the justice of the' request, which he protests
against as a threat,, or as an encroachment. Hence n eg a r e, d e n e g a r e, are more used in private transactions; recusare, in public affairs.  5. Negar e and r e c u s a'r e 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; a b n u e r e, by wa.ving a person
from one with the hand, like 7trovezo; r e   n u e r e, by
drawing back the head, like cavavevio.  6. A b n u e re
is a more friendly, r e n u e r e a haughtier manner of
denying.  7. R e c u s a r e refers to an object which
is considered as a burden, and claims resignation, in
opp. to suscipere, Suet. Ner. 3; whereas r e p u d i a r e
(from repedare?) refers to an object which is considered as a good, and promises profit or pleasure, in opp.
to assumere.  Cic. Orat. 62. Cic. Fin. i. 10, 33.
Svepe eveniet ut et voluptates repudiandce sint, et molestia non recusanda. (iv. 40.)
NEGLIGERE. see Spernere, NEMUS, see Silva.
NEPOS, see Prodigus.   NEQIJAQUAM,'s. Neutiquanr.
NEQUIDQUAM, see JFrustra. NEQUITIA, see Malitia.
NESCIUS, see Cognitio.
NEUTIQUAM; NEQUAQUAM,; MINIME. N e u t i q u a m
means, in no case, in opp. to utique; n e q u a q u a m,
by no means; m i n i m e, not in the least.
NlEX, see AMors. 
NrGER, see Teter and Ater.
NIHULL AGEER  see Vacare.




-48               NIHIL   NOVS.
NIITTrL EST; NIHILI EST; NUTLLUS EST.  N i hi I e s t
denotes the entire want of virtue and efficacy; as, he
is good for nothing; whereas n i h i I i e s t, the entire
want of value andl usefulness, as he is of no use;; laasty;
n u 11 u s e s t, the negation of existence in general, as
it is all over with him. (i. 56.)
NITERE, see L~cere.    NITI, see Fuleiri.
NOBILTs, see Celeber.   NOCENS, see Culpa.
NOMINARE; NUNCUPARE; VOCARE; APPELLARE.
Nominare and nuncupare mean, to call anybody by his name; nominar e, to call him by the
name which he already possesses; n u n c u p a r e, to
give a name to an object that has hitherto been without
a name; whereas a pp ellare and voc are mean to
designate a person by any name, title, or appellation
belonging to him. (v. 105.)
NONNUNQUAM; INTERDJUM; ALIQUANDO. N o n n u nq u a m, sometimes in opp. to nunquam and semper, approximates to the meaning of scpius, like go-' oTe;
i n t e r d u m, at times, is in opp. to crebro, and approximates to the meaning of rarius, like 6'Viore; lastly, a 1iq u and o, now and then, is in opp. to semel, and approximates to the meaning of prope nunquanm, like  roTe'.
The interdumfacta denotes actions repeated at considerable intervals of time; the nonnunquam facta, actions repeated at shorter intervals; the.aliquando facta,
actions repeated at very distant intervals of time.  Cic.
Sext. 54. Comitiorum et concionum significationes interdum  verse sunt, nonnunquam vitiatee et corrupte.
And Acad. i. 7. Off. ii. 18. Brut. 67. hur. 30. (iv.
273.)
NOTARE, see Animadvertere.
NOTITIA, see Cogrnitio.
NovIssIMUS, see Extreimus.
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 veos.; whereas r e c e n s (from  candere) 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. 17. Tac. Ann. ii. 88. iv. 12. Colum. vi. 12; like
catv6o.- 2. N o v u s denotes new, indifferently; n o vi c i u s (from v'a:) with the accessory notion of being
a novice, who must accustom himself, or be instructed
by others, before he is qualified for something, in opp.
to vetustus? (iv. 95.)
NOXIA, NoxIus, see Culpa.
NULLUS SUM, see Nihil sum.
NUMEN; DEUS; DIvus; SEMO; HEROS.  N um e n (7rveiua) in a wider sense is any divine being, like'
&a'lcovy; in a narrower sense it is used as a species of
Deus, or ancient -Divus, 3e69; and for sem ideus, a
half-god; or semo, a half-man; for which last, besides
the foreign word heros, numen also is used.  Plin. Pan.
2, 3. Nusquam ut deo, nusquam ut numini blandimur.
(vi. 239.)
NUMMUS, see Pecutnia.
NUNC-NUNC, see Moodo-modo.
NUNCUPARE, see Noominare.
NUPER; MODO.  N U p e r (vrov, 7rp t) means several days, months, also, years since, lately, like eooa-ri;
whereas m o d o, a fe.w moments since, just now, like
4ap/n.  Cic. Verr. iv. 3,' 6. Naper homines nobiles
ejusmnodi; sed quid dico nuper?. imo vero modo ac plane
paulo ante vidimus.  Tusc. i. 24. Quanta memoria fuit
nuper Charmadas! quanta qui modo fuit Scepsius Metrodorus!
NUPTIA3, see Conjugium.
NUTARE, see Labare.
NUTRIRE, NUTRICARE, see Alere.
Qbula
UBJICERE; EXPROBRARE.  O bj i c e r e  means to.oE




150             OBITUS - OBSCURUM.
charge a person with something, from which he must
vindicate himself as against an accusation; whereas
e x p r o b r a r e means to upbraid a person with something, which he must let remain as it is. The objiciens will call a person to account; the exprobrans only
put him to the blush. (iv. 198.)
OBITUS, see IMors.
OBLECTATIO; DELECTATIO.  O b l e c t a t io (from
&aEXyeLv?) is a pleasant occupation, conversation, amusement, which disperses ennui, and confers a relative
pleasure; whereas del e c t-a t i o is a real delight,
which procures positive enjoyment, and confers absolute
pleasure.  Cic. Orat. i. 26. In iis artibus, in quibus
non utilitas quseritur necessaria, sed animi libera qusedam oblectatio. And Ep. Q. Fr. ii. 14. Satis commode
me oblectabam: comp. with Fam. ix. 24. Magna te
delectatione et voluptate privavisti. Or, Suet. Dom,
21. with Aug. 29. Plin. Ep. iv. 14. with iv. 8. (v.
10.)
OBLIGARE, see ihgare.
OBLIQUUS, see Transzversus.
OBLITUS, see Delibatus.
OBSCURUM; TENEBRAE; CALIGO; TENEBRICOSUS I
OPACUS; UMBROSUS.  1. 0 b s c u r u m (acxorepov)
denotes darkness as an obstruction of light, like ac6-oS.
in opp. to illust',. Auct. ad Her. iii. 19, 32. Plin.
Pan. 69; whereas t e n e b r ae (8vooepal) as the absence of ligTht,) like >6os, Kcv'oa9,) in opp. to lux.
Cic. Ep. ad Q. Fr. i. 2; lastly, c a i g o (from celare)
as the positive opposite to light and brightness, like
aXXv. C a 1 i g o denotes a greater degree of darkness than tenebrte; t e n e b r oe than obscuritas; o bs c u r i t a s than opacum and umbrosum.  Cic. Acad
iv. 23, 72. Sensus quidem norf obscuros facit sed ten.
ebricosos.  Plin. Ep. vii. 21. Cubicula obductis velis
opaca, nec tamen obseura facio.  Tac. H. ii. 32.  Senatum et populum nunquam obscurari nomina, etsi ali
quando obumbrentur. Hence, figuratively, o b s c u r u s




OBSECRA;RE- ODIUM.              151
denotes only an insignificant person, of whom nobody
takes notice;. whereas t e n e b r i c o s u s something positively bad, which seeks darkness that it may remain unobserved.  2. 0 p a c u s denotes shady, with reference
to a pleasant and beneficial coolness, in opp. to apertus
and apricws, like ever-aos'; whereas u m b r o s u s (umbra, qtavps0',) implies a depth of shade approaching to
darkness, like etoietes. (iii. 168.)
OBSECRARE, see Rogare.
OBSECUNDARE and OBSEQUI, see Parere.
OBSERVARE, see Vereri.    OBSTINARE, S. Destinare.
OBSTINATIO, S. Pervicacia.  OBSTRINGERE, s. Ligare.
OBTEMPERARE, see Parere.  OBTESTARI, see Royare.
OBTINGERE, see Accidere.   OBTRECTATIO, s. Invidia.
OBTRUNCARE, S. Interficere. OBTUTUS, see Invidia.
OBVENIRE, see Accidere.
OccAsIo; OPPORTUNITAS; POTESTAS; COPIA; FACULTAS.  Occasio and opportunitas are th opportunities which fortune and chance offer; o c c a s i o,
the opportunity to undertake something in a general
sense, like KcaLp6o; o p p o r t u n i t a s, the opportunity
to undertake something with facility and the probability
of success, like ebicatpia'; whereas p o t e s t a s and c o
pia are opportunities offered by men, and through
their complaisance; p o t e s t a s denotes the possibility
of doing something with legal authority; c o p i a the
possibility of doing something, with convenience; lastly,
fa c u 1 t a s, as the most general expression, the possibility to do something in a general sense.
OCCIDERE, see Interficere.
OCCULERE, OCCULTARE and OCCULTE, see Celare.
OcULI, see Facies.
ODIUM; INVIDIA; INIMICITIA; SIMULTAS. 1. 0 d iu m and i n v i d i a denote the feeling of aversion; i ni m i c i t i a and s i m ult a s, the exterior state arising
from this feeling. 2. I n v i d i a has a negative character, like disaffection, like &6'avota, and is a temporary
feeling, in opp. to gratia or favor; whereas o di u m




152              ODORARI - OLERE.
(from OStoao'at) has a character thoroughly positive,
like hatred, ao-os%, and is a deep-rooted feeling, in opp.
to amor. - Plin. Pan. 68, 7.  Hence, i n v i d i a is the
beginning of odium. I n v i d i a has merely persons;
o d i u m, persons and things for its objects.  Tac. Ann.
ii. 56. 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. I n i m ic it i a denotes any enmity which has its foundation in
antipathy or disagreement, like  So7vr/eLva, &'%Xpa;
whereas s i m u 1 t a s ([aukdXo'rV)  denotes a political enmity, which has its foundation in rivalship, like bLXoem&icda.  Suet. Vesp. 6. Simultas quam ex aerulatione
non obscure gerebant. (iii. 73.)
ODoRARI, ODORUS, see Olere.
OFFENDERE, see Lcedere.
OFFENSIO, see Contumelia.
OFFICIUM; MUNUS.  O f f i c i u m means an employment, 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. 35. Haec sunt officia necessariorum, commoda
tenuiorum, munia candidatorum. (v. 352.)
OLERE; OLFACERE; FRAGRARE; ODORARI; OLIDUS;
ODORUS; REDOLERE; PEROLERE.  1. O d o r and
o i e r e (0'&o8a) denote, objectively, the smell which a
thing has in itself, in opp. to sapor, etc., like 3o' p;
whereas ol fac t us and o I face r e denote, subjectively, the sensation caused by this smell, or the sense
of smell, in opp. to gustus, etc., like Oo-fpqro-ts.  2.
O 1 e r e means to smell, in opp. to being without smell,
and especially denotes a rank and bad smell; whereas
f r a g r a r e (from  i3pxetlv) denotes a good smell.
Re dolere and perolere are used as frequenta
tives; r e d o 1 e r e denotes a strong smell in an indiffer. nt sense; p e r o l e r e, a penetrating smell, in a bad
sence. 3. 0  f a c t u s is a 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.
O 1 f a c e r e, to smell, is of a passive nature, like audire, the smell mounting up to the nose of itself; o d or a r i, to smell at, to sniff, pivrXaTedV, is of an active
nature, like ausecultare, the man drawing up the smell
into his nose of himself.  Olfaciens sentit odorem, odorans captat. 5. 0 1 i d u s denotes smelling, and partic
ularly with a bad smell; o d o r u s, with a good smell.
Ilence, b e n e o 1 i d u s 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
o d o r denotes only a smell. (iii. 131.)
OLETUM, see Lutum.
OLFACERE, OIIJ5US, see Olere.
OMINA, see Auguria.
OMITTERE, see Intermittere, Mittere, and Relinquere.
OMNES, see Quisque.  OMNINO, see Plane.
ONUS, see Moles.     OPACUS, see Obscurunm.
OPEM FERRE, see Auxilium.
OPERA; LABOR; INDUSTRIA; GNAVITAS; ASSIDUITAS; DILIGENTIA.  1. 0 p e r a (from 7repav, 7rpo'ace-t,) denotes activity without intense exertion, as
merely doing, or turning one's hand to, something, in
opp. to momentary inactivity; and also in opp. to thinking, speaking, advising, like pEyaota; whereas 1 a b o r
denotes strenuous exertion, which is followed by fatigue,
labor, in opp. to pleasure, like d7ro9.  Plaut. Aul. iii.
3. 7. Opera huc est conducta vestra, non oratio: comp.
with Bacch. iii. 6, 11. Cic. Rep. i. 9. Otiosiorem opera quam animo.  Liv. xxii. 22. Ut opera quoque impensa consilium adjuvem meum.  And Liv. v. 4.  Labor voluptasque dissimillima natura, societate quadam
naturali inter se sunt conjuncta: comp. with Cic. Mur.
35. Plin. Ep. ix. 10. Senec. Tranq. 2. 2. I d u s t r i a,
gn a v'i t a s, and s e d uli 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;              OPERE - ORBIS.
that animates the hero or the statesman, in opp. to igy
navia, gnavitas (ryevvalOT65 ) of a useful sort, the diligence of ordinary men, and of the industrious citizen;
s e d u  i t a s (sine dolore) an activity that shows itself
in small matters, often even of a comic sort, the indefatigable bustling of the busy housewife, of the goodnatured nurse, of any one who pays officious court to
another. Colurnm. xii. praef. 8. Ut cum forensibus negotiis matronalis sedulitas industrice rationem parem faceret. 3. Assiduitas and diligentia denote industry; a s s i d u i t a s (from sedere) like o'vvexeta,
more in an extensive sense with continued and uninterrupted efforts; d i 1 i g e n t i a, (AX~Eyewv) more in an inte,;sive sense, with careful and close application, in order 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.)
OPERIE, see Jercenarii.    OPES, see Divitice.
OPIFEX, see Faber.         OPIMUS, see Pinguis.
OPINARI, see Censere.      OPINIO, see Sententia.
OPITULARI, see Auxiliurm.   OPORTET, see lVecesse est.
OPPERIRT, see Hllanere.    OPPETERE, see Mors.
OPPORTUNITAS, s. Occasio.'OPPRIMERE, S. FVincere.
OPPROBRIUM, 5. Ignominia. OPTARE, see Velle.
OPTIMATES, see. Primores.  OPULENTIA, see Divitiaw.
OPUS EST, see Necesse est.  OPus, see Agere.
ORA, see Margo and BRipa. ORARE, see Rogare.
ORATIO, see Sermo.
ORBIS; CIRCULUS; GYRUS.  0 r b i s (from patbfo')
denotes a circular motion, and the periphery described
by it; whereas c i r c u I u s denotes a circular level;
lastly, g y r u s (from ryvp6s) a curved, and especially a
serpentine line.  The phrase in orbem consistere could
not be changed into in circulum, and a limited social
circle, circulus, could not be expressed by orbis.  Tac.
G. 6. Equi nec variare gyros nostrum in modum docentur; in rectum aut uno flexu dextros agunt, ita conjuncto
orbe ut nemo posterior sit. (v. 182.)




ORDII — PAENE.                155
ORDIRT, see Incipere.     ORDO, see Series..ORE2, see Frenum.         ORNARE, see Comere.
ORNATUS, see Prasditus.   Os, see Facies.
OSCULUM; SUAVIUM; BASIUM.  OS C U I u m  is a
friendly; s u a v i um, a tender; b a s i u m, an ardent
kiss. (vi. 251.)
OSTENDERE;- MONSTRARE; DECLARARE.  O st e nd e r e means to show, as far as one makes something
observable, lets it be seen, and does not keep it secret,
like fjvat, d avo'a&at; m o n s t r a r e (intensive from
puaviravev) means to show, as far as one imparts information thereby; lastly, d e c I a r a r e, to make evident,
as far as one makes a thing clear, and dispels doubt, like
OSTENTA, see Au2guria.  OSTENTATIO, see Jactatio.
OSTIUM; JANUA; FORES; VALVAE.  O S t i u m 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 expression for any door, like  ripa; j a n u a, as a particular expression only for a house-door; whereas f o r e s
and v a 1 v se denote the leaves of a door, which serve
to close the opening; f o r e s, of ordinary doors, like
rvpl8es; v a 1 v e, of stately buildings and temples, as
double or folding doors.  Tac. Ann. xiv. 8. Anicetus
refracta janua obvios servorum  adripit, donec ad fores
cubiculi veniret. (v. 214.)
OTIARI, see Vacare.
OTIUM; PAX; CONCORDIA. O t i u m (aiarosT, airo0,) denotes quiet times in general, as a species of pax
( rrat), with reference to foreign relations; c o n c o rd i a, with reference to internal relations. (v. 246,)
P.
PAMDOR, see Lutum.
PENE: PROPE; FERE; FERME. P sen e and p r o p e
serve to soften an expression that is much too strong,




156               PrESTUS - PARILIS.
and as a salvo to an hyperbole; p e n e, in opp. ta
plane, is translated'almost;' pro p e,' nearly;'
whereas f e r e and f e r m e serve only as a salvo to the
accuracy of an expression, like'about.'
PRSTUS, see Strabo.       PALAM, see Aperire.
PALARI, see lErrare.      PALPARI, see llfu.lcere.
PALUS, see Lacuna.        PALUS, see Stipes.
PANDUS, see' Curvus.      PAR, see!Equus.
PARATUS, see Instructus.   PARERE, see Creare.
PARERE; OBEDIRE; DICTO AUDIENTEM ESSE; OBSEQUI; OBSECUNDARE; MORIGERARI; OBTEMPERARE.
Parere, obedire and dicto audienterm
e s s e, denote obedience as an obligation, and a state of
duty and subjection; p a r e r e, in a lower relation, as
that of a servant to his master, a subject to his sovereign, in opp. to imperare, Cic. Fam. ix. 25; o b e d i r e,
o b e d i r e, in a freer relation, as that of an inferior to
his superior, of a citizen to the law and magistrate;
di cto audien t e   e ss e, in arelation of the greatest subordination, as that of a soldier to his general,
as to obey orders; whereas obsequi, obsecundare, obtemperare, and morigerari, -as an
act of free will. The obsequens and obsecundans obey
from love and complaisance, showing their readiness to
obey; the morigerans and obtemperans, from persuasion,
esteem, or fear, evincing their conformity to another's
will.  Hirt. B. Afr. 51. Juhbe barbaro potius obedientern fuisse quam  nuntio Scipionis obternperasse.  Cic.
C&ec. 18. Man. 16. Tac. H. ii. 14. Parata non arma
modo sed obsequium et parendi amor; that is, readiness
to obey, firom respect and love to the general, and from
taking a pleasure in obedience, from a feeling that without order and subordination their cause could not be
upheld..  Cic. Orat. 71. Dum tibi roganti voluerim obsequi; comp. with Fam. ix. 25.  Obtemperare ctgito
proeceptis tuis. (v. 271.)
PARIES, PARIETIN2E, see Murus.
PARILIS, see.zquus.




PARM3A - PARVUS.               157
PARMA, see,SCeutum.
PARS; PORTlo. P a r s (from 7relpw) denotes a part,
with reference to a whole; whereas p o r t i o, a part or
share with reference to a possessor. Plin. H. N. xi. 15..Estiva mellatione decimam partem apibus relinqui placet, si plena- fuerint alvi; si minus, pro rata portione.
(iv. 148.)
PARTES; FACTIO. P a r t e s denote the party, which
is formed of itself by difference of principles and interests; whereas f a c t i o (from r-qlKdo0) the clique of
partisans, formed by narrow differences of the members
of a party with each other, and who act together with a
blind party-spirit, in order necessarily and by force to
give the upper hand to their own cause.  Sail. Jug. 31.
Inter bonos amicitia, inter malosfactio est.
PARTICEPS, see Socius.
PARTICIPARE, see Impertire.
PARTIRI, see Dividere.
PARUMPER; PAULISPER.  P a r u m p e r means in a
short time; p a u I i s p e r, during a short time.  Hence
acts of the mind are particularly in construction with
parumper; acts of the body, with paulisper; for with
the former is necessarily connected the glance at the future, which lies in parumper; in paulisper, duration of
time only is considered; for example, we use the expression paulisper morari, but parumper dubitare. (i.
145.)
PARVUS; MINUTUS; EXIGLUUS; PUSILLUS.  P a r
v u s and m i n u t u s denote littleness, quite indifferently,
and in a purely mathematical sense, without any accessory notion; p a r v u s (7raipos) a natural and intrinsic
littleness, in opp. to maynus, like,Ltcpos; m i n u t u s
(Utvt'o) an artificial and fabricated littleness; whereas
exi guus and p u s i ll u s with a contemptuous accessory notion; e x i g u u s from  (egere) in a pitiable
sense, as paltry and insignificant, in opp. to anTplts.
Plane. ap. Cic. Famr. x. 24; or in opp. to grandis,
Quintil. xi. 3, 15; but p u s i 11 u s (tXod~?) in a ludi



158           PASCERE- PAUPERTAS.
crous sense, as petty, nearly in opp. to ingens, like
vT1vJio. (v. 28.)
PASCERE, see Alimenta.
PASSI; PROLIXI; SPARSI. Passi capilli denotes loose hair, in opp. to cohibiti nodo; whereas p r oli x i c a p i 1 li denotes hair suffered to hang down, in
opp. to religati in verticemn; lastly, s p a r s i c a p i 1 i
denotes dishevelled hair, in opp. to pexi. (vi. 258.)
PASSus, see Gradus.
PATEFACERE, see Aperire.
PATERNUS; PATRIUS.  P a t e r n u s denotes, like
7raTpwo0, what belongs to a father, and is derived from
him, like paternal; whereas p a t r i u s, what belongs to
and is derived from one's ancestors or native country,
like 7raTptoQ.
PAULATIM; SENSIM; GRADATIM; PEDETENTIM.
P a u I a  t i m  and s e n s i m  represent gradual motion
under the image of an imperceptible progress; p a u1 at i m, by little and little, in opp. to semel, at once,
Sen. Q. N. ii. 8. Coel. Aurel. Acut. ii. 37; s e n s i m,
(aveco-ue9o) imperceptibly in opp. to repente; Cic. Off.
i. 33. Suet. Tib. 11;-whereas gradatim  and
p e d e t e n t i m, under the image of a self-conscious progress; g r a d a t i m, step by step, like fidar8v, in opp.
to cursim, saltuatim, etc.; whereas p e d e t e n t i m
denotes at a foot's pace, in opp. to curru, equo, volatu,
velis. (iii. 97.)
PAULISPER, see Parumper.
PAUPERTAS; INOPIA; EGESTAS; MENDICITAS. P a up e r t as (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 qrevlfa; whereas i no p i a and e g e s ta s
denote galling poverty, in consequence of which one suffers want, and has recourse to shifts; i n o p i a, like
Vwropta, objectively, as utterly without means, so that
one cannot help one's self, in opp. to copia or opulentia; Cic. Parad. 6. Sen. Vit. B. 15. Tac. Hist. iii. 6;




PA;VIRE — PECUS.              159
e g e s t a s, like 6v8e&a, subjectively, as penury, when a
man feels want, in opp. to abundantia; lastly, m e n d ic i t a s (from #paLbetv,) as absolute poverty, in consequence of which one must beg, like 7r'Crox6ea.  Thepauper possesses little enough; the inops and egenus, too
little; the mendicus, nothing at all. In the kingdom
of Plutus, according to the order of rank, the pauperes
would occupy the middle station, who must live the life
of citizens, and economize; the inopes and egeni, if
not in a state of overwhelming necessity, would occupy
the station of the poor, who live from hand to mouth,
and must occasionally starve; the mendici, the station
of the beggars, who, without property of any sort, or
the means of earning it, live on alms. Cic. Parad. 6.
Istam paupertatem  vel potius egestatem et mendicitatem tuam nunquam obscure tulisti.  Sen. Ep. 17. 50.
Ovid, Rem. 748. Suet. Gr. 11. Vixit in summapauperie, et poene inopia.  Plin. Ep. iv. 18.  Inopia vel
potius, ut Lucretius ait, egestas patrii sermonis. Cic.
Inv. i. 47.  Propter inopiam in egestate esse. (iii.
111.)
PAVIRE, see Verberare.   PAX, see Otium.
PECCATUM, see Delictum. PECULARI, see Vastare.
PECULIARIS, see Privus.
PECUNIA; NUMMUS; MONETA. P e c u n i a (from
vrraxivo) is money, as a collective expression; n u mm u s (vrpOtpo) 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; JUMENTUM; ARMENTUM; GREX. 1. P ec u s, p e. c o r i s, is the most general expression for
domestic beasts;j u m e nta and a rm e n t a denote the larger sort, bullocks, asses, horses; p e c u s, p e c u d i s
(from the Goth. faihu) the smaller sort, swine, goats, and
especially sheep. 2. J u m e n t a denotes beasts used in
drawing carriages, bullocks, asses, horses; a r m e n t a
(asp6paTra) beasts used in ploughing, oxen and'horses,
with the exclusion of cows, pack-asses, riding-horses,




160              PECUS - PERDERE.
etc., which are neither fit for drawing carriages, nor for
the plough.  3. As a singular and collective noun, a rm e n t u m denotes a herd or drove of the larger cat.
tle, like cayeX%; g r e x (from cyeit'po) a herd or flock of
the smaller animals, like 7rori7, 7Vr&.  Plin. Ep. ii. 16.
Multi greges ovium, multa ibi equorum boumque armenta
(iv. 298.)
PEcUS, see Animal.   PEDETENTIM, see Paulatim.
PEDICA, see OVncula.  PEJERARE, see Perlucidus.
PEJOR, see Deterior.   PELAGUS, see lMare.
PELLEGERE, PELLICERE, see Perlucidits.
PELLEX; CONCUBINA; MERETRIX; SCORTUM.  1.
P e ll e x  and the foreign word p a I I a c a (7raaXkaKr,
vrapaX/ryeo-'at,)'mean the bed-fellow  of a married
man with reference to his wife, and in opp. to.her, as
her rival; whereas c o n c u b i n a means any bed-fellow, without further limitation than that she does not
live in a state of lawful wedlock. Suet. Caes. 49. Pellicem reginse Dolabella Coesarem dixit: comp. with Ner.
44. Concabinas, quas secum  educeret.  2. P e 11 e x
and c o n c u b i n a are bound to one man; m e r e t r i x,
scortum, lup a, p ros tibu  lum, are common prostitutes.  3. The meretrices and scorta are not
so low as lupe, prostibula.  They exercise some choice
and selection, and support themselves by the work of
their own hands, from which meretrices derive their
name (from mereri); m e r e t r i c e s are considered
with ref. to the class they belong to; s c o r t a (KOpn,'
icopao-lov), with ref. to their moral character, as enticnmg men to sin, like &'a~paL, filles de joie. The m e r
e t ri ces are common; the s c ort a, lascivious and
dissolute. (v. 241.)
PELLIS, see Tergus.    PELLUCIDUS, see Perlucidus.
PENDERE,. see Hierere. PENITUS, see Plane.
PENNA, see Ala.        PENUS, see Alimenta.
PERCONTARI, S. Royare. PERcUSSOR, see Homicida.
PERCUTERE, see Interficere.
PERDERE; PESSUNDARE; PERVERTERE; EVERTERE.




PERDERE - PERFUGA.              161
Perd ere and pessundare denote complete destruction; p e r d e r e, by breaking to pieces, or by any
other mode of destroying; p e s s u n d a r e (7ref'v
~rewat) by sinking, or any other mode of getting rid of;
whereas e vertere, pervertere, and subvert e r e merely denote throwing down; e v e r te r e, by
digging up and tearing up what is fastened in the
ground, in opp. tofundlare, Plin. Pan. 34. Cic. Acad.
iv. 10. Fin. ii. 25. Yerr. iii. 18. Pis. 35; p e r v e rt e r e, by pushing down what stands fast; s u b v e rt e r e, by secretly digging under, and withdrawing the
basis.  Cic. Pis. 24. Provincia tibi ista manupretium
fuerit non everse per te sed perditce civitatis. Ad. Att.
v. 16.
PERDERE, see Amittere. PEREGRINARI, S. Proficisci.
PEREGRINUS, 5. Externus, PEREMTOR, see Hormicida.
PERFERRE, see Ferre.    PERFICERE, see Pinire.
PERFIDIOSUS, PERFIDUS, see Fidus.
PERFUGA; TRANSFUGA; PROFUGUS; FUGITIVUS;
EXTORRIS; EXUL; PERFUGIUM; SUFFUGIUM; REFUGIUM.  1. Perfuga and transfuga denote the
deserter who flees from one party to another, like aivTo0,Xos'; but the p e r fu g a goes over as a delinquent,
who betrays his party; the t r a n s fu g a, as a waverer,
who changes and forsakes his party; whereas p r o f ug u s and fu g i t i v u s denote the fugitive, who forsakes
his abode, but p r o fug u s is the unfortunate man, who
is obliged to forsake his home, and, like a banished man,
wanders in the wide world, like Ovya'; f u g i t i v u s, the
guilty person, who flees from his duty, his post, his prison,
his master, like $pa7rei'Tl. The p e r f u g a and t r a n sfu g a are generally thought of as soldiers; the p ro fu g u s,
as a citizen; the fu g i t i vu s, as a slave. Liv. xxx. 43.
De perfugis gravius quam  de fugitivis consultum.  2.
P e r f u g i u n is an open secure place of shelter in serious dangers; su ffu gi umrn, if not a secret, is at
least an occasional and temporary place of shelter from
inconveniences; r e f u g m is a r'ace of shelter pre~*  ~     11




162          PERICLITARI- PERPERAM.
pared, or at least thought of beforehand in case of a
retreat. 3. P r o f u g u s denotes a merely physical
state, something like fugitive; e x t o r r i s, a political
state, like homeless, or without a country; e x u 1, a juridical state, like banished. The extorris suffers a misfortune, as not being able to remain in his native land;
the e X u l, a punishment, as not being allowed. Appul.
Met. v. p. 101. Extorres et... velut exulantes. (iv.
239.)
PERICLITARI, PERICULUM, see Tentare.
PERIMERE, see Interficere.    PERIRE, see Mors.
PERLUCIDUS; PELLUCIDUS; PERLEGERE; PELLEGERE; PERLICERE; PELLICERE; PERJURARE; PEJERARE.  i. P e r 1 u c i d u s means very bright, whereas
p e 11 u c i d u s, transparent.   Cic. Civ. i. -57.  2.
P e r l e g e r e means to read through, that is, from beginning to end; whereas p e 11 e g e r e, to read over,
that is, not to leave unread.  Plaut. Pseud. i. 1. 3.
P e r 1 i c e r e means completely to inveigle, Liv. iv. 15.
Tac. Ann. xiii. 48; whereas p ellic ere, to lead
astray.  4. P e rj u r a r e means to swear faslely;
p e j e r a r e, 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 rp e r am  (redupl. of 7rapa) denotes that which is not
true, objectively, with reference to the object, as incorrect; whereas f a 1 s o, subjectively, in reference to the
person, as mistaken.  2. F a 1 s o a g e r e has its foundation in error and self-deceit; whereas f a 1 s e and
f a 11 a c i t e r happens against better knowledge and
conscience; f a 1 s e, through fear and weakness of character; f a 11 a c i t e r, like deceitfully, with the wicked
intention of deceiving and betraying. Comp. Tac. Ann.
i.  1. Tiberii res... ob metum false compositae sunt,
according to Wolf's reading; comp. with Germ. 36.
Inter impotentes et validos falso quiescas.  3. The ad



PERPETI - PERVICACIA.            163
jective f a 1 s u s combines the notions of falso and of
the participle falsus, and is distinguished only from fallax.  Cic. Phil. xii. 2. Spesfalsa etfallax. Tac. Ann.
xvi. 33. Specie bonarum falsos et amicitise fallaces. (i.
66.)
PERPETI, see Ferre.  PERPETUUS, see Continuus.
PERQUAM; VALDE; ADMODUM; MAGNOPERE. Pe rq u a m means, in an extraordinary degree, with an indication of astonishment on the part of the speaker;
whereas v a I d e, very, a d m o d u m, tolerably,. and
m u 1 t u m, are a simplo and quiet enhancing of the attributive, or of the verb; m a g n o p e r e, only of the
verb. (v. 262.)
PERSEVERANTIA, see Pervicacia.
PERSONA, see Larva.
PERTINACIA, see Pervicacia.
PERVERTERE, see Vertere and Perdere.
PERVIcACIA; PERSEVERANTIA; PERTINACIA; CONTUMACIA; DESTINATIO; OBSTINATIO. 1. P e r vi c ac i a and pe rs e v e ra n t i a 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 p e r t inacla and contumacia as a fault; pertinaci a has its foundation in a stiff-necked adherence to
what is once resolved upon, like obstinacy and stubbornness, in opp. to condescension; c o n tu mn a c i a
(from temere, contemnere) in a haughty maintenance of
one's free-will, even against proper and legitimate superiority, I like insolence and refractoriness, in opp. to
complaisance, obsequiuma. Tac. Ann. iv. 20. Hist.. iv.
74. Accius apud Non. Tu pertinacem esse, Antiloche,
hanc prsedicas, ego pervicaciam esse.aio et a me uti
volo, etc.  Cic. inv. ii. 54. Unicuique virtuti finitimum
vitium reperietur, ut pertinacia, que finitima persever1 [But, adhibere liberam contumaciam. Cic. Tus. 1, 29.]




164              PESSULUS - PETERE.
antice est: comp. with Balb. 27. Marc. 10. 2. P e rv i c a c i a, etc. denote persisting in a resolution once
made; destinatio and obstinatio are mnore
immediately connected with the making of the resolution; d e s t i n a t i o, the making of an unalterable resolution, decidedness; o b s t i n a t i o, adhering to it in
spite of insurmountable obstacles and reasonable remonstrances, obstinacy. (iv. 176.)
PESSULUS, see Sera.   PESSUMDARE, see Perdere.
PESTILLNTIA, PESTIS, see Lues.
PETERE; ROGAR],; POSTULARE; EXIGERE; POSCERE;
FLAGITARE.  1. Pe tere and rogare are the most'
general expressions for asking any thing, whether as a
request or as a demand, and stand therefore in the middle between poscere and orare, yet somewhat
nearer to a request; p e t e r e (from  7roreiv) generally refers to the object which is wished for; whereas
r o g are to the person who is applied to; hence we
say, petere aliquid ab aliquo, but rogare aliquom 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.  I)ecl. 286.
Curt. iv. 1,8.  2. Postulare  andexigere denote simply a demand, without any enhancing accessory notion, as a quiet utterance of the will; p o s t u1 a r e (diminutive of roCSos) more as a wish and will;
exigere, more as a just claim; whereas posce re
and fl a g i t a r e, as an energetic demand; p o s c e r e
(from vr6oosg) with decision, with a feeling of right or
power; fi a g i t a r e, with importunity, in consequence
of a passionate and impatient eagerness. Tac. Hist. ii.
89. Othone per literas flagitante ut maturarent, militibus ut imperator pugnae adessetposcentibus; plerique
copias trans Padum  agentes acciri postulabant.  Cic.
Verr. iii. 34. Incipiunt postulare, poscere, minari. Plane.
19. Poseere atque etiamflagitare crimen. Legg. i. 5. Postulatur a te jamdiu velflagitaturpotius historia. (v. 230.)




PETRA- PLANCE.                165'
PETRA, see caxzum.
PE:TULANS; PROCAX; PROTERVUS; LASCIVUS. The
p e t u 1 a n s (o'7raraXc'OJ) sins against modestia through
v antonness, raillery, and needless attack ~ the p r o c a x,
through importunity and boisterous forwardness; the
p r o t e r v u s (from  proterere? or'rapdaat?) from
impetuosity and haughty recklessness; the 1 a s c i v u s,
through unrestrined frolicksomeness and inclination for
play. Hence p e u t 1 a n t i a has its foundation in aversion to rest and quietness, or in the love of mischief;
p r o c a c i t a s, in assurance or complete impudence;
p r o t e r v i t a s, in a feeling of strength, or in insolence; 1 a s c i v i a, in high spirits, or the want of seriousness. (iii. 40.)
PIETAS, see Dili.qere.
PIGET; T2EDET; PCENITET.  P i g e t (from 7raX6v9)
means, what one can neither do nor suffer, in general
terms; t ae d e t (from tardus?) what one can no longer 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 (7raXt%, 7ravXv,) denotes fat, indifferently, or,
on its dark side, as that component part of the body that
is most without sensation and strength; thence, figuratively, sluggish: whereas o p i m u s (from  rqLeX)rj)  on
its bright side, as a sign of plenty and good living;
thence, figuratively, opulent.  2. 0 b e s us denotes
fatness, on its dark side, with reference to the unwieldiness connected with it, in opp. to gracilis, Cels. i. 3. ii.
1. Suet. Dom. 18; whereas corpulentus, on its
bright side, with reference to the portliness connected
with it. (v. 222.)
PINNA, see Ala.        PIRATA, see Prweda.
PLACIDUS, see Miitis.
PLAGA, see Locus, Rete, and Vulnus.
PLANCAE, see Axis:




l66:             PLANE —- POCULUM.
PLANE; OMNINO; PRORSUS; PENITUS; UTIQUE.
P l a n e means completely, in opp. to pene, Cic. Brut.
97, 33; or vix, Att. xi. 9; o mr- n i n o, altogether andgenerally, in opp. to partly, in' some instances, with
some exceptions; in opp. also to magna ex parte, Cic.
Tusc. i. 1.  Fam. ix. 15, or separatim, Plin. Ep. viii.
7, &aoX; prorsus, exactly, in opp. to in some measure,
or almost; p e n i tu s, thoroughly, deeply, in opp. to
in a certain degree, or superficially, 7rcvro; u t i q u e
[related to utcunque, as quisque to quicunque;: opp.
neutiquam], at any rate, in opp. to at all events, or perhlaps o7rc'Wr0or8Tre. (v. 260.).PLANtTS, see AzEquus.
PLERIQUE; PLURIMI.  P 1 e r i q u e means a great
many, in an absolute sense; p 1 u r i m i, most, in a superlative sense. Tac. Ann. xiii. 27. Plurimis equitum,
plerisqule senatorum  non aliunde originem  trahi. (vi.
273.)
PLORARE, see Lacrimare.    PLUMA, see Ala.
PLURIM1Lr see Plerique.
PLUVIA; IMBER; NIMBUS.  P 1 u v i a (from 7reXV-at) denotes rain as a beneficial natural phenomenon, which, as it falls on the land, the thirsty ground
absorbs, like eV6o-; i mb e r and n i m b u s involve the
notion of an unfriendly phenomenon, which, falling in a
particular district, disperses the fine weather; i m b e r
(o,43po, -from appto) so far as the rain is attended by
cold and stormy weather; n i m b u s (from nivere, v lba,
vbirrco) so far as it is attended with cloudy weather. (ii.
88.)
PocULUM; CALIX; SCYPHUS; SIMPUVIUM; CYATrUS; CRATER.  1. Poculu m and c alix denote,
as old Latin words, any:sort of drinking vessel, merely
with reference to its use; p o c u 1u m, a usual cup for
meals; c a 1 i x, a rarer chalice, or goblet, for feasts;
whereas s c y ph us, c a n t h ar us, c y m binu m, c'uIi g n a, are foreign words, of Greek origin, denoting particular sorts of cups, with reference to their form.  2.




POEMA - PORCA.                1 67
P o 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 pocula from the crater,
as with the punch-ladle we fill the punch-glasses from
the punch-bowl. (v. 318.).
POEMA, see Canere.       P(ENA, see Vindicta.
POMNITET, see Piget.    POETA, see Canere.
POLLERE, see Posse.
POLLICERI; PROMITTERE; SPONDERE; RECIPERE.
P o 11 i c e r i (from pro and loqui, Xaicezv) means to
promise, generally from a free impulse, and as an act
of obliging courtesy, like e'rayye aXeoSsat;; p r o mitt e r e, to promise, generally, at the request of another,
as an act of agreement, and in reference to the fulfilment of the promise, like vrr-Xveta&fat; g p o n d e r e
and d e s p o n d e r e (h/era or7rov8&v) to promise in a
solemn manner, as the consequence of a stipulation with
judicially binding strength, as to pledge one's self,
eyyvav; r e c i p e r e, 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
dva&eeo~Sca&.  The pollicens makes agreeable offers,
the promittens opens secure prospects; the spondens
gives legal security; the recipiens removes anxiety from
another.  Cic. Att. xiii. 1.  Quoniam de estate polliceris vel potius recipis; for the pollicens only engages
his good-will, the recipiens undertakes to answer for consequences. Sen. Ep. 19; Jam. non promittunt de:te,
sed spondent.  Cic. Fam. vii. 5. Neque minus ei prolixe
de tua voluntate promisi, quam  eram  solitus de mea
polliceri; for with regard to Trebatius, Cicero could
only express his hope, with regard to himself he could
actually promise. (iv. 109.)
POLLUERE, S. Contaminare. POMPA, see Funus.
PONDO, see Libra.         PONDUS, see Moles.
PONTUS, see Mare.         POPINA, S. Deversorium.
POPULARI, see Vastare.    PoPuLUS, see Gens.
PoRcA;. SULCUS; LIRA. P o r c a (from  -7rapda4at)




168             PORCUS - POTENTIA.
is the ridge between two furrows, the soil thrown up;
s u 1 c u s (oXKc6S) the furrow itself, the trench made by
the plough; 1 i r a (Xe'XpLos?) sometimes one; sometimes
the other, (vi. 277.)
PORCus, see Sus.          PORTARE, see Ferre.
PORTENTA, see Aitguria.  PORTIO, see Pars
POSCERE, see Petere.
POSSE; QUIRE; VALERE; POLLERE.  1. P O S S e
and q u i r e were originally transitive; p o s s e (from
W7l6TO9) denotes being able, as a consequence of power
and strength, like   vao-atl; q u ire (Kodev) as the
consequence of complete qualification, like o0ov T' e-vat.
Cic. Tusc. ii. 27.  Barbari ferro decertare acerrime
possunt, viriliter  egrotare non queunt; whereas va1 e r e and p o 11 e r e are intransitive.  Hence we say,
possum or queo vincere, but valeo or polleo ad vincenduam.  2. V a I e r e (from EXcEv) means to possess the
right measure of strength, and thereby to match another,
in opp. to insufficient strength, like o-CZvetv; whereas
p o 11 e r e (7roXX6Q) 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'-Xvew. iv. (160.)
POSSIDERE, see Tenere.      POSTERITAS, see Stirps.
POSTREMUS, see Extremus. POSTULARE, see Petere.
POTARE, see Bibere.
POT:1;NTIA; POTENTATUS; POTESTAS; VIS; ROBUTR.
Potentia, potentatus, and potestas (7rOr
vto,) denote an exterior power, which acts by means of
men, and upon men; whereas v i s and r 6 b u r denote
an interior power and strength, independent of the cooperation and good-will of others. P o t e n t i a denotes
a merely factitious power, which can be exerted at
will, like 8vuaLts; p o 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 8vvaa-etia; p o t e s t a s, a just and
lawful power, with which a person is entrusted, like
4dEoa Ia.  Tac. Ann. xiii. 19.  Nihil tam  fluxum  est




POTESTAS -PR.ZDA.              169
quam fama potentice non sua vi nixoe. V i s (''s) is the
strength which shows itself in moving and attacking, as'
an ability to constrain others, like xCpaS-o9; ro bur
(from  PpC'o-'ab) the strength which shows itself in remaining quiet, as an ability to resist attack, and remain
firm, like ptxetp. (v. 83.)
POTESTAS, see Occasio.
PRAEBERE; EXHIBERE; PRASTARE; REPRESENTARE.
Pr se b e r e and exh i b e r e denote a voluntary act
of the giver, by which a want or wish of the receiver is
satisfied; the prebens (prcehibens) is considered in relation to the receiver, to whom he gives up what he himself before possessed; the exhibens, in relation to the
world at large, and generally gives to him who has the
best claim, what he himself before possessed; whereas
p r se s t are and r e p re s e n t a r e denote an involuntary act of the giver, who only fulfils a duty, as to
perform  or discharge; the prcestans releases himself
from an obligation by discharging it, in opp. to being
longer in a state of liability; the reprcesentans fulfils a
promise, in opp. to longer putting off. (iv. 132.)
PRAlCEPTOR, see Doctor.
PRAEOIPERE, see Jubere.
PReCLARUS, see IEminens.
PRIEDA; MANUBLE; SPOLTA; EXUVIAE; RAPINA.
1.  Prsediaand manubim denote booty only as
a possession and gain that has been made by conquest;
whereas s p o l i a and e x u v i se, at the same time, as
signs of victory and of honor.  2. P r m d a denotes
any sort of booty; whereas m a n u b i te only the honorable booty of the soldier, taken in war; and r a p i n a,
the dishonorable booty of the prcedo, who violates the
peace of the country, robbery. (iv. 337.)  3. P r e d o
is the  robber in  general, in  as far as he commits the robbery with his own hands, like Xpa'rs,
as a species of latro (from  3oXe-rp) the highwayman,
who lays wait for travellers, like oaLt&V, and pirata (7respa4 t) the sea-robber; whereas r a p to r means the
0




170          PRtIEDICERE - PREGNANS.
robber of some particular person or thing, like p7ratcT'IP.
PRAEDICERE, see Divinare.
PRmEDITUS; INSTRUCTUS; EXSTRUCTUS; ORNATUS.
1. P r ve d it u s (prae-reTo6) refers to a distinction
which sheds lustre; i n s t r u c t u s and e x s t r u c tu s
to a qualification which attests usefulness; o r n a t u s
refers to both, for ornamentaum is not, on the one side,
that which is merely of use, like instrumenturn, nor, on
the other, that which is merely for show, like decus, but
that which is of such eminent utility as to be prized
even as an ornament. I n s t r u c t u s paints the qualification, etc., as a perfection which protects and secures;
o r n a t u s, as an accomplishment of an imposing nature. It is only in a higher point of view, and with reference to ideal claims, that ornatus is considered as a
want; but, according to ordinary pretensions, it passes
for a distinction of life. Cic. Phil. x. 4. Graecia copiis
non instructa solum, sed etiam ornata. Sen. Tranq.
9. Sicut plerisque libri non studiorum instrumenta, sed
coenationum ornamenta sunt. 2. I n s t r u c t u s refers to persons and things, which act either offensively or
defensively; e x s t r u c t u s to things which are for the
most part only destined to be acted upon; for example,
we say, instructce naves but exstructe mense.  The exstructa are absolutely ready; the instructa are only relatively so, only fully prepared to be employed according to their destination. (iii. 260.) 3. I s t r u c t u s
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.)
PRDIUM, see Villa.
PRBAGNANS; GRAVIDUS; FCETUS; FORDUS; INCIENS.  P r ae g n a n s (from fyeve lraa, gnasci) denotes
pregnancy quite in a general sense; g r a v i d u s, that
of human beings; f-oe t u s, fo r d u s, in ci e n s, that
of animals, as with young; foe t us (from  fno) that
of all animals; fordu s or hord u s (opdas) that of
cows; i n c i e n s ('Tycvos) that of small animals, and




PRAEMIIUM - PRIDEM.              171
particularly of swine.  Varro, R. R. ii. 5. Qum sterilis est vacca, taura appellatur; Quse pragnans, horda.
Gravida mulier is the physical and medical expression,
like E'7ycvoS; prcegnans, the more select and decorous
expression, something like' in a family way.' (v. 226.)
PRAEMIUM; PRETIUM; iIIERCES.  P r se m i u m is a
prize of honor, that confers distinction on the receiver,
as a reward, in opp. to pana; Tac. Ann. i. 26. Cic.
Rep. iii. 16. Rabir perd. 11. Liv. xxxvi. 40, like
A~Xov, ry/pas; whereas pr 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. Appul. Apol. p. 296, like Ovos; m e r c e s denotes wages
for personal services of some duration, or hire for something hired, like C/w-zro. (iv. 139.)
PRES, see Sponsor.   PRASAGIRE, see.Divinare.
PRESENTEM ESSE, see Adesse.
PRAESENTIRE, see Divinare.
PRESTANS, S. Eminens. PRESTOLARI, see Manere.
PRAETEREA; INSUPER; ULTRO. P r se t e r e a intimates something that completes what is gone before, as.rpos ToVTotSo; i n s u p e r, something in addition to what
is gone before, like 7rpoa-Et; lastly, u 1 t r o, something
that exceeds what has gone before, so striking as to cast
it into the back-ground. (iii. 108.)
PRZVEVIDERE, see Divinare. PRAVITAS, see lIalitia.
PRECARI, see Rtoyare.     PREHENDERE, S. Sumere.
PRETUM, see Prcemimnl.
PRI7DEM; DIU; DUDIJM; DIUTURNUTS; DIUTINUS.
1. P r i d e m  (7rpizv &8) denotes a point of time, as
long before; diu and d udu m, a space of time as
long since; d i u denotes many days, months, years ago;
d u d u m  (8ap'v?) several minutes or hours since.
Jam pridern mortuus est means, he died long ago, as
an aorist; jam  diu mortuus est, he has already long
been in his grave as a perfect. Cic. Cat. i. 1. Ad mortem te duci jam pridem. oportebat; in te conferri pes



172            PRIIORDIUM - PRIMUS.
tern illam  quam tu in nos omnes jamdiu machinaris.
Tac. Ann. xv. 64. Seneca Annseum ditu sibi amicitise
fide et arte medicine probattm orat, proviram priden.
venenum promeret.  2. D i u t u n u s denotes long duration indifferently, as something long in a general sense,
or with praise, as something lasting and possessing durability, in opp. to that which quickly passes away, like
xpOvwo; whereas d i u t i n u s, with blame, somethilg
protracted and wearisome, like alavos.  Cic. Senect.
19. Nihil mihi diuturnum  videtur, in quo est aliquid
extremum: comp. with Fam. xi. 8: Libertatis desiderio et odio diutinaw servitutis.
PRIMORDIUM, see Initiumn.
PRIMORES; PRINCIPES;  PROCERES;  OPTIMATES.
Primiores and principes denote the most eminent persons in a state, as a class of the most influential
and respectable citizens, in opp. to insignificant persons;
p r i m o 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 pro c er e s, as far as they are so from their natural position,
as the nobility, in opp. to the commonalty; o p t i m ate s, as a political class, as the aristocracy, in opp. to
the democracy.  Accius apud Non. Primores procerum provocaret nomine. (v. 346.)
PRIMUS; PRINCEPS; IMPERATOR; CXESAR. 1. P r irm u s is the first, so far as, in space of time, he makes
his appearance first, and others follow him; p r i nc e p s, so far as he acts first; and others follow his example. (v. 344.)  2. P r i n c e p s means the Roman
emtleror, as holder of the highest civil power, which
gradually devolved to him as princeps senateus; whereas
im i) e r a t o r, as holder of the highest military power,
inasmuch as, except him and the members of his family,
no one had any longer a claim to the title of imperator;




PRINCIPIUM - PRODIGUS.            173
lastly, C e s a r means the Roman empercr, as a member, and from the time of Galba, as a mere successor,
)f the imperial family and dynasty.
PRINCIPIUM, see I.rtiuzm.
PRISCUS; PRISTINUS; see Antiquus.
PRIVUS; PROPRIUS; PECULIARIS.  P r i v u s means
one's own, in opp. to alienus, that which belongs to another, like obcetos; p r o p r i u s, that which is exclusively one's own, in opp. to communis, that which is
common, like'i[os; lastly, p e c u 1 i a r i s, that which
is especially one's own, in opp. to universalis, that to
which all are entitled. (iv. 344.)
PROrRUm, see Ig97ominia and Maledictum.
PROBus, see Bonus.       PROCAX, see Petulans.
PROCELI,LA, see Trentus.   PROCERES, see Primores.
PROCERUS, see Altus.    PROCLIVIS, see Pronus.
PROCRASTINARE, see Diferre.
PRocu1.; LONGE; EMINUS; E LONGINQUO. 1. Proc ul means at a considerable distance, but yet generally
within sight, in opp. to juxta, Tac. H. ii. 74, like a7roe'ev; whereas 1 o n g e, at a great distance, generally
out of sight, in'opp, to prope, Plin. Ep. vii. 27, like
rT;Xe. 2. E mr i n u s means at such a distance as to be
in reach only of missile weapons, in opp. to cominus,
like  r../)Seroev; whereas e 1 o n g i n q u o, from afar,
means from a great distance, in opp. to e propinquo,
like TlX6&oEv.
PRODIGIA, see Aucguria.
PRODIGUS; PiRrUSUS; HELJLuo; NEPOS. P r o d ig u s and p r o f u s u s denote prodigality, as a single
feature in a man's character; p r o d i g u s (from 8Xeto?)
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 ro f u s u s, inasmuch as he thiniks nothing too dear, that can minister
to his pleasures, from levity of character, as the spendthrift; whereas h e 11 u o and n e p o s denote prodigality as' pervading the whole character, which shows ito*




174              PRELTuTM- PU'ELLA.
self fully in the quality of prodigality; h e 11 u o (from
XXtL8) the habitual gourmand and glutton; n e p o s
(2avay7ro-rs) a young and harebrained prodigal, who
runs through his own property and that of his parents.
(vi. 286.)
PRELIUM, see Ptgna.
IPRFERRE, see Differre.
PROFICISCI; ITER FACERE; PEREGRINARLI.  P1.   r ofi c i s c i (from facere, facessere,) denotes only the starting-point of a journey, as to set out, 7ropE6e&FSrai;
whereas iter facere andperegrinari, the duration, as to travel, 3otwOropetv.. 2. Iter facere
applies to an inland journey, as well as to travelling
abroad; but p e r e g r i n a r i, dtcS;IfE/pZ, 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 E'ateri.   PROFUGUS, see Perfuga.
PROFUSUS, see Prodigus. PROGENIES, see Stir)s.
PROHIBERE, see Arcere.  PROLES, see Stirps.
PROLIXI, see Passi.      PROLOQUI, see Eloqui.
PROMITTERE, S. Polliceri. PRONUNTIARE, S. Eloqui.
PRONUS; PROCLIVIS; PROPENSUS. P r o n u s (from
VrpCOv, 7rpl7vrs,) in its moral meaning denotes inclination
in general; p r o c li v i s, 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 Pane.
PROPENSUS, see Proteus.   PROPERUS, see Citus.
PROPINQUUS, S. Necessarius. PROPRIUS, S. Privus.
PROROGARE, see l)ifferre.   PRORSUS, see Plane.
PROSAPIA, see Stirps.      PROSEQUvI,. Cormitari.
PROSPER, see Felix.        PROTERVUS, S. Petalans.
PROTINUS, see Repente.    PRUDENS, see Sapiens.
PSALLERE, see Canere.
PUDENS; PUDIBUNDUS; PUDICUS, see Castus.
PUELLA, see Virgo.




PUER - PUGNARE.                175
PUER; INFANS; ADOLESCENS; JUVENIS; VIR; VETUS;'SENEX.  P u e r (from parere, 7rdrL,) 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 i n f a n s, vyq7rto, 7rati'ov,
from his first years till he is seven; as p u e r, in a narrower sense, 7rais, from his seventh year till he' is sixteen;
as commencing adolesc ens (from A.X~rev) a youngster, epetpacxtov, ieavt'as, from his sixteenth year.  J uv e ni 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,oung man veo9, which also may be divided into
three periods;- as ceasing to be a d o I e s c e n s, from
his eighteenth year; as j u v e n i s (from  s'co) in a narrower sense, veavia9, from his four-and-twentieth year;
as beginning to be v i r, Avjp, 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, avhp, from
his fortieth year; as v e t u s, ypcov, from his fiftieth
year; as s e n e x, (avao) 7rpEqr3VTlq, from his sixtieth
year. (v. 45.)
PUGIO, see Gladius.
PUGNA; ACIES; PR(ELIUM. P u g n a' (rvlcv?, rvt:,)
denotes in a general sense, any conflict, from a single
combat to the bloodiest pitched battle, like -da'Xn; a c i e s,
the conflict of two contending armies drawn up in battle array with tactical skill, the pitched battle; p r cI i u m  (from  7rpvX~EE) the occasional rencounter ot
separate divisions of the armies, as an engagement, action, skirmish, like ov/u4,oXA. (v. 189.)  [No: praelium
is frequently used of general engagements: e. g. illustrissimum est pravlium apud Platseas. Nep.]
PUGNARE; CONFLIGERE; DIMICARE; I)IGLADIARI.
1.  P u gn a r e and c onfl i ge r e mean, to decide a
quarrel by force, generally in a mass, in a battle; d i micare  and digladiari, to decide a quarrel. by




176            PUL CHER - PURGATIO.
arms, and generally in a single combat. 2. P u g n a r e
denotes a battle, more with reference to its form, and
on its brightest side, as requiring skill and courage;
c o n fl i g e r e, as a mere engagement, in consequence
of an occasional collision, on its rough side as aiming at
slaughter and carnage.  Cic. Balb. 9. Qui cum hoste
nostro comihus soepe in acie pugnavit: comp. with Off.
i. 23. Tenere in acie versari et manu cum hoste confli-,qere, 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 image 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. Iis sicis, quas ipse se projecisse dicit in forum,
quibus inter se diyladientur clves. (v. 187.)
PULCHER, see _Pormosus.  PULLUS, see Ater.
PULPA, see Caro.         PULSARE, see V7erberare.
PULVINAR, PULVINUS see Culcita.
PUNGERE; STIMULARE. P u n g e r e means to thrust
at with any pointed instrument, in order to inflict a
wound or occasion pain; whereas s t i m u 1 a r e, with a
sharp-pointed or penetrating instrument, in order, by inflicting pain, to rouse to watchfulness and activity. (vi.
292.)
PUNIRE, see VZndicta.
PURGATIO; EXCUSATIO; SATISFACTIO.  P U r g at i o consists, like justification, in clearing one's self of a
suspicion or accusation by proving it groundless; e xc     u s a t i o, like making an excuse, is acknowledging
something wrong, but with the assertion of, or reference to, subjective innocence; s a t i s fa c t i o, like
atonement, is the satisfaction made to the suffering, or
injured party, in case of innocence, by purgatio or ex



PURUS -- QUERERE.              177
eusatio,-  in case of guilt, by venice petitio or bypoena
(vi. 293.)
PuRus; MUNDUS; MERITS;" PUTUS; MERACUS.  1.
P u r u s (rowpSo) denotes purity, as a synonyme of
integer, and in opp. to contaminatue, like Kasap6&,
Suet. Vesp. 9; whereas m u n d u s, as a synonyme
of nitidus, and -in opp. to spurcus or sordidus, like
Ko/1tJ0'; Senec. Ep. 70. Sall. Jug. 85. Her. Sat. ii.
1., 65; lastly, m e r u s (from pedpw) as a synonyme of
simplex, and in opp. to mixtus, like cK7'pao9,, ance'pato,.
C(olum. iii. 21. 2. P u r u s is the general and popular, putus, orusuallypurus p utus, purus ao
p u t u s, the technical expression for the purity of gold
and silver, that are solid and without alloy. 3. M erus denotes anything unmixed, indifferently, or with
praise, as a mixture may be an adulteration; whereas
m e r a c u s refers especially to unmixed wine, and, figuratively, it is transferred to other objects, and means
unmixed in a bad sense, as that which is without its
proper ingredients, like the old German word, eitel, thin
and poor in quality, in opp. to temperatus. Cic. Rep. i.
43. (iii. 204.)
Pus, see Sanies.      PUSILLUS, see Parvus.
PUTARE, see Censere. PUTUS, see Purus.
Q.
QUtRERE; SCRUTARI; RIMARI; INVESTIGARE; INDAGARE. 1. Q u se r e r e denotes seeking, in a general
sense, as the wish and want to get at something; whereas scrutari, rimari, investigare, and inda,g are, involve the accessory notion of taking pains.
2. S c r u t a r i and ri m a ri mean to search for something hidden; s c r u t a r i (from 7ypv'r) by rummaging, 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 i n v e s t i g a r e and i n d a.
12




178              QUAESTUS - QUIES.
g a r e mean to search after something at a distance;
i n v e s t i g a r e, like the huntsman, who cautiously follows the, visible track of the wild animal; i n d a g a r e
(from  S'Xeaoa,, $5ewv,) like the hound who, guided by
instinct, follows the scent. Curt. ix. 10. 11. Famem
sentire coeperunt, radices palmarum  ubique rimantes:
comp. with ix. 9. 5. Scrutati omnia tuguria tandem latentes reperere.  Or, Tac. Ann. vi. 3. Rimans secreta
omnium; that is, what were intentionally kept secret;
with xii. 52. Quasi finem principis per Chaldaeos scrutaretaur; which was done without opposition. (v. 121.)
QUASTUS, see Lucrunm.
QUARE, see Cur.                  QUE, see Et.
QUESTUS; QUIRITATIO; QUERIMONIA; QUERELA.
Q u e s t u s and Q u i r i t a ti o are expressions of pain;
que s tu s, in single, qui rita tio in continued tones
of lamentation; whereas querimonia and querela are
expressions of indignation; q u e r i m o n i a 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 blamable feeling of the discontented person, who will brook
no hardship.  The Querimonia is an act of the understanding, and aims at redress or satisfaction; the querela is an act of feeling, and aims, for the most part,
only at easing the heart. Cic. Csecil. 3. In populi Romani quotidiana querimonia: comp. -with Fam. v. 14.
Tu non intelliges te querelis quotidianis nihil proficere.
(v.  310.)
QUIES; TRANQUILLITAS; REQUIES.  1. Q ui e s
(from Ice~Zriat?) denotes absolute rest, in opp. to activitv in general, like q7oavxa;- t r a n q u i 11 i t a s, quietness in acting, in opp. to hasty or passionate activity,
like bK;Xla.  Sen. Ep. 3. Et quiescenti a.gendum  et
agenti quiescendurm  est; comp. with Cic. Top. 3. Ut
aut perturbentur animi aut tranquillentur. Hence is
q u i e t u s allied in sense with otiosus, segnis, ianguid us; whereas t r a n q u i 11 u s with lenis, placidus,
moderatus.  2. Q u i e s is rest in itself; r e q u i e s,




QUIRE - QUISQUE.               179
rest after activity and exertion.   Curt. ix. 6. ~ 2.
Ne quies corpori invalido adhuc necessaria pulsu remo.
rum impediretur: comp. with ~ 3. Placuit hic locus ad
suam et militum requiem. (i. 80.)
QUIRE, see Posse.
QUIRITATIO, see Questus.
QUISQUE; QuIvIs; QUILIBET; UNUSQUISQUE; OMNES; UNIVERSI; CUNCTI; TOTUS. 1. Q u is q u e,
q u i v i s, and q u i 1 i b e t, denote a totality, which is
cut up into several individualities; whereas o m n e s,
u n i v e r s i, and c u n c t i, denote a combined totality.
2. Q u i s q u e means each individual; q u i v i s, any
individual you choose, without exception, and with emphasis; q u i 1 i b e t, any individual whatever, without
selection, and with indifference, like o'crt-'rovv, synonymously with primus quisque,  -rvxo'v. Propert. ii. 6,
26. Templa pudicitioe quid opus statuisse puellis, si cui-.
vis nuptte cuilibet esse licet? apud Lachmann.  Cic.
Fam. viii. 10. Quidvis quamlibet tenue munusculum.
3. Q u is q u e is an enclitic, that is, throws back
the accent on the preceding word, and — in prose never
stands at the beginning of a sentence, like &ecao'T'o;
whereas u n u s q u i s q u e is accented and emphatic,
like ev e'aoTSov.  4. U n u s q u i s q u e denotes each
individual, in opp. to some individuals; whereas s i ng u 1 i, individuals, in opp. to the undivided totality, like
ekca'TroL. 5. 0 m n e s (ga7raVr'e) denotes all without
exception, merely as a totality, in opp. to nemo, unus,
aliquot. Cic. Sext. 12, 27.  )ff. iii. 6, like 7rc'mrev;
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 o-i,7ravrev; lastly, c u n c ti (vveETOl)
all in their combined reality, in opp, to dispersi, like
a7ravTrv.  Liv. vii. 35.  Admonitione paventibus cunctis quum  omnium in se vertisset oculos Decius.  Nep.
Dat. 5. Qui illumrn unum pluris quam se omnes fieri videbant. Quo facto euncti ad eum opprimendum consenserunt. 6. Totus, solidus, and integer denote




180             QUOTIDIE - RECENS.
that which is originally a whole, but which is liable to
fall to pieces by accident, like 5'Xos; whereas o m n i s,
u n i v e r s u s, and c u n c t u s, denote original individualities, which form a whole by their association, like
7r49, r6,vprag, a7rag. (iv. 352.)
QUOTIDIE; IN SINGULOS DIES.  Quo tidie applies to things that are daily repeated; whereas in
s i n g u 1 o s d i e s, to things that, from (lay to day, are
making an advance. Cic. Att. v. 7. Quotidie vel potius in singulos dies breviores literas ad te mitto. Fam.
vi. 4. Catil. i. 2.
R.
RABIES, see Amens.
RADIARE, see Lucere.
RAMI; RAMALIA; VIRGA; TERMES;'TURIo; SURCITLUS; TALE.A; SARMENTUM; STOLO; VIRGUILTUM;
FRUTICETUM. 1. R a      m i and r a m a 1 i a are the boughs
of a tree; r a in i (from paXbo) the living, green boughs,
a-aXXol; r a m a 1 i a, the withered dry boughs. Whereas virga, termes, tu'rio, surculus, talea,
sarmentum, and stolo, are only twigs; virga,
and the words of rare occurrence, t e r m e s o 1 i ve,
and turio lauri, without any accessory reference,
like IcXado&  KXv, Xip,  a; s u r c u l u s 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
opao s; s ar m e n tum  and s tol o, as mere off-shoots
of the tree, are set aside, and cast away; s a r m e nturm (from sarpere, ip7rrr,) as a completely useless
twig-; stol o, as at the same time an injurious sucker.
2. V i r g u 1 t u m is a place grown over with bushes,
and not bare; f r u t i c e t u m (from frutices) a place
grown over with shrubs, and not passable. (v. 283.)
RAPINA, RAPTOR, see Preda.
R.ECENS, see Novus.




RECIPERE - RELINQUERE.            181
RECIPERE, see Polliceri and Sumere.
RECITARI, see ]Eloqui.   RECLUDERE, see Aperire.
RECONDERE, see Cetlare.  RECORDARI, S. Meminisse.
RECUPERARE, s. Sumere.  RECURVUS, see Ca(rvus.
RECUSARE, see Negare and Spernere.
REDIMERE, see.Enere.   REDIRE, see Reverti.
REDOLERE, see Olere.   REDUNCUS, see Carvuls.
REDUNDARE, s. Abundare. REFELLERE, see Refutare.
REFUGIUM, see Perfaga.
IR-FUTARE; CONFUTARE; REFELLERE. 1. Refut a re
and c o n f u t a r e (from sputare? or  0olTrV?) denote
a refutation, in whatever manner; r e f e 11 e r e (from
fallere) on good grounds, and by convincing arguments.
2. The r e f u t a n s acts on the defensive in refuting
the arguments that are opposed to him; the c o n f ut a n s, on the offensive, in exposing their nullity, and
cutting them up.  Cic. Font. 1. Plus laboris consume
in poscendis testibus quam  defensores in refutandis;
comp. with N. D. ii. 17.  Cujus opinionis levitas eonfu
tata a Cotta non desiderat orationem meam (iv. 43.)
REGALIS, see Reyius.
REGIO, see Loculs.
REGIUS; REGALIS. R e g i u s means, what belongs
to a king, and descends froom kings; r e g a 1 i s, what
is suitable to a king, and worthy of him. (iv. 93 v.
48.)
RELIGIO; FIDES. R e li g i o (from!X&tyetv) is conscientiousness, on the ground of an inward obligation,
through the conscience; f i d e s (from 7rwtLezv) on the
ground of an outward obligation, through a promise.
(vi. 268.)
RELINQUERE; DESERERE; OMITTERE; DESTITUERE;
DESOLATUS. 1. R e I 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 se r e r e and o n i t t 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, like leaving in the lurch, has its
P




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 tam omisisse quam nobis reliquisse.
And 9. Relinquenda conversatio amicorum et jucunditas urbis, deserenda csetera officia.  Cic. Verr. i. 4, 11.
Desertum  exercitum, relictam provinciam.  2. D e s er e r e means to forsake, and expose to a possible and
remote danger; d e s t i t u e r e to an actual and impending danger. Curt. iv. 2, 32. IDesertus, destitutus,
hostibus deditus. Liv. vi. 2. Quod defensores suos in
ipso discrimine periculi destituat. 3. D e s e r t u.s and
d e s t i t u t us denote, especially, forgetfulness of duty;
whereas d e s o 1 a t u s, the unmercifulness of the action.  Suet. Cal. 12. Deserta, desolataque reliquis subsidiis aula. (iii. 290.)
RELIQUI, see Ceeteri.      REMEDIUM, see Mederi.
REMINISCI, see Meminisse. RENIDERE, see Ridere.
RENUERE, see Negare.       REPAGULUM, see Sera.
REPANDUS, see Curvus.
REPENTE; SUBITO; EXTEMPLO; E VESTIGIO; ILLICO;
STATIM; PROTINUS; CONFESTIM; CONTINUO.  R ep e n t e and s u b i t o denote suddenly; repens means
sudden, in opp. to exspectatus, expected, Cic. Tusc. iii.
22; to sensim, Cic. Off. i. 33. Suet. Tib. 11, like E'a7rltvnr; 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 7rapaXpijta. E x-t e m p 1 o and e
vestigio, in opp. to delay; extemplo (ex tempore) in a moment, with reference to time; e v e s t ig i o, on the spot, sur-le-champ, with reference to place.
Illi c o and i i c e t, in opp. to slowrness; illi co (in
loco) is used in prose, like 7rapav'rica; i I i c e t, by
writers of comedy and poets. S t a t i m and p r o t in U s, in opp. to, at a future time; s t a t i m, immediately, in opp. to deinde, Tac. Ann. vi. 3;  postea,
Suet. C1. 39. A. 51. N. 34, like eiv"t; protinus,




REPERE - REQUIRERE.              183
forthwith, like rpo/ca. Confe sti m and continuo,
in opp. to ex intervallo, Cic. Inv. ii. 12. (v. 157.)
REPERE; SERPERE; SERPENS; ANGUIS; COLUBER,
1. R e p e r e means, with small feet and short steps,
to move slowly along, to creep; whereas s e r p e r e,
without feet, by merely twisting the whole body, and
without noise to move forward, to creep on the belly.
2. S e r p e n s (p7rrwv) is the general name for whatever creeps like a snake, like Jp-reTrv; anguis (E'Xo9,'yXeXv9.?) is a great formidable snake, b'oL9; c o 1 u b e r
(caio-Xaafos) a small, spiteful snake, e'x,, eXt8va. (v.
341.)
REPERIRE, see Invenire.
REPETERE, see iterum.
REPREHENDERE; VITUPERARE. R e p r e h e n d e r e
has in view the amendment of a faalt, and warning for
the future, like showing the right path, and ppL'qs;
v i t u p e r a r e (from  vitii 7re&rapewi) has in view the
acknowledgment of a fault, better judgment, shame and
repentance, like a rebuke, and'4ro7yo0. R e p r e h e ns i o is in opp. to probatio; for examples, see Cic. Or.
48, 159. Mur. 20, 142. Senec. Vit. B. 1; whereas
v i t u p e r a t i o 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. R e p u d i u m is a onesided putting away of a betrothed bride, or of a married woman; d.i v o r t i u m, a mutual agreement, acquiescing in the dissolution of a marriage, or a formal
divorce, by which each party was released. The formula of the repudium was: Conditione tua non utor:that of the divortiutnm: Res tuas tibi habeto.  We say:
Bepudium mittere, remittere, renunciare, dicere alicui;
whereas divortiumnfacere cum aliqua.
REQUIES, see Quietus.
REQUIRERE; DESIDERARE. R e q u i r e r e denotes
requisition as an act of the understanding, which has




184               RERI — REVERTI.
in view the usefulness of'the object; d e s i d e r a r ea
as an act of feeling, which surrounds the object with
love and sympathy.  The requirens claims a right, and
expects the fulfilment of his claim from others; the desiderans harbors a wish, and expects its fulfilment from
the course of things, from  fortune. Cic. Fam. vii. 26.
Magis tuum officium desiderari, quam abs te requiri putavi meum. (v. 128.)
RERI, see Cen.sere.    RESERARE, see Aperire.
RESPECTUM; RATIONEM  IIABERE.  R e s p e c t u m
h a b e r e means, to have regard in thoughts and intentions; rationem  habere, in acts and measures.
(vi. 304.)
RESTARE; SUPERESSE.  R e s t a r e means to remain, in opp. to prceteriisse, interiisse; whereas s u p e re s s e, in opp. to deesse. (vi. 304.)
RESTAURARE, see Instituere.
RESTrS, see Laqueus.
RESTITUERE, see Instituere.
RETE; CASSIS; PLAGA. R e t i a (from  po  apaXvrq,) is the most general expression for fishing and
hunting nets; c a s s e s and p 1 a g e are implements
used in hunting only; c a s s e s (from KcoTravY), nets
for catching the smaller wild animals; pla gae (from
wrXkeat), nets of a stronger texture to get larger animals into one's power by entangling them. Hor. Ep.
2, 32. Ant trudit acres apros in obstantes plagas, aut
amite levi rara tendit retia. (vi. 304.)
RETICERE, see Silere.    RETUARE, see Aperire.
REVERERr, 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 ev e n i r e, in opp. to advenire, the return; whereas r ed i r e denotes a more lasting action, which lies between
turning back and the return, in opp. to porro ire, the
journey home. Cic. Att. xvi. 7. p. m. Quam valde ille
reditu vel potius reversione mea letatus effudit. (iv. 63.)




RIDERE - RIPA.                185
RIDERE; CACIIINNARI; RENIDERE; SUBRIDERE; iB-.
RIDERE; DERIDERE. 1. Ri d ere and cach i nna ri
denote an audible laugh; r i d e r e, a joyous and temperate laugh, like yeXayv; c a c h i n n a r i (from hinnire)
an unrestrained and resounding fit of laughter, like
cKayXad et; whereas subridere, and renidere
only a visible smile; s u b r i d e r e, as the expression of
a waggish or satirical humor; r e n i d e r e (from nidor,
ovyet&o,) as the expression of a friendly, and also of a
dissembling humor, like peLctaiv.  Cic. Tusc. iv. 31.
Si ridere concessum sit, vituperatur tamen cachinnatio.
Verr. iii. 25. Herenn. iii. 14, 25. Ovid, Art. iii. 287.
2. D e r i d e r e denotes laughing at, as an act of loftiness and contempt, inasmuch as others are laughed
down, like xcararyeXav; i r r i d e r e, as an act of insolence and malignant pleasure, inasmuch as others are
laughed at before their faces, like 7ryyeXiv.  Cic. Orat.
iii. 14. Istos omnes deridete atque contemnite; and
Verr. v. 92: comp. with N. D. ii. 3. Claudius etiam
per jocum deos irridens; and Suet. Aug. 36. (iii. 251.)
RIMARI, see Qucerere.
RIPA; LITUSs; ORA; ACTA. 1. R i p a (Pl7r7, ~pe'-;Irc,) is the bank of a river, like 3' X~?; whereas 1 i t u s,
o r a, a c t a, the shores of the sea. Mela. lii. 9. Oras
ad Eurum sequentibus nihil memorabile occurrit; vasta
omnia vastis prsecisa montibus ripee potius sunt quam
litora: and iii. 3, 4. i. 2, 2. Vitruv. ii. 9, 14. Circa ripam fluminis Padi et litora maris Adriatici.  Colum.
i. 5. Ovid. Met. i. 42.  2. Li tu s denotes the shore
only as the line which separates the land from the sea,
as the strand, like 7i~'v and P'qyylv; whereas o r a and
a c t a, as the space and tract of land that borders on
the sea, as the coast, like dCKT1r and alytaXokS; o r a (a,
o0po'0,) only in geographical reference to the adjacent
land, in opp. to the inland country; but a c t a (KcT'r,)
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 Italiae litora essent. Plin. Ep. v. 6, 2. Gravis et pestilens
ora Tuscorum, quoe per litus extenditur. Hence litoris
ora, that is, ora per litus extensa, Virg. G. ii. 44. Tac.
Ann. ii. 78. Appul. Met. iv. p. 92. Avian. Fab. xx. 10.
-And Prudent. adv. Symm. iv. 136. Invenit expositum secreti in litoris acta. Cic. Fam. ix. 6. Ea tractes quorum et usus et delectatio est omnibus illis actis et
voluptatibus anteponenda. Acta is a foreign word of
Greek extraction, which Tacitus (Hist. iii. 76.) expresses by the circumlocution amoena litorum. (iii. 207.)
RITUS, see Consuetudo.  RIVALITAS, see Imitatio.
RIXA, see Disceptatio.    ROBUR, see Potentia.
ROBUSTUS, see Validis.
ROGARE; ORARE; OBSECRARE; OBTESTARI; PRECARI; SUPPLICARE. 1. R o g a r e and o r a r e denote
simply a request as the quiet utterance of a wish; but
the rogans (pryarv, Zp'yeo`rat) feels himself al pari, on
a par with the person whom he asks, and asks only a
courtesy, like alrev; the orans acknowledges the superiority of the other, and asks a benefit, like Meiorat;
whereas o b s e c r a r e and o b t e s t a r i denote a passionate asking, as to conjure; but the obsecrans asks urgently, like Xt7rape&i; the obtestans (from   o'oCaao-rat)
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 obsecravit. 2. P r e c a r i denotes the calm act of prayer,
in which one raises one's hand to heaven, like eVXeo`3ab;
but s u p p 1 i c a r e denotes the passionate act of supplication, in which one throws one's self on one's knees,
or on the ground, and wrings one's hands, like CET'eMeeLvo:By hyperbole, however, p r e c o r denotes any urgent
request; s u p p 1 i c a r e, any humble request, addressed
to a human being.  Cic. Parad. v. 3. Noctu venire do.
mum ad eum, precari, denique supgplicare. (v. 232.)
ROGARE; INTERROGARE; PERCONTARI; SCISCITARI.
Rogare, interrogare, and quaerere, denote




ROGARE - RUS.                 187
a simple questioning; r o g a r e (opryav, opeyeo'~at),
as willing to know; interrogare, as wishing to
know; whereas percontari and suscitari denote urgently asking; p e r c o n t a ri (from yv&vat)
always from a desire of knowledge, 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 pSEVo-at) is the
falling down of things raised one upon another, in consequence of the basis giving way; whereas s t r a g e s is
the throwing down of bodies standing upright, in consequence of a push from without. Liv. iv. 33. Strages
ruince similis. (vi. 309.)
RUMOR; FAMA. R u m o r (from Ae ua), like report,
is the uncertain, dark, often clandestine propagation of
intelligence, in opp. to authentic assurance; f a m a
((Op,/), like information, is the open and public propagation of intelligence, in opp. to ocular demonstration.
The rubmor interests only by its novelty, is an object of
curiosity, and passes away with the generation in which
it sprung up; the fama interests through its importance,
is an object of research, and as a permanent property
descends to posterity. (v. 233.)
RUMPERE, see PFrangere.    RUPES, see Saxum.
RURSUS, see Iterum.         Rus, see Villa.
Rus; AGER; RuSTICUS; AGRESTIS; RUSTICANUS.
1. R u s (aporov) denotes the country, in opp. to the
town or city, the village with what belongs to it;
whereas a g e r (aEypos) the country, in opp. to the district in general, the open country or fields. Cels. Med
1. Sanum  oportet.. modo ruri esse, modo in urbe,
seepiusque in agro. 2. R u s t i c u s denotes, like a'7poocos, merely residing in the country; a g r e s t i s,
like aryptoS, growing wild in the fields, like ferus, but as, milder expression, for ferus (Or'pes) denotes wild



188               SABULO - SACER.
ness as an inward nature; a gr 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 intellectual, a g r e s t i s more a moral roughness; r u s t iu a s, like countrified, has a reference to bashfulness and
uncouthness; in its.best sense, it is allied 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,' churlishness.'  The rusticls, in opp. to urbanus, violates only
the conventional laws of decorum; the agrestis, in opp.
to humanus, the natural laws of decorum  also.  4.
When Cicero wishes to give to rusticus a still milder
sense, and secure it from ambiguity, he adopts the word
rusticanus; so that, according to him, r u s t i c u s is
one who actually lives in a country-village,  r u s t i c an u s, one who resembles those who live in country-villages; hence among the rusticani the municipes may be
reckoned, as rusticorum similes.
S.
SABUTLO; tIARENA; SABURA. Sabulo (from *acb.~po6, *qos%,) and in Pliny s a b u I u m, denote sand, as
a sort of light soil; h a r e n a, a r e n a (from  Xepa9),
as a dry stony soil, as small or pounded pebbles, in opp.
to a fruitful soil; s a b u r a, s a b u r r a, with especial
reference to its use, as shipsand, ballast. (vi. 311.)
SACELLUM, see Templum.
SACER; SANCTUS.  S a c e r (a"'yo) denotes that
which is sacred, inasmuch as it belongs to the gods, in
opp. to profanus, like iepos'; whereas sanctus
(from  iyv6os) inasmuch as it is under the protection of
the gods, and, being guarded from profanation, is, in
consequence, pure and spotless, in opp. to pollutus, like
go-tos.  Hence sanctus h o m o is a pure, pious man;




SACRAMENTUM - SEVITIA.             189
s a c e r, one accursed, devoted to the gods as an expiatory 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 Jus urandum.
SACRARE; CONSECRARE; DICARE; DEDICARE. S acrare, consecr a r e,  mean to hallow, with reference to men, with regard to whom the profane use of a
thing is withdrawn and forbidden; d i c a r e, d e d ic a r e (from 8'Xearsat) mean to dedicate with reference
to the gods, to whom the thing is set apart as their property. Hence c o n s e c r a r e may be used in an absolute sense, but d e d i c a r e has always a reference to
the new proprietors.
S2EPE; CREBRO; FREQUENTER; FREQUENTARE; CELEBRARE. 1. S se p e denotes often, in opp. to semel, Suet.
Ner. 33; nonnunquam, Cic. Or. 66; semper, like 7roXXactvC; whereas c re b ro and fre que n te r, in opp. to raro,
Rhet. ad Her. iv. 23. Cic. Or. 66; c r e b r o, often,
and in quick succession, and rather too often than too
seldom, like  aapd; but f r e q u e n t e r (partic. from
farcire) often, and not too seldom; for in general c r eb e r denotes a multifarious assembly, inasmuch as it is
dense and crowded; whereas fr e q u e n s, inasmuch
as it is numerously attended.  Consequently, f r eq u e n s rather implies praise, like largus; c r e b e r,
blame, like spissus.  And frequentes senatores denote
the senate, when represented as complete; crebr'i senatores, as wanting room on account of their number,
and forced to sit close.  2. F re q uentare means
to visit a place often, and not neglect it: whereas c e 1e b r a r e, to visit it often, and thereby to enliven it,
and to fill it with festive sounds. (i. 17.)
SEVITIA; CRUDELITAS. S ae v i t i a (from al, abvoS)
denotes the blood-thirsty cruelty of the tyrant, who acts
like a ravenous beast, that kills and tears its prey, in




190              SAvusS-  &iLVUS.
opp. to macnsuetudo; whereas c r u d e I i t a s (from
/ptPos%, crudus) denotes the reckless cruelty of the judge,
who enforces the utmost rigor of the law, in opp. to
clementia.  Sen. Clem.  2. Cic. Lig. 3. Att. viii. 9.
Plin. Pan. 3.
Sevus, see Atrox.       SALSUS, see Lepidas.
SALTIJS, see Silva.     SALUBER, see Salus.
SALUS; SANITAS; VALENS; SALUBER; SANUS; SALUTARnIS. 1. S a 1 u s denotes existence in general, in
opp. to interitus; whereas s a n i t a s, the health of the
person existing, in opp. to wgritudo; first of the body,
then, in a higher degree, of the soul. 2. S a n u s and
v a 1 e n s denote health as a temporary state, and are
allied in sense with integer; whereas s a 1 u b e r and v a 1i d u s denote habitual qualities, and are allied in sense
with robustus.  Hence salubris oratio means a speech
sound in matter, possessing original strength; sana, a
temperate and discreet speech. Cic. Brut. 13. 51.
Tac. Dial. 25. Plin. Ep. ix. 26. 3. S a n u s and s a 1u b e r represent health, merely as finding one's self
well; v a l e n s and v a  i d u s, as possessing strength
to act.  4. S a 1 u b e r in a transitive sense means,
what brings sanitas, in opp. to pestilens, like Vbyte6;VO;
whereas s a 1 u t a r i s, what brings salus, in opp. to pestiferus, like a-or-npeto?.  Cato, apud Plin. H. N. xviii.
6. Nihil salutare est nisi quod toto anno salubre. (i. 31.)
SALUS, see Vita.
SALUTARIS, see Salus.
SALVE, see Ave.
SALVUS; SOSPES; INCOLUMIS; INTEGER. S a 1 v u S
and so s p e s denote, like o-&%, being safe and sound,
in opp. to being killed; s a 1 v u s is the customary,
sospes a select expression; whereas incolumis
and i n t e g e r, like  qcrri7js', denote being unhurt and
untouched; i n c o I u m i s (from calvere, calamitas, xoXoMo), in opp. to being wounded, etc.; in t e g e r (from
tangere) in opp. to being attacked.  Tac. Hist. i. 84.
Mea cum vestra salus incolumitate senatus firmatur;




SANARE - SAPIENS.             191
that is, our safety is assured by the senate not having
had a hair touched. And, i. 66. Yerba Fabii saltu
temrn incolumitatemque Viennensium  commendantis; sa.
lus refers to being killed, incolumitas to being plundered: comp. with Cic. Orat. iii. 45, 178. Dejot. 15.
Sunt tuse clementike monumenta... eorum incolumita.tes quibus salutem dedisti. (iii. 306.)
SANARE, see Mederi.
SANCTUS, see Sacer and Bonus.
SANGUIS; CRUOR; SANGUINEUS; SANGUINOLrENTUS;
CRUENTUS.  1. S a n g u i s denotes the blood circulating in the body, living and supporting life, like* a4/a;
c r u o r (Kpto9) the blood gushing from the body, like
BPPoT0o. Cic. N. D. ii. 55. Sangutis per venas in omne corpus diffunditur: comp. with Rosc. Am. 7, 19. Ut cruorem
inimici quam recentissimum ostenderet. Tac. Ann. xii.
46. Mox ubi sanguis artus extremos suffuderit, levi ictu cruorem eliciunt atque invicem lambunt.' S a n g u i s
is the condition of physical life; c r u o r, the symbol
of death by slaughter.  2. Sanguineus means,
consisting of blood, s a n g u i n o 1 e n t u s, smelling after blood, or blood-thirsty; c r u e n t u s, red with
blood. (iv. 258.).
SANIES; PUS.  S an i e s (from  alaavov) denotes
running, consequently, offensive matter; pus (from
wrOS6o), corroding, consequently, pernicious matter.
Cels. v. 26, 20. (vi. 316.)
SANITAS, SANUS, see Salus.
SAPIENS; PRUDENS; CALLIDUS; SCITUS; SOLERS;
CORDATUS; CATUS.  1. S a p i e n s (from  o-7rco) is
the person who chooses right objects, from ennobling
views, and pursues them with quietness of mind; p r ud e n s and c a ii i d u s denote the person who chooses
right means, and regulates them with circumspection;
p r u d e n t i a is a natural judiciousness, pervading a
man's whole nature: c a  1l i d i t a s, an acquired knowledge of the world and of men, gained by experience
and practice.  Cic. Fr. Scaur. 5. Ilominis prudentia




192               $APOR - SATIS.
natura, callidi usu, doctrina eruditi.  2. P r u dens
is the person who has accurate practical views, in opp.
to stuitus; s c i t u s, who has tact, mother-wit, and the
faculty of combination; s o l e r s, who possesses practical genius and inventive power; c o r d a t u s, who
has his head in the right place, in opp. to excors; c at u s, who discovers and knows secret means and ways.
(v. 114.)
SAPOR; GUSTUS; GUSTARE; LIBARE.  1. S a p o r
denotes objectively the flavor which a thing has, or
gives out, in opp. to odor, etc.; g u s t u s or g u s t at u s (/yeivoat) denotes, subjectively, the sensation occasioned by this flavor, or the sense of taste, in opp. to
olfactus, etc.  Sen. Ep. 109. Debet esse optatus ad
hujus modi gustum, ut ille tali sapore capiatur. 2. The
I 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, qua
prcegustaverit ipse, rejice libatos illius ore dapes. (iii.
125.)
SARMENTUM, see Rami.
SATELLES; STIPATOR. S a t e 11 e s (from o'rEXXco)
denotes an attendant, as a hired servant; s t i p a t o r
(from O-cr-bo) as a guard. Cic. Rull. ii. 1.3. Ex
equestri loco ducentos in singulos annos stipatores corporis constituit, eosdem ministros et satellites potestatis.
(vi. 318.)
SATIS; AFFATIM; ABUNDE. 1. S a t i s (from alo-/)
denotes, like i[cavcs9, a sufficient measure, without any
accessory reference; whereas a f f a t i m and a b u n d e
with the accessory notion of rather too much than too lit
tie; a b u n d e, like a/ks, with an objective and absolute reference; whereas a ff a t i m, like Jai4vwo, 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 Dicaearcho affaetim satis fecisse.  And, xvi. 1. Satis est et affatim




SATIS -- SAXUM.               193
prorsus. Liv. iv. 22.  Frumentum non necessitati satzes
sed copire quoque abunde ex ante c6nfecto sufficiebat. 2.
S a t i a r e 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 hatred, of the thirst for blood. (i. 109.)
SATIS HABERE; CONTENTUM ESSE; BONI CONSULERE;
CONTENTUS;.EQUUS ANIMUS.  1. S a ti s h a be r e
that is, to consider as enough, expresses a judgment,
and is only a sign of an unimpassioned judgment of the
right measure; whereas c o n t en t u m esse, to be
satisfied, expresses a feeling and is a sign of moderation
and self-government; lastly, b o n i c o n s u i e r e, to'take in good part, an act of the will, by which a person
resigns the realizing of his wish, and acquiesces as becomes a man, in what is inevitable. S atis h a be r e
is in construction with an infinitive; co n t e n t u:e s s e, generally with an ablative, or with quod.  Cic.
Orat. iii. 19; comp. with Fr. Clod. 6.  2. Co n t e nt u s a n i m u s denotes a relative contentedness, which
puts up with and does not- murmur at the want of complete success; seq U u s a n i m u s, an absolute contentedness, which feels quite satisfied, and does not wish for
a more prosperous state. (v. 343.)
SATISFACTIO, see Purgatio.
SAT.URARE, see Satis.
SAUCIUS, see Vulnus.
SAXUM; RupfEs; CAUTES; PETRA; SCOPULI; LAPIS; CALCULUS; SCRITPULUS.  1. S a x u m, r u p e s,
and c a u t e s, are greater; 1 a p i s, c a l x, and s c r tip u s, Smaller masses of st6ne.  Plin. I. N., xxxvi. 22.
Silex viridis ubi invenitur, lapis,' non saxum est.  2.
S a x a (from   ecaCS,   x) are  greater masses of
stone, in whatever form, like 7rrepat; r u p e s and p et r   (7rETpat, from  7reo7eFv) are steep and high, like
rocks, and therefore.difficult to' climb-; ca u t e s and
8 c o p u l i are rough and pointed, like crags, and thereQ           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 o p u 1 i (from {cO6#at) jptting upwards, threaten
and announce danger, like oc6O'reXot.  3. Lap is
(CXte) is the most general expression, and denotes the
stone only as a material substance, without regard to
its form, like Xlo; c a I c u u s, is a smooth, generally round pebble; s c r u p u 1 u s, a rough, generally
angular pebble; but for this meaning of scrupulus,
the dimin. of scrupus, we have only the authority of
grammarians; in authors it has only the figurative
meaning of scruple. (v. 191.)
SCANDERE; ADSCENDERE; ESCENDERE; CONSCENDERE; INSCENDERE.  S c a n d e r e means to mount a
steep height, which is connected with exertion, and generally brings both hands and feet into requisition, as to
climb; whereas adscendere, escendere, conscend.ere, and inscendere, mean to mount a
height, in a general sense; a d s c e n d e r e, without
any accessory notion, merely in opp. to-descendere;
whereas e s c e n d e r e means to mount a height which
is fortified, like ramparts, walls, or which confers distinction, as the rostrum; c o n s c e n d e r e, to mount
something in company with others, a ship for instance;
i n s c e n d e r e, to mount an enclosed space, a carriage
for instance. (iv. 60.)
SCAPIIA, see Navigium.
SCELESTIUS; SCELERATUS; NEFARIUS; NEFANDUS;
IMPIUS.  S c e 1 e s t u s (from  scelus, o-cXqp6so) has
reference to the mind, like ad scelera pronus and
promptus; whereas s c e 1 e r a t u s, to actions, like
seeleribus pollutus atque opertus.  Hence the epithet
s c e 1 e r a t u s is applied to things, to porta, campus,
vicus; and, in general, things can be called scelesta
only by personification.  In the like manner n e far i u s and i m p i u s as applied to the impiety of the
person who acts, only with this distinction, that the impius is impious only in mind, the nefarius in his actions




SCELUS - SEMPITERNUS.              195
also; whereas n c f a n d u s refers to the horrible enormity of an action. (ii. 149.)
SCELUS, see Delictu m.    SCIIOLA, see.Ludus.
SCIENTIA, see Cognitio.   SCINDERE, see Findere.
ScePIo, see Fustis.       SCISCITARI, see Rogare.
SCITUS, see Sapiens.      SCOBINA, see Lima.
SCOPuLI, see Saxum.       SCORTUM, see.Pellex.
SCROBs,  see Specus.      SCROPHA. see SiuS.
SCRUPULUS, see Saxum.   SCRUTARI, see Quterere.
SCUTUi1; CLYPEUS; PARMA.  S cu t u m  (o-iVTro9).
is a larger shield, covering the whole body, cakos';
clypeus and parma smaller shields of a round
form, ad7ris; c 1 y p e u s (KtXowrt6O, KaXvk rat) for footsoldiers; p a r m a (7rciXpjt) for horse-soldiers also;
lastly, p e 1 t a (7rwXr) a small shield in the form of a
half-moon; c e t ra,, a small leathern shield.  Liv. ix.
19.  Macedonibus clupeus... Romano scutum, majus
coipori tegumentum.  Liv.:ixxi. 36. Cetratos, quos
peltastas vocant, in insidiis abdiderat.
SCYPius, see' Poculum." SECESSlo, see Turbte.
SECRETA, see Arcana.   SECURIS, see Ascia.
SECURUS, see Tutus.
SEDES; SEDILE; SELLA. S e'd e s is simply a place
for sitting, like;'os; whereas s e d i I e and s e I  a are
artificially prepared seats; s e d i 1 e, in any form chosen;
as a stool or bench, whether m6vable or immovable, like
e8pa; s e 1'1 a, of a particular form, as a chair or throne,
like'.povo4;.
SEDITIO, see Turbce.'SEGN.ITIA, see Ignavia.
SE1MITA,' see Iter.      SEMO, see  Numen.
SEMPER.; USQUE.  S c m pie r (Caprepks) means'always' and' ever,' absolutely, without reference to any
definite limit; whereas u s q u e -only relatively'always," within a definite limit, in usgue dum, etc.; but
by the poets it is used without any'additional clause, -as:in Horace, for example, Sat.' i. 9.. Usque sequiar te'
(i. 14.)
SEMPITERNUS, see Continuus.




196              SENECTA - SERIES.
SENECTA, SENECTUS, SENIUM, see VFetus.
SE'NEX. see'Puer arnd Vetus.
SENSIMI, see Paulatintm.,FENTENTIA; O'INIo; SUFFRAGIUM.  1. S e n t e n
t i a is the view of a subject, resting upon clear perception and acquired conviction, like ryvOuL; o p i n i o, an
opinion restinrg upon mere feeling, like  Woa.  2. S e nt e n t i a is the vote of a senator upon any motion, etc.,
like?yvWpt; whereas s u f f r a g i u m, the simple voting,
pronouncing yes or no, or a name, like *j/os.
SENTES, see Dunmi.
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 accessory notion of secrecy; whereas s e p a r-a t i m means
separated, in order to prevent confusion, with the accessory notion of arrangement.
SEPELIR; CONDERE; HUMARE.  S e p e 1i r e and
c o n d e r e denote complete burial, the more or less solemn interment of the remains of a dead person, with or
without previous burning; s e p e Ii r e (Goth. filhan,
ao-7raXa) as a proper and technical expression; c o nd e r e (Karar3etvaL) 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.
er e and claustra are bolts; sera (seruisse,
etpew) a movable bolt, that is put on the door; c 1 a u str u m, a bolt that is fastened to the door; whereas
pessuli, repagula,andobices,aremerelybars,
which supply the place of bolts; p e s s u 1 u s (riao'aXoq) a smaller bar for the fores, Plaut. Aul. i. 2, 25.
Ter. Heaut. ii. 3, 47; whereas r e p a g u 1 u m  (from
7r'-at), pangere, a greater bar for the valvce, Cic.
Yerr. iv. 43.  Plin. H. N. xvi. 42, and o b e x (from
objicere) for the porte, Tac. H. iii. 30. Ann. xiii. 39.
(v. 292.)
SERIES; ORDO. S e ri e s (from serere, eCpeLv) means a




SERIUS -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?pL/ozS6, /pvpSU6) an inward, ideal, necessary association of things, which, according to their destination, belong to one another. S eri e s is a mathematical; o r d o, a moral notion. (vi.
380.)
SERIUS; SEVERUS.  S e v e r u s (atvpOf) means, actively, one who cuts no jokes; s e r i u s, in a neutral
sense, what is no subject for joking; and severe
means earnestly; s e r i o, in earnest; whence s e v er u s is an epithet for persons, s e r i u s for things; Hor.
A. P. 105. Decent vultunm  severumr seria dictu.  Senec. T-ranq. 15.  Nihil magnum, nihil severurn nec serium quidem ex tanto apparatu putat. S e v e r u s is
in opp. to hilaris, Cic. Brut. 93, remissus, Orat. ii. 17,
luxuriosus, Quintil. xi. 3,. 74; whereas s e r i u s is in
opp. to jucundus, jocosus; and s e r i o to joco, per jocum.  Yet s e v e r u s also supplies the place of serius;
particularly in severior, severissimius, and severitas,
because serius does not possess these forms. (i. 75.)
SERMO; COLLOQUIUM; ORATIO.  1. S e rm o (elpoAevoo) denotes a conversation accidentally arising, or
at least carried on without any fixed and serious purpose; whereas c o 11 o q u i u i u m, generally a conversation agreed upon for a particular purpose, like a cornference.  2. S e r m o is a natural mode of speaking;
o r a t i o, a speech premeditated and prepared according to the rules of art.  The sermo arises when, in ordinary life, an individual speaks longer than usual, and
continues speaking, and is accidentally not interrupted;
the oratio has a definite. extent with an observable beginning, middle, and end, and in it the speaker calculates upon not being interrupted.  In the sermo, the
language of ordinary life  predominates, whether in
prose or verse, as in the. comic poets, and in the Sermones of Horace; whereas in the oratio the language is
select, and in conformity to the rules of rhetoric.  Cic.
Q-.,




"198               SERMO.- SICCUS.
Orat.' 16. Mollis est oratio philosophorum et umbratilis. Itaque sei-mo potius quam oratio dicitur.  Tac.
Hist. i. 19. Apud senatum  non comptior Galbae, non
1ongior... sermoo; Pisonis comis oratio. (iv. 23.)
SERMO, see Lingua.
SERPENS, SERPERE, see Repere.
SERVUS; FAMULUS; MANCIPIUM; MINISTER; ANCILLA; SERVITUS; SERVITIUM. 1. S e r v u s, a n c i 1
la, famulus, and manci pium, denote a servant
who is not free, a slave; m i ni s t e r, one who is free,
or only in subordination.  Plin. Ep. x. 97.  Antillce,
quse ministree dicebantur; that is, in Christian assemblies. 2. S e r v u s (from  EdepoO) means a slave, in
a political and juridical sense, as in a state of subjugar
tion, in opp. to dominus, Cic. Verr. iv. 50, like &3ovXog
Aand.;p~; f a m u 1 u s (Xa/LaX6?) in a patriarchal
sense, as belonging to and part of the family, in opp. to
herus, Cic. Off. ii. 7, like oltce&T9; m a n c i pi U m, in
an economical sense, as a possession and marketable
commodity, like avopairo8ov.  3. S e r v a means a female slave, with especial reference to her legal condit.ion; a n c i 11 a, in ordinary life, as the feminine of
servus. S e r v i t u s denotes slavery, quite. indifferently, as a regular, natural, legal state.; whereas s e r v it i u m, either with contempt or compassion, as an irregular, compulsory, ignominious state.  Most prose
writers, however, use servitus merely as the abstract;
servitium, and especially servitia, as the concrete term
for-servi. (v. 136.)
SEVERITAS; GRAVITAS; STRENUITAS. S e v e r i t a s
(avr7po'vIr) means earnestness, so far as it is seated in
the mind; gravitas (from'fypatoq) so far as it
makes an impression on others,; s t r e n u i t a s (from
0p7Tpvvj, 8palvco) so far as it shows itself in action. (ii.
129.)
SEVERUS, see Austerus and Serius.
SIcA, see Gladius.    SICARIUS, see Homicida.
SIccus, see Aridus.   SIDus, see Stella.




SIGNUM -SISTERE.               199:SIGNUM, see Imago.
SILERE;' TACERE; RETICERE; OBTICERE.  1. S i"
1 e r e (from  eXXo6) means to be' still, ruo-rav, in opp.
to strepere, Suet. Aug. 94; whereas t a c e r e (from tegere?) means to be silent, o-ya'v, in opp. to loqui, dicerer. And the compound word" re tic e r e, if a man
h-as something to say, and keeps it- to himself, in opp. to
eloqui, proloqui; but ob t i c e r e, if a' man does not
speak to one who asks or expects an explanation, in opp.
to respondere'Cic. Harusp. 28. Sed tamen facile taeen.tibuzs caeteris reticuissem.  2. T a c e n s and t a c it 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 it u s, one who, when an opportunity for speaking offers,
purposely refrains, and observes a significant silence;
whereas t a c i t u r n- u s denotes silence as an habitual
quality, like close and reserved. (i. 85.)
SILVA; SALTUS; NEMUS; Lucus.  Si v1  a (X7)
denotes a wood,in a general sense, merely with refer-.
ence to the timber, like i/Xq; whereas s a 1 t u s (aXo-o9)
as a wild place, or wood in the midst of mountains, like
v/a7r~; n e m u s (vEpo9) as a pleasant place, as a grove;
I u c u s (X;oXJ7f) as a sacred place, as a grove' consecrated to the gods, like AX oo, aXTt. (ii. 93.)
SIMPIUVIUM, see Poculum. SIMULACRUM, see Jmag#.
SIMULATIO, see Imitlatio.   SIMULTAS, see Odium.
SINERE, see Perre.     -  SINGULARIS, S. Eminens.
SINISTER; LmVus.  S i n i s t e r (old Germ. winistra) denotes the left, as a usual and prosaic expression,
like aptTrEpos; 1 me v u S (Xacvl) as a select and poetical
expression, like acato,.  In a figurative sense s i n i st e r is the symbol of unpropitiousness and of disaster;
lse vus, of perverseness and of awkwardness. (vi. 336.)
SINUS, see Gremium.
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 st e r e (i'Tava) with reference to a living and running
object; i n h i b e r e, to a lifeless object, that has merely




200              SITUM - SOLEMNIA.
been put in motion; whereas s t a t u e r e means to make
aay thing stand fast. (iv. 299.)
SITUM ESSE, see Cubare.
SITUS, see Lutum.
SOCIETAs, see Feadus.
SOCIUS; SODALIS; AMICUS; FAMILIARIS; PARTICEPS; CONSORS.  1. S o c i i (from sequi) are bound by
common interests to act together, as partners, companions, etc.; sodales and socienni, like'ra2pot, are
bound only by being pleased with each to the common
enjoyment of life, as comrades and good friends;
but s o d a l i s (from e3os, edios,) is the more elevated, s o c i e n n u s, a more comic expression.  S oiLu s is generally in construction with an objective
genitive, which names the purpose of the'sociatio;
whereas s o d a 1 i s only with a subjective genitive,
which names the other sodalis; socius periculi, culpee,
but sodalis meus. 2. S o d a 1 i s is a good friend, with
whom one stands in a sociable, that is to say, a calm
state of intercourse; a m ic u s, a friend, with whom
one exchanges the sacred feeling of love and respect;
fa m i li a r i s, a confidant, to whom one is bound, as
one heart and soul, in mirth and sorrow. 3,. The s oc i u s r e i is considered in the state of a fellow-laborer or fellow-sufferer; the partic e ps and c o n s o r s
as sharers in an enjoyment or in a possession; the p a rIt i c e p s, because he voluntarily takes a part in a thing,
in opp. to expers, like.L-TOXos; the c o n s o r s, because,
without co-operating, he is entitled to a share, in opp.
to exsers.  Cic. Balb. 28. Fuit hie multorum illi laborum  socius aliquando; est fortasse nunc nonnullorum
particeps commodorum. Liv. xxi. 41, and Suet. Aug.
25. The co-regent is socius imperii, so far as he shares
in the business of government; ceonsors, so far as the
office is merely honorary. (iv. 208.)
SOCORDIA, see Ignavia.
SODALIS, see Socus.
SOLEMNIA; FERIJA; DIES FESTI; FESTA. S 01 e m




SOLERE -SOLUM.                 201
n i a means festivals, so far as they are solemn or regularly returning institutions; f e r i ae, so far as they are
days of rest and recreation; f e s t a, or, in prose, d i e s
f e st i, so far as they are days of rejoicing, (vi. 339.)
SOLERE; CONSUEVISSE; ADSOLERE.  1. Sole re
(from AXeiv) is used of events and of actions, like
cLXetv, to be used; whereas c o n s u e v i s s e only of
an action, with reference to a person, like ecowe'vat, to
be wont.  In Liv. xxxviii. 17, Hec quibus insolita
atque insueta sunt Grseci timeant! -  the word i n s ol i t u s refers to the frequency of their appearance; i ns a e t u s, to the connection of their appearance witb
the individuality of the subject acting or suffering. 2.
S o I 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  i t u d o
denotes the solitude of a place, indifferently or with
praise; whereas va s ta, d e s e r t a, t e s c a 1 o c a, with
blame; v a s t a l oc a, as uncultivated wastes, in opp. to
eulta; whereas d e s e r t a, as uninhabited deserts, in
spp. to habitata; and t e s c a, or t e s q u a, (from tacere,) as lonely places, where an awful stillness reigns,
in opp. to celebria. (iii. 226.)
SOLUM; FUNDUS; VADUM; FUNDAMENTUM. S ol u m, f u n d u s, v a d u m, denote the natural ground
and bottom of a thing; s o I u m, that of the earth, on
which one can place a firm foot, in opp. to the mova.
ble elements air and water; fun d u s (from  fodere,,lvy%&,) that of a vessel, in opp. to the remaining space
in the vessel; v a d u m (g3o9) that of a river, ocean,
or sea, in opp. to the water, which flows into it, or to
standing water; whereas f u n d a m e n t u m 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 janr
in vado est; like a swimmer who has reached the bot



202              SOLUM - SPECUS.
tom of the water: and Largitio fundurm 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. Somn u s (i7r'vos) denotes sleep, as a usual prosaic expression; s o p o r (v7rap) as a select poetical expression. In
prose s o p o r has only a causative meaning, a means
of producing sleep, but not a deep sleep.  2. S o mn i u m denotes a dream, in prose, like Yvap; i n s o m
n i u m, in poetry, like ev67rvLov. (v. 278.)
SONITUS, see Fragor.
SONS, see Culpa.       SOPOR, see Somnus.
SORDES, see Lutum.    SOSPES, see Salvus.
SPARSI, see Passi.     SPATIARI, see Ambulare.
SPECIEs, see Figura.   SPECTARE, see Videre.
SPECTRUM; MOSTELLUM; MANES; LEMURES. Spect r u m denotes the apparition of a departed spirit, as a
supernatural appearance;, m o s t e 11 u m (dimin. from
monstrum) *as a horrible apparition; m a n es (from,apeyyva Kcapqra) as the apparition of a good spirit; 1 em u r e s, as that of a hobgoblin. (vi. 344.)
SPECULATOR, see Explorator.
SPECUS; CAVERNA; ANTRUM; SPELUNCA; SPELAUnM;
FOVEA; SCROBS.  1. Specus and caverna are
cavities, whether under-ground, or on a level with the
ground, - consequently, a species of antrum; s p elu n c a and s p e 1 ae u m, cavities with a perpendicular
opening, leading up into a mountain; s c r o b s, f o v e a,
and fa v i s s a, pits with an horizontal opening, leading.
down into the earth.  2. S p e c u s (o —7reo) is a gap,
with a longish opening;    a v e r n a (from  Imcap) a
hole, with a round opening.  3. S p e I u n c a (o-7rjXvy) is a cavity, in a merely physical relation, with ref,
erence to its darkness and' dreadfulness; a n t r u m
(divrpov) a grotto, as a beautiful object, with reference
to its romantic appearance and cooling temperature;
lastly, s p e 1 sa u i  (T7r7Xatov) is used only by the




SPEUARE' - SPERNERE.             203
poets, as -the abode and lurking-hole of wild beasts. 4.
F o v e a (from'b6ewv) is a pit meant to remain open,
orionly 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
0only dug, in order to bury something, the root of a tree,
for instance, or a corpse. (v. 140.)
SPERARE, see Vererz.
SPERNERE; CONTEMNERE; DESPICERE; ASPERNARI;
R:ECUSARE; FASTIDIRE; NEGLIGERE.  1. Spernimus
rejicienda, fugienda ut libidines.. Contemni'mus magna,
metuenda ut pericula, mortem.  Despicimus infra nos
posita, ut vulgi opiniones; according to Lambinus. Or,
gpernere, spernari, aspernari ('c repalvel)
mean,j not to care for a thing, in opp. to appetere, concupisse, Cic. Fin. ii. 10, 51. Plaut. Mil. iv. 2,59, sornething like a7roii telXXev; whereas c o n t e m n e r e, poetically te mn e r e (from temere), not to fear a thing, in opp..to tirmere, metuere, Cic. Famn. vii. 82. Att. ii. 24. Sen.
Prov. 6. Tac. H. ii. 92, like icaTapoveiv,; lastly, d'e'sp i c ere, d e s p e c t a re, not to value a thing; in opp.
to suspicere, revereri, admirari.  Cic. Off. ii. 11, 38..Tac. Ann. ii. 43, like o'ryopeCv.  2. S p e r n e  denotes despising, as an inward feeling, synonymously with
parvi putare, neglioere; s p e r n a r i, and the more
usual word, a s p e r n a r i, as an utterance of that feeling, synonymously with recussare, abnuere, rejicere,
like waving from one.  In s p e r n e r e, the notion of
holding cheap predominates; in a s p e r n a r i, that of
aversion or rejection.  S p e r n e r e refers to an object
which is at one's command; a s p e r n a ri, to something offered to us, or obtruded upon us.  3. As p e rn a r i is confined to the simple avowal of aversion;
whereas r e c u s a r e includes the decided declaration
of unwillingness.  Curt. vi. 6, 7. Principes aspernain
tes quidem, sed recusare non ausos Persicis ornaverat
vestibus. 4. The s p e r n e n s follows a moral and rational aversion, and acts more or less with a consciousness of his grounds for despising anything; whereas the




204              SPHAERA - SPONTE.
fa s t i d i e n s follows a physical and instinctive aversion, whether it be an innate or temtporary antipathy,
which arises either from an actual loathing, or from what
appears like it; lastly, the n e g  g e n s follows the
suggestion neither of reason, nor yet of instinct and
feeling, but acts without thought or purpose. (ii. 178.)
SPHARA, see Globus.    SPICA, see Culmus.
SPIRITUS, see Anima.    Spissus, see Angustus.
SPLENDERE, see Lucere. SPOLIA, see Praeda.
SPOLIARE, see Vastare.  SPONDERE, see Polliceri.
SPONSOR; VAS; PRAiuS.  S p o n s o r is a surety in a
general sense, who guarantees any thing whatever;
whereas v a s and p r re s are sureties in a court of justice; v a s (from deYXo9) 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; VOI;UNTATE; LIBENTER.  1. S p o n t e (7rwo9) means voluntarily; whereas u l t r o, in an over-ready manner; so that s p o n t e
refers to the mind of the agent, u 1 t r o to the thing
itself. Liv. x. 19. Orare ne colleg e auxilium, quod
acciendum ultro fuerit, sua sponte oblatum sperneretur;
and Tac, Hist. iv. 79. Suet.'Ces. 6. S p o n t e a c c usa re means to accuse of one's own accord; whereas
ultro accusare means to obtrude one's self into
the office of an accuser, when one should be satisfied
with not being one's self accused; according to which,
ultro accusavit may be resolved into the cornplete phrase: Haud contentus non accusari ab altero,
ultro etiam progressus est, ut ipse accusaret alterum, or,
ultro progressus accusavit alterum. 2. S p o n t e, from
choice, is in opp. to casu, or necessitate, Colum. ii. 1,
13. Plin. Ep. v. 14. Tac. Ann. vi. 23; whereas s u a
s p o n t e, quite of one's own accord, like aivTo,u'Twa,
in opp. to rogatus, provocatus, or invitatus.  Cses. B.
G. i. 44. Cic. Fam. i. 7. iv. 3. vii. 5.. (iii. 103.) 3.
Sponte and spontaneus, like Eibcav and E'lOVitO9;
paint the voluntary action as an act of the understand



SQUALOR - STIPULA.               205
ing; v ol u n t a t e and v olu n t a r i u s, like e`.eXov-rs',
as an act of the will, in opp. to invite; 1 i b e n t e r and
i b e n s, like &ar-evos, as. an act of feeling, in opp. to
tedio. (iY. 277.)
SQUALOR, see Lutum.    STAGNUM, see-Lacuna.
STATIM, see Repente.    STATUA, see Irnago.
STATUERE, see Destinare and Sistere.
STATUS, see Conditio.
STELLA; ASTRUM; SIDUS. S t e 11 a (dimin. of ao'ri'p)
means any one of the innumerable individual stars, like
aer~'~p; astrum   ("aorpov), any one of the greater
bright heavenly bodies, the sun, moon, and principal
stars, with their peculiar names, like oirTpov; sidus
(e6So ), a complication of stars, a constellation, and, by
affinity of the notion with number and magnitude, a
great star, like e'pac, reLpea.  A s t r u in and s t e 1 a
denote the stars more in a mere physical relation, as
bright heavenly bodies; s i d u s, more in an astronomical and astrological relation, as portentous and influencing human affairs.  Sen. Helv. 9. Dum  ortus siderinm,
occasus intervallaque, et causas investigare velocius
meandi vel tardius spectare tot per noctem stellas micantes liceat. (iv. 409.)
STERCUS, see Lutunm.       STILLA, see Gutta.
STIMULARE, see Pungere.  STIPATOR, see Satelies.
STIPES; VALLUS; PALIUS; SUDES.  S t i p e s and
v a 11 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; s t i p e s serves for various uses,
in war and upon other occasions; v a I1 u s (the dimin
of avapo9?) is chiefly used as a palisade; whereas p a
1 u s and s u d es mean a smaller sort of stake, which may
be driven into the earth in the ordinary way; p a 1 us
(from pangere) serves for various uses, as a hedge-stake,
etc., and especially for fastening any thing, to it; s ud e s (from 0o*3?) is also used, on account of its spike,
for a palisade, a lance, a javelin. (iv. 324.)
STIPULA, see Calmus.




206               STIRIA -STRABO.
STIRIA, see Gutta.
STIRPS; GENUS; GENS; PROSAPIA; POSTERITAS;
PROGENIES; PROLES; SUBOLES. 1. S t i r p s, g en u s, and g e n s, denote the race usually in an ascending line, as abstract and collective terms, for mqajiores;
whereas p r o s a pi a, p r o g e ni es, propa go, proes, suboles, in a descending line, as abstract
and collective terms for posteri.  2. P r os a p i a is an
antiquated solemn expression, and only to be used of
ancient noble families, Cic. Univ. 1I. Quintil. i. 6, 40;
p o s t e r i t a s, the usual prosaic, p r o g e n i e s, a select, elevated expression, Cic. Rep. ii. 22; p r o 1 es
ahd s u b o 1 e s, poetical expressions, Cic.- Or. iii. 38;
p r o I e s denotes children, as fruits destined, as a
younger race, to exist with. their parents; s u b o 1 e s,
as an after-growth, destined to supply the place of the
generation that is dying off.  3. G e n s (7eveTr) is a
political, g e n u s (ye'vo), a natural race. G e n s consists of families, whom the founder of states has united
into a community or complex family; g e n u s consists
of species and individuals, that by their common properties belong to one and the same class of beings. (v.
307).
STIRPS; TRUNCUS.  S t i r p s (o-'rGp'o9) 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; t r u n c u s, 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; PATUS.  S t r a b o (cr'paf360) means, one
who squints from nature, or sickness, or bad habit;
whereas p se t u s, one who squints designedly and waggishly. (vi. 350.)




STRAGES -- STUPIDUS.          20f
STRAGES, see Buina.    STRENUITAS, see Severitas.
STREPIDUS, see Pragor.  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 soldier towards the general, of the subject towards the
ruler, of the scholar towards the teacher, of the individual towards his party; whereas favor is the love
and favor of the higher towards the lower, of the public towards the player, of the people towards the candidate, of the judge towards one of the parties, etc.;
lastly, b e n e v o I e n t i a is love and good-will towards
one of equal rank.  In Cic,. Rosc. Com. 10.  Quod
studium et quem favorem secum in scenam attulit Panurgus? the public is first considered as an auditor, then
as a judge of the player. Orat. i. 21. Ego qui incensus essem  studio utriusque vestrum, Crassi vero etiam
amore.  2. Studium, favor, and benevolenti a, denote a temporary affection, occasioned by and
contracted from external circumstances,- consequently,
of a quieter, or entirely latent sort; whereas a m o r
is love deeply rooted in the soul, bordering on passion. Cic. Fam. i. 9. Nihil est quod studio et benevolentia vel potius amore effici non possit.  Att. v.
10. Amores hominum in te, et in nos quoedam benevolentia. 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, denote a merely negative quality, want of intellect; s t up i d u s (from  v'id0, Taoe&v), that of a human being who
comprehends with difficulty, as dull-witted, like cAvato7wros; b r u t u s (tavpwroTo), that of beasts, and of
men whose organization is like that of beasts,-who comprehend nothing, as without reason, likle Aax6d; b a rd u s, who comprehends slowly, as without talent, like




:208            S3AVIS - SUFFRA ul M.
BpaS v';  whereas stultus, fatuus, and stoli
d u s, denote a positive quality of the mind, which has
false notions and a perverse judgment; s t u 1 t u s (from
)TXX  c,    TrXXo,  aTaXOpewo), a want of practical wisdom, as folly, like /uopos', in opp. to prudens; f a t u u s,
a want of aesthetical judgment, as silliness; s t o 1 i d u s,
a want of reasonable moderation, as brutality. Liv.
xxv. 19. Id non promissum  magis stolide quam stulte
creditum.  (iv. 229.)
SuAVIS; DuIcIs. S u a v i s ()sV') denotes, like Wvs',
a pleasant odor, and, figuratively that which gives a
calm pleasure; d u i c i s, like 7yXvkyzv, a pleasant flavor,
and, figuratively, that which gives a lively pleasure;
hence d u I c i s is a stronger expression than suavis, in
Plin. Ep. v. 8, 10. Hoec vel maxima vi, amaritudine,
instantia; illa tractu et suavitate, atque etiam dulcedine
placet.  Plin. H. N. xv. 27. Dulce, et pingue, et suave.
(iii. 256.)
SUAVIUM, see Osculum.    SUBITO, see Repente.
SUBLIMIS, see Altus.       SUBOLES, see Stirps.
SUCCENSERE; IRASCI; INDIGNARI;  STOMACHARI.
Succensere and Pgre, graviter, moleste,
di ffi c iliter ferr e, 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 gn a t i o, indignation, that of an awakened or excited
moral feeling, inasmuch as it expresses with energy its
disapprobation or contempt; s t o m a c h a t i o, a fit of
passion, that of a choleric temperament, inasmuch as it
suffers the bile to overflow, and gives vent to its irritability by blustering and brawling. The i r a t u s makes
his appearance as an enemy, and excites fear; the i ndignab und us, as a judge, and inspires awe; the
s t o m a c h a n s, as a hypochondriac, and is a subject
for comedy. (v. 119.)
SUDES, see Fustis and Stipes.
SUFERAGIUM, see Sententia.




SU i, UGIJI - SUPrIRBIA.          209
6UFFUGIUM, see PeSfiuga. SULCUS, see Porca.
SUMERE; CAPERE; PREHENDERE; AECIPERE; Ex.
CTPERE; RECIPERE; SUSCIPERE; RECUPERARE.  1.
S u m e r e (sub-imere) means to take up any thing, in
order to use it, like aipetv; c a p'e r e (from  ca'-7rTelV)
to lay hold on any thing, in order to possess it, like XaBetvi; lastly p r e h e n d e r e, p r e h e n d e r e (from XavBaveLv) 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 sumpsimcs, arma cepimus. 2. A c c i p e r e
means to take any thing offered, with willingness, 8'xcoasat; e x c i p e r e, to intercept, or catch any thing
that is escaping,  7ro$'xero aL;; r e c i p e r e, to take
any thing.that wants protection, with a generous
feeling; s us c i pe r e, to undertake, or take upon
one's self any thing burdensome, with self-denial. The
a c ci pi e n s usually takes in his hand; the ex c i pien s, in his arms; the r e c i p i e n s, in his bosom; the
suscipiens, on his arm or back.  3. Recipere
means to receive again, without taking pains; whereas
r e c u p e r a r e, to regain by one's own exertion. Liv.
xiii. 53, urbemn 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 local reference, like atcpos, in opp. to irmus.  Rhet. ad Her.
iii. 18. Cic. Rose. Corn. 7. Vell. P. ii. 2. Tac. H. iv.
47; whereas s u p r e m u s is a poetical and solemn expression, with the accessory notion of elevation, like
v7raToq, almost in opp. to infimrus. (iv. 357.)
SUMPTUIS; IMPENS2A.  S u m p t u s means expense,
so far as it diminishes wealth and capital, allied to prodigality; i m p e n s ze, so far as it serves to the attainment 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 beR*    ~ 14




210           SUPERESSE - SUSTINERE.
neath itself, and considers them only as to the inferior
ity of their endowments; pride, in opp. to humility,,rr r o g a n t i a would make others, who owe it no homrn.age, sensible of its endowments or privileges, in opp. t0
modesty; f a s t u s (from  o7rnaiv?) pushes mnen fromi
itself, as unworthy to stand in connection with it, as' a
presumptuous, in opp. to a sober, unassuming (lisposition; i n s o 1 e n t ia (from salire, insilire,) misemploys
its superiority, in a rude manner, to the humiliation of
the weaker, as insolence, in opp. to humanity and mag
nanimity.  The s u pe rb u s would outshine others,
the a r r o g a n s would encroach upon them; the fa --
to s u s despises them; the in s o 1 e n s insults them.
(iv. 187.)
S.UPERESSE, see Restare.
SUPPLEMENTUM, see ComplementuLm.
SUPPLICARE, see Rogare   SUPREMUS, see Summus
SURCULUS, see Rami.       SURRIPERE, see Demere.
SUS,; VERRES; SCROFA; PORCUS.  S u s (V5S, o-S,)
is the most general name for swine, and that which is
used by natural historians, like 5s; v e r r e s, sc r o fa,
p or c u s, are economical names; v e rre s (from'p''s), a boar-pig; s c r o fa (ypolu-to),  a sow kept for
breeding; p o r c u s (7roppKos), a young pig, like Xopog.
With s u s is associated the accessory notion of filthiness; with p o r c u s, that of fatness. (v. 335.)
SUSCIPERE, see gSumere.    SUSPICERE, see Vereri.
SUSPIRARE; GEMERE.  S u s p i r a r e, to sigh, is a
deep drawing of the breath and the'n forcible emission
of it, as the immediate consequence of ail afflicted
heart; whereas g e m e r e (y76ev), to groan, is more
of a voluntary act, in order to give vent to the afflicted
heart; hence s u s p i r i u m is more an expression of uneasiness 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 coG
perunt. (v. 244.)
SUSTINERE, SUSTENTARE, see Ferre.




TABERNA - TEMPLUM.               211
T.
TABERNA, see Deversoritm. TABUL., see Axes.
TACERE, TACITURNUS, see Silere.
TADA, see Eax.        TA'DET, see Piget.
TLTER, see Teter.    TALEA, see sRami.
TALIO, see Vindicta.  TARDARE, see Manere.
TARDUS; LENTUS. T a r d u s denotes slowness, with
reference to the great length of time spent, in opp. to
citus, Sall. Cat. 5; whereas 1 e n t us, with reference
-to quietness of motion, in opp. to acer, etc.  Quintil.
ix. 4.  (iv. 218.)
TELLUS; TERRA; SOLUM; HUMUS. T e 11 u S denotes the earth as a whole, as the centre of the universe, as a goddess, in opp. to other bodies in the universe, or other divinities, like raia, rFi; whereas. t e rr a (zrpho-o, torreQ,)'as matter and one of the elements
in opp. to the other elements, like 7yaa, ey)i; solum
(bXor) as a solid element, in opp. especially to water,
like.r,-ov; lastly, h u in u s (X Xrt, Xaai), as the
lowest part of the visible world, in opp. to the sky, like:W'vor.  Hence the derivative t e r r e.n u s is in opp. to
igneus; s ol i d u s is in opp. to fluidus; lastly, h uim i i s, in opp. to sublimis. (i. 173.)
TEMETUM, see T/innum. TEMPERATIO, see Modus.
TEMPESTAS, see Ventus.
TEMPLUM; FANUM; DELUBRUM; EDES; SACELLUM.
1. Temp. u m, fanu m, and delubrum, denote
properly the temple, together with the consecrated environs, like iepv; whereas we d e s, the building only,
like lva6S; lastly, s a c e 11 u, a consecrated place
without the building, with merely an altar.  2. In a
narrower sense, t e m pl  u n denotes a great temple
of one of the principal gods; whereas f a n u m  and
d e 1 u b r u m, a smaller temple of an inferior god, or
of a hero, etc.




212               TEMPIUS -TETER.
TEMPUS, see -Dies.    TEMULENTUS, see IEbrietas.
TENEBRE, see Obscurum.
TENEE,; HABERE; POSSIDERE.  T            e n e r e (from
lrevELv) means, to have anything fast in one's hand, uld
in physical possession; h a b e r e (from o-XCeo) to have
in one's power, and in effective possession; p o s s i d e r e
(friom 7ronT and sedere) to have, as one's own property, and
in legal possession, Plin. Ep. i. 16. Tenet,' habet, possidet.  (vi. 366.)
TENTARE; EXPERIRI; PERICLITARI; PERICULUM;
DISCRIMEN.  1. T e n t a r e means, to make an experiment, in order to form a judgment of somethinr, from
a desire of knowledge, and with activity; p e r i c Iit a r i, with courage ard contempt of the danger associated with the experiment; e x p e r i r i, merely to
learn something by actual experiment. 2. P e r i c ulu m denotes danger, as occupying duration of time;
d i s c r i m e n, as a point of time, as the critical moment and the culrn:nating point of periculurm. Liv. vi.
17. In ipso dis(criminepericuli destituat.  (v. 263.)
TENUIS, see Exilis.    TERERE, see Laevis.
TERG UM, see Dorsum.
TERGus; CUTIS; PELLIS; VELLUS. T e r g u s and
cu t is denote the outermost covering of the flesh, as
merely bare skin; t e r g u s (from o'TopxcE'ewt to enclose), the coarse skin of an animal, which covers the
soft and eatable flesh, like 8~p/ua; c u t i s (iVcroS), the
finer skin of human beings, which protects the sensitive
flesh like Xp'-J; whereas p e 11 i s and v e 11 u s denote
the flesh together with a covering; p e 1 1 i s (from palIa) more bristly, consisting of pili, like  o0pi; v e 11 u s
(from edXap? or villus?), more woolly, consisting of vilIi, like,aXX6o. Men have cutis; elephants, snakes, etc.
tergora; lions, goats, dogs, etc., pelles; sheep, vellera.
Juven. x. 192. Leformem  pro cute pellem.  (v. 17.)
TERMES, see Rami.
TERMINARE, TERMINUS, see Finire, Finis.
TETER; FcEDus; TuRPIS; DEFORMIS. T e t e r, t se




TESCA- TRABES.                 213:
t e r (ATapTnpoF,6) is the ugliness which disturbs the
feeling of security, and excites fear or shuddering, fike
hideous, shocLing, /3Xoovpo6'; f ce d u s.(*o+AoS), that
which offends natural feelings, and excites loathing and
aversion, like ptapos; 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 hones.
tus, gloriosus, like alo-Xpos; d e f o r m i s, that which
offends the finer sensations, and excites dislike, in opp.
toforimosus, like 8vo-e,$t. Cic. Off. i. 34. Luxuria
cum omni Petate turpis, tum  senectuti foedissima est.
Rep. ii. 26. Tyrannus quo neque tetrius neque feedius...animal ullum  cogitari potest.  Vatin. 3.'Quanquam sis omni diritate teterrimus.  Vell. Pat. ii. 69.
In Vatinio deformnitas corporis cum turrpitudine certabat
ingenii. (v. 111.)
TESCA, see Solitudo.    TETRICUS, see Austerus.
TIGNUM, see Trabes.
TIMERE, TlIMOR, see Vereri.
TITUBARE, see Labare.      TOLERARE, see Ferre.
TORMENTUM, S. Cjruciatus. TORQUERE, see Tertere.
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 artificial poison, of a sweet and tempting flavor; v i r u s
(eap, is), 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 acerbitatis suae. (v. 355.)
TRABrES; TIGNUM.  Trabe s; trabs (-ppaoqhf)
denotes a longer and narrower beam, like a pole; t i g
n u m, a shorter and thicker beam, like a block. A raft
consists of trabes, not of tigna; whereas the woodwork of a building, which, as a pillar, is destined to support stmething, is composed of tigna, not of trabes, by
which the cross-beams only are denoted. Cees. B. Civ.




214              TRACTUS - TUERT.
ii. 9. Supra eumn locum duo tigna transversa injecerunt,
quibus suspenderent eam  contignationem  supraque ea
tigina directo transversas trabes injecerutl easque axibus religaverunt. (v. 290.)
TRACTUS, see Locus.    TRAGTJLUM, see Missile.
TRAMES, see Iter.       TRANQUILLUS, see Quietus.
TRANS; ULS; ULTRA.  T r a n s and U 1 s, like
7irpav, in opp. to cis, denote, on the other side, with the
character of unaccented prepositions, as a mere geometridal designation of place, like super; t rans
(-pavtes) is the usual, u 1 s the antiquated and obsolete
Expression; whereas ul tra (comparative from  ollus;
ille), like 7repa, in opp. to citra, with emphasis and distinction of the relative distance of that which lies on
the other side, like supra.  The separation denoted by
u It r a is merely that of a boundary; the separation
denoted by t r a n s, that of an obstruction. Tac. Germ.
29. Protulit magnitudo populi Romani ultra Rhenum ultraque veteres terminos imperii reverentiam... Non
numeraverim inter Germaniae pop)ulos, quanquam trans
Rhenium Danubiumque considerint, eos, qui decumates
agros — exercent.  Eutrop. vii. 9. Liv. xxii. 43. Tac.
Ann. xvi. 17.  (iii. 109.)
TRANSFUGA, see Perfiuga.
TRANSVERSUS; OBLIQUUS.  Transversum means,
that which crosses a straight line 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.
875.)
TRIBUERE, see Impertire.   TRISTITIA, see -Dolor.
TRoIcus, TROIUS, see Achivi.
TRUCIDARE, s. Interficere.  TRUCULENTUS, S. Atrox.
TRUDIS, see EFustis.      TRUNCARE, see Mutilare.
TRUNcUS, see Stirps.      TRUX, see Atrox.
TUERT; DEFENTDERE.  T u e r i (from o'roXa'eo-raL)
supposes only possible danger, as to protect, in opp. to
negligere, Cic. Fin. iv. 14; d e f e n d e r e, an actual




TUMERE   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.
807.)
TUMERE, see Turgere.
TUMULUS, see ColWs.
TURBA, see Caterva.
TURBA; TU.MULTUS; SEDITIO; SECESSIO; DEFICERE;
DESCISCERE.   T u r b se and tumultu s denote the
civil broils of public life; turb ase (vt5pfi ) interruptions of public order; t u m u l t u s (from tumere) of
the public peace; whereas seditio  and secess i o are political commotions, in consequence of decided,
evident differences of opinion, and of conflicting principles; se ditio  (from  se and ire) when concord
is first disturbed, and the parties as yet contend with
words only; s e c e s s i o, when the prospect of reconciliation is already given up, and the parties either
stand opposite each other, ready to come to blows, or,
at least, have broken off all connection with each other.
2. The seditiosi and secedentes are citizens
and members of a free community, and only suspend
public concord; whereas the d e fi c i e n t e s and d e sc i s c e n t e s break a compact, because, either as subjected states they rebel, or as allies fall off; d e fic e r e, as the most general expression, represents the
falling off, in a moral point of view, as a treacherous,
fickle, cowardly desertion; d e s c i s c e r e (from scindere) in a political point of view, as an alteration in the
constitution and political system. (v. 363.)
TURBO, see TVentus.
TURGERE; TUMERE.  T u r g e r e (r'payrv) deiotes
being swoln, with reference to actual corpulency and
fulness, like a7rapyav, obp7yav; whereas t u n e r e
(from ar61ubos0) with reference to concealed nothingness
and emptiness, like oiSiv.  Hence sails are called,ur



216                TURIO -IUDUS.
gida, inasmuch as the wind, which swells them out, is
something, and actually fills themn; and tumida, inasmuch as it is merely air, consequently nothing, and only
seems to fill them.  (iv. 191.)
TURIO, see Rami.
TURPIS, see Teter.
TUTUS; SECURUS; INCURIOSITS. 1. T u t u s denotes
safety objectively, he who actually is safe, like Jo-OaXos;
s e c u r u s (sine cura) subjectively, he who thinks himself safe; hence t u t u s is used for provident, with reference to foresight; s e c u r u s is used as a softer expression, for improvident, with reference to the want of
foresight.  Sen. Ep. 97. Tuta scelera esse possunt,
secura non possunt: and 105.  The substantive securitas, however, must be used to supply the want of a similar substantive from tutus.  2. S e c u r u  s, se c u r i
t a s, denote freedom  from care and anxiety merely as
a state of mind, like aC'ptpqlvoD, in opp. to sollicitus,
*Tac. Hist. iv. 58; whereas i n c u r i o s u s, i n c ur i a,
denote the' want of carefulness and attention, with a
practical reference, like heedless, oXycopo9, in opp. to
cura.  Sen. Ep. 100. Fabianus non erat negligens in
oratione, sed securus. (iii. 120.)
U.
UBER, see _Fecundus and Mamma.
UDus; UVIDUS; HUMIDUS; AQuosus; MADIDUS. 1.
Uvidum and udum  (bag, vadum, from /v,, uveo) denote, like viypov, the wetness which consists entirely of water or other fluid particles, whether actually, apparently,
or only by hyperbole, humore constans; whereas h u m i,
dum and h u m e c tum   (from XvpbS) is the wetness
which is caused by water soaking through, humore mixtumrn. Senec. N. Q. ii. 25. Dicis nubes attritas edere
ignem cum  sint humid6e, imo udce. Hence is u d u s
(in opp. to sudus and solidus) used by Tertullian as sy



ULCUS -— QUE.                217
nonymous with aquanus; whereas humidus (in opp. to
aridaus) is synonymous with aqulosus, 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 um e c t u s is distinguished from humidus only as a sort
of participle. Pacuv. ap. Varr. Terra exhalabat auroram humidam, humnectam. 3. H u m i d u s, h u m e n s,
refer, like moist, to the inward quality of a body;
whereas m a d i d u s, m a d e n s, like pvSaXeo9 and dripping, only to the exterior and surface of a body, in opp.
to siccus. Cic. Phil. xiv. 3. Imbuti sanguine gladii
legionum exercituumque nostrorum, vel madefacti potilus duobus consulum, tertio Cwsaris prcelio; for i mb u e r e, as the causative of imbibere, refers to a hIumectatio, a moisture of the inner part; m a d e fi e r i,
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. U I n a
((CXevr) is the whole arm, from the shoulder to the hand,
which serves as a measure, an ell; 1 a c e r t ii s (AcX)cr)
the upper arm; b r a c h i u m (f8payXtov, 3paXtwcov),
the under-arm; c u b i t u s, 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,ovi; whereas simul (6cpaXZjc) at once, at
the same time or moment, like a4,a.
UNCTUS, see Delibutus.     UNCUS, see Curvus.
UNDA, see Aqua.             UNICus, see Eminens
UNIVERSUS, UNUSQUISQUE, see Quisque.
USQUE, see Semper.          USURA, see Ewnus.
m




218               USURPARE - UTI.
USURPARE, see Uti.
UTERQUE; AMBO; UTERVIS; UTERLIBET. 1. U t e rq u e denotes'both,' as two unities, like elcaTepo9; a m.
b o, as the halves of a pair, like alpbw. Cic. Fin. ii. 7.
Hic, qui utramque probat, ambobus debuit uti.  Orat.
6, 21.  Terent. Ad. i. 2, 50.  Curemus aequam uterque partem; tu alterum, ego alterum; nam  ambos
curare propemodum reposcere illum est quem dedisti.
Plin. Pan. 90, 4.  Vell. P. ii. 66.  This difference is
palpable from Cic. Mur. 18, 37. Duve res vehementer
in praetura desiderate sunt, que ambae in consulatu
Murene profuerunt.... Horum utrumque ei fortuna
ad consulatus petitionem reservavit. And Orat. iii. 26.
A quibus utrisque submittitur aliquid. 2. U t e r q u e
and a m b o are copulative, and may be resolved into
unus et alter, and have their predicate actually in common; whereas u t e r v i s and u t e r 1 i b e t are disjunctive, and may be resolved into unus vel alter, and have
their predicate in common only by possibility. Ter. Andr.
prol. 10. Qui utramvis recte norit, ambos noverit. (iv.
349.)
UTI; ~USURPARE;. FRUI; FRUNISCI. U t i and
u s u r p a r e denote the mere act of using, by which a
person turns a thing to his advantage; but u t i (from
oito) a permanent use; u s u r p a r e (usui rapere) a'single act of using; whereas f r u i and the antiquated
word f r u n i s c i (from /)poveZv), the pleasant feeling
of this use, as to enjoy; f r u i is the primitive, f r u ni s c i the inchoative of the verb. Sen. Vit. B. 10. Tu
voluptatefrueris, ego utor.  Flor. ii. 6. Hannibal cum
victoria posset uti, frui maluit.  Cic. Rosc. Am. 45,
131. Commoda, quibus utimur, lucem, qua fruimur,
spiritumque, quem ducimus, a Deo nobis dari. Cic. Cat.
iii. 2, 5. Quorum opera... assidue utor; comp. with
Fin. ii. 35, 118. In ea, quam smpe usurpabas, tranquillitate degere omnem vitam. Cic. Orat. 51, 169. Post
inventa conclusio est, qua credo usuros veteres illos
fuisse, si jam nota et Usurpata res esset. (iii. 134.)




UTIQUE - VALIDUS.              219
UTIQUE, see Plane.      UvrDus, see UDus.
UXOR, see ETemina.
V.
VACARE; OTIARI; FERIARI; CESSARE; NIHIL
AGERE. V a c a r e (from ~q}ca? means to have one's
time free, in opp. to occupatio, which compels one to
work; o t i a r i (from avoteost, a'ihW), to be at leisure,
in opp. to negotia, which oblige one to work; f e r i a r i,.
to enjoy a holiday, in opp. to working all day; c e ss a r e (from cedere?) or from Ica-igetv?), to make a
half-holiday, and enjoy a short cessation, in opp. to previous activity; n i h i  a g e r e, to do nothing, in opp.
to activity in general. (vi. 388.)
VACILLARE, see Labare.    VACUUS, see Inanis.
VADERE, see Ire.           VADUM, see Solurm.
VAFER, see Astutus.        VAGARI, see Errare.
VALDE, see Perquam.        VALE, see Ave.
VALENS, see Salus.         VALERE, see Posse.
VALETUDO see zgoer.
VALIDUS; FIRMUS; ROBUSiUS.  1. Validus
(from 6'Xos, odXos), 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 o-revapo6;
whereas fir 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 OpaStab, acpyvvvp),
strong from an immovable position, and, consequently,
stedfast, in opp. to labans, vacillans, and, for want of
a corresponding adjective, to imbecillus, Cic. Fam. ix.
16.  Sall. Jug. 10.  Quintil. v. 10, 49, like,iatlosw;
r o b u s t u m (from..c.o..ppcra) through its compact nature, and its impenetrable and, consequently, durable
materials, nearly in opp. to tenerum, like'acpaXeo0'
and lavp69. 2. I m b e c illi t a s denotes generally a
mental, i n fi r m i t a s, a bodily weakness, according to
Cic. Fin. v. 45. In infirma setate, imbecillaque mente:




220              VALLUMI — VARIUS.
both are sometimes used in a mental sense, in which
case i m b e c i  i  ita s denotes a natural weakness of
the head or heart, a want of talent or of spirit; whereas;
i n fir m i t a s, a moral weakness of character, fickleness and
uncertainty, for example: Cses. B. G. vii. 77. Nolite
stultitia ac temeritate vestra aut imbecillitate animi omnem Galliam prosternere; comp. with iv. 5. Csesar infirmitatem Gallorurn veritus, quod sunt in consiliis capiendis mobiles et rebus plerumque novis student. Or,
Cic. Divin. ii. 60, with Fam. xv. 1. Or, Tac. Ann. iv. 8,
with Hist. i. 9. (iv. 164.)
VALTUM, see Ag(rer.    VALLUS, see Stipes.
VALVAZ, see Ostium.
VARIUs; DIVERSuS; CONTRARIUS; VERSICOLOR;
VARIEGARE.  1. V. arium  (from  aidXo9) means, possessing 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 sirnul a domo profectos diverse varice vise reportant; that is, whom various ways,
in an entirely different direction, bring home. Tac.
Hist. i. 25. Otho postquam  vario sermone callidos et
audaces cognovit pretio et promissis onerat... Suspensos cseterorum animos diversis artibus (namely, spe
et metu) stimulant.  2. The d i v e r s a will have nothing in common, and go different or.even opposite ways
from each other; whereas the c o n t r a r i a confront
and stand directly opposite to each other.  Hence the
following climax in Cic. Divin. ii. 26, 55. Diversas
aut etiam contrarias. Vell. Pat. ii. 75. Diversa prsesentibus et contraria exspec.tatis sperare.  Quintil. v.
10, 26. 3. V a r i u m denotes variegated, as exhibiting different colors at the same time, like wrotiXov-;
whereas v e r s i c o 1 o r, that which changes its color,
according to the light in which it is held, like a/'oXov.
Propert. iii. 13, 32. Aut variam  plumse 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  VELLE.                 221
fulgens.  4. V a r i a r e means to give a varied appearance 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.
VASTARE; POPULARI; DIRIPERE; AGERE rERRE;
EXPILARE;  SPOLIARE; PECULARI  1. V a s t a r e
(from ustus?) means to lay waste, from rage or from
policy to destroy the property of an enemy, like 7rep3Eerv, 7wop'Setv; whereas p o p u l a r i, d i r i p e r e, and
a g e r e ferr e, to plunder for one's own use; p o pu  a r i, on a great scale, for example, to lay waste all
the crops, and drive off the herds; d i r i p e r e, on a
small scale, to break into the houses, and break open
the closets; a g e r e f e r r e includes both meanings,
like Eyetv xal fepewv. 2. S p oli a r e and p o p ula r i
mean to plunder, in a state of open warfare; whereas
expilare and peculari, depeculari, in a
state of peace; e x p i 1 a r e (*.to) by open force;
pe culari (dimin. of,rvrco) by fraud, and by secretly purloining the property of the state.  Cic. Parad. vi. 1. Si socios spolias, aerarium expilas. (iv. 339.)
VATES, see Canere.
VATICINARI, see Divinare and ITariolari.
VECORS, see Amens.    VEGETUS, see Vigens.
VEHEMENS, see Acer.
VELLE; OPTARE; EXPETERE; CITPERE; AVERE;
GESTIRE.. Velle,obtare,andexpetere, are
acts of calm reason and self-determination; whereas
cupere, avere, and gestire, acts of excited
feeling and of passion.  Senec. Ep. 116. Cum tibi
cupere interdixero, velle permittam. 2. V e 11 e (AXedv)
means to wish, and co-operate towards the realization of one's wish, like ~EXeXEz and /oiXea-rat; o pt a r e (from wroCelv) to wish, and leave the realization
of one's wish to others, or to fate, like 7roSErV; e x p et e r e, to wish, and apply to others for the realization
of one's wishn, like op7evsoat.  Sen. Ep. 95.  Saepe
8*Y




222              VELLtUS-  VENTUS.
aliud volumus, aliud optamus. Cic. Off. i. 20. Nihil
nisi quod honestum sit hoimines aut admirari aut optare
aut expetere oportet.  3. C u p e r e (Ica7'TeLv) denotes
a' vehement, pa;ssionate desire; g e s t i r e (?yVelv), a
lively desire, showing itself by gestures; a v e r e
(frotm  Xalt've, Xaos), an  impatient, hasty  desire.
C u p i d u s means, being eagerly desirous of something,
like TrtIrv#p~C; g e s t i e n s, rejoicing in anticipation of
something, like Xpgf ow? avi d u s, being greedy after
something.   Clc. Sen. 8. Groecas literas sic avide
arripui, quasi diuturnam  sitim explere cupiens; comp.
with Att. ii. 18. Intellexi quam suspenso animo et sollicito scire averes, quid esset novi. And, iv. 11. Perge
reliqua; gestio scire ista omnia.  (v. 57.)
VELLUS, see Teryus.
VELOX, see Citus.
VENDERE; VENUNDARE; MANCIPARE. V e n d e r e
and v e n u n d a r e denote the selling of any thing as
a mercantile act; but in v e n d e r e (vav8o3vat) the
disposing of the thing is the principal notion, the price
merely secondary, in opp. to.emere, like a7ro6o',rat; in
v e n u n d a r e, the previous having for sale, or offering
for sale, is the principal notion, as in wrL7rpaciKetv, 7rroXe&v, a7-rep71roXav; whereas m a n c i p a r e denotes a juridical act, in consequence of which a thing is alienated,
and, with all that belongs to it, transferred to another,
in a legal form, as his property. (iv. 118.)
VENDITATIO, S. Jactatio. VENENUM, see Toxicum.
VENERARI, see Vereri.  VENIAM DARE, S. Ignoscere.
VENTUS;' PROCELLA; TEMPESTAS; VORTEX; TURBO.
V e n t u s (At's, or ar'vT, Hesiod) is the generic term
for wind; procella and tempestas denote a violent wind; p r o c e 11 a (KcXa8oq), a mere squall or
gust of wind; temp e s tas, a complete storm, or
stress of weather, generally accompanied by thunder and
lightning, rain or hail; whereas v o r t e x and t u r b o
denote a whirlwind; v o r t e x (vertere), a weaker sort,
that merely raises the dust; t u r b o (acrTpdp, oTpoof




VENUDARE - VERBUM.               223
axtlXy), a strong whirlwind that causes destruction, (v.
287.)
VENUDARE, see Vendere. VENUSTUS, see Formosus.
VEPRES, see.Dumi.
VERBERARE; ICERE; FERIRE; C2DERE; PULSARE;
M[ULCARE; PAVIRE; CUDERE.  1. V e r b e r a r e, fer i r e, and i c e r e, mean, in a general sense, to strike,
whether by throwing, hitting, or pushing; but the verberans makes his blow rebound; the iciens and feriens
penetrate and wound, or break to pieces; the iciens
(resembling in form jaciens) chiefly by throwing, for instance, fulmine ictus; the feriens, by pushing, for instance, murum ariete; whereas c se d e r e, p u 1 s a r e,
and m u 1 c a r e, denote especially striking, generally
with a weapon; c se d e r e, with a weapon that cuts and
wounds, a hatchet,: sword, whip, rod, strap; p u 1 s a r e
and In u  c a r e, with a hard weapon, stick or fist.
P u 1 s a r e has any object whatever, man, a door, the
ground; m u I c a r e, like to cudgel, only an object that
can feel pain, especially man. 2. V e r b e r a r e, in a
narrower sense, denotes a. quiet chastisement by the
blows of a stick, which is generally appointed, as a formal punishment, by the competent authorities; whereas
pulsare and mulcare, a misusage by blows or
thrusts, which is administered as.mere vengeance by
unauthorized persons; p u 1 s a r e (from pellere) as a
slighter misusage'with hand- or stick, which principally
hurts the honor and dignity of the person misused;
m u 1 c a t e (/zaXcaat, malaxare), a rougher misusage,
with fists or clubs, which aims principally at physical
pain, like a sound drubbing. 3. P a v i r e (7rakev)
means to beat, in order to make a soft mass solid;
c u d e r e, in order to widen or extend a solid mass.
F u I g e r e, b a t t u e re, and c aj a r e are antiquated
or vulgar expressions for beating. (v. 67.)
VERBOSUS, see Garrire.
VERBUM; VOCABULUM; VOX; DICTUM; DICTERIUM.
1. V e r b u mn (Apaiov) is a word, as a part of speech;




224                   VERERI.
whereas v o c a b u l u m, as a part of language  The
verba are verbs, the vocabula words in general. 2.
Verba denote words in general, with reference to
their meaning; v o c e s, with reference to their form
and their sound. 3. As a grammatical term, v o x comprehends all the eight parts of speech; v o c a b u 1 u m,
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
vo x, dictu m, and d i c t e r i u m, are particular expressions; v o x (kVX7), an expression of feeling or passion, like an exclamation; d i c t u m, an expression of
wit or intellect, like a bon mot.  Tac. Hist. iii. 39. Audita est soevissima Vitellii vox, qua se pavisse oculos
spectata inimici morte jactavit; comp. with Ann. vi. 20.
Scitum Passieni dictum percrebuit, neque meliorem unquam servum neque deteriorem dominum fuisse. 5.
D i c t u m is the general and popular expression for any
pointed saying; d i c t e ri u m, a select term of later times
for a particularly smart dictum, which is not merely the
product of natural wit, but also of cultivation refined by
literature and intercourse with polished society. (iv. 29.)
VERERI; TIMERE; METUERE; SPES; FIDUCIA; TIMOR; TIMIDITAS; IGNAVIA; FORMIDO; HORROR. 1.
V e r e r i (opav?) like atleFo'%at, has its foundation in
what is strikingly venerable; m e t u e r e and t i m e r e,
like Beioat; and OoFe?~ab, in the threatening danger
of an object. The timens and metuens fear the danger;
the verens, the disgrace and shame. Cic. Phil. xii. 12.
Quid? veteranos non veremur. nam timeri ne ipsi quidem volunt.  Sen. 11, 37. Metuebant eum servi, verebantur liberi, carum omnes habebant. Liv. xxxix. 37.
Teremur quidem vos Romani et si ita vultis etiam timemus. Afran. ap. Gell. xv. 13. Ubi malunt metui, quam
vereri se ab suis. Senec. Ir. iii, 32. Quibusdam timeamus irasci, quibusdam vereamur. 2. M e t p s (paaTa,)




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 8&o0, synonymously
with cautio; whereas tim o r (from  rpdpeo), the fear
that proceeds from cowardice and weakness. Or, m et u s is an intellectual notion; fear, as from reflection,
in opp. to spes; for instances, see Cic. ~err. ii. 54. Off.
ii. 6. Liv. xxx. 9. Suet. Aug. 25. Tac. H. i. 18.
Ann. ii. 12, 38. Sen. Ep. 5. Suet. Aug. 5. Cels. ii.
6. Curt. viii. 6:- whereas t i m o r is a moral notion,
fear as a feeling, in opp. to fiducia, animus. Cic. Divin. ii. 31. Att. v. 20. Rull. i. 8. Sallust. Jug. ii. 3.
Tac. Hist. ii. 80. Plin. Ep. v. 17. 3. In the like manner are s p e s, hope, and' f i d u c i a, confidence, distinguished. Sen. Ep. 16. Jam de te spem habeo, nondum fiduciam. Tac. Agr. 2. Nec spenm modo ac votum
securitas publica, sed ipsius voti fiduciam ac robur assumpserit. Suet. Cl. 10. Aliquanto minore sipe quam
fiducia.  Liv. x. 25. Curt. ix. 4, 25. 4. T i m o r denotes fear, as a temporary state; t i m i d i t a s, fearfulness,
as an habitual quality, which is connected with ignavia,
as a more precise expression for the more general feeling. Lactant. iii. 17. Epicurus... ignavunz prohibet
accedere ad rem  publicam, pigrum  exercere, tiridu.m
militare. I g n a v i a is inaptitude for any noble action,
and particularly for deeds of valor; t i m i d i t a s is,
under certain circumstances, excusable; i g n a v i a is
absolutely blamable.  5. Metus and timor have
their. foundation in reflection, whereby a person is made
clearly aware of the object and ground of his apprehension; whereas h o rr o r and for m i d o is an immediate feeling, which overpowers the understanding by the
dreadful image of the nearness of some horrid object,
and can give no account of the ground of its fear;
to r m i d o (fremere) expresses this state immediately
as a state of mind, like  ppola; whereas h o r r o r
(%e'p~oO) as the bodily expression of this state, by the
hair standing on end, the eyes wildly staring, etc., like
15




226                    VERERI.
fptlci.  Tac. H. iv. 45. Metus per omnes ac precipua Germanici militisformido. (ii. 190.)
VERERI; REVI RERI; VENERARI; COLERE; OBSER"'
VARE; ADORARE; ADMIRARI; SUSPICERE. 1. Ve r er i and r e v e r e r i mean, to feel reverence; whereas
v e n e r a r i, to show reverence. Tac. Ann. xiv. 13;
comp. venerationem  sui with matris reverentia. 2. V er e r i (oSpav?) denotes respect bordering on fear and
bashfulness; whereas r e v e r e r i, fear and bashfulness
arising from respect. In vereri, fear, in revereri, respect is the principal notion; hence v e r e c u n d i a, is
the dread of exposing one's self before the person respected; whereas r e v e r e n t i a, the calm  consciousness that some one is worthy of this reverential feeling.
3. V e n e r a r i (avTeo-?at;?) is used (at least in Cicero) only for demonstrations of reverence towards the
gods and sacred things; o b s e r v a r e, only for such
demonstrations towards men; c o 1 e r e, towards either.
Cic. Rep. i. 12. Ut... Africanum  ut deum  coleret
Lselius, domi vicissim Lselium observaret in parentis loco
Scipio.  And, N. D. i. 42. ii. 28.  The venerans
seeks only to express due reverence, and by self-humiliation to avert the anger of the gods; the c o 1 e n s
(from c6oXa~) 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.  V e n e r a t i o
shows itself more in prayer; c u 1 t 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  cultumque (ejus) miserat; that is, that he might do homage
to the new emperor, and then also remain in his circle of
courtiers. 4. 0 b s e r v a r e (from EpVteo`ral) involves
a mere negative notion, and denotes having regard for,
An opp. to slighting; yet is not, on this account, colere a
stronger, observare a weaker term. C o I e r e, indeed,
involves more palpable activity, operam; whereas o b
B e r v a r e, more tender regard, pietatem; hence some




VERREi --  ESTIS.               227
times the one, sometimes the other, is the stronger expression. 5. A d o r a r e is the most general expression
for any sort of worship; whereas v e n e r a t i o consists
more in gestures, pre c a t i o in words.  6. Reveremur validas auctoritates; admiranmur raras virtutes;
suspicimus excellentia dignitate.  At the same time it
appears to me, that the reverens is in a state of silent
awe; the admirans with the expression of loud, or at
least visible enthusiasm; the suspiciens, under the image of one looking up to another with an humble feeling of his own inferiority. R e v e r e r i refers especially to moral; a d m i r a r i, to intellectual and moral;
s u s p i c e r e, to any, even adventitious, pre-eminences.
(ii. 185.)
VERR1ES, see Sus.    VERSICOLOR, see Varius.
VERSIJTUS, see Astutus.
VERTERE; TORQUERE; CONVERTERE; INVERTERE;
PERVERTERE.  V e r t e r e means to turn, that is, to
move anything in order to give it another position or situation, like'pe7remv; t o r q u e r e (from  pe'ICC, croercjt), to twist, that is, in order to move a fixed point,
like orpe'/etv.  2. C o n v e r t e r e means, either to
turn in a body, with reference to those acting, as, for
instance, Ut poene terga convertant; or, with reference
to the action, to turn completely; whereas in v c rte re means, to turn only half round, so that the
reverse side of the thing turned is exposed; lastly,
p e r v e r t e r e 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; AMICULUM; CULTUS; HABITUS.  1. V e s t i s (from vas,
Goth. wastjan) is the most general expression, and denotes sometimes the whole clothes; v e s t i t u s, sometimes only a single article of dress, vestimentum. V e st e   m m  ut a r e denotes, to go into mourning; v e s t i



223               VETARE- VETUS.
menta muta re, to shift one's clothes.  2. Vest i s and v e s t i m e n t u m denote the clothes which cover
the body, as necessary or decent; a m i c t u s and a m ic ulu u m (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 l u m, a single article, as a mantle.
Tac. G. 17. Feminve szepius lineis amictibus velantur,
partemque vestitus superioris in manicas non extendunt.
Curt. v. 1,38. Sil. It. vii. 447.  3. Cultus and
h a b i t u s have a wider meaning than vestis; c u I t u s
(occulere) whatever belongs to dress, girdle, hat, ornaments, arms, etc.; h a b i t u s, whatever belongs to the
exterior in general, cleanliness, mode of dressing the
hair, carriage of the body, etc. Suet. Cmes. 44. Dicam
ea, quoe ad formam et habitum  et cultum et mores pertinebant. Cal. 52. VTestitu calceatuque cmeteroque hab
ita.  (v. 2(09.)
VETARE; INTERDICERE.  V e t a r e means to forbid by virtue of the law, in opp. to jubere; whereas
i n t e r d i c e r e, to forbid, by virtue of official authority, in opp. to addicere, permittere.
VETERNUS, see A'ntiquus.    VETULA, see Anus.
VETUS; SENEX; GRAXNDEVUS; LONGEVUS; SENECTA; SENECTUS; SENIUM.  1. V e tu s h om o (evos)
denotes an old man, from the fiftieth year of his life, in
opp. to juvenis, a young man, like y7pwv; whereas
s e n e x (ava?  or gov'XO?), an old man from his
sixtieth year, with the accessory notion of his being
worthy of respect, like 7rpeo-,i3V'Tl; lastly, g r a n d vev u s and l o n g ae v u s denote a very aged man, who
has already exceeded the usual duration of life, and
who is, consequently, somewhere about eighty or upwards. 2. S e n e c t a denotes old age indifferently,
merely as a period of'life; s e n e&c t u s, as a venerable and experienced age, that commands respect and
indulgence; s e n i u m, the infirm and burdensome age,
which is to be looked upon as a disease. (iv. 89.)




VETUS - VIDERE.               229
VETUS, VETUSTUS, see Antiquus and Puer.
VIA, see.Iter.    VIBRARE, see Librare.
VICINUS; FINITrMUS; CONFINIS., V i c in i (obcefot)
are neighbors, in reference to house and yard; whereas
fi n ti m i and c o n fi n e s, with reference to the boundaries of the land; fi n i t i m i, in a one-sided relationship, as the neighbors of others, who dwell near their
boundaries, in a mere geographical sense; c o n f i n e s,
in a mutual relationship, as opposite neighbors, who have
boundaries in common, with the moral accessory notion
of friendship associated with. neighborhood.  The finitimi are finibus. diremti; whereas the confines are confihio conjuncti.  (v.. 181.)
VIcISSIM;, INVICEM; MUTUO.  V i c i s s i m  (from
e&Kcago) denotes, like on the other hand, and in hand,
and in turn, a successive;. invicem  and mutuo,
like reciprocally and in return, a mutual acting and suffering.between two persons' or things; i n v i c e m, more
with reference to reciprocal actions; m u t u o, to reciprocal or mutual states.  (vi. 402.)
VICTUs, see Vita.
VIDERE; -CERNERE; SPECTARE; INTUERI; CONSPICERE; ADSPICERE; ADSPECTUS; CONSPECTUS; OBTUTUS. 1. V i d e r e and c e r n e r e denote seeing, as
perceiving by the organ of sight; v i d e r e- (iSev) as
perception in general, in opp. to an obstruction of the
view, like opay; c e r n e r e (KCplvev) especially as a
clear perception, in opp. to a transient or dimr view;
whereas sp:ectare, intueri,t ueri, and con tue r i, denote looking, as the dwelling of the eyes~ upon
an object; sp e c t a r e means, quietly to fix the eye
upon an object that interests.the understanding, and
dwell upon it as upon a theatrical representation, like
~eao'?a`; whereas i n t u.e r i (from  oTox'ao,uac), to
fix. the eye:upon something that strikes the fancy or
soul, as to contemplate,:'eowpeiv.  Cic. Fam. vii. 1.
Neque nos qui hec spectavimus, quidquam novi vidirnus.
2,.  ntue ri denotes meiely to contemplate attentively i
T




230               VIERE - VIGIL.
G O n t u e r i, to gaze upon fixedly, keenly, and with eyes
widely opened. 3. C o n s p i c e r e means to descry,
that is, to get sight of an object of one's self, and generally of an unexpected object; whereas a d s p i c e r e
means to look at, that is, to cast one's eye upon an object, whether consciously or not. 4. A d s p e c t u s has
an active meaning, as the looking at; c o n s p e c t u s,
a passive meaning, as the sight'of, that is, the appearance, often also the field of view, sight [as in to be or
come in sight]; o b t u t u.s has a neutral sense, as the
look. Suet. Tib. 43. Ut adspectu deficientes libidines
excitaret; comp. with Cal. 9. Tumfiltuantes conspectu
suo flexit; and with Cic. Orat. iii. 5. Qui vultum ejus
cum  ei dicendum esset, obtutumque oculorum in cogitando probe nosset.  (iv. 305.)
VIERE, see Ligare.
VIGENS; VEGETUS; VIVIDUS; VIVUS; ANIMANS;
VITALIS; VIVAX. 1. V i g e n s (&gtat) denotes a
man, both in body and mind, fresh and in full strength;
v e g e t u s, one, in a mental sense, on the alert and animated; v i v i d u s (from`i)s? or from vis?), one, in
a moral sense, full of life and energy.  Liv. vi. 22.
Exactae jam  retatis Camillus erat... sed vegetum ingenium in vivido pectore vigebat, virebatque integris
sensibus. 2. V i v u s (Goth. quiws) means living, in
opp. to dead; a n i m a n s, possessing life, in opp. to
inanimate. 3. V i t a I i s means long-lived; v i v a x,
tenacious of life.  (iv. 445.)
VIGIL; INSOMNIS; EXSOMNIS. V i g i 1 denotes the
state of being awake as positive, and involves consciousness and will, and the application of vital energy, like
atypv7rvo9; whereas insomnis and exsomnis,
only negatively, as sleepless, ai)7rvos; but the i n s o mnis cannot sleep; the exsomnis will not sleep.
Tac. Ann. i. 65. Cum oberrarent tentoriis insomnes
magis quam pervigiles.  Vell. P. ii. 88. Msecenas ubi
rem,igiliam  exigeret, sane exsomnis. Hor. Od. iii. 7,
6. Frigidas noctes non sine multis insomnis lacrimis




VILLA - VINCERE.              231
agit; comp. with 25, 7. Non secus in jugis exsomnis
stupet Evias; or Virg. _En. ix. 167, with vi. 556. (iv.
444.
VILLA; FUNDUS; PRAEDIUM; AGER; CAMPUS; RUS;
ARVUM. 1. V i ll  a (dimin. of 8os&) denotes a country-house, usually with a real estate; f u n d u s, a real
estate, usually with a country-house; p r se d i u m,
sometimes a country-house, sometimes a real estate, like
landed property. At the same time v il 111 a is an architectural term; f u n d u s, an economical term; p r sed i u m, a juridical term. Cato, R. R. 3. Ita mdifices,
ne villa fundum quserat, nevefundus villam. 2. V i11 a, f u n d u s, and p r e d i u m, suppose a proprietor,
likeportio; whereas a g e r, a r v u m, r u s, and c a m pu s, are thought of without reference to a proprietor,
likepars. 3. A g e r and c a m p u-s denote the field,
whether cultivated or not; a g e r (aypo), the open
field, in opp. to ground that is built upon, or planted
with trees, consequently in opp. to urbs, oppidam, vicus,
hortu.s, silva, like  ryp6o; whereas c a m p u s (KcTwro,)
denotes the low-lands and plains, like 7re&lov, consequently in opp. to the high-lands, mons and collis; Cic.
Div. i. 42. N. D. ii. 60. Colum. i. 2. Herenn. iv. 18.
25. Curt. viii. 1, 4.  4. Rus and arvuin denote
the corn-field; r u s (apo'ros) in opp. to the village or
the town, like iapovpa; a r v u m, in opp. to pasturelands and plantations, consequently in opp. to.pabulum,
pascuum, pratum, olivetum, Sall. Jug. 95. Cic. N. D.
i. 45. -Plaut. True. i. 2, 47. Hor. Ep. i. 16, 2. like
apo-o?.  Cic. Fr. ap. Quintil. iv. 2. Jiundum habet in
agro Tiburino Tullius paternum.  Orat. iii. 33. De
fundo emendo, de agro colendo. Tac. G. 26. Arva
per annos mutant, et superest ager. (iii. 5.)
VINClRE; SUPERARE; OPPRIMERE.  1. V i n c e r e
(e'iceLv? or ayta&S aLayica'eLtv?) means, to drive an adversary from his place, like vuLcaiv; s u p e r a r e to win
a place from an adversary, like  7repfiXXeo~-~at. The
v 1 n a e n s has more to do with living objects, with ece



232             VINCIRE - VINDICTA.
mies; the s u p e r a n s with inanimate objects. with difficulties.  Tac. Ann. i. 25. Invictos et nullis casibus
superabiles Romanos. 2. E v i n c e r e denotes especially the exertion and duration of the conflict; d e v i nce re, its consequence, and the completeness of the
victory. 3. V i n c e r e means to conquer by fighting;
a p p r i m e r e, without fighting, by merely appearing,
in consequence of a surprisal, or of a decided superiority of forces. Cic. Mil. 11. Vi vieta vis, vel potius
oppressa virtute audacia est: and to the same purport,
Muren. 15. Mithridatem L. Murena repressum magna
ex parte, non oppressum reliquit. (iv. 278.)
VINCIRE, see Ligare.
VINCULA; CATE"NE; COMPEDES; PEDICA; MANIcAs. V i n c u 1 a (ay7cx{X, from nectere) are bands of
any sort, as a generic term for catence, etc., like Seo'aoi;
c a t e n se are chains, whether for fettering or for other
uses, like AtX6aoevs; c o m p e d e s (from 7rer/), for fettering in general, the hands or the feet; p e d i c se, irons
for fettering the feet; m a n i c se, irons for fettering the.
hands.  Tac. Ann. vi. 14. Celsus in vinculis laxatam
catenam, et circumdatam  in diversum  tendens suam
ipse cervicem perfregit.  (iv. 284.)
VINDICTA; ULTIO; TALI6; P(ENA; MULrCTA; CASTIGATIO; PUNIRI.  1. V i n d i c t a (avavcrTq?) is an
act of justice, like avenging: u 1 t i o (ctXaaXxeE, i,tXetev), an act of anger, like revenge; t a l i o (TXkvat),
an act of retaliation.  2. Ultio, vindicatio, and
t a l'i o, take place in consequence of the supreme autliority of an individual; p u n i t i o, m ul  c t a t i o, and
c s s t i g a t i o, in consequence of the demand of others; p we n a (7roltv, 7re'va, 7revoatb), as a punishment
which the violated and offended law demands, by any
mode of suffering; m u 1 c t a (uaXdiata) as an amercement, which jactice and equity demand, as a compensation for injuries done, especially a fine; c a s t i g at i o, as a chastisement, which may serve to improve the
individual, especially a rebuke. P oa n a is for the gea



VINOLENTUS - 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 o, for that of the guilty party. (v. 249.)
3. P ce n i r e means to punish, according to the principles of justice; whereas p u n i r i, in Cicero, to take
vengeance into one's own hands.
VINOLENTUS, see Ebrietas.
VINTUM; TEMETUM. V i n u m (olvoS) is the general
and usual; t e m e t u m (from taminia), the antiquated
and poetical name for wine.
VIOLARE, see Lcedere.    VIR, see Homo and Puer.
VIRGA, VIRGULTUM, see Rami.
VIRGO; PUELLA; VIRAGO.  V i r g o is an unmarried woman, whether young or old, in opp. to mulier,
like vraprervo'; whereas p u e 11  a, a young woman,
whether married or not; for instance, Nero's wife, Octavia, twenty years old, in Tac. Ann. xiv. 64, like e0cpr/;
v i r a g o, a masculine, strong, heroic, young woman;
for instance, the Amazones, Jvrtavetpat.
VIRTUS; INNOCENTIA; HONESTAS. V i r t u s (apaVTr'j) means virtue, as far as it shows itself in becoming and meritorious actions; i n n o c e n t i a, as far as
it shows itself in blameless, especially disinterested conduct; h o n e s t a s (Xvoaor6') as far it shows itself in
virtuous and noble sentiments. (vi. 406.)
VIRTUS, see Perocia.      VIS, see Potentia.
VISCERA, see Caro.
VITA; SALUS; VICTUS.  1. Vi t a (o4ro) denotes
the duration of life, in opp. to mors; whereas s a 1 u s
(from  o'Xo?), the safety of life, in opp. to interitus,
exitium.  2. V it a denotes the public; vi c t u s the
private life of a man. Nep. Ale. 1. Splendidus non
minus in vita quam in victu. (iv. 448.)
VITALIS, see Vigens.
VITIUM; MENDA; MENDUM; LABES; MACULA.
V i t i u m (from abarq7, arq), denotes any fault; m e nd a (,adar), a natural fault, especially of the body, a
blemish, like /,34ri3; m e n d u m, a fault committed,
especially in writing, a blunder or mistake, like aupapTm




2'3'4          VITUPERARE -VORAGO.
1r'q/a; 1 a b e s (Xc6i,8q), a degrading fault, a stain of ig
nominy, like Xv4/7; mac ula ( dimin. from puecos),
a disfiguringr fault, a blot, like IcqKX1.)  (v. 319.)
VITUPERARE, see Reprehendere.
VIVAX, VIVIDUS, see Tivens.
VIRUS, see Toxicumn.  VIVUS, see Yigens.
Vix    GREE.  V i x ('ica) means scarcely, and refers, like oXoX, only to a thing that was near not taking place, in opp. to omnino non, Cic. Att. iii. 23;
whereas se g r e means with much ado, like /6t XtL and
XBoyLt, and refers to the agent, who is in a state of anxiety as to whether he shall succeed or fail, in opp. to
facile, Cic. Sen. 20. (iii.. 94.)
VOCABULUM, see Verbum.  VOCARE, see Nominare,
VOCIFERARI, see Clangere.
VOLUCRES;  AVES; ALITES.  V o 1 u c r e s (from
XILat)e means whatever flies, including winged insects,
like 7rmv?&6'; whereas a v e s and a 1 i t e s mean only
birds; a v i s (&eros) as a general term- in natural history for any bird, like Opvts'; a 1 e s (from ala) as a select expression only for a larger bird, like oeov6', especially the eagle, and a l i t e s is used in the language
of the augurs as a technical term for those birds whose
flight must be observed and interpreted, in opp. to oscines, or those birds whose song and cry must be interpreted. Ovid, Art. Am. iii. 410. Jovis in multis devolat ales aves. Hor. Od. iv. 2, 2. 4. Virg. 2En. xii. 247.
Cic. N. D. ii. 64. (v. 207.)
VOLUNTATE, see Sponte.    VOLUPTAS, see Cupido.
VORAGO; VORTEX; GURGES.  V o r a g o (oplxo&)
and the poetical word, of foreign origin, b a r a t h r u m,
denote an abyss in water, which may be either in a
pool, pond, or sea; whereas vortex and gurges
suppose water in motion; v o r t e x moves in a horizontal direction, so that its water turns in a circle, and
hinders whatever swims therein from escaping; g u r g e s
(from yopy6o? or y/pryaroq?), in a perpendicular direction, so that it drags down whatever comes into its




VOX- VULTUS.                235
eddy, into the depth below. Liv. xxviii. 30. Navis retro vortice intorta; compare with xxii. 6. Deficientibus
animis hauriebantur gurgitibus. (v. 155.)
Vox, see Verbumz.
VULNUS; PLAGA; ULCUS; CICATRIX; SAUCIUS. 1.
V u l n u s and p I a g a denote a wound from without;
v ulnus (from lanius?) by means of a weapon, or
other cutting instrument; plaga, by means of any
instrument carried with intentioh to injure; whereas u 1c u s (AXo~, cX~) 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, soepe vulnera, nonnunquam necem
reprmesentantes adversantibus. Plin. H. N. xvi. 12.
Cels. viii. 4. 2. V u 1 n 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 nonnulli vulneran-!tur; ipse Rubrius sauciatur. (iv. 255.)
VULTUS, see Eacies.








INDEX OF GREEK WORDS.
This Index embraces all the Greek words contained in the Latin Syno,
nyms, and will afford valuable aid in elucidating many Greek synonyms.
The figures refer to the pages of the book.
&yacs9/'rxn/, 35   aSLtvo% 16           atpa, 191
~ya/o9, 30         a(Q.ecrXla, 91        aivos, 26, 189
ayaXzLa, 103        aEtXos, 204          dltaL, 230
ayavyo', 58         aEtSLtv, 32          auJOXov, 220
ayaJn, 61           AdEpat, 16           aoWXos, 220
ayELv, 9            alpw, 16             aEpE'v, 209
aLyCLV KatL(CEpCtV, 221'', 222        aipo/tvrl, 11 7
ayepetv, 9, 80      iEo-aL, 16           ao-3E'o Lat, 37
ayctpw, 3, 160 0     co's' 234           atotcrios, 103
ay,'   160,    160       3a Xpo's, 213
ayKcA?7, 232       &ap, 16 bis           aLTrLV, 186
ayac&s &'a'y/cd~,, 231 aXrtos, 66, 4
a&yXado, 129        a3Xov, 171           al(vtov, 46
a-yvod, 188         at, 26, 189          aKaXdos, 134
cayovos, 131        atavoq, 172          aKES'Ctt, 135
ayos, 188           aytaXAo, 185        aICdpatos, 177
ayptoL, 187         a186o'9Sat, 224      aEK:/, 24
aypocKos, 187       &ttos, 46            aKrpaTo, 177
aypos, 231 bis      atdthv, 22          abK/ ~ 4
aypv7rvoS, 230      atioS, 25            aKoXov3getV, 42
aYXtCoEsZ% 145      adovua, 6            aKOa, 135
ayXcw, 53           a"39o, 6, 31         &obv'Ev,  26




238             INDEX  OF GREEK WORDS.
aKpoa(raL, 27      aaepyetv, 70,        ave70.  o, 16 bis
aKcpoV, 209         diupywov, 135       avEpe1'o)w, 106, 118
aKT7, 1857bis       ldlpqivo%, 216       avco't/iw, 158
aKWV, 139           ape VO, 114          avYeo'v So^paL, 102
aXaXKEVe, 232      Jatxavos, 131        avEvpev, 112
dXaoa-aL, 71       &a7trepv, 195         avrp, 97, 175 bis
X-yELd, 88           Zvvwo, 144          dv'ptslpos, 109
AXyos, 53, 66      a&/iacrtas, 146       av4porlvwo, 99
aXEyeLv,  61,  150, a/tLcs EXv,, 6o8     av9ponr-CE%, 99
154, 181      av4qw,. 218           avptorros, 97
AXeELv, 232         avayLyvcarKCV, 102  avta, 53
aXes, 122           avayicacw, 146       avLav, 102
aX//xa, 124.    &vayK-V CO-TLv, 146   avrco-rat, 226
aXiELV, 175         ava8EKT-?v, 232      aviT, 222..W0, 11           ~arEXEoxat, 167   av'tavctpat, 233
aL.a, 43            avasovvat, 222       avTLo'7ar7%,   6
aXts, 192           avaLpELV, 111        aVTLXapE>ErSaL, 94
AXtfr 194           dvacrqlroq, 207      avTpov, 202
aXK7r, 9, 91, 217    avaXEV'ro-, 37      wraXos, 144
aexot, 31           avajtzLvaKeuaaL, 136 JwavrCE,   179 bis
xot,, 235'vavcv(o, 147?ra, 180
as, 134            ava$, 175, 228       a7rarav, 76
AXros, 199 bis      avaTrrTLv, 2         a7refX7roxav, 222
aXLS, 199           ava7rr OT,q, 174     a7rXETo, 131
aX.VKTOS,  66       avapl397,pro0, 109   alro/aXEdv, 14
aXvo'ts, 232        avacrraTo,  6        a7rofPXXELV, 203
akXok, 10           avawxavtSv, 2.0      &ro8o'qr9at, 222
aa, 217            ava-9aartCvw, 146   a7rodEZvat, 3.6
a~/apTr-ya, 233     avaXtoyt/Ctv, 2      a7ro3ev, 173
adpavp&o, 11         Wvp'ro8ov, 198      a7rOKpV7TTLV, 36
Ae'dXyw, 133        vrptL, 103           &wroX'oa, 1
a&pvasc 85          av8poo'voo, 97       a7roveV', 147
jqvwva capvpva, 202 aveivat, 81       daropia, 158




INDEX OF GREEK WORDS.                  239
a7ro rvixq  34     arlpeevos 205       aqpeov, 13
airofapat, 146     &arra.Xa, 196'AXaLto, 4
apa3o%, 14, 223     a07`rt3, 195        aXav]s, 131
a.poTov, 187        aro-'P, 205 bis.aX5v, 33
dapaXa,, 184       carTpa7r, 89         aX3o, 142
apyov, 10           ar,-pov, 205, bis    aXhXv, 150
apyos, 23, 187      aoZa)'rXs, 21'6     aos, 136 -.pSa, 129           arac'XXw, 208
&PErcKEvetv, 24     araXo'cpwv, 208    /3&/aov, 158,pecra, 125         aTaprqpo'0, 213     Ua&tELtv, 114
3pgpov, 136 bis'aT7, 51, 233        /a3KTpov, 90
ap!Lio',. 45, 197    arTqla, 101       falvav-ot, 75
apto-rcpo's   199   &Tpa7r o, 115       /apo, 14 2
apKetv, 21         (ITpEKp, 227       lao-riaev, 79
apvlE aL, 146      aivcar7, 51, 233   ]aEiELtv, 122
apolLaTIa, 159     avdyaCEtv, 27.   /3/3atoL, 219
aporos, 231 bis    a&vypo', 27, 197     l3ceXos, 139
apovpa, 231        av'qpo'rlJ, 198    fla/3epo's 52
ap7raKT1rp, 170    aQ3/s, 61rapXxs, 115 SPXac]/, 233
ap7Mr, 180         avos, 23            /3aayts, 55
apcrqv, 97        iavwvo%, 230         PXa6, 17, 207
apT L, 149         avpa, 16    f-X&.rELV, 26
ap'rvTw, 233       av(rto, 155, 219    f3Xoovpo's, 213
prTvro's, 25       avco-r-pd% 27       8op3opos, 129
apXatos, 19        avTroa-rwg, 204    fovXeaoSat, 221
apXEtv, 116        avTrouok'os, 161     3padyXtov, 217
ac'aZ-; 59         aVrTOT, 155, 219   flpaSvvetv, 133
a(r-, 192          a~Xizt,; 130        8pasv$S, 133, 208
aoLtq, 130         avw, 27              8paxo'v, 217
ao'r-rta, 76       aoarov, 55          PpaXvg, 30
ac-KacXacos, 183'a'bavo, 31, 78     Ppxetv, 152.
ac-KELV, 41       a63ovws, 192          pJOTO, 191
acrKPo-j%, 190     avEto's, 65         flv3os, 201




240             INDEX  OF GR-EEK WORDS.
rata, 211 bis        yp vrri, 1-77         qXV, 1
yacXE-, 34         -fypya~o%, 234       lkXov, 20
yavrypop, 37, 94     7yvp0, 154           (X$Ao-aL 155
ya'pos, 91                               %8mjos, 93
yeXav, 185           8aaL'Lwv, 149        LtaKpletvE, 62
7AXw;, 93..         ZaK, 122              La7rvJEGJaL,, 63'y ELV, 210          &aKpV, 118            taLcTLtaLL,  62
y,evCgaL, 48, 170   8aKp~tvv, 118  8taE7y'ELy, 62
yEVErTV, 92, 206     &avos 86             &La.rp/8Etv, 133
yevvatoLls,: 154     8a7rav?7, 54        8&Svpos, 68?evoS, 92, 206       8apov, 171           &LEXKELV, 87.yEv;, 131           8acrv', 16;          &LtpELV, 63
yEpato', 18- 198     o-aL, 71                / 41 137
yepaos, 142         &ELv, 123             &LoXoaaT, 1, 15
ytpaT, 67, 171     I8e, 146              8'7rXa$, 68
7epov'o'os, 18       8e;v, 146           &8rXovv, 68
ypcwov, 18, 175, 228 8evwOI, 26           8LrXoVs, 68
yevrcaLt, 192        ML1eat, 59            uz, 198
ycv'o, 11            8e7rvov, 71          /vofEpul, 150
rI, 211 bis          &o-'at, 224          80otLs 68
7yez9v, 92, 222    8eiso'aL, 186        SdIxot, 6
yTppvw, 90            o'oS, 26, 225       oo'a, 94, 196
yiyvco'r9at, 48      8e as, 67            8opa, 212.
yXackvpo', 120      p8Ept/xa, 212,8opv 139
yX.ota, 88           Seorpcev'etv, 124   8IoXos, 24, 198
7XVKV;, 208          o         /ot, 232  8patvo, 198
YXAT'a, 77              " eeLV, 65'     8pa7rETws, 161
Y'vcrtoTs 92...8eve-rat, 146    U8vataL, 30
yvt, 196 bis         6'VTepov, 115        Sv'va/us, 168
yvj'vaL, 18'7.       8'Xco'Sa, -'178, 189, 8uvacr3ac, 168'opyLs, 2'34              209             SvvacrTtea, 168
ypal.qa, 124           Xw,  173           8vo'8rI,% 213'pojula,-210; letv, 178           8vai.devaa, 152




INDEX  OF GRFEK WORDS.                   241
sa8vo'oa, 151       cEpetv, 196, bigs     eveXEXtv, 43
8vo'/sulfa, 101      ELpEpos, 198         EVos,O 60
&i acta,   6         Ecpo{LEtvo%, 197    EiWXKE0O'aL, 112
80pov, 67            (to'at, 49           eVOI'rE, 148
87oT'V, 67         E.t ECKacTTo% 179      evots'Evvw, 87
EIS KEVOV, 89        Evovs, 228
C/yyEXca, 185        EcrpEv-crat, 114'EVTEX1s, 84
Eyy-vav, 167         c3iw Evat, 201:I'vrXXEc'Sat, 116
yv's, 8              EKalTEpos, 218       }vv7rvtov, 202
zyyrrods0,  15       CKarToc, 179         $artvrpFv, 182.
EyKapTro,. 86        cKacrTo, 179        E(ETtIo'  43EyKvos, 170, 171,K}VXLE/V, 174        E:ovola, 168
~yXEXv% 183          EKE-l 31            y7rayyeXcraL, 167
1yXo 183.-         EK].Xtca, 178         9rLELKGS, 99
Mos, 195, 201, 231,'KcaveZv, 143         ~7mTLv/u~v, 222'8pa, 195            EKKXr)ctLa, 43       E7rtKa~/7rT,-   54
C&o, 11              CKOVcrLo, 204        OmT r'etoS, 100
"9eLpa, 49           K?7repa[cveL,  203   rLx{ovLos,    97
QEXovTr7', 205       icK0opa, 90         Trwa4, 32
9vos, 92            eKOV, 204             7rw(/t, 23
MTo, 45, 200         ~XEEZv, 139          CpQv, 61
eta, 119             eXcev, 168, 201, 221 Epao'atL, 61
clap, 213            EX9,Ev, 114          epacwrjr, 14
El'OS, 83, 205       XLtKTO', 76          }pyJao!oaL, 54
eltXkov, 102           pa 120             pyao'ia, 153
EicKKaJo, 229        xt'4at, 234         Epyov, 9
~CKeLV, 231          sXXo's, 199         Ep8etv, 105
LKEXo%, 5, 8         kAos, 119           EpE3,,.98
CLKWV, 102            Ui(faiveLtv, 114   EpLiIr-O, 185
cXap, 212            4 E- kroXav, 70     epev39tv, 22
delap/Jevr,, 35  etJqavto-aL, 155       (ptckos, 33
sEpyo, 54.    eVaELv, 2                 Epwre'rov, 183
Ep7pyQv, 15         ev3&La, 159          "p2(v, 183
UI            16




242             INDEX  OF GREEK WORDS.
E,  71    V           c 71               SaXXol, 180
ppw/oEvo%, 44        3'Xpa, 152          Sapta, 16, 189
p/ crSaL 169, 219'   Xop,,   6            SapeLtOI, 16
pptoro, 29           EX0,   6              c~avaros, 142
Epo-'rq, 210         eXteva, 183          3apros, 82
EpvEcr-atL, 226      EXt,% 183            3EwaraL, 229
EpVKELV, 21            xo/~Yvos,  3         AeXLv, 221
fpoow  61            EXwO, 10'         e'LLL   t, 43
icaydpw, 9           EX(yv, 22               O pEta cLawvTeS 78
Er  ore, 148.              o   149
EObXarTo,   75       ~eo, 116, 175        Seoacatrat, 2, 186
Crat,. 145          dri, 116,            &ETOS, 1 70
ETrapat, 160         z6oos, 150           3oEwpE'LV,  229
craipos, 200         ZGov, 17             3rit trv, 3
CTEpOV, 115'Spliov, 18
NTt, 72               7Ey9ca., 64         3g, 106
Trov, 49              SeojSat, 91         3ao-avpoL, 65
eTro, 18, 228'ov, 208              9Xav, 53, 66
EV, 29               j9Eqo% 200            9opv/3I, 87'
Ev3Srlv, 86 i         og, 45                pacroo, 82
~639v, 182          i-dwv, 185             1pec, 87
EvKapala, 151       riKa, 117, 219, 234   oprivEtv, 118
cvv, 50            liv, 71                Splyycogo, 144
EV7ropos 65         rivl, 71 bis         Splt, 49
EVOcKLO9, 151        VjV3LE, 71             po'vo%, 195
EVTroKo,  85        qrvtov, 88           93vupo'% 16
evrpo7ro, 30        r77irLO, 140          Svpa, 155
ev'rvXI, 78          qjcvvXta, 178         9vpnE, 155
evA0fpog, 85        Tivs,  208, 230        9og, 52
VXaptcrrLEv, 94:riXTW% 32, 96        3WqrEvELtv, 24
cv'XErSaL, 186      rXqri 87, 224'E0qvaL, 43                               SarcSat, 28, 135
l~tLecrat, 116       SaXacrcra, 134       OELFV, 229




INDEX  OF GRiEEK WORDS.                  243
tSS, 173            Ka'/~aL, 88          KE'XEV.9S, 115 bis
13ov', 71            Kavaxctv, 32         KEpavvos, 89
Ltvat, 114           Kavwv, 51            kEp8aXeos, 25
lEpov,. 211          Ka7poS, 33           KEV3ELtV 36
LEpO', 188           KaTrELv, 209, 222    KE;V3, 54
LKaVO, 100           KapCKo0onvrET, 49   KEUV )v, 34
tKavims, 192         Kaprvov, 49          KEXap'qo' at, 95
[KETEVELV, 186       Kapts, 54            Kq8(ELOVla, 45
iAapo', 91           KcapKapov, 54        Kl78,EO7'% 145
i, s, 129           Kap7rvo-o3aL, 58     K?)XlEv, 134
ivdto, 105           KapTo's, 30          K-yqXc  7IvpL, 31
LO', 213             Kapfxo, 3            KltX', 234
it~o', 116           Kapo, 32             KW7ro% 231'pr3vEs, 97          Ka-'ayEXayv, 185     KLKtLWOS, 49
L% 169               KaTagacELYcev, 44    KLtV, 43
Loca, 8              KaTaetvaLt, 36, 196  KXaEyytvY, 39
Kros, 5              KaTraLKla, 131       KXa80s,  93, 180
Lo'ravat, 199        KaTaKaELtv, 2        KXatLLtv, 118
LarXvetv, 168        KcaTaKpv7rTELv, 36    KXcava, 119
Lo'Xvpo%' 219        KaTavcvEtLv, 43      KXCo% 37, 94
Zo'OW, 34            KaTaT'rKEV, 128      KXryLa, 180
KarakpovEtv, 203    KXkzua, 125
KayXaCetv, 185       KaTaE/V, 143         KXLTVS, 41
Ka9apo's, 177        KaTcLEWv, 44         KXo7rLos, 195
KaISL[~v, 52, 219    KaTEXtEW, 52, 133    KXVTOS, 37,ca4 72              Kaqaxj, 71          KXV, 18 0
Katvo's, 149         Ke'pOq9 126          Kvebag, 150
KaLpos, 60, 151      KELpeLV, 33         KvvalC3aTaL,
KacTcryopla, 131     KEtpO, 30            KOEZV, 168
Ka'ct(v, 58          KELoCaL, 178         KOLpCavo% 
KaXaLuog, O0         KEtL, 49, 93        Kot-rat, 52
aoXaos, 25          xXaa8o3s, 222         KOL'T-q 50
goaXUvat& 195        KEX&cEV, 116         KoXarKa,.24




244            INDEX OF GREEK WORDS.
KOXaKC1ELVcu 24     KpOTOS, 87          XMEOS, 120, 123 bis
KoXae, 226          KpOVO(L&. 87        XcEXetv, 120
KoXaq/oS,  10       KpvZ/AO  88          eKTrpov, 50
KoXadqatL 51        KpVoS, 88, 190, 191 X('Uos, 14, 20
KoXOV'o, 107, 190    KpV'TtELV, 36      XETrTOS, 122
KoXo00xv, 50        KTrvcraXXog. 88     Xtcow, 122
KOXAoVo,' 4 1       Kpvat, 133 3       XEvKV, 129
KOJteELV, 71       KTEELV, 110        XEVKO'V, 10
K'/,q, 49           KTV7rO% 817         X VKOS, 126
copuuoVv,- 41       Kvap, 202,keXvcro-'evov, 128
KO/A OF 177        KVpw, 48             XEAVOw, 127
Ko7rpos, 130:IKT;OS, 212          XExptog, 168
KopdaLov, 160       K(KtKVCE  119     X.Xlpctv, 14
i'Cp,  160, 233    KWXOV, 136          X        5crS, 169
KopLtopLaL, 38      K W^, 53            XL/3jacLv, 55
KOppf, 49                              XA;o%, 194
Kopvga, 14          xa3/v, 209          XtoXatoo, 91
xopvroaro, 126      Xato's, 199       AXwl,V77 119
KopVoq, 4, 50       XaKacelv, 91        XL/jo', 76
copvooGvs, 4        XaKErv, 59, 60, 167  XtrrapelV 186
Koo'Jptv, 41 bis    XaK[CELV, 118      XAt/, 52
Kcoo-FUO, 99  "    XaKIs%, 118    8     XO"Ls, 234
KoTrra, 34          XaXoAv, 59, 60      Xo'yXq, 139
KCOTt7aV7,' 184     XaXal, 91           XoLsopla, -131
KOXWVV, 48          Xaj/tracs, 32      kXolopos, 127
Ko:/at, 194        Xac/7ro, 126        AXoL/oS, 128
Kpaio, 3'2          Xaxe~cv, 142        Xoto'og, 75
kipatL7r.XQl, 69    XXcoB-tg, 142      AXjXq, 199
KpdTov, 169         Xe'ycLv, 59         XXOS, 125
Kp(CK, 49           Ayo, 140            Xv'pov, 129
cKpu/3aXov, 8!7 X.EL/EV, 55             AVKOkSW, 133
icptetv, 229        XELAoLVOS   129   Xv'/), 234
cpo'Ka, 49         XAtwo, 117.         Xv'orra, 14




INDEX  OF GREEK WORDS.                   245
XiXvo~, 32         IJuAXLXos,  139       /txocS, 171
X;/], 234           MLEpaCKLOV, 175   /x-o'o, 152
XAno', 129          pEtpc'co-aL, 137     potpa, 35, 8144
Xw/av, 117         /,[apo, 144, 177       ko'XLq, 117, 234
IkCXELEV, 24        /iopo, 142
a&ZetLyv, 159,ucAXctv, 52          Opvo-acretv, 46
uwao's, 132         /E'Xos, 136          iUOp', 83
iuaKapLo, 78         LAe7'XELV, 32.    ogXXo,  141
/aMKpo% 73          a4itCaxa, 131   t;voaXog, 2i 7
uaXdagal, 223,.232   pjuivoa-r'at, 136    ILVKTr^'P', 145,aA.aKos, 143       /A4e4/zs, 183        /uvXEtv, 143
laXA.pop, 1'17      /LeveLv, 133 bis     /pLvpw, 67, 134, 166
taXXo's, 212   / ILvo%,, 17,Ivo'apao, 107.,upa qAT, 132      Iu,'ptva, 53          bLOKO%, 234!xavd'av Cv, 155'pos, 136 /'A. os 141.
L~av5a6vw, 17    /     oo,   136
/javlKos, 14       u/rT c'7rovVs v, 167  va o, 211
luavoe, 84           EcTapaLtov, 16      vaw, 199
uavwrevEccaat, 64, 96 fuerdacpevov, 68   vapo', 145
ixac'XdaAmq, 23     perCr'pov, 16        va.s, 145
paTavv, 224         /eAicTpos, 12        veavtla, 175 bis
uarr, 233           IJe'TOlKos, 106      vzea, 149.
aTrr2lv, 89         /LeroXOS, 200        VcrToS  75
i-avptoTs% 207      /E'rpLov, 140       wv,' M   20
udaX,, 175          ~,uq8&v dyav, 140    VEKpoS, 142
E/ya,  131          IL8o/aua, 1!6      vwjos, 199.cyaT, 131          /Arltv'eLv, 133      vedcO3v, 115
/d.OLv, 145         /trlXavl,  102       vwov, 119
C'8Eo-3at, 40       pta'cvcw, 46         veo% 148, 175
/Ae39EvaL, 140      /lAapos, 213         ViedLv, 117
fi3ar7, 69.LtKpo%, 157        vwolrt, 149
)E$egvaL, 102       ulv.o%, 130''rtog, 175
feLta.v, 185       iULVw' o, 157         vxcEv, 55
Tr~~~~~I




246             INDEX  OF GREEK WORDS.
VLg'(o, 126         oLvo',o  233         opav, 224, 226, 229
VLKaV, 231          otLVotoL, 69         opyav, 186, 187
v7rtro, 16.6        o*Ov' ElvaL, 168    opy, 62
v{/a, 166           otro, 142, 233        pIEyco aL, 186, 187,
vo'tjuoS, 159       oto, 218                   122
vroTv, 68           o'ovo', 234          O PKrq,' 62
OKKOK, 76          ~op-Xos, 234
eav.3o', 10         OKVEwV, 52           opp3o%, 22
$jpo', 23           OKvoq, 101           opp, 133
eyKaXELv, 43       oXE'7 p, 169         op3%c'Lx,  98
VveKEtLV,'52       oXLtyopEv, 203       OpLVo, 41
IUVEKTOL) 179       OX yopos, 216        opvtS, 234
vgEo-'t, 44         (ALtoL-etv, 117      opo% 84, 135
oXKos 168           oppwt&a, 225
Oy~o%, 142           OXoxvTELv, 119      Opcr', 90, 180
Movropeitv, 174     oX.ov, 211          Iopvx],  139
oJ,5 115            o o'sS 119     "      pXoq 125
oovo'ao-3at, 152    oxo%, 180, 219, 233  o"ro-lV ETt,' 43
~ou~a, 152         Jo~Xs 166             o'r-os, 188
-o~O, 90, 205   o. aXor)3, 152          0o'/,  152
ob'3ara, 27 7taXaG, 217                  o'roat, 27
3o.oLaLt, 76        o'/ij3pos, 166       orrtcr'ov, 179
oL JXXot, 31        Oltyvppt, 43    o'qrpxotLs 152
o'iSv, 215          "LotoL, 5            o'rvxo'v, 179
OLKErTO, 229.       O/&OlJo, 8           ovapov, 132
OiKE0os, 173        o/LOv, 217           ova%, 26
OiLKETr], 198       o/Ag,2 8             ov9ap, 132
OlKOlo8  a, 4       ovap, 202            ovXo%, 219
oiKETdpELv, 139     ove~tog, 185         o'pos, 135, 185
o'LKTIELv, 139     OVTO, 52             ov0 4avaL, 146
ot Xkorot, 31      3v', 3 bis           &dEIXELV, 146
oyuat, 38   -       07rt, 37                   183
oio~s, 115          6rwo-'f7rorc, 166    oxcEv, 124




INDEX  OF GREEK  WORDS.                   247
0X3m7q 185           7ra'po, 157           7reptipoXos, 144
o~Xos, 41            7raXAvvo, 159        ITepLEtvaL, 2
7raxvs, 55, 165 bis  7rEpLUrcEVELV, 2
7ractv, 80           7rE8av, 39'           7rcorev, 117, 134, 193
7raLt8ov, 175        7riE-, 232            7rETEro3at, 10, 96
7ralELv, 223         7rlEtov, 231          7rErpat, 193 bis
ir'at, 175           7rEov, 211            7Ed/ve6V, 90
7raZt, 175            7rrcov 3ELvaL, 161    7rgaL, 58
iraXato', 18         7rwe6, 58             7rr\Xat, 139
7roXAt, 115          7rItELV, 81           7rXo's, 129
7rcXXaa, 132         7retva, 232           7raLt, 155, 196.raAXaK o, 160       7retpac s', 169       7rtLaKv-T,  8
7raXjuq, 195         7rcEpctv, 48          7rtd-v, 181
7ravStKow Sa vtv, 143 7rep'w, 5, 144, 157   w[3oT, 8
7rav yvps, 43        7rcKoJ, 221           7rtKpOS, 3
7ravoipyos, 25       7rEXayLgetu,, 134     7rqxuecX, 165
7rav'rcs, 179        7rXayoq, 134          rTt7rpavat, 2
7ra'vro, 166         7rcXXo, 46            7rtvetv, 29
r-avXv, 165          7a-XWr, 195           rntvos, 46, 130.rapa, 162           7reXtptLOg, 131        rt7rpaO'KELv, 222
7rapaXc'yEoa-at, 16 0  7rE'v3o, 4, 66, 119   7rtr'ot, 82'
wapao're'AEoali, 134  7revta, 158          7r'TUr7T, 82
7rapavTt'Ka, 182     7reCvouaa, 232        7rtLvetV, 134
irapdapwv, 13        7rwerapiv, 19, 48,112, 17ravao-9at, 71
wrapaxpupxa, 182           183             7rXat 8, 125, 135
7rapoEvog, 233       7rerot3o'9, 86?7r-Xiat, 184
ra,o-w'v, 121         rcorotL0,  44        wrXEAvoat 166
7rapog, 19           7rpa, 214            wrj()wv, 65
7ras, 180            7rEpato% 132          7rXolvtos, 65
7raocao'catL, 11     7repav, 214           7rwXoVro, 65
7racrwaXos,  196     7rEpav, 153           rXvs8av, 119
raTrpts, 158         7rE-p9Etv, 221       -7rva, 16t, 149
Tarppjo, -158'     rept, 1'49  -        wvy'cgs, 25




248                INDEX OF GREEK WORDS.
wro3EZV 164, 221 bis 7rpLv &, 171        -eat,  8 7
7rogo%, 146, 164 bis, r'poKa, 183        AvXos, 125, 184
204            7rpoorTL, 171      bilv, 145
T-ot?,-aTqca, 32    7Tpoo-lKov7Eo, 145   tLV-XaTc-v,., 153
7rOLKLXOV, 220      7rpos iTrot, 171   pt7r, 185
Irot/ v, 160         rpo'~oopos, 78      ooSavo', 51
iroLtvr, 232        7rpOT7pog, 19        pooo, 85
-roXLoo,, 4         -rpoT7rcTtLv, 42     po'raXov, 87.ro6XL, 93 bis      7rpo&p'w, 102, 131 /v3,uo/, 45, 197
rOaaaKtL, 189       7rpo/rl7Tla, 65      Pv'ro7, 130.
-roAXos, 168        7rpvXAs, 175         /o~/aX~'oss, 219
7roXvs, 65          7rp          /v, 174  Awjq,-169
7roL7rv, 9          7.rrepoiv, 10
7rovoq  7, 1517,  3  7rTEpv, 10          craKo, 1-95
irovmt-etv, 134      rTivdsv, 324        oajsx, 59
7roVrol, 134        WrrrXov, 10         oafrw, 191
7ropevccr3aLt, 174   rTrop3o', 90        0&Jevapo's, 219
7ropeZtv, 221 bis   7rrwxeLa, 159       oT' eLV, 168
woplwv, 79          T, 191              oLtyav, 199.
7ropKo%, 210        7rvxvK, 175          o        19aavov, 191
wr0opewv, 1 73      rvmKvo, 16         oatLra-v, 199
rrorTay.oS, 85      7rv', 175            CrKaLo, 199
7rOTE, 148          7rwXZv, 222          oKatxo, 22
rror, 212           7riWU, 160           OKE&SaaL, 83
7rOTVtO, 168                              -Ke'XXow,  130
7ror0s, 29          paacflv'o-v, 14      cK-prloWv, 90.rpaes, -9          paLpot0, 154         GicTKvat, 90
rrpa&o, 140         pxO   180'KLOCLS, 151
7rpaco'oLv, 153     pe9o, 136            crKX7pov, 55
irpavs, 30          pro, 87                 O',KXlrqp0  23, 194
rpfco-V3T-, 175, 228 pEvca, 85, 187     arKorEXoL, 194
7rpqvls, 174        IeVoram, 187         crKOTepOV, 150
irpoacr9,a, 70       yp"ilv, 185         OdKT0roT, 150




INDEX OF GREEK WORDS.                   240
OKVTOs, 19E5        r-TpoSaoXcye, 222  o'xotvos, 121
o,'ra9av, 122, 210   cr'apog, 205       oxoXj, 234
arrav, 29           o-vyWyevv, 145  o'po0s, 3
o'rapatat, 167'vWYtLY4,cKCetv, 102 o', 190
o7rapyav, 215       ovyXop'o-rat 42     o(T7TptS, 190
crraTpr7, 121       ovXXoyos; 43
or7ra'aoAWv, 165   o'vbjtLPEfiKOTos, 34  raXaL7rwptla, 117
o7reos, 202         o vxp8oX1i, 175     ravv,  73
o'7rjXaLov, 202     o'v,/nravre,.179.rapaK-ro, 6'7,e7rvy4, 202        crvpras, 180        rapa$aL, 165
rTaXaat&, 96'    rv1/op4, 35      ~Tpyavov, 130
orTEXx, 192        oSVvatosv, 145      ravprSov PX7ireCw, 26
crrevos, 15          V  yo'VEyu;, 8     Ta'aeCv, 26, 117, 207
oTeVW7ro  15        vw6Eptlov, 43       raX av, 35
arTepea, 96         ovveXeia, 154      TELVcLV) 212
o'rpLbo%, 206      clvvJEola, 44      rTetpea 205
aTCrow, 19          0vvoos, 43          retpetv, 120
oTLAXtp, i 26       OVOKOS  106         TeLpO/EVOg, 84
o-riA-q, 96         o'vs, 210:          rTeXO% 144
7ttoatl 106' vXvo", 16             rc'XctoE 84
Or;o%, 192          aoaXXcwv, 76       TrEXXo, 208,yrotLXEov, 124     or4dXXwv, 76        rEXos, 84
row'  os,, 215   o   c- $at, 111        I Tvayos 119
aropyrm, 6!         crafpcayos,  87     t-pa%, 205'oop$, 90         moapaeat, 87?       TppJa, 84 bis
TroPXaOELv, 212     o'47KOow, 157       rEprow, 23, 211
oroxaeo' atL, 214    -rqo-, 38         reXvMiraL, 75
oro-Xao/..at,' 229  or-oSp o, 3         7Xe, 173
crrpal3o's, 206     o-rptyav, 215   - rlXwoEv, 173
rrpEELv, 227   a- 4,w, 139            tL-gTr, 133
rrpegbo, 19, 222    (rXaaTrptov, 139   TrXjvaL, 80, 232
o-rpVqv, 1i98    o'x,'212            rTOXOS, 144
oipooa'o, 25         MiXka, 83          TOKOs3 86




250             INDEX OF GREEK WORDS.
oX/Aa, 82           iTraros, 209        | LXoveLKta, 152
To0Xjowv, 80        v7rep/3acXXEo3at, 231  IAXog, 14?wroo, 125          v7rtCXvE/o-93at 167    X4yE'croat, 22'opov, 26'          vrvoo, 202            XIE'-ya, 78'rpaycv, 215        vwroSoXcrat, 209  A' yco, 78, 126'rpayos, 33         vgroit'a, 113         bXevjo, 129'rpavls, 214        vs, 210 bis,EcXo, 118'rpdtaL, 25           o'arov, 75         OXoyEZv, 125
Tpa-pbTq, 213       v~t/, 25, 123        oXvwo, 84, 85
TpaXrqXO,  68         t'Asx 12          boI3ai, 224
-paXv, -26, 28      Vuw, 216            o~vo', 90
TpEKO, 227                                OL'Tav, 114, 181
TpELLO, 225          at'vw, 126           ovEvv, 111
TrpC7rtv, 227        faXavosq, 126        /ovevs, 97
TpqjLa, 115        ca/vat, 59, 60       Oopas, 170
TPs, 25              bav~cwp, 19          /o'petv, 80
Tp/3etv, 120        Od'os, 129           dfopr7,pa, 83
Tpwykq, 139         4adpyvvut, 219       4o(ptlo, 83
T'p3lq, 215        qap/paKov, 135        bopTOC, 142
TvrT3O, 158           d. pvy$, 77        OpaKTro"s 44
Trv'4Xd, 1117         avornpLo-,   78    kpa.at, 79, 87, 219
TIcVw, 207           WyyLtv, 83          ~pLK[, 226
Trix, 3 5'byo%. 129.      poVE.v, 218
rvxov, 34            Iyyo,  12'6         /pov'L1, 53
OEpeLv, 76, 80 bis   cvyJa, 161
vac, 216             /p4w, 56, 85        cvkEtv, 203
vy~~ELVO(, 190      4       8p.ju, 187   ovxaeat, 89
Vypov, 216          4rwvat, 155          kvXov, 92
vypos, 55           4)peg, 18, 187       Ob'Xov gXov, 78
VETO%, 166            StIVELVY 83        crbvomy/, 78
VXacTEv, 122         l3vow, 84            vWo, 85, 86, 170
vX-q, 199 bis        LtXavgpwrwog, 99   Opwpav, 56
vzrap, 202          e/LMX v, 61, 201




INDEX OF GREEK WORDS.                    251
Xa/3s,  88          XXr,  174          qtEv8ELv, 76
xalv~Ev, 222        Xkool,  113          irpXaSTav, 144 bis
xatv,, 33           Xkopx,w 129          ~4o, 188
Xap, 29            Xvoaords, 2333       ~XELV, 120
xaXcwromT, 117      Xo~po%, 33, 210      ihiXw, 61, 193
XaiXtvo, 87         Xop8' 38            et/', 61, 78
Xalxa'a, 211        Xoprato;, 98          LrXo, 157
XataXo'3, 198     ^Xpv, 96              fX(ow, 221
XavScavctv, 209     XP;, 146             t(YOs, 183
Xdao, 222          VXpjwrv, 222         looZos,, 130, 213
Xapav, 96          XPrlaort-,o', 126   qfQos, 76, 88
XptLv ElEsvat, 94    Xprco-foXoyE'v, 96    vXvr, 16
Xaptv 5epLtv, 94    XPnrTro'% 30         iwpos, 177
xatw, 33            XpovLog, 172
XELpOW, 96          xpovog, 60           Wa, 135, 185
XE "p v, 58         Xp(t)) 212a          c8aL, 32
XELPvagKTrE% 75     XvpiOs, 216          WKEaavoy, 20
Xepa%, 188          X)/La, 41 -         wKVS 3
XEprso% 98, 225      XopEiv~, 114         PX7v/, 217
Xp, 333                  o, 25            X, 235
Xgcrtvo, 98                               ag/os, 23
Xov, 97, 211, bis  q/aXXELtv, 32         ovos, 171
x4fapos, 33          raoqapo', 188       go COtK V, 38
x~cv') 113           1'KcsJ,  193      wc 0XqhyEXca, 126








WARREN F. DRAPER,
PUBLISHER AND BOOKSELLER,
ANDOVER. MASS.,
Publishes and offirs for Sale the following Works, wlich will be sent, Post-paid,
on receipt of the Sums affixed.
HEB REW  GRAMMAR. The Elements of the Hebrew Language. By
Rev. A. D. JONES, A.M.  8vo. pp. 163. Price, $1.75.'" The elements of the language are here presented and unfolded in a form so simple and
striking, that they C:annot fCil to be apprehendcd Awith a reasonab!c degree of application.  A
number of appropriate exercises, selected from different portions of the Old Testament Scriptures, are also given, which furnish ample opportunity for a practical application of the pr;nciples previously laid down.  The whole is closed witli a Clavis to the selections from the
Scriptures previously given. The plan of thle work is adnmirable, and happily execut(d."Reformed C/hurchl Mesesqger.
"The i(,bject of' tile author was to supply a proper elementary book for beginners in the
study of Ilebrew, and thus prepare the w.!y for the ponderous, complicated, philosophlical'
grammars now in use; tlld whichl are more appreciated and useful after having mastered the
general principles and facts of the language. We are much pleased with the manner inl whiich
the author has accomplished this work for our younger brethren in the ministry." — Metlodist
Protestan t.
"  r. Jones has rendered good service to the cause of education. He says that it is just as
easy for young students at school to acquire an elementary knowledge cf Hebrew as of Greek
and Latin, and thalt there is no reassn arising florm the d.fficulty or disagreeableness of the
language why itsllould not to the same extent enter into the clurriculusm of early school study.
He hus accordingly prepared a work which corr sponds in general method with the elementary
Greek and Latin text-books in current use. He, of course, avoids the reillncments of the
subject, but by a simple and progressive series of exercise, and by a perfectly plain exposition
of the syntax, the student is enabled to take up Hebrew just as he would tile isitia Latinm,
and just as easily." — Publisher's Circular, Apr. 15, 1870.
HEBREW  PSALTER. Liber Psalmorum. Text according to Hahn.
32mo. pp. 177. M1orocco;  $1.00.
"We have here a beautifully clear and eye-comforting edition of the Hebrew Psalter, according to Ilahn's text, but arrianged in verse mostly accordilng to Roseinmueller.....   Every lover
of the IHebrew will desire and be grateful ibr so agreeable a help to his studies and devotions."
Con7rregationalist.' To those whlo read Hebrew this little volume will be a perfect diamond. We liave seen
nothing for many a d y whchll has pleased our fancy ssmore. The paper is excellent, the printing remarkably clear and distinct, and the general appearance of the booklet like a gem of the
first waster — whichl it is." - Christian Secretary.
HEEBREW  ENGLISH PSALTER. The Book of Psalms, in Hebrew
and English, arrax!ged in Parallelism. 16mo. pp. 194. $1.50.
" The preacher in expounding to his congregation one of the Psalms of David, will find it
vely convenielnt to have the original by the side of the Enlglish version. For private readinlg
antl meditation, also, such all arrangement will be found very pleasant and profitable. We
feel (.onfidleist that this little volume will be a favorite with I-Iebrew sclolars; ai:d that, when
they hIsave once become habituated to it, it will be, to many of them, a vade msecun." - fsiblio
thleca Srraes.
"A handsoneme   edition of the book of Psalms, which will be quite a favorite with clergymen
and thieological studlents." -New IEnglander.
A very convenient and admirable manual, and we beg leave to thank our Andover friend
for it." - Presbyterian Quarterly.
"The volume is beautifully printed, of convenient size for use, and of admirable adaptation
to the service of those whose Hebrew has become a dim reminiscence." - North Anericctsn
Review.
siA- happy design, and beautifully executed in its typography."-BostOqn  Vew.q?




Pubijcations of IF Y. Draper.
ELLICOTT'S COMMENTARY, CRITICAL AND GRAMMATICAL, on St. Paul's Epistle to tile Galatians.  With an Introductory:Notice
by C. E. STOWS, Professor in Andover Theological Seminary. 8vo. pp. 183
$1.50.
The Commentaries of Prof. Ellicott supply an urgent want in their sphere of criticism. Prof.
Stowe says of them, in his Notice: "It is tile crowning excellence of these Commentaries that
they are exactly what they profess to be, critical and gyrasm(ttical, and thecrefobre, in the best
sense of the term, exegetical...... His restlts are worthy of all confidence. Lie is more careful than Tischendorf, slower and more steadily deliberate than Alford, and more patiently
laborious than any other living New Testament critic, with the exception, perhaps, of Tregelles."
" They [Ellicott's Commentaries] have set the first example, in this cotrltsy, C: sglend] of a
thorough and fearless examination of the grammatical and philological requirements of every
wVord of the sacred text. I do not know of anything superior to them, in their owvn particular
line, ill Germany; and they add, what, alasl is so seldom found in that coul, y, profound
reverence for the matter and subjects on whlich the author is laboring; nor 1i their value
i;ssened by Mr. Ellicott's having confined himself for the most part to one department of a
cnommentator's work - the granmmatical and philological." - Dean Alford.
" Tile critical part is devoted to the settling of the text, and this is admirably done, with a
Vubor, skill. and conscientiousness unsurpassed." - Bib. Sacra.
" We have never met with a learned commentary on any book of the New Testament so.tearly perfect in every respect as the' Commentary on the Epistle to the Galati;!ns.' by Prof.
*.llicott, of King's College, London, - learned, devout, and orthodox." - Intdepeenrdenst.'; We would recommend all scholars of the original Scriptures who seek directness, luminous
Brevity, the absence of everything irrelevant to strict grammatical inquiry, with ll roi,cise and,et very complete view of the opinions of others, to possess themselves of Ellicott's C'ommentaries." - Ainerican l'resbyterian.
COIMENTARY ON EPEESIA6NS. 8vo. r.. 90...$1.50.
COMMENTARY ON THESSALONIANS. 8vo. pp. 171. $1.50.
COMMENTARY ON THE PASTORAL EPISTLES. Evo. $2.00.
COMMENTARY ON PHILIPPIANS, COLOSSIANS, AND
PHILEMON. $2.00.
THE SET in iive vols., on fine paper, extra cloth, bevelled, gilt tops. $10.00.
TIlE SET in two vols., black cloth $ 8.00.
HIENDERSON ON THE MINOR PROPHETS. THE BOOK
OF THE  TWELVE  MINORl  PROPHETS. Translated from  the Original
lHebrew., With a Commentary, Critical, Philological, and Exegetical. By
E. HHNDERSON, D.D.  With a Biographical Sketch of the Author, by E. P.
BARRSOWS, Hitchcock Professor in Andover Theological Seminary.  8vo.
pp. 490. $ 3.50.
" This Commentary on the Minor Prophets, like that on the Prophecy of Isaiah, has been
highly and deservedly esteemed by professional- scholars, and has been of great service to the
working ministry. We are happy to welcome it in an American edition, very neatly printed."
- Bib. Sacra.
"Clergymen and other students of the Bible will be glad to see this handsome American
edition of a work which hlas a standard reputation in its department, and which fills a place
that is filled, so far as we know, by no other single volume ill the Elnglish language. Dr. HIenderson was a good llebrew and Biblical scholar, and in his Commentaries he is intelligent,
brief, and to the point." —Boston Recordelr.
"The American publisher issues this valuable work with the consent and approbation of the
author, obtained from himself before his detath. It is publishevd in substantial and eleganlt style,
clear white paper and beautiful type. The work is invaluable for its philological research and
critical acumen. The notes are learned, reliable, and practical, and the volume deserves a
place in every theological student's library." — American Presblyteriasn, etc.
"Of all his Commentaries none are more popular than his Book of the Minor Prophets."ir'.istlina Observer.
" This is probably the best Commentary extant on the Minor Prophets. The work is worthy
of a place in the library of every scholar and every diligent and earnest reader of the Bible."4Yhristiaa CL7hronaicke.
2




Publications of W. F. Draper.
HEINDERSON'S JEREMIAH AND LAMENTATIONS. The
Book of the Prophet Jeremiah and that of the Lamentations, translated
from  the original Hebrew; with a Commentary Critical, Philological, and
Exegetical. By E. HEiDERsoON, D.D. 8vo. pp. 315. $2.50.
" This Commentary, which has been before the public for some years, like that of Isaiah and
the Minor Prophets, combines learning and clearness, philological researcl, critical taste
sound judgment, and pure devotion. An introductory dies crtation, brief; but lulmilnous and
instructive, prepares the reader for an appreciative study of the work. The tralslation, perhaps, sometimes unnecessarily deviates from the English version. It is printed in the clear
and elegant style for which the Andover press is distinguished."' —Evaoogelical (Quaurter'ly.
" Dr. Henderson is one of the most eminent of modern biblical critics, and is knlown in this
country chiefly by his translations and commentaries on Isaiah and on the twelve Minor
Prophets. One of the leading features of his mode of treating Scripture is his happy blending
of textual with exegetical comment. His treatise on Jeremiah is well worlthy by its elevated
scholarship to take a place side by side with the commentaries of' Bishop lilicott and of Professor Murphy, also issued by Mr. Draper." - Publisher's Circular, Oct. 1. 18t8.
H IENDERSON'S  EZEKIEL.  The Book of the Prophet Ezekiel, translated from the original Hebrew; with a Commentary Critical, Philological,
and Exegetical.  By E. Henderson, D.D. 8vo. pp. 228. Price, $2.00.
"This Commentary treats the greatest, save one, of the Evangelical Prophets after his own
spirit. It is full of' the fulness of the Gospel. His notes deal freely with tilhe original text, and
will be found very helpful to the real student of these sacred symbols." -Zion's lierald.
"This Commentary, like that on the Minor Prophets and other books of the Old Testament,
by'the same author, is very satisf:actory. On every page it gives evidence of careful research
and critical scholarship. It avoids all fhnciful interpretation; its expositions are marked by
practical good sense " - Evangelical Quarterly Review, Pa.
MURPHY'S   GENESIS.  Critical and Exegetical Commentary on the
Book of Genesis; with a new Translation.  By JASrEs G. M1URPHY, LL.D.,
T.C.D.  With a Preface by J. P. TnIoirsoN, D.D., of:New York. 8vo.
pp. 535. Price, $3.50.
"The most valuable contribution that has for a long time been made to the many aids for the
critical study of the Old Testament, is Mr. Draper's republication of Dr. Murphy oil Genesis,
ins one octavo volume. Dr. Murphy is one of the Professors of the Assembly's Collcge at Belfast.
and adds to a thorough knowledge of the Hebrew, and of the science of interpretation, great
common sense, genuine wit, and admirable power of expression. lHince  his commentary is
racy and readable, as well as reliable. No volume will be more useful to those who have been
troubled by the Colenso criticisms; and no mall has pricked the bubble of that inflated bishop
with a more effectual and relievingwousnd tihan Dr. Murphy. It is a good deal to say of a commentlary, but we say it in 11 sincerity. that this volume furnishes about as fitscinating work for
one's hours fir reading, as any volume of the day, in any department of literature; while its
general influence will be salutary, and effective for the truth." — Congregationalist.
MURPHY'S  EXODUS. 8vo. pp.0385. Price, $3.00.
"Thus far nothing has appealed in this country for lalf a century on the first two books of
the Pentateuch so valuable as tihe present two volumles.". (On Genesis and Exodus.) His
style is lucid, animated, and often eloquent. His pages afford golden suggestions aid keythouglhts-.... Some of the laws of interpretation are stated with so fresh and natural a clearniss tand force that they will permanently stand." -etlhodist Qu2arterly.
"I feel that I asin richer for having it on my shelf of Christian armory. I wish every one of
my brethren in the ministry had the sanle joy; and few need be deprived of it, for the books
are very cheap." -Rev. H. C. Fist, D);D.
" Prof. Niurphy's Commentary onl Genesis hits been published long enough to have secured
the highest reputation for scholarship, research, and sound judgment.  This volume on
E.xodtus takes it place in the sanne rank, and will increase rather than diminish its author's
reptiation among scllolars." - National Baltst.
" This is the second volume of the ablest Commnentary on the Pentateuch that has yet fallen
into our hands." - The WVeel-ly lI e.ss.
" By its originality andl critical accuracy is nmust command the high regard of the scholar and
theologian, whilst the ease and grace of its style, the judiciousness with which it selects sns,
unfoids its manysubjects of discussion, will be sure to fix and reward the attention of the.
general student."- The Lutheran.




Publications of W. F. Draper.
DCODERLEIN'S -HAND-BOOK OF LATIN SYNONYMES.
Translated by REV. H. H. ARNOOLD, B. A., with an Introduction by S. H.
TAYLOR, LL. D. New Edition, with an Index of Greek words. 16mo. pp.
267. 1.25.
" The present hand-boolk of Doderlein is remarkable for the brevity, distinctness, perspicuity,
and appositeness of its definitions. It will richly reward not merely the classical, but the general student, for the labor he may devote to it. It is difficult to open the volume, even at random,
without discovering some hint which may be useful to a theologians..... From the preceding
extracts, it *sill be seen that this hand-book is useful in elucidating many Greek as well as Latin
synonymes." — Bib. Sacra.
" The little volusne mentioned above, introduced to the American public by an eminent
Scholar and Teacher, Samuel 1A. Taylor, LL. D., is one of the best helps to the thorough appreciation of Ihe nice shades of neaning in Latin words that have met my eye. It deserves the
attention of teachers and learners, and will amply reward patient study." - E. D. Saczbors, late
Professor of Latil in Dartmorouth College.
"'ile study of it will conduce much to thorough and accurate knowledge of the old Roman
tongue. To the present edition is appended an'Il dek of Greek words,' which emblraees all
the G;cek words con tained in the Latin Synonymnes, and affords valuable aid in the elucidation
of Greek Synonymes."- Boston Recorder.
POLITICAL ECONOMY. Designed as a Text-Book for Colleges. By
JOHN  BASCOM, A. MI., Professor ill Williams College. 12mo. pp. 366.
$1.50.
"It goes over the whole ground in a logical order. The matter is perspicuously arranged
under distinct chapters and sections; it is a compendious exhibition of the principles of the
science without prolonged disquisitions on particular p6ints, and it is printed in the style for
which the Andover Press has long been deservedly celebrated."-l'rilceloln Reiewo.
"This work is one of value to the stldent. It treats of the relations and clharacter of political
economy, its advantages as a study, aid its history. Almost every subject in the range of the
science is liere touched ulpon and examinned in a mnanlner calculated to interest and instruct the
reader." - Amherst Express.
" The bookl is worthy a careful study, both for the views it contains and as a mental training.
The author understands himself, and has evidently studied his subject well. The style in which
it is put forth also commends it to the reading community."- E'res)iug Express.
" Thlis is a valuable work upon a subject (,f nmuchs interest. Professor Bascom writes well,
and his bootk makes an excellent manual. Iis stand-point in the middle of the 19tll century
gives it a character quite unlike that of the older works upon the subject." -Bostonl Recrder.
RUSSELL'S PULPIT ELOCUTION. Comprising Remarks on the
Effect of ~Manner in public Discourse; the Elements of Elocution applied to
the Reading of the Scriptures, Hymns and Sermons; with Observations on
the Principles of Gesture; and a Selection of Exercises in Reading and
Speaking.  With an Introduction  by PROF. E. A. PARK and REV. E. N.
KIr.K. 413pp. 12mo. Second Edition. $1.50.
" Mr. Russell is known as one of the masters of elocutionary science in the United States.
He has labored long, skilfuilly, and successfully in that most interesting field, and has acquiled
an honored name among the teachers and writers upon rhetoric. It is one of the most thlorougis
publications upon the subject; and is admiral)ly addressed to the correction of the various
defects which diminish the influence of pulpit discourses. It is already an established authority
in nmany places." - Literary World.
HISTORICAL MANUAL OP THE SOUTH CHURCH IN A7NDOVER, MASS.  Compiled by REV. GEORPGE MIoo0AR; with a portrait of
REV. SAMUEL PHILLIPS,   first Pastor of the Chlurch.  12mo. pp 200. $1.25.
"This manual has a value far beyond the promise made in its title-page. Ihenceforth, whatever may befall the records of the South Church in Andover, or even the Church itself;though both were blotted from the earth, — its history for a hundred and fifty years is safe. And
in-that history is embraced an amount of instruction rarely condensed into so small a space.
The catalogue of members, numbering 2,177, indicates the date and manner of admission -
whether by profession or letter; the date and manner of removal - whether by death, dismisuion, or excommunication; generally the age of the deceased, and, if females who married
during their membership, the names of their husbands." — Congregational Quarterly.
8




Publications of TV. F. Draper.
STUDIES IN PHILOSOPHY AND THEOLOGY. By JOSEPU
HAVEN, D.D., Professor in Chicago Theological'Seminary.  8vo. pp. 602.
Cloth. Price, $2.00.
" This work is divided into two parts. The first part contains Essays having the following
titles: Plhilosoplly of Sir William Hamilton; Mill versus Ilamilton; tile Moral Facully; Province of niaginsation in Sacred Oratory; the Ideal and the Actual. Thle second part contains
Essays onl Natural''heology; the Doctrine of the Trinity; Theology as a Science-its dignity
and value; Place and Value of Miracles in the Cllristian Systelm; Sin as related to Human
Nature and the Divine Mind; Arianism, the Natural Development of the Views hleld by the
Early Cilurcih Fathers.
"Dr. -lHaven has exhibited much ability anld a good spirit in discussing various controverted
questions in plilosophy anld theology. We hope that this volume will tend to increase the
interest of tie religious public in these important questions. Men lwho differ fiom tiue author
in some of his spfculations, will be pleased with his distinctness of thought and perspicuity
of styJ le." - Bibliothelsa Sacra.
"Dr. Haven's views in philosophy contravening Mill, and giving a qualified approval of
Ilramilton, coincide substantially witll those of  IelcCosh, Porter, and otiher able writers of
England and America on such topics. As to the foundation of moral obligation he holds that
the idea of right is ultimate and inexplicable, and it a condensed Supplementary Note of
four pages, ably replies to the criticism of his views by Pr-es. Hlopkins in the' Law of LJove.'....
Vhe theological essays are timely as well as able; opposing rs:tionalizing tenden:nies, yet
defeinding newschool positions; maintaining evangelical doctrine, yet dc;aling candidly with
vbjectors, both as regards the history and thle reason of each case. This is especially true of
the author's treatment of the difficult subject of the'Trinity, and the development of
Arianism."- Th/e Advance.
"Professor Haven gives us in this condensed form, the fruitage of his life-tholughts upon the
grandest themnes that can engage the luman attention..... We deem it no more than just to
say, that in thlis volume philosophy ald taith blelid, each etrengtheling tile otlher, to a degree
unsurpassed in any work of tile kinid. The wavering will be confirmed by his logic, while
t:hose inclined to credulity will be quickened to tilought." — C/hicago L'vensng Journal.
POND'S PASTORAL THEOLOGY. Lectures on Pastoral Theology.
By E'OC'H POND, D.D., Professor in Bangor Theological Seminary.  12mo.
pp 895. Price, $1.75.
"We are glad to notice a new edition of' Lectures on Pastoral Theology,' by Rev. Dr Pond,
of the Th'leological teminary in Bangor, MIe., first published twenty years ago. These lectures
have been aimost entirely rewritten, and several of tlhei hlIave been modified it important
respects. A valuable feature of tlhe sook is its practical character: pastoral duties and relations,
and questions which are likely to perplex the minds of young mninisters, especially, being
tleated xiit minuteness and plainness. Clear common sense - a srare quality - and a correct
view ofi the mutual relations of pastor and people are cllaracteristics of every lecture; and the
devout spirit pervading the treatment of thle manly subjects is what.we should naturally expect
firom the author."- Congregationalist.
THE THEOLOGY OF THE. GREEK POETS. By W;V. S TYLER,
-Williston Professor of Greek in Amherst College.  12mo. pp 365. Cloth,
bevelled. Price, $1.75.
"Pro'issor Tyler has here produced a work which is an honor to American literature. It is
well fitted to be a classic in our Colleges and Theologic:l Seminaries. It fulrnislles admsirable
illustrations of the truth of both natsural anld revealed theology, and suggests original methods
for tlhe defence of these truths." - Biblotheca Sacran.
" There are few better Greek scholars in tile country than Professor Tyler, who has devoted
himself with great earnestness andi enthusiasm to the culture and teaciing of Greek literaturre.
Tile chapters which compose the book have tall lappeared in fOrrmeryears in difibrent Quarterlies. In this way they hatve attracted the attention of many of our best scholars."  Prof'I'yler
has done good service to the cause of truth in showing that tlhe Iliad and Odyssey, as well as
the dramas of Aeschlylus and the tragedies of Sophocles, ( xpress ideas and sentiments very
much like those we find in contempornry Scripttres." -- lorrs at I/or7e.
"T'rhe aitt of the author is to detect the analogies beiwetn the myths of the Greek drama
and epic, and the truths of revelation. The care of the scholar and the enthusiasm of ille poet
have been given to thle work."- inrlepenadent.
"V The book is an important contribution to natural theology. It traces the relation of the
theology of the Greek poets to that of Christ. Prof. Tyler does his work with the mind of a
master." — Zion's flerauL




Publications of W. F. Draper.
4I'KYAIAOY  HIOIHMA NOYEETIKON. Phocylidis Poema
Admonitorium. RPecognovit Brevibusque Notis Instruxit. J. B. FEULING,
Ph.D., A.O.S.S., Professor Philologiae Compar. in Univer. WVisconsinensi.
Editio Prima Americana. 16mo. pp. 832. Paper, 30 cents; gilt edges, 40 cts.'Plhocylicdis Poenza Admnonitorium, edited by J. B. Feuling, Professor in the University of
Wisconsin, and exquisitely printed. Phocylides was an Ionian poet, contemporary with
Theognis and Simonides, say 550 B.c. Suidas says he wrote gnomic poetry and eleggies, and
calls hIim a philosopher. Aristotle quotes him, with praise. Only eighteen short fragmenats of
his poems are known to survive, of which two are the.elegaic metre, and the rest in hexameters. Tile didactic poem, here reprinted, in 217 hexameters, has been considered, beyond
question, to be a forgery of date since the Christian era. Whenever and by whomsoever
written, the little poem is interesting for its style, and for the excellent sentiments which it
breathes." — Congregationalist and Recorder.
WHATELY'S ESSAYS ON ST. PAUL. Essays on some of the
Difficulties in the Writings of St. Paul.  By ARCHBISHOP WEI.HATELY.
12mo. pp. 397. Cloth extra, gilt tops, $1.50.
"We regard the present volume as, on the whole, the ablest of his theologicaPworks. It deserves the faithful study of every clergyman. Dr. Whately is one of those authors who call be
as profitably read by those who do not agree with hin ar. by those wlio do.''lle religiols opillions of a writer who earned so eminent a name in the department of logic and rhetos ic, and who
had so great skill in the practical afiiris relating to the state as well as the chulrch, cannot be
without peculiar interest to the theologian." -'ibiot/heca Sacra.
"'The Archbishop's writings are a part of the sterling theological letters of the age, and
ought to be possessed by all the studious and thoughtful." - Joiurelal anld Alressenge.
" This book lhad passed through at least eight editions inll England  etblre its publication in
this country. Dr. Whately is always entitled to a hearing. Never profound, lihe is always
clear; never very original, lie is always instructive; never disgustingly dogmatic, hi tllway.;
seemssto feel a serene assurance that he has exhausted the whole subject, and th:tt his verdict
is final; always positive and didactic, he is yet never extreme, but always takes the middle
and moderate view."- Watchmsana and Reflector
WHATELY'S ESSAYS ON THE CHRISTIAN RELIGION.
Essays on some of the Peculiarities of the Christian l.eligion; and Historic
Doubts concerning Napoleon. By ARCHBISHOP   WHATELY. 12mo. pp. 264
and 48. Bound in one vol.; Cloth extra, gilt tops, $1.50.
HISTORIC   DOUBTS.  Historic Doubts concerning Napoleon.  12mo.
pp. 48. Paper covers, 25 cents; cloth, 50 cents.
About the year 1821 Whately published this Essay anonymously. It was designed as an
answer to HIume's objections to the credibility of the Cllristian miracles. Following lIume's
method, Whately gravely arguecd the improbability of the existence of tile first Napoleon, and
demonstrated that, on Hume's principles, the testimony in relation thereto could not be
credited. In the second edition of this Essay, the. author humorously assumned the fact of the
death of Napoleon, which had,then just occurred as a confirmanion of his theory, asserting
that " the newspapers," finding that his little tract had called attention to their' phantom," had
disposed of the tract by killing the phantom.
THE SHADOW  OF CHRISTIANITY, or the Genesis of the Christian State. A Treatise for the Times. By PROF. LEONARD MArS1n, author
of "The Apocatastasis."  12mo. pp. 167. Price, $1.25.' One of the topics treated is the characteristic distinction between the Pagni and the Christian civilizations...... Another point which the author discusses in asl oriinnal way is, the
tlletllod by which the doctriines of Christ gain ground amsong men. Tihe sl)iri!unll ilattilei ofttese
doctrines is very cleirly and furcibly brought out. The clergy will do well to hleed this Lay
Sermon. It is a good concio art clciuni, ind will help to brush away a goodl smany crude notionis
that soine.imes get utterance fitom the pulpit. But nst a few readers of the book will be IlloAt
struck by the hllapter ill which the author treats of the relationls of Capinal to Latbor; shloswing
how they are founded on the necessary relations of manl to nature...... Other topics discussed are; The True Form of Church Organization, as required by the Idea of the Chllr!ch and
the nature of the Christian Religion; the Relation of the Fine Arts to Morals, and especially
the Influence on Society and Government of Christianity, as compared with mere climatic and
other physical conditions; or the moulding power of moral forces as compared with forces
chemical and mechanical." - Burlington Daily Times.




Publications of W. F. Draper.
GUERICKE'S CIIRCH HISTORY. Translated by W. G. T. SsEDD,
Brown rrofessor in Andover Theological Seminary.  8vo.  pp. $3.00.
This volume includes the period of the ANCIENT CHIUReH (the first six centuries. A.C.) or
the Apostolic ard PatristicChurch.
"We regarlz Professor Shedd's version, now under notice, as a lhippy specimen of the
TR NsSFUSI(N rather than a TRANSLATION, which many of the German treatises Ehould
receive. The style of his version is far superior to that of the original." - BitliotJhecaL &a9s'ra.
"The established credit of Guericke's labors in tile department of Ecclesiastical Htistory,
and the use made of his works by many English writers will make this volume acceptable to a
very large class of students and readers."- London Journal of Sacred Literature.
GUERICKE'S CHURCH  HISTORY. A History of the MIedieval
Church. 8vo.  pp 168. $1.50.' Tlis portion of Guericke's Church History continues the ancount down to A.D. 1073, when
1]ildebrand ascended the Papal chlair as Gregory VII.
DI.3COJURSES AND ESS.AYS. By PROp. W. G. T. SHEDD. 271 pp.
12mo $1.50.
Few clearer and more penetrating minds can be found in our country than that of Prof.
Shedd. And besides, lie writes  lith a chlaste and sturdy eloquence, transparent as crystal; so
that if he goes DEEP, -we love to fllow hlim. If the mind gets dull, or dry, or ungovernable,
put it to grappling witlh these masterly productions. - [ongregastional IHerald, Chicago.
The striking sincerity, vigor, ansd learning of this volume will be adlnired even by those readers who cannot go with the author ill all his opinions. Whatever debate the philosophical tendeceies ot the book may challenge, its literary ability and moral spirit will be commlended every
where. - New Esnglander.
These discolurses are all marked by profound thought and perspicuity of sentiment. —
T'rnceton Review.
LECTURES UPOiN THE PHILOSOPHY0 OF HISTORY. By'ROp. XV. G. T. SHEDD.  128 pp.  12P no.  75 celts.
CONTENTS. - The abstract Idea ot lHIstory - The Nature and Definition of Secular History.
— The Nature and Definition of Chullrcl Histo y. - The Veritying Test in Cllu:chll History.
The style of these Lectures has striling merits. Thie author chooses his words with rare Ekill
and taste. f(omn as ample vocabulsary, and writes with strength and refreshing simplicity. The
Pisil.soplhy of Realism, in application to history and hsi:topical theology, is advocated by vigor.
vus ( reasoning, anld mnade illtelligible by original anld felicitous illustrations. — Nlev Englancder.
Professor Slhedd has already acllieved a high reputation for the union of p!lilosophic insight
witll g, nuine schlolarship, of depth and -clearness of' thougiht with force and elegance of style,
and tfor profbund views of sin and grace, chserished not merely onl llheoretlcal, but still nmore on
moral and experimenltal grounds. - Princeton Revieew.
OUTLINES OP A SYSTEMATIC RPHTTORIC. From the German
of Da. FRANC'IS TbITEflsIIN, by VWILLIAS  u. T. 811EDD. Thlird and Ievised
Edition, with an Introductory Essay by the translator.  pp. 21f6. 12mo. $1.00.
This is a work of much solid value. It is adapted to advatnced stuidents, and can be read and
rerea;l with advantage by professed public speakers, howsever acco!lplished tisy nmay be in the
irnpo taut art of persuasion. This edition is al improvenlnlt  uplon the otlher, containing a new
iltroductory essay, illustrating the leading position of the work, and a series of questions adapting it to' the use of the student - Boston Recorder.
It is nt a work of surface suggestions, but of thorough and phllilsophic    analysis, and, as such,
i; ofgreat value toithe student, anld especially to him who habltttliy addresses lcnL o1 tle most
illportallt tllelmes. - Congregyational Qualterly.
The Iutroductory Essay which Professor Shedd has prefixed to this valuable Treatise, is elaborate, vigorous, inlplessive. It excites the mind not only to tholughlt, sbut also to the expression
of thought, to inward and outwarld tctivity. The lwhole vilutre is characterlized by freshness
and originality of remark, a purity and earnestness of' ioral eelinlg.- L'-i. Sacra, 1859.
4




Publications of W. F. Draper.
WINER'S N. T. GRAMIMAR. A Grammar of the Idiom of the New
Testament: prepared as a Solid B1asis for the Interpretation of the 1New Testament.  By DR. GEORGE BENEDICT WINER.  Seventh Edition, enlarged
and improved.  By DR. GOTTLIEB LNioEMANN, Professor of Theology at
the University of G6ttingen.  Revised a;d  authorized Translation.  8vo.
pp. 744. Cloth, $5.00; sheep, $6.00; half goat, $6.75.
P" Prof. Thayer exhibits the most scholarly and pains-taking accuracy in all his work, especial
attention being given to references and indexes, onl whichi the value of such a work so much
depends. The indexes alone fill eighty-six pages. The publishers work is handsomely done,
and we cannot conceive that a better Winer should be for many years to come accessible to
American scholars." - Princeton I2eview.
"Prof  Thayer speaks witll great modesty of the work as being' substantially a revision of
Protissor MIlsson's translation.' We have carefully compared many partagraphs and pages,
and find that the labor perforined by himn is liy no means hi.tid in his unpletending pre:iice.
The imtprovement in purity, transparency, and accuracy of style, as well as itl fidelity, is very
noticeable. This edition has the advantage of being brougl t dowln to 18(;, embl)oying thle
labors of one ef the ripest scholars of Germany for a life-tinme, tand containing- rec encllc s in
cases of textual criticism to the Codex Sinaiticus. There are three elaborate and exhaustive
indexes... The iiivaluable contents of tile volume are thus at once tit the command of the
scho'ar..... We are struck witlh tie apploplriatenccs of all expression oil tile title-page:' prepared as a solid basis for the interpretation of the New Testameint.' Clergymeniof scholarly
habits will find this G;rasnlmarl, ltobinson's New Test. Lexicon, and a critical edition of tlhe
the Greek Testament about all the exegetical appalratus they will neced. A clear hsead, patient
study, alnil sympathy witl the Divine Spirit will, witil such Iselps, do the work of a Commentator for them better thlal'Cominentaries tlaemselves wit -out thlem."- l'acific.
"We trust that this admnirable edition of a justly famous and surpassingly valuable work,
will gain extensive circulation, nld that tIle study of it will begin afresh."- IJaptist Qzarterly.
"Thle Seventhl Edition of Winer, superintended by Lunemann (Leipz. 1867), we have at
last, thlanliks to Professor T.hayer, in a really accurate translation." - D)r. zara Abottl, in Smnith's
Dictioary of the Bible, Ainerican Ed.
" The translator's preface infborms us that after a very considerable portion of the work had
been finisihedl, and three hunslred pages or more hadl been stereotyped, the plans swlich had
been formcd were largely modified by the publication of the seventhl edition of the Grammar
in Germany. With a determlination to nmake the work as valuable ts possible, the transishtor
resolved to revise the wlhole in coiinnection witi this latest edition. I-c accordiiingly retraced his
steps to a considerable degree, and prepared his translation in conformity wlit ll his modiilied
plan. The result is, that we have before us, in our' own language,'a repro:luction of the
original work,' in its mi:st perfect tbrm, and with its author's latest additioans and ilmprovements. The wisdom, as well as the appreciatiosn of the initerests of students of tlhe New'lestament, which Professor T'layer has displayed in adopting this course at the cost of lon- delay
and greatly inlcreased labor, elltitle hlim to the favorable regard ofthle publlic." — New E'nllal/der.
"' Without altering the general distribution of matter as it appeared in the sixth e(dition, he
- Winer- constantly improved the book in dretnils,by;dditions of greater or less extent int
more than three. htndred and fbr.y places, by erasures and reconstructions, by tile msiltipl:cation of parallel passages from biblical and from profine literatulre, by a more precise defi s ition
of tho(ughts and expressions,' etc. Professor Lunemanis has added to the seventh editionl niot
only these isprovemsents, but also improvements of his owni; and has thus made the sevenlth
edition imore full, as well as snore accurate, than either of the preceding." - Bi.iliotheca Sacra.
" Tie work of the American editor is done in a thorough and scholarly manner." - Congregatioianl fsQuarterly.
"The whole appearance of the work as it now sfands indicates acareful and thorough schllar.
ship. A critical csimparison of several piges with the original contfirms the iimpiresion lmade
by a gc: eral examliniation of the book. In its present form, thills translation i:'.y now be
reconmelllcdled as worthy of a place in the library of every minister who desires to study thle
New Testamcent w\itll the aid of tile best critical hellps." - 7'heological L'cleetic.
"Great pains also have been taken to secure typoigraph!ical iccuracy, an extremely difficult
thing in a -work of tlis kind. We rejoice that so invaluable a worlk hias tlhus  been madle as
nearly pertect as we can hope ever to have it. It is a work that can hardly fail to facilitate and
increase the reverent and accurate study of the Word of God.'.' — Amnesca  Presbytersas BReview.